Eight Sermons at the University of Oxford, Sermon 2

Eight Sermons at the University of Oxford · Sermon 2

p. 18THE SECOND SERMON ON LVKE, CHAP. 9. VERS. 23. And he ſaid vntounto all, if any man will come after me, let him deny himſelfe, and take vp his Croſſe dayly, and follow me.

THataaZach. 5 1.Zech 5:1 flying booke, which thebbZacharias, ſonne of Berechiah ſaw in a viſion,ccZach. 5.2.Zech 5:2 bearing in length 20. cubits, and in breadth 10. cō tainedddVerſ. 3. that curſe, which then was gone forth over, and yet is continuing vponupon the face of the whole earth. For every one that ſtealeth ſhall be cut off, as wel on this ſide, as on that: and every one that ſweareth ſhall be cut off, as well on this ſide, as on that: and every one that maketh light of the law of his God ſhall be cut off, as well on this ſide, as on that: Of this curſe flying about with this booke, the LORD of hoſts hath ſaid,eeVerſ. 4. I will bring it forth, and it ſhall enter into the houſe of the thiefe, and into the houſe of him, that falſly ſweareth by my name, and it ſhall remaine in the midſt of his houſe, and ſhall conſume p. 19it with the timber thereof, and with the ſtones thereof.

When not long ſince I began the vnfolding of this peece of Scripture which I hauehave now read vntounto you, containing a perfect doctrine, or an exact rule, ſufficient for the teaching, or guiding of all that will follow Chriſt, then in part I declared the meanes, by which we might be ſo qualified, that the curſe of this flying booke, might no way take hold of vsus, or any our houſes. Then in this Scripture I conſidered,

Firſt the vniverſalitie, in theſe words, And he ſaid vntounto all.

Secondly, the neceſſitie implyed in the condition, in the words following, if any man will come after me.

Thirdly, the doctrine it ſelfe, divided into 3 praecepts, in the laſt words, let him deny himſelfe, and take vp his croſſe dayly, & follow me.

You heard then, that this doctrine was vniverſall, for that Chriſt delivered it vntounto all, yet to all not ſimply, but to all with a reſtraint, to al the elect, not to any one of the reprobate. And then likewiſe you heard that this doctrine was neceſſarie: for that every one that would not harken to the ſame, was to look for no better, then to be caſt into olde, deepe, and largeffEſai 30.33.Isa 30:33 Tophet, whoſe burning is fire and much wood, kindled with the breath of the Lord, as with a river of brimſtone. And then laſt of all, I ſpake of the third praecept, wherein you heard that the whole nature of man was reiected and diſallowed, together with all the powers and deſires thereof, as farre vnfit to bee in any of Chriſts Diſciples; & therefore that a neceſſitie was laid vponupon vsus to renounce all fleſhly delights, to humble our ſelues vnderunder the Almightie hand of God, & to conſecrate our ſelues wholly to him, through the obedience of faith, and that for the better performance hereof, wee ought, Firſt, to pray for Gods aſſiſtance. Secondly, to vſe a dayly and a ſerious meditation of our profeſſions and vocations. Thirdly, to conferre the eſtate of the things of this world, with things celeſtiall and eternall. And laſtly, to be carefull of our living and converſing even from our childhood, till both our feete bee put into the graue. So farre I then proceeded as God gaue vtterance, leaving p. 20the 2. precept with the 3. vnſpoken of according to which if wee will frame our liues, wee ſhall find that they are moſt forcible meanes to make the curſe of theggZach. 5.1.Zech 5:1 flying booke of no force againſt vsus.

The 2. precept therefore is, that wee muſt take vp our croſſes dayly; wherein let mee deſire you, to conſider with mee, Firſt, what croſſes are, for every man muſt take vp a croſſe. Secondly, what croſſe it is that every one muſt take vp, it is his own croſſe; let him take vp his croſſe. Thirdly, of what behaviour every one muſt be in bearing his croſſe; he muſt ſhew willingneſſe and obedience, for hee muſt not ſo much as diſlike when his croſſe is impoſed vponupon him, but he muſt take it vp. Fourthly, when this croſſe is to be taken vp, and how long to be borne; this croſſe muſt bee taken vp to day, and not bee laid downe againe to morrow; for it muſt be borne dayly. Of theſe only at this time.

Man that is borne of a woman is of ſhort continuance, and ful of troubles, Iob. 14.1. troubles by land, and troubles by ſea, troubles by day, and troubles by night; many are hhPſal. 34.19.Ps 34:19the troubles of the righteous, and many are the ſorrowes of the wicked, every day addeth a new affliction, & every night a new croſſe: every man hath cauſe to cry out, and ſay: Our tranſgreſſions & our ſinnes are vponupon vsus; we are conſumed becauſe of them, Ezech. 33.10. That which is vnſavorie ſhall it be eaten without ſalt? or is there any taſt in the white of an egg, ſaith Iob. 6.6. What delight then can we take in our liues, whoſe griefes and miſeries, were they wel weighed and laid thgether in the ballance, would beiiIob 6.3.Job 6:3 heavier then the ſands of the ſea: kkVerſ. 4.the arrows of the Almightie are in vsus; their venim hath even drunke vp our ſpirits. Wretched man, that thou ſhouldeſt bee thus troubled with croſſes.

Howſoever theſe croſſes ſeeme to be infinite, yet the ſmalleſt number may well include them. For either they are ſuch as are cōmon to all men in generall, whether veſſels of honour or of diſhonor or elſe they are ſuch as are proper only to the veſſels of honor. For after that the firſt mā had offēded againſt the law, which he had receaued of his God, a curſſe was pronounced againſt him, and againſt all other creatures of the earth for his p. 21ſake: curſed is the earth for thy ſake in ſorrow ſhalt thou e…e of yt all the daies of thy life; thornes & thiſtles ſhall it bringe forth vntounto thee, and thou ſhalt eate the hearb of the field; in the ſweat of thy face ſhalt thou eate bread, till thou returne to the earth againe, Gen. 3.17, 18, 19. Here you ſee a cōmon croſſe: labour for every man, of what eſtate ſoever he be: labour for the ſervant, and labour for the maiſter, labour for the ſubiect, and labour for the King. Art thou a llEpheſ. 5.6.Eph 5:6child of diſobedience, reſerved vntounto the day of deſtructiō, to be brought forth to that greatmmRom. 2.5.Rom 2:5 day of wrath? Then haſt thou no reaſon, why thou ſhouldeſt not labour. Art thou an obedient child regiſtred in the booke of life, and therby exempted from the power of Sathan? then haſt thou reaſon to reioyce; but yet behold, in thennGen. 3.19.Gen 3:19 ſweate of thy face, thou ſhalt eate thy bread.

Other croſſes ther are, as common to all men, as this former. Conſider, and ther ſhall appeare vntounto you a mans ſorrowes at his birth, his whole life a valley full of ſorrowes, & his ſorrowes at his death: beſides the infinitneſſe of diſeaſes, to which every mā is by nature ſubiect. The reaſon of al which is, for that every one of vsus in our firſt parēt, whē he ſhould hauehave ſowne to him ſelfe in righteouſneſſe, that he might hauehave reaped after the meaſure of mercy, hath plowed wickedneſſe, and reaped iniquitie, Hoſ. 10.12. to all which the patient man reſpecteth, ſaying: Miſery commeth not forth of the duſt, neither doth affliction spring out of the earth, but man is borne vntounto travaile, as naturally the sparkes of the fire fly vpward, Iob. 5.6, 7,

Now, becauſe the world lying wholly in wickedneſſe, vnable to receaue the ſpirit of truth, hateth with all bitterneſſe all ſuch, in whom the light of the truth ſheweth it ſelfe; other croſſes there are proper to the veſſels of honour onelyonly. Such are the ſtrange & diverſe kinds of perſecutions, in which the faithfull hauehave beene from time to time afflicted, with falſe accuſations, with impriſonments, with loſſe of goods, with baniſhment, with dreadful deaths before vnheard of. Eliiah for killing Baals Prophets, found Iezebels heart ſet againſt him even to the death, 1. King. 19.2. Micaiah for ſpeaking to Achab according p. 22to the word of the Lord, was put into a dungeon, and there fed with bread and water of affliction, 1. King. 22.27. The hot burning furnace was thought puniſhment little enough, for the three children which refuſed to worſhip Nebuchadnezzars God, and his golden Image, Dan. 3.20. All which, & like afflictions of the godly, of what ſort ſoever they bee, are called here by Chriſt, croſſes, to put vsus in minde, of the communion, which is betweene vsus and himſelfe. For as hee for our ſinnes hath indured vponupon the croſſe vnſpeakable griefes, and a curſed death, ſo muſt wee for his ſake hating this world, and the pleaſures thereof, be ready to beare all ſuch afflictions as ſhall befal vsus, that our faith in him may be kept holy, and vndefiled.

Every Chriſtian therefore is to take vp his croſſe, his owne croſſe, even ſuch a croſſe, as God ſhal lay vponupon him, as his own; yet ſo, that he muſt not neglect the miſeries of others. The rule of charitie inviolably to bee kept by all Chriſtians, bids vsus to weepe with them that weepe, Rom. 12.15. Pharaohs daughter teacheth vsus, when wee meete with a child caſt of to the wide world, to take it vp, and nouriſh it, Exod. 2.6. The Samaritan ſhall condemne vsus, if when we find our neighbour in the high way wounded, we take no compaſſion vponupon him, Luk. 10.33.

We are alloo1. Cor. 6.15. Epheſ 5.30.1 Cor 6:15Eph 5:30 members of one body; Chriſt Ieſus is ourppEpheſ. 5.23.Eph 5:23 head; where is the ſympathy ſhould be between vsus? Can one member be grievouſly tormented, and the reſt qq1. Cor. 12.26.1 Cor 12:26ſuffer nothing? You knowe that in your naturall bodies, if the foote bee hurt, the hand is ready to lay a plaiſter to it. Why ſhould it bee otherwiſe in this our spiritual body? Can your hearts ſuffer you, ſeeing the poore in this time of dearth crying out vntounto you at your dores, and in the ſtreets for reliefe, to yeeld them no ſuccour? Bee not loath to lend vntounto the Lord, for hee will repay it, Prov. 19.17. Learne counſell of the wiſe man. He telleth you, that whoſoever giueth vntounto the poore ſhall never lacke, but hee that hideth his face from the poore, ſhall hauehave many curſes, Proverb. 28.27.

Our Saviour then commanding vsus to take vp our own croſſes, doth not forbid vsus to pitie ſuch, as are to be pitied, but ſignifieth p. 23vntounto vsus, that the croſſe, which wee are to take vp, is ſuch a croſſe, as God in his good pleaſure ſhall lay vponupon vsus, & thereby is made our owne. Shall there bee any evill in the citie, & the Lord hath not done it? ſaith Amos. 3.6. Howſoever wee are fed with the bread of affliction, wee muſt ſtill acknowledge God … be the author thereof, our ſinnes mouing him thereto. Miriam spake againſt her brother Moſes, the ſervant of the Lord.**Num. 12.2.Num 12:2 God ſaid a croſſe vponupon her for it; ſhee was made leprous like ſ…e, Num. 12.10. Baaſha, hee walked in the way of Ieroboam, and made the people of Iſrael to ſinne, and with their ſinnes provoked the higheſt God. Behold his croſſe for it: Hee that dieth of Baaſhaes ſtocke in the citie, him ſhall the dogges eate; and that man of him, which dieth in the fields, ſhall the foules of the aire eate, 1. King. 16.4.ſſ2. Chro. 2.62 Chr 2:6 IEHORAM walked in the way of the king of ISRAEL, as the houſe of Ahab had done before him, …ettVerſ. 4. ſlew all his brethren with the ſword. See, God had a croſſe for him in readines; for heuuVerſ. 14. ſmote his people, his children, his wiues, and all his ſubſtance, with a great plague, yea, he ſmote Iehorams owne bowels, with an incurable diſeaſe, ſo that in proceſſe of timexxVerſ. 19. after the end of two yeares, they miſerably guſhed out, 2. Chron. 21.18.

What is man that he ſhould be cleane, or hee that is borne of a woman that he ſhould be iuſt? Iob. 15.14. God hath found no yyIob 15.15.Job 15:15ſtedfaſtneſſe in his ſaints; yea the heauens are not cleane in his ſight, zzVerſ. 16.how much more is man abominable and filthie, which drinketh iniquitie like water? he is altogether ſinfull; ſinfull in his conception; ſinfull in his birth; in every deed, word, and thought, wholly ſinfull. And can we ſo ſinfull, by our ſin provoking to wrath our good God, thinke to eſcape our due croſſes? let vsus beleeue S^t Paule; he telleth vsus, that all that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution, 2. Tim. 3.12.

Yet behold, ſhe that hath beene ſo oftaaApoc. 17.6.Rev 17:6 drunken with the blood of the ſaynts & martyrs of Ieſus, teacheth her followers to vndertake new croſſes, which are not laid vponupon them by Gods finger. Some muſt bring down thēſelues with needles faſtings, others muſt vowe pilgrimages full of dangers; many muſt make p. 24choyce to liue poore hermites in an hermitage; ſuch as keepe thēſelues within the walls of their cloyſters, muſt watch much, lodge hardly, even vponupon the grownd; & often ſcourge themſelues. All which they doe not with-out pretence; for every one muſt take vp his owne croſſe.

S^t. Austin in his 50 Epiſt. written to Bonifacius, ſpeaketh of three kindes of deaths wherewith the Donatiſtes willingly deſired to be killed, or rather killed themſelues.**Ad Paganorū celeberrimas ſolennitates ingē tia turbarum [Donatiſtarū] agmina veniebant, non vt idola frange…ent, ſed vt interficerentur à cultoribus idol…rum. Some of them would make requeſt to the worſhipers and keepers of Idols to deſtroy them;**Quidam etiā ſe trucidandos armatis viatoribus ingerebant, percuſſuros eos ſe, niſi ab eis perimerentur terribiliter comminantes. others would offer themſelues to armed men lying by the high waies ſide to be ſlaine of of them; and there wanted not ſuch among them,**Per abrupta praecipitia, per aquas & flammas occidere ſe ipſos, quotidianus illis ludus fuit. as delighted to caſt themſelues down headlong from high places into the water, and into the fire. This theſe did with like pretence: Everie one muſt take vp his owne croſſe.

In theſe our daies the Anabaptiſtes deſire to hauehave croſſes laid vponupon them, without iuſt cauſe, and before God layth them on there ſhoulders, they are willing to forſake wife, children, ſubſtance, and countrie to, to oppoſe themſelues to manifeſt dangers. AbbGualter. in Matth. homil. 209. ad c. 16. Vidi ego mulierem, quae cum multis annis cum marit… honeſte vixiſſe…, hoc furore percitam relictis ſeptem liberis, & quidem minimo natu adhuc lactente, ad Anabaptiſtas profugiſſe, nec aliam ſui facti excuſationem praetexuiſſe, quam quòd Chriſtus nos ad Crucem vocat. zealous preacher of late yeares of Zurich ſaith that himſelfe ſaw a woman, which (after that ſhee had lived many yeares, honeſtly with her husband, and among her neighbours) inſtructed by the Anabaptiſts, ran away from her huſband, and forſooke her ſeven little children, nothing pitying the youngeſt, although a ſucking child, and when ſhe was aſked why ſo vnlike a mother, ſhee left her children, ſhee had that pretence which the reſt of the Anabaptiſts hauehave, Every one muſt take vp his owne croſſe Monks, Donatiſts, and Anabaptiſts, all account themſelues bleſſed, for their voluntary taking vp of their owne croſſes.

The ſearchers out of naturall cauſes doe teach, that in many ſenſeleſſe things, there is a ſecret friendſhip, ſo that the one is much the better for the preſence of the other. Pliny ſaith, that the Elme floriſheth if it be ſet by a vine, Lib. 16. cap. 17 & that p. 25Rue groweth beſt being planted vnderunder a fig-tree, Lib. 19. c. 8. and the Heliotropium, ſpreadeth her leaues at the preſence of the Sunne, Lib. 22. cap. 21. All which will not bee of ſo good liking, if theſe their naturall loues be remoued from them: the Elme will ſcarſe thriue; the Rue will hang downe her tops: the Heliotropium will cloſe her leaues againe. Me thinks that zeal is not of a farre vnlike condition.

If it be ioined with a good cauſe, how gratious is it in the eies of the Lord! The zeale of Phin…has, manifeſted in his killing Zimrie and Cozbi, was of force to turne away the anger of the Lord from the children of Iſrael, Numb. 25.11. The zeale of Hezekiah breaking in peices the braſen ſerpent ſet vp by Gods word, when it was abuſed vntounto Idolatrie, was a ſweet ſmelling ſacrifice; the Lord was with him for it, and he prospered in all things that he tooke in hand, 2. King. 18.7. The zeale of Moſes commanding the**Exod. 32.27, 28.Exod 32:27Exod 32:28 Levites to kill all them, which worſhipped the golden Calfe did ſo pleaſe God, that he turned the curſe of Iacob againſt Levi to a bleſſing, Deut. 33.8. &c.

But once take away a good cauſe from zeale, and the very abſence of it ſhall make zeale iniquitie. If Ioſhuah in zeale deſire Moſes to forbid Eldad and Medad to prophecie, Moſes will tell him that his zeale is envie, Numb. 11.29. And let not Peter in zeale deſire Chriſt to pitie himſelfe, vnleſſe he will be called Sathan for it, Mat. 16.23. Though Saule never ſo zealous (as he thinks, in Gods cauſe) breath out threatnings and ſlaughter againſt Chriſts Diſciples; yet in the ende hee ſhall receaue a reproofe from Gods owne mouth; It is hard for thee, Saul to kicke againſt the pricke, Act. 9.5.

I can eaſily perſwade my ſelfe, that all ſuch men, as theſe were, (of whoſe forwardneſſe in taking vp their owne and voluntary croſſes, you hauehave already heard) are very zealous in their ſufferings; yet becauſe their zeal is not accompanied with a good cauſe; becauſe they doe, whatſoever they doe in this, with a miſconceit of Gods word; I muſt needs ſay, that their zeale is not worth commendation, it is ſuperſtition, it is abomination. Although Martyrdome be an excellent worke, and p. 26the gift of God; and howſoever Polycarpus did very well, to giuegive thankes and praiſe to God when he was put into the fire, as Euſebius ſpecifieth, Lib. 4. Eccleſ. hiſt. cap. 15. yet hence it cannot be proued, that a man ſhould voluntarily endanger his life, or any way torment himſelfe. Let Marculus fling himſelfe downe headlong from a rocke, and let Donatus in like ſort caſt himſelfe into a pit, both with intent to end their liues, yet ſhal they not therefore be called Martyrs, ſaith S^t Auſtin Trac. 11. in cap. 3. Iohannis.

Doſt thou deſerue to be calledccIer. 6.30.Jer 6:30 reprobate ſilver, becauſe the LORD hath reiected thee? or art thou to bee compared to theddEſai. 57.20.Isa 57:20 raging ſea, whoſe waters cannot reſt, but muſt caſt vp mire & dirt? Be thou never ſo wicked, yet thy death may be like to the death of a Martyr. eeAug. conc. 2. in Pſal. 34Ps 34There were three at once on the croſſe; one, the Saviour of the world: the ſecond a repentant ſinner, which was to be that night with Chriſt in Paradiſe: the other a theefe farre from repenting, who was to bee rewarded with damnation: All theſe three had like puniſhment, howſoever their cauſes were altogether different. Wouldſt thou be coū ted a Martyr at thy death? ſaith the ſame father in his 71. Ep. which is to Dulcitius, be thou then a good Chriſtian in thy life aſſuring thy ſelfe, that it is not the puniſhment, but the cauſe that maketh the Martyr. Eor, ſaith he, Lib. 1. c. 17. contra ep. Parmeniani, if puniſhment, without due regard of the cauſe be ſufficient to eternize a Martyr, then let Pagans bee Martyrs, as oft as they are lawfully puniſhed for their ſuperſtitiō, which in their opinions, is holy religion: yea then let the devils bee Martyrs too, for they alſo in a ſort ſuffer perſecution at the hands of Chriſtians; when their temples all the world over are overthrowne, their Idols broken, their ſacrifices prohibited, & their worſhippers puniſhed. The conſideration of the abſurdity hereof, maketh him in the ſame place to conclude: Non ergo ex paſſione certa eſt iuſtitia, ſed ex iuſtitia paſſio glorioſa eſt, A man is not therefore righteous becauſe he ſuffereth, but his ſuffering is therefore glorious, becauſe it is for righteouſnes. And therefore the Lord hath not ſaid in generall, bleſſed are p. 27they which ſuffer perſecutiō, but he hath reſtrained it, bleſſed are they which ſuffer perſecution for righteouſneſſe ſake, Mat. 5.10.

It is the righteous cauſe then that maketh the perſecution glorious; if our death be for righteouſneſſe ſake, bleſſedneſſe ſhall attend vsus: yet with a caveat, that we be not the procurers of our owne perſecutions, that we be not the cauſes of our own deaths. For if we are ſuch, the goodneſſe of our cauſes cannot excuſe vsus. Chriſt his counſell is; when they perſecute you in this citie, fly vntounto another, Matt. 10.23. So farre is hee from willing vsus to vndertake needleſſe croſſes. Wherevpon Clemens Alexandrinus in his 4. book of his Stromata, diſcourſeth thus: Chriſt perſwades thee to fly, not as if it were ill for thee to ſuffer perſecution, or as if thou ſhouldeſt feare death; but that thou mighteſt not be author of any ill, either to thy ſelfe, or to thy perſecutors. Wilt thou not obey him, then art thou preſumptuous & over raſh, running vnadviſedly into manifeſt dangers. Thou canſt not be ignorant, that it is ſinne againſt God,ffExod. 20.13Exod 20:13 to kill a man. Knowe this then, that if thou doſt not fly in time of perſecution, but doſt offer thy ſelfe to be apprehended by the perſecutors, thou killeſt thy ſelfe; & as much as in thee lyeth, thou giueſt aſſiſtance to effect the wicked intents of ſuch as perſecute thee.

What then? Is it lawfull to fly in time of perſecution? Hee that flyed not, but ſtood to it, and ſuffered death for vsus all, telleth vsus that the good ſhepheard giueth his life for his ſheepe, Ioh. 10.11 but anggIoh. 10.12.John 10:12 hireling, and he which is not the ſhepheard, neither the ſheepe are his owne, ſeeth the wolfe comming, and hee leaueth the ſheepe and flyeth, and the wolfe catcheth them, and ſcattereth the ſheepe; hhIoh. 10.13John 10:13ſo the hireling flyeth, becauſe he is an hireling, & careth not for the ſheepe. If then the ſhepheard ought to put his life in ieopardy for his ſheepe, and if all that fly be not ſhepheards, but hirelings, how is it that the ſhepheard may flie?

S^t Auſtine in his 180. Epiſt. which is too Honoratus, is of opinion, that Chriſts flocke, purchaſed and gotten with his owne blood, may not bee forſaken, and made deſtitute of the neceſſarie miniſtery. Wherevpon this is his reſolution, that the Paſtor, when, and where, there is none to ſupply his room, p. 28ſo that in flying, his ſheepe may bee brought in danger of deſtruction, ought not to fly, but with a bold minde to abide, and ſuſtaine perſecution, evē vntounto death, if need be. When S. Paule fled from Damaſcus, let downe through the wall in a basket, Act. 9.25. the Church was not left void of the neceſſary miniſtery, but the thing which ought to bee done was accompliſhed by other faithfull brethren, which remained there; all which willed and egged him forward, that he ſhould preſerue and keepe himſelfe to the vſe and profit of the Church: and therefore he addeth; let the ſervants of Chriſt, the miniſters of his word and ſacraments, doe that which he hath commanded and permitted; let them fly at all timesiiMat. 10.23.Matt 10:23 from city to city, when any of them ſpecially and perſonally is ſought of the perſecutors, ſo that the Church be not left deſolate of others, which are not ſo perſecuted, that their fellow ſervants may hauehave their food; and if it ſhall happen, that the perill and perſecution bee generall, pertinent to the whole number of Biſhops, and the Clergie; then either let them all goe to places, where they may all be defended, that they may altogether liue; or elſe let thē all tarry, that they may altogether ſuffer.

To which S. Auſtines iudgement, Lyranus, expoūding the 11. verſe of the 10. chap. of S. Iohn, giveth his conſent, ſaying: nomine lupi venientis ſuper oves, aliquādo intelligitur diabolus, per tentationes fideles infeſtans: aliquando haereticus, per falſam doctrinam corrumpens; aliquando tyrannus, violentiâ armorum perſequens, &c. The name of wolfe hath three ſignifications for thereby is meant either the Divell, which moleſteth the faithfull by often temptations: or the Heretique, which ſeduceth them by his falſe doctrine: or the Tyrant, which perſecuteth them by his mighty violence. In the firſt and ſecond ſignifications, if the wolfe come to the ſheepe, the Paſtor muſt not flie: for ſuch wolues are not to be reſiſted by the Paſtor corporally, but rather ſpiritually, by devout praier, by holy preaching, and by ſound doctrine. In the third ſignification of the name of a wolfe a diſtinction is to be made; for the perſecution is either perſonall, or generall: if perſonall, ſo that it be againſt the Paſtor p. 29onelyonly, and not againſt the flocke committed to him, then hee may lawfully flie: but if it be common, both againſt the ſhepheard, & alſo againſt the flocke, yet a diſtinction is to be made; for either there is but one Paſtor, or elſe there be many: if but one, he ought not to flie, and forſake his flock, for ſo he ſhould be a hireling and not a ſhepheard: if many, of whom the Church hath need, then ſome ought to remaine, and others may flie; the flocke remaining behinde ought to bee ſufficiently provided for. Wherefore if they ſhal contend, who ſhall tary, calling for the grace of the holy Ghoſt, they may decide it by lots.

kkAug. ep. 180Athanaſius that good Biſhop of Alexandria, ſeeking by flight to eſcape the furie of the Emperour Conſtantius, left behinde him a ſufficient, and a learned miniſtery to governe the Church; and in his Apologie to Conſtantius, vſing many examples out of Gods booke to proue his flight lawfull, as the flying of Iacob from Eſau, of Moſes from Pharaoh, of David from Saule, of Elias from Ieſabel, of Chriſt and his diſciples from the Iewes, (I omit the reſt) maketh this his reſolution: Our Savior commanded vsus to flie away, and to hide our ſelues, as oft as we ſhall be perſecuted, and ſought for to the death,llforeign. Siquidem in aequilibrio eſt, & ſeipſum occidere, & ſe inimicis ad occidendū propinare: for it is all one, ſaith he, for a man to kill himſelfe, and to offer himſelfe to his enemies to be ſlaine.

So then, if the Paſtor can leaue his flocke ſufficiently provided for, he may fly in time of perſecution; but if there be none to ſupply his roome, he muſt ſtand to it: he muſt take vp his own croſſe: yea every Chriſtian is bound to the obedience of the ſame law: as he muſt not be froward in taking vp needleſſe croſſes, which may not be called his owne; ſo he muſt not be backeward in bearing ſuch croſſes, as God in his good pleaſure ſhall laie vponupon him; for they are his owne. Wherefore let vsus now ſee of what behaviour we muſt be, in bearing our own croſſes, which is my third note of the ſecond precept.

Iacob ſerved Laban for Rachel 7. yeares, & they ſeemed vntounto him but a few daies, becauſe he loved her, Gen. 29.20. Harken all yea that are negligent, and wretchleſſe, by living in all p. 30vngratitude towards God: conſider this, that iuſt one for the louelove of Labans daughter purpoſed withall willingnes to ſerue Laban 7. yeares. He reſolved with patience to endure whatſoever paines and cares might befall him in a ſhepheards life; his louelove ſo fed him with hope, that ſo many yeares were but as a few daies vntounto him. How canſt thou be excuſed before God, thankleſſe Chriſtiā? a LOVE is offered thee; not Labans daughter, but the ſonne of God, even thy Saviour CHRIST IESVS; I know thou wouldſt gladly obtaine this louelove; yet art thou vnwilling to ſerue God, (I ſay not 7. yeares,) but 7. daies for him: thou art not reſolute with patience to endure ſuch croſſes as muſt befal thee in thy Chriſtians life: howſoever thy louelove feeds thee with hope, yet ſo few daies ſeeme as many yeares vntounto thee. Wouldſt thou know in this thy froward courſe how to bee amended? Harken vntounto thy louelove; hee bids thee take vp thy croſſe. When it ſhall pleaſe God to viſite thee with any kind of affliction, thou muſt beare it willingly, thou muſt beare it patientlie.

Here you ſee what behaviour is required of vsus, in bearing our croſſes; we muſt be willing, we muſt be patient. He coulde giuegive good counſaile that ſaid; Refuſe not the chaſtening of the LORD, nor be grieved with his correction, Prov. 3.11. His coū ſaile there is not without reaſon, becauſe the Lorde correcteth him, whom he loveth, even as the father doth the childe, in whom he delighteth. What! ſhall we receiue good at Gods hand, and not receiue evill? Iob. 2.10. Let vsus arme our ſelues with patience; which is as powerfull to the ſeaſoning of our croſſes bee they never ſo bitter, as was the tree, which Moſes caſt into the ſpring of force to ſeaſon the bitterneſſe of the waters, Exod. 25.25.

The Perſians had a cuſtome among thēſelues, as oft as they would puniſh any noble man, to take from him his head tire & his vpper garment, & to beat thē inſteed of the man himſelfe: Gods dealing to vsus ward is not much vnlike; our ſinfull ſoules provoke him to wrath, in ſtead of thē he puniſheth our bodies with diſeaſes, our fields with barrenneſſe, our goods with fire, or otherwiſe.

p. 31Behold thoughmmLuk. 16 20.Luke 16:20 Lazarus lie at the gate;nnGen. 39.20.Gen 39:20 Ioſeph in priſon Ieremy in the dungeon,ooDan. 6.16.Dan 6:16 Daniel among the Lyons,ppDan. 3.20.Dan 3:20 the children in the fornace; yet ſhall they not be tempted aboue that they are able to beare, 1. Cor. 10.13. Though the troubles of the righteous are great, yet the Lord delivereth him out of all Pſa. 34.19. Though for a time we dwell in darkneſſe and in the ſhadowe of death, bound in miſery and yron, Pſal. 107.10, yet at laſt comes the yeare of Iubilee, (wherein all the Lords priſoners, all priſoners of hope, ſo called becauſe they may hope to bee ſet at liberty, Zach. 9.12, ſhal be ſet at liberty) and then ſhall we hauehave our liberty too. Then thoſe ſweet ſcriptures will hauehave their end: the Lord retaineth not his wrath for ever, becauſe merciemercy pleaſeth him, Mich. 7.18. After two daies he will reviue vsus, and in the third day he will raiſe vsus vp, and we ſhal liue in his ſight, Hoſ. 6.2. Surely there is an end, and thine hope ſhall not be cut of, Prov. 23.18. Heavineſſe may endure for a night, but ioy ſhall come in the morning, Pſal. 30.5.

qqPſ. 107.8.Ps 107:8O that we would therefore Praiſe the LORD for his goodneſſe, and declare the wonders, that he hath done, & doth for vsus. Rather then Eliah ſhall ſtarue, the ravens ſhall feed him, 1. King. 17.6. Rather then Ionah ſhall be drowned, the fiſh ſhall ſaue him. Ion. 1.17. and if the glutton will not, the dogs ſhall pity Lazarus; Luk. 16.21. For as David charged his ſouldiers, not to kill Abſolon his ſonne, although he ſent them againſt him, to ſtay his rebellion, 2. Sam. 18.5. So God forbiddeth his croſſes to deſtroy his children, though he ſend them againſt his children to purge their corruptions. In regard thereof P. Martyr vponupon the 4. verſe of the 5. chapter to the Romanes, likeneth vsusrrNos ſumus tanquam quaedam aro mata quorum odor, niſi ea contuderis, nō ſentitur. Sumus veluti lapides Pyritides, qui nō exeruat vim eam, quam habent ad comburendū niſi cum premuntur digitis. to certaine ſpices whoſe ſweet ſmels cannot be perceived, except they be bruiſed; and to the Marchaſite, which cannot exerciſe that force which it hath of burning, vnleſſe you preſſe it betweene your fingers.

If that which hath already beene ſpoken, bee not of force to work in vsus willingnes, & patience, at ſuch times as croſſes are vponupon vsus, let vsus enter into a due conſideration of Gods providence, without which no afflictions can come neere vsus. And what p. 32are we, that may dare to ſay, why hath God done this? IfſſMat. 6.29. Luk. 12.27.Matt 6:29Luke 12:27 Solomon in all his maieſtie could not make himſelfe ſo braue, as the Lilyes of the field; if we cannot adde ttLuk. 12.25.Luke 12:25one cubite to our ſtature, not change the colour of one uuMat. 5.36.Matt 5:36haire; if noxxMat. 10.29.Matt 10:29 sparrow lights vponupon the ground without the foreſight of God; if no water falleth from the clowds without his ordināce; if the veryyyPſal. 56.8.Ps 56:8 teares which trickle downe our cheekes, be numbred in his bottle; how is it, that we dare repine, when wee are afflicted, finding fault with our ill lucke or hard fortune.

The ſcripture teacheth vsus that all things, howſoever many of them ſeeme caſuall and contingent to our weake conceits, are notwithſtanding determined and regular in the courſe of providence.zzSee my firſt Lecture vponupon Amos, 1. p. 11. The fiſh that came to devour Ionas may ſeeme to hauehave arrived in that place by chance; yet the Scripture ſaith the LORD had prepared a great fiſh to ſwallow Ionas, Ion. 1.17. The ſtorme it ſelfe which droue the Pilots to this ſtreight, may like wiſe ſeeme centingent to the glimſe of carnall eies; yet the prophet ſaith, I know that for my ſake, this great tempeſt is vpō you, Ion. 1.12. The fiſh which Peter tooke, might ſeeme to hauehave come to the angle by chance; yet hee brought in his mouth the tribute, which Peter paid for his LORD and himſelfe, Mat. 17.27. By the diverſitie of opinions among the brethren touching the manner of diſpatching Ioſeph out of the way, we may gather that the ſelling of him in Egypt was but accidentall, and only agreed vponupon, by reaſon of the fit arrival of the Marchāts while they were diſputing, and debating, what they were beſt to doe; yet ſaith Ioſeph to his brethren, you ſent mee not hether, but God, Gen. 45.8. What may ſeeme more contingent in our eies, then by the glancing of an arrow from the commō mark to kill a traveller that paſſeth by the way; yet God himſelfe is ſaid to hauehave delivered the man into the hands of the ſhooter, Exod. 21.13. Some may thinke it hard fortune that Ahab was ſo ſtrangely made away, becauſe the Scripture telleth, that a certaine man hauing bent his bowe, and let ſlip his arrow at hap hazard, without aime at any certaine marke,aa1. Kin. 22.341 Kgs 22:34 ſtroke the King; but here you ſhall find no lucke, nor chance at all, otherwiſe p. 33then in respect of vsus, for the the ſhooter did no more, then was denounced to the King by Micheas from Gods owne mouth before the battell was begunne, 1. King. 22.17. What in the world can be more caſuall, then lottery; yet Solomon teacheth, that when the lots are caſt into the lap, the providence of God dispoſeth them, Prov. 16.33. The Prophet ſaith that evils ſhall light heavily vponupon our necks, whoſe originall or cauſe we ſhal not vnderſtand, Eſay, 47.11. yet howſoever in reſpect of vsus, & our knowledge, they may ſeeme caſuall & contingent; in Gods good providence they are abſolutely neceſſarie.

The conſideration hereof made Iob even then bleſſe God, when newes was brought him of the loſſe of his ſonnes, and al his ſubſtance: The LORD hath giuen, and the Lord hath taken it, bleſſed be the name of the Lord, Iob 1.21. The like conſideration made David forbid Abiſhai to hurt Shimei: though Shimei came out from Bahurim curſing, and caſting ſtones at David, and all his ſervants; and crying: come forth, come forth thou man of blood, and thou man of Belial; yet David ſaid vntounto Abiſhai; Behold, my ſonne, which came out of mine owne bowels, ſeeketh my life; then how much more may this ſonne of Iemini? ſuffer him to curſe for the Lord hath bidden him, 2. Sam. 16.11. Our Saviour reſpected the ſame, when hee ſaid vntounto Pilate; thou couldſt hauehave no power at all againſt me, except it were giuen thee from aboue, Ioh. 19.11. Hence it was that the Macedonians in great triall of affliction had their ioy abounding, 2. Cor. 8.2. And for the ſame cauſe the Apoſtles reioiced in their tribulations, Rom. 5.3.

Why then doe not we, with like conſideration of Gods providence, bleſſe God, when we are puniſhed? Why doe wee not glory and reioice in our tribulations? Happely you wil ſay, that they are evill, and therefore make a queſtion, how wee may glory in them? I muſt needs grant, that they are evill, and death, ſergeants, farre to be remoued from the godly. For God ſhall wipe away all teares from the eies of his Saints, Rev. 7.17. Yet muſt I ad, that they are evil in their nature only, e…i… to the reprobate; but to the elect by Gods mercy, good and profitable. For wee p. 34knowe, that all things worke together for the beſt vntounto them that louelove God, even to them that are called of purpoſe, Rom. 8.28. Neque enim pij patiuntur ad noxam, ſed ad triumphū, ſaith P. Martyr, Rom. 5.3. The godly are not afflicted for their hurt, but for their triumph. And therefore hee compareth afflictions to the red ſea, wherein Pharoah was drowned, but Iſrael ſaued; they make the wicked oft times deſperate, when the godly are confirmed in a moſt ſure hope by them. They are the Lords inſtruments, by which he tryeth our hearts, as the fining pot is for ſilver, and the fornace for gold, Prov. 17.3. By them hee chaſtneth vsus, that we ſhould not be condemned with the world, 1. Cor. 11.32. And therefore be the croſſe never ſo bitter, yet is it ſweet to the hungry ſoule, Prov. 27.7. Reſolue wee then to take vp our croſſes dayly; which is my laſt note of the ſecond precept.

The body is then of beſt liking, when it is dayly exerciſed, and the godly are then of beſt living, when they are dayly afflicted. Agur knew it well: and therefore he prayed God not to giuegive him riches; but only to feed him with food convenient, leſt hee ſhould be full and deny God, and ſay who is the Lord? Prov. 30.9. When Iſrael waxed fat, hee ſpurned with his heele, and regarded not the ſtrong God of his ſalvation, Deut. 32.15. When Gedeon was poore, and a threſher of wheat, the Angel of the Lord viſited him; but after that the Lord had giuen the Midianit… into his hands, he made an Ephod of golden earings, and placed it in his citie, OPHRAH, ſo that all Iſrael went a whoring after it, Iud. 8.27. Wee find not that Ieroboam was reputed evill, as long as he was of low eſtate, but when he was once preferred to be ruler of the 10 tribes, he made two golden calues, & called them the Gods of Iſrael, 1. King. 12.28.

We likewiſe ſince God hath giuen vsus prosperitie, ſince hee hath withholden from vsus his afflicting hand, are very readybbIerem. 5.7.Jer 5:7 to forſake him: to ſwear by them that are no Gods, yea impiouſly to ſweare by him that is the revenging God, to commit adultery, to aſſemble our ſelues by companies in harlots houſes; to riſe vp in the morning likeccIerem. 5.8Jer 5:8 fed horſes; to account religion a prety policie to keepe the meaner ſort in awe; to thinke him p. 35ſcarſe worthy a Gentlemans company, that will make a conſcience of committing any vice, be it never ſo brutiſh? Shall I not viſit for theſe things, ſaith the Lord? ſhall not my ſoule bee avenged on ſuch a nation as this, Ierem. 5.9.

Many of theſe were the ſinnes of Iudah, and all of them are our ſweet ſinnes. Would you knowe, what was the portion of Iudahs cup, for theſe her tranſgreſſions. The 15. verſ. of the 5. Chap. of Ierem. will ſhew you what the LORD hath ſaid I wil bring a nation vponupon you from farre, a mightie nation, an ancient nation, a nation whoſe language thou knowſt not, neither vnderſtandeſt what they ſay: whoſe ddVerſ. 16.quiver is an open ſepulcher: they are all very ſtrong; eeVerſ 17.they ſhall eate thine harveſt and thy bread, thy ſheepe and thy bullocks, thy vines and thy fig-trees; they ſhall devoure thy ſonnes and thy daughters, they ſhall destroy with the ſword the fenced cities, wherein thou haſt trusted. Shall our trespaſſes againſt God be more then Iudahs were, and can wee looke that our puniſhments ſhould bee leſſe? Let vsus not flatter our ſelues: there is ſcarſe any one of vsus, that hath not heard newes of a nation, that is**This Sermō was preached, March 28. 1596. cōming againſt vsus from far, a mightie nation, an ancient nation, a natiō whoſe language we know not, neither vnderſtand wee what they ſay. If they come, wee hauehave learned ſo much, that God in his good providence, bringeth them vponupon vsus, & who knoweth whether God wil ſtrengthen them, that they ſhall be able, with fire and ſword to beate downe all our forces, to devoure our ſonnes and daughters, to eate vp our harveſt and our bread, our ſheepe & our bullocks, our vines and our fig-trees. It may bee, that the ſtrength of our country maketh ſome, little to regard the invaſion of any forraine enemie.

O put your truſt in God, for vaine is the helpe of man. The king is not ſaued by the multitude of an hoſt, neither is the mighty man delivered by his great ſtrength, Pſal. 33.16. Iabin, with his confederats, even thirtie and one Kings, with all their forces, muſt fall by the edge of the ſword, if the LORD doe but ſend Ioſhua with a few againſt them, Ioſh. 12.24. The whole hoſt of the Midianites ſhall be diſcomfited, if the LORD doe p. 36but once bid Gedeon goe with his three hundred men, Iud. 7.7 The Moabites and Ammonites, be they never ſo many, ſhall yeeld to Iehoſhaphat and his ſmall number without reſiſting, 2. Chron. 20.17. And what are we, that wee may bee ſure, that the LORD will not deliver vsus into the hands of our enimies? how can we preſume to thinke ſo, ſince, as a cage is ful of birds, ſo are our houſes full of deceits, Ier. 5.27.

Many among vsus are become great and rich; ffIer. 5.28.Jer 5:28they are waxen far and ſhining; they doe overpaſſe the deeds of the wicked, they execute no iudgement, no not the iudgement of the fatherleſſe. ggVerſ. 29.Shall not the LORD viſit for theſe things? ſhall not his ſoule be avenged of ſuch a nation, as this? He turneth the floods into a wilderneſſe, and the springs of waters into drineſſe, & a fruitfull land into barrenneſſe for the wickedneſſe of them, that dwell therein, Pſal, 107.33. It may behhIoſh. 7.20.Josh 7:20 Achan offendeth; yet three thouſand Iſraelits ſhall be put to flight for it, Ioſ. 7.4. David ii2. Sam. 24.1.2 Sam 24:1committeth the ſinne; yet ſeventie thouſand of his people muſt die for it, 2. Sam. 24.15. Baaſha may bee the man, thatkk1. King. 16.21 Kgs 16:2 tranſgreſſeth; yet his whole houſhold, his kinſfolke, and friends ſhall ſmart for it, 1. King. 16.11.

Rent your harts therefore, and turne vntounto the LORD your God with faſting, with weeping and with mourning, for hee is gracious, and mercifull, ſlow to anger, & of great kindneſſe, & repenteth him of the evill, that he hath ſaid he will do, Ioel. 2.13. Who knoweth if he will returne, and repent, and leaue a bleſſing for vsus, and make his cup to paſſe from vsus? His mercies are called everlaſting, becauſe they endure for ever: but his anger is compared to the clowds, becauſe it laſteth but a ſeaſon: whom hee loveth, he loveth to the end; but whom he ſcourgeth, he ſcourgeth till they repent. Ezechias was ſicke, but vntil he wept, 2. King. 20 3. Nebuchadnezzar was baniſhed, but vntil he repented, Dan. 4.34. And no doubt, if we wil repent vsus vnfeignedly of our ſins we ſhall finde that, to be the beſt remedy againſt our preſent famine, and the warres we looke for.

Now as peace, plenty, and prosperity maketh men, yea manie of vsus, to thinke that there is no God, at leaſt to forget him, ſo on p. 37the other ſide, daily afflictions will make vsus feele that there is a God, and daily to remember him. The blewneſſe of the wound ſerveth to purge the evil, and the ſtripes within the bowels of the belly, Prov. 20.30. Sharp puniſhments that pierce even the inward parts, are profitable for vsus to bring vsus to amendment. When we are tried, we ſhall receiue the crowne of life: wee ſhal then bee bl…ſſed, when we endure tentations, Iam. 1.12. Let vsus therefore take vp our croſſes daily; that is, as S. Peter doth interpret it, every day, if need require, 1. Pet. 1.6. or every day, if the will of God be ſo, 1. Pet. 3.17.

Here might I take iuſt occaſion to reproue diverſe ſortes of men, which are ſo farre from taking vp their croſſes daily, as that they refuſe to take them vp at all. No excuſe can bee made for theſe Chriſtians, which in time of perſecution become Turkes, denying Chriſt, and renouncing their faith: nor for our ſea-mē, which, rather then they will be taken by their enimies, wil ſink their ſhip, and drowne themſelues: nor for thoſe at land, which in their miſeries, are their owne murderers: nor for thoſe poore ones, which make light, (ſo they may relieue their poverty) to be theeues, robbers, vſurers, enimies to Churches, and Colleges, covetous perſons, malicious and ſhameleſſe ſlanderers, & the like. But neither the time, nor your patience can ſuffer me, to ſpeak of al theſe: yet let me briefly touch them, which looſing but an oxe, or having any about them ſtrangely fallē ſicke, run forthwith to the wiſe ones of this our age, to cunning men & cunning women, to witches, enchanters, coniurers, and the like, ſeeking for helpe of them; and it ſhall appeare, that neither theſe may be excuſed.

God hath promiſed by his prophet, that whoſoever calleth vponupon his name, and giveth eare to his voice, as to the ſole and only ſhepheard of his ſoule; good things ſhall betide him in this world and his ſoule ſhall liue, Ier. 38.20. His plants ſhal proſper his counſailes ſhal take effect, his corne and oile ſhal multiply; he ſhallllDeut. 15.6. & 28.12.Deut 15:6Deut 28:12 lend vntounto many, but hee ſhall not borrow himſelfe; hismmPſal. 128.3.Ps 128:3 children like oliue branches, ſhall encloaſe his table rounde about. On the other ſide, whoſoever will not giuegive eare to the p. 38voice of the LORD his God, but will ſeeke vntounto ſtrange Gods and oracles, to falſe prophets, to witches, & conjurers, making more accompt of Beelzebub, then of Chriſt; of Gerizzim, then of Syon; of the prince of darkneſſe, then of the morning ſtarre; of pleaſing errour, then of ſmarting truth; ſhallnnDeut 28.…8.Deut 28:8 ſow his field, but never reape it, for the graſhoppers ſhall deſtroy it: ſhallooVerſ. 39. plant a vineyard, and dreſſe it, but ſhal neither drinke of the wine, nor gather the grapes; for the wormes ſhall eat it: ſhallppVerſ. 40. hauehave oliue trees in all his coaſts, but ſhall not annoint himſelfe with the oile; for his oliues ſhall fall: ſhallqqVerſ. 41. beget ſonnes and daughters, but ſhall not hauehave them; for they ſhall go into captivity: the Lord ſhallrrVerſ. 22. ſmite him with a conſumption, with a feaver, with a burning ague, with fervent heat, with the ſword, with blaſting, with the mildew; all theſe ſhall purſue him till he periſh, the Heaven, that is over his head, ſhalbe braſſe, and the Earth, that is vnderunder him, yron, Deut. 28.23.

Was King Aſa puniſhed with death, becauſe in his ſicknes he ſought for helpe of the Phyſicians, and not of the LORD, 2. Chron. 16.12. and thinkeſt thou that runneſt to Sathans inſtruments, for recovering of thy loſt goods, or of thy health, to eſcape vnpuniſhed? If Ahaziah conſult with Beelzebub the God of Ekron about the recovering of his health, the LORD will ſend him word that he ſhall not come down from his bed, but ſhal there die the death, 2. King. 1.4. If Saul aske counſaile of a witch the archers ſhall wound him, and hisſſ1. Chro. 10.4.1 Chr 10:4 owne ſword ſhal kil him, 1. Chro. 10.13. If Manaſſeh vſe them, that hauehave familiar ſpirits, and are ſoothſayers, God will ſend him ſuch evils, as that who ſo heareth of it, both his eares ſhall tingle, 2. King. 21.12. And can you, that hauehave conſulted with Ekrons God, with witches, with them that hauehave familiar spirits, thinke that God will not ſmite you.

O turne vntounto the Lord with vnfeigned repētāce, that God may withhold his revenging hand from you, and you may liue in his ſight. For as S. Hierome writes, that God knows not the women which are painted, becauſe they carry not that face, or favour which his hands hauehave made, ſo if you fly from witches, p. 39and coniurers vntounto him vponupon neceſſity, and not for louelove, his anſwere will be, I know you not: Come you to dem…nde adviſe of me? As ſure as I liue ſaith the LORD God, when I am asked, I wil not anſwere you, Ezech. 20.3.

And therefore, whenſoever it ſhall pleaſe God to viſite vsus with loſſe of goods, with want of health, or other like afflictions, let vsus not ſeeke, by thoſe wicked meanes, to be relieved. Why ſhould we, ſo much deſire to liue at eaſe? What are we els, thē earthen veſſels, ſoon broken? A ſpider poiſons vsus, a gnat chokes vsus, a ſmall pin kils vsus. Why then ſhould any croſſes in this life, ſo trouble vsus? As he ſaid,ttGen. 45.28Gen 45:28 it is enough for me, that Ioſeph my ſon liveth; ſo let it be in our greateſt miſeries our ſong, it is enough for vsus, that our Saviour Chriſt reigneth. He our head is alreadie crowned, we his members, are thereby honoured: he is alreadie glorified, becauſe he hath aſcended, whither at laſt we muſt aſcend, that we may bee glorified. To which place of glory the LORD of his infinite mercy: vouchſafe to bring vsus all for his ſonne Ieſus Chriſt his ſake, to whom with the Father and the holy Ghoſt, be all praiſe, power, maieſty, and dominion, both now and ever. Amen.