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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

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

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

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