Two sermons One, the curse and crime of Meroz. Preached at the assises at Exon. The other, a sermon of patience. At St Maries in Oxford. By Edward Gee, Doctor in Diuinitie, and chaplaine to his Maiestie. Published since his death, by his two brethren, Iohn Gee and George Gee, ministers of Gods Word.

TWO SERMONS .

ONE , The Curse and Crime of Meroz . Preached at the Assises at Exon.

THE other , A Sermon of Patience , At St Maries in Oxford .

BY EDWARD GEE , Doctor in Diuinitie , and Chaplaine to his MAIESTIE .

Published since his death , by his two brethren , IOHN GEE and GEORGE GEE , Ministers of Gods Word .

LONDON , Printed by W. S. for Nathaniel Butter , and are to be sold at his shop neere S. Austins-gate , at the signe of the Pyde Bull. 1620.

A Premonition to the READER .

TO yeeld any reasons for the publishing these Sermons ( considering the sufficiencie of the Author , and the excellencie of the Argument ) were to call into question the valew of an Offering cast into the treasurie of Gods Church . If TERTVLLIAN , an ancient and learned Father ( when the Light of the Gospel shined neerer the times of the primitiue puritie ) confessed that hee did adore the fulnesse of the Scriptures : Haue wee lesse cause , in these dayes ( indeed not of ignorance , but of contention and libertie ) to respect the sincere Expositors of the Mysteries of GOD ? especially , when euerie man is almost become an Interpretor to himselfe . But for as much as they who are the Publishers of these exercises , can best giue resolution for their publication , ( how euer extraordinarie occasions vnexpectedly withcal'd them for the present ; ) yet , where a man in his life time so knowne , and so deseruing to be knowne for sinceritie of conucrsation , generalitie of learning , grauitie of iudgement , and soundnesse of Doctrine ( as the Author was ) hath left any monument of his studies ; there it cannot bee but an iniurie to his memorie , and a kindt of defrauding the Store-house of Religion , to conceale that for any priuate vse , which concernes a publique benefit . A Teacher , after his death , is best commended , by the remaining fruits of his labours ; those parcell-reliques of this worthie man , being then read , rightly vnderstood , and applyed , cannot but both informe the charitable Christian Reader , and confirme him .

THE CVRSE AND CRIME OF MEROZ . IVDG . 5. VERS. 23.

Curse yee Meroz , ( said the Angel of the Lord ) curse continually the Inhabitants thereof ; because they came not to helpe the Lord , to helpe the Lord against the mightie .

AS it is the first care of a good Gardener ( right Honourable , right Worshipfull , and welbeloued ) to purge and rid his Garden-plot of all noxious hearbes , and pestilent weedes : So is it the chiefest worke of a wise Gouernour to remoue all naughtie and incurable persons from a Citie and Common-weale . The which wee need not to proue by the authorities of Solon , Lycurggus , or other Heathenish Law-giuers , but euen by the prescript of the wisdome of God , the well and fountaine of perfect policie . For when the Lord had brought his vine out of Aegypt , and had giuen to the people of Israel the land of Canaan , he first and principally charged them that they should vtterly root out the idolatrous Cananites , 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 commandement they kept religiously , both vnder the flourishing gouernment of Iosua , and of the Elders also which succeeded him . But after , when they had taken roote in the fruitfull land , and plentie had begotten ease , and ease had bred securitie , and securitie had brought forth forgetfulnesse of God , and forgetfulnesse of God had caused them to make an impious truce with the cursed Cananites , Judg. 1.28 . whom for a little tribute they suffered to liue quietly in the middest of their land : the Lord did therefore bring vpon them many calamities , and gaue them vp often to bee subdued and tyrannously oppressed by those prophane Nations . And yet behold the Father of mercie , did in the middest of his furie remember mercie . For in their greatest oppressions , whensoeuer they truely repented and turned vnto the Lord , Chap. 2.16 . he raised them vp Iudges , that is to say , rare and extraordinarie Champions , men of valiant and heroicall spirits , which by strong hand deliuered them from their oppressours . Witnesse this one example for all in the fourth Chapter of this Booke , wherein it is hard to say , whether the oppression was more grieuous , or the deliuerance more famous . For the Lord had sold his people into the hands of Iabin King of Canaan , whose munitions , euen nine hundreth chariots of yron , seemed vnresistable ; his souldiers innumerable , his Captaine Sisera inuincible , who by continuall excursions had ouer-runne the whole land for the space of twentie yeares . And yet when they called vpon God in their distresse , hee raised vp Debora the Prophetesse , who perswaded Barac the sonne of Abinoam , to take vnto him tenne thousand souldiers of the Tribes of Zebulon and Nepthalye , and with that handfull of men , to encounter that huge Hoste of the Cananites in a pitched field neere vnto the brooke Kishon ; whose armie was three hundred thousand men and more , as Iosephus writeth . In which battaile Iabin was for euer vanquished , the Cananites discomfited , their chariots dismembred , & their captaine Sisera most dishonourably nayled vnto the ground with a pinne of a Tent strucken through the temples of his head by the hands of Iael , the wife of Heber . And vpon that glorious victorie , Barac and Debora did sing this sweete song of thankesgiuing vnto God , in the fift Chapter of this Booke .

In which most excellent & triumphant Hymne , as the Authors name is Debora , Deb. signif. which signifies a Bee , so doth she bring not onely the sweet hony of praise and thanks-giuing for that glorious victorie , but also a sharpe sting of reproofe wherewith she pierceth those Tribes and men that came not to helpe them in that great extremitie . But of all the Israelites that absented themselues , there were none so faultie as the men of Meroz , who dwelling neere vnto Mount Thabor where the field was foughten , and beeing called vpon to come , did notwithstanding hide their heads in the day of battaile . And therefore this holy Prophetesse doth thunder as it were from heauen a speciall malediction against them , saying , Curse yee Meroz , &c. which words are nothing else but a direfull doome of Debora against the mercilesse Merozites ; wherein , for breuities sake , I will obserue 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 aboue , as I expound it , did commaund both the Iudges and the people to pray for the ruine and vtter destruction of Meroz , and of all that dwelt therein .

Quest. Now if any man aske whether the command of this Angel be not contrarie to the command of that great Angel of the Couenant , Christ Iesus , who bids vs in the Gospel to blesse them that curse vs , and pray for them that persecute vs , Matth. 5.44 . whereunto heauens great trumpet S. Paul accordeth , saying , Rom. 12.14 . Blesse , and curse not :

I answer , Answ. there is no repugnancie in these commands . For as the Word of God forbiddeth all intemperate heat and desire of reuenge in our priuate wrongs , and so all manner of cursings of our priuate enemies ; so doth it require vs to hate the enemies of God , with a perfect hatred , and to curse them vnto the death , if we be certified from heauen that they be incorrigible , and that the Lord hath appointed them vnto slaughter . Hence the holy Prophets of God , who being rauished in the Spirit , were carryed vp into heauen vpon the wings of prayer and prophecie , 2. King . 2. as Elias in a fierie chariot , and did behold in the cristall glasse of Gods secret counsaile , who were the incurable enemies of God , destined vnto destruction , could not chuse but with their hearts wish , and with their tongues expresse their longing desire to haue the iudgements of God put in execution . Hence proceeded the curses of Elisaeus , of Elias , of Dauid , of other holy men of God , who being endued with the Spirit of discerning , and inflamed with a pure zeale of Gods glorie , did pray for the destruction of them , who were alreadie by the Iudge of the whole world appointed vnto death . And therefore Saint Augustine saith of such propheticall imprecations , August . that they were rather Verba praedicentium , quàm vota imprecantium , words of prediction , than wishes of malediction . But as for vs , Amos 7.14 . who are neither Prophets nor Prophets sonnes , nor haue any extraordinarie gift of Gods Spirit , we may not absolutely wish for the destruction of any , lest our Sauiour say vnto vs as he did vnto his Disciples , wishing for fire from heauen vpon 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 Kingdome 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 infirmitie , we doe adulterate the Word of God . For as a little inke which is powred into a Spring maketh all the water blacke that issueth from it , and a little Coloquintida spoyled all the Pottage of the Prophets , 2. King . 4. 2. King . 4. and one dead Flie corrupteth a whole pot of oyntment : euen so doth a little malice make the iudgements of God which thou pronouncest , both vnprofitable vnto thy brethren , and damnable vnto thy selfe .

So that the Doctrine is this , Doct. & the vse is good . Where the Lord of Heauen 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 fore-telling , the other inflicting the iudgements of God vpon notorious offenders without affection or partialitie .

Strange it is that the Lord commanded these Iudges 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 reuealed vnto them , either by his Word , or by his Spirit , or by the Edicts of wholsome Lawes , that any haynous offendours are appointed vnto death , their eyes must not then pittie them , nor their hearts must haue compassion on them , but with all wholsome seueritie they must prosecute them vnto their end . When the people of Israel had committed Idolatrie with the Golden Calfe , Moses called the Leuites , and bade euerie one put his Sword by his side , and slay euerie man his brother , and euery man his companion , and euery man his neighbour , that so they might consecrate their hands vnto the Lord , and receiue a blessing ; wherupon the Leuites slew three thousand men , or thereabouts . The which zeale of the Leuites in reuenging Gods glorie , did so please the Lord , that for it the curse of Iacob against Leui was turned into a blessing , as appeareth by Moses in his Swan-like Song , Deut. 33. And of Leui 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 haue not seene them , neither knew he his brethren or his owne children , meaning that he preferred Gods glorie before naturall affection . The which example would to God it were written in the hearts of all Iudges . But yet let them still remember to curse no otherwhere , but there where God himselfe 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 farre be wee then from this rule , who are so tender of our owne reputation , that if we be touched neuer so little with the scourge of the toung , we are like that cloyster in Thebes which Plutarch calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plutarch . Moral . which for euery word that was spoken in it would giue an eccho of seuen sounds ; euen so doe we returne seuen curses for one into his bosome that reuileth vs : But when the name of God is blasphemed , his honour defaced , his precepts neglected , we are muti vt pisces , or if we open our mouthes , Psal. 55. our words are smoother then Oyle , and our faces are as cheerefull 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 reall effusion of the wrath of God vpon the Inhabitants of that towne . For though a causelesse curse ( as Salomon speaketh , Pro. 26.2 . Pro. 26. ) be like vnto a Swallow that flyeth from the hand , and lighteth not there whither she was sent ; yet are the curses of God , and his Prophets , like vnto Ionathans bow and Sauls sword , 2. Sam. 1. which returne not emptie from the bloud of the slaine and the fat of the mightie , 2. Sam. 1. Witnesse Elisha , who had no sooner cursed the children of Bethel , but they were by and by deuoured by two Beares out of the desert , 2. King . 2. Witnesse Peter , 2. King . 2. who had no sooner cursed Ananias and and Sapphira , but they by and by fell downe dead at th' apostles feete , Act. 5. And our Sauiour had no sooner cursed the Figge-tree , Act. 5. Mark . 112 Mark . 11. but it by and by withers vnto the ground . And surely the Hebraisme which Debbora vseth in my text , iterating the curse againe and againe , doth manifestly shew that the curse of Meroz was no common or easie imprecation , 1. Cor. 16.22 . but anathema maranatha in the highest degree ; it was a vehement and effectuall curse which lighted not onely vpon their goods , but vpon their persons also ; neither vpon their bodies , but vpon their soules also ; a curse which ( as Dauid speaketh ) couered them like a garment , Psal. 109.18.19 . girded them like a girdle , and entred euen as water into their bowels , and as oyle into their bones . For how fearefull a thing was it to be cursed by the Lord , whose wordes are as two-edged swords , Heb. 4. whose voice is as the voice of thunder : and whose breath is as a Riuer of Brimstone which burneth vnto the bottome of hell ? Surely if the sonne of Syrach said truely , that the Mothers curse rooteth out the foundations of the childrens houses : then how much more powerfull is the curse of our heauenly Father , whose irefull countenance maketh the earth to tremble , the heauens to bow , Nahum . 1. the seas to be dried vp , the rockes to rent , and the mountaines to melt away with feare ? And what then shall we thinke , but that the houses of the Merozites , which they hoped by their policie to continue , were now blasted by the breath of Gods mouth , and for euer ruinated by his curse ? Doubtlesse as it is a fearefull 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 speake of this , that they were reputed execrable of the people of God , that they were cut off from the Common-wealth of Israel , that they were as Iericho and other Cities of the Cananites , deuoted vnto destruction ? So that as the Citie of Rome when they condemned Manlius of treason , Plut. vsed this Preface ; Manlius eras mihi cum praecipites agebas Senones ; post quam mutari coepisti , factus es vnus ex Senonibus : When thou threwest downe the Galls from the Capitol , then wast thou to me Manlius , that is , faithfull and deare ; but sithence thou art now changed , I esteeme thee no better then one of the Galls : Euen so said Israel vnto the Merozites ; As long as you ioyned with vs against Canaan , we counted you our brethren , but now you are changed and estranged from vs , you are no better then the cursed Cananites . Surely this was verie grieuous to be anathematized by the people of God , but it was not all ; for no doubt the consideration of their owne sinne did so lancinate and torment their guiltie consciences , that they had a taste and prelibation of those hellish torments , the fulnesse wherof they did after endure , if they did not repent .

This was the heauie weight of the curse of Meroz , whose punishment who so listeth to escape , let him eschew their foule and vgly sinne , which is the second part I promised to declare .

2. Now peraduenture you will marueile why so heauie a iudgement was pronounced against a sinne that may seeme light , 2. Part. because it was but the omission of a dutie they should haue done .

But if you take the ballance of the Lords Sanctuarie , and put thereinto the sinne of Meroz , you shall find it would weigh down heauen and earth , and neuer be counterpoised till it came to the bottome of hell . It was not a single sinne , as a man would thinke at the first sight , but a monstrous sinne , made and compounded of many others , as the words of my Text doe make manifest .

1. For behold , they came not , and that was slothfulnesse . 2. to helpe , and that was vnmercifulnesse . 3. the Lord ; that wickednesse . 4. against the mightie , and that was fearefulnesse .

First , if they had dwelled farre off , their lazinesse might haue beene excused ; if they had not beene called , their sinne had been somewhat lightened ; if they had come , though starting backe , as the Ephraimites did in the day of battaile , their offence had beene much lessened . But alasse ! they were neere , and were solemnely called , and yet neuer came out of the doores to helpe their brethren .

O senselesse and dul-hearted Merozites , whom neither the warlicke trumpets of battell , nor the whirling noyse of so many yron Chariots , nor the beating of so many horses hoofes , nor the skrikes and outcries of such a multitude of men , could once awake from the slumber of sinfull securitie . Doubtlesse these Merozites were giuen to their ease , and therefore vnwilling they were to trouble themselues with that hote bickering ; but they should haue considered that of Salomon ; Pro. 1.32 . Ease slayeth the foolish , and the prosperitie of fooles destroyeth them .

Againe , What vnmercifulnesse was it in them to hide themselues from their owne flesh , that is , their brethren , both by nature and by religion , especially in that great danger when their liues lay at stake , their kingdome like to be vsurped , and themselues readie to be deuoured of their gastly and bloudie enemies ? Pro. 12. Salomon saith , that The mercies of the wicked are meere cruelties , and such indeed was the mercie of these men of Meroz , without loue , without pittie , without the bowells of compassion toward their brethren .

Oh , but peraduenture they thought it skilled not much , whether they went into the field or no , because if God meant to giue them victorie , hee would then surely doe it without their assistance . As though euery man were not bound by the rule of charitie , as much as in him lies , to helpe Gods cause , and to defend the weake from the oppression of the mightie . A notable instance whereof we haue in the booke of Hester . For when as Purim was gone out against the Iewes , Hest. 5. and Assuerus had made a bloudie decree to root all that Nation vtterly out of his land , noble Mordechay perswaded Hester , to interpose her selfe a mediatrix vnto the King for the safetie of her Country-men the Iewes ; who when she feared and cast many doubts , Mordechay did sharpely reply , That if she neglected to relieue the Church and children of God , deliuerance should surely come by some other meanes , but she and her fathers house should surely perish : Euen so should the Merozites haue thought , That howbeit the Lord would by his strong hand , and stretched out arme haue deliuered his people , yet should not the vnmercifulnesse of Meroz , haue escaped vengeance , whose hard and flintie hearts either knew not their brethrens miserie ; or if they knew it , they considered it not ; or if they considered , they pittied it not ; or if they pittied , they relieued it not ; but as much as in them lay , suffered them to be deuoured of their oppressours .

Doubtlesse it was sauage and barbarous immanitie , so to forsake the cause of their deare brethren : But what doe I speake of immanitie ? it was no lesse than wicked impietie , not onely because they were cruell against the Lord in that they helped not his children , who are as deare to him as the apple of his eye ; but also because it was the Lords quarrell in a speciall regard .

The Israelites and the Cananites did now fight , non vter imperaret , sed vter esset , Tul. as Tully speakes of the Romans and Carthaginians ; not so much whether of them should beare sway , as whether of them should solely remaine in the land . Neither was it onely the question , whether of the two Nations should be left aliue , but also by consequent , whether the God of Israel , or the Idols of the Cananites should be worshipped . They did not so much striue for the bounds and territories of the earth , as for the priuiledges and hests of heauen .

For it was now the question , whether IEHOVAH should sit still betweene the Cherubines , and fill the Tabernacle with his glorious presence ; or whether he should goe from Israel , and in stead thereof , Dagon , Moloch , Chemosh , and other abhominations of the Heathen should be adored . Seeing then that the worship of God was in so great hazard , in respect wherof we should esteeme all worldy things but as drosse and dung , how wicked and irreligious were the Merozites , who were so calme and silent in the Lords quarrell ?

Oh! but peraduenture they feared the displeasure of King Iabin ; they feared his horses , his chariots , his souldiers , and his great power : they doubted the great armie of the Cananites would deuoure the Israelites , euen as the Oxe licketh vp the grasse ?

And what was that but a carnall diffidence , and a foule distrust of Gods mercie ? Why did they not remember the wonders which the Lord had done for their Fore-fathers in the land of Aegypt ? Had they forgotten the redde 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 deliuered of late from the Cananites 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 fiue hundred of them with an Oxe goade ? Euen so it pleased God by weak instruments to bring mightie things to passe , 1. Cor. 1. that the whole honour might redound vnto his name , and that his people might wholly rely vpon his sauing health .

And why then should Meroz feare that the Lords arme was shortened that hee could not helpe , or his will changed that he would not relieue ? But if they had beene assured that they should haue lost the field , and all beene put to the edge of the sword , they should not haue feared them that could haue killed the bodies , Mat. 10. but rather him that could throw both bodie and soule into hell fire . And therefore the Merozites were verie foolish for feare of the anger of men , to fall into the curse of God . Not vnlike Ionas , Ionas 1. who flying vnto Tharsis for feare of Nineueh , 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 Deuil ; and he that will not suffer for a good cause vnto saluation ; shall be sure to suffer for a bad cause vnto condemnation .

And this Doctrine ( right reuerend Auditors ) goeth neere euerie one of vs , both Ministers of the Word , and Ministers of Iustice . For we can be content to helpe the Lord , that is , to reproue and punish sinne in the inferiour and baser sort of the people ; but when we should helpe the Lord against the mightie Anachims , Deut. 2. and great men of the World , woe is me to tell ! our hearts doe faint , our courage is abated , and our minds are vtterly danted ; not vnlike them of whom Ieremie speaketh , Ier. 9. They bend their tongues as their Bowes for lies , but they haue 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 heartie and couragious in the Lords cause . Thou chosest Hebron to expell the Anachims the mightie Gyants from the citie : but alas we lose not Hebron but Heauen for feare of Anachim .

But let vs returne vnto the Merozites , who peraduenture thought themselues innocent , because they tooke no part against Israel , nor yet ioyned with the King of Canaan . Wherein they were much deceiued . For as the Lord abhorreth all Vterques , such as were they that halted betwixt God and Baal , and they that spake both of the language of Ashdod and Canaan , and they that were neither hote nor colde , but lukewarme : euen so can the Lord as little endure those politique Neuters , which were neither with him nor against him .

I reade in Liuie , Liuius lib. Hist. 1. that when the Romans and the Albans were at warres together , a noble man called Metius Suffetius doubting whether would get the vpper hand , ioyned with neither armie , but houered on a hil with his forces betwixt both , till he saw whither the victorie did incline ; with which trecherie , the Romans ( being conquerors ) were so offended , that they tore him in pieces with wilde Horses : A iust punishment for one that would stand neutrall when his Countrie was like to be ouerthrowne ; which as they knew by the Law of Nature , so doe we know by the Word of God , that in matters of Religion and execution of Iustice , neutralitie is alwaies execrable . Our blessed Sauiour hath giuen vs the rule : Luc. 9. He that is not with me , he is against me , and he that gathereth not with mee , scattereth abroad .

Now if any man thinke , that though the sinne of Meroz was very great , yet it was the lesse , because as they did not helpe , so they did not hurt the people of God ; let him remember , that as firmely as we are bound to eschew euill , so firmely are we bound to doe good when time and oportunitie doth require . And so I will conclude the sinne of Meroz with this one corollarie : That it is not sufficient for you ( right reuerend brethren ) to be harmelesse and innocent men , and to doe no iniurie vnto others , but you must also succour and relieue your brethren in their good causes , by your substance , by your counsaile , and by your authoritie , which are the golden Talents whereof you must giue an account at the latter day .

For when the Thrones shall be set in heauen , Reuci . 20. and the Bookes opened , and the Sonne of man shall hold the great assises of the world , to giue to euerie man according to his workes ; 2. Cor. 5.10 . it shall not then so much be inquired , what sinnes thou hast committed , as what dueties thou hast omitted ; what euill thou hast done , as what good thou hast left vndone ; what acts of crueltie thou hast effected , as what acts of charitie thou hast neglected . It shall then be examined , whether thou feddest Christ , Matth. 25. when thou sawest him hungrie , and cloathedst Christ , when thou sawest him naked , and visitedst Christ , when thou sawest him imprisoned , and in a word , whether thou deliueredst Christ when thou sawest him oppressed . Then shall mercie reioyce against iudgement , Iam. 2.13 . as St Iames speaketh , and iudgement shall be mercilesse vnto them that shew no mercie .

HItherto haue I lanched forth ( right Honourable ) straight forward into the depth of my Text ; Application generall to the present occasion . and now , fearing to be carried too far with the pleasant blast of your attention , I will strike sayles , and speedily returne vnto the shore .

For perhaps some man will pull mee by the sleeue , and say , Quid Marticum Legibus ? What hath a Text of Warres to doe with the affaire of Peace ? What is Canaan vnto England ? What is Meroz vnto Deuon ? Preached in Deuonshire . Or what is the battle of the Cananites vnto this setled iudgement which is now to begin ?

Yes surely , if we looke about vs , we shall finde that the cursed Cananites doe euerie where abound , and so much the more dangerously fight against vs , 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 Assises which you haue in hand , but as it were a great battaile , wherin both Iudges and Iustices , and Counsailors , and Iurors , and euerie one in his ranke must fight , not with the sharpenesse of weapons , but with the seueritie of the Lawes , against the Romish Cananites , the bloudie Peresites , and the wicked Iebusites which seeke to disturbe the peace of our Israel ? Behold our two gracious Princes , first Debbora and now Barac , haue for many yeares continued this battle of Iustice , to the comfort of the godly , to the confusion of the wicked , to the wonder and astonishment of the whole World . It may truely be said , that in the daies of their predecessors the high waies were vnoccupied , and trauellors walked through by waies , by reason of the multitude of theeues and robbers ; and that which was most horrible , the Romish Iabin did keepe the soules and consciences of men in a miserable slauery , vntill our late Debbora rose vp a mother in Israel , who brake the Cananitish yoke , and brought in the halcionian dayes of peace , which by the goodnesse of God , and our blessed Barac , we doe still enioy . And yet I know not how it commeth to passe , that many reliques of the Cananites , that is to say , idolatrous Papists and cruell robbers , and bloudie oppressors of the poore , and many other enormous offendors doe yet remaine in the midst of our land . And what is the cause of this confusion ? Surely one of the greatest causes of our miserie is this , that such as ought to come to these Assises , and to fight the Lords battles against sinne and superstition , are negligent in comming to helpe the Lord in the execution of iustice .

For to speake nothing of them that come not at all , whereof some with Reuben abide among the Sheepe-folds to heare the bleating of their flockes , they are couetous ; some with Gilead tarrie beyond Iordan , in the greene fields and medowes of their delights , they are voluptuous ; some with Dan remaine in ships , and are beyond the Seas , in heart doting vpon their Romish Idols , they are superstitious ; some with Meroz , hide themselues at home in the dearne cells of distrust , and they are timerous ; How few , I say , of those that doe come to this iudiciarie field , doe come as they ought , with care and conscience to helpe the Lord against the mightie ? Nay most part of them ( woe is me to tell ! ) come not to helpe , but to hurt the Lord ; to fight for falshood against truth , for wrong and iniurie against iustice , for Poperie and Superstition against Religion ; Who as they are guiltie of the sinne of Meroz , so shall the curse of Meroz vndoubtedly light vpon them . For the Lord hath said it , whose sentence is vnchangeable , whose wisdome is insugable , and whose power is vnresistable .

Be it farre from me ( my Lords ) to bring you within the compasse of this curse , whose integritie hath beene approued both of God and man . We were vnthankfull if we should not acknowledge that your Lordships haue marched valiantly in this battaile of Iustice , and haue alreadie dipped your feet in the bloud of Gods enemies .

Yet must you consider that the Cananites 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 helpe the Lord afresh in this battell . Vp Debbora , arise Barack thou sonne of Abionam , and leade thy captiuitie captiue . Set vpon the reliques of the Cananites , and first those obstinate Papists , who are left amongst vs , to be thornes in our sides , and prickes in our eyes , for our vnthankfulnesse vnto God .

I know the Lawes of our Land doe deale fauorably with those wilfull Recusants , who will not once come into the Temple with old Simeon , Luc. 2. that they might imbrace Christ ; nor once heare the Word preached with Candaces eunuch , Act. 8. that they might be conuerted vnto Christ : but are like the deafe Adder , which clappeth one of his eares close vnto the ground , and with his twining tayle stoppeth the other , that hee may not heare the voice of the Charmer , charme he neuer so wisely . And therefore of them I may say little , saue onely wish that as they refuse to come into our Churches when they are aliue , so they might haue the buriall of an Asse , and their carkasses be throwne vpon a dunghill after they are dead .

But for the Priests and Iesuites , who like the Diuell goe about continually , 1. Pet. 5.8 . in secret corners , seeking whom they may deuoure , who labour to withdraw the hearts of the people from their naturall Soueraigne , vnto Iabin of Rome , it is high time to take the nayle of the Lawes into your left hand , and the hammer of execution into your right , and to pierce the head of Popish Siseraes ; yea double and redouble your blowes vpon them , vntill you haue quite nayled them vnto the ground : which if you doe , the blessing of Israel shall light vpon you , and the power of Iabin the Prince of darkenesse shall be much weakened in this our Land . Psal. 137.8 . Oh daughter Babylon , worthie to be destroyed , blessed shall he be that taketh thy children , and dasheth them against the stones .

Another sort of wicked Cananites there are , no lesse dangerous then the former , I meane those cruell Oppressours , who by their power , riches and friends doe oppresse the poore in the gate ; and that which is most horrible , vnder the colour of iustice , by tyring them out by long and tedious courses of Law . This is a crying sinne , which ringeth in the eares of God , and doth certainely draw downe vengeance vpon a Land , if it be not reformed . Psal. 9.12 . For when the Lord maketh inquisition for bloud , he remembreth it , and forgetteth not the complaint of the poore . By how much the more all Christian Magistrates , who are gods , 1. Cor. 8. should in this imitate God , namely in taking vengeance vpon oppressours , and in deliuering the poore out of their hands . The glorious Throne of Salomon which was made of Iuory and couered with gold , 1. King . 10.19 , 20. had stayres to leane vpon , which were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Lyons , & hands curiously wrought ; to signifie ( as some thinke ) that it is the duetie of a good Prince and Magistrate to be a couragious Lyon to destroy oppressours , and to be a hand of succour to relieue the wronged .

Surely , oppression is the rifest sinne in this land . Let a man cast his eyes vnto all iudiciall proceedings , and it commonly falleth out , Pauper vbique●acet , the weaker goes lightly to the walls .

There is a prettie Embleme in Alciat :

Pissicules aurata rapit medio aequore Sardas :

The silly Sprats beeing vnder the Water , are chased vp and downe by the great gilt heads ; and if they spring out of the Sea for feare , they are quickly deuoured of the greedie Seamewes : euen so the poore people , if they liue quietly at home , they are iniured by their rich neighbours , and if they seeke abroad to be relieued by the Law , they are many times ouerthrowne , though their cause be good . And where is the fault ? Surely a field may be lost vnder the conduction of the worthiest Captaines .

And therefore I must intreat also the Iustices of the Bench to helpe the Lord in this businesse . Who as they are like those threescore strong men about the bed of Salomon , who had euerie one his sword vpon his thigh for the feare by night , Cant. 3. Cant. 3. so should they draw out the sword of their authoritie as farre as they can , for suppressing of the wicked , and for defending of the good , that the bed , which is the peace and quietnesse of our Salomon , may be preserued .

What should I speake of Counsailors who are Captaines and Coronels in this battel ? Doe they come to helpe the Lord against the mightie ? Yes surely , so long as they doe faithfully deliuer the Oracles of the Law ; but if they helpe to peruert iustice , and to turne it into Wormewood , eyther by defending falshood , or impugning the truth , they ioyne with the Cananites against the Lord . I am not ignorant how an Heathen Orator said well , That a Iudge must alwaies follow the truth , but a Counsailor may presse the probalilitie of his Clients cause ; which I grant in a doubtfull matter to be often true , but when their consciences doe know that a cause is naught , how impious is it then to take sees , or to giue any counsell to ouerthrow the truth ? Therefore against such I must pronounce the curse of Iude , Iude vers. 11. Woe vnto them for they haue gone in the way of Cain , and runne greedily after the errour 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 deuise cursed counsell against the people of God ; but what came of it ? The vengeance of God followed him vpon the heeles , and he was slaine in the battle by the sword of Ioshua . Oh then keepe your tongues from euill , Psal. 34 13. and your lips that they speake no guile .

But I may not forget the Iurors and Witnesses , in whom the chiefest strength of the iudiciary battaile doth consist . They are indeed by our Lawes the highest Iudges in matter of fact , and therfore I must say vnto them : Psal. 58.1 . Are your minds set vpon righteousnesse , and doe you iudge the thing that is right , O ye sons of men ? Do you come hither to helpe the Lord of Heauen , or rather to pleasure and gratifie your earthly Lords ? Doe you come with single and conscionable hearts to further iustice , or rather with partiall and corrupt affections to peruert iudgement ? I would to God you were innocent ( my Brethren ) but sure , an euill report , and scandalous is gone out of you . It is said ( I know not how truly ) that some of you haue meritorias linguas , as a false Empresse did falsely obiect vnto a good Philosopher ; that is , you are corrupted with coyne to speake and to sweare either contrarie or besides your consciences . Oh then remember that of Iob : Job . 27. The congregation of the hypocrite shall be desolate , and fire shall deuoure the houses of bribes .

As the Prophet fore told that Manasse should be against Ephraim , and Ephraim against Manasse , Esa 9.21 . and both against Iudah ; so is there such pulling and halling in Iuries , that some are for the plaintife , 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 contrarie waies , doe breake the rope , and failing backwards wound themselues , some in the head , some in the shoulders , and some in other parts of their bodie : Euen so they that striuing in iudgement to contrarie purposes doe breake the religion of an oath , doe dangerously wound their soules , and both drop downe into the bottomlesse gulfe of Periu●ie ; who when they lay their hands vpon the Booke to sweare , Zach. 5.2 . would to God they would remember that flying Booke in the 5. of Zacharie , which being twentie cubits long , and ten cubits broad , was full of curses and woes against them that sweare falsly ; yea such curses as should remaine 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 cleaue vnto the roofe of my mouth , when I consider that after so many yeares preaching of the Law , as it were with thunder and lightning from mount Sinai , and of preaching the Gospel as from mount Sion , 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 reioyce , lest the vncircumcised be glad .

Plinie , who was a great Philosopher , Plin. but an Atheist ; one of the chiefest reasons that perswaded him there was no God , was because when men were brought into the Capitol of Rome to sweare , and stood there before the Image of Iupiter , which held a thunderbolt in his hand , as it were to take vengeance of the wicked , yet , saith hee , fulminantem peierant Iouem , they periured themselues before Iupiter that threatned to be reuenged of their periurie . That was but a weake reason to perswade Plinie there was no God ; but it is a reason to thinke them flat Atheists , who taking an oath not by Iupiter a false God , but by Iehonah the liuing God , ( vnto whom all things are naked and open before his eyes ) doe notwithstanding either dissemble the truth which they are sworne to reueale ; or ouerthrow the truth which they are sworne 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 perswaded better things of many of you ( beloued Brethren ) and such as accompanie saluation , and therefore I exhort you in Gods name , that you will iudge iustly , and follow the truth in loue , without respect of any mans person .

I haue read in Diodorus Siculus an ancient Historian , Diodorus Siculus . that the old Aegyptians had their Iudges set forth in imagerie , in such sort , that the chiefest Iudge had a tablet of Saphire stone hanging about his necke , wherein veritie was ingrauen , his eyes were closed , and a number of bookes were laid about him ; to note , that a Iudge must only respect the truth , hauing no regard vnto the persons , but vnto the cause which he must carefully learne .

But if you scorne to learne your dutie of Heathenish people , I commend vnto you the example of holy Iob , Iob 29. who said , and no doubt truely of himselfe , being in place of iudgement as you are : I put on iustice and it couered me , Iob. 29 : 14. my iudgement was as a robe and a Crowne . I was eyes vnto the blind , and feet vnto the lame , I was a father vnto the poore . And lest you should thinke he was more pittifull then iust , marke what followeth , And when I knew not a cause , I diligently sought it out . Thus if you doe , the eare that heares you shall blesse you , and the eye that sees you , shall witnesse vnto you , and the blessing of him that is readie to perish shall come vpon you . But if on the other side , you shal either take a reward to hurt the innocent , or hinder the right of the Stranger , the widow , and the Fatherlesse , yea or doe this worke of the Lord negligently , Deut. 27. and vnfaithfully , Cursed shall you be in the field , and cursed in the towne ; cursed shall bee your basket and your dowe . Cursed shall be the fruit of your bodies , the fruit of your Land , the increase of your Kine , and the flockes of your sheepe . In a word , all the curses of the Law , like so many thunderbolts shall light vpon you , and Let all the people say , Amen .

FINIS .

A SERMON OF PATIENCE . Preached at S. Maries in Oxford , BY EDWARD GEE , Then Fellow of Brasen-nose Colledge . Since Doctor of Diuinitie , and one of his MAIESTIES Chaplaines in Ordinarie .

And now published for the benefit of others : BY his two brethren , IOHN GEE and GEORGE GEE , Ministers of Gods Word .

LONDON , Printed by W. S. for Nathaniel Butter , and are to be sold at his shop neere S. Austins-gate , at the signe of the Pyde Bull. 1620.

A SERMON OF PATIENCE . IAMES 5. VERS. 7.

Be patient therefore , Brethren , vnto the comming of the Lord : Behold the Husbandman waiteth &c.

AS they that build in friths and armes of the Sea ( right Worshipfull and well beloued ) doe at a low water fortifie the place with some strong wire to keep away the tide , lest their worke should be ouercome by the reflowing Ocean : euen so the children of God , who are spiritually to be builded vpon the earth , as in the raging sea of troubles and afflictions , must in the tranquillitie of their mind , sence themselues with the inexpugnable bulwarke of Patience , lest when crosses doe happen ( which happen at one time or other vnto all , ) the deepes of heauinesse breaking out , should ouerflow their soules , and beare downe the precious edifice of faith and pietie begun in them . The which poynt of heauenly wisdome wishing to be rooted in your religious breasts , I haue made choyce of these words of Saint Iames , wherein he doth sweetly comfort the poore Christians of his time , who being as Lillies among the Thornes , were pricked and rent with the iniuries and oppressions of their fellow brethren . Prou. And albeit this my Text may seeme to be like vnto that Wine Salomon aduised to giue onely to those that haue griefe of heart , that drinking they may forget their pouertie , and remember their miserie no more ; yet , if by your patient attention you shall shew that you loue and imbrace this excellent vertue of patience , I shal , by the assistance of Gods Spirit , make it plain , that euerie one which heareth mee , may receiue some wholsome instruction out of this Text , wherein there be contained

Two principall parts .

1. The Exhortation ; Bee patient , Brethren . 2. The Motiue of this patience , which is the fountain of all Christian comfort , namely , 2. Thessa . 1.6 : 7. The comming of our Lord , when as he shall recompence tribulation vnto them that trouble , and vnto them that are troubled , rest . But because flesh and bloud being impatient of delay , will straight reply , Oh but that day is farre hence , and the hope thereof being deferred , is the fainting of the heart ; hee therefore meeteth with that exception by a double reason , the one taken from the example of Husbandmen who doe patiently waite for the former and later raine , to receiue onely the fruit of the earth : the reddition of which comparison being implyed , is , that we should much more patiently expect the great haruest of the Lord , wherein we that now gee weeping and sow precious seede , Psal. 126.5 , 6. shall ioyfully reape the blessed sheaues of immortalitie . In the other reason , he vtterly denyeth the obiection , and vrgeth , that the comming of the Lord is neere at hand , and so iterateth his exhortation , incouraging them to be patient , and to settle their hearts .

This I take to be the true meaning and most naturall analysis of my Text : all the parts whereof I intend not particularly to handle at this time , but in the exhortation to insert the reasons , being as it were the sinewes and bones wherein the strength and vigour of the exhortation doth consist .

First then wee must vnderstand , that this holy patience whereunto the Apostle doth stirre vs vp , is not a quiet sufferance of euils arising either from a sencelesse stupiditie of the mind which is but brutish , or from some morall good end which is but Heathenish , or from some bad and euill purpose which is but diuellish ; Definitio . but it is a sacred vertue and slip of charitie , engraffed in vs by the holy Ghost , wherby we entirely submitting our wils vnto the will of God , doe chearefully beare all wrongs , crosses , and afflictions , without grudging at men , or repining at God ; and that for the glorie of his name , for the benefit of his Church , and for the performance of his Commandements .

The which heroicall vertue being farre aboue the reach of mans naturall powers , it pleased the Lord to teach by a rare example , the wonder and astonishment of all ages . For behold he that was impassible , and could suffer nothing did as it were euacuate himselfe , that he might suffer all things , and become a perfect mirrour of patience for vs to behold : whose onely death , if it be duely considered , is most effectuall to appease all vnquiet and tumultuous humors in our hearts .

What contumelies did he suffer ? what iniuries did he endure ? what torments did he beare ? and yet neuer complained , Isay 33.7 . Mat. 26.67 . Mark . 8.23 . but stood as a harmelesse Sheepe before the Shearer , not opening his mouth . They reprochfully spit vpon his face , who had a little before restored the blind by his spittle . They reuiled that name , which maketh all creatures , both Angels , Phil. 2.9.10 . Math. 27.29 . and men , and Diuels to tremble . They buffeted him with the palmes of their hand , and crowned him with thornes , who crowneth his children with garlands of glorie , and putteth palmes of victorie into their hands . They stripped him of his robes , and gaue him gall and vinegar to drinke , Math. 27.31 . & 34. Math. 26.28 . that had drunken vnto them the cup of the new Testament in his bloud , and had prepared a robe of righteousnesse to cloathe them withall . Lastly , they excruciated that innocent soule with most exquisite torments vpon the crosse , which bare their sorrows , Esay 53.4 . Mat. 27.51 . Mark . 15.33 . and carried their infirmities . And though the starres were ashamed , the elements troubled , the earth trembled , and the Sunne withdrew his beames , as loathing to see that horrible act ; yet was not he touched with any sparke of anger against his persecutors , Luk. 23.34 . but mildly prayed in their behalfe , Father , forgiue them , for they know not what they doe . O more then admirable patience of the Sonne of GOD , whose constant enduring of that bloudie baptisme , cannot but animate the faithfull souldiers of Christ manfully to incounter with all difficulties whatsoeuer .

In the 1. Macch. 6. 1. Mach. 6. Antiochus shewed the bloud of Grapes and Mulberries vnto the Elephants to prouoke them to fight ; And the holy Ghost , in like sort , to incourage vs patiently to endure all the calamities of this life , doth poynt vnto the bloudie passions of our Messias . And hence it is that Peter proclaimeth , Christ hath suffered for vs , leauing vs an example that wee 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 ) haue troden , not louing their liues vnto the death ; but constantly enduring , some of them to be consumed in the fire , some of them to be scalded with boyling lead , some of them to be torne in pieces with the racke , some of them to be ground in the teeth of wild beasts ; and all of them to shed their bloud for the profession of this faith , which hath beene disseminated into all parts of the world , especially by the constancie of their profession . But because this resistance vnto bloud is not as yet fallen vnto our share , though God knowes how soone all of vs may be put vnto it :

I will leaue that part of patience which is exercised in persecutions , and speake of that whereof we haue continuall vse now in the peace and quietnesse of the Church ; wherein we had need of patience and longanimitie both towards our brethren , and towards our heauenly Father : the former whereof driueth from vs all anger and desire of reuenge against those who haue done vs harme ; the latter remoueth out of our minds all murmuring against God in afflictions sent immediately from him , and causeth vs meekely to wait for the complement of his promises .

First then , we must behaue our selues patiently towards such as haue wronged vs , whether it be in our goods , or names , our dignities , or any thing else ; not onely refrayning our hands from returning of violence , our tongues from rayling , our eyes from irefull lookes , but euen our hearts also from any thought or desire of reuenge .

Thus farre Philosophie could neuer go ; though Plotinus speake of vertues , Plotinus . both purgatoriae and purgati animi , yet neither of them both could thus farre cleare the sight of vnderstanding , to know that euerie motion of wrath is a sinne ; but the wisdome of God which framed man in his perfection , must needs come downe from heauen to reframe him in his defection , and teach this vncouth doctrine to carnall eares , Math. 5.22 , 23. that to be angrie with a Brother vnaduisedly , maketh a man culpable of a iudgement ; and to call a Brother Racha makes him worthie to be punished by a Counsell ; and to say vnto a Brother Foole , deserues no lesse then hell fire ; That we must loue them that hate vs , Math. 5.44 . blesse them that curse vs , pray for them that persecute vs , doe good vnto them that hurt vs , and are our enemies ; all strange aphorismes to flesh and bloud . And yet our Sauiour did not onely command them , Vers. 45. but demonstrate them also by the example of our Father in the Heauens , who showers down his blessings vpon both good and bad , his friends and his foes . So that as a Father loues that childe onely in whose face he seeth the forme , the lineaments , and similitude of himselfe ; so will GOD neither loue nor yet acknowledge any for his legitimate childe , whose heart is not stamped with this character of extraordinarie charitie .

Here then the Prince of Philosophers is conuicted to be blind , Arist. who thought that to reuenge iniuries is a part of magnanimitie : and Scylla , Scylla . the Romaine Captaine may be noted of vanitie , who thought it a great glorie to haue it engrauen vpon his tombe , That neuer any man exceeded him in doing mischiefe vnto his enemies .

But , alasse , what maruell if those Heathens were so fowly deceiued , and so vehemently inflamed with the fire of reuenge , sithence that they who professe themselues the Schollers of Christ , can hardly brooke the Doctrine of patience , but are euen readie to say with the Capernaitanes , This is a hard speech , Ioh. 6.60 . who can endure it ? or if they lend their eare vnto it for an houre , yet doe they scarcely practise it once in their whole life . Nay would to God that we whom wisdome and a purer knowledge of Christ should purifie from all corrupt affections , were free from inordinate wrath , and a secret practise of reuenge .

Cato , Cato . the Censour , was wont to say , not so much vpon pride , as being conscious of his owne knowledge , that if other men offended they were to be borne with , because they did it vpon ignorance , or impotencie of affections ; but if himselfe committed a fault , it was to be imputed to meere malice , and therefore deserued no pardon . In like sort may it be said of this impatience , that if the vnlearned doe sinne therein , it is more tollerable ; but if we that are not onely instructed in the Arts of humanitie , but also in the knowledge of diuine mysteries , and are as Lampes to giue light vnto others , be faultie herein , sure our malice must needes be exceeding great , and our fault more hainous before God and man .

Placabilitie and meekenesse should alwaies attend vpon wisdome , Psal. 45.14 . euen as the Virgines followed the Queene in a vesture of Needle-worke , Ps. 45. And therefore Saint Iames in the third Chapter of this Epistle asketh , Iam. 3.13 . Is any man wise and endued with knowledge amongst you ? Let him shew by good conuersation his workes in meekenesse of wisdome . Wherefore , art thou a ruler and hast the gouernment of people ? Then hast thou plentifull matter of exercising thy patience . Xenophon . For Xenophon hath well obserued in the Preface of his Historie , that men are more bitter and trouble some vnto their rulers than any flocke of Sheepe or heard of Cattell vnto their leaders ; which Moses the mildest man that euer was proued to be true , whose patience was so moued with the vntowardnesse of his vnruly multitude , that when he came out of the Mount Horeb , hauing talked so familiarly with God that his face shone as the Sunne ; yet seeing the people commit idolatrie , in a great rage he brake in pieces the Tables of the law , Exod. 32.19 . which were written by Gods owne Fingers . And indeed this is a godly and zealous impatience , not to endure the iniuries and dishonors of God , but to reuenge them with all seueritie . Nay thou must be impatient also in the wrongs done vnto thy brethren , like as Abraham who ayded Lot , Gen. 14.16 . to recouer his goods of the fiue 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 redresse it not .

But if thou draw the sword of thy authoritie out of the scabbard to reuenge thy priuate iniuries and dislikes , how doest thou obay his Commandement , who said , Rom 12.19 . Deut. 32. Auenge not your selues , but giue place vnto 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 vnto that furious Housholder which the sonne of Syrach describeth , Ecclus. 4. Ecclus. 4. Be not as a Lyon in thine house , neither beat thy seruants for thy fancie , nor oppresse them that are vnder thee .

Oh but they are such as doe alwaies withstand my will , Ob. Sol. and therefore I cannot endure it . Why , if thou haue this Christian patience which Saint Iames doth here commend , it will represse in thee all such thoughts and affections , and thou wilt not so much labour to wrest other mens wils vnto thine , as to compose and submit thine owne will vnto Gods , which is , that lenitie and moderation should be knowne vnto all men , Philip. 4.5 . Philip. 4. where the Apostle vseth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth , that wee should deale with our brethren , and not in extremity of right to reuenge 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 , replyed , Nunquam . efficies vt iam Caesaris mereare , Thou shalt neuer prouoke Caesar to be angrie at thee . A noble speech of a Heathen Magistrate , who hauing but driuen Pompey out of Italie , and brought some legions of souldiers into the Citie , thought it a base thing to seeke reuenge of one that was inferiour vnto himselfe ; And shall not a Christian Gouernour who hath vanquished the powers of darkenesse , and subdued many legions of Diuels , carrie himselfe farre more vprightly then once to thinke of hurting or molesting them that be vnder his iurisdiction ? especially considering that the iudge is at the doore , Iam. 5.9 . readie to drop downe the viols of vengeance vpon their heads , who will needes take vengeance out of his hands .

Some Philosophers doe write , Plinius in Hist. natur . that the Bee in stinging doth with such violence thrust out her sting , that whiles she labours to hurt her enemy , she destroyes her selfe ; and therefore Seneca in his Booke of Clemencie doth wish , Senec. lib. de Clementia . that the condition of men were alike , and that such as studie to annoy others , might doe it to their owne hurt : But Seneca might haue spared that wish ; for we know ( my Brethren ) that he who seeketh to hurt any of the children of men ( although his enemie ) 47. doth not onely disarme himselfe of his spirituall weapons , but also killeth and destroyeth his own soule ; So that we had need ( as our Sauiour willeth his Apostles ) by patience to possesse our soules , Luk. 21.19 . without which we shall euerie moment lose and make shipwracke thereof .

But art thou a priuate man , vnder the rule of some oppessing Rheoboam , whose little finger is as heauie vnto thee , as any mans loynes ? who whippeth thee not with roddes , but with scorpions . Here then thou must beware of hating him whom the Lord hath placed ouer thee , although he be vnto thee as a Lyon or a Beare . Quid odisset Clodium Milo materiam ac segetem suae gloriae , Cicero in orat . pro Milone . saith Tullie , How could Milo hate Clodius who was the matter and the subiect of his glorie ? And wilt thou being a Christian , hate him who is the matter of thy eternall glorie , if thou endure it for Christs sake ? nay , rather take the aduice of the wise Preacher , Eccles. 10.4 . Eccl. 10. When the spirit of thy ruler is incensed against thee , containe thy selfe modestly within thy dutie . Nam homo sanans sedat peccata multa , Iunius in loc. as Iunius doth well translate it ; that is , If thou labour by a dutifull submission to mitigate the furie of the ruler , thou shalt both stop many sins which otherwise hee would commit , and preuent a mischiefe which would light vpon thine owne head , as the Verses following doe excellently shew ; But if his heart be hardened daily more and more against thee , as was the heart of Pharaoh by some secret iudgement of God : Oh then settle thine owne heart , and remember that the patient abiding of the poore shall not perish for euer . Psalm . 37. Remember how the soules of Martyrs which lay vnder the altar , Apoc. 6. cried , saying , How long , Apoc. 6.10 . Lord , which are holy and true , doest thou not iudge and auenge our bloud on them that dwell on the earth ? Vers. 11. but it was replyed , That they should rest for a little season vntill the number of their fellow-brethren was fulfilled . The which blessed spirits did crie for reuenge , not vpon any priuate perturbation , but vpon an holy desire of seeing the iustice of God accomplished : the which mediocritie because wee that are cloathed with this earthly Tabernacle , cannot keepe , wee must abstaine from all desire of reuenge , and tarrie the Lords leasure to be strong , Psal. 37. and he will comfort our hearts .

But because infinite are the occasions of iarring and discontentment amongst priuate men , which being esteemed as iniuries , doe stir vp choller & debate , let vs consider the commandement of Christ [ that we should loue one another : Ioh. 13.34 . ] which diuine song was no sooner begun of our Sauiour , the sweetest praecenter that euer tuned Note , but straight-waies followed the whole Quire of Apostles and Euangelists , descanting the same Lesson , and filling euerie Page of their Epistles and Gospels with precepts of Charitie . The which Charitie , if it be in vs as hote and feruent as it should , it would swallow vp all the iniuries that are done vnto vs , euen as a flaming fire which burns more vehemently when some drops of water are cast therein . And herehence it is , that Paul weauing as it were for vs a rich and glorious garment of the purple wooll of the meeke Lambe of God , commandeth vs to put on the bowels of mercie , Coloss. 3.12 . kindnesse , humblenesse of minde , meekenesse , patience , forbearing one another , and forgiuing one another , if any man haue a quarrell against another . This is a faire and goodly coate , seruing vs both for indument to couer our nakednesse , and formuniment also to defend vs from wrongs . For he that hath those two vertues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gentlenesse , and Longanimitie , will doe no wrong , and yet patiently endure the iniuries of others .

But , Applica . alasse , now in these latter dayes , wherein selfe loue hath quite deuoured the loue 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 testie and boyling stomacks , do so disturbe their heads , the seate and throne of iudgement , that euerie trifle seemeth an iniurie to be prosecuted by rigor of Law , nay by fire and sword ; or if abilitie and oportunitie be wanting , at least by irreconcileable hate .

I deny not but if thou see that thy forbearance doth make thy enemie still more insolent , insomuch that the Poets saying doth come to passe , Veterem ferendo iniuriam inuitas nouam , By bearing the old iniurie thou drawest on a new : then mayest thou with good conscience seeke redresse of the Magistrate , so thy minde be free from acerbitie of reuenge , and onely intentiue vpon the iust defence of thy selfe . As for the other two sorts of priuate reuenge , they ought to be farre from euerie Christian heart .

Quest. Yea , but what if thou canst get no redresse by the Law ? What if a mightier than thy selfe oppresse thee ? What if the mind of the Iudges be not Answ. set vpon equitie and right , but turne Iustice into Wormewood , and repell the iust complaint of the poore ? Sure if this come to passe , it is no wonder , beeing a vanitie as old as Salomon . I haue seene ( saith he ) the place of iudgement where was wickednesse , and the place of iustice where was iniquitie , Eccles. 3. Eccles. 3.16 . And therefore himselfe giues an Antidote against the poyson , cap. 5. Cap. 5. ver. 8. If in a Countrie thou seest the oppression of the poore , and the defrauding of iudgement and iustice , be not astonied at the matter , for he that is higher then the highest , regardeth ; and there be higher then they . Here then , if thou take vnto thee Patience , it will dispell all the anguish of thy soule , like vnto that wood wherewith Moses made the bitter waters of Marah sweet and pleasant : Exod. 15.23 . &c. which thou mayst the better doe , if thou lift vp thine eyes into heauen , 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 vnto this purpose ; Satis idoneus est patientiae sequester Deus , si iniuriam deposueris penes eum , vltor est , si damnum restitutor est , si dolorem medicus est , si mortem resuscitator est ; Oh well is thee if thou make GOD the Vmpier of thy patience . If thou puttest thy iniuries into his hands , he will be thy auenger ; if thy losses , he will be thy restorer ; if thy diseases , hee will be thy Physitian ; if thy death , he will be thy rayser vp againe : so that thou shalt be sure to haue iustice , either at the end of thy life when thou goest vnto the Lord , or at the day of iudgement when the Lord shall come vnto thee .

Antiquitie did report , that Achilles weapons , which the Greekes did vniustly award vnto slie Vlysses , were in a Shipwracke lost in the Sea , and after by the waues thereof carryed vnto the Troian shore , and layd vpon the Tombe of Aiax that had best right vnto them ; which whether it be a fable or true History , it skils not much ; the Poets thereby would represent the course of Iustice , which at the length preuaileth and getteth the vpper hand . But we haue a more sure word ( my Brethren ) both of the Prophets and of Christ himselfe , Act. 3.19 . that a day of refreshing wil come , and that euerie man shall be rewarded according to his workes ; the remembrance whereof makes vs to beare all oppression and tribulation with alacritie , knowing that these light afflictions which continue but for a moment , 2. Cor. 4.17 . doe bring with them a farre more excellent and eternall weight of glorie .

In the Olympian combats , he wan the garland that bestowed most blows vpon 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 beares away the Crowne that beares patiently the blowes of his aduersarie , and in liew thereof , returneth nothing but good turnes , because he plainely shewes thereby that his enemie did beat the ayre onely , and neuer touch him with his wrongs . Which kind of conflict , mans nature will better endure , if he doe consider , that his case who doth harme his brother , is farre worse then he that receiueth wrong as Chrysostome doth well obserue . Was not the adulterous wife of Potiphar , Gen. 39 : though ietting in her Palace , farre more wretched and worse tormented then Ioseph in the Stockes ? Was not wicked Ahab in more miserable estate , then poore Naboth that lost both his Vineyard and his life ? Yes surely : 1. King 21. and so it is in euerie iniurie alike , wherein the actor at one time or other time is vexed in his minde ; but he that suffereth hath matter of ioy , when he considereth that his sufferings doe come from the wil of God , and so doth remit all anger against those that are the doers thereof : 2. Sam. 16. like as good Dauid did patiently beare the reproches of Shemei , when he considered that the finger of the Lord was therin , and remembred that though his good name were abused , yet the Lord would , through his constant enduring , make his righteousnesse as cleare as the light , and his iust dealing as the noone-day . Psal. 37.6 . And thus let euerie one , as Paul willeth the Romans , Rom. 12.21 . learne , not to be ouercome of euill , but to ouercome euill with goodnesse .

The second part , Of patience toward God .

Part 2 NOw it remaineth that I should speake of that Patience which we are to vse toward God , which how necessarie it is , will easily appeare , if we consider that no part of the worship of GOD can be without it . Leuit. 2.13 . For as no sacrifice could be without salt , so can no part of Religion be practised aright without this patience . Witnesse the hearing of the Word preached , the doore and entrance vnto life ; which if it be not patiently continued vnto the end , what will it bring but that curse ; Prou. 28.9 . He that withdraweth his eare from hearing the Word , his Prayer is abhominable ? Witnesse the practise of godly life , which if it be impatiently broken off , doth heare , The dogge is returned to his vomit , 2. Pet. 2.22 . and the Sow that was washed to the wallowing in the myre . Witnesse our inuocation and prayers , Aug. in Ps. 88. which , as Austin notes vpon the 88. Psalm , are many times repelled of God , that as a flame of fire which is blowne backward , they may returne and be more ardent ; and therefore vnlesse they patiently proceed , they neuer draw downe any blessing of God . Witnesse our loue , which if by patience it burne not to the end , wee shall heare a woc sounding from heauen , because we haue forsaken our first loue . Reuel. 2.4 . Witnesse our hope , which though it be the Anchor of the soule , yet is patience the cable which ties it fast vnto the ioyes of Heauen , Rom. 8.25 . as Paul witnesseth : If we hope for that we see not , we doe with patience abide for it , Rom. 8. And therefore if patience bee taken away , the ship of Faith must needes be ouerthrowne and dashed vpon the rockes of despaire . Thus is patience the pillar that supporteth euery good work , which as it is requisite at all times , so especially in the euill day and time of affliction . For albeit wee are taught out of Gods Word , that our heauenly Father doth chastise those sonnes whom hee will receiue , Heb. 12.6 . & 8. but lets the Bastards and Runnagates goe free ; albeit GOD himselfe hath promised that hee will not fayle his People , neither forsake his Inheritance , Heb. 13.5 . yet such is our impatient nature , that wee are readie to murmure at GOD , either because he sends vs such afflictions , or else because hee deliuers vs not so soone as we expect . Hence doth the Prophet Dauid admonish vs in the 37. Psal. 37.7 . Psalme , Waite patiently vpon the Lord , and hope on him ; or as the Originall doth sound , Be silent vnto the Lord . Which word doth excellently expresse that setling of the mind , and quietnesse of affections , which in their tribulation the children of GOD must enioy .

Behold holy Iob , the excellent Champion of God , and thou shalt see , as in a cleare glasse , this religious silence of mind : Behold , a more victorious conquerour sitting vpon a dung-hill , than Alexander the Great vpon his chayre of Estate : for the Spirit of GOD hath said it ; Pro. 16.32 . Hee that is slow to anger is better than the mightie Man , and hee that ruleth his owne minde is better than he that winneth a Citie , Prou. 16. Behold what variety of euill tydings , like fearefull cracks of Thunder did strike the eares of this inexpugnable fortresse , and yet could they make no breach into his soule . The first was his orbitie and losse of children ; the second his pouertie and losse of riches , both able to haue burst a heart of Adamant , and yet made they not the least scarre in his soule . Job 1.21 . Naked came I out of my mothers wombe , and naked shall I returne againe ; the Lord gaue , and the Lord hath taken away , now blessed be the name of the Lord . In all this did not Iob sinne , nor charge God foolishly with his lippes . Yea but peraduenture he will impatiently breake forth , if his skinne be touched vnto the quicke . Oh loathsome Lazar , Chap. 2.7 . full of sore boyles from the sole of his foote vnto the crowne of his head , able to haue made patience it selfe waspish and testie ; and yet though his wife , as bellowes of impatience , did counsaile him to curse GOD and die , Vers. 9. yet did he not sinne with his lippes , but mildly replyes , Thou speakest like a foolish Woman ; Vers. 10. What ? shall we receiue good at the hand of GOD , and not receiue euill ? Yea though his friends like prickes and thornes in his side , did euer pierce his afflicted soule ; though these intollerable griefs should continue vpon him vnto his death , yet would he still patiently expect : Cap. 14. All the dayes of mine appointed time will I waite vntill my changing shall come , Cap. 19.25 . Cap. 14. Yea , I am sure that my Redeemer liueth , and he shall stand last vpon the earth , and though after my skinne Wormes destroy this bodie , yet shall I see GOD in my flesh , Cap. 19. Oh dantlesse patience , which would neuer once shrinke vntill the comming of our Lord ! and shall we ( my Brethren ) who haue much more occasions of comfort than this man had , be deiected by pouertie , by sicknesse , by death of friends , by oppression , or by any other discontentment ? We know , Simil. that as men doe cause their finest linnens which they weare next vnto their skinnes , to bee continually washen and wrenched , that they may be pure and cleane from filth , but their sacks and course haire clothes they doe not wash : euen so , the Lord of Hostes doth afflict his dearest children ( whom he will take vp into his owne bosome ) that they may be cleansed from sinne and pollution of the flesh ; but those whom he regardeth not , he suffers to enioy quietnesse and ease . And why then doe not we reioyce in all distresses , seeing we are purged therby as by a scouring sope and purified as the Gold and siluer in the fire , that so we may be made fit for him that is puritie and holinesse it selfe ?

Quest. Oh , but thou thinkest that the Lord who hath said , Many are the troubles of the righteous , Psal. 34.19 . but he will deliuer them out of all , is too too slow in performing his promise vnto thee , and therefore thou repinest at his 〈◊〉 .

Saint Augustine shall answere thee vpon the 35. Psal. Oh man , Aug. in Ps. 35. Sol. thou art 〈◊〉 ●●ke-man of GOD , and the time of the pay comes after , why then doest thou craue thy hire before thou hast done thy worke ? If thy seruant would needes be payed before hand , thou wouldest be offended with him , because thereby he should seeme to distrust thy fidelitie ; and shall not God be offended with thee , that art so hastie with him who is veritie it selfe ? A worthie place to represse the festination of your diffident nature which loues no delay , and would be at a poynt with GOD to know some certaine time of her deliuerie : but the Lord himselfe hath beaten downe that humour of ours , Esa. 28.16 . Esay 28. Qui credit non praefestinabit , He that beleeueth will not be too hastie , but patiently expect the leisure of our God .

Popilius , Popilius . the Legate of Rome , beeing sent Ambassadour vnto Antiochus , drew a circle about him with his staffe , and commanded him to giue an answere before he came out of the circle ; but our God ( my Brethren ) is not like vnto Antiochus , that we may prescribe vnto him a certaine compasse of time . When the Disciples of Christ were hastie to know the time of their Masters glorie , he puts them off with a long ●●iade 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 Kingdome vnto Israel ? but he repels them with a checke : vers 7. It is not for you to know the times and seasons which the Father hath put in his owne power ; implying that they should patiently rely vpon GODS promises , and perseuer to expect the performance thereof vnto the end , without curious inquiring after the time . This patient expectance is a speciall effect of a liuely Faith , and was in all the children of God . Looke vnto Abraham the father of the faithfull ; how did the Lord post him ouer , and all for the exercise of his Faith ? Though the Lord promised him that hee 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 then twentie yeares ; Abraham notwithstanding still patiently relying vpon God , and breaking through all the impediments and obstacles of his Faith . Looke vnto Iacob the Patriarch to whom at his first going into Padan Syria , Gen. 28.13 . though the Lord promised to giue vnto him the Land vpon which he slept , when he saw the dreame of the heauenly Ladder , yet what difficulties had his faith to striue with , a churlish vnkle vnder whom he serued a long prentiship , a bloudie brother seeking to take away his life , a poore estate to bee a silly Shepheard ; and notwithstanding all these hinderances , he firmely claue vnto the promise of GOD , and striuing with the Angel , was called Israel , preuayling with GOD. Gen. 32.28 . Looke vnto Dauid , whose life though it was nothing but a Map of continuall sorrowes and afflictions , yet doe the Psalmes ( wherein a man may see the perfect Anatomie of his soule ) set forth vnto vs his liuely faith , and patient expectance of GODS promises .

Thus did the faithfull seruants of God patiently waite for benefits that were but temporarie , though shadowing vnto them eternall gifts : And shall not we ( who haue the Kingdome of heauen plainely see before vs , without veile or couering ) farre more patiently abide all the tempests and stormes of this life , for the excellent glorie which is reuealed vnto vs by the comming of the Messiah ? Shall wee not be followers of them , who by Faith and Patience doe inherite the promises ?

If these examples cannot moue , let vs looke vnto them who onely respect worldly commodities , and be ashamed of our owne sluggishmesse in those things which concerne the Kingdome of Heauen .

Behold , Examp. how doth the Husbandman cast his seeding into the earth , and endure much labour and toyle , and waite all the seasons of the yeare , before he can reape his desired crop ? How doe the Huntsmen endure hunger , and cold , raine , and snow in the Woods and Deserts , and expect many a long day before they can catch the spoyles they seeke after ? How doth the Merchant cut the dangerous Seas in perill of Ship wracke euery houre ? what tediousnesse doth he suffer ? what lothsomnesse doth he suftaine before he can bring home the costly Merchandice and price from the Indies ? What dangers doth the Warrier vndertake ? what blowes and wounds doth he quietly put vp ? what long sieges doth he abide before he can take the sconce or citie of his enemie ? And shall not we be lesse wearie , and more patiently suffer all hardnesse to obtaine celestiall Ierusalem , whose shining is like vnto a stone most precious , Reuel. 21.11 . as a Iaspir stone , ele●re as Crystall ; to get that Pearle which a man should sell all that be hath to buy ; Matth. 13.45 . to win those spoyles whereof we can neuer be spoyled any more , to reape that Corne which makes the bread of eternall life ?

Men , and Brethren , Luc. 16.8 . shall the Children of this World bee alwayes wiser in their generation , than wee that are the Children of Light are in ours ? Shall faintnesse and defatigation tyre vs , especially sithence our life is so short , and our time so vncertaine ?

Obiect . But here it may be demaunded , why Iames stirring vs vp vnto Patience , vseth as a Motiue , the day of the Lord , and not rather , the day of our death , wherein we sooner receiue the fruit of our sufferings ?

Answ. Whereunto I answer , that true indeed , They which dye in the Lord , Apoc. 14.13 . doe presently rest from their labours , and their workes follow them : neither doth this place make ought for their opinion , who fondly thinke that the soules of the Righteous departed , doe sleepe , feeling neither weyle nor woe vntill the latter day ; but hee vseth the comming of Christ vnto iudgement , as being the strongest argument of comfort ( like as our Sauiour himselfe did , and many other ) both because our blisse in bodie and soule shall bee perfectly consummated at that day , and the iustice of God cleared , and all occasions of impatience remoued .

Doest thou murmure and repine to see the godly trampled vnder feete , and the wicked glittering with honour and riches here vpon the earth ?

Oh consider , Sinul . that this world is like vnto a field of Corne , wherein the Blew-bottles , and Gouldings with their goodly colours , doe out-face the purest Wheat : but stay vntill the great Haruest , when the Angels shall come with their sicles to reape , Matth. 13. and then shalt thou see those glorious Weedes bound in bundles , and burned with vnquenchable fire ; but the Corne brought with ioy into the Barne of the Lord . Now is the winter of the World , wherein the Vngodly like Grasse are greene and flourishing , and the Righteous being Trees , are naked and vnseemely , hauing all their life in the roote ; but stay vntill the Sommer , when the Sunne of Righteousnesse that appeareth meeke and gentle in Virgo , shall enter into Leo , and then shalt thou see the Grasse burned vp , Psal. 1. but the Trees which are planted by the Riuers of Water , to be transplanted into the heanens , and being laden with all sorts of precious fruit , to be placed in the Paradise of God . Art thou now offended to see the iudgements of God most fiercely striking the innocent in this life , and suffering the wicked to goe free ; Oh stay vntill the end , and thou shalt see iudgement reduced vnto iustice , Psal. 94.15 . as Dauid speaketh in the 94. Psalme . And all them that are true of Heart aduanced .

When a piece of Arras is in working , Simil. it looketh fowle and rude , hauing here a foot and there a head ; but being throughly finished , how glorious doth it seeme , when we see the whole coherence of the worke , and the meaning of the stories tapistred therein ? euen so the iudgements of God which are as the great deepes seeme yet vnto vs crooked and vniust , but when the thrones shall be set , and the Nations summoned by a Trumpe , and the Register Bookes of GOD be shewed ; the mouthes of the wicked shall be stopped , and the eyes of the iust shall be fully satisfied . This is a comfortable argument , and of all reasons the holy Ghost vseth , most effectuall to perswade . But another doubt of greater difficultie doth offer it selfe . For how did Iames say truly , Dub. that the comming of the Lord was neere at hand , sithence one thousand fiue hundred yeares are passed since Iames 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 terme of time , for that opinion Paul did purposely refute , 2. Thessalon . 2. 2. Thess. 2. But the Scriptures say , that the Lords day was neere at hand in three respects .

Reasons . First , for that the continuance of the World after Christs birth , shall bee shorter then it was before .

Secondly , in respect of God , with whom ( as Peter saith ) a thousand yeares are but as one day . 1. Pet. 3.8 .

Thirdly , in respect of eternitie , in comparison whereof all the age of the World shall bee lesse then one drop to the whole Ocean . And in this sence , the Apostle said , that the comming of the Lord is neere at hand ; but as for determining any set time of the last iudgement , the Scripture is altogether silent . Nay , it plainely affirmes , that GOD would haue it vnknowne , to the end we should alwaies be in readinesse , watching with our loynes girt , Luc. 12.35 . Vers. 39. and our lampes in our hand . For if the good man of the house knew when the Theefe would come , he would onely then keepe watch and ward , but at other times be sleepie and secure . And therefore CHRIST IESVS being desired of his Disciples to tell them some signes when this day should come , told them , That none might certainly presage the day , yeare , or any other time ; as appeareth , Matt. 24. Mark . 13. Luc. 21.

But because the World doth now swarme with those euill seruants , who say in their hearts , Our Master doth deferre his comming , Luc. 12.45 . and beginne to smite their fellowes , and to eate and drinke with the drunken : Vers. 46. Let them know that their Master will come in a day when they looke not for him , and in an houre when they are not aware , and cut them off , and giue them their portion with Hypocrites in the Lake wherein is nothing but weeping and gnashing of Teeth . And because wee are fallen indeed into the latter dayes , and into the times of mockers , and scornefull Epicures , walking after their lusts , 2. Pet. 3.3 : 4. and saying , Where is the promise of his comming ? for since the Fathers died , all things continue alike : Let them remember , that GOD is not stacke as they count slacknesse , Vers. 9. but patient to waite for their repentance and amendment of life ; by delaying whereof they doe but whord vp for themselues vengeance against the day of vengeance , and of the declaration of the iust iudgement of God : Rom. 2.5 . and therefore let them take heede lest this day come vpon them as a snare , while their hearts be oppressed with surfetting and drunkennesse , Luc. 21.35 . and cares of this life . But as for you who are trodden vnder foote , and oppressed by the violence of the proud , looke vp , and ioyfully lift vp your heads , for the day of your redemption draweth neere ; Luc. 21.28 . not your redemption from the bondage of Satan , and slauerie of sinne , from which you are alreadie freed by the bloud of Christ , but your redemption from all the miseries of this life , which Paul calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 1. Ephes. 1. A redemption of libertie by the glorious appearing of Christ , which cannot possibly be farre off .

Some Mathematicians are of opinion , that the Sun is approached vnto vs , and holdeth his course in the firmament neerer vnto the earth by many thousand miles , than it did heretofore time ; as if all elementarie Creatures being now olde , and at the last cast , had need more effectually to be warmed by the Sunne beames : which howsoeuer it be but a mathematicall fancie ; yet it is certaine that Christ Iesus is come neerer vnto vs than euer vnto any of our fore-fathers : nay , the cold & frozen disposition of mens minds in this age , wherein Christian loue is abated , and charitie waxen more then kaye-colde , doth sufficiently argue that our Sauiour is euen at the doore . Behold , the Figge-tree hath budded , and shot forth her yong Figges , the Vine hath brought forth Grapes , but the Grapes of Sodome , such as must come in the last dayes , 2. Tim. 3.2.3 . to wit , Selfe-louers , couetous persons , boasters , proud , cursed speakers , disobedient to parents , vnthankfull , vnholy , without naturall affection , truce-breakers , false accusers , intemperate , fierce , no louers at all of them that be good , traytors , headie , high-minded , louers of pleasures more then louers of GOD , hauing a shew of godlinesse , but denying the power thereof ; these clusters doe hang vpon euerie hedge , and who then will thinke but the Sommer and Vintage is at hand ? If we looke for fearefull signes from aboue , we haue seene the Sunne darkened and the Moone lose her light , and the powers of Heauen shaken , and Starres falling from heauen , and prodigious Comets , which the ordinarie course of Nature could not produce . If we expect for signes from below , we haue heard the Seas roare , and the Earth make a noyse , and the pillars of the Earth to tremble and quake . If we looke for the conuersion of the Iewes , wee haue seene some branches of the naturall Vine engraffed againe into their stocke , and the sonnes of Sem are daily collected into the Tents of their ancient Father . If the Gospel must needes be preached in all the World , the sound thereof hath stretched vnto both the Pobes , and the gladsome tydings of Christ hath beene heard as farre as the course of the Sunne . If we looke for the appearing of Antichrist , howsoeuer some doe dreame of one that shall spring from the Tribe of DAN , and of a Iew , yet cannot all the smoake which daily ariseth out of the bottomlesse pit , obscure the light of this truth , but that Antichrist is alreadie reuealed , and daily abolished by the brightnesse of the Gospel . 2. Thess. 2. If we looke for the fulfilling of those mysticall prophecies which were reuealed vnto Iohn , I thinke not title can be shewed which is vnaccomplished , but onely that ioyfull Epilogue of all Visions , Ren. 20.12 . in the 20. Chapter , wherein a white Throne being placed in the Heauens , the Sonne of man iudgeth both the quicke and the dead . Thus shall the Righteous stand with great boldnesse before the face of such as haue tormented them , and taken away their labours : Then shall the wicked sigh within themselues , and say , These are the men whom sometimes we had in derision , and in a parable of reproch ; We fooles thought their life madnesse , 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 couered with eternall confusion , and the godly shall be crowned with euerlasting glorie . Euen so , come LORD IESVS , and make an end of this wicked World , for thy Childrens sake , that we may reigne with thee for euer ; to whom with the Father and the Holy Ghost , be ascribed all honour , glorie , power , praise , might , maiestie , &c. Amen .

FINIS .