The Dignity of Gods Children, Chapter 28

The Dignity of Gods Children · Chapter 28

p. 336CHAP. XXVIII.

Of the benefits that other doe enioy by Gods children.

HAuing thus ſpoken of the exceeding great benefits which the children of God enioy themſelues: for the further declaration of their dignity, let vsus alſo take a view of thoſe benefits which other doe enioy by them. Here let vsus vnderſtand, firſt that they hurt no body, but ſuffer eueryevery one with whom they doe liue, or with whom they hauehave any dealings, to liue in peace, and quietly to enioy their owne. Secondly, that they are many waies helpfull, and do much good vntounto other. p. 337The firſt is no ſmall matter if we conſider how harmfull the wicked are continually vntounto all, with whom they dwell, as to ſome by their prophaneneſſe and impiety, either animating them to the like, or diſcouraging them from the contrary: ſo alſo to other by their vnreuerend behauiour towards their ſuperiors, by their pride and violence againſt their inferiors, by their contempt of their equals, by their cruelty and vnmercifulneſſe in word and deed, by their vnchaſt ſpeech, geſture, and other actions: by vniuſt dealings touching the goods of their neighbors, and by their backbitings, ſlandering, and falſe accuſing, and otherwiſe defaming of them. They that hauehave daily experience or hauehave heard of theſe things, would thinke it a great benefit to liue where they might be without feare of ſuch dammage. And that this is a benefit and ſo to be accounted, appeareth by the words of Nabals ſeruants to Abigail after that Nabal had ſo wickedly and churliſhly ſent away the meſſengers of Dauid empty. For they doe amplifie the churliſh and wicked anſwer of Nabal to Dauids meſſengers, as by ſome kindneſſe of Dauid towards them in the wilderneſſe, ſo alſo by pleading that they had no diſpleaſure, neither had miſſed any thing ſo long as they were conuerſant with them, when they were in the fields: 1. Sam. 25 15. But are theſe things all? No verily: but as themſelues do no hurt to other, ſo likewiſe they are great meanes to keep other from doing that euill againſt God, againſt their neighbors and againſt themſelues, which otherwiſe they would commit: for who ſeeth not that the wicked conuerſing daily with the godly, and being eſpecially in their company do refrain from many ſinnes, many othes, many blaſphemies, many curſes, from much vaine talke, filthy ſpeech, & much fooliſh ieſting, from other outrages alſo which they would freely commit if they were by themſelues alone. Many times alſo the Lord keepeth the reprobate themſelues from ſome hainous ſinnes for the godlies ſake, which otherwiſe they would greedily commit. Did not God keep Abimelech king of Gerar, from defiling Sara for Abrahams ſake? Gen. 206. and may not the like be ſaid of many other? Doubtleſſe this is partly the meaning of that which is written of Herods feare and reuerencing of Iohn Baptiſt, that p. 338is, of the fearing to commit ſome euils for his ſake, from which otherwiſe he would not hauehave refrained: Mark. 6. 20. So that Eſau hoped of the death of Iſaac, and then purpoſed to hauehave killed Iacob, what doth it elſe import, but that in the meane time he feared the committing of that fearefull murder for Iſaac his ſake? Gen. 27. 41. But not to ſtand vponupon this, let vsus come to the good they doe to other.

Heere at the firſt let it be conſidered, that as God made the woman firſt to be an helpe to the man, ſo by this firſt combination of man and wife there is exceeding benefit of the one by the other, where both parties ioined together are the children of the Lord. For there the husband loueth the wife euen as Chriſt loueth his Church, accounting her as fleſh of his fleſh, and bone of his bone; cleauing only vntounto her, protecting her from all wrong, inſtructing her where ſhe is ignorant touching her ſaluation, increaſing the knowledge which ſhee hath, bearing with her in her weakneſſe, prouoking her to all good duties belonging to her ſex and calling. So the wife reuerencing the husband, is in all things in the Lord ſubiect vntounto him, and ordered by him; gouerning the things wiſely that are committed to her charge, for the good of her family; not onelyonly bringing foorth children as the Lord bleſſeth the mariage bed vntounto them; but much alſo helping her husband in the Chriſtian education of them in the feare of the Lord. So Bethſheba helped Dauid in the inſtructing of Salomon: Pro. 31. 1. Dauid himſelfe being imploied in the publike affaires of the kingdome. So Lois the grandmother, and Eunice the mother of Timotheus, were great helpes (or rather more then helpes, doing all themſelues alone) for the inſtructing of Timothie in the Scripture from his childhood. Furthermore, the Chriſtian wife is an helpe to her husband, by ouerſeeing the waies of her ſeruants, and ſeeing them to doe their worke early and late. Both ſuch parties alſo are comfortable one to another, in proſperitie reioicing together, in aduerſity mourning together; and ſo bearing one anothers burdens, that betwixt both it is the lighter. This mutuall helpe and benefit that the man and wife, being both the children of God, hauehave one by another, is more apparent by the great hindrance p. 339that the one hath by the other, either where they are both wicked, or where they are vnequally yoked, t…e one ſtriuing vpward towards heauen, the other drawing downewards euen to hell. Yet where there is ſuch an vnequall match, ſometime the beleeuing wife ſaueth the vnbeleeuing husband, ſometime the vnbeleeuing wife is ſaued by the beleeuing huſband, the one conuerting the other: 1. Cor. 7. 14.

Touching the children of ſuch parents, oh in how happie ſtate & condition be they, in reſpect of the children of other! For firſt of all they are within the Couenant of God made with their parents for this life and for the life to come, whereby God doth bind himſelfe to be their God, and the God of their ſeed: Gen. 17. 78. and to bleſſe them that bleſſe them, and to curſe them that curſe them: Gen. 12. 3. Yea though but one of the parents be the childe of God, and the other none of Gods children, yet the children of two ſuch ſo vnequally yoked, are within the Couenant by vertue of that party which is the childe of God: 1. Cor 7. 14 Is not this a ſingular benefit, to be within the Couenant of God? It was a great honour to Abraham, that Abimelech king of Gerar came to him, and made a Couenant with him: Gen. 21. 27. How great then is this honour, that the Lord of heauen and earth, the king of kings, vouchſafeth to looke downe from heauen, yea as it were to come down from heauen, and to make a Couenant with man! yea with poore miſerable man, that would neuer ſo much as once hauehave looked toward heauen, but onelyonly to make warre with heauen, and with God that dwelleth in heauen: euen with eueryevery man (I ſay) and woman that feareth him: yea not only with them, but alſo with their poſteritie! Verily this Couenant is the more, becauſe by vertue thereof it is ſaid. The children of thy ſeruants ſhall continue, and then ſeed ſhall ſtand faſt in thy ſight: Pſal. 101. 28. And againe: Bleſſed is the man that feareth the Lord and delighteth greatly in his Commandemen…s: his …ed ſhall be mighty vponupon earth▪ the generation of the righteous ſhall bee bleſſed: Pſal. 112. 1. 2. If children receiue not benefit by this Couenant, it is becauſe they themſelues doe breake Couenant with God, and doe not honour the God of their Fathers, and ſerue him with a perfect hart and willing mind, as Dauid exhorteth p. 340Salomo…: 1. Cron. 28. 9. and in this reſpect the children of God may be ſaid to fall away from God and to goe backe (albeit they themſelues neuer had any grace of God, neither euer walked with God) becauſe by their wickedneſſe, they doe in a manner diſclaime and renounce the couenant of God made with their fathers. So Manaſſes at the beginning of his raigne, and long before he had repented or entred into the way of walking with God, euen when he did euill in the ſight of the Lord like the abomination of the heathen, &c. is ſaid to hauehave gone back… 2. Chro. 33. 2. 3. viz. becauſe he had tranſgreſſed the couenant which God had made with his father Ezekiah, and walked not in the waies of his ſaid father: Notwithſtanding although ſome of the next children of the children of God, or the whole next poſterity of ſuch, do fall away and ſo renounce the couenant of God, yet this doth not altogether abrogate and diſanull the ſaid couenant of God made with the good parents of the ſaid children: becauſe the efficacy thereof doth not appeare in their next generation. For the couenant of God is made to thouſands of them that louelove him and keepe his commandements. Though ſome boughs of a good tree be broken off, and ſo wither and come to nothing, yet the ſtock and root remaining, there may other ſpring out as good as any at the firſt: ſo is it with the children of God, with whom God hath made his couenant. One or two, yea many whole generations may be cut off or fall away, yet the couenant of God remaineth with the ſtock or root and firſt parents. This Paul doth excellently handle by this very ſimilitude touching the Iewes: Rom. 11. 16.

This is further manifeſted, if we conſider, that after the daies of Salomon there was often ſucceſſion of euill kings to good kings, and yet the couenant made with Dauid remained firme and inuiolated. Yea, after the daies of Iehoſhaphat the kingdome of Iudah continued by ſucceſſion, for many yeers together in the hands of wicked kings, none other of the houſe of Iehoſhaphat being mentioned to hauehave feared God. For firſt ſucceeded Ieh…ram: 2. Kings 8. 16. and 2. Chro. 21. 1. then Aha…ah. 2. Kings 8. 24. 2. Chro. 22. 1. then Hathaliah 2. Kings 11. 3. 2. Chro. 22. 10. or rather (becauſe ſhe was but an vſurper) Ioaſh: p. 3412. Kings 12. 2. 2. Chro 23. 4. Fourthly Amatziah: 2. Kings 14. 2. 2. Chro. 25 1. Fiftly, Vzziah, or rather Azariah: 2. Kings 15. 1. 2. Chr. 26. 1. Sixtly Iotham, 2. Kings 15. 33. 2. Chr. 27 1. …uenthly Ahaz 2. Kings 16. 1. 2. Chro. 27. and then Hezekiah, 2. Kings 18. 1. 2. Chro. 29. 1. So between Iehoſhaphat and Ezekiah two good kings of Iudah there were ſeuen wicked kings all ſucceeding one another, beſides Hathaliah, that immediatly after Ahaziah vſurped the kingdome. All theſe ſeuen kings, I ſay, were euill and vngodly, though ſome of them at their entrance into their kingdomes made great ſhewes of godlineſſe. Neither had any of theſe ſeuen any good child, for ought that we know; but only Ahaz, whom Ezeki…h his ſonne ſucceeded. Yet in the daies of Hezekiah the Lord comforteth him againſt Zenaherib, and promiſeth to ſaue Ieruſalem for his owne ſake, and for Dauid his ſeruants ſake: 2. Kings 19. 34. So he noteth that all the former ſucceſſion of euill kings ſo long togither, euen for the ſpace of about 155 yeers, at leaſt not much leſſe, had not diſanulled and made voide the former couenant of God made with Dauid. Yea we may ſay more, that ſometime the promiſe of the Lord made to the wicked (though indeed as they in ſome things reſemble the children of God) is kept with their poſterity and they alſo hauehave the benefit of it: This hath been ſhewed before by the performance of Gods promiſe made to Iehu, euen to his ſonnes afterward (though all wicked) to the fourth generation. What a gratious priuiledge then is it to them that are the children of God indeed, that euen their children are by their parents within the couenant of God? Although alſo wicked children of good parents, doe depriue themſelues of all benefits of Gods couenant, touching the life to come, yet they do receiue many by the ſame couenant touching this preſent life. Iſmael had not only the ſeale of the couenant (circumciſion) but for the couenants ſake made with Abraham, God heard him praying for Iſmael that he might liue in his ſight, and anſwered him moſt gratiouſly, ſaying, As concerning Iſmael I hauehave heard thee, lo… … bleſſed him and will make him fruitfull and will multiply him exceedingly: twelue Princes ſhall he beget, and I wi… make a great nation of him: Gen. 17. 18. By the ſaid example of Iſmael, and p. 340by the benefit he had by the praiers of Abraham praying for him; wee ſee, the poſterity of the children of God to hauehave great benefit by the praiers of their parents. If the praier of the righteous auaileth much, for any, if it b… fe…ent: Iames 5. 17. much more may wee aſſure our ſelues that the praiers of the righteous parents for their children doe auaile much, becauſe they will pray moſt feruently for them. If God heard Abraham praying for wicked Iſmael, he will alſo doubtleſſe heare other parents, praying for their children in the ſaith of Abraham eſpecially for ſuch children, as doe themſelues alſo beleeue. Therefore the Goſpell teſtifieth, how many children were ſometime reſtored from death to life, and ſomtime were releaſed from a bodily poſſeſſion of ſatan, by the ſuit of their godly parents to our ſauiour in their behalfe: Mat. 9. 18. Mat. 15. 22. Mat. 17. 14. Mark 9. 17. Great likewiſe is the benefit of Gods childrens children, by better education, better precepts, better exerciſes of religion, better chaſtiſements and corrections, and better example of life and conuerſation then the children of the wicked for the moſt part hauehave. As the children of ſuch parents as are themſelues the children of God, hauehave theſe benefits by their ſuch parents, ſo likewiſe great is the benefit and comfort that ſuch parents hauehave by their children, that walke in the couenant of God: viz. by their feare of God, by their obedience to them, and their praiers for them, and by their good behauiours towards all other: in which reſpect Salomon doth often commend ſuch children, in the book of the Prouerbs: A wiſe ſonne maketh a glad father: Prou. 10. 1. and 15. 20. My ſonne if thou be wiſe mine heart ſhall reioice, and I alſo: Pro. 23. 15. and againe, the father of the righteous ſhall reioice: he that begetteth a wiſe ſonne ſhall hauehave ioy of heart: thy father and thy mother ſhall be glad, and ſhe that bare thee ſhall reioice: verſe 24 25. My ſonne be wiſe and reioice mine heart, that I may anſwer him that reprooueth me: Pro. 27. 11. and 29. 3. ſometime alſo it commeth to paſſe that good children become parents to their parents, by releeuing them in their neceſſities, and helping them in their outward ſtate: ſo Ioſeph is ſaid to hauehave nouriſhed his father Iacob, and all the reſt of his ſonnes, and their families: Gen. 45. 18. and 47. 12. ſo likewiſe Ruth was a great helpe p. 343for maintenance to her mother in law Naomi: and much other comfort had Naomi by her in her old age. The contrary is manifeſt of wicked children, both by many ſentences in the Prouerbs before alleged, and alſo by many examples, of Iſmael, Eſau, the ſonnes of Eli, Hophni and Phine as, Amnon and Abſolon the ſonnes of Dauid, and of many other.

As it is thus betweene the husband and the wife, and parents and children, that are themſelues the children of God; ſo the maſter and ſeruant that are the children of God hauehave much greater benefit one by another, then wicked maſters and ſeruants hauehave: for how great was the mutuall comfort both that Abraham had by the faithfull ſeruice that his ſeruant performed, whom he imploied about a wife for his ſonne Iſaac? and alſo that the ſame ſeruant had by the former inſtruction and example of Abraham, whereby no doubt he was brought to make ſuch conſcience of faithfull ſeruice vntounto Abraham? For doth not the Lord himſelfe ſay of Abraham, I know him, that he will command his ſeruants and his houſe after him, that they keepe the way of the Lord, to doe righteouſneſſe and iudgement? Gen. 18. 19. Yea wicked maſters hauehave great benefit by ſuch ſeruants as are the children of God. Laban an Idolater could ſay of Iacobs ſeruice, I hauehave perceiued that the Lord hath bleſſed mee for thy ſake: Gen. 30. 27. Potiphar Ioſephs maſter ſaw that the Lord was with Ioſeph, and that the Lord made all to prosper that was in his hand, and ſo Ioſeph found fauour in his ſight, and ſerued him, and he made him Ruler ouer his houſe, and put all that he had in his hand: and from that time that hee made him Ruler ouer his houſe, and ouer all that hee had, the Lord bleſſed the Egyptians houſe for Ioſephs ſake, and the bleſſing of the Lord was vponupon all that he had in his houſe, and in the field: Gen. 39. 2. Yea Potiphar had a further benefit by Ioſeph, becauſe when his wife moſt impudently inticed him to filthineſſe with her, Ioſeph moſt gratiouſlie denied it, and ſaid, Behold my maſter knoweth not what he hath in the houſe with me, but hath committed all that he hath to mine hand. There is no man greater in this houſe then I, neither hath he kept any thing from mee, but only thee, becauſe thou art his wife: how then can I doe this great wickedneſſe, and ſo ſinne against God? And albeit ſhe ſpake to Ioſeph day by day, yet hee hearkned not vnt… p. 344her to lie with her, nor to be in her companie: Ge. 39. 8. 9. 10. Was not this a great benefit, ſo to hauehave his wiues chaſtitie preſerued, ſhe her ſelfe proſtituting and offering her ſelfe to ſuch wickednes, and ſeeking it from time to time. By this example alſo that is made more manifeſt that I ſaid before, viz. that other hauehave benefit by the children of God, in as much as they doe them no ſuch hurt as the wicked are ready to doe vponupon eueryevery occaſion, bee it neuer ſo ſlight or ſlender, yea ſometime without any occaſion. Thus we ſee the benefits that other hauehave by the children of God in a familie, both the children of God themſelues one by another, and alſo the wicked and vngodly.

In like maner other alſo abroad hauehave great benefit by the children of God. Touching the aduancement of the children of God to ciuill magiſtracie, it is thus ſaid: When righteous men reioice (that is, are aduanced to great dignitie and Magiſtracie; for ſo the oppoſition following ſheweth, that theſe words muſt be thus interpreted) there is great glory: (that is, there is great proſperitie of all ſtates and degrees) but when the wicked riſe vp, eueryevery man is pried into: Prou. 28. 12. that is, eueryevery mans outward ſtate is ſo ſifted, and loaded with taxations and impoſitions, that he hath ſmall cauſe of ioy. The like is, Pro. 29. 2. When the righteous are increaſed (in honour and authoritie) the people reioice: but when the wicked man beareth rule, the people ſigh. To the ſame purpoſe belongeth that, Eccl. 10. 16. 17. Woe to thee, O Land, when thy King is a childe, and thy Princes eat in the morning: Bleſſed art thou, O Land, when thy King is the ſonne of the nobles, and thy Princes eat in time, for ſtrength, and not for drunkenneſſe: that is, That Land is happy and full of bleſſings, whoſe Rulers deſcended of the race of the children of God, and are themſelues ſo alſo. For this (as we heard before) is only true nobilitie. By all theſe ſentences we ſee both that eueryevery people hath many bleſſings that hauehave the children of God (as ſonnes of the King of Kings) to be their Rulers: and alſo that much miſerie and many calamities are there where vngodly men beare ſway. As the people hauehave many bleſſings when God aduanceth his children to be gouernours ouer them; ſo Magiſtrates are ſo much the more happie, by how much the greater number of the children of God they p. 345hauehave within their dominions, or vnderunder their gouernment. Indeed Haman ſaid to Ahaſhueroſh, There is a people (mea…ing the Iewes and the people of God) ſcattered and diſperſed among thy people in all the prouinces of thy Kingdome, and their Lawes are diuers from all people, and they doe not obſerue the Kings Lawes: therefore it is not the Kings profit to ſuffer them: Eſter 3. 8. But Queene Eſter ſpeaking by a better ſpirit, euen by the ſpirit of truth, that cannot lie, and intreating the repeale of the Kings edict, which the ſaid Haman by the former accuſation had procured againſt the Iewes for their deſtruction, pleadeth the contrarie, and ſaith, that if the aduerſarie ſhould preuaile for deſtroying the Iewes in ſuch manner, hee could not recompence the Kings loſſe: Eſter 7. 4. So diuers other aduerſaries, Rehum and Shimſhai, and other wrote to King Artaſhaſhte, that Hieruſalem had beene a rebellious Citie, and wicked: and ſo Artaſhaſhte himſelfe by letters acknowledged as much: Ezra 4. 12. But Darius vponupon better grounds writeth that kindneſſe ſhould be ſhewed towards the building of that Citie, and the houſe of God therein, and that to this end, that they might pray for the Kings life, and for his ſonnes: Ezra 6. 10. So hee ſhewed, that hee rather hoped for a bleſſing vponupon himſelfe and his ſonnes, then feared any euill by the Iewes. Experience alſo ſheweth, both what true loialtie and ſafetie Kings and Princes (as well Popiſh, and otherwiſe wicked, as godly and religious) hauehave had by Proteſtant and truly religious ſubiects, that hauehave been the children of God; and alſo what treacherie and treaſons hauehave beene continually wrought by wicked ſubiects, eſpeciallie by Papiſts, againſt their Soueraignes, as well Papiſts as Proteſtants.

And touching Miniſters of the Goſpell, infinite are the benefits that the people enioy by them: by their publike preachings, by their priuate inſtructions and conſolations, by their good example, and by their praiers: yea one faithfull Miniſter is the ſtrength of the whole kingdome … liueth. Not only did Eliſha crie after Eliſah wh… away, as he ſaw him carried vp in a whirlewinde … My father, my father, the chario… of Iſrael and the horſeme… of: 2. King. 2. 12. But Io…ſh alſo the King of Iſrael (euer… p. 346King) comming to Eliſha when hee lay ſicke euen vponupon his death-bed, wept in like maner ouer him, & moſt mournfully ſaid, O my father, my father, the chariot of Iſrael, and the horſemen of the ſame: 2. King. 13. 14. They alſo that obey the doctrine and exhortations of ſuch Miniſters, and follow their godly example, are not onelyonly a great benefit vntounto them, by maintaining them, and making them partakers of all their goods, Gal. 6. 6. but alſo by their praiers (as hath been ſhewed) and diuers other meanes. Therefore the Apoſtle Paul called the Philippians his ioy and his crowne, Phil. 4. 1. And the Apoſtle Iohn to the elect Lady ſaith, I reioiced greatly that I found thy children walking in the truth: 2. Ioh. 1. 4. And afterward he biddeth her and hers to looke to themſelues, that (ſaith he) we loſe not thoſe things which we hauehave done, but that wee may receiue a full reward. To Gaius alſo he writeth thus: I hauehave no greater ioy then this, to heare that thy ſonnes walke in truth: 3. Ioh. 4. On the contrary, when the Miniſters of the word are not the children of God, they are great peſts and plagues to the people, euen as wolues to the ſheepe. And when the people be wicked, they are as great a griefe and vexation to the Miniſters: Ier. 20. 7. to the end of the chapter, and 15. 10. &c. That which I hauehave ſaid hitherto, may be ſaid alſo of other betwixt whom there is any ſpecial bond. The more that any man is the child of God, the more benefit hath eueryevery one, kinſman, friend, and other, by him: viz. by his ſpeech and communication, and by his life and conuerſation: for in both thoſe reſpects he ſhines as a light in the midſt of a crooked and peruerſe generation, to giuegive direction in the darkneſſe of this world by holding ſo foorth the word of life, that other may the better walke towards heauen, Phil. 2. 15. His mouth will ſpeake of wiſdome, and his tongue will talke of iudgement: the Law of his God is in his heart, Pſal. 37. 30. 31. The lips of the wiſe doe ſpread abroad knowledge, but the heart of the fooliſh doth not ſo: Pro. 15. 7. The tongue of the iuſt man is like fined ſiluer: but the heart of the wicked is little worth. The lips of the righteous feed many: Pro. 10. 20. they admoniſh alſo them that are vnruly. They comfort the feeble minded: they be are with the weake: they be patient towards all men: they doe not recompence euill for euill to any man: but euer follow p. 347that which is good both towards themſelues and towards others: 2. Theſſ. 5. 14. 15. They exhort one another daily whiles it is called to day, lest any ſhould be hardned through the deceitfulneſſe of ſinne, and ſo depart from the liuing God: Heb. 3. 12. They conſider one another, to prouoke (or whet) to louelove and to good workes: they forſake not the fellowſhip that they hauehave one with another in the exerciſes of religion: Heb. 10. 24. They are mercifull, and lend: they diſtribute and giuegive to the poore: Pſal. 112. 5. They doe good, and be rich in good workes, ready to diſtribute and communicate: 1. Tim. 6. 18. They are iuſt, and giuegive to eueryevery man his right, owing nothing to any man but louelove: Rom. 13. 8. If in the time of their ignorance and their vnregenerate ſtate, or afterward, through the corruption of nature, they hauehave taken or gotten any thing vniuſtly, being conuerted, and knowing the wrong they hauehave done, they will willingly make reſtitution, with recompence alſo for their wrong. So did Samuel offer to doe if any man could hauehave charged him ruſtly with doing wrong to any: 1. Sam. 12. 3. So did Zaccheus Luk 19. 8. They comfort the afflicted: they ſtrengthen the weake … they raiſe vp them that are fallen, by the ſpirit of meekneſſe, conſidering themſelues, leſt they alſo be tempted: Gal 6. 1. That which Iob ſaith of himſelfe, that he was etes to the blinde, and feet to the lame, &c. Iob 31. 16. they likewiſe put in practiſe towards others in the like neceſſitie. Yea howſoeuer the wicked hate and abhorre the children of God, yet they alſo hauehave great benefits by them. They fare the better for them eueryevery day they riſe: and the godly are the faireſt flowers of the garland of the wicked. They eſcape many outward iudgements, and enioy the like mercies by their meanes. This is plaine, not onelyonly by the words of Ioaſh King of Iſrael, touching Eliſha; neither by the example of Laban, that confeſſed himſelfe to hauehave fared much the better by Iacob; and of Potiphar, who ſaw that God bleſſed him for Ioſephs ſake: but alſo by diuers other examples. The whole world eſcaped drowning ſo long as Noah was among them. Fire and brimſtone came not from heauen vponupon Sodome and Gomorrha all the while that Lot was in their Cities. For Pauls ſake all that were in the ſhip in great danger were preſerued, and ſafely ſet on land, though the p. 348ſhip it ſelfe were broken in peeces: Acts 27. 14. The like may bee ſaid of diuers other. As before wee heard, that ſometime the wicked are kept from ſinnes by meanes of the godly, ſo alſo they are ſometime prouoked to doe that good by them, which otherwiſe they would not doe. Did not Saul many good things, in ſuppreſſing of the Witches, &c. by the meanes of Samuel, which otherwiſe hee would not hauehave done? Did not Ioaſh King of Iuda moſt worthily repaire the houſe of the Lord, and otherwiſe doe that which was vpright in the eies of the Lord all the daies of Iehoiadah the Prieſt? who notwithſtanding as ſoone as Iehoiadah was dead, hearkned to the flatteries of the Princes of Iudah, and fell ſo greeuouſly, that hee commanded Zachariah the ſonne of the foreſaid Iehoiadah, to bee ſtoned to death, onelyonly for rebuking him by the word of God for his ſinnes, and exhorting him and the reſt of the people to repentance: 2. Chron, 24. 2. and verſ. 17. 18. 19. Is not Herod ſaid to hauehave done many things by meanes of Iohn Baptiſt? Mark. 6. 10. Neither onelyonly doe the children of God much good generally to the wicked, but euen particularly alſo to them that are their enemies, according to Gods Commandement in that behalfe, doing well to them that hate them, and praying for them that perſecute them and bate them: Lu…. 6. 27. If alſo they that hate them bee hungry, they giuegive them bread to eat: if they bee thirſtie, they giuegive them water to …rinke: Prou. 25. 21. Rom. 12. 20. And all this they doe, as they are the children of God, and that they may declare themſelues ſo to bee: Matt. 5. 45. As our Sauiour the naturall ſonne of God healed the high Prieſts ſeruants …are that Peter had with his ſword ſtrucken off: Luk 22. 51. and praied for them that did crucifie him: Luk. 23. 34. So Stephen one of Gods children by adoption, praied for them that ſtoned him to death, that God would not lay that great ſinne to their charge: Act. 7. 60. So Mela a certaine Biſhop of Rhinocurum ſet the beſt and dainti…ſt fare hee had before them that were ſent to kill him: Sozomen. Lib. 6. Cap. 31. Polyearpus did the like to them that were ſent to apprehend him: Euſeb. Eccleſ. Hist. Lib. 4. Cap. 15. Yea the children of God doe good not onelyonly to the liuing, but p. 349alſo to the dead; not by praying for them, whereby they ſhould diſhonour God, and doe them no good (as before hath beene ſhewed) but otherwiſe, and that both to their friends, and alſo to their enemies. So Naomi commended Booz for not ceaſing to doe good to the liuing and to the dead: Ruth 2. 10. becauſe hee had ſhewed great kindneſſe vntounto Ruth her ſelfe for her husbands ſake that then was dead. So Dauid ſhewed kindneſſe to Mephiboſheth the ſonne of his ancient faithfull friend Ionathan for Ionathans ſake that was dead: 2. Sam. 9. 7. and commanded alſo Salomon his ſon to ſhew kindnes to the ſons of Barzilla… the Gileadite (then dead) becauſe Barzillai whileſt hee liued had ſhewed kindneſſe vntounto him: 1 King. 2. 7. The ſame Dauid alſo put the Amalekite to death that had brought him tidings of the death of Saul, and that had told him that hee had quite killed him being halfe dead before: 2. Sam. 1. 13. Then hee made likewiſe a moſt excellent mournfull ſong in commendation of the good things that had beene in Saul whiles hee l…ued: verſe 19. Afterward alſo hee ſent meſſengers vntounto Iabeſh Gilead, with great thankes (as it were) to them, and moſt high commendation of them, as men bleſſed of the Lord (or whom hee praied to bee bleſſed of the Lord) becauſe they had ſhewed kindneſſe to their Lord Saul, and had buried him: 2. Sam 2. 5. Yet who knoweth not how mortall an enemi… Saul had been vntounto Dauid? Neither do the children of God themſelues onelyonly good to their enemies, liuing or dead, but they ſometime cauſe the very wicked that are wholly ſet v…on reuenge, to ſhew kindneſſe to their enemies For when Eliſha had brought the armie of the Aramites that had beene ſent to fetch him, into the midſt of Samaria, ſo that they were in the hands of the King of Iſrael, and when the King of Iſraels fingers itched againſt them, ſo that hee ſaid to Eliſha, My father, ſhall I ſmite them? ſhall I ſmite them? (this repetition argueth that hee was very forward to hauehave ſmitter them) Eliſha anſwered. Thou ſhalt not ſmi…e them. Doeſt thou not ſmite them that thou haſt taken with thy ſword and with thy bow? Set bread and water before them, that they may eat and drinke, and goe to their m…ſter. A…d ſo that King (though a p. 350wicked man) did not reaſon the cauſe with the Prophet, or any whit cotradict his coūſel; but moſt willingly made great great preparation for thē: 2. King. 6. 21. By al theſe things we ſee what great benefits other of all ſorts, ſuperiours, inferiors, equals, good & bud, foes as wel as friends, the liuing & the dead, receiue by the children of God. If any that profeſſe thēſelues the children of God, be not thus beneficiall to other, or be hurtful to any, it is either becauſe they are hypocrites, and bee not that in deed which they profeſſe themſelues to be, or becauſe the old man yet remaining in them, in ſome particulars preuaileth againſt their new man, and the fleſh againſt the ſpirit of adoption, wherby they are regenerated, & do cry & cal God their father.

Let vsus yet proceed a little further, & cōſider that the childrē of God are not only beneficial to men both of their own ſort & others; but that likewiſe other creatures fare the better for thē. As al things at the firſt were made for the vſe of man very good when he ſhould be made in the image of God, & in that reſpect were made (no doubt) the more excellent, that they might bee the better to ſerue him that ſhould bee made more excellēt then they, to hauehave the dominion ouer thē: ſo it is not to be doubted, but that man falling away frō his excellencie, the reſt of the creatures alſo loſt a great part of their excellē cy & beauty, wherin before they were created: that ſo ſtil there might be the fitter proportion betwixt thē & man who was to hauehave the vſe of them. Therefore it is expreſly ſaid, that they grone, & as it were ſigh with an earneſt deſire of releaſe from that vanity, whe…unto by the ſin of man (at the firſt cōmitted, & daily increaſed) they are made ſubiect. As it is ſo with thē by the ſin of man, ſo it ſeemeth probable (for in this caſe I am not perēptory) that as the nūber of Gods elect do daily increaſe, & the image of God in mankind is generally more & more repaired, ſo the reſt of the cretures of God find ſome releaſe frō, or at leaſt ſome mitigatiō of their former ſeruitude & bōdage by the vanity whereto they were & are yet ſubiect. Moreouer, as the childrē of God are fuller thē any other mē, of the works of iuſtice, mercy, & goodnes vntounto men, ſo are they vntounto other creatures, whether they be ſuch as are cōmon, & wherin none hath any propriety, or ſuch as particularly belong either to p. 351or others. Touching the firſt, viz. ſuch as no man can challenge any proprietie of, or any ſpeciall right and intereſt, as the Lord hath commanded, that if a man doe finde a birds nest in the way, in a tree or on the ground, whether they be yoong or egges, and the damme ſitting vponupon the yoong or egges, that he that ſindeth ſuch a neſt, ſhould not take the damme with her yoong, but that be ſhould o…ely take the yoong, and let the damme goe: Deut. 22. 5. 6. as (I ſay) the Lord commandeth this, ſo the children of God that know this Commandement, are ready to ſhew mercy in that behalfe, according to the ſaid Commandement. Touching ſuch creatures as whereof ſome hauehave a propritie, it is ſaid to him that hath ſuch creatures, Thou ſhalt not muzzell the mouth of the Oxe that treadeth out the corne: Deut. 25. 4. which particular rule for the care of oxen that doe any thing for vsus, is likewiſe to be vnderſtood generally of eueryevery other creature, the labour whereof we vſe in our buſineſſe. According to this precept Salomon ſpeaketh of the practiſe of Gods children, and of other in that behalfe: A righteous man regards the life of his beaſt: but the mercies of the wicked are cruell: Prou. 12. 10. Daily experience alſo teacheth, that the godly hauehave great reſpect to their beaſts, both for their worke, taking no more of them then they are able to do, neither laying greater burdens vponupon them then they are able to beare: and alſo keeping them, and giuing them meat accordingly. Whereas on th… contrary, we daily ſee the great crueltie of the wicked towards their working cattle, making them to worke as long as they can goe on their legges, yea ſometime till they fall and ſinke downe vnderunder their work, laying extreme burdens vponupon them, keeping them ſo ſhort for meat, that they hauehave nothing but skinne and bone, and moſt cruelly beating them, as though themſelues had made them, and were able either to reſtore them to life, or to make others new in their ſtead, when they had by ſuch hard dealing killed them. The Lord ſheweth how odious this is, by opening Balaams aſſ…s mouth to reprooue Balaam for ſmiting him for that wherein hee did better then hee: Numbers 22. 28. Touching ſuch creatures as belong to other, the Lord commandeth thus: If thou meet thine enemies Oxe or his Aſſe going aſtray, thou ſhalt bring him. p. 352to him againe. If thou ſeeſt thine enemies Aſſe lying vnderunder his burden, wilt thou ceaſe to helpe him? (as if he ſhould hauehave ſaid, wilt thou be ſo hard hearted and vnmercifull?) thou ſhalt helpe him vp againe: Exod. 23. 4. As this is commanded, ſo the children of God are ready to performe it. In reſpect of this benefit that other creatures thus hauehave by the children of God, as alſo in reſpect of the bondage wherein they are by the ſinne of man vntounto vanitie, whereunto they are ſubiect, we may very well thinke, that if ſuch creatures had knowledge, vnderſtanding, and iudgement, to diſcerne twixt the children of God, and the wicked, they would vtterly renounce all ſeruice of the wicked, and wholly and only with all willingneſſe and cheerefulneſſe ſubmit themſelues vntounto the children of God. Thus much for the benefits that inferiour creatures (I meane the creatures of this nether world) doe receiue by them that are ſealed with the ſpirit of adoption, and therefore are regenerated and borne againe to be ſonnes and daughters of God. But is this all? Not ſo: wee may yet take one ſteppe further. And as before we deſcended from man to other baſe creatures heere below, ſo we may now from both thoſe kinds aſcend vntounto the very heauens, that is, to principalities and powers in the heauenly places. Touching theſe therefore, it is firſt ſaid by the Apoſtle, that this was one ſpeciall end of his miniſterie, and of the miniſterie of the Goſpell of others, viz. to make cleere vntounto all men what the fellowſhip of the myſterie is which from the beginning of the world had beene hid in God. Wherefore vntounto all men? That ſo vntounto principalities and powers in heauenly places might be made knowen by the Church the manifold wiſdome of God. Epheſ. 3. 9. 10. By this place we plainly ſee, that the Angels hauehave the benefit of more knowledge then before they had. Of the fellowſhip of the foreſaid myſterie, and that by the Church. What is the Church but the companie of Gods children? This is the more manifeſt by that that there is ſaid of that myſterie, to hauehave beene before hidden in God himſelfe, and not ſo to hauehave beene opened to the ſonnes of men in other ages, as now it is: verſ. 5. and to hauehave beene kept ſecret ſince the world began: Rom. 16. 25. For doe not theſe phraſes intimate, that the ſaid myſterie had beene hidden ſo in God himſelfe p. 353from the beginning of the world, that the very Angels themſelues did not fully vnderſtand it till it was made knowen by the Church? The ſame is to bee thought of many myſteries contained in the Reuelation, becauſe it is ſaid of the booke in the right hand of him that ſate vponupon the throne written within, and on the backe ſide, ſealed with many ſeales (whereby the Chapters in the Reuelation following ſeeme eſpecially to be vnderſtood) becauſe (I ſay) it is ſaid of that booke, that none in heauen, nor in earth, nor vnderunder the earth, was able to open the booke, or to looke thereon, but only the Lion of the tribe of Iuda, that is, Chriſt Ieſus, Reu. 5. 2. This Lion of the tribe of Iuda doth not only vnderſtand the ſame booke himſelfe, but alſo by his ſpirit maketh it knowen to the Church, by whom alſo the Angels (attending thereupon in all aſſemblies thereof) ſeeme likewiſe to come to know it, and not by any immediate reuelation thereof vntounto them in heauen, neither (as ſome doe weakly imagine) by contemplation of God himſelfe, in whom all things, paſt, preſent, and to come, are as it were ingrauen. For ſo they ſhould know the ſecrets of mens hearts, and the day of iudgement, which none knowes but God himſelfe. For are not all thoſe things ingrauen in God as well as others? I grant the Angels to know much more of their owne nature, and of the nature of God himſelfe, then the Church knoweth, yea then perhaps is reuealed in the written word: yet this letteth not, but that the Angels may bee ignorant of the meaning of ſome things contained in the word, concerning Gods pleaſure towards the Church, till the ſame by the ſpirit of Chriſt be reuealed to the Church. I will not ſo inlarge this point in this place as Iſee it handled in ſome late printed bookes: but I will content my ſelfe with this thus generally ſpoken thereof.

Another benefit of the Angels by the children of God is, that they hauehave great iov of their conuerſion and repentance. This our Sauiour teacheth plainly by a double parable, Luk. 15. 3. &c. one of the loſt ſheepe, the other of the loſt groat, for the finding whereof there was great ioy: the application of b…th which parables is thus made by our Sauiour hin ſelfe: I ſay vntounto you, that likewiſe ioy ſhall bee in heauen ouer one ſinner p. 354that repenteth, &c. and againe, I ſay vntounto you, there is ioy in the preſence of the Angels of God for one ſinner that conuerteth: 7. and 10. And indeed there is a great reaſon of this their ioy: for doe men reicice in earth for the birth of a ſinner? and ſhall not the Angels in heauen reioice for the regeneration of a chriſtian? Doe men reioice for the birth of one of Gods enemies? and ſhall not the Angels reioice for the birth of one of Gods children? Doe the true ſubjects of an earthly prince reioice and declare their ioy by ſome teſtimony, at the birth of a child to ſuch an earthly Prince? how much more ſhould the Angels in heauen (Gods perfecteſt ſubjects) reioice at the birth of a child to God himſelfe, the king of heauen and earth? euen of one that ſhall it ſelfe be, and is as ſoone as it is borne, not only a Prieſt but alſo a king, as before we heard? Is there ioy in earth for the birth of one that ſhall die againe, and perhaps a miſerable death? how then ſhould the Angels not reioice in the birth of one, that ſhall neuer die more: but ſhall liue for euer: a life of grace here till the time of tranſlation from hence do come, and then a life of glory with themſelves: yea, with Chriſt Ieſus? Did the Angels reioice when Chriſt was borne a man vponupon earth? and ſhall they not reioice when men are borne partaker of the diuine nature from heauen and for heauen? yea wherefore did the Angels ſo reioice at the birth of Chriſt? was it not becauſe by his birth in the world many ſhould afterward be borne vntounto God? As ſoone as euer Chriſt had taken the book before ſpoken of, out of the hands of his Father, to open the ſame to the Church, how did the Angels reioice and ſing for ioy, as wel as the 24. Elders? Reu. 5. 8. 9. Did they ſo reioice at the taking of the book to be opened to the Church? how much more cauſe hauehave they to reioice and ſing when by the opening of myſteries in the ſame book contained, men ſhall be enlightned with true ſauing knowledge of God, and of his Sonne Ieſus Chriſt, and be alſo new borne children vntounto God? As the Angels doe thus reioice in the firſt regeneration of the children of God, that is, when men firſt begin to be the children of God: ſo it is not to be doubted, but that their ioy is increaſed, as ſuch graces are increaſed in men, whereby they are the more declared both to men and Angels p. 355to be ſo regenerated, and new borne vntounto God. I might amplifie this point much more: but hauing been large in other things, it ſhall be ſufficient thus briefly to hauehave ſpoken of this matter. So we ſee what great benefits, both men, and other creatures, the inferior creatures of this inferior world, and the ſuperior creatures, euen the bleſſed Angels in heauen hauehave by the children of God. Is not this therefore a great increaſe of their dignity? Is it not an high commendation of their ſtate and condition? That the wicked are hurtfull to all, and beneficiall to none, doth make their eſtate the more baſe and vile, abiect, and contemptible. Therefore that the children of God are hurtfull to none, and ſo beneficiall and helpfull to many, it muſt needs make their condition more honorable and noble.