THE CVRSE AND CRIME OF MEROZ.

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, [Page 2]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 [Page 3]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 [Page 4]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, [Page 5]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, [Page 6]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 [Page 8]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 [Page 9]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 [Page 10]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, [Page 11]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, 1 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 [Page 12]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, 2 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 [Page 13]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: 3 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 [Page 14]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! 4 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? [Page 15]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) [Page 16]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 [Page 17]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 S^t Iames speaketh, and iudgement shall be mercilesse vnto them that shew no mercie.

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

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

Yes surely, if we looke about vs, we shall finde that the cursed Cananites doe euerie where a­bound, and so much the more dangerously fight against vs, because they come not into a pitched field, as they did of old, but lie secretly in ambush to hurt the innocent.

And what are these great Assises which you haue in hand, but as it were a great battaile, wher­in both Iudges and Iustices, and Counsailors, and Iurors, and euerie one in his ranke must fight, not with the sharpenesse of weapons, but with the seueritie of the Lawes, against the Romish Cana­nites, the bloudie Peresites, and the wicked Iebu­sites which seeke to disturbe the peace of our Is­rael? Behold our two gracious Princes, first Deb­bora and now Barac, haue for many yeares con­tinued this battle of Iustice, to the comfort of the godly, to the confusion of the wicked, to the won­der and astonishment of the whole World. It may truely be said, that in the daies of their pre­decessors the high waies were vnoccupied, and trauellors walked through by waies, by reason of the multitude of theeues and robbers; and that which was most horrible, the Romish Iabin did keepe the soules and consciences of men in a mise­rable slauery, vntill our late Debbora rose vp a mother in Israel, who brake the Cananitish yoke, and brought in the halcionian dayes of peace, which by the goodnesse of God, and our blessed Barac, we doe still enioy. And yet I know not how it commeth to passe, that many reliques of [Page 20]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 [Page 21]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 [Page 22]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 [Page 23]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 vbi (que) [...]acet, the weaker goes lightly to the walls.

There is a prettie Embleme in Alciat:

Pissicules aurata rapit medio aequore Sardas:

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

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

What should I speake of Counsailors who are Captaines and Coronels in this battel? Doe they come to helpe the Lord against the mightie? Yes surely, so long as they doe faithfully deliuer the Oracles of the Law; but if they helpe to peruert iustice, and to turne it into Wormewood, eyther by defending falshood, or impugning the truth, they ioyne with the Cananites against the Lord. I am not ignorant how an Heathen Orator said well, That a Iudge must alwaies follow the truth, but a Counsailor may presse the probalilitie of his Cli­ents cause; which I grant in a doubtfull matter to be often true, but when their consciences doe know that a cause is naught, how impious is it then to take sees, or to giue any counsell to ouer­throw the truth? Therefore against such I must pronounce the curse of Iude, Iude vers. 11. Woe vnto them for they haue gone in the way of Cain, and runne greedily after the errour of Balaam for reward, and perished in the gain saying of Core. You know that Balaam was tepted by the glittering gold of [Page 25] 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 [Page 26]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 [Page 28]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.

A SERMON OF PATIENCE.

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 [Page 32]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 [Page 33]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 [Page 34]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 [Page 35]vinegar to drinke,Math. 27.31. & 34. Math. 26.28. that had drunken vnto them the cup of the new Testament in his bloud, and had prepared a robe of righteousnesse to cloathe them withall. Lastly, they excruciated that inno­cent soule with most exquisite torments vpon the crosse, which bare their sorrows,Esay 53.4. Mat. 27.51. Mark. 15.33. and carried their infirmities. And though the starres were asha­med, the elements troubled, the earth trembled, and the Sunne withdrew his beames, as loathing to see that horrible act; yet was not he touched with any sparke of anger against his persecutors,Luk. 23.34. but mildly prayed in their behalfe, Father, forgiue them, for they know not what they doe. O more then admirable patience of the Sonne of GOD, whose constant enduring of that bloudie bap­tisme, cannot but animate the faithfull souldiers of Christ manfully to incounter with all difficul­ties whatsoeuer.

In the 1. Macch. 6.1. Mach. 6. Antiochus shewed the bloud of Grapes and Mulberries vnto the Ele­phants to prouoke them to fight; And the holy Ghost, in like sort, to incourage vs patiently to endure all the calamities of this life, doth poynt vnto the bloudie passions of our Messias. And hence it is that Peter proclaimeth, Christ hath suffered for vs, leauing vs an example that wee should follow his steps. 1. Pet. 2.21. In which steps all the bles­sed Martyrs and Confessors, the Ancient-bea­rers of our Faith and dubbed Knights of the ho­ly Ghost (as Nissen calleth them) haue troden, not louing their liues vnto the death; but con­stantly [Page 36]enduring, some of them to be consumed in the fire, some of them to be scalded with boyling lead, some of them to be torne in pieces with the racke, some of them to be ground in the teeth of wild beasts; and all of them to shed their bloud for the profession of this faith, which hath beene disseminated into all parts of the world, especial­ly by the constancie of their profession. But be­cause this resistance vnto bloud is not as yet fal­len vnto our share, though God knowes how soone all of vs may be put vnto it:

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

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

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

Here then the Prince of Philosophers is con­uicted to be blind,Arist. who thought that to reuenge iniuries is a part of magnanimitie: and Scylla, Scylla. the Romaine Captaine may be noted of vanitie, who [Page 38]thought it a great glorie to haue it engrauen vpon his tombe, That neuer any man exceeded him in doing mischiefe vnto his enemies.

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

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

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

But if thou draw the sword of thy authoritie out of the scabbard to reuenge thy priuate iniu­ries and dislikes, how doest thou obay his Com­mandement, who said,Rom 12.19. Deut. 32. Auenge not your selues, but giue place vnto wrath? for it is written, Ven­geance is mine, and I will repay, saith the Lord, Ro. 12. Yea much more blame worthy art thou, if thou be like vnto that furious Housholder which the sonne of Syrach describeth,Ecclus. 4. Ecclus. 4. Be not as a Lyon in thine house, neither beat thy seruants for thy fancie, nor oppresse them that are vnder thee.

Oh but they are such as doe alwaies withstand my will,Ob. Sol. and therefore I cannot endure it. Why, if thou haue this Christian patience which Saint Iames doth here commend, it will represse in thee all such thoughts and affections, and thou wilt not so much labour to wrest other mens wils vn­to thine, as to compose and submit thine owne will vnto Gods, which is, that lenitie and mode­ration should be knowne vnto all men, Philip. 4.5. Philip. 4. where the Apostle vseth the word [...], which signifieth, that wee should deale with our bre­thren, and not in extremity of right to reuenge our wrongs.

When Caius Caesar was Dictator in Rome,Caesar. and Metellus the Tribune in a matter resisted his will, Caesar being not a whit offended, replyed, Nunquā. efficies vt iam Caesaris mereare, Thou shalt neuer prouoke Caesar to be angrie at thee. A noble speech of a Heathen Magistrate, who hauing but [Page 41]driuen Pompey out of Italie, and brought some legions of souldiers into the Citie, thought it a base thing to seeke reuenge of one that was infe­riour vnto himselfe; And shall not a Christian Gouernour who hath vanquished the powers of darkenesse, and subdued many legions of Diuels, carrie himselfe farre more vprightly then once to thinke of hurting or molesting them that be vn­der his iurisdiction? especially considering that the iudge is at the doore, Iam. 5.9. readie to drop downe the viols of vengeance vpon their heads, who will needes take vengeance out of his hands.

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

But art thou a priuate man, vnder the rule of some oppessing Rheoboam, whose little finger is as heauie vnto thee, as any mans loynes? who whip­peth [Page 42]thee not with roddes, but with scorpions. Here then thou must beware of hating him whom the Lord hath placed ouer thee, although he be vnto thee as a Lyon or a Beare. Quid odisset Clo­dium Milo materiam ac segetem suae gloriae, Cicero in orat. pro Milone. saith Tullie, How could Milo hate Clodius who was the matter and the subiect of his glorie? And wilt thou being a Christian, hate him who is the mat­ter of thy eternall glorie, if thou endure it for Christs sake? nay, rather take the aduice of the wise Preacher,Eccles. 10.4. Eccl. 10. When the spirit of thy ruler is incensed against thee, containe thy selfe modestly within thy dutie. Nam homo sanans sedat peccata multa, Iunius in loc. as Iunius doth well translate it; that is, If thou labour by a dutifull submission to mitigate the furie of the ruler, thou shalt both stop many sins which otherwise hee would commit, and pre­uent a mischiefe which would light vpon thine owne head, as the Verses following doe excel­lently shew; But if his heart be hardened daily more and more against thee, as was the heart of Pharaoh by some secret iudgement of God: Oh then settle thine owne heart, and remember that the patient abiding of the poore shall not perish for euer. Psalm. 37. Remember how the soules of Martyrs which lay vnder the altar, Apoc. 6. cried, saying, How long, Apoc. 6.10. Lord, which are holy and true, doest thou not iudge and auenge our bloud on them that dwell on the earth? Vers. 11. but it was replyed, That they should rest for a little season vntill the number of their fellow-brethren was fulfilled. The which blessed [Page 43]spirits did crie for reuenge, not vpon any priuate perturbation, but vpon an holy desire of seeing the iustice of God accomplished: the which medi­ocritie because wee that are cloathed with this earthly Tabernacle, cannot keepe, wee must ab­staine from all desire of reuenge, and tarrie the Lords leasure to be strong,Psal. 37. and he will comfort our hearts.

But because infinite are the occasions of iar­ring and discontentment amongst priuate men, which being esteemed as iniuries, doe stir vp chol­ler & debate, let vs consider the cōmandement of Christ [that we should loue one another: Ioh. 13.34.] which di­uine song was no sooner begun of our Sauiour, the sweetest praecenter that euer tuned Note, but straight-waies followed the whole Quire of A­postles and Euangelists, descanting the same Les­son, and filling euerie Page of their Epistles and Gospels with precepts of Charitie. The which Charitie, if it be in vs as hote and feruent as it should, it would swallow vp all the iniuries that are done vnto vs, euen as a flaming fire which burns more vehemently when some drops of wa­ter are cast therein. And herehence it is, that Paul weauing as it were for vs a rich and glorious gar­ment of the purple wooll of the meeke Lambe of God, commandeth vs to put on the bowels of mer­cie, Coloss. 3.12. kindnesse, humblenesse of minde, meekenesse, patience, forbearing one another, and forgiuing one another, if any man haue a quarrell against another. This is a faire and goodly coate, seruing vs both [Page 44]for indument to couer our nakednesse, and for­muniment also to defend vs from wrongs. For he that hath those two vertues, [...] and [...], Gentlenesse, and Longanimitie, will doe no wrong, and yet patiently endure the iniuries of others.

But,Applica. alasse, now in these latter dayes, wherein selfe loue hath quite deuoured the loue of Christ and our Brethren, so nice and touchous are men become, that they cannot endure the smallest wrongs; nay the fumes arising from their testie and boyling stomacks, do so disturbe their heads, the seate and throne of iudgement, that euerie trifle seemeth an iniurie to be prosecuted by rigor of Law, nay by fire and sword; or if abilitie and oportunitie be wanting, at least by irreconcile­able hate.

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

Quest. Yea, but what if thou canst get no redresse by the Law? What if a mightier than thy selfe op­presse thee? What if the mind of the Iudges be not [Page 45] 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 [Page 46]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 [Page 47]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.