The Passion Resurrection and Ascension of Our Lord Jesus Christ, Lecture 37
THE XXXVII. LECTVRE OF THE RESVRRECTION OF CHRIST.
LVKE CHAP. XXIIII.
verse 17 And hee ſaide vntounto them, What manner of communications are theſe that yee hauehave one to another as yee walke, and are ſadde?
verse 18 And the one (named Cleopas) anſwered, and ſaide vntounto him. Art thou onelie a ſtranger in Hieruſalem, and hast not knowne the thinges which are come to paſſe therein in theſe dayes?
verse 19 And hee ſaide vntounto them, What thinges? And they ſaide vntounto him, Of Jeſus of Nazareth, who was a Prophet, mightie in deede and in worde before God, and all the people:
verse 20 And howe the high Priestes, and our Rulers, deliuered him to bee condemned to death, and hauehave crucified him.
IN this Hiſtorie of the Reſurrection of IESVS CHRIST (welbeloued in Him) wee hauehave heard hitherto of ſundrie witneſſes, teſtifying His Reſurrection from the death: The Angels began, and they teſtified His Reſurrection to the women: The women teſtified it to the Diſciples, who were conuened at Hieruſalem, and namelie to Peter and Iohn. Then MARIE came foorth the ſeconde time, and ſhee meetes with the LORD. Then there are other women, who came foorth, and meetes vvith the LORDE. And after theſe women, there comes other witneſſes, to vvit, enemies, who were ſent to watch the graue by PILATE, and the High Priestes, and they witneſſed, That Hee was riſen. But they ſolde their tongues to the high Priestes, and the IEVVES, to make a lie, and to affirme, that the LORDES DISCIPLES had come in the night, and ſtollen awaye His bodie vvhile they ſlept: And after theſe vvitneſſes, yee hearde the laſt daye, wee returned to other two vvitneſſes, vvho both vvere the Diſciples of the LORDE; the one is named CLEOPAS, but the name of the other is not expreſſed. Theſe two euen in a manner, deſpairing that euer they ſhoulde ſee the LORDE, they depart out of Hieruſalem, where they were with the reſt of the Diſciples, to a Village not farre off, called EMMAVS, and they were talking by the waye of the thinges which immediatlie had fallen out before. The Lorde, who ſawe them, and hearde them, addreſſes Himſelfe ſhortlie to them, and goes with them, as a paſſenger going out the waye: and Hee bindes vp their eyes, ſo that they could not knowe nor diſcerne Him, ſuppoſe they had followed Him▪ and had beene with Him long time before. Thus farre wee hearde the laſt daye. Nowe wee followe out the reſt of this Hiſtorie: and in this Text which preſentlie wee hauehave read, wee hauehave the communication which was betwixt the Lorde and them, while they vvent out the waye, they knewe Him not, and Hee makes Him not to knowe them: ſo each one of them is a ſtranger to others. The Lord beginnes the conference, and Hee demaundes of them firſt, What manner of communication it was that they had, while as they were in the waye? And next, ſeeing their countenance ſadde, Hee demaundes of them, Wherefore they were ſo ſadde? Theſe are the two things which Hee demaunded of them. Nowe to note ſomething of them. As they walked out the waye, yee ſee they hauehave beene ſadde, and their ſpeach and communication by appearance hath beene a monefull complaint, which they made concerning CHRIST: Not vaine and ydle talke, nor rejoycing in the tidinges: but all their talke and ſpeach came from ſadde and heauie heartes. But whileſt they are ſadde, the LORD comes to them, and Hee comes to comfort them. Well is that ſoule that is ſadde and mournes for Chriſt, and His Kirke: for that ſoule ſhall get conſolation out of Chriſtes mouth. But if where there is matter of mourning, thou be merrie, then the Lord will not come to comfort thee. It is true, theſe men were ſadde for Chriſt without a cauſe, for that was the moſte joyefull daye that euer was, and therefore, they ſhoulde eſpeciallie hauehave beene joyefull that daye: yet ſuppoſe they were ſadde without a cauſe, the Lord comes & comforts them. No, it is better thou bee ſadde for Chriſt for a matter that is joyfull, than to bee gladde in a ſadde matter: chooſe rather to bee ſadde for Chriſt, than to bee merrie or ouer wanton: And if thou bee ſadde, albeit there be no matter, the LORD will pittie thee: but if thou laugh, rejoyce, and take thy paſtime, the LORDE will let thee laugh on for a time, but He will leaue thee deſtitute of all conſolation when thou haſt neede of it. I tell you this aye, There is no matter of laughing in this miſerable Lande: it were better for vsus to mourne, and to bee ſadde for ſinne, that wee might gette comfort from GOD.
Nowe to come forwarde. CHRIST perceiuing theſe men to bee ſadde, H…e drawes neare vntounto them, and Hee askes the cauſe of their heauineſſe, and what mooued them to bee ſo ſadde? and Hee deſires them to reueile their mone and care vntounto Him. Suppoſe Hee makes Himſelfe vnknowne vntounto them, and ſpeakes to them as though Hee had no care, yet no queſtion this is His vvill that they ſhoulde reueale the cauſe of their care and ſadneſſe vntounto Him, that they might finde comfort in Him.
Brethren, are yee ſinners, are your heartes filled vvith care, it is the will of thy GOD and Sauiour IESVS CHRIST, that thou poure out thine heart to Him, & let Him ſee thy ſadnes. Mark this. It is no ſmall matter to knowe GODS will: vvee are ſlowe and ſloathfull to turne vsus: wee will conſume our ſelues, and pine awaye in our ſorrowe and griefe, ere wee make our complaint and mone vntounto Him, who onelie maye furniſhe vsus with conſolation: and Hee knowes vsus well enough: and therefore Hee awaites not, till we firſt reueale our griefes vntounto Him, and poure them into His boſome: but Hee prouokes vsus firſt, and Hee will enter in, and ſeeke them out, as yee will heare: He ſought them out of theſe men with great difficultie. Come yee to mee, (ſayes Chriſt, Matth. 11.28.) all yee that are wearie, and I ſhall refr…ſh you: I here is His will: If thou be wearied, come to Him, and get reſt and eaſe to thy ſoule. If thou goe not to Him, thou ſhalt neuer get reſt nor eaſe, whether thy trouble bee within thee, or without thee. Yea, not onelie by word inuites and prouokes Hee vsus, but alſo by His doing Hee drawes vsus, Ioh. Chap. 6. verſ. 44. there Hee ſayes, No man can come to mee, except the Father drawe him. It is His will, that thou ſhouldeſt come vntounto Him: but if Hee put not out His hande, and drawe thee, thou vvilt neuer come to Him in all thy life time. And therefore, vvhenſoeuer yee heare this voyce, Sinner, come vntounto mee: then ſaye this againe vntounto the LORDE, LORDE drawe mee, put thine hande to mine heart, and drawe mee, or elſe J cannot come to thee. No, except the Lord put out His hand, and draw thine heart to Him, thou art not come. All the Kinges in the worlde are not able to drawe a ſinner, except GOD onelie. Nowe conſider their anſwere, and ſee this communing: The one named Cleopas, takes the ſpeach in hand, (the other diſciple is ſilent) and he anſweres the Lorde verie roughlie, not knowing with whom hee had to doe, thinking Him to hauehave beene a paſſenger, and ſtranger, walking out of the waye, hee ſayes vntounto Him, Art thou a ſtranger in Hieruſalem, and hast not knowne the thinges which hauehave fallen out within theſe fewe dayes. In theſe wordes, (becauſe hee tooke the Lorde to bee a ſtranger and paſſenger, going out of the waye) yee cannot blame him in making ſuch an anſwere: And as he tooke him to bee a ſtranger, he anſweres well: for when ſuch wonderfull workes fall out in anie Countreye, it becomes no man to bee ignorant of the wonderfull workes of GOD: and if euer there was a wonderfull worke, that worke of the Crucifying of the Lorde was moſte wonderfull: And if thou bee ignorant of the wonderfull workes of GOD, thou merites a rebuke: And as Cleopas marueiled, ſo will the godlie maruell at thee, who canſt neither bee ſeeing nor hearing, nor conſider the wonderfull workes of GOD. It is a wonder to ſee the illumination of a ſinner, and the conuerſion of the heart of a man to GOD, and to ſee a regenerate man: yea, the raiſing of a deade man to life, is not ſo marueilous, as is the quickening of thee, who art deade in ſinne and treſpaſſes, as the Apoſtle PAVLE ſayes, to the EPHES. Chap. 1. verſ. 21. And as the quikening and illumination of a ſinner is a wonder, ſo alſo the blinding of a ſinner is a wonder. Is it not marueilous, that though thou crie to him as thou wilt, and albeit heauen and earth ſhoulde goe together, hee will neither heare nor ſee? As the Lorde is more than wonderfull to his owne in merciemercy, to cauſe them to heere and ſee, (thou wondereſt li…tle at his merciemercy, but all the Angels wonder at it,) euen ſo in blinding and hardening of the wicked, the LORDE is wonderfull. Sitteſt thou heere nowe, and ſeeſt not, nor heareſt not the LORDE? All the world maye wonder at thee. So the LORDE maye bee vvondered at, either in mercy to his own, or in juſtice to the wicked: as th'Apoſtle ſpeaking in the eleuenth Chap. to the Romanes, hee wonders at it, and from morning till euening we ſhould vvonder at that God and his works, at that mighty GOD, whom the Prophet calles Deum admirabilem.
To goe forward. The Lord, who knew all things, (for all thinges are naked to His eyes) He knew better what was done, than Cleopas did, yet Hee will not take vponupon Him that Hee knevv, He miſknowes them, and He askes: What are theſe things: Marke it, Brethren: Hee got a rough and ſharpe anſwere before, and yet Hee leaues not off, Hee will not leaue them, but Hee beares vvith their infirmities, and novv Hee giues another pull to the heart, & deales againe vvith them, that they ſhould povvre out their ſadneſſe and griefe to Him: No, if thou pertaineſt to the Lorde, Hee vvill not leaue thee for an hard meeting: & ſuppoſe thou dravveſt abacke, Hee vvill giuegive thee another pull, Albeit wee be vnfaithfull, ſayes the Apoſtle, yet the Lord abideth faithfull: Change as thou wilt, the Lord ſhall neuer change, but remaine ay conſtant in merciemercy to His ovvne till they be perfected, and crovvned vvith glorie. Then Cleopas ſeeing him to bee troubled with a ſtranger, at the laſt hee muſt tell the vvordes that he and his companion vvere ſpeaking, as they vvent on the way: Marke this leſſon: Repine as thou vvilt, when the Lord dravves thee, at the laſt thou muſt yeeld▪ But vvhat is the cauſe, that any ſinners vvill yeelde vvhen the Lord dravves? Euen the ſecret operation of His Holy Spirit: and if he that drew them by the vvorde, had not a ſecret power and operation by His Spirit in their hearts, they vvould neuer hauehave yeelded. Albeit the LORD vvould prooue them by ſpeech and language, albeit Hee vvould exhort them, admoniſh them, threaten them: yea, and ſcourge them to come to Him: and vvell is the ſoule, albeit it be ſcourged, yea if it vvere harled thorovv the middes of Hell, if it were thorow neuer ſo great difficulties in the world, if once it get grace to come to Him: yet none outward thing will make vsus to come to Him, it is the inward draught of His Spirit, that makes vsus to come to Him, and drawes vsus by the eye, by the eare, and by the hand: if He take vsus not by the hand, we can neuer come to Him. It is ſaide in the 2. Chapter to the Romanes, and the 4. verſe, Hee drawes the reprobate, and calles them, but all that calling is but outwarde: Hee vvill ſcourge them, and dravv them outwardly, but Hee neuer puts the feeling of His holy Spirit in their heartes, and ſo they can neuer come to Him: & therefore whē the Lord is outvvardly drawing and calling thee, ſay alwayes this, Lord, draw thou mine heart inwardly by thine Holy Spirit, or els, it will bee long ere it come to thee, if all the ſickneſſes, all croſſes, troubles, ſcourges, judgements that can bee, and all this preaching that I heare, will neuer cauſe mee come to thee, except thou draw mine heart. Now to come to the vvords that Cleopas ſpeakes: there is none of them, but they vvould be marked: he beginnes and rehearſes to Him the vvhole ſumme of theſe things that hee and his companion had bene ſpeaking, and he propones them ſummarily, & he ſayes, All the things we hauehave ſpoken, was Concerning Ieſus of Nazareth. Alas, fewe of vsus take pleaſure to talke of Him: therefore when the Lord comes & takes thee by the hand: looke thou mayeſt ſay, Lord, I hauehave bene talking of thee in ſome meaſure: for as ſure as the Lord laid to His eare to heare, what Cleopas, and his companion talked, as ſure He layes to His eare, to heare vvhat thou ſpeakeſt. Then vvhen he hath tolde the generall, hee lets the ſtranger know what a man Ieſus vvas, and then he telles ſhortly, what had befallen him theſe two dayes, and after he ſpeakes of the effects that it had wrought in his heart, and in the heartes of His diſciples, to wit, that He was no Redeemer. This is the whole conference, & I ſhall goe thorovv this conference, as God ſhall giuegive the grace, and as time ſhall permit: Firſt, in deſcribing of Him, hee calles Him Ieſus of Nazareth, That was the ſtile hee gaue Him: Marke it: The firſt thing that hee ſpeakes to Him, is an vntrueth: he calles Him Ieſus of Nazareth No doubt, he thought He had beene borne at Nazareth, ſuppoſe they had the Prophecie, that Hee ſhould be borne at Bethlehem in Iuda, Micah Chapters. verſe 2. and that He vvas borne there. The ground of this errour that vvas amongſt the Iewes, vvas becauſe of Ioſeph and Marie dwelt at Nazareth, and Ieſus was brought vp there with them, that falſe rumor ſpred, that Ioſeph vvas His father, and that He was borne there, but He was not borne there.
I grant, it is true, that after His reſurrection, Peter in the Actes, and the Apoſtles themſelues, called Him Ieſus of Nazareth, as Cleopas here calles Him Ieſus of Nazareth.
Alſo Paul in the twentie ſixe Chapter of the Actes of the Apoſtles, and the ninth verſe, calles Him Ieſus of Nazareth, but neither Peter, nor Paul ſpake this of ignorance, as if Hee had bene borne there, but becauſe they to vvhome they ſpake, knewe Him beſt vnderunder that name, they ſubmitted themſelues to their capacitie.
But as for Cleopas, he knevve no better: for he thought indeede, that Ieſus had bene borne at Nazareth: ſo the firſt word he ſpeakes, is plaine vntrueth: ſo yee ſee what it is to judge vvith the multitude: The Papiſts will ſend thee to beleeue that which the multitude beleeues, and makes the multitude a token of the true Church: but thou ſhalt be beguiled with the multitude, and if thou follovveſt them, becauſe they walke in the broad vvay, thou ſhalt periſh vvith them.
Next, conſider His deſcription, Hee calles Him, Ʋir Propheta. Indeede He failed not in this ſtile, Hee was a man, and was a man indeede, blood, and bone, as we are: yet there is a defect in this vvord, Cleopas knewe no more, but that He vvas a man, hee knew not that He was GOD and man in one perſon. It is true, Peter in the 2. of the Actes, calles Him Ʋir Propheta: yet hee knew Hee was the Sonne of GOD, bleſſed for euer: ſo as in the firſt wordes, there is an vntrueth, ſo in the next wordes there is a defect, I marke this, to let you ſee the ignorance that was in them, before the LORD aſcended to the Heauen. It was a wonder, that they who walked ſo long with Him, ſhould hauehave beene ſo ignorant: the third time he calles Him A Prophet. Indeede He was ſuch a Prophet, as was neuer before, nor after Him: yet there is a fault here, he giues Him the greateſt ſtile he thought Hee had, but Hee had farre greater ſtiles: for Hee is not a Prophet onelyonly, but alſo a Mediatour, King, and High Prieſt: Then hee comes on, and hee telles what a Prophet Hee was, ſaying, that Hee was powerfull in word and deede. Nowe would to GOD we could ſpeake of Him in louelove, with this poore man that had litle knowledge: indeede in this ſtile hee would let vsus ſee, that there was neuer ſuch an one in worde, nor worke: neuer one wrought ſuch miracles as Hee did, and neuer man ſpake, as Hee did, as His owne very enemies teſtified of Him, Iohn Chapter 7. yet will yee meaſure it with the knowledge of the man, there is a defect here alſo, he thoght He had bene like the reſt of the Prophets, who prophecied not by their owne ſpirit, but by the Spirit of IESVS, yet was hee ignorant that IESVS ſpake and wrought all by His owne Spirit. Why ſhould vvee not knovve theſe thinges: This is the difference betweene CHRIST, and all the Prophets: all theſe Prophets, and Moyſes himſelfe were but ſeruants: they ſpake neuer a vvord by their ſpirit, but by the Spirit of CHRIST, as Peter ſpeakes in the firſt Epiſtle: Spake Moſes, Eſay, or Ezechiell in their owne name? Dare any Miniſter ſpeake in his owne name: No, not vnderunder paine of his life, but IESVS is called the LORD of the houſe. In the Epiſtle to the Hebrewes, the third Chapter, Hee ſpake by His owne Spirit, and theſe preachings were preached by His owne Spirit, and He ſpake by His owne authoritie, as yee may reade in the ſeuenth Chapter of Matthew.
An Herauld, if Hee ſpeakes in his name, ſhould be hanged, but the King himſelfe will ſpeake in his owne name: the LORD ſpake in His owne Name, but the Prophets ſpake not in their owne name: reade theſe Prophecies, They ſay there, Thus ſaith the LORD: but ye ſhall finde thus, when Chriſt comes, Hee ſayes, Amen, amen, dico vobis: Verilie, verilie J ſay vntounto you, in mine owne Name and authoritie, and not in my Fathers only: This Cleopas knew not, but counted Him a Prophet like others, albeit more excellent than others: Cleopas thought Hee was potent by the Spirit of GOD, and ſo by another: but hee knew not, that He ſpake in His owne Name, and by His owne authoritie, beeing equall with the Father.
Nowe to be ſhort, hee ſayes, Hee was mightie before GOD and the whole people, That is to ſay, He had the approbation of the LORD from the Heauen, and what euer He ſpake, the LORD approoued it: what euer Hee did, His Father approoued it. Then againe, He did neuer an action, but with the approbation of the people: But it would be asked, How approoued they Him, ſeeing they perſecuted Him, ſcorned Him, and crucified Him? I anſwere: Albeit that neither by word nor deede the Iewes, nor the High Prieſtes had approoued Him: yet the conſcience of the ſame High Prieſts, and Iewes approoued Him, and bare witneſſe to them that Hee was GOD, ſo that ſometimes they were compelled to ſay, Neuer man ſpake as Hee did, Iohn Chapter 6. verſe 46. and ſometimes againe, ſince the world beganne, was it not heard, that anie man opened the eyes of one that was borne blinde, Iohn Chapter 9. verſe 32.
So that all that they did to Him, was againſt conſcience. I regarde not what thou doeſt to mee, if thou be bound in conſcience to teſtifie, that that is true which I ſpeake, and that is good which I do: for in that day, thou who ſpeakeſt againſt thy conſcience, ſhalt not hauehave one worde to ſpeake: thy conſcience ſhall bind vp thy mouth: ſo this is well ſaid, that Hee had the approbation both of GOD, and man: but hee thought Hee had this approbation as one of the Prophets, ſuppoſe in a greater meaſure.
But looke the firſt Chapter to the Hebrewes, and the fifth verſe: For vntounto which of the Angels ſaide hee at anie time, (let bee Prophets) Thou art my Sonne, this daye hauehave I begotten thee? Then hee knew not that he had that approbation of that God who dwelt in him, God in him approoued him. Roman. Chap. 1. verſ. 4. it is ſaide, Hee was declared mightilie to bee the Sonne of GOD. And 1. Timothie, Chap. 3. verſ. 16. Hee was justified by the Spirite. And againe it is ſaide, Actes Chap. 2. verſ. 22. Jeſus of Nazareth, a man approoued of God among you, with great workes, and wonders, and ſignes, which God did by him in the middest of you. Cleopas knewe little of this.
Nowe, Brethren, wee hauehave examined his wordes, and yee ſee heere a great ignorance: In the firſt wordes an vntrueth, and yee ſee in all the wordes following there is ſome want. And to whome is it that hee preaches? Hee preaches Chriſt to Chriſt, and hee deſcribes the Lorde to the Lorde: and yet the Lorde heares him patientlie. Yee will not beleeue how Hee vvill heare thy babbling, if in thine heart thou hauehave a louelove to GOD: ſuppoſe thou babble Hee will heare thee, and if thou ſpeake vvith louelove, ſuppoſe thou canſt not praye as other men and women can: Babble on to Him, and ſpeake on with a good heart, Hee vvill no more reject thee, than Hee did Cleopas: Hee is aye like to Himſelfe. For what is all our language to Him, but a babbling: yea, all our knowledge is but babbling. So ſuppoſe wee hauehave not knowledge, nor a tongue to ſpeake, yet let vsus not leaue off to ſpeake in louelove, & with our hearts, and Hee ſhall heare vsus, and giuegive vsus a comfortable anſwere. Nowe I counted neuer ſo much of knowledge, as of an heart which loueth God: Keepe an heart to thy God: come with faith and louelove to thy God, and thou wilt not thinke how Hee vvill delight in thee: if vvee come vvith louelove to the Lord, then vvee come boldlie to the Throne of grace. And vvhy? Becauſe vvee come not in our owne righteouſneſſe, or in our owne perfection: vvee appeare onelie in the merites of IESVS CHRIST: And ſuppoſe thou babble and be ignorant, yet if thou appeare in Him, thou art full of knowledge: for His knowledge the Lorde countes to bee thine. O, vvhat is it to bee in Chriſt! Hee vvho hath Chriſt, hath all, though hee vvere neuer ſo vveake, hee is ſtrong in Him, My power, ſayes the Lord, is perfect in infirmitie. And therefore, ſayes Paul, I will glorie in my infirmitie, that the power of God may be ſeene in mee. 2. Cor. 12. Now a word, and ſo I ende. Cleopas beginnes to tell vvhat vvas befallen to ſuch a perſonage, vvho vvas mightie in vvord and deede: yet for all this, they handled Him moſt vnworthily of any man, Our Prieſtes and rulers, as PILATE firſt, they condemned Him to the death, without a cauſe, and next, they hauehave crucified Him: if ye conſider well the words, yee vvill finde, that Hee ſpeakes to them with a vvonderfull indignation, as if He had ſaid,: albeit He was ſuch a man, and ſo great a man in all reſpects, yet they condemned Him without a cauſe, and then they crucified Him. And vvhat indignitie vvas this, for as the Apoſtle ſayes, Albeit He vvas the LORD of glorie, yet moſt ſhamefully they crucified Him, 1. Cor. Chapter ſecond, and the eight verſe: Well, take vp this in His wordes, What euer is done againſt Chriſt, it is an indignitie, if vve knew that Majeſtie wee offend: if we ſaw▪ Him, we would count the leaſt euill thought to be indignitie againſt Him, by reaſon of the worthineſſe of His perſon. What euer was done againſt Chriſt, it was indignitie: No, this world was not vvorthie of Him: and I ſay more, what euer euill is done to His members for His cauſe, it is an indignitie, becauſe there is a dignitie in them.
It is another kinde of thing to vſe a Chriſtian man, as thou wilt, than to vſe a Turke: thou thinkeſt it a ſmall thing to ſticke him: yet one day thou ſhalt know that he is a worthie perſonage: eſpecially, if he ſuffer for Chriſt.
Take heede what the Apoſtle ſayes, They crucified the King of glory, and the Lord of life: how agree theſe two together, the King of glorie, and then, to be crucified: He countes that the greateſt indignitie was done to Him, that euer vvas done in the worlde: Then the Apoſtle ſayes of His Sainctes, Heb. 11. They hauehave perſecuted them, and ſlaine them with the ſword, whom the world was not worthie of: And I ſay more, The godly, who ſee the worthineſſe of Ieſus Chriſt, and of His Sainctes, and then ſ…es the indignitie that is done againſt IESVS CHRIST, and His Sainctes, it is no vvonder that they cannot comport with it.
Villane, if thou wereſt a King, that regardeſt not to offend Him, they cannot comporte with thee, the offending of Him is the ſoreſt vvound that euer came to their heartes: and vvhen they ſee any thing done againſt His Sainctes, they cannot comport with it: No, it could not bee poſſible, that the godly could comport, or ſuffer theſe things vnl…ſſe they knew all theſe things were done by His prouidence. O villane, who boaſteſt thou wilt doe to the Saincts of God, what thou pleaſeſt, what art thou but His rod, and thou ſhalt bee caſten into the fire: and ſuppoſe thou ſette thy ſelfe againſt His glorie, yet Hee ſhall make thee, in deſpight of thine heart, to ſerue to His glorie. Then thou, who art the childe of GOD, in ſuch caſes, ſhouldeſt ſaye, I ſee the finger of GOD in this, for this tyrannie coulde doe nothing, vvithout the prouidence of my GOD. Looke how PETER ſpeakes in the ACTES, Chap. 2. verſ. 23. hee ſayes, They crucified him: But this is his comfort, That they did nothing, but according to the determinate counſell of GOD. And the godlie knowe, that all comes from Him, and for His glorie, and thou that vvilt not glorifie Him, Hee ſhall bee glorified in thy deſtruction, and ſhame euerlaſting. Nowe to this glorious and bleſſed GOD, bee glorie for euer and euer: AMEN.