Commentary Upon Philemon, Exposition · Verses 15-16 (1 of 3)

Commentary Upon Philemon · Exposition · Verses 15-16 (1 of 3)

p. 29015 It may be, that he therefore departed for a ſeaſon, that thou ſhouldeſt receiue him for euer.

16 Not now as a Seruant, but aboue a Seruant, euen as a Brother beloued, eſpecially to me: how much more then vntounto thee, both in the fleſh, and in the Lord?

The order of the words.IN the words going before, we hauehave already handled the remoouing of the firſt Obiection which ariſeth from Paules ſending of Oneſimus back againe to his Maiſter. The next Obiection is touching his departure from his Maiſter, mentioned in theſe two Verſes, wherein hee both aunſweareth the Obiection, maketh a newe reaſon, and ſeeketh to extenuate the diſpleaſure p. 291that Philemon hadde conceiued againſt him. The Apoſtle aunſwereth heere in this place, that Obiection which might bee made and mooued from the former matter of this ſuit. Hee hath intreated Philemon (as we hauehave heard) to receiue Oneſimus, he might hereunto hauehave ſaid; But why ſhould I receiue him? Shall I entertaine a Runna-gate Seruant, a baſe Varlet, that hath waſted and purloyned my goods, and ſought to vndoe me? If hee were well with mē, why did he depart from me? If not well, why will he returne to me againe? Hee that is once euill, is alwaies preſumed to be euill. Anſwere:This is the Obiection: whereunto the Apoſtle maketh a double anſwere, as he did before: firſt, by way of granting and yeelding to Philemon: ſecondly, by a kind of correcting his former grant. The granting is, I confeſſe and acknowledge willingly, that hee departed from thee, and would not tarrie with thee. The correcting is, though he did depart, it was not for euer, it was but a very ſhort time, as thou ſeeſt. So then, the anſwer is from the adioynt of time, he went from thee for a little ſeaſon, which is not barely ſet downe, but with an illuſtraſtion added vntounto it from the ende, [That thou ſhouldſt receiue him for euer:] which alſo is enlarged by a compariſon from the greater; Not ſo much as a Seruant, but as more then a Seruant. The latter part of this enlargement, being the ſecond part of the compariſon, is declared by the ſpeciall [A beloued Brother] more then a Seruant, for a Brother carryeth with it a better reſpect, and a farther regard then the name of a Seruant. This alſo is enlarged by a compariſon from the greater to the leſſe, eſpecially to mee, which compariſon alſo is amplified by another from the greater, how much more to thee, which is farther ſtrengthned by a diuiſion or diſtribution of the Subiect, ſhewing wherein he was more bound to Philemon then to Paul himſelfe; Both in the fleſh and in the Spirit.

Thus we hauehave ſeene the reſolution of theſe Verſes, The meaning of the wordes.and the order which is propounded in them. Now let vsus ſee what are the points that require interpretation. Firſt, he ſaith; [He departed] he vſeth a kind of diminution, called foreign, or a qualification of his fact and fault committed againſt his Maiſter. For he vſeth a more gentle and friendly word to leſſen the offence, that it might not appeare to Philemon ſo great as it was, calling his running away, a departure from his Maiſter. Now the Apoſtle ſaith; It may be that he departed, or peraduenture he departed. The word, vſed in this place, is alſo found. Rom 5, 8. where he ſaith; aaRom. 5, 8.Rom 5:8Doubtleſſe one will ſcarce dye for a righteous man, but yet for a good man it may be that one dare dye. Properly bbforeign.it ſignifieth quickly or ſpeedily, or haſtily: but that ſignification cannot fitly agree to theſe places, and therefore it muſt be turned and tranſlated [It may be he departed.] Where the Apoſtle doth not ſpeake of this ſecret worke of God preciſely and peremptorily, but with an exception or limitation, warily and reuerentlie, leaſt offence ſhould be taken, and encouragement giuen thereby to the committing of euill. For if he had ſaid ſimply and abſolutely, he departed for this end, and he fled away that he might be conuerted: other Seruants might hauehave beene emboldned in wickedneſſe, and hauehave pretended the ſame cauſe, and hauehave runne away from their Maiſters: who, beeing asked the cauſe why they tooke them to their heeles, would readily anſwere; It was that I might be conuerted to the Faith, as Oneſimus was: hee ran away from his Maiſter, and was ſaued; I ranne away alſo that I might be ſaued. So then, the Apoſtle by this word, noteth out the ſpeciall prouidence and meere goodneſſe of God, ordering and gouerning this Fact, which is not to bee drawne into a generall practiſe. In the next place he addeth [For a ſeaſon:] the word ſignifieth for an houre, that is; for a ſmall time, euen ſo much as Oneſimus was trauailing from Coloſſe to Rome, from his Maiſter to Paule, by whom being conuerted, he was immediatly ſent backe, which was no long time, but a very little while, euen as it were an houre, in compariſon both of p. 292the time that he before had beene with him, and of the time hee was like to ſtay with him hereafter. Wherein alſo he ſeeketh farther to leſſen his fault & offence by the circumſtance of the time, as if he ſhould ſay; If he had beene from thee any long time, or that thou hadſt miſſed him many yeares, thy wrath might be harder to be appeaſed; but he hath beene from thee a ſmall time, it is but as it were one houre, and therefore hauehave patience toward him, eſpecially conſidering by his abſence, thou ſhalt gaine this, that he ſhall neuer depart from thee hereafter, but remaine faithfull & profitable vntounto thee many yeares. Thou maiſt well beare the lacke of him one houre, ſeeing thou ſhalt thereby get the aduantage of many months and yeares. Therefore he addeth, That thou ſhouldst receiue him for euer; that is, all the dayes of his life, vntounto his death. Thus the phraſe is taken in ſundry places of the Olde Teſtament; ccGene. 17, 7.Gen 17:7when circumciſion is called an euerlaſting Couenant: the Paſſe-ouer is commaunded to bee kept holy by an ordinance ddExod. 12, 14Exod 12:14for euer: whereby hee meaneth a long time, euen vntounto the comming of Chriſt in the fleſh. So if a Seruant would not go away from his Maiſter, becauſe he loued him, and was well with him, the Maiſter ſhould take an Aule and pierce his eare through againſt the doore, and he ſhall be his ſeruant eeDeut. 15, 17.Deut 15:17for euer, that is; to the yeare of Iubile. So in this place the Apoſtle ſaith; Philemons Seruant ſhould remaine with him for euer; that is, a long time, euen ſo long as hee ſhould liue vponupon the face of the earth. Laſtly, when Paule ſaith, hee muſt be beloued [In the Fleſh, and in the Lord] he meaneth, both in thinges appertaining to this life, and the life to come. In the Fleſh, in regard of his ſeruice which he ſhall performe to his Maiſter, in matters belonging to this Mortall life. In the Lord, in reſpect of the common faith in Chriſt. This is the meaning of the words in this diuiſion: wherein (as we noted before) howſoeuer the Apoſtle doth purpoſely anſwere an obiection, yet in this anſwere alſo he propoundeth two new reaſons, to moue Philemon to receiue his ſeruant. One is in the 15. verſe, taken from the ſecret worke of Gods prouidence, which may be thus concluded:

If the prouidence of God hauehave gouerned his departure, that by occaſion thereof he is changed, for his good, and for thine, that he might bee ſaued, and thou better ſerued: then receiue him againe vntounto thee:

But the prouidence of God hath guided his departure, &c.

Therefore receiue him againe vntounto thee.

The ſecond reaſon is contained in the 16. verſe, becauſe Oneſimus of a Seruant, is m…de a Brother to Paule, much more to Philemon; and therefore to be loued exceedingly, being bound by a double band; to wit, in the Fleſh, & in the Faith. In the Fleſh, as a Seruant. In the Faith, as a Chriſtian: whereas Paule had onelyonly one cauſe to louelove him; namely, the common Faith. This reaſon may be thus framed;

If Oneſimus of a bad Seruant be made a good Seruant; yea, more then a Seruant, euen a Brother much to be loued, then receiue him.

But Oneſimus is become more then a Seruant,

Therefore receiue him.

Thus we ſee how the Apoſtle intermingleth Reaſons with Obiections, and Obiections with Reaſons. So then according to the former order and Interpretation of the words: the ſumme of them is thus much in effect: But thou p. 293will ſay vntounto me; He ranne away from me. I graunt indeede, and cannot deny, but that his purpoſe was wicked, and I acknowledge the cauſe that mooued him to leaue thee, and to forſake thy houſe to be very leud; to wit, the feare of puniſhment for his offences, but looke, looke I ſay vntounto the end, purpoſe, and counſell of God, in his departure from thee, which appeareth to be farre from the drift and intent of Oneſimus; to wit, by his flight to bring him to Rome, by bringing of him to Rome, to direct him to me in priſon, by directing of him to me, to conuert him to Chriſt, and by conuerting of him to Chriſt, to change him from a bad and leud, to a faithfull and profitable ſeruant. What ſaid I, a Seruant; nay, a degree higher, euen a Brother. Conſider therefore (I pray thee) how many waies thou art to reſpect this my ſonne Oneſimus, and to accept of him. For in that he is now ioyned to thee in the common fellowſhip of the Faith, through the great mercies of God in Chriſt, thou art bound to regard him hence-forth, not as an ordinary Seruant, but as a deare Brother in Chriſt, equall with thy ſelfe in the Couenant of grace, and the inheritance of eternall life: withall, remember how many waies he is ioyned to thee, rather then to me. He is for the common faiths ſake deare, I confeſſe, to me, and tenderly beloued: but he is bound to thee by two bands; firſt, in reſpect of the fleſh, in that he is of thy charge and family, he is thy Seruant, and an helper of thee in the meanes of thy outward maintenance, and withall, in the Lord Ieſus (our common Maiſter) hee is thy Brother and fellow-heire of the ſame promiſes, being together with thee a member of his body. Now the more waies we are bound to any, the more we ſhould regard them: he is deare indeede to me, but he is neerer to thee then me; and therefore he ought to be much dearer to thee, in regard of this coniunction betweene you.

Diuers points to be obſeruedFrom theſe verſes, diuers worthy conſiderations doe ariſe, which are not vnprofitable to be obſerued of vsus. Firſt, marke that the Apoſtle entitleth the ſhamefull running away of Oneſimus, the Seruant of Philemon, by the Name of a departure. If we will ſpeake properly, a departing is one thing, a running away is another thing. For albeit, eueryevery one that runneth away departeth: yet eueryevery one that departeth, runneth not away from his Maiſter, becauſe he may depart by conſent, either hauing leaue and licence, or that the time of his ſeruice is expired. So a little before, verſe 11. he called him [Vnprofitable] whereas hee might lawfully hauehave giuen him an harder Title. This was not done in regard of the offence, becauſe it was ſmall; but in regard of his repentance, becauſe it was great. So he ſpeaketh afterward ver. 18. If he hauehave hurt thee, or if he oweth thee any thing; whereas he might hauehave ſaide, he had robbed him, and ſtolne his goods from him: declaring that we ſhould deale friendly and fauourably with thoſe that are truely conuerted to God, we are not to augment and agrauate a Penitents offences, but to bee gentle and mercifull toward him, as often as we make mention of him. Such as hauehave repented, are by all meanes to be fauored, we cannot be of too milde a ſpirit toward them.

Secondly, in the Apoſtles anſwere to Philemons obiection, we may mark; that we are bound to forgiue and forget the iniuries and offences done vntounto vsus, when once God hath forguien and couered the ſinnes committed againſt him, and receiued the Sinner that repenteth to mercy: when God maketh all thinges turne to our good that louelove him, and thereby recompenceth by a double benefit, the loſſe and damage that we hauehave ſuſtained.

Thirdly, we may obſerue, that Chriſtian Religion doth more ſtrongly bind all perſons to their particular callings, and maketh the knot greater then it was. For that which hee ſpeaketh heere of a Chriſtian Seruant, euen a Brother, is true of all callings in the Family and Common-wealth. For as a faithfull Seruant is more then a bare Seruant: ſo a Chriſtian King is more p. 294then a King; a Chriſtian Maiſter, is more then a Maiſter; a Chriſtian Father, is more then a Father; a Chriſtian Husband, is more then an Husband: ſo on the other ſide, a Chriſtian Wife, is more then a Wife; a Chriſtian Subiect, is more then a Subiect; and ſo of all the reſt. Great is the Dignity and preheminence of our Chriſtian calling, ffCol. 1, 13.Col 1:13which (as the Apoſtle ſpeaketh) is a tranſlating of vsus from darkeneſſe, into the Kingdome of Chriſt Ieſus, ſo that it is a royall prerogatiue which they want that are vnbeleeuers.

Fourthly, the Apoſtle, notwithſtanding the great account hee maketh of this Seruant, doth not deny ſubiection to his Maiſter, nor exempt him from the condition of a Seruant, but he addeth, [More then a Seruant.] He ſaith not, hee is no more a Seruant, but hee is more then a Seruant: ſo that our Chriſtian gg1 Cor. 7, 20.1 Cor 7:20calling doth not aboliſh pollicy, and politique Conſtitutions, and Domeſticall gouernment: but rather doth ſtrengthen and ſanctifie them. He that is called to the truth being a Seruant, muſt not bee diſcouraged and diſcontented, but reioyce in this, that he is the Lords Free-man.

Fiftly, when he ſtileth him [A Brother] he doth after a ſort ſignifie he is equall vntounto him. For albeit, in the Common-wealth and priuate Family, it be neceſſary that ſome ſhould be Superiours, and others Inferiours; and that this diſparity and in-equality among men, be the ordinance of God: yet in the Kingdome of God and in Chriſt Ieſus, there is no diſtinction; hhGal. 3, 28, Col. 3, 11.Gal 3:28Col 3:11There is neither Iew nor Graecian: there is neither Bond-man, nor Free-man: there is neyther Male, nor Female: for we are all one in Chriſt Ieſus. When God will punniſh ſinne and the breach of his Law, he doth it without reſpect of perſons. Such as are in greateſt Dignity and higheſt place of authority vppon the earth, are ſubiect to ſickneſſes, to diſeaſes, to death; ſo that (as the iiPſal. 82. 7.Ps 82:7Prophet ſaith) Ye Princes ſhall fall like others. That which God laide in the beginning vponupon mankind; kkGe. 3, 19, 16In the ſweat of thy face ſhalt thou eate thy Bread, vntill thou return to the Earth: And to the Woman he ſaid: I will greatly increaſe thy ſorrowes and thy conceptions, ſo that in anguiſh thou ſhalt bring forth Children: What Man, or what Woman, can free themſelues from this burthen, or deliuer themſelues from this punniſhment? We ſee the high, ſubiect vntounto them as well as the low, the rich as well as the poore, the Prince as well as the people. So on the other ſide, when God will beſtow the graces of his Spirit that accompany ſaluation, hee diſtributeth them according to his pleaſure, and reſpecteth not the outward perſon, hee maketh no difference betweene Bond and Free, betweene Maiſter and Seruant, but giueth where it pleaſeth him: which ſerueth to teach patience and contentation to thoſe that liue in lower places. God looketh vponupon them, when he paſſeth many times by thoſe that llLuke 1.Luke 1are greater in the world; yea, he filleth them when he ſendeth the other empty away.

Sixtly, we may obſerue, that he ioyneth louelove with Chriſtian Brotherhood, and calleth Oneſimus [A beloued Brother] not onelyonly a Seruant, not only a brother, but a Brother deare and beloued; ſignifying therby, that where a Chriſtian calling is found, there Charity and LoueLove is as a due debt required: ſo that if any man be conuerted, to become a true Chriſtian indeede, & thereby is made our Brother (who before was a Chriſtian only in Name & naked profeſſion) euen for this cauſe we are bound to embrace him with the greater louelove. EueryEvery man in his order to be loued, euen he that is no Chriſtian, if it be Turke or Infidell: but whoſoeuer is a right Chriſtian, not onelyonly in title, but in truth, muſt more ſpecially bee loued of vsus, and be deare vntounto vsus, who is neerely ioyned vntounto vsus as a member of the ſame body with vsus, and is to be eſteemed of vsus, not ſo much another man from vsus, mmEphe. 2, 15.Eph 2:15as one and the ſame man with vsus. He that is out of Chriſt, is another from vsus, he is diuers to vsus, and yet is to be loued as a man, as one that beareth the Image of God.

Laſtly, obſerue, that the more cauſes there are of louelove and coniunction p. 295one with another, the deerer and deeper ought our louelove to be. There are many degrees of vniting vsus together, now the more there are, the more degrees ſhould there be of louelove betweene vsus. The coniunction betweene the Maiſter and the Seruant in the priuate ſociety, ought to be a cauſe of mutuall louelove: but when to this naturall reſpect there is added a ſpirituall fellowſhip and communion in Chriſt, whereby the Seruant becommeth more then a Seruant, euen a Brother with his Maiſter; this requireth a farther degree of louelove in them one toward the other. Thus we ſee ſundry obſeruations, and all very profitable offered to our conſiderations out of theſe words: we cannot ſtand vponupon them all, and therefore we will onelyonly ſelect ſome of the prinpall and cheefeſt of them.

Verſe 15. [It may be that he therefore departed for a ſeaſon, that thou ſhouldſt receiue him for euer.] In theſe words we ſee, how he goeth about to mitigate the wrath and diſpleaſure of Philemon, by teaching him to conſider; that thoſe thinges which were done peruerſely and corruptly, are by the direction and determination of God turned to another end. For a ioyfull end and good iſſue in euils, is as it were a remedy offered vntounto vsus by the hand of God, to blot out offences. Paule therefore admoniſheth Philemon, that he ought not now to be ſo greatly offended at the flight and running away of his Seruant, becauſe it fell out to be the cauſe of good, not to be repented off. So then he warneth, that this departure of Oneſimus from his Maiſter, is not to be waied and pondered by his purpoſe and meaning, but by the end & euent which was moſt wholeſome and profitable. For by this meanes hee was brought to the Apoſtle, and by hearing of him, was inſtructed in the way of ſaluation, to the end that afterward he might bee made more diligent and faithfull to his Maiſter. Whereby we ſee, that when he ſaith [Therefore hee departed for a ſeaſon, that thou ſhouldſt receiue him for euer:] It is not to be referred to the purpoſe and intent of Oneſimus flying away, who had no ſuch thought or determination euer to come backe to his Maiſter againe, much leſſe to come backe better or a beleeuer: but it hath relation to the prouidence of God, diſpoſing of his fault and flight to a good and gratious end. Doctrine 1. All things, euen ſin it ſelfe, are turned by the prouidence of God, to the good of the elect.Heereby we learne for our inſtruction, that all things (euen ſinne it ſelfe) are by the high prouidence of God turned to the good of the elect. Such is the infinite wiſedome and power of God, that he bringeth euill to a good end.

We ſee in this place how the Apoſtle maketh the prouidence of God to turne the ſinne of Oneſimus to good, and to the benefit of himſelfe and many others. For by running from his Maiſter, he came to Rome: by comming to Rome, he lighted vponupon Paule: by falling into his company, he heard the Goſpell preached: and by hearing the word, he was conuerted, which had not fallen out if he had not departed: ſo that his ſtealing and running away, turned by the goodneſſe of God to his great benefit. So the ſinne of Adam turned to the greater gaine and glory of the elect. To this purpoſe wee may profitably conſider the vile and villainous act of Iocobs Sonnes againſt their Brother Ioſeph, nnGen. 45, 5. Acts 7, 13.Gen 45:5Acts 7:13who conſidereth that it was done by the maruailous prouidence of God, that being ſold for a Bond-ſlaue, he might be aduanced to that honour and Dignitie, whereby he might nouriſh both his Father and Brethren in the years of Famine: therefore he ſaid vntounto them when he made himſelfe knowne: Be not ſad, neither grieued with your ſelues, that ye ſold mee hither: for God did ſend me before you for your preſeruation. The like we might ſay of the crucifying of the Lord of Life, he was deliuered into the handes of Sinners through the Treaſon of Iudas, and other wicked and curſſed Inſtruments; for Iudas betrayed him, the Iewes accuſed him, and Pilat iudged him, whereof the Apoſtles ſay. Actes. 4. ooAct. 4, 27, 28Acts 4:27Acts 4:28Doubtleſſe againſt thine holy Sonne Ieſus p. 296whom thou haſt annointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Iſraell, gathered themſelues together, to doe whatſoeuer thine hand and thy counſell had determined before to be done. So then, albeit they wickedly intended nothing but to ſhew their hatred, and teſtifie their enuie in the death of Chriſt, yet God brought another matter out of their mallice, and made his endleſſe mercy to man appeare in his worke of Redemption. God would hauehave him dye, Caiphas would hauehave him dye, Pilate would hauehave him die, Iudas and the Iewes would hauehave him die; but God for our Redemption, they for other ends, as Iudas for couetouſneſſe; and the Prieſtes for enuy. The Hiſtory of Iob is a plaine and direct proofe of this point that now we hauehave in hand: he was robbed of his goods, depriued of his Seruants and Children, through the rage and couetouſneſſe of his Enemies, and by the crueltie of Sathan: the ppIob 1. and 2.Job 1enemies intended heerein to ſatisfie their owne couetouſneſſe; the Deuill purpoſed to bring the Seruant of God to diſpaire: neither of thē aimed at any good to Iob: but God that ouer-ruleth and ouer ſwaieth all, had another end, to try his patience, to make knowne his Faith, to try his obedience, and to giuegive the deuill the foile & ouerthrow. Thus then we ſee, that all things (whatſoeuer they be) are ordered and diſpoſed by the prouidence of God, to the good of thoſe that belong vntounto him, euen then when they doe not intend it.

Reaſon 1.The reaſons of this Doctrine are apparant, to ſettle our hearts and conſciences therein. The firſt is, the infinite wiſedome and vnſearchable power of …od, who, as the Apoſtle teacheth, qq2 Cor. 4, 6.2 Cor 4:6bringeth light out of darkeneſſe, & worketh by contrary means, ſuch as men count fooliſhneſſe, rr1 Cor. 1, 21.1 Cor 1:21as to ſaue men by the fooliſh preaching of the Goſpell, that is; which is eſteemed among the wiſe men of the World no better then fooliſhneſſe. When Chriſt would make a blind man ſee, and reſtore his ſight vntounto him; ſſIohn 9, 6, 7.John 9:6John 9:7He ſpat on the ground, and made Clay of the ſpittle, and annointed the eyes of the Blinde with the Clay. A naturall man would thinke this had beene a way and meanes (iudging by humaine reaſon) rather to make a man that ſeeth to be blind, then a man that is blinde to ſee. Chriſt was able to hauehave healed him with a word, or to hauehave giuen vntounto him new eyes: but he choſe rather to vſe theſe weak means, that in themſelues had no power or ſtrength in them.

Thus was Naaman the Syrian cleanſed of his foule Leproſie, whereas he imagined the Prophet would come tt2 Kings 5.2 Kgs 5forth vntounto him, lay his handes vponupon him, and call vponupon God for him, it pleaſed God to worke by other meanes, and to cleanſe him by waſhing ſeauen times in Iordan. We ſee this in nothing plainer, then in the glorious worke of our Redemption. The Lord Ieſus, uuHebr. 2, 13.Heb 2:13By death, ouercame death; by humbling of himſelfe beneath all, xxPhil. 3.Phil 3he was exalted aboue all. By making himſelfe poore, he made many rich. By ſuffering himſelfe to be condemned, he hath brought vsus to be iuſtified and ſaued. Thus he alſo dealeth with his owne Children; hee bringeth men to Heauen by Hell; he leadeth to immortalitie by corruption; he guideth them through fire and water to ſet them in a wealthy place. He worketh not by ordinary waies, by extraordinarie, ſo often as it pleaſeth him. When hee would comfort, he terrifieth; when he would raiſe vp, he caſteth downe; when he would reuiue, he mortifieth; when he would exalt, he bringeth low; when he would make a man rich, he maketh him poore.

This it is which Hannah ſetteth downe in her Song of Thankſ-giuing; yy1 Sam. 1, 6, 7, 8.1 Sam 1:61 Sam 1:71 Sam 1:8The Lord maketh poore, and maketh rich; bringeth low, and exalteth; the Lord killeth, and maketh aliue, bringeth downe to the Graue, and raiſeth vp. This alſo the Prophet zzEſay 28, 21.Isa 28:21Eſay ſignifieth; The Lord ſhall ſtand as in Mount Perazim, he ſhall be wrath as in the Valley of Gibeon, that hee may doe his worke, his ſtrange worke: and bring to paſſe his Act, his ſtrange Act. This is one of the workes, of the ſtrange workes: one of the actes, of the ſtrange actes of God, when he p. 297turneth euill into good, and ordereth the wicked actions of men to the glory of his Name, and the good of his Children.

Reaſon 2.Secondly, it is the pleaſure of God to confound the wiſdome of Man, that cannot attaine to great matters, but by great meanes. For xx1 Cor. 1, 271 Cor 1:27God hath choſen the fooliſh thinges of the World to confound the wiſe, and GOD hath choſen the weake things of the World, to confound the mighty things, And vile thinges of the World, and things which are despiſed hath God choſen, and things which are not, to bring to naught things that are, that no fleſh ſhould reioyce in his preſence. God diſpoſeth of all things as pleaſeth him, and oftentimes croſſeth the deuiſes of men. They intend one thing, but God bringeth to paſſe another: they purpoſe one end, but he will hauehave another come forth, to teach mans wiſedome to be but fooliſhneſſe.

Reaſon 3.Thirdly, he expreſſeth his wonderfull louelove, making all things that fall out in the world to ſerue his Church. True it is, the Church of God is beſet with many enemies, that as wilde Boares ſeeke to roote it out of the Earth, as the Deuill which is the Captain of this Army, vnderunder whoſe Banners are gathered together the wicked world, the fleſh, hell, death, ſin; all which multitude as a great hoaſt muſter together, to work the vtter ouerthrow thereof: yet God that ſitteth in heauen, maketh all their endeuours and enterpriſes further the ſaluation of his Church. This the Apoſtle teacheth; yyRom. 8, 28.Rom 8:28We know that all things worke together for the best vntounto them that louelove God, euen to them that are called of his purpoſe. He bleſſeth their troubles and afflictions, and worketh in them patience vnderunder the croſſe, humility in ſuffering, and experience of his mercies, and maketh them confeſſe, that it was good for them that they hauehave been afflicted. We ſee this euidently in the example of Iobs troubles and torments that he endured, there were many work-men ſet on worke to waſt his goods, to deſtroy his Children, to kill his Seruants, to afflict his Body, to torment his Soule, all ayming at this to bring him to deſpaire, and all theſe Wheeles were ſet to moue by the Deuill: but the Lord out of their ſinnes wrought his great good; zzIames 1, 3, 4 Rom. 5, 3, 4.Jas 1:3Jas 1:4Rom 5:3Rom 5:4Making tryall of his Faith to bring forth patience; and patience, experience; and experience, hope; and hope maketh not aſhamed. So then, ſeeing God is able to work, and doth work, both aboue, and contrary to means that men imagine, ſeeing he confoundeth the wiſedome that is in man, and maketh manifeſt the abundance of his louelove to his people, in turning al things that fall out to their good, and making them ſerue them: we conclude, that Gods prouidence diſpoſeth and ordereth all actions, whether they be good or euill, for the benefit of ſuch as feare him, he will make all things that come to paſſe, to ſerue them that ſerue him.

Obiection 1.This doctrine of Gods prouidence is a firme piller of our faith, and a fundamentall point of our Religion, and therefore it is throughly to be cleered, and the queſtions to be anſwered that they may be raiſed againſt it. Firſt, it may be obiected, that if God gouerne all things by his prouidence, it skilleth not what we do, whether we doe good or euill, ſeeing his will muſt come to paſſe, and we cannot change it. It ſeemeth no matter whether we heare the word, or pray, or labour to doe well, inaſmuch as his will muſt be accompliſhed. Anſwere:I anſwere, that this is a falſe and wicked concluſion, which is founded vponupon our owne deuiſe, but doth not follow vponupon his prouidence. For albeit, he order all thinges, yet he hath appointed vsus to vſe the meanes. It is a great error and ignorance to ſeparate the decree of God, and the endeuour of man which he would hauehave coupled together. Rebecca the wife of Iſaac, had heard it from the mouth of God that could not lie, aaGen. 25, 23. Mal. 1, 2, 3. Rom. 9, 12, 13Gen 25:23Mal 1:2Mal 1:3Rom 9:12Rom 9:13that her two ſons ſhould make two Nations, and the elder ſhould ſerue the younger; whereby ſhe knew that Eſau could not kill Iacob, howſoeuer he threatned, and whatſoeuer he intended, yet did ſhe not tempt God, nor preſume careleſly vponupon his prouidence, but ſhe vſed the ordinary meanes to ſaue and preſerue the life of Iacob, and p. 298ſent him to her Kindred out of his Brothers reach: which ſhe did not in diſtruſt, but in faith. The like we ſee in Paule when he was in the Ship, and the Angell of God had told him there ſhould be no loſſe of any mans life, but all ſhould come ſafe (though with much danger) to the land: yet he ſaith vntounto them; bbActs 27, 31.Acts 27:31Except theſe abide in the ſhip ye cannot be ſafe. Chriſt our Sauiour praieth to his Father ccIohn 17, 5.John 17:5to glorifie him, and yet he was ſure and certaine of it before, to teach vsus, that as we beleeue Gods prouidence, ſo we muſt vſe, and not refuſe the meanes that he hath ordained. But of this we hauehave ſpoken elſe where ddNum. 20, 13Num 20:13more at large, and therefore will paſſe it ouer.

Obiection 2.If all things come to paſſe by the vnchangeable decree of God, then nothing is done freely: and ſo the liberty of the Creatures will is taken awaie. Anſwere.I anſwere, a thing may be done by the vnchangeable counſell and neceſſary decree of GOD, and yet changeably, and contingentlie, and freely, in reſpect of diuers cauſes by which it is produced: ſo that Gods vnchangeable purpoſe and mans free will may ſtand together. Wee ſee this in the Hiſtory of Chriſtes Paſſion; eeIohn 19, 36.John 19:36the Souldiers brake the bones of the Theeues that were crucified with him, but his bones were not broken. How came this to paſſe? In their owne nature they might hauehave beene broken, as well as not broken, as well as the Theeues were: and if we conſider the Souldiers, in reſpect of the Nature of their will, they might hauehave choſen the one or the other. But in regard of Gods will and purpoſe, it was neceſſary they ſhould not be broken, that the Type might be fulfilled, and that the Scripture might be accompliſhed.

Obiection 3.If God rule all by his prouidence, how is it that there is ſo great confuſion and diſorder vnderunder the Sunne? How is it, that euill men proſper and flouriſh, and the godly are driuen to the wall, and to the worſt? How is it, that there are ſo many Murthers, Blood-ſheds, Cruelties, and Riots. Anſwere.I anſwere, the faithfull are afflicted in this World for their good; ff1 Cor. 11, 321 Cor 11:32That they ſhould not be condemned with the World, as the Prophet confeſſeth it in his owne experience. On the other ſide, the vngodly receiue Gods bleſſings for their farther condemnation, and to make them in-excuſable before the iudgement of God.

Moreouer, there is no diſorder in the Worlde in reſpect of God, albeit there be confuſion in reſpect of Men. For there is order in the greateſt diſorder that hapneth among vsus. Hence it is that the Wiſe man ſaith, ggEccle. 3, 11.Eccl 3:11God hath made all things beautifull in his time. Euen thoſe thinges that ſeeme moſt foule and deformed in our eyes, are yet faire and beautifull, being ſent as iuſt and due puniſhments from God, as the execution of his wrath and vengeance, for the wickedneſſe and vnthankefulneſſe of the World, and for the tryall of the Faith, patience, and obedience of his Seruants. When peace maketh vsus ſecure, and ſecuritie bringeth a forgetfulneſſe of GOD, an abuſe of his bleſſings, and a breaking out into all exceſſe: are not the Sword, the Peſtilence, and Famine, iuſtlie ſent vponupon vsus of GOD? When we ſee men thriue by oppreſſion, and get their goods with Couetouſneſſe, vniuſt dealing, deceit, and vnmercifulneſſe to the poore; is it not a iuſt reuenge from Gods owne hand, that an vnthrift ſhould ariſe, and ryotouſly was the goods that hauehave been naughtily and wrongfullie gotten? Marke a little (I beſeech you) the example of Dauid, the deare Childe of God, ſo often commended in Scripture. He committed Adulterie with the Wife, and cauſed her Husband to be ſlaine by the Sword of the Ammonites, wherein he ſinned greeuouſly, and prouoked the Lord exceedinglie. For he is threatned by the Prophet, and the threatning is performed. Nathan is ſent vntounto him to ſhew him his ſinne, to denounce the chaſticement of God, and ſo to bring him vntounto repentance; he ſaide: hh2 Sam. 12, 10, 11.2 Sam 12:102 Sam 12:11The Sword ſhall not depart from thy Houſe; Beholde, I will raiſe vp euill against thee out of thine owne Houſe, and will take thy Wiues p. 299before thine eyes, and giuegive them to thy Neighbour, and he ſhall lie with thy Wiues in the ſight of the Sunne, &c. This was the punniſhment that was threatned, which was moſt iuſt in reſpect of God that did decree it, in reſpect of Nathan that did denounce it, and in reſpect of Dauid that did deſerue it. See now, how it was brought to paſſe in the houſe of Dauid. Firſt, Amnon his Sonne ii2 Sam. 13, 14 and 16, 22.2 Sam 13:142 Sam 16:22defileth his Siſter Tamar: then Abſalom another of his Sonnes, in reuenge of that Inceſt, ſlayeth his owne Brother, and afterward rebelleth againſt his Father, gathereth a power of Men, and driueth his Father out of Ieruſalem, and when he commeth thither, by the counſell of Ahithophell, he cauſeth a Tent to be ſpread, and in the ſight of all the people, went in and lay with his Fathers Wiues. Heere are ſundry deuilliſh and wicked practiſes, Inceſt, Murther, Rebellion, treaſon, all abhominable enormities: and yet God ſaith; kk2 Sam. 12, 122 Sam 12:12He did all theſe things. Theſe ſinnes were moſt foule and filthy to looke vponupon, as they were the inuentions of the Deuill, the perſwaſions and practiſes of euill men: but as they are puniſhments ſent of God vponupon Dauid for his offences, they were beautifull in their time, they were the righteous ſentence of a iuſt Iudge, who cannot deale vniuſtly in iudgement. Thus much of anſwering theſe few Obiections: Now let vsus proceede to conclude ſome Vſes out of this truth.

Vſe 1The Vſes that will ariſe from hence, are many, but wee will onelyonly touch the principall. This Doctrine ſerueth for reproofe, for comfort, and for obedience. For, it ſerueth to reprooue and conuince ſundry perſons, that eyther know not, or knowing, doe abuſe this prouidence of God, whereby he taketh care of all thinges that are in the World, and directeth them to a right end. And firſt of all, we ſet againſt it, and oppoſe vntounto it, the dreames and dotages of Atheiſts, Epicures, Libertines, and ſuch like Wretches, who either deny wholy there is a God, or make him ſit as idle in heauen, as themſelues are vponupon the earth: ſo that, albeit he know and ſee all thinges, yet hee worketh or ordereth not the ſpeciall actions of men that fall out. Theſe are they that pull God out of his Kingdome, and ſet vp Chance and Fortune as an Idoll, and make it their God. We muſt all learne and confeſſe, that the Lord, that is the Creator of Heauen and Earth, is alſo the Ruler and Gouernor of all (euen the leaſt) Creatures. The whole world, from the higheſt heauen to the center of the Earth, is ſubiect to his prouidence. He worketh all things according to the counſell of his owne will: he giueth life and llActs. 17, 28Acts 17:28breath, he preſerueth them: ſo that nothing commeth to paſſe without his appointment. Whether they be things with life or without life; with reaſon, or without reaſon; generall, or particular; euill, or good; Angels, or Men; neceſſary, or not neceſſary; all are ruled by his decree. So then, Chance & Fortune are words of the Gentiles, and are blindly vſed by ſuch as are called Chriſtians, whereas nothing can be done without his will and working, who is omnipotent. What ſeemeth more caſuall then the Lot? Yet, The lot is caſt into the lap, but the whole dispoſition is of the Lord. Prou. 16. 33. This is it which our Sauior teacheth: mmMath. 10, 29 30. and 6, 26.Matt 10:29Are not two Sparrowes ſold for a farthing, and one of thē ſhall not fall on the ground without your Father? Yea, and all the haires of your head are numbred. So that we ſee, Chance and Prouidence cannot ſtand together, but the one ouerturneth the other. Secondly, it reproueth ſuch as frō hence take encouragement to commit ſin, to breake out into ſundry outrages, or to liue ſecurely, becauſe God can turne it to our good, and maketh it ſerue to ſet forth his mercy. This is that preſumption and ſin of rebellion touched by the Apoſtle. Why do we not euill that good may nnRom. 3, 8.Rom 3:8come thereof, whoſe damnation is iuſt. So in another place; ooRom. 6, 1, 2.Rom 6:1Rom 6:2What ſhall we ſay then? Shall we continue ſtill in ſin, that Grace may abound? How ſhall we that are dead in ſinne, liue yet therein. We confeſſe indeed, that God is the Soueraigne cauſe of all euents that are brought to paſſe, and whatſoeuer the enemies of the Church intend and enterpriſe, p. 300whether the Sonnes of Men, or the Deuill and his Angels, he ſtaieth and hindreth, or repreſſeth and diſappointeth, and alwaies diſpoſeth it to the good and ſaluation of his children. Neuertheleſſe, this doth not excuſe or free the Inſtruments that he vſeth from fault. They do the will of God blindly and ignorantly, but they do croſſe his will openly and purpoſely: ſo that his prouidence doth not exempt the wicked from their euill doing. Dauid knew well enough, and confeſſeth as much, that Shemei was ſent of God moſt iuſtly to curſſe him, and to raile vponupon him, when he fled from the face of his ſon Abſolon: yet in his laſt ſpeach to the King his Sonne, he doth not defend him or excuſe him, oo1 King. 2, 8, 91 Kgs 2:81 Kgs 2:9But giueth charge and commaundement to be reuenged of him, and not to account him innocent. If then euill inſtruments ceaſe not to be guilty before men, much more faulty ſhall they be before the iudgement Seate of the Almighty, and much leſſe ſhall they eſcape puniſhment for tranſgreſſing the Law of God. For howſoeuer wicked men be well moued by God to execute his worke by them, who may vſe any of his creatures according to his owne power & pleaſure; yet in aſmuch as they (being moued of God) do peruerſely and crookedly, and wickedly moue themſelues, to will and work euill, ſo that themſelues are the workers and cauſers of their own euill works; whereby it commeth to paſſe, both that they grieuouſly offend God, and afterward ſeuerely puniſhed of him. Wherefore ſuch as reſiſt God, & rebell againſt his law, and ſtriue againſt his will, cannot ſay they hauehave done his will, inaſmuch as they had no purpoſe to keep his ordinances, & therefore make themſelues ſubiect to all his iudgements. Laſtly, this reproueth the Church of Rome, that among many ſlanders caſt out againſt vsus, are not aſhamed to lay to our charge that we mainetaine, that God is the author of ſin. We hold, we teach, priuatly, publikely, by word, by writing, in Schooles, in Churches, that God is not the author of ſin, but the deuil & mans own corrupt wil: & whoſoeuer teacheth and preacheth otherwiſe, if it were an Angell from heauen, we hold him accurſſed. Hence it is that the Prophet ſaith, ppPſal. 5, 4.Ps 5:4Thou art not a God that loueth wickedneſſe, neither ſhall euill dwell with thee. So the Prophet Habakuke, qqHab. 1, 13.Hab 1:13Thou art of pure eyes, and canſt not ſee euill: thou canſt not behold wickedneſſe. Likewiſe Zephany ſaith; rrZeph. 3, 7.Zeph 3:7The iust Lord is in the midſt thereof, he will do none iniquity. In like manner the Prophet Zachary ſaith; ſſZach. 8, 17.Zech 8:17Let none of you imagine euill in your harts against his neighbour, and louelove no falſe Oth: for all theſe are the things that I hate, ſaith the Lord. Thus we heare that he loueth righteouſneſſe, and hateth wickedneſſe, ſo that he is the authour of all good, of no euill. If we would heare this farther opened, the Apoſtle Iames is a witneſſe of it; ttIam. 1, 13, 14Jas 1:13Jas 1:14Let no Man ſay when he is tempted, I am tempted of God, for God cannot be tempted with euill, neither tempteth he any man: but eueryevery man is tempted, when he drawn away by his owne concupiſcence, and is entiſed. This is the conſcionable Doctrine of pietie, and the contrary wee renounce and abhorre as open blaſphemy. This alſo is the opinion of all our Teachers that euer were among vsus, as were eaſie to ſhew uuCalu. inſtit. lib. 1. cap. 18.by infinite Teſtimonies out of their writings, if it were neceſſarie: Nay, which is more, we teach no more then the Schoole-men of their owne ſide, the Men of their owne Religion, the Doctors of their owne profeſſion. Firſt, I will declare what we hold touching Gods prouidence ordering all thinges, euen ſinne it ſelfe, which is out of order: and then confirme the ſame out of Popiſh Writers, thereby to ſtop their mouthes, and to aunſwer the falſe imputations that are laid vponupon vsus, that if they will not ſee what we hold, yet they may vnderſtand themſelues; or if they wil needs condemne vsus, let them condemne their own Prophets. That which we xxGod worketh in ſin three waies.teach of Gods actions concerning ſinne, may be reduced and referred to theſe three heads. Firſt, he is the Vniuerſall cauſe of all things, he ſuſtaineth mankinde, that in him he liueth, and mooueth, and hath his being; yea, he vpholdeth the beeing and moouing of all his Actions, good and bad: inſomuch that no Man p. 301could mooue hand or foote to an Action, no nor hauehave beeing himſelfe, if God ſuſtained and ſupported not: ſo that the act is of God, as alſo the actions of all Creatures.

Now, if they will not be ignorant, but take knowledge of their doctrine, yyOccham. qu. 5. lit. K.many among them affirme full as much, that God is immediatly the firſt cauſe of all thinges, produced by the ſecond cauſes: but of things euill, he is the mediate cauſe, in that he produceth and preſerueth the Creature that is the mediat cauſe of euill. So likewiſe another ſaith; zzBartol. Med in …. 2. qu. 93. art. 6. pag. 496.A Sinner when hee ſinneth, doth againſt the law and will of God in one ſenſe, and in another not againſt them. He doth indeede againſt his ſignified will, and againſt his precepts and prohibitions, &c. but againſt the will of his good pleaſure he doth not, nor againſt the effectuall ordination of God. In this maner and meaning write many others, aaBann. 1. part. qu. 49. art. 2.that no ſinne falleth out beſide the will and intention of God.

Secondlie, we teach that God being free to beſtow where he will, to reſtraine where he will, and being bound to none, doth with-hold his Grace, & withdraw his ſpirit, and leaue the wicked to themſelues: whervpon it followeth, that their minds are blinded, their harts are hardned, and they cannot chuſe but ſin. But how, may ſome man ſay, doth God harden? I anſwer, not by inſpiring euill into men, not by creating any ſin or corruption in their will, which was not there before (as he doth grace in their heart) but by denying them the power of his grace which might mollifie them, and by offering them ſundry obiects, which they conuert into occaſions of ſinne, and by deliuering them ouer as a iuſt Iudge to the tentations of Sathan; whereby they are ouercome, and hauehave neither power nor will to ſtay themſelues. For when God departeth, how can it be but Sathan ſhould come in place? This is not ſtrange Doctrine among the Papiſtes themſelues. One ſaith; bbOccham. 3. qu. 12. lit. yy.that GOD is a debter to no man, and therefore he is bound neither to cauſe that Act, nor the contrary, nor yet not to cauſe it: but the will of the Creature by Gods Law is bound not to cauſe the act; and ſo conſequently ſinneth by doing it.

Laſtly, we teach that God doth both order or ordinate the ſinne that is committed, which is nothing elſe but a directing of it as pleaſeth him, that it goe not beyond his will, neither otherwiſe then ſeemeth good in his wiſedome. Sometimes he reſtraineth it that it ſhall not paſſe nor proceed farther then he appointeth, who giueth bounds vntounto the Sea. Sometimes he turneth it to another end then the perſon intended that practiſed it. Both theſe we ſee euidently in Iobs tentations. The Deuill deſired nothing more then to deſtroy body and ſoule, but God reſtrained his rage, & appointed how far he ſhould goe, and what hee ſhould not doe, and wrought Iobs greater good by his greateſt mallice. Sometimes alſo hee maketh way for ſinne to paſſe, that thereby he may punniſh one ſinne with another. And doth not the Church of Rome teach as much? Yes, fully as much. Bellarmine in the third Tome of his Controuerſies, ſaith as much, ccBellar. de amiſſ. grat. lib. 2. cap. 13.that God not onelyonly permitteth the wicked to do many euils, neither doth he onelyonly forſake the godly, that they may be conſtrained to ſuffer the thinges done againſt them by the wicked; but he alſo ouer-ſeeth their euill wils, and ruleth and gouerneth them, he boweth and bendeth them by working inuiſibly in them. Thus wee ſee, that if our Aduerſaries looke well into their wordes, and know their owne voyce, t…y ſhall not neede to exclaime and cry out againſt vsus, that we make God the Authour of ſinne, ſeeing the ſame ſpeeches in the ſame cauſe are vſed by themſelues. We freely confeſſe, that God willeth nothing that is formally ſinne, as he willeth that which is good; but he hateth it, and forbiddeth it abſolutely; ddEſay 30, 21. Rom. 2, 15.Isa 30:21Rom 2:15within vsus by the light of his holy ſpirit, eeDeut. 27, 26Deut 27:26and without vsus by the light of his holie word.

p. 302The firſt entrance of ſinne into the World, was by the voluntarie action of mans will corrupting it ſelfe, God inſpiring or infuſing no euill into it. To conclude, let vsus know, that as we all agree that eueryevery Act is of God, ſo wee muſt take a difference between the action, & the euil that is in the action. The action it ſelf is of God, but the defect or diſorder of the action, is from the Inſtrument, which beeing corrupt, can it ſelfe bring foorth nothing but that which is corrupt. If a man ſpurne forward a lame Horſe that halteth down right, in that he mooueth and goeth it commeth from the Rider, but in that he halteth, it is from the Horſe himſelfe. If a man cut with an euill Knife, he is the cauſe of the cutting, but not of euill cutting, but the badneſſe of the Knife is the cauſe. Or as a cunning Muſition, that plaieth vponupon an Inſtrument that iarreth and is out of tune, the ſound is from him that playeth, who obſerueth due proportion of time, and a right order of ſtriking, but in that it iarreth, it is in the Inſtrument it ſelfe. The like we muſt hold of Gods prouidence ouer wicked men and Angels, and all their actions, hee putteth no wickedneſſe into them, but he ordereth and gouerneth that which he findeth in them, and bendeth it by his infinite wiſedome and power to a farre other end then the euill Inſtrument intended. The whole cauſe of ſin is truely and properly in Satan, and in our ſelues.

Vſe 2.Secondly, this Doctrine ſerueth greatly to comfort vsus, both in proſperity and aduerſitie, and that for the time to come wee ſhould repoſe our whole hope in God. For ſeeing all thinges come to paſſe by the prouidence of God, ſo that not ſo much as ſinne it ſelfe is committed without his will, it is a great comfort many waies to Gods Church and choſen Children. Wee know that hee can moderate, and will moderate the rage of the Deuill, and the mallice of wicked men, that they ſhall not hurt or hinder their Saluation. For the Deuill is the Lordes Seruant or ſlaue, to worke his will, albeit he do it vnwillingly and by compulſion. The Prophet Dauid ſaith, ccPſal. 16, 8.Ps 16:8The Lorde is at my right hand, therefore I ſhall not ſlide. And when his Souldiers were purpoſed to ſtone him to death, he was in great ſorrow and heauineſſe, dd1 Sam. 30, 61 Sam 30:6But he comforted himſelfe in the Lord his GOD. If then we caſt vp our eyes, and behold the prouidence of God euermore watching ouer vsus, wee ſhall not doubt of the louelove and goodneſſe of God, nor of deliuerance to come from his hand, albeit we ſee no ordinary meanes, but all thinges goe a contrarie way. This made the holie Man Iob ſay; eeIob 13, 15.Job 13:15Though the Lorde would kill mee, yet will I truſt in him. And the Prophet, ffPſal. 23.Ps 23Though thou caſt me into the place of Dragons, and into the ſhaddow of death, yet will I feare none euill. The church being in great perplexity and danger in the daies of Mordecay, he was not without comfort, he liued not without hope, hee ceaſed not to vſe lawfull meanes for the deliuerie of it, he was not at his wits end, nor diſpaired of an happy iſſue, becauſe his heart was grounded and eſtabliſhed in the Doctrine of Gods prouidence, as appeareth by his wordes to Eſter: ggEſt. 4, 13, 14Esth 4:13Esth 4:14Thinke not with thy ſelfe that thou ſhalt eſcape in the Kinges Houſe, more then all the Iewes, for if thou holdſt thy peace at this time, comfort and deliuerance ſhall appeare to the Iewes out of another place, but thou and thy Fathers Houſe ſhall perriſh: and who knoweth whether thou art come to the Kingdome for ſuch a time.

Againe, this prouidence of God in eueryevery thing, teacheth contentation of minde in eueryevery eſtate; yea, in aduerſity when we lie vnderunder the Croſſe, ſo that all thinges goe againſt vsus; foraſmuch as Gods prouidence hath appointed vsus our lot and portion. When we liue in peace, and hauehave abundance of outward meanes to maintaine vsus; as plenty, riches, health, pleaſure, friends, libertie, and ſuch like, we muſt remember from whom they come, and ſo be put in mind to be thankfull for them, becauſe they come not to vsus by chance, but by Gods prouidence: ſo that we muſt not barely looke vponupon them, nor wholely reſt vponupon them, but behold his goodneſſe and bleſſing in them. For p. 303if wee conſider that all proſperitie commeth from him; as Meate, Drinke, eaſe, peace, and all plenty, who is not pricked forward, and ſtirred vp vntounto Thankeſgiuing towards ſo louing and bountifull a Father? Hence it is, that the Apoſtle ſaith, hh1 Theſ: 5, 18In all thinges giuegive thankes, for this is the will of God in Chriſt Ieſus. The Prophet Eſay, complayneth of the vnthankefulneſſe of the Iewes towards GOD, iiEſa. 1, 4, 5, 6, 7Isa 1:4Isa 1:5Isa 1:6Isa 1:7I hauehave nouriſhed and brought vp Children, but they hauehave rebelled againſt mee: the Oxe knoweth his Owner, and the Aſſe his Maiſters Cribbe, but Iſraell hath not knowne mee, my people hath not obeyed mee. The Prophet Dauid dealt otherwiſe, and behaued himſelfe with greater dutie, teaching vsus all what to doe, when hee ſaith, kkPſal: 116, 12What ſhall I render vntounto the Lord for all his benefits toward me? I will take vp the cup of ſaluation, and prayſe the name of the Lord. But when theſe outward things, whereby life is maintained do faile vsus, we muſt not faile to remember whence famine, warre, peſtilence, ſickneſſe, trouble, and affliction come, that there is no euill in the City which the Lord hath not done.

Moreouer, let vsus depend vponupon him for the time to come, aſſuring our ſelues that he will not leaue vsus, nor forſake vsus. He giueth vsus eueryevery day experience of his mercies, ſo that by remembrance of benefits receiued from him, wee cannot doubt of his fauour toward vsus. Laſtly, this ſhould bee a very ſtrong reaſon vntounto vsus, not to be vnmeaſurably diſmayed, nor exceſsiuely offended, when offences and great euils breake out among vsus, as oftentimes it falleth out; whereby many are ready to ſhrinke backe, and others are much diſquieted to ſee the Church of God ſo troubled. We are not to thinke it ſtrange, or to forſake the faith through theſe ſcandals: for God would not ſuffer any euill to come to paſſe, vnleſſe out of that euill hee were able to bring good; and out of that ſinne to bring forth righteouſneſſe, to the glory of his great name, and for the ſaluation of his deere Church. Hee would neuer hauehave left Adam vntounto himſelfe, if he had not determined out of his fal, to gaine praiſe to himſelfe, and to prouide better for his people. It is neceſſary that offences come, but woe to that man by whome they come: Let vsus not therefore fret our ſelues becauſe of the wicked men, neyther be enuious for the euill doers, for they ſhall ſoone be cut downe like graſſe, and ſhall wither as the greene hearbe. And we muſt reſt, and be reſolued aſſuredly, that God dooth not allow or fauour their ſinne, nor purpoſeth to free them from the guilt and punniſhment of ſin, howſoeuer he turneth their wicked purpoſe to a good end. For ſinne ll1 Iohn 3, 4 Iohn 8, 44.1 John 3:4John 8:44is the tranſgreſsion of his Law. But God neuer ſwarueth nor ſtayeth from the ſtrait rule of his owne will, neither putteth wickednes into man; but as the earth affoording ſap and moyſture as well to the euill trees, as the good, cannot be reproued, becauſe the cauſe why the euill trees bring forth euil fruit is of themſelues and their owne nature, or as the Sunne that rayſeth euill ſmels, and noyſome fauors from vnſauoury puddles, cannot iuſtly bee found fault withall, becauſe the reaſon thereof is not in the Sun beames, but in thoſe corrupt places; euen ſo, when God diſpoſeth to good endes the ſins of men that proceed from the inſtigation of the Deuill, and abide in the vngodly themſelues, he cannot be called the cauſe or author of ſinne, although by his prouidence he moueth all thinges, yea, euen the vngodly, that are not able to moue or remoue themſelues.

Vſe 3Laſtly, ſeeing Gods prouidence extendeth to eueryevery thing that is, and diſpoſeth it according to his owne pleaſure, it directeth vsus in our obedience, & putteth vsus in mind of a Chriſtian duty; namely, to be patient in al aduerſity. If we conſider that nothing can befal vsus, but that which is ſent by the fatherly wil and counſell of God, who hath alwaies iuſt cauſes to exerciſe his children with chaſtiſements, eyther to try them, or to humble them: we ſhal learn to ſubmit our ſelues to him, mmPſal: 39, 9to hold our peace becauſe he hath done it, and to keepe ſilence that we offend not againſt him. This wil keepe vsus that we do p. 304not rage againſt ſecond cauſes, that we do not mutter and murmure againſt God, that we ſeeke not reuenge againſt our enemies. We are ready in ſicknes to complaine, in pouerty to repine, in iniuries and oppreſsions to retaile and returne like for like, and in all troubles to be impatient, and to vſe vnlawfull meanes to deliuer our ſelues, not attending the Lords leiſure; and the reaſon is, becauſe the prouidence of God is not learned of vsus, wee cannot depend vponupon him, we know not that he hath all things in his power to employ them to his glory, and to vſe them to our good. We heard before, that Ioſeph was ſold by his owne brethren, & made a ſeruant and ſlaue to the Egiptians. If he had only cald to mind the vnkind & vniuſt dealing of his vnnatural brethren, could he hauehave retained a brotherly affection toward them? Could he forgiue the wrong offered vntounto him? Could he hauehave repreſſed his rage, and ſtaid him ſelfe from reuenge and recompence, to giuegive them according to their deedes and deſerts toward him? But when he lifted vp his mind to the Lord, and ſaw how God had diſpoſed their treachery to another purpoſe then they meant or imagined, he forgaue them their offence, hee inclined to mercy, and of his owne accord did comfort his Brethren, ſaying; nnGen. 45, 3, 7, 8.Gen 45:3Gen 45:7Gen 45:8But now bee not ſad, neyther greeued with your ſelues that ye ſold me hither, for God did ſend me before you, to ſaue you aliue in this land, and to preſerue you by a great deliuerance: Now then, you ſent me not hither, but God himſelfe, who made me a Father vntounto Pharaoh, & Lord of all his houſe, and Ruler throughout all the Land of Egipt. So the holye man Iob, if he had reſted in the roberies of the Caldeans & Sabeans, by whom he was hurt and annoyed, had by and by bin kindled with wrath, and ſet on fire to work reuenge; but becauſe hee aſcended higher, and acknowledged the work of a ſuperior hand, he poſſeſſed his ſoul with patience, & comforted himſelfe with this notable ſaying, left vntounto vsus for our imitation, ooIob. … 21. & 1, 10.Job 21The lord hath giuen, & the Lord hath taken away, as it pleaſeth the Lord, ſo is it com to paſſe. The like we might ſay of Dauid, when Shemei curſed him, as he fled to ſaue his life, pp2 Sam. 16, 9, 10, 11.2 Sam 16:92 Sam 16:102 Sam 16:11And Abiſhai the ſon of Zeruiah ſaid vntounto the King, Why ſhould this dead Dog curſe my Lord the King? Let me go now I pray thee, & take away his head. He anſwered again, What hauehave I do with you yee ſons of Zeruiah? For he curſeth, euen becauſe the Lord hath bidden him curſe Dauid; Who dare then ſay, wherfore haſt thou done ſo? Behold, my ſon which came out of mine own bowels, ſeeketh my life, then how much more now may this ſon of Iemini? Suffer him to curſe, for the Lord hath bidden him. He knew that Gods prouidence would turn this to the beſt, & therfore he was ready to forgiue the wrong which this wicked man meaſured vntounto him. Thus doth the Apoſtle Peter ſpeak comfortably to the people that gaue their conſent to the killing and crucifying of Chriſt whom God raiſed from the dead, qqActs 3, 15, 17, 18.Acts 3:15Acts 3:17Acts 3:18Now brethren, I know that through ignorance ye did it, as did alſo your Gouernors; but thoſe thinges which God before had ſhewed by the mouth of all his Prophets, that Chriſt ſhould ſuffer, hee hath thus fulfilled. Such therefore as are malicious, to deſire reuenge and cannot be intreated to moderate their anger, neuer vnderſtood the Doctrine of Gods prouidence. We hauehave indeede many excellent reaſons, and notable Meditations to mooue vsus to put vp wronges that are done vsus, and to roote out of our hearts the weede of reuenge; and inſtead thereof, to ſet the ſoueraigne plant of patience and long-ſuffering, brought out of the Garden of God, which is the Scripture, that it may growe and flouriſh among vsus. And neuer was there more need of them, neuer was there leſſe practiſe of them; for nowe the manner is, (as one rrPerk. on Gal. 5, 22.Gal 5:22truely ſpeaketh) a word and a blow, a worde and a ſtabbe, a word and a Writ. Hee that hateth his Brother, ſſ1 Iohn 3, 15. Iames 1, 19.1 John 3:15Jas 1:19is a Man-ſlayer, for raſh anger, is the Fore-runner of murther, and a degree and ſteppe to murther. God is of a patient Nature, and ſlowe to anger; Chriſt Ieſus ttMath. 11, 29Matt 11:29is meeke and lowly, whoſe example we ought to remember, that we may repreſſe all choller, and ſo finde reſt vntounto our ſoules: for hee forgiueth more to vsus, then we p. 305can forgiue to others. The wrath of God hangeth ouer all their heades that retaine wrath; for ſuch as will not forgiue, are in danger neuer to bee forgiuen, ſeeing we aske forgiueneſſe, as we our ſelues do forgiue. It is a property of louelove to ſuffer and beare, and it is a note of iniuſtice to reuenge our owne quarrels; for we take away the honour of God, and make our ſelues the parties that receiue wrong, the witneſſes that accuſe, the Iudges that condemne, and the Executioners that punniſh, which is againſt all Lawe of God and Man.

Laſtly, al wrongs done to vsus by wicked men, come by Gods prouidence, to which we are to ſubmit and ſubiect our ſelues, knowing what he is able to do, and what he hath promiſed to do toward vsus, euen make all things fal out for our comfort and ſaluation. When Saule perſecuted Dauid in the wilderneſſe, and had encloſed and compaſſed him round, ready to fall vppon him, uu1 Sam. 23, 27, 28.1 Sam 23:271 Sam 23:28there came a Meſſenger to Saule ſaying, Haſt thee and come, for the Philiſtims hauehave inuaded the Land: Wherefore, Saule returned from purſuing Dauid, and went againſt the Philiſtims. They were the meanes of Dauids deliueraunce, but they had no purpoſe to do him good, or to deliuer him out of the hands of Saule, or to free him out of trouble; for their intent was wicked, ambition moued them, malice carried them, reuenge furthered them, and couetouſnes reſolued them to go to worke, and inuade the Iſraelites. Neuertheleſſe, the Lord vſed their vnlawfull act to his owne glory, and ouer-ruled them to doe that which they neuer dreamed, euen to be the Inſtruments of preſeruing Dauid, that was neere to death.

To conclude, by all theſe things it appeareth, that the Doctrine of Gods prouidence, is the ground of all godlineſſe; but where it is denied, the foundation of Religion is pulled aſunder. For, vntil we know and conſider, that nothing hapneth by hap-hazard, but all things are ſwayed by the determination of the moſt higheſt, xxPſal. 29, 3. & 147, 8. & 136, 25. and 33, 16. and 75, 7. Iob. 37, 5, 6.Ps 29:3Ps 147:8Ps 136:25Ps 33:16Ps 75:7Job 37:5Job 37:6ſo that a drop of rain doth not fall, a puffe of wind doth not blow, a clap of thunder doth not ſound, a flaſh of lightning doeth not ſhine, an Arrow of famine cannot flye, a plague of peſtilence cannot deſtroy, a iudgement of Warre cannot ariſe without his appointment; we ſhal neuer be thankfull for his benefits, we ſhal neuer be patient in troubles, wee ſhall neuer conceiue hope of deliuery out of our aduerſities. And thus much of Gods prouidence in the departure of Oneſimus out of the houſe of Philemon, which beeing euill, God turned it to good as well of him that departed, as of him from whom he departed.

[That thou ſhouldeſt receiue him for euer.] Heere we ſee, that the Apoſtle to a loſſe of ſmall continuance, oppoſeth a perpetuall vſe, that the Mayſter ſhould gaine of his ſeruant. For to perſwade him to patience in regard of his loſſe and hinderance, and to preuaile with him to be reconciled toward him that had ſo offended him, and cauſed his loſſe; he doth aſſure him of gaine & aduantage; namely, that his ſhort departure ſhould recompence him ſufficiently, with a continuall poſſeſſing of him, beeing aſſured to retaine him for euer. Doctrine 2. God taketh from his Seruants outward commodities, to beſtow vponupon them greater.We learne from hence, that God doeth oftentimes take away from his ſeruants, many outward and earthly commodities, to the end hee might beſtow vponupon them, both mo and greater bleſsings. When the Mother is determined to weane her childe, and take away the breſt from him, it is not to famiſh him, but to giuegive him a dyet and food that is fitter for him. So when it pleaſeth God to deny to his ſeruants ſuch bleſsings as they deſire, he recompenſeth the wants of them with benefits of a more high and heauenly nature. This we ſee in the example of Abraham, when he was ſent by the calling of God out of his Countrey, from his Kindred yyGen. 12, 2.Gen 12:2and Fathers houſe, there was giuen to him and his poſterity, the whole Land of Canaan; yea, God entered into a Couenant with him to be his God, and to acknowledge his poſterity to p. 306be his people; ſo that albeit he wanted the pleaſure of his Countrey, and the delight of his Kindred, yet he gained the friendſhip and fauour of GOD by obeying his calling and commandement. We ſee this in Iacob, he was robbed of his ſonne Ioſeph, by the treachery of his ſons, and liued a long time without him whom he ſo much deſired; yet in the end he beheld him in glory and dignity, and bleſſed him & his poſterity. We ſee the ſame in Ioſeph himſelfe, he was caſt out of his Fathers houſe by his brethren, hee was ſolde into the hands of ſtrangers, he was caſt into cloſe priſon, he endured many ſlanders, zzGen. 37, 28Gen 37:28troubles, and croſſes that fell vponupon him, but he bare them patiently by Faith, and in the end he was deliuered, and became Ruler ouer the Land of Egypt. He wanted his Father, and his Father wanted him for a ſeaſon, but in the end they were reſtored either to other, with full aduantage. Let vsus ſet before our eyes the example of Iob, he loſt his Goods, his Children, his Seruantes, his Cattle, he became poore, and yet was patienr, aaIob. 41, 10. Iames 5, 11.Job 41:10Jas 5:11and in the end God made an happie yſſue of all his afflictions, ſo that hee had them doubled and reſtored vntounto him two fold. Our Sauiour Chriſt beateth vponupon this point, teaching his Diſciples, bbMath. 19, 29 Mar. 10, 29, 30Matt 19:29Mark 10:29Mark 10:30Whoſoeuer ſhall forſake houſes, or Bretheen, or Siſters, or Father, or Mother, or Wife, or Children, or Lands, for my Names ſake, hee shall receyue an hundred fold more, and shall inherit euerlaſting life. For when Peter ſaid to the Lord, Loe, we hauehave forſaken all, and followed thee, Chriſt anſwered him; Verily, I ſay vntounto you, there is no man that hath forſaken Lands or houſe, &c. for my ſake and the Goſpels, but he shall receiue an hundred fold now at this preſent, houſes and brethren, and Siſters, and Mother, and Children, and Lands, with perſecution, & in the world to come, eternall life. This appeareth farther vntounto vsus, in the Parable of the rich Glutton, and poore Lazarus, ccLuke 16, 20.Luke 16:20one of them was clad in Purple, and fared deliciouſly eueryevery day; the other, lay at the rich mans gate, who was not admitted to his Table, and continued without the doores, who was not admitted into his houſe: God denied vntounto him the bleſsings of this life, but he gaue him the riches of faith, and receiued him into eternall glory. All theſe places of Scripture, and examples of the godly, teach vsus, that God denying vntounto his Children the things of this life, doeth it not, becauſe hee hateth their perſonnes, or enuyeth their good, or purpoſeth their deſtruction, but rewardeth the lacke and loſſe of bodily things with ſpiritual; of earthly thinges with heauenly; of tranſitory thinges with eternall; of leſſer thinges with greater.

Reaſon 1.Thus the Doctrine is made plaine by theſe teſtimonies, but will bee made much plainer, if we conſider the Reaſons following. Firſt, the looſing of theſe outwatd things for a good cauſe, is as the ſeede ſeaſon when wee ſowe our Corne, looking for a plentifull Harueſt, as an after bleſsing. There is that ſcattereth, and more is encreaſed, as the wiſeman ſpeaketh. So the ſcattering away, and looſing of the commodities of this life, and the pleaſures thereof, when God requireth it at our hands, and calleth for it, ſhall be no loſſe, but a gaine; no hinderance, but a benefit; no pulling of vsus down, but a ſetting of vsus vp; no vndoing of vsus, but an enriching of vsus for euer. This is it which the Pſalmiſt ſetteth downe, ſpeaking of the returne of the people out of captiuity, ddPſal. 126, 1, 5, 6.Ps 126:1Ps 126:5Ps 126:6They that ſow in teares, shall reape in ioy, they went weeping, and caried precious ſeede, but they shall returne with ioy, and bring their sheaues. Where hee compareth the people going into captiuity, to needy Husbandmen, who caſt into the ground for ſeede, that which was left them for ſuccour and ſuſtentation of their life, and returning out of captiuitie, to reapers which reioyce at the abundance of encreaſe which they finde: as if hee ſhould ſay, the Iewes, who were ſad and heauie, when they were carried Captiues into Babylon, ſhal bee ioyfull when they obtaine the fruite of their hope, which is a glorious deliuerance.

Reaſon 2.Secondly, God is our exceeding great reward, with whom it is an eaſie p. 307thing to bleſſe and encreaſe, to reſtore and multiply the good things giuen vntounto vsus. When God would comfort Abraham whom hee had brought out of Vr of the Caldees, to dwell in the Land of Canaan, he ſaid vntounto him, eeGen. 12, 2, 3.Gen 12:2Gen 12:3I will make of thee a great Nation, and will bleſſe thee, and make thy name great, and thou ſhalt be a bleſſing; I will alſo bleſſe them that bleſſe thee, and curſſe them that curſe thee, and in thee ſhall all families of the earth be bleſſed. If then he will reſtore that which he hath taken away, and make vp the breach that his hand hath made, we cannot doubt of his liberality toward vsus. The poore widdow had but an handfull of Meale in a barrell, and a litle Oyle in a Cruze, but they were encreaſed, not waſted; multiplyed, not diminiſhed, vntounto the time that the Lord ſent raine vponupon the earth, 1 Kings 17, 14. Whether therefore wee conſider, that the loſſe ſuſtained for Chriſts ſake, and the Goſpell, is rather a ſowing then a looſing, and a laying vp, rather then a ſcattering abroade; or whether we conſider, that God is rich in mercy, and the moſt bountifull rewarder of his ſeruants; in both reſpects we conclude, that leſſer bleſſings are ſometimes taken from vsus, that we may hauehave greater ſupplied vntounto vsus, whereby our gaine is made better then our loſſe.

Vſe 1This Doctrine being duly waighed, will be very profitable both to comfort ſuch as are in trouble, and to inſtruct ſuch as are ignorant, and to direct ſuch in their obedience, as wander out of the right way. Firſt, let this be our comfort, when we ſuſtaine any loſſes, or feele any wants, though they be neuer ſo great, though we muſt depart from lande and life, yet in this caſe, it ſhall be a gaine and aduantage vntounto vsus. For to gain and ſaue where we ought not, is a certaine loſſe. This gaine is little, but the loſſe is great; it is to enioy temporall things, and to looſe eternall; it is a getting of the earth, and a looſing of heauen; a getting of ſubſtance, and a looſing of the ſoule. Miſerable is this gaine, and wretched is the lucre that is thus dearly bought & purchaſed. On the other ſide, to bee content to forſake and renounce all for Chriſts ſake, ſhall in the end bring with it aſſured and perpetuall riches. For, what is it that we hauehave not receiued? It is God that hath made vsus, & not we our ſelues; it is he that hath enriched vsus, and not we our ſelues; and whatſoeuer we hauehave, whether it be much or little, we hauehave it not of our ſelues; and therefore we hold all of him, as Tenants at will, he may re-enter and diſpoſſeſſe vsus of them when it pleaſeth him, ſo that we muſt render them vp into his hands, when he calleth for them, and be reſolute to leaue them, when he demandeth them of vsus.

Let vsus not therefore ſhrinke backe for feare of trouble and perſecution, but ſet before vsus the example of Chriſt, who hath gone before vsus, ffHeb. 12, 2.Heb 12:2he for the ioy that was ſet before him, endured the Croſſe, and deſpiſed the ſhame, and is ſet at the right hand of the throne of God. The ſeruant muſt not be aboue his Maiſter, nor the diſciple aboue his Lord. Wee muſt account it an honour to beare about vsus the markes of Chriſt Ieſus in our body. If we bee partakers of his afflictions and patience, we ſhall alſo be partakers with him of his glory. This is it which he exhorteth vsus vntounto vntounto. Math. 16. If any man ggMath. 16, 24, 25, 26.Matt 16:24Matt 16:25Matt 16:26wil follow me, let him forſake himſelfe, and take vp his croſſe, and follow me: for whoſoeuer will ſaue his life, ſhall looſe it; and whoſoeuer ſhall looſe his life for my ſake, shal finde it: for what ſhall it profit a man, though he ſhould win the whole worlde, if he looſe his owne ſoule? Or what ſhall a man giuegive for recompence of his ſoule? Whoſoeuer is not thus perſwaded and reſolued for the profeſsion of the Goſpell, and the faith of Chriſt, and the witneſsing of the truth, to endure tribulation, and to ſuffer perſecution, is not yet a Chriſtian in deed, but in name; not in heart, but in ſhew. So then, howſoeuer we be afflicted and made ſorrowful for a ſeaſon, yet the time will come, when our ſoules ſhall be comforted, and we hauehave our heads lifted vp, which bleſſed day, wee ought to attend with all patience, and deſire with earneſt Prayer.

p. 308Vſe 2Secondly, ſeeing God ſometimes depriueth his dear Children of outward and earthly bleſſings, but rewardeth them with heauenly; it ſerueth notably to inſtruct vsus in the right meaning and vnderſtanding of the reaſon annexed to the fift Commaundement, where ſuch as hhExod. 20, 12. Epheſ. 6, 2, 3.Exod 20:12Eph 6:2Eph 6:3Honor Father and Mother, hauehave a promiſe of a ſpecial bleſſing made vntounto them, that they ſhal liue long vponupon the earth. Where we ſee, that godly Children hauehave the promiſes of this life made vntounto them. For Godlineſſe ii1 Tim. 4, 8.1 Tim 4:8is profitable vntounto all things, and hath the promiſes both of this life, and of the life to come. And on the other ſide, the fearefull Iudgements of GOD are oftentimes vponupon rebellious and diſobedient Children. The Wiſe-man ſayeth, kkProu 30, 17Prov 30:17The eye that mocketh his Father, and despiſeth the inſtructions of his Mother, let the Rauens of the valley pick it out, and the yong Eagles eate him.

ObiectionBut we ſee it come to paſſe many times, otherwiſe then hath bin ſpoken of; and ſome wil obiect, that wicked perſons, & diſobedient Children liue long, and contrarywiſe, good men & obedient Children, do oftentimes die quickly, they prolong not their dayes to old age, but depart hence in the prime of their youth. Anſwere.I anſwere, firſt touching the vngodly, then concerning the godly. The vngodly indeed do continue long vponupon the earth, and die ful of daies, but it is to their farther vengeance, and to heape vp wrath againſt the great day of the fierce wrath of God, and to fill vppe the greater meaſure of their ſinnes, that God alſo may fill vntounto them the greater meaſure of his Iudgements. This we ſee in Caine, who was tormented with feare of puniſhment, and gripings of Conſcience, and horror of hell, and feeling of ſinne, which was worſe vntounto him then many deaths. It had beene a great benefit to him, if he had died ſo ſoone as he had bin borne, for then he had not ſinned ſo horribly, then he had not murthered his natural brother ſo ſhamefully, then he had not offended God ſo outragiouſly; but now, the longer hee liued, the more ſinnes he committed, and the greater iudgements he deſerued, and the heauier tormeats he endured. This we may ſay of all the vngodly, who commit ſin with all greedineſſe, and conſequently liue to their heauier puniſhment. But concerning the godly, llThe reaſons why the godly oftentimes die quickly.hee calleth them many times out of this preſent life betimes vntounto himſelfe, and prouideth far better for them, then if he had giuen them a long life. For he taketh and tranſlateth them from the miſeries of this world, to the ioyes of eternall life. And it is often good for vsus, that the Lord take vsus ſoone from hence; for as thereby he bringeth vsus to a better place, ſo we reape a double benefit.

Firſt, we are kept from the corruptions of the world, for liuing in a corrupt aire, we are readie to gather infection, and to take the ſcent as quickly as flax is apt to take the fire. But by taking vsus from hence into a ſweeter dwelling, we are preuented & kept from many ſins which otherwiſe we wold fall into. This is it which the Prophet Dauid ſheweth, mmPſa. 125, 3, 4Ps 125:3Ps 125:4The rod of the wicked ſhall not reſt on the lot of the righteous, leaſt the righteous put forth their hand vntounto wickedneſſe: do well, O Lord, vntounto thoſe that be good and true in their harts. He knoweth wherof we are made, he ſeeth our infirmities, & how prone we are to decline after euil examples that are ſet before vsus; ſo that it is a benefit vntounto vsus, to goe hence before we hauehave corrupted our hearts, and defiled al our waies. Enoch liued in a moſt dangerous time, when wickednes began to couer the face of the earth, but becauſe he walked with God, he was taken away, that mallice ſhould not change his heart. This is nn1 Cor. 11, 30 31, 32.1 Cor 11:30it which the Apoſtle Paul teſtifieth. For this cauſe many are weak and ſicke among you, & many ſleep: for if we wold iudge our ſelues, we ſhould not be iudged: But when we are iduged, we are chaſtned of the Lord, becauſe we ſhould not be condemned with the world.

Secondly, God dealeth mercifully with his people, in remouing them out of this life, that they ſhould not feele the preſent miſeries, nor ſee the iminent calamities which hee knoweth hang ouer them, and is determined to bring p. 309vponupon the ſons of men, and be ouerborn and ſwept away by them with others. This we ſee in the example of Abijah the ſon of Ieroboam that made Iſraell to ſin, who is branded with this note of reproch in ſundry places of the holy hiſtory, oo1 Kin. 14, 161 Kgs 14:16That he did ſin, & made Iſrael to ſin: the Prophet ſaid of this one onelyonly good ſon of this wicked father, that he ſhould die being a child, and al Iſraell ſhould mourn for him, & he onelyonly of Ieroboam ſhould come to the graue, becauſe in him there is found ſome goodneſſe toward the Lord God of Iſraell in the houſe of Ieroboam. God in great mercy toward him, took him away being a child, that he ſhold not be infected and afflicted. For if he had liued to ſee the white hairs of his old age, he had bin in great danger of the fearful ſins of his fathers houſe, & bin in great afflictiō to behold the horrible iudgments that were to fall vponupon that godleſſe and graceleſſe family. The like might be ſaid of pp2 Kin. 22, 20.2 Kgs 22:20good Ioſiah, he was gathered betimes to his fathers, and was put in his graue in peace, that his eies ſhold not ſee al the euil which the lord would bring on the land. He took him out of this world, before his wrath fell vponupon the vngodly. This is it which the Prophet Eſay telleth vsus, qqEſay. 37, 1, 2.Isa 37:1Isa 37:2The righteous periſheth, & no man conſidereth it in hart: & merciful men are taken away, and no man vnderſtandeth that the righteous is taken away from the euil to come: Peace ſhall come, they ſhal reſt in their beds, eueryevery one that walketh before him. Laſtly, God calleth away his children out of this tranſitory life, to make them partakers of a bleſſed life, rrReuel. 14, 13Rev 14:13Seeing they are bleſſed that die in the lord, they ceaſe frō their labors & their works follow them. Neither do the godly loſe by this bargaine, neither doth God falſify his word, but is better then his promiſe. For if he take away a ſhort & frail life, and reward with a long and eternal life, the promiſe faileth not, but changeth for the better. Change (as we commonly ſay) is no robery; but this change is a commodity. If a man promiſed yard of cloth, and perform an ell; if he promiſe ſiluer, and pay gold; if he promiſe to giuegive a cottage, and put him in poſſeſſion of a Pallace; if he promiſe little, and performe much, he breaketh not his promiſe, but performeth it with aduantage; & thus doth the Lord deale with vsus, who is not as man that he ſhold lie, nor as the ſon of man that he ſhould deceiue, who ofttimes granteth more then we ask, and beſtoweth more then we beg, but neuer denieth that which he promiſeth. If any farther reply, how then is God true in his promiſes, y^t promiſeth long life in this life. I anſwer, that al Gods promiſes concerning earthly bleſsings, muſt be vnderſtood with a condition, namely, ſo far forth as he ſhall ſee them to be expedient for his glory, and our ſaluation. But ſo far as long life ſhalbe a benefit vntounto vsus, ſo far he wil giuegive it; but if in his all-ſeeing, and al-ſerching wiſedom he know it to be better for vsus to dy then to liue, to be gathred to our fathers, then to continue with our children, he taketh vsus away, and recompenſeth the want of temporal life, with a kingdom of eternal glory. This is it which the Apoſtle expreſſeth, ſſEphe. 6, 2, 3Eph 6:2Eph 6:3who repeating this bleſsing to come vponupon them that honor father & mother, doth not only ſay, That thou maiſt liue long on earth, but addeth, That it may be wel with thee, and thou maiſt liue long vponupon earth. So then, long life is not alwaies a bleſsing, for ſomtimes it is better to leaue the world then to liue in it; to depart out of it, then to inioy it. The vngodly man, the longer he liueth, the greater is his ſin, and his condemnation for ſin. This the wiſeman ſetteth down, ttEccl. 8, 12, 13Eccl 8:12Eccl 8:13Thogh a ſinner do euil an hundred times, & God prolongeth his daies yet I know that it ſhalbe wel with them that fear the Lord, & do reuerence before him: but it ſhal not be wel with the wicked, neither ſhal he prolong his daies, he ſhalbe like a ſhadow, becauſe he feareth not before God. Heerunto agreeth the Prophet Eſay, uuEſay 65, 10.Isa 65:10There ſhalbe no more there a child of years, nor an old man that hath not filled his daies, but he that ſhalbe an hundred years old, shal dy as a young man, but the ſinner being an hundred year old ſhall be accurſed. Thus then we ſee how to expound the promiſe of long life, which God performeth really, or if he take away ſuch as are godly and obedient, hee recompenceth it more fully p. 310with a better life, and ſo he beſtoweth a great deale more then he taketh away, and granteth a better meaſure then he with-held from them.