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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

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

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 dismēbred 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

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