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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01575	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.	Gee, Edward, 1565-1618.; Gee, John, d. 1631.; Gee, George, b. 1574 or 5.	1620 (1620)	STC 11700; ESTC S103012	31,809	66

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

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

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

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