CHAPTER. 1.
Argument and parts.

KIng Ahazueroth maketh a great ban­quet to his Nobles and Captaines: so doth the Queene to her Ladies and followers, to the 10. verse. 2. The King causeth Vashti the Queene to be sent for into his presence, who refusing, is by the aduice of his Princes and Councel put from all regall societie, to the end of the Chapter.

Vers. 1. In those dayes,] that is, in the peaceable and prosperous raigne of Xerxes, then fell out this danger of the Church, then did the Lord performe this deliuerance; as if the spirit could declare vnto vs that

When the wicked are in greatest security, Obser. I1. The vvickeds pros [...]erity is the meanes of their greater affliction and prospe­ritie, then is the Church of God subiect, and neere grea­test danger,

1. So doth the Lord hereby make way for the greater confusion of the wicked, in giuing them vp to such a repro­bate sense, that whereas they should vse their prosperitie to the glory of God, and good of others, it turnes on the contrary to the speciall hurt of those, for whole sakes spe­cially they do enjioy it.

2. And the vvicked in this state, haue more power, and leisure to doe mischiefe.

3. As for the Church of God, it is more subiect to conta­gion, by smelling of the wickeds prosperity, yea happily es­capes not defiling thereby, and therefore had need of such preseruatiues, and purgation to preuent, or purge out her drosse.

Vse. 1. And is it then good wisdome to shroud the Church vnder there prosperity, by making leagues with [Page 2] them, who are the likeliest rods to correct the same? May we not see herein the folly of Gods children, 2 who many times proue stirrops to raise such to promotion who when they are aloft, will proue their greatest scourges? ought we not to mourne for the Prosperity of the wicked, pro. 29. and then to prepare our selues to some great trials presaged 3 thereby? Let vs wisely looke our owne faces in this glasse 4 and and see whether our daunger, was not neerest, when we were most secure, reioycing our selues in the hight of our prosperity, and let vs keepe downe those Canaanites that they may not prosper vnder vs.

Of Ah [...]shueroth. That is, the Hereditary Prince.

Obse. 1. Whereby (me thinks) that great controuersie a­mong the Interpreters, what King is here ment, whither Cambises Darius, or Xerxes, may easily be resolued. That it cannot be Darius. i. because he was not the hereditary Prince, in that he was chosen by an accident, and therefore it must needs be Xerxes, who not only was hereditary from his father, in that he was the naturall sonne of Darius▪ but further also by the mothers side may be truly called the Hereditary Prince, as being borne of Atossa, the daughter of Cyrus his great grand-father. Secondly, it may be plaine­ly resolued from India to Ethiopia, or a hundreth and seauen and twenty Prouinces: which cannot be vnderstood, nei­ther of Cambises because hee had not so large a dominion, neither rained ful 8. years, wheras this Ahashueroth is after­ward recorded to haue raigned 12: neither of Darius be­cause so large a kingdom is not ascribed to him by any me­morial, & therfore it must need decifer Xerxes vnto vs And surely how fitly did the Lord dispose the trial of his Church in his time, who as by his basenes and intemperancy▪ [...]e was made an instrument to bring the Church of God to the pits brinke: so was he, after the deliuerance of the Church. made a memorable spectacle of Gods wrath, in the ouer­throw of that his huge army by a small hand-full of the Grecians, according to that of the spirit of God. The righ­tious escape out of trouble, Pro. 11. 8 and the wicked come in their [Page 3] stead. It followeth.

This is A [...]asueroth) by this repeating of the name in this Parenthesis with an adition of distinction, Obser. 1. Auoucheth the truth of the Scripture. we may obserue the care of the spirit of God to iustifie the truth of the story by a circumstance of Cronology, and thereby are taught; That whereas this name Ashachuerosh signifieth an Heriditary Prince, and was giuen vsually to the Kings of Persia as an ensigne of honor (as Pharaoh and Ptolomy was to the Egiptians) 1. that our speciall triall of the truth of the Scripture; is from y ^e exact agreement in the computati­on of time, 2. That ciuill titles of honor are to be giuen e­uen to prophane magistrats.

That raigned from India euen to Ethyopia]

Here the holy Ghost sets out vnto us the large bounds of this Persian Monarchy, when it drew neere to it dissolution, out of which we are taught many notable obseruations. Doctr. The vvicked enioy great prosperity. As.

That euen wicked and reprobate Princes haue attained very large & fruitfull dominions: the reason is 1. because the Lord hath free power to giue the earth to whome it plea­seth him. 2. because the Lord vseth them as scourges to the wicked that so his iustice might appeare more gloriously. 3. He shewes his great bounty and long suffring to the wicked in giuing them herein more then their hearts can desire to make them without excuse. 4. he makes way for the brea­thing and increase of his Church, which hath both some shelter in these large dominions and hath wonne some hereby to God, and lastly hereby hee prepares the wicked to their greater destruction, Luke. 12. who the more they receaue shall haue more required at their hands, and the mighty shall be mightely tormented: Psal. 37. Hence we learne not to mar­ueaile or fret at y ^e great prosperity of Gods enemies, Psal. 72. neither to enuy them therin, nor desire to be like them, assuring our selues that all there prosperity shall serue the Churches turne, Mat. 5. and if they y ^e knew not God are thus recompenced on earth, how great then may we imagine our reward to be in Heauen. Raigned] in that the holy Ghost implies a peace­able subiection of so many diuers Prouinces and [Page 4] different nations both in language and nature vnder one Monarch, God is the au­thor of gouernment. we learne here also by a consequent, that gouern­ment is of the Lord. Pro. 8. by him Kings raigne, it is the Lord that sets vp and pulleth downe, 5. Doctr. Psa. 75. for he onely makes to be of one mind in an house, he only knits the hearts in such vnity, he only can bridle the different natures and conditi­ons 1 of the most barbarous; and therefore as our Christian liberty must not take away ciuill obedience, Rom. 12. 2. so must our 2 ciuill obedience be also for conscience, not with Popish re­seruations, 3 or Anabaptisticall presumptions, but we must euen pray for the life of Nebuchadnezzar and in the peace 4 of his citty we shall haue peace, Iere. 27. 19. remembring that seeing God appoints gouernment, therefore he is aboue it that so we may giue vnto Caesar the body and goods with a good conscience, Math. 22. which are due vnto him, and reserue vnto our God the rule of the conscience, which is his immediate pe­culiar aboue Caesars.

Ouer an hundred and twenty Prouinces.

See wee here the great benefit of gouernment that vnites together so many and different nations, Obser. 6. The benefit of gouernment. and that in such peace and outward safety that now they are one help­full to the other and all obey one head. And learne we to be thankefull for gouernment, though it altogether sute not with our desires, knowing that it is better to haue a Saule to defend vs from the Philistins then that there should bee no King in Israell that euery one may do what he listeth, 1. Sam. 12. Iudg. 17. 1 Tim. 2. and what is wanting in gouernment, learne we to supply by prayer to our God, and more free and con­scionable obedience: And seeing policy is no better a band to bind diuers natures together, but at the last they are no better then brethren in euill, embrace we the bond of per­fection which proceeds from the feare of God, that so the Lyon and the Lambe may dwell together, yea the Lyon may be so changed into the Lambe that there may be the vnity of the spirit in the bond of peace.

Vers. 2. In those daies]. i. when Ahashueroth had obtained victory ouer his enemies, and therevpon sat in his throne. i. [Page 5] that is inioyed outward peace and was drowned in securi­ty, 7 Obs. Wicked do abuse their prosperity to the mainte­nance of the flesh. then gaue he his mind to feasting, and so made way for new troubles. As if the spirit would hereby shew vnto vs how the wicked doe vse their prosperitie: namely they passe and spend it all in excesse and abuse of Gods blessings. A thing they must needes fall into, 7. Doctr. if wee consider ei­ther the end why God bestowes prosperitie vpon them, 1 namely to fat them vp to the day of slaughter, Ierem. 12. 13. or their de­sire of prosperitie, which is onely for the maintenance of 2 the flesh, Psal. [...]3. or lastly their secret feare that doth assault them for the change therof, and therefore they will take their full of it while it lasteth, wherby they become executioners of Gods purpose against them-selues. Hereby we learne, as not to measure mens happinesse by prosperitie, but by the right vse of it; so seeing it is so apt to be abused, feare wee 1 rather this condition then greedily desire it, and seeing 2 there is beauty in heauen which cannot bee corrupted nor 3 taken away; looke we with Moyses to the recompence of that reward, Heb. 11. and so choose we rather to suffer afflictions with the people of God, then to inioy the pleasures of sin 4 for a season.

[ When King Ahashuerash sate] i. 8. Obs, Prospe­ritie breeds se­curity in the vvicked. was quiet and secure &c. Behold how the fruite and peace of prosperitie in the wicked, Zach Lud,: 18. namely they [...]itte at ease & are drowned in se­curity, so was the world when the church was in affliction, so was Laish when euill was neere them: And surely no maruaile if the prosperitig of the wicked make them secure, seeing their hearts are set on it, so they dreame of no other happynesse▪ and so by Gods iustice are hereby prepared to their destruction. 1 Thess, 5 3. Hee that is wise shall vnderstand those thinges, and to whome the Arme of the Lord shall reueale 1 them, hee will not fette his heart on such shadowes which may so grossely bewitch him, but rather feare him-selfe 2 in prosperitie to preuent securitie: Prouer, 22. Iudg, 2. 17. he will see in the se­curitie of a state the iminent charge of its prosperitie. And so seeing the plague will hide him-selfe: and see­ing 3 all earthly happynesse carryes it bane with it. Hee 4 [Page 6] will secure himselfe of heauen by beeing a stranger on 4 the earth and content himselfe with Baruch that hee 5 hath his life for a prey. 1 Pet. 2. 12

Which was at Susan] 1. Loe here the Persian hauing spoyled and brought to ruine the Assyrian Monarchie, translates the Imperiall state from Babilon, Ierem. 45. to Susis, Obser. God tra [...]slats Kindomes and remoueth their nest: in Per­sia. Which whether he did it for his greater security, as trus­ting his owne nation rather then strangers, or because hee would haue all the glorie and profit redoun'd to his owne cnuntrimen. Yet here wee see both the power of God in changing of Kingdomes, as also the truth of Gods threatning against Babell, Esa. 47 that it should bee desolated, and Lastly the vicissitude of prosperity, euen in the most hap­piest; Babilon was, and Susan is, now Susan was and what is permanent.

1 Vse 1. And therefore who would set his heart vpon that 2 which hath wings, and flieth away to swiftly, rather rest 3 wee on Gods word, that the glory of flesh is but as the flower of the field, Esay 4. 5 and wee daylie changed by it from glorie to glorie, 1 Pet. I that so wee may liue for euer in glory. 2 Cor. 3.

3. Vers. The third yeare hee made a Feast.] i. The third yeare of his raigne after in the the former yeare hee had reclaimed the Aegiptians, Why this feast vvas or­dained, which had reuolted now bee­ing in peace, both to glorifie his armie for the former 2 victory, also to enflame his wariors, to a new expedition; hee solemnizeth this royall feast.

A thing in it selfe indifferent, Obser. 10. Feasting lavvfull.] and in the right vse, lawfull: that as souldiers after long trauaile should haue some refreshing, and that by the bounty of the Prince they should bee frasted together in a more liberall vse of the creatures of GOD: Reasons. Exod. 23. Leui. 23. so euen Christians also may bee enlarged herein: As beeing both the ordinance of 2 GOD himselfe in the ceremoniall law, the equity where­of 1 continueth to the worlds end: Hauing causes and oc­casions fauling out in the whole course of life: as thansgiuing, society &c. Hauing an appointed time set [Page 7] downe by the spirit of GOD, Ecclesi. 3. 3 1 Cor. 3. 23 and lastlie warrrnted by that Christian liberty, which is restored v [...]to vs in Christ Iesus, and by vertue thereof practized by the Saints, both before, 4 and since the comming of our Lord Iesus. Gene. 21 Ioh. 2

Vse. And therefore as wee may not either precisely with the Anabaptist, deny our selues wholy this liberty, or 2 with the superstitious Papist, deminish and depraue the 3 same; Gal. 5. 13 by making difference of meates: so we must bee care­full, that libertine like, we abuse not this holie libertie as an 4 occasion to the flesh; but herein serue one another in a most holie loue.

This wee shall doe if wee keepe our selues within these bounds in the vse of this liberty: whereby wee shall truely examine, this feast of Ah [...]shuerosh.

First wee must consider the persons that may feast, Obser. 11. Conditions of holy feasting. not euery one, because euery one hath not where-with-all, no not euery one that hath: because many haue which haue no right therein, Who may feast neither know how to vse the blessings of GOD. I Tit, Luk. 16. 12 1 Tim. 4. 5 Psalm 14. 8 But hee onely may lawfully feast, vnto whom as the LORD hath bestowed a larger portion in his generall prouidence, that so hee may haue where­with to take his libertie, so hee finds this portion sanctified vnto him by the speciall prouidence and loue of GOD in Christ Iesus, that so hee may vse this liberty aright.

Vse. And this as it condemneth all Popish and Heathe­nish-feasting, 1 Tit. [...] vnto whom beeing impure, all things are im­pure: so also by the same rule is this feast of Ahashuerosh in the place 1. condemned.

2. Wee are to way the fit causes of feasting, Causes of feasting. which the spirit of God sets downe to be these.

1. The 1. is the approouing or externall efficient cause, Efficient Ma­gistrate. vnder GOD which is the Magistrate, who onely hath power to authorize these publique feasts, Nehem. 8. and from whom the true justification thereof doth proceed.

2. Is the materiall cause, Materiall cause. namely the plentifull pro­uision to supply the same, Wherein these rules are to bee obserued.

[Page 8] The prouision must be such as must bee whole-some for norishment 2. Prouision. easie of prise 3. not farre fet, when it may bee had neerer hand, as if nothing were good which were not outlandish, and the more cost more worshippe, 4. prepared also frugally, rather to further sobriety, then in­tice to gluttony.

For the forme and manner of the feast, here must be con­sidered 1. the time, Formall cause. [...]. Time. Luk. 16. Esay. 58 4. Rom. 2. 15. Esa. 5. which is not euery day but seldome: 2. not the Saboth, but on some weeke day. 3. not when the Church of God is in troubles, for then we must weepe with them that weepe: 4. nether many daies together, as here it was, but onely some seasonable part of one day, so that wee may withall, follow both our generall and particular cal­lings By which circumstances this feast of Ahashuerash is condemned, Verse. 4. in that it is said to be An hundred and twenty daies.

Obserue the fit guests to a feast, Guests. wherein as we are to vse an holy indifferency, Esay. 5. 8. in regard that all are of our flesh; so in this differency wee are specially to respect those, that excell in grace and so to haue our tables furnished, with the house-hold of faith: not the rich onely, but the poore aswell as they, Gal 6. 10. Mat. 5. Mat. 11. and the poore not simply, because they are poore; but because they are poore in spirit, and re­ceiue the Gospell.

See we prouide good sauce to our feasts: Sauce. not idle talking, and foolish iesting, not slaundering and reuiling, nor amo­rous daliance, but our speech must be seasoned with sault, that so it may season our feasting. To this end as it is fit to sanctifie the feast by prayer and the word, so to preuent vaine speeches, 1 Tim 4. 5. Mat. 14. 15. intermediate holy conference is most fit and necessary, or else some quick and sauory questions; and last­ly the strength thereof is to be returned vnto GOD, in thankesgiuing: Iudg. 14, Musicke hovv lavvful at feasts If any thinke that musicke is not an vn­seemely companion of state feasts, surely as I gaine-say it not altogether in them; so would I wish great wisdome to be vsed therein both 1. for the makers of the musicke, [Page 9] that they be not of the ordinary mummeries, in that kind and 2 for the manner of the musicke; that it be graue and reuerent: as also for the vse, that it bee rather onely to shew that I haue liberty therein, then to venter on a more liberall vse thereof, Stevvard and Attendants. lest it tend to the satisfying of the flesh.

Better attendance without exception, are frugality, and sobriety: Frugality Sobriety the former teacheth vs not to make spoyle or riot (as the minde is) but to husband well the feast, and to gather vp the residue that none be lost: the latter, instructeth vs to Keepe our right in the creature, not to make them our maisters, by surfeting and drunkennesse, but so to rise from feasting as that we may be fit for prayer, or any other duty of our callings whatsoeuer, nei­ther of which because they were kept in this Kingly feast, Ciui [...]ity but all to the contrary; therefore is this feast also condemned from the mannner thereof. Onely one thing is here specially obserued by the holy ghost. Namely that the drinking was by an order none might compell, verse 8 but euery one was left to his liberty, to take what hee pleased, which though it be no simple approbation of the feast, because it was rather a qualifying of that euill custome in ciuilty which then it seemes was in vse, name­ly to compell men to drinke by measure, then an holy rule to prouide for sobriety: whereas indeed their should rather haue beene an order to haue stinted that liberty, to which euery one was left, whereby they were apt enough to exceed, though they were not compelled by others, (such glorious sonnes are the vertues of the wick­ed) yet shall this shadow of vertue proceeding either from the light of nature or from common ciuility, be a swift witnesse against our abhominable custome in this kind: where the grace of our feasting, is thus to be com­pelled, where not to lie vnder the table, is counted dis­loialtie; and cruelty against a mans soule, is esteemed the greatest curtesie.

[Page 10] Now touching also the end of feasting, Finall causes and ends of feasting. they are these. i the glory of God, not the setting out of our owne magni­ficencie, our ostentation of, Our riches and glorie as is the-manner of rich mens feasts, 1 Cor, 10. 31. for which also this feast vnder­goes the censure: neither for suspition, as if there were more holynesse in these festiuities. A fearefull brand vppon Popish feasts.

2 A second end is thankefulnesse vnto God for his mer­cies, which we doe vsually expresse by the more liberall vse of the creatures, there-by intending to shew our mercy towards others: and herein this feast was faultie.

3 A third end, is continuance of loue and amitie among Christians, not that our tables should be snares to intrap our brother, Abac, 2. that wee may see his nakednesse, or strippe him of his clothes; not by inflamation of the creature, to bee inraged one against another as here it fell out in this prophane feast.

4 A Fourth end, is to shew our Christian libertie, in the bountifull vse of Gods blessing, Esay, 25. and so to resemble vnto 5 vs that feast of satisfying, in the Kingdome of hea­uen.

6 And lastly the releeuing of the poore hath heere its place: for whome wee are especially stewards in what is ouer­plus. A shadow whereof though wee finde in this feast; in that it is saide: The King made a feast to the people; yet was this no true charitie, because without faith, and in-deed rather to shew his pompe, and gratefie the people, that they might bee more willing afterward to drudge for him, then of any conscience to comfort and refresh them: Especially if wee consider, that as the people generally pay for this excesse, and so were re­quited but with a feather for a goose (as we say in the pro­uerb) so only the people of Susis were feasted by the King, whereas those of the Prouinces had their teeth cleane y­nough: wherto if we shal adde, that to Cittizens, feasting is not dainty, w ^t is rare among y ^e country people because nei­ther their leisure, nor meanes will afford the same we shall [Page 11] find y ^e this feasting of the Susians was rather a iustifying of that wherin they were too much faultie alreadie, then any true reliefe of their wants or gratification of their paines.

Whence we may obserue .i▪ how to determine of their actions, Obs 12 Virtues of the Hea­then. who are without God in Christ Iesus: Namely that they (as them-selues acknowledge) are but shadowes of vertues▪ and deceiptfull sinnes, Splendida pec­ca [...]a sim [...]la­chra virtutii. vnder pretence of libertie, satisfying our inordinate lusts. Whereby wee become slaues vnto Gods blessings, when wee would shew our power ouer them.

1 Vse. Wherby wee are taught, as to condemne nature, and the glorious shewes therof, because it greatest liber­ty is the most dangerous snare: So to seeke for our most glo­rious 2 libertie in Christ; 1 Cor, 3. who beeing once ours, all is ours al­so; wherby hauing a right in these blessings, we shal haue also grace to vse them well, that so we may lay vp a good foundation against the day of account. 1 Tim, 6.

We haue heere a liuely Image of the prophane courtly life, 13 Obs, State of the court & vvorld. and so consequently of the world it selfe. All for the lust of the eye, the lust of the flesh and the pride of life: no­thing for the soule or for the happinesse of the same.

I Vse. 1 Iohn, 2. 16. Wherein we may see the notable pollicy of Satists, that as they are in place aboue other; Obs. 14 Polli­cy of worldly greatnes con­founded. so wanting indeed true vertue, wherby they may be manifested to the harts of their people, and to procure and hold them in loue and obedience; Yet in these outward thinges at least they will be singuler and exceed; which being that which most do hunt after and admire; therefore by these they ra­ther desire to obtaine an outward admiration and fayre reuerence of the most, then by true vertue to be loued of the best: Which as it is a deepe mistery of their highest wisdome, to coulor their inward villanies, so may we herein obserue the admirable iustice of God, in taking these wise­men in their craftinesse, and thereby making way for their destruction, that their cxcessiue pompe, breeding secret en­uy, while it is flattered with outward applause, and fayned deuotions, doth therby nourish discontent, and so dislike of [Page 12] their persons: and this discontent being inraged, by im­posing new burthens (which are vsually the effects of prin­ces vaine expences) breake out often into treasons, and sub­uersions of their greatnesse.

Which though it bee no iust cause for such outrage in subiects, Rom, 12. because vengeance is mine (saith the Lord) and they are not their owne, 15 Princes are not vnnecessa­rily to burthen their subiects. Vse. yet may great Potentates heere learne not vnprofitably this lesson, Not vnnecessarily to op­presse their subiects by such superfluous pompe and vani­tie: Because howsoeuer the subiect may and must beare, yea till his backe cracke againe, Yet his patient bearing shall moue the Lord to iealousie, prouer, 22▪ who being a helper of the oppressed and abaser of the mightiest, will heare the cry of the poore that are thus wilfully oppressed, and vn­loose euen the choller of Kinges to the deliuerance of his seruants.

And seeing that earthly greatnesse is an image of the heauenly, 16 Princes to labour special­ly for inward glory. as proceeding from thence, and a gratious meanes therto: therfore are earthly Princes taught heer [...] another lesson, Namely to labour especially for inward glo­ry: Whereby as they shall sanctifie, and so quallefie, all their outward greatnesse, to secure it from danger, and make it lesse burthensome; so, for the sauor of their good oyntments shall their subiects truly loue them: By which coniunction of spirits, all things shall be easie, suspitions shall cease from superior; and greeuances from beneath: and both Prince and people, shall happily goe vp toge­ther to builde the house of GOD, when the Ma­gistrate by example shall lead them the way: Thus by this sweete harmony shall heauen bee vppon earth in an heauenly conuersation, that earth may rest in heauen for euermore.

The contrary whereof is most apparant in this presi­dent: 17 Like prince like people. Here is a prophane and luxurious King: and here are 1 like subiects .i. because we are both apt rather to liue by ex­amples then by lawes, and indeed it is not safe to crosse 2 euen bad examples: As beeing the maine streame of [Page 13] the worlde to maintaine sinne, and who shall without dan­ger striue against the streame. 2

1 Vse. By how much ought Princes to be more carefull of an holy conuersation, as beeing not onely vnder God, vnto whome they fall (and it is a fearefull thing to fall in­to the handes of the liuing God) how-soeuer they may stand and beare it out before men: but in this also that they 2 are sette ouer men; beeing examples of their vices, they thereby are markes of their mallice: so that brethren in euil, shall be brethren in punishment. Yea the greater sinner the greater torments.

And seeing God sends wicked Princes for the sinnes of a 3 people: Let men be angry with their sinnes, Wicked Prin­ces sent for the sins of the people. and not with God or his ordinance, by their cheereful obedience, witnes­sing their true repentance: so shal they either be able to beare the yoake; though it be as heauy as Rehobohams scorpions, or according to their abilitie, the yoake shall be bridled, or in due time, taken of their shoulders.

As for those that inioy the blessing of good gouernment: 4 Let them be thankefull vnto God, in acknowledging their owne vnworthynesse, and let them vse this great blessing in feare and reuerence: Nehemi. 2. 4. taking this oportunitie to build vp Gods house, and mourning with those that are making of brickes; and toyling in the mines: not setting vp their rest, as if this were all their happynesse; nor flattering such gol­den times, as that there may not be better: but still forget­ting that which is behinde, in steed of that which is before. Yea esteeming all as dung, in comparison of Christ Iefus; re­fusing with Moses to bee counted the sonne of Pharoes daugh­ter, Heb. 11. v▪ 25. as hauing respect to the recompence of the reward,

Thus may we truly iudge of feasting: And hereby also iudge this feast of Ahashuerus, Verse, 5. to bee prophane and su­perstitious.

Some-what may here be pretended iustifiable in ciuilitie, as fit for the state and magnificence of so mighty a Mo­narch: in that it is said, Verse, 7. it was done according to the power of the King. Wherein howsoeuer the spirit of God doth [Page 14] graunt a proportion of the feast to the power of the King, 19 Princes not 10 shew their magnificence in bel [...]y cheer. yet doth he not at all iustifie this superfluous proportion as if it were fit for Princes to shew their power to the vtmost in such vaine and excessiue expences, but rather Ironically taxeth this ostentation of power in such vnnecessary occa­sions, which rather should haue bene extended in more ne­cessary matter for the glory of God, and publike good of the common-wealth: and yet if any commendation be pic­ked out here, Luke, 16. it is only such as the Lord commended the vn­iust steward, which being only good after the opinion of y ^e world, for a misconceiued wisdome, was thereby a greater condemnation of folly in the court of conscience.

This the spirit doth liuely set out vnto vs, by the euent thereof. Namely the breach betweene the King and his wife: then which their could be no more fearefull euent, both to declare the vnlawfulnesse of the feast▪ as also to pu­nish the King for his intemperancy therein.

The occasion to this breach is set downe in the ninth Verse. Verse, 9. The Queene Vash­ [...] made a feast also for women. Namely a shewe of modestie, in the Queene, who refrained from the company of the King, and his Princes, at this great sollemnitie. Which whether it were of pride, because she would keep state by her selfe: or of necessitie, be­cause either the custome of the country, or the Kings Iea­lousie would not allow her presēce among so many of y ^e o­ther sex: 20 Dauncing of men and women vn­lawull. Yet surely this may condomne our most lasciuious mingling of both sexes together in dancing and such like mee­tings, howsoeuer it cannot excuse her for her after diso­bedience.

And now behold the iustice of God, 21 God pu­nisheth sinnes with sinne. in beating the wicked with their owne rod, King Ahashuerosh makes a feast and while hee sinnes with excesse, Verse, 9. he is punished by the same, hee lookes vpon the wine in the cuppe, 1 Iam, 25. and tarries long at it, and loe saith the spirit vppon the seauenth day hee is merry with wine (that is according to the phrase, Prou. 23. he is bitten with it.) 3 Phil, 20. A most righteous hand of God vpon vain-glorious per­sons, that as they make their belly their God, 22 Drunken­nes the effect of feasting. Prouer, 21. so their glorie should be their shame: The King is disgraced by his feast [Page 15] which he made so much for his honour. His wine became a mocker, and strong drnike rageth.

A most vsuall effect of prophane feastings to bite with drunkennesse, whereby we are often prouoked to bite and deuoure each other.

And not vnlikely to fall out if we consider, that oportuni­ty 1 and meanes are (to the best) inticements to allure; but to the wicked cart-ropes, to hale on sinne. If we obserue the po­licie 3 of Sathan, who hath so peruerted the naturall iudge­ment, 2 as in all things, so especially in indifferent, that the a­buse goes currant for the right vse thereof, and not to bee drunke at feastings▪ is not to feast aright.

Especially, Esay. 28. if we obserue the iustice of God, in punishing sin with sinne, prophane feasting, with filthy vomitings: And 3 herein most eminent, that wheras such feasting is intended 4 for the shew of our greatnesse, and glory of our magnifi­cence, our wisdome is herein mightily confounded, in that our glory becomes our shame.

Wherin we may learne, as, to condemne this sinne in other, 1 especially at such times when it hath such fauourable con­struction, and allowance, as being the time to shew our greater zeale and courage against the same: so when we are 2 feast-makers, to giue wholesome lawes of temperance, not re­mouing only the apparant abuse, that men should be com­pelled: 3 But rather stinting men, Polidor. as King Edger did, that they exceede not health and sobrietie: Whereby wee shall not onely keepe peace in the conscience, and of the table to; but cutte of all hope, to bee insnared in this sin (a matter especially aimed at by the drunkerds at these times, to bring other-into y ^e same excesse with them) 4 And further also, putting drunkards to confusion, in y ^• wee will not exceed with them, we shal happily (by Gods mer­cy) bring them to repentance; and so in time, both case the 5 Land of this crying sin, & likewise of the iudgments due therto; and also continue y ^e wine and oile and such other good blessings, w ^t for our abuse of them in this excesse are 6 begun, Ioel, 1. and further threatned to be taken away from vs.

[Page 16] Thus you see the occasion of drunkennesse, the best vse likely that prophane men make of all feastings. Now let vs further consider the sinne it selfe, it is here said: He was merry with wine.

In which phrase of specch, the Spirit of God, as he doth set out an effect of large drinking, namely to make men merry, so withall he doth ironically discouer the cloake, which the world casts ouer this sinne, to couer its shame: Namely, 23. The vse of holy Ironi [...]s in the word. ( to call drunkennesse mirth) because some mirth is lawfull; therefore the worlde concludes it is good to bee merry, and so consequently not euill to be drunke.

A thing not vsuall to the holy Ghost to speake Ironical­ly after the opinion of the flesh, Reuel. 22. both to discouer the despe­rate blindnesse of the wicked, Esay. 9. 11. in cloaking vices with the 1 shewes of vertue: as also prophetically to publish Gods 2 righteous sentence against rebellious sinners, namely that 3 they shall be giuen vp to this reprobate fence, as to further and approue very grosse impieties, Prouer, 23 that so not feeling the sinne, they may follow it still: and so hauing made vp the measure or their sinne, that now lastly they may be prepa­red to their finall condemnation; the spirit of God in these 4 Ironicall confessions, proceedes spiritually to execute this vengeance: note. hereby setting-such a marke of proofe vppon them as shall make them vtterly without excuse, as imply­ing thereby that they hate to be reformed, Ose. 4. and yet thereby also harden them in their sinne: Esay. 5. And therefore let no man reproue, Eccle. 11. but let drunkennesse be counted mirth, and euill be taken far good. Reuel. 22. Reioyce oh young-man, and take thy pleasure: Let him that is filthy be filthy still. 2 Thess 2. 12. Wherby not onely the word becomes a stumbling blocke to harden them in their sinne; 2 Mich. But, because they will not obey the truth, therefore shall the Lord giue them vp to beleeue lies: Behold saith the Lord there shal be like Priest, like people, to preach of wine and strong drinke vnto them, deluding vnstable soules, that drunkennesse is mirth, and to be merry is good: And I the Lord haue sent such Prophets. Ezech. 14. Yea I haue sent him, and hee shall preuaile, Prou. 11. the foole shall make a sport of sinne, and they [Page 17] shall thinke they doe God good seruice, Ioh. 16. 2 that performe vilest parts against his deerest seruants.

Vses. And doth the world count good euill, and euill 1 good? doth the word to this purpose speake often in the worlds language? Oh then what meruaile is it if the 2 word b [...]e a stumbling block to the world? what need had wee of eye-salue, to discerne this difference. When the spirit speaketh according to it one verity, and when hee 3 expresseth out vanitie, how ought wee to maintaine the 4 true light of conscien [...]e? Certainly howsoeuer the spirit may speake fairely of sinne, as therein cxpressing what the world would haue deemed, Yet the conscience hereby will 5 not excuse for sinne. And though false teachers may cun­ningly dawbe vp the same, yet the g [...]i [...]e-saying conscience 6 will discouer the vntempered morter. The best approbation of him, shall be that he is a flatterer, and the best comfort to the conscience, that hee is but a miserable comforter: Nay to adde further the shame of this dawbing: euen the world it selfe shall discouer it owne blindnesse, and though all 7 should bee silent, euen the sinne it selfe will speake, that such mirth is drunkennesse, and such good is euill.

Hearken I pray you to the circumstances of the Text: Obs. 24. Markes of drunkenesse▪ Esay 5 Vpon the seauenth day. The King (it appeares) sat well by it, and therefore, if they that tarie but one day, will bee en­flamed with the wine, we must not imagine, but the King had his burden: Obiect. [...]say 5 Ans. You will say, hee was of a strong constituti­on, and being also accustomed thereto, was better able to beare it: Yet there is a woe to them, that are strong to drinke wine, and the more strength herein, the greater sinne: Obiect. because it is an occasion to draw others into the same excesse with vs. [...]ut you will say, this [...]King was carefull to preuent this sinne, in others, because hee made an order, that none should bee compelled, Ans. and therefore not likely to be guilty thereof. As if so bee prophane Kings are not exempted from their lawes, and by their examples allow that, Obiect. which their law condemneth. If you say, he might be merry with wine, Ans. and yet not bee drunke. I would thinke [Page 18] so to, if I knew not there were degrees in drunkennesse, among the which though some may extenuate the same in the eye of the world, yet they do truly agrauate the same by the effects thereof. For had it not beene better for this Wine-bibber to haue bin beastly or dead-drunke (as we say) not able to haue spoken▪ or known any thing, then so to be merry-drunke as to be mad with reason. For what greater madnesse could there bee, then to call for his Queene to make shew of her beauty to such a whitled cōpan [...], whose heads being ful of wine their eyes must needs be ful of adulte­rie, and so for the satisfying of their lusts, might haue had their hands ful of blood, and not vnlikely to haue indangered the life of y ^e King him-selfe? And was not wine a mocker & strong drink raging? When for so smal an offence, as not to come at such an vnseasonable an occasion, this beautifull spouse was vtterly repudiate, and so his merry draughts de­priues him of the chiefe meanes of his contentment: Obiect. if you say this was done, not without respect of his estate, because he sent (seauen of his chiefe Princes) for the Queenes more honourable conuoy: and therfore it may seeme hee knew what he did, Ans. and kept decorum herein; Surely (I take it) this rather bewraies the strength of his intemperancie, who be­ing not inflamed with wine, was therby so impotently in­raged with lusts, Obs. 25. Prophane persons abuse their wiues to be onely baites [...] lust. V. 11. that he must needs (presently) feed his eie at least with the obiect therof. Out of w ^e we may obserue, the best vse that prophāe great ones, abuse their wiues, which is to pranke them vp that they maybe baits of lusts to others, (the people and Princes must see her beauty) to vse them at their pleasure for the satisfying of their lusts, heres no sepe­ration with consent, 1 Cor. 7. to the contentmēt of both; for y ^e king hath his change, & the poore Queene must be defrauded, she must stand at reuersion & come when he sends for hir, and he wil not send but to satisfie his lust, her desire must be subiect to his lust; but he wil not giue hir due beneuo­lēce, she must come to be seen to feed y ^e eie with lust, when happily ther was no strength to yeeld nature his due, or if there were strength, yet y ^e strange woman should haue it. [Page 19] Thus wiues are kept fasting to be lookt vppon as babies, when harlots depriue them of the crown of marriage: Thus marriage is dishonoured, and sin hereby ripened, and the wicked many times beaten by their owne rod: their babies oftentimes, make them beasts, and so paie their debts. These ordinary harmes may proue excellent instructions both in the choyce of our wiues, Obs. 26. of the choyce of wiues how. and in the vse of them.

That wee choose not onely for beauty, as being a broker to lust, and haruinger to shame, and at the best cannot 1 last out our loues; Neither make ritches our marke, which 2 is in this case no better then fuell to sinne, but that our principall aime in the choyce of a wife be the feare of God, 3 baited with the other meanes, Not matching with Poperie, in hope to conuert, but fearing rather, that it will per­uert vs, neither refusing religion, simply without the other complements: but respecting wisely some equallitie of age, least wee bee vnfitte for marriage duties, when they are most required at our handes, and especially proposing the inward beuty, togither with it not reiecting the outward.

Those hauing chosē aright, How to be well vsed. wee must further learn how to vse them: y ^• so they may be truly helpers vnto vs: and this is performed 1. by performing our duty to thē and 2. by teaching them, and exacting of them the performance of their duties.

The point of our duty, is to gouerne them in the Lord, as to dwell with them louingly, and so to auoid all vnnccessary occasion of absence, either from bed or boord. (A thing w ^t the Law very gratiously prouided for, that at the least the first yeare there should not be seperation, though the af­faires of the common-wealth did necessarily require it) that the gadding of the wife, may bee also preuented: a thing that may bring her within danger of catching, & so hereby loue might be happily confirmed by wise experience in each others natures.

He is to giue good example, to preuent much schooling: and he must strengthen his example, with wise counsell out of the word, least he bee counted singuler, and she more con­firmed, not only to auoid the euill, which she is subiect vnto [Page 20] but to lead her forward in the waies of grace, vsing counsell freely but reproouing warilie, (and commending wisely) not for euery light matter, vnlesse it bee iustified, neither before company, vnlesse they giue strength to sinne, but in much wisedome, and meekenesse, by the euidence of the spirit.

3 Due beneuolence, must also bee afforded, the hus­band, must bring in, and prouide cheerefully, for her mainte­nance; but within his cauling, and to further in grace, allow­ing, recreation, but what may further repentance, and im­ploying her wisely wherevnto she is most fitted, by the gifts of minde, and ability of her bodie: so as to keepe her from Idlenesse, and yet not to discourage her: easing him-selfe thereby of such laboures: that so hee may more freely fol­low his owne calling, and honouring his wife by that confi­dence in her.

The duties that wee must treach and exact of our wiues is, that she reuerence vs in heart, and stand in an holy aw of the husband, as being her head vnder Iesus Christ. This she shall shew 1. By meeckenesse in behauiour, and 2. Lowli­nesse in speech 3. auoyding both grosse and sowre words 4. And yet not sparing, to aduise; yea, meekly to reproue, quieting her selfe, in mutuall loue, yea reioycing her soule, that she hath so good a steward and protector.

2. We must procure obedience from them, euen as Christ was obaied of his Church in all things, that is in all lawfull for Christ would command no other, and that willingly, and cheerefully, though it crosse priuate corruption. Thus may we rightly vse wiues. But as for Ahashuerosh his vse is for lust; and lust is impatient.

And therefore, that we may see sinne wants not wit, for the speedy effecting thereof, behold he sends an effectuall message, Obs. 27. The wick­ed abuse Gods bles­sings to their condemnati­on. that in his opinion could receiue no repulse, so hot was he vpon it, so wise to do euill.

And had hee no better imployment for his counsellors, then to send them on such a message; which neither bee­seemed his wisedome, nor their grauity? could all his ful­nesse, and attendance serue him for no better vse. [Page 21] Oh how like is hee to all those happy children by na­ture who thinke the blessings of GOD are giuen them to satisfie their lustes, 1 Vse. and so to be furtherances to their condemnation. i. But I would the children of the King­dome, 2 were not guiltie of this sinne, vnto whome GOD giues these blessinges to prouoke and further them in his seruice? That they were not hindered in the seruice of GOD by them? That they were not occasions to plunge them deeper in the worlde? that Demas did not imbrace the world, and Diotrephes loue preferment? Surely if Na­tures fooles, shall not teach wisdome by their experience; yet our profession might lesson vs to imbrace the time of visitation, and to vse our aduantages for our best furthe­rance to heauen: To whome much is giuen, much shall bee required at their handes; and the greater blessings abused the greater torments; not onely stored vp against the day of vengeance, but many times in this life inflicted vppon them: As may appeare in the case of the Queene, whose beauty is the occasion of her so great misery.

Wherein we may behold the vse and end of Gods bles­sings in the wicked, Obs. 28 The bles­sings of the wicked proue their scourges in this life. as they are giuen of GOD to fatten vp the wicked: so for the execution thereof, they are abused to sinne, and thereby worke out shame. Their tables are their snares, Psal, 69. and their riches a pitte to drowne them in, their wis­dome is their halter, 2 Sam, 1 [...]. and their honour turnes them forth as beasts; [...] Tim, 6. their craftinesse intrappes them, and their, friendes confound them, Dan, 4. Yea the wife that lies in the bosome, shall pronounce sentence against them. 1 Cor, 3. Hest, 6.

By which wee may learne: As not to enuy their prosperitie, 1 so, not to desire their full cuppes, but rather to feare this 2 exceeding, and be contented with a meane estate. But if the 3 Lord shall cast a larger portion vppon vs, wee must not 4 sette our heartes vppon it, neither be puffed vp with the 5 same, neither abuse them to sinne, but to make them wea­pons 6 against the same. And that, by sanctifying them vnto 7 vs by the word and prayer, and that reuiuing this sanctifi­cation, 8 [Page 22] 9 vppon their particuler vse, onely to imploy them 10 holylie to GODS glory, soberly for our owne vse, and 11 cheerefully for the benefit of our poore neighbours, that so we may lay vp a good foundation by them against the day of Iesus Christ.

But would these Counsellors and cheefe Princes, bee sent so vnseasonably on such a message? Ought they not ra­ther, to haue aduised, their Lord, of the vnfitnesse and danger thereof; and so haue saued them-selues that labour, and their Maister that shame? Surely whatsoeuer might bee the cause of this their speed, 29 Obs. Cour­tiers sl [...]ues to their Princes lusts. whether they enuied the Queene, and so sought occasion against her, or, were in the Kings predicament, and therefore desired fuell to their fire.

Yet here wee may truly obserue the fearefull condition of Godlesse Courtiers: Slaues they must bee if they will liue there, and slaues they will be, to choose, so they may dance in golden fetters: So corrupt are such Courts to admit no other seruants, so base is our nature, to make choyce of no better Maisters: so strong a thing is loue, that refuseth no abiect paynes, so iust is the Lord, in fitting wicked Prin­ces thus according to their desires; that so they may bee fitted for his purpose for their iust confusions.

1 Vse. O pray therefore for good Princes that they may commaund in GOD: that so glory bee giuen vnto him: 2 there may bee peace among men. And pray againe I say for constancy, and holy resolution, that so thou maist obey GOD rather then man: seeing hee, that, thus looseth his life shall saue it, and hee that saueth it shall loose it.

There is no seruice to the seruice of a King, if still wee preferre the King of Kinges: winning or loosing we shall be Kings.

Concerning the prophane Courtly life, 30 Obs. The Courtly life as how to be ac­cepted & vsed. Ioseph. Genes. 41. as thou seest here­by, thou hast little cause to desire it, so if thou beest called refuse it not.

Ioseph was a Courtier, and yet remained the childe of God: Dan. 4. 5. Daniell a States-man, and yet faithfull with his [Page 23] God: Attendants on the Court. onely remember thou which wouldst serue the Prince, what suiters and seruants will now haunt thee? Looke to bee enuied, if thou dost excell, and prepare thy selfe to slaunders, though thou dost neuer so well; Nay looke for secret trechery, to hoyse thee on the suddaine; and make account of grosse flattery, to make thee secure; here ambition will not faile to breed in thee discontent: and lust will bee importunate to discouer the same, pompe will here intice thee to forget thy God, and shewes will inuea­gle thee to loose the substance, examples wil allure thee to committe sinne with credite; and priuiledge will warrant securitie therein: Gluttony will assault thee, to make thy belly thy God; and drunkennesse will requite thee; thy glory shall be thy shame; Idlenesse will wooe thee, to bring thee out of fauor: and company will presse thee to frame thy selfe to custome: pride will exhalt thee, that thy fall may bee the greater, And Prophanesse, will make sure, that thou shalt not rise agayne: In a worde as the Courte is a true Epitome of the worlde, so in this little worlde looke for a worlde of daungers: And therefore thou hadst neede to stand vppon thy Gard.

Keepe thy heart therefore fast lockt with the feare of GOD; 31 Obs. Rules for behauiour in Court. so shalt thou not feare what man can doe against thee: And open it dayly, by hearty prayer that 1 God may more inlarge it: Lette thy carriage bee humble, 2 without base assentation, and yet secure to preuent al­lurements: 3 Bee dilligent in thine affaires, that thou maist 4 stand before Princes, and yet patient of preferment, least 5 thou shew thy selfe an hyreling. Thinke no euill of thy 6 Prince, in thy heart▪ leaste thy GOD condemne 7 thee, and sette a watch before thy tongue, that it be­traye 8 thee not: Make a couenant with thine eyes, that 9 beautie doe not deceiue thee, and put thy knife to thy 10 throate least thou surfeit of excesse: Heare no tales 11 willingly, much lesse beleeue them, and bee not prying 12 into the estates of others, least thou be quitted with vsury. [Page 24] 14 Consort with thy equalls yet such as are of the better sort, 15 but be familiar with few, how soeuer curteous to all, Backe 16 thee with some great one, so his greatnes be in goodnes, and 17 sport thee with such exercises, as are Martiall and profita­ble, 18 walke still in feare, to keepe thee from falling, And for 19 thy apparrell, fit thy selfe so to the present fashion, as may 20 rather condemne it by carelesse frugality, then iustifie 21 the same with foolish affection, And to giue thee in fine two summary rules for all. Fashion thy whole actions by the word, and not by examples: and prepare for remouall, for here is no biding place for thee: Thus being armed thou maist safely be a courtiar, and that with such successe, that at least, thou shalt bridle sinne in others, if thou canst not re­forme it; Ierem. 13. if thou canst doe neither, yet thou maist weepe in secret for it, so though thou make others worse, yet thou shalt be the better, because the more thou feest sinne raing­ning, the more thou shalt hate it, and seeing the plague thou shalt not onely hide thy selfe: but either with good Hester, thou shalt be a meanes for the generall good, or at least if the decree be gone forth, Ieremy. 39. with Ebodmelech thou shalt haue thy life for a prey.

Thus you see out of euill manners, proced good lawes, these bad courtiers haue taught vs how some may bee good.

Well, these Eunuches haue done their message, what an­swer haue they?

The holy Ghost resolueth this in the 12. verse. ver. 12. But the Queene Vasty refused to come] being sent for by the King, in this time of feasting, from her fit company of women, to an vnruly company of men, and that to no other end then the shew of her beauty, which was like to haue proued a snare to all ( The spirit saith shee refused to come, at the Kings word). And why did shee refuse to come or was it lawfull for her to refuse?

Surely how soeuer, it might bee pretended that it was not seemely, yet hereof, shee was not now, but her [Page 25] husband the Iudge, (the thing in it selfe being not simple euill) though shee were not ignorant that the King was distempered) yet this would haue made obedience more commendable; Ioseph. lib 11. Antiq. cap 6. and her Lord without excuse, if she had conceiued that this had beene against the Law, yet shee might know the Kings commaund, was a priueledge aboue the Law, and though shee might plead [...]eare of giuing offence to the King, who by this her com­ming might norish iealousie, Yet this being but sup­posed, and onely like to follow, was not to hinder a thing to be done. If it shall be graunted, that it was his sinne thus to command her: yet it cannot bee denied, but it was her sinne not to be commanded, Obs. 3 [...]. The [...]structi­on and con­fu [...]ion of the wicked in their actions. Lastly if it shall be alledged that she had sinned in comming, yet it must be also graun­ted, that she sinned in staying. Thus comming and staying commaunding and not obeying (actions in them-selues contrary) yet proceeding from an euill hart, they all do tend to the same end, namely the maintenance of corrup­tion, and dishonor of GOD, so corrupt is nature that it yeelds no good fruit, so deceitfull is sinne to intrappe on all sides so vnsearchable our corruption to be discerned, so im­possible a thing it is to wind out the same.

Againe wee may here learne a duty for husbands towards their wiues: they must walke as men of knowledge in the midst of their families, Obser. 33. Husband due­ties to their Wiues. [...]. [...] et [...]. 2. 7. not controuling imperiously, but by good example leading them forward, both, prouiding for them things honest and conuenjent as also giuing them due beneuolence, so handling them tenderly as the weaker 1 vessells. 2

Thirdly here is a duty of wiues towards their husbands that they disobey not their lawfull commands as being subiect vnto them in the Lord. Oberser. Wiues duties towards hus­bands.

Well the Queene will not come, P. Pet. 3. 6. Col. 3. 1. what followeth here­vpon. The text saith. The King is very angry, and his wroth kindled within him. And no maruile, for as it is counted a part of generosity thus to fret and fume: so pro­phane Princes do hereby especially keepe state and their [Page 26] variety of blessings giues heat vnto their spirits and are as so many bellows to blow the coales, and if [...] were more vehemently kindled, the cause is apparent, his wine had enraged him: and his lust vnsatisfied did cast oyle into this fire, and seeing his commandement was also dis­pised, and that by her who of all should haue obeyed, this must needs set him all on fire, in that his Authority and greatnesse was thus contemned, yea he did well to be an­gry to iustifie his command.

Obserue we here wisely the occasions of anger, Obser. 36. Anger and occasions. that so we may not fall into the like distemper: and smother we it happily in the first sparkling, lest it breake out into a fire that cannot be quenched, and see the occasion be iust and weighty that may moue vs thereto: For did the King well to be angry at so slight an ocasion? Hee had cause to be angry with him-selfe, for his abuse of Gods blessings, and horrible prophanesse: but to be so angry with his Queene, that she would not come at his call, this rather 1 shewed, that anger was his maister, then that he recoue­red therein the contempt of his authority. Exod, 32. Moses did wel to be angry, when the people had committed idolatry, so did not, Ahashuerosh, because his wife would not make an I­doll of him: God did well to be angry, for the neglect of his ordinaunce: so did not Ahashuerosh, for the contempt of 2 his, Christ did wel to be angry because the cause was waigh­ty, and he tempered his anger against sinne, Exod. 14. Matth. 3. with com­passon 3 towards the person, so did not this King, the cause was smale, and the measure immoderate: no place left for compassion, no hope of reconciliation. Let not the sonne go downe vpon our wrath: Ephe. 4. 26. Sampson did well to be angry, to 4 whet his couradge against Gods enemies, so did not our hot-spurre to enflame him-selfe against a silly woman and so to depriue him-selfe of his deerest friend. Obser, 37. Iudg. 14. 19. The lawfulnes of anger and it bounds. Exod. 16. 1 Cause. In a word to be angry is Lawfull, so we consider. 1. the cause it must not be at good, but at things onely euill, and that properly an euill of sinne, (neither naturall defects, nor neces­sary burthens, must be cause of anger,) but onely sinne [Page 27] and that committed with an high hand.

2 Obserue the manner of anger, though their be waigh­ty cause, Gal. 6. 1. 2 manner yet we must not sodenly giue the bridle to this passion (for it is the part of a foole to be of an hasty spirit) but consider our selues, Iea. 1. 10. Math. 5. 22. whether wee be now fit for anger or no, and so accordingly giue way to this passion, and then it must be tempered both with loue, Mar. 3. 5. 2 Cor. 12. 21. and commiseration of the party, 1 Sam. 20. 3 Measure. and accompanied with patience, and bounded with­in our callings least we breake out into reuenge.

3. We must obserue a measure in our anger, it must both sort with our persons, as lest guilty of that we are offended in others, and be tempered also according to the signe of tbe person, whom hereby we do humble, and it must not one­ly end with the occasion, but euen preuent the same to the better reforming thereof, because where it resteth, it is in the bosome of a foole. Ecle. 7. 11.

4 We must be sure to leuell our anger at a right marke, 4 Obiect. the sinne we must ayme at, and spare the person, and it must not be the wrong done to vs, but that which concernes God that we must be angry at.

5. And lastly the end of our anger must be wisely consi­dered. 1. not our credit or reuenge, 5 End. but the glory of God. 2. not the hardning of a sinner, but his breaking, and conuer­sion: Thus if we willbe angry we shall not sinne. Ephe. 4. 25. And here­in sinned this King because he was not thus angry.

And therefore it had beene good for him, to haue re­pressed this causelesse anger, Obser. 38. Anger cause­lesse how to be repressed. by not giuing way vnto it, or tur­ning the matter into a iest, by seeing a forehand into the euent, and considering in what case he was; he might haue wisely wayed that his wife was no fit obiect of anger, and that she might haue had cause rather to haue beene commended, he might haue not beleeued what report the Eunuchs brought, or if he did beleeue them, loue and wisdome would have taught him to haue let it in at one eare and out at the other. Thus maist thou preuent vnseasonable anger; Onely one thing the Holy Ghost addeth, which may seeme [Page 28] to quallifie this sinne. Namely that vpon his anger, hee fell not presently to reuenge, hauing power in his hands, as furious husbands haue done vpon such occasions: Verse, 13. but, Hee saide vnto his wise-men which knew the times) That is hee takes great aduise, in this small occasion, as if the state of his Kingdome were now in question, wherein (as I take it) he doth increase his sinne, not only by this deli­beration, giuing way to his anger, which being now silent, was thereby more setled; and so like to doe more hurt: But in that hee calls a Councell, to determine of so light a matter, which might haue beene better decided within the curtaines, mee thinkes vnto his anger hee added ex­treame follie, disenabling his wisdome, and abasing his state.

Behold here the wisdome of carnall men, Rom, 1. 1 King, 13. Ioh, 11. 48. when they seeme to bee wise, Obs 39. The cloakes of sin are occasions to increase the same. they become fooles, the fairer cloake they haue for their actions, the deeper thereby are they plunged in iniquitie, and so prepare them to their greater distruction: because the ciuill forbearing, and bridling of sinne doth both secretly iustifie the same to their deceiued consci­ence: 1 and so furthers the committing thereof with greedi­nesse; 2 and securely increasing, and ripening the same, 3 makes way thereby to suddaine destruction: Whereby wee may learne aboue al things to take heed of being wise to do euill, Vse 1. Ierem, 4. 22. either blessing our soules in the outward bridling of sin, or contenting our selues with the shewes of vertues, but ra­ther 2 to become fooles in the full discouery of sinne, that so being cast out of our selues, we may be cast vpon Christ, in whome of fooles, we shall be made wise to God.

See wee heere the vaine imployments of the greate Councellors of the world: 40 Ob. World­ly councellors how vainly imployed. The best that they do is to satis­fie the lusts of their Princes, as whom only they count hap­py, and by whom only they are happpy, and the worst they do is to bandy against God and his Christ, 1 Cor, 2 8. psal. 2. 1. 2. 3. whom as they know not, so his yoak they will not indure: vain men y ^• are here said to know the times and seasons, and yet were ig­norant of the time of their visitation: Luke, 12. 56. Whereby the [Page 29] truly wise may learne their lesson, that as they must bee skil­full, which shall see the Kings face, and bee principall in his kingdome; so to imploy their speciall skill for the ad­uancing of Christs kingdome, least hee count them his ene­mies that will not let him raigne ouer them; and hauing first sought the kingdome of heauen, and the righteousnesse thereof, as hereby they shall best prouide for the safety of 2 the Prince, whose crowne sits most sure when it is cast at 3 the feete of Christ; so they shall finde godlinesse to bee profitable for this life, yea the people hereby shall fare the better; poore and rich shall dwell in safetie; there shall bee no complaining nor leading into captiuitie in our streetes, yea which is the greatest wisedome, they shall bee 4 wise to themselues, in setling their slipperie state, and eter­nising their happinesse. Happy are the people that are in such a case, yea blessed are the people which haue the Lord for their God.

3. Obserue we here one marke of the miserie of Cour­tiers, Obser. 41. The misery of courti [...]rs that they are con­triuers of e [...]ch others misery, that as they are brokers to one another in sinne, so they are vsually such as containe each others punishments.

Queene Vashty no doubt and these had beene brethe­ren in euill, and so it is their lottes to become her iudges. It being most righteous with God, to make the instruments of sinne the author of it punishment, Reasons 1. that so it might re­ceeiue the greater confusion.

Vse. 1. Whereb [...] wee are taught, as not foolishly to flatter our selues in impunitie, because wee are many partners in 2 sinne: so wisely to auoide fellowship in sinne, and to ex­pect these as our rods, who haue beene our brethren in euill; 3 comforting our selues, with this gratious issue, Isay 10. that though 4 Ashur shall be Israels rod, because Israell committed for­nication with him. Yet when Israell shall bee purged, the rod shall be cast into the fire. Ezech. 23.

These councellors are here described vnto vs, i. by their 4 estate, and outward quality, they were not taken out of the meanest; but from the Princes of the people, so (saith the spirit) They were the seauen Princes of Persia) men beside [Page 30] their wisdome, of greatest birth and ability

A thing very fit, Obser. 42. Choyce of Councellors out of the Nobility. that such should be Counsellors; both. i. because vsually as they haue the best education, and so are likeliest to haue most meanes of wisdome, so i [...] [...]hat they haue power to countenance, and execute their councells, as­well 1 mighty to defend the Kingdome by their purse and 2 meanes, as to direct by their wisdome; therefore hauing two strings to their bow, they are most fittest for this Of­fice, 3 especiallie in the choice of these, if here we consider that three daungerous enemies to Kingdomes are happi­ly suppressed. Not onely Enuy which cannot fasten on these, as hauing no benefit, but rather trouble by this cal­ling, but couetousnesse also, which here is needlesse, where generous greatnesse comes from inheritance: and lastly discontentment is happilie preuented, if meaner should bee 4 aduanced and these Princes reiected; Wherevnto if we shall ad the practize of Tyrants, which is to roote out vsually the true Nobility, and to aduance in their steed vp-startes and vile persons, wee shall find the practize of the good Princes hereby to be more Iustifiable.

Vse 1. By which, as that Machiuillian pollicy is vtterly con­demned, which aduises Princes to let none grow great vn­der them, much lesse to admit greatnesse about them; so 2 Christian Princes, are not restrained here their prerogatiue; to aduance euen meane ones for their gifts and deserts: 3 the best wisdome, is to mingle these, with others, if there be correspondency of gifts, that so both may be humbled, and better fitted to giue aduise, that vertue beeing aduan­ced may be more thankefull and profitable, and greatnesse being imploied, may bee more faithfull, and lesse dange­rous: that the experience of the one, may keepe the others in breath, and the generousnesse of the other may pre­uent oppression and couetousnesse, that so in the multitude of Councellors there may be stedfastnesse, Pro. 15. 22. and in variety of Iudgements more wise deliberations.

A second description of these counsellors is from their inward quality: It is said,

[Page 31] They knew the times, Verse 14. and the Law and iudgement. i. that is, Obs. 43. Councellors ought to be siklful in the Lawes and customes. they had experience how to order things fitly to the times, and that iustly according to law &c. as beeing ac­quainted with the iudged cases thereof. Qualities very necessary in those that shalbe Counsellors. As being both the makers, and Iudges of the lawes, and vpon whose direc­tion the whole state dependeth, which cannot be vphol­den but by righteousnesse and iudgment.

And surely very profitable would those haue proued to the aduancement of Gods glory, if they had beene truely seasoned with the word of God, for want whereof as they were no better then weapons of the vnrighteous, so they prooue as golden halters to hang such Achitophels withall:

A notable lesson to Christian Princes, Obs. 44. Counsellors such as feare God. that as they are not to neglect other complements in the choice of their coun­cellors to be about them, as wise experience, and ciuill knowledge, and so especially they would single out such as feare the Lord, & aboue al things make conscience of pro­moting his glory. How to dislcerne. Which they shal know by the gouernment of their families, according to Gods words, by the promoting of religion, in the countries where they dwell: by their con­scionable vsage, and gouernment ouer their Tennants, and generally by their care to ease the subiect of oppression, and to giue contentment to their power vnto them: hereby shall they attaine to perfit wisdome, which without Gods feare is carnall and diuelish, Pro. 29. and such wise men shall defend the Kingdome, and deliuer the same from all imminent daun­gers.

Vse 1. Which as it condemneth, that deuilish position, which would haue state-men, only to seeme, and not to be re­ligions, thereby insteed of religion setting vp Hipocrisie, & Atheisme. So, in that the prouidence of the LORD worketh by meanes, and their can be no religion without learning, and the meanes thereof. Therefore in the second place this condemneth, their opinion, that thinke learning 2 is not necessary for the gouernment of Kingdomes, as making men to know their strength, and so prouoking [Page 32] them to seditions and such like, as if mother wit or experience, or traditions onely, would serue the turne: the verie 3 ground of Atheisme, (broker to tyranny) Whereby Christi­an 4 Princes are aduized, to encourage learning, that their cheifest affaires may be wisely directed thence. And seeing by this meanes God raiseth vp out of the dust: and setteth the poore vpon the seat of Princes: Why should we now bee discouraged to imploy our Chrildren herein? Why do we rather put them to trades, Ioell 2. and so empty the vniuersities; Nay the Churches of GOD? Is the hand of the LORD shortened? Nay is not his spirit enlarged in these latter daies? doth not Satans greater rage against it iustifie this calling? And is not our GOD stronger to maintaine. Where the oppositions are the greater? certainly how soe­uer our learning may not aduance vs to be Councellors to earthly Kings yet beeing sanctified by grace, it shall pro­mote vs to Heauen, where in steed of Councellors, we shal raigne as Kings with Iesus Christ for euermore.

It followeth, yet concerning these Councellors, that ( They saw the Kings face). Nothing therein an extraordina­ry fauor, that was graunted to these Councellors. Namely that whereas these Persian Monarkes were seldome seene of any, vnlesse they held out the golden scepter; yet these had free accesse into the Kings presence, they might come into the presence (as we say) and see the Kings face.

A very fit thing that Councellors should haue more free accesse to Princes then ordinary men, Obs. 45. Princes must not bee strang to their subiects. because they are persons of more trust and imployment: And yet, not fit for Kings to be strange unto their subiects, and to count it a mat­ter of state to be rarely seene of them; Wherein, may a King 1 better shew his humility, then in being affable, and courte­ous, 2 euen to the meanest? may not his wisdome, bee greatly seene herein, that to giue contentment to his subiects, that 3 desire to see his face, he in this respect shew himselfe more open and often, among them? and should it not be as great ioy for Kings, to behold y ^e faces of their subiects, in whom 4 consists their glory and their safety too? And would it not [Page 33] quit cost, for Princes thus to be acquainted with their sub­iects, to heare some-times their causes in their own persōs, and so determine of them? do they not hereby discharge their callings faithfully, and preuent wisely much iniustice, which otherwise falles out. Did not Salomon and other vertuous Princes heare causes themselues? Samuell. Edger. Did they not ride circuit to do iustice, haue they not had set daies to such necessary end: and haue they hereby exposed them­selues rather to daunger? Haue they taken more vpon them then they could well discharge? Haue they abased their authority, and depriued themselues of their law­full pleasures? Nay rather haue they not, hereby wonne the hearts of their subiects; and so their owne security? hath not their honour beene increased, by faithfull dis­charge of their calling? And their authority iustified, in beeing examples to their owne lawes? Is not Idlenesse hereby preuented, the very bane of Kingdomes, and true contentment gained, instablishing sound peace and equi­tie? And ought not this to be the chiefest pleasure of Prin­ces, to procure their true content, in giuing glory to God by faithfull execution of their callings? Neither let them feare to be oppressed with the waight of this burthen, and therefore it must follow they must put it off altogither. Moises his president wil be a middle rule in this case, Exod. 18. that so the burthen may be a pleasure vnto them. Not to make distinction of persons, as if the inferior were to base to come in triall before them, but onely the ritch who may corrupt the law, (for this may smell of Papall pride and co­uetousnesse, who reserues cases of such persons to his pro­per censure, because thereby he may picke their purses,) but onely of Causes reseruing the waightiest, and most in­tricate to himselfe (which may aswell be incident to poore as ritch) as hauing a more ripenesse of iudgment to discerne thereof, and in wisdome better able then other to deter­mine of the same. Thus will Godly Princes procure their ease, in performing their duties, and sanctifie their honour in vnder-going the burthen thereof.

[Page 34] But what shall we say of this Persian Monarch? Sure­ly as he knew not GOD, Obser. 46. Tyrants their note, and pu­nishment. so he knew not himselfe, nei­ther any thing that truely belonged to his calling. The 1 sword was his scepter and lust was his law, pride was his 2 glorie and feare was his protector, his subiects weare his slaues, and his Princes were his bauds; And therefore no maruaile though he loued to be rarely seene, especially of the subiect, whose spoile he daily entended: if happily of Princes, but to be his fowlers for the prey.

Vse 1. A iust hand of GOD vpon tyrannicall Princes, by their pride and cruelty to make them hatefull to their subiects, that what they feare may come vpon them, and 2 so they may be sent to the King of feare. And an excellent lesson to Christian Princes, to keepe state by loue; and seeke glory in the discharge of their callings, that obey­ing GOD they may preuaile with men: and so establish their Kingdomes in this mortall life as to make them steps to the crowne of glory, It followeth. What shall wee doe ac­cording to the Law. Vers. 15.

Here we may see a shew of equity in this Godlesse Obser. 47. Wicked pre­tend law for the satisfying of their mis­chiefes. Prince, though the disobedience of the Queene had much enraged him, yet neither in his rage doth he aueng himselfe of her, neither doth hee claime a priuiledge to do it contrary to his lawes (which happily he might haue done because the matter immediately concerned himselfe) neither doth he take vpon him to be iudge in his owne cause; but referres the matter to the iudg­ment of the law, and that to be scanned by the wisdome of his Councellors, wherein that he would not be his owne Iudge in his owne cause, but referres himselfe for satisfaction to the right censure of his lawes, here­in if we iudge him by the outward action he did not amisse, his basenesse appeares in that, that whereas though he had referred himselfe to the sentence of his lawes, yet he should haue reserued both the exposition and iudge­men of the Law vnto himselfe, as being a part of his royall prerogatiue; these his proper rights he leaues to [Page 35] their lusts who happily gessing his minde might hereby satisfie both their owne and his vnlawfull purpose, con­cerning the point that a man may not be Iudge in his own case.

The equity hereof appeareth in this, Obs. 48. Whether a man may be his owne Iudge. that as men are blinde in their Iudgements and so cannot know themselues, so they wilbe likely partiall in their owne matters, as louing themselues to well: And therefore we must auoide all occasions of euill. And seeing we must auoide all appearance of euill, therefore howsoe­uer it may bee, that a man may herein Iudge righteously, yet seeing to the world it will appeare otherwise, there­fore for the approouing of his good name in the eye of the world, he is not in my opynion to be iudge in his owne case. Obser. 49. How a man may be a wit­nesse in his owne cause.

If it shalbe here demaunded how then may a man be produced in his owne case to the satisfiyng of the world? the answere is plaine: he is not produced as a Iudge but as a witnesse thereto, and not so as a witnesse as if the Iudgement depended vpon himselfe therein: but see­ing his allegations are confirmed by an oath, as being the meanes which the Lord hath appointed to end con­trouersies, whereby as he calls the Lord to be witnesse to the truth, so he conuinceth the conscience of the Iudge to assent thereto, Obse. 50. How a man should be ap­proued, when he stands vp­on the testi­mony of in­nocency: con­trary to the verdite, or re­port of the world. therefore it is not the bare witnesse that caries the matter, but God & that Iudge they approue the same.

Vse 1. This vtterly conuinceth all popish religion and proceedings, if they may not be their owne Iudges, but stand to the Iudgement of the world, and it condemneth al­so the ground, of that grosse opynion, that we may be so perfit, as not to erre in our iudgements. It casteth to ground all pleas for sinne, whereof few can hold, but from this assumpsit, that wee may and must be iudges in our owne cases ( whatsoeuer you say) I know it is otherwise, you know not my case, and if you were in my steed, you would thinke otherwise. [Page 36] All which, proceed from this only ground, that their is no competent iudge of my estate, but my selfe.

A notable fallacy, whereby Satan deceiues sinners; that because others many times iudge wrongfully of them, therefore they conclude that they best know themselues, and best may be their owne Iudges concerning their sinnes.

A priueledge which how-soeuer they stand vpon, princi­pally for this end, that their iniquity may be hidden from the eye of the world, seeing this is an especiall meanes not onely to ripen the sinne, but further also to harden the heart of the sinner. Therefore behold the admirable iustice of GOD, in taking the wicked in their owne snares, that hardnesse of heart, continuing impenitency, and so in the end working despaire: hereby it comes to passe, that they which would haue the iudg­ment deuolued to themselues; that so they may not dis­cerne the true iudgment of sinne, it shalbe vnto them as they do desire, they shall haue iudging enough, euen to sinke them to hell, they shall truely iudge of their damnable estate, and many times pronounce sen­tence against themselues, and therein mis-iudge of the mercies of GOD. And this is a third point condemned herein.

If therefore, Obser. 51. Wherein a man may be Iudge in his owne case. we wil be safely Iudges in our cause, let vs iudge our selues for sinne, that wee bee not iudged of the LORD: And that we may thus iudge our selues, let vs bee iudged by others, submit we our selues wisely to the iudgement of the word: and let vs not neglect the Iudgement of the world, if it iudge wrongfully we haue wherein to reioyce: If it iudge aright, be we the more confounded that our righteousnesse is cracked in the worlds opynion; only beware we here of desperat iudge­ment, whereby we may exclude our selues, from hope of mercy, so iudging ourselues by the law, that we also seeke pardon in the Gospell, that so wee may be eased of our heauy burthen. Math. 11 Thus being iudged we shall come to [Page 37] true repentance, and recouering againe the fauour of God, we shall also recouer the vprightnesse of our conscience, and so we shalbe able to iustifie our owne innocency. 1 Cor. 4. 4. And thē we may safely not esteeme to be iudged of mans iudg­ment, and yet not esteeme our selues iustified thereby, see­ing, as what the law condemnes for, is in our selues, so that for which we are acquitted is ours onely in Iesus Christ; 2 Cor. 1. 12. and though our reioycing, bee the testimony of our good conscience, which we may lawfully cleaue to, and thereby acquite; yet seeing that GOD is greater then the conscience; Iob. 9. and wee know not our owne soules, and also that vprightnesse which wee know, proceedes from the righteousnesse of our Sauiour, therefore as by the imputacion of his righteousnesse, we are onely hap­py: so to the same only we must ascribe euen the power of that iustification before men, that not withstanding pro­ceeds from inherent righteousnesse, Obser. 52. Princes are to refer them­selues to the iudgment of their lawes. that so Christ may be all in all. Vers. 22.

Well, the King will not be his owne iudge, whom then will hee bee iudged by? The holy Ghost answereth; by the lawes of his Kingdome: which generally no doubt did determine of the dutie of Mariage: though perticuler­ly for this case the Law was made afterward. Now see­ing this was practized among the heathen, how much more righteous & wise a course is it, that euen, yet Christi­an Princes (though in cases concerning themselues) should refer themselues to the iudgment of their owne lawes.

Because, as they are of their owne making, and therefore 1 it stands with their honor to iustifie the same, so it is in their power to expound their owne lawes, and therefore may lawfully make fauorable constructions for themselues, 2 according to the equity of the law: Yea beeing also Iudges of the law themselues, and therefore may in discretion mi­tigate 3 the same.

Vse 1. Which as it condemneth the grosse flattery and ig­gnorance of those that exempt the Prince from y ^e gouerne­ment [Page 38] 2 of his owne lawes, making him thereby not onely a grosse hipocrite, but a very Tyrant: so it iustifieth that lawfull prerogatiue of Princes, which is to bee makers and interpreters, yea Iudges of their owne lawes.

3

Againe, this also reprooueth the abuse of lawes which 4 great ones breake thorough, and onely small flies are caught in. As also, that man of sinne is here condem­ned, who hath reiected the law of GOD, and wil be 5 gouerned onely by his owne filthy lusts. Lastly, who­soeuer measure their righteousnesse by example, or opi­nion, stand vpon custome or any such like, reiecting the law of God, for the rule of their life, they are also condemned in this place.

6 Sixtly we are here taught to blesse GOD for good lawes, and to pray vnto him for the executing thereof; that great ones may lead, and the rest may follow, and that (euery man may do as he lift) may not bee heard of in our streetes.

Well, thus hath the King referred the matter to the Iudgment of the law, and surely herein he did not amisse. onely in this may he be iustly charged of folly, that he kept not the sword of expounding, and approouing the law in his owne hand; but vnwisely puts it ouer to the determining of his Councellors. The reason where­of although we may partlie gesse, because he would not be rid of his wife, but with some colour, and other must do that which he would not be seene in. Obser. 53. Wicked Prin­ces im [...]loy their seruants in base pur­poses.

A matter vsuall in wicked Princes to deuolue the en­uie 2 Samu. 12. of their vile courses vpon their Ministers of state, by putting for a time the sword in their hands, as Dauid did into the hands of Ioab: yet that this was not done with­out great inconuenience, may appeare liuely by their handling thereof. See what it is to put a sword into a mad­mans hand; harke how Memucan the Eunuch, laies about him. And Memucan said before the King and the Princes. Vers. 16. 17. & 18.

The Queene Vashty hath not onely sinned against the [Page 39] King but against al the Princes and people which are in all the Prouinces of the King Ahashuerosh &c.

Thus, insteed of a Iudge he becomes an accuser; and the Summe of his exaggeration, or rather indeed accusa­tion (contained in these three verses) is this, that Queene Vashties sinne is herein exemplary, such as shall prouoke like contempt throughout the Land, among all sortes, as pleading herein the example of the Queene and thereby taking occasion to disobey their husbandes. Wherevpon will ensue much despitfullnesse, and wrath.

And surely, Obs. 54. S [...]nes of great ones exemplary. in that he apprehends the sinne to bee ex­emplarie, herein hee iudged not amisse. For indeed the sinnes of great ones they are both patternes, and priuelidges to the inferior, for the like: Who liue by examples, and take heart thereby, seeing the greate ones sinne vsually, without controulement.

Vse 1. And therefore of all sortes, great men are to take least liberty in sinne, because the eye of the world is 2 fixed on them, and they shall answere deepely for the sinnes of others, in that by their example they giue warrant 3 thereto.

And inferiours also may here learne their lesson, not 4 to pleade example, but to liue by the Lawes, seeing how-soeuer examples may hinder obedience to the law, yet the Law shall preuaile to the punnishment of those, that by the example of great ones breake the same. Obser. 55. [...]o [...]ticians in sat [...]s [...]ying the lust of wicked Prin­ces provide for their owne.

But that he falles to accuse, where rather he should haue excused, and in steed of healing the wound makes it farre wider: this howsoeuer it may be good for an orator, yet it cannot stand with the wisdome of a graue Councellor. But some-what was in the winde: hee must needes speake thus because he had his fee: the King was ang­ry, and hee ment to set him going: the Queene was an eye-soare, and shee must bee remooued. Such slaues are ambitious statistes to their owne and their Princes [Page 40] lusts, 2 Reg, 13. but especially when their owne plow is driuen for­ward withall. 2 Reg, 11. Then the honour of the King, Ioh, 18. and good of the land must be pretended, Luke, 23. when indeed they wil especial­ly serve their owne turne therein.

1 Vse. This may teach Princes how they put such, to much 2 in trust; and therein also to vse the fauor of their Princes 3 more moderately, not exasperating them against other least the soame light vppon them-selues, and their owne stroke returne vppon their owne pates: Their owne iniustice de­serues 4 no lesse, and the iustice of God shall finde them out in their sinne, Hamans gallowes in the end catcheth him­self.

But let vs a little further examine the truth of this accu­sation. Obs. 56. Flatte­rers & maliti­ous persons a­buse Princes with whispe­rings and sur­mises. Must all the Land know of this fact of Vashty? doth the country know alwaies whats done at Court? see here what a sandie foundation mallice groundes vpon, how flat­terers abuse Princes, with surmizes, & scarce likely-hoods? Was this a sound argument to vnloose the marriage knot? Shall the state of a Queene depend vppon such dalliance? Shall a King be abused by if and peraduentures? Well wee see here that a friend in Court is better then a good cause; and it is an easie matter to finde a staffe to beat a dogge withal, Obs. 57. Eui­dence must be of thinges knowne not surmised and such as know the pa [...]ty de­linquent Light out of darknesse. (as we say in the prouerbe) Poore Vashty must be condem­ned without repriuall: and therfore the countrie must come in to giue in euidence against her, that happily neuer saw her by the face, nor euer had to doe with her. And yet the Lord had a righteous worke herein; both to punish her pride, which likely the country paid for, and to punish the King, who abused her pride, yea most cspecially to punish these Counsellors, euen in this their wrong collection, as here­by bringing this shame vppon them, that they were not maisters of their owne wiues. This was all they gotte by it. euen reproach and ignominy, & let all vnrighteous Iudges looke for no better; that in steed of quallifying small offen­ces will set them on the tenters, to satisfie the lusts of pro­phane Princes.

But consider (I pray you) a li [...]le further the inconse­quence [Page 41] of the accusation, so that all the women of the Land should heare of it, yet must euery wife here-vppon of necessitie rebell against their husband? might not priuate loue ouer-rule a publike example, and wise gouernment of the husband preuent the like disobedience? probable hap­pyly it might bee, that some might thus resist, which with­out this example would haue bene forward ynough there­to, but that all of necessitie must follow, this may discouer the Accusers blind mallice, but was no reason to inforce the poore Queenes punishment.

But here you may see when flattery and mallice giues information, Mallice and flattery vnfit accusers. shadowes are made substances, & improbabil­ties necessities, so deceiptfull is flattery, mallice so vnreaso­nable: and yet herein also the Lord is exceeding righteous, who meets hereby with other sins of this insolent Queene, that wheras no doubt she was an example of pride and va­nitie more generally to other women, then shee was likely to be in this point; therefore is shee heerby found out in her sinne, and by this vnlikely accusation condemned of a true fault.

Well thus wee haue heard this Persian play the Accuser, now let vs heare how he plaies the Iudge. Thus hee shoo­teth his bolt.

If it please the King let a royall decree proceed from him, Verse. 19. and let it be written among the Statutes of Media and Persia. (And let it not be transgressed) that Vashty come no more be­fore the King Ahashuerosh, and let her estate royall be giuen vnto her companion that is better then she.

Behold here the sentence of this vnrighteous Iudge, Punishment must needes exceed the na­ture of the sin▪ disco­uering most apparantly his folly and crueltie: was it not ynough for him to aggrauate a small fault by surmizes and improbabilities therby to incense and so wrong the King, but now hee must sentence the sinne with so extreame a Iudgement, as had beene proportionable to the greatest offence? Indeed had hee onely aggrauated the matter to haue satisfied the King; and that the Queene might haue beene brought to acknowledge her fault, that so the King [Page 42] beeing satisfied might bee inclyned to mercie, and the Queene heereby also fitted to mercy: Hee had shewed the part of a faithfull Counsellor, and performed the dutie of a wise Iudge: But thus to adde drunkennesse to thirst in condemning so extremely, when hee ac­cused falsely, shewed his treachery in councell and corruption in iudgement.

Only heerein wee may somewhat excuse him, Iudges ought to be imparti­all in iudge­ment, not to respect per­sons. and in this may hee be a patterne of righteous iudgement; that hee seemes to bee impartiall in pronouncing of his sen­tence, hee spareth not the Queene, seeing shee hath of­fended: and doth hee therefore well to pronounce so se­uerely against her? For admit we the fault deserued some pu­nishment? is their therefore no measure, but euen extre­mity? could hee haue deuised a greater? could the poore Queen haue vndergone an extremer? Is this to kill the sinne for the good of the offender, and not to strenghthen the sinne by driuing the guilty to dispare? What then doth this Iudge plead for him-selfe to iustifie the equity of this his extreame sentence? doth he plead as Diuines do, that sinne was committed against the greatest person, and the thing commaunded being very indifferent, therefore by these circumstances the offence was more haynous, and so did deserue so haynous a punishment? or doth hee rather like a Polititian heereby iustifie the Kinges anger; by in­flicting so extreame a punishment for the prouo­king thereof? Doth hee as a bawde heereby make way for change, as happily smelling the Kinges pur­purpose heerein? Surely though happily in pollicy hee intended both the one and the other, because rather then Princes must erre the subiect shal deeply smart for it, and Courtiers many times are glad to be such cooks that they may also licke their owne fingers: Yet in pollicie he hides all these and makes a faire glose vpon it, he implies that one must be made an example for the procuring of peace to ma­ny, better one perish then that vnitie bee destroyed: For saith hee.

[Page 43] When the decree of the King which shall bee made shall bee published throughout all his Kingdome (though it bee great) all the women shall giue their husbands honour both great and small. Vers, 20.

Heere wee may see the height of his wisdome, Worldlinge prefer the pri­uate before the publike good. hee pro­uides for him-selfe and his like, that they may haue honour of their wiues. But for his Lord and maister hee must haue no honour from his, but rather he must be dishonou­red, In putting her off vppon so slight a cause, and the mi­serable Queene must bee dishonoured also, and that with apparant wrong and eternall contumely. So cunning are Polliticians to secure them-selues with the dishonour of their princes: So foolish are such Princes thus to bee ledde by the nose by them, so righteous is the Lord to make the one here by a rodde vnto the other, that Polititians hereby growing insolent and great, are catcht in their month and so emptied in their Princes, as beeing spunges to fill them-selues with the spoyles of others, that they may afterwards wring them out at their plea­sure.

Thus you see the depth of his councell, Wicked haue glorious clokes for e­euill purposes. and yet behold what a goodly vaile he hath to cast ouer it: The woman shall giue honour. As if hee had said that they being made wise by the Queenes punishment would hereafter not dare but honour their husbandes, least they also bee subiect to the like censure. Doe you not see what a maske heere is to couer his crueltie? It is good saith hee that some should bee made examples to keepe other in awe, and therefore let Vashty smart soundly for it, that all wee may liue more peaceably.

A most righteous thing: Exemplary Iustice when to be vsed. that some should bee made examples, and yet the Queene might well haue beene spared out of the number of those some, if her fault would not, yet her state at least should haue priuiledged her, euery small fault must not make an example, though exemplarie Iustice bee profitable for others. But shall it bee graunted that this example would bee [Page 44] profitable? Terror to breeder of true loue. will terror breed true loue and can their be ho­nour without loue. Well therefore might this Persian hereby dominere ouer his wife bouldly, well might shee crouch for feare and play the hipocrite with him, well might she flatter him in his sinne and further him to hell, as being all the honour that carnall men looke for of their wiues, but true honour will neuer bee yeelded by terror, flattery is not loue, nor soothing true sub­mission: So that howsoeuer, in other cases this course might haue had successe, yet in this case betweene man and wife a farre better might haue beene taken. Namely to haue laboured with the King to bee reconciled to his wife. Oh this example of mercy had beene more vn­doubtedly profitable.

2 Vse 1. So let vs make vp the breach, and not set it more open. Let our censures ayme at the sinne for the recouery of the partie, and let charity couer especially 3 small offences, build we not vpon surmizes to cast a­way 4 life, least we exalt our selues by the fall of others. Aboue all things keepe we holy and inuiolable the 5 marriage bed, and let onely the defiling thereof be the 6 cause of perpetuall seperation: as for such ordinary brea­ches as are betwixt man and wife, Math. 19. let vs compose them wisely among our selues. Is their none wiser then o­ther, that we must beray our owne nests, and disco­uer our weaknesse abroad that wee may be snared with our owne infermities? Had Ahashuerosh beene wise the matter needed not to haue gone any further, and then his Princes had spared that labour and he had escaped this dishonor: yea the miserable Queene had not thus wickedly beene diuorsed: But as it seemed the King was set vpon it, and therefore no sooner had Menucan pronounced the sentence without demurre on the mat­ter, or delay of the execution: Verse 21. Wicked Prin­ces easily yeelde to bad councell. but the holie Ghost addeth that. The saying pleased the King and the Princes.

So hard are wicked Princes to be pleased with good Councell: and so easily doe they embrace euen that [Page 45] which is pernicious. But how shall it appeare the Kinge was pleased here-with: It followeth because hee ratifies the sentence pronounced: Hee did (sayth the spi­rit) According to the word of Menuchan, and to shew his willingnesse therein, Vers. 22. least after-witte might crosse it, hee sendes his lawes throughout all the Prouinces to this effect, That euery man should beare rule in his owne house: And that the law concerning all, each might take notice of it. It must bee published in the Language of that same people. That so the lawe beeing publish­ed might not afterward (euen for his credite) be abro­gated.

But what might bee the cause of all this haste? Surely lette vs heere looke vp to GOD and the mat­ter will bee cleared. The Church of GOD was like to bee in extremitie, and delaie was dangerous. Hes­ter was to bee aduanced that shee might be meanes of deliuerance, and therefore Vashty must bee de­priued of her Regall dignitie, that so according to the sentence, Wicked in­struments of fulfilling of gods righteous wil in their pu­nishments for his glory and the good of the Church. her royall estate might be giuen to her companion that was better then shee. So doe the wicked therein fulfill the will of GOD wherein they doe agaynst his will, and in their wickednesse are his righteous instruments that hee may haue the glorie in bringing light out of darkenesse, and they might confounded in their owne mallitiousnesse: Whereby wee may learne in all such Accidentes, as 1 principally to looke vp to GOD in the vse of such 2 instruments, so not to iustefie the instrument though 3 well vsed of the LORD, nor to condemne the 4 LORD for the obliquitie of the instrument, but wisely here to discerne betweene thinges that differ, giuing God the prerogatiue of his prouidence, euen to vse euill wisely, and humbling man in his pride that hee serues GODS turne heerein wickedly.

[Page 46] And therefore let not Memucan bragge that he had cast out Vashty. Nor let Ahashuerosh bost that he hath done his will.

No they did no more herein then God had appointed, Acts. 4. it was the Lord that aduanced Vashty, Psal. 75. and it was he alone that did cast downe the proud from their seate. Luk. 1. It is the Lord that seteth vp, Promotion from God. and hee onely casts downe, hee 1 onely will haue the glory, neither will hee giue it to any 2 other.

And therefore let noe mans heart faile him because with 1 God nothing is impossible, Esay. 42. If he cast downe who then 2 can lift vp, if he do aduaunce who then shall cast downe, 3 aboue all things therefore make we sure of him, that vp or 4 downe we may stand or fall vnto him.

And is Vashty so suddenly downe that was so late a­loft? Iob. 12. is the prosperity of the wicked so flitting and momen­tany, Prosperity of the wicked momentany. that so GOD may be more exalted and they much more confounded, Athalia. Iezabel. Achab. shall the wicked be abased that the Godly may come in their stead? and euen in this life will the Lord make some of them examples of his power and 1 prouidence to condeme their Atheisme and confound their 2 security. Oh then let iustice here learne to haue no respect 3 of persons, let great ones know that the law is aboue 4 them, and let the inferior feare seeing the greatest are 5 smitten, let no man promise setled happinesse, vnto him­selfe 6 in this life, nay let no wise man set his heart vpon this present happinesse, Psa. 125. Let the falls of the wicked teach vs to get sure footing in faith where we shall neuer be remoued but be euer had in remembrance, and seeing we haue here no abiding Citty, seeke we diligently af­ter that which is aboue, that so wee may be receiued into euerlasting habitations.

Lastly consider wee wisely the Tenor of the de­cree: Namely, That euery man should beare rule in his house.

Here then you see the scope and drift of the law, name­ly to establish a comely order in the Oeconomical gouern­ment [Page 47] that the head may rule and the rest may obey.

Thus euell examples are the occasions of good lawes and euen the wicked when they satisfie their lusts, Wicked in their sinnes serue Gods righteous will. sub­scribe vnto the righteous law of God, For howsoeuer no doubt the law proceeded from lust, and could not chuse but redound to the shame of the lawgiuers who were not lawes to them-selues neither could rule their familes and therefore they must haue a law to force this obedience and it is a miserable obedience which is onely forced by the law, 1. Sam. yea if we consider the nature of this prophane people to apt of it selfe to Lord it ouer the weaker, Num. 24. and therefore needed rather a bridle to curbe their tirany, then any warrant to make good their imperiousnesse, therefore to them the law was not seasonable, Husbands are to rule ouer their wiues. (so wisely ought lawes to be fitted to the state and conditions of the peo­ple) yet if we shal consider the matter of the law in it selfe, 1. Vse. as it hath it ground out of the law of nature so is it war­ranted also by the word of God. For doth not the law of nature inforce no lesse, then that they which are best able by reason of their different strength; they which deserue best, as being the prouiders for the family, they which must defend all and so shall answer for all, that they I say should haue the preheminence. And doth not the word of GOD iustifie this law of nature which giues vnto man the superiority ouer the wife, and that not onley in the time of mans fall, Gen. 2 as if before they were one flesh, and therefore no difference of superiority betweene them (as if this superiority were only a part of his or the wiues punishment:) Gen. 3. but also in the time of his restitution by Christ; thereby iustifying the holy right thereof, Ephe. 5. and approuing the same to be a speciall blessing: Wherein we may behold an admirable prouidence of God, Col. 3. 1. that how-soeuer this law of superioritie concerned euen the state of innocencie, Tim 2. because euen to that happy condition this holy subiection was necessary: 1. Cor. 11. Yet is not this law giuen till y ^e fal of man, because then there was necessary vse therof [Page 48] in regard of sin that now had taken footing, which though it giue no way to proud insulting & imperious behauiour, much lesse allow power of bitter speaking, cruel correction, or iudiciall proceeding in the case of life, because though the husband bee a King in his familie, yet his kingdome is but spirituall, and for temporall reformations subiect to the Temporall sword: no otherwise to take the same into his hand then by speciall warrant from the ciuill Magistrate: yet it establisheth such a power ouer the wife as Christ hath ouer his Church, And how far if to cal Peter Sathan when he sinnes of ignorance, then much more to reproue sharpely presum­tious sinnes, that God may be iustified and sinne ashamed, & repentance being renued may be the renuing of loue: as treading loue vnder foote in regard of Gods glory in the aduancing thereof, confirming our affections, which as yet condemne the basnes of such carpet Knights that prosti­tute their dignitie as a baud to lust, and become slaues to their wiues for a little dalliance: Math. 16. so hereby wee may learne also for conclusion in this point, to giue God his right and superioritie ouer vs in a happy conquest of our rebellious affections, that so wee may retayne our dignitie ouer our wiues. Had these prophane men learned this lesson they had not needed a law to haue procured this dignitie. But for want hereof euen their law they thinke scarce strong ynough, and therefore they indeauour to strengthen it with a further pollicy. Namely, 1 They cause it to be published in the seuerall language of each Nation, that so being parti­cularly vnderstood, it might appeare more authenticall, and being hereby intēded as waighty, & in good ernest it might both more easily procure obedience and so take away the hatred from the law-giuers. For seeing no doubt the repudiating of the Queene for so small a matter, must needs heare odious in the eares of the subiects, Wicked iusti­fie their sin by making it common to others. therefore to qual­lifie this hatred the people must bee gratified, and (wherein thinke these wise-men) shall wee gratifie them bet­ter then by giuing them power to domineere ouer their wiues; so that now though they vse them neuer so con­temtuously [Page 49] yet this law shall stop their mouthes, and so ty­ranny shall increase from the highest to the lowest, wron­ging and repudiating what shall not now be lawfull. So politicke are great ones to cloake their owne sinnes, by ma­king them common, and so iustifiable in others: So wisely doth the Lord confound them in this their pollicie y ^t while by this communicating of the law to either, they prouide for their credits, they doe not hereby discouer their shame but by this meanes also ripening sinne generally they pre­pare the way to Gods generall iudgements.

Vse. Well howsoeuer the drift of these politickes might herein be wicked in publishing these lawes thus to catch in their mother tongue, yet is there an equitie in this point y ^t may teach vs many good lessons.

Namely seeing lawes are published in such a language that they may be knowne to all; Lawes to be published in the vulgar tongues. therefore as no man may clayme priuiledge beyond the law, so we are hereby taught to be acquainted with the lawes, not to intrap others or de­fend our selues from wrong onely, but that so we may per­forme conscionably obedience to the same. And if so bee we are to take notice of mens ordinances, that so wee may obey them, how ought then our delight to be in the law of the Lord that so we may meditate therein day and night, Psal. 1. 2. And by the direction of the same reforme our waies? Which as it condemneth that man of sinne who lockes vp y ^e law of libertie in an vnknowne tongue, that so not knowing the will of God wee might not care to performe it, so it may cause vs to lament the ignorance of the world euen in such places where the Gospell is receiued, and to feare for the fruit of this ignorance (euen desperate wickednesse) that the iudgements of God are not far from vs.

Argument and parts. CHAPTER. 2.

THe remorse of the King with the power of it. Ver. 1. The corrupt meanes is vsed for the contentment of him: Yet very holily disposed and wisely vsed by the Lord for deliuerance of his Church. From the 2. verse to the 7. The intertainment of the meanes together with the preparation and approbation thereof, as also the consum­mation, in the marriage of Hester. From the 8. vnto the 22.

Lastly the confusion of all this Iollitie by a consequent danger, which notwithstanding is discryed, and preuented by the Church, for the good of the Church to the end of the Chapter.

After these thinges .i. (after the wine was out and the sentence past and executed against the Queene) when the wrath of King Ahashuerosh was appeased .i. (That is when y ^e Wine beeing out, and the obiect of his wrath remoued, the passion ceased for the time) hee remembred Vashty and what shee had done and what was decreed against her.

He considered both the benefit of a wise which hee was now depriued off, as also the small cause that had robd him of so great a comfort, & also hee could not forget the base­nesse of his Councellors and the wrong sentence that was pronounced against her.

After these things, 1. Afer that the feast was past, and the wine and Ahashuerosh was parted, and by the decree of his wise-men his wife was departed; and so both the fuell of his anger spent, and the lust therof satisfied: After these things saith the word of truth, was the wrath of the King appeased. And so this mad fit (you see) is ended: the spirit doth not say that he repented of his anger or that he laboured to make amends for the same but onely this, that his anger was ap­peased, that is, not forsaken as a sin, but only quallified, and [Page 51] for a time laid a sleep to be raked vp againe vppon as slight an occasion. 1 Ob. How the wicked leaue sinne. Wherein the holy Ghost doth notably sette downe vnto vs the manner how the wicked leaue their sin or rather how sinne indeed leaues the wicked; not to cleare them of the guilt of it, no nor for the corruption of the same, but onely for a time leaues them in regard of the rage or the temptation, that so slattering themselues with the imputati­on of great maisteries ouer them-selues, as if heereby they were great conuerts, and beeing puffed vp heereby they may be drowned in securite, that so the sinne returning in a seauen times worse manner it may repossesse them more fully, and so their latter end may be worse then their beginning.

Wherein wee may behold the Admirable prouidence of GOD, Sect. 1. Gods proui­dence d [...]sco­uered here­in. who giuing the wicked their desire that they shall haue their fill of sinne, doth by this especiall meanes dispose the same, euen by brideling some-times the rage of sinne, and giuing intermission to the force of the temptation.

For as by this restraining them, he makes them more fitte for humaine society, which (if they should continew in their outrage) would not indure them, and so thereby keepes them from many legall punishments which happyly though they meete with the body might bee a meanes to saue the soule; whereby hauing occasi­ons offered to pursue their iniquities, as they forslow them not, yet still either for feare or credit they are some­what brideled: so the more the fire is suppressed the more it inwardly rageth, and thereby takes deeper roote in the vnbeleeuing heart: so y ^t to the wicked the outward ceasing of the streame, tends to the inward increase of the corrupt fountaine, which afterwards vpon occasion wil breake out with greater violence: And so much the rather is sin hereby strengthned, because by this stay of our sin, not only y ^e heart is flattered with shew of vertue & so therby hardned, but as the falling of one waue is the raizing of an other, Esay. 4. 8. so the wicked are as the raging Sea foaming at their owne [Page 52] shame, the intermission of one sinne is the prouocation to another: That so by this meanes being plunged in all kindes of wickednesse, they might bee giuen vp to a reprobate sence, & so make vp the measure of our vnauoyd­able destruction.

A matter which will yet appeare more manifest vnto vs if wee obserue the occasion of the wicked in leauing of sinne, Sect. 2. which is not any worke of grace wrought in the heart, proceeding from the power of Christ through the preaching of the word, but onely such outward acci­dent effects the same: which inwardly reuiues the sinne, and so ripens the sinner to his iust condemnation. Occasions of the ceasing of sinne in the wicked. Prouer, 26. 20. For eit­ther the wine is out, and so the occasion ceasing, the sinne for a time slaketh from its heate; or our credit bridleth though our heart be good; either we feare the smart, and 1 so we dare not be medling, or else we are out of date: and 2 so sinne hath left vs, some such thing it is, either wee are 3 deeplier in elsewhere, and so you you must spare vs heere, 4 or else (as the manner of drunkards is) wee will not sinne 5 in gluttony, that wee may sinne deeplier in drunkennesse. 6 Nay to maintaine inward corruptions, as spirituall pride, 7 hypocrisie and such like, wee will simper it mannerly 8 in the outward carriage: What shall I say; may not sinne outwardly cease when the Diuell ceaseth tempting? And is he not vsually quiet where all's his owne? Luk. 11. 21. Wee 9 will not bee riotous in sinne that wee may longer hold therein: And to say the best in this case; though wee 10 would runne riot, yet the spirit of God will bridle vs there­in, though not for our owne, yet for others good, and yet wee shall not champe the bridle; but willingly in­dure it; the Lord not forcing the will, but leauing it to its rage, and by contrary occasions iustly prouoking the same: For either the Spirit bestowes gifts of knowledge &c. vppon vs, Sect. 3. How the spirit brid­les sin in the wicked. which that wee may put forth to the vtmost, for the maintaining of spirituall pride, therefore we desire to bee restrayned from grosse and open sinnes. Or else wee attaine to some such calling in the Church or common­wealth [Page 53] which because it cannot bee managed with credit if wee fall into foule offences; therefore for our glory and estimation we desire heere also to be restrayned; and so are either kept, or not suffered to rest in those grosse ini­quities: 3 Either the spirit awakens the conscience; and so sinne is suppressed, and for a time hindered: Or else on the contrary; custome deads the conscience, and so sinne is 4 quiet, because it is not fealt; In a word, either some rod is our bridle that we cannot as we would, or our profit will 5 not suffer vs to riot as wee haue done; though otherwise 6 we exchange for a worse sinne, of deceipt or coueteous­nesse: 7 Either wee reiourne sinne because wee haue now no leysure, or else wee loppe off onely the branches and 8 leaue the roote behinde. Sect. 4. Impossible for the rich to forsake sin. Rom, 7. Yea so impossible is it for the wicked to forsake sinne truly that they are not onely ig­norant of the chiefe sinnes which especially raigne in them, yea doe not vnderstand the power thereof, but euen those that they knowe they will not acknowledge to bee sinnes, Esay, 5 21. either by corruption of iudgement taking light for darkenesse, or by the shallownesse thereof, apprehending onely the out-side of sinne, and so the best they doe is but to make cleane the out-side of the platter. Thus you see the occasions why the wicked leaue sinne, Math. 23. as also the manner and measure of it ceasing in them.

1 Vse. Wherin we may learne as to iudge wisely of al such glorious shewes of ciuill honesty, naturall righteousnesse, hypocrisie, and such like which go currant in the world for true conuersions.

2 So by the contrary notes we may iudge our selues com­fortably whether we be in the faith or no. 2

And because they which will liue godly in Christ Iesus must suffer many afflictions; Obs. 2. The rage of the wicked shall cease for the good of the Church. harken we for our comfort to that which yet followeth, the holy Ghost saith, the Kinges anger is appeased. And for the Churches good, the Lord shall cease the rage of the wicked: Ahashuerosh shall be angry that Vashty may be diuorced, and his [Page 54] anger shalbe appeased, 1. Cor. 10. 13. that Hester may be aduanced. 1 So faithfull is our God not to tempt vs aboue our strength 2 so mightily doth he bridle the rage of our enemies: so gratiously hereby doth he seale vnto vs our eternall rest 3 and happinesse.

1 Vse. 1. And therefore why art thou presumptious oh thou enemie seeing the goodnesse of God herein appeareth daily? Psa. 42. Oh why art thou so disquieted oh my soule seeing 2 the hand of the Lord is not shortned towards thee? Oh be 3 still in thy God and trust in him. For he will yet be thy 4 redeemer and thy mercifull God, and for thy eternall com­fort store vp this cordiall, that though God is not as man to thy hurt and confusion, Esa. 48. yet wherin man is good to thee, therein is he infinitely more: if a mother cannot forsake her child then much lesse will he leaue thee, if Ahashuerosh cease his anger that the Church may haue deliueraunce, thou maist then be sure, Esay 54. 8. that his anger will not last for euer, Lamen. 3. but though he hath beene angry with thee a little yet in euerlasting campassion will he gather thee againe. And for they learning yet obserue here an other point, Namely that as thou woulds not haue thy God to be angry for euer, Obs. 8. Anger must be renounced. so thou must cease from anger. So did here this wicked Prince and shall he rise vp in iudgment 1 against thee? so nature teacheth thee that thy passions 2 must haue end, and wisdome aduiseth thee that anger 3 rest not in thy bosome, thy profit will teach thee that 4 things may well goe forward and thy pleasure will per­swade 5 thee that there may be peace with God and man; what shall I say? if thou hast caught a viper yet see thou 6 norish him not, to sinne is naturall but to continew is diuelish.

Vse. Not to be ius­tified And therefore say not with Ionas thou dost well to be angry: it is for thy credit who could endure it: 1 Its good to purge choler and thus I will be avenged, foole that thou art; thou dost not well to be angry, thy glory shall be thy shame, Thy Christ hath endured more for thee, and this shall purge thee of grace, and wilt thou [Page 55] plucke out both thine owne eyes, to plucke out one of thy brothers? if thou wilt be aduizd by me feede not thy anger, but rather ease thee of such a guest, as will eate thee out of house and home, view thy selfe 2 therefore presently in the glasse of the word, and see what 3 a monster thy wrath hath made thee; a distracted head, and furious countenance, eyes sparkling fire, and hands full of bloud, a mouth foming out thine owne shame, and feete carrying thee swiftly to the fruit thereof; Let thy 4 feete therefore carry thee from the obiect of thy wrath and impose silence to thy selfe that thou maist reason with thy passion, Remedies of vniust anger. hold thy hands wisely, least thou repent at 1 leasure, and looke vp to that consuming fire whome thou 2 daily offendest, imploy thy wit and memory in recor­ding 3 the mercies of thy God, and this shall moue thee 4 to forgiue thy Brother, and remember thy end (thou maist 5 not liue an houre) and therfore let not the sonne go downe vpon thy wrath. 6

Surely if thou wilt not forsake thy sinne by remem­bring thy end, behold thy sinne shall remember thee euen when thou wouldst forget it, and though the King (no doubt) would haue beene spared this memento, yet saith the spirit, 4. Ephe. 26. He remembred Vashty and what she had done. Obser. 4. The consci­ence calls the wicked to ac­count in this life togeether with the vse of it in them. This sonne of Adam is now called to account in the cooling of his passions and his conscience remem­bers him of his former outrage: so wise is the Lord to schoole him in his better moode, so iust is he also not to leaue sinne vnpunished, and all this by the power of conscience left in man by nature; which though it excuse for sinne, Mat. 10. 19. 20. as it is misinformed by the corrupt iudgment, that so the sinner might be encouraged to do the same, Iohn. 16. yet withall doth it check and represse the doing thereof, And though it in some measure informe vs in wel-doing, Rom. 15. yet it accuseth also euen that very wel-doing, to the iust confusion of Carnall confidence, and most righteously also accuseth for sinne, Esay. 29. 13. both to iustifie God against whome the sin is committed, & by conuincing the sinner so to leaue him [Page 56] without excuse, and thereby to yeeld him vp to the iaylor to be reserued for vengeance euen til he haue paid the vt­termost farthing, Oh consider this yea that forget God and 1 say the Lord hath forgotten, Iob. 22. 14. he is hid in the clouds, be­hold your conscience will condemne you for sinne, Ezec. 8. 1 [...]. and God which is greater then the conscience must much more condemne you, Ioh. 3. 20. consider I say you vnwise among the peo­ple, 2 that looke vpon the wine in the cuppe, and count it pleasant in the going downe thereof, will in not in the end bite like a serpent and wound like a Cockeatrice? will not thy conscience write bitter things against thee? re­member that for all this thou must come to indgement, and thy conscience shall beginne thy iudgement in this 3 life, hope not therefore to corrupt thy conscience as if it 4 should not accuse, labour not to dead it that it may not 5 accuse thee; flatter not thy selfe when it doth excuse thee 6 for sinne, But blesse thy God that thou maist see thy true 7 face in it, And blesse him againe that thy conscience keepes 8 thee from security, And keepe this watch true, by daily setting it by the word, that so it may tell true, and not 9 deceiue thee, And seeing it tells true rebell not against it, though it be but a worme it will turne againe: and at the best it will so sting thee, that thou shalt wish thy selfe 10 with the wormes. Of all torments most feare this rod, 11 and yet of al rods santcified looke for best issue of this.

But what doth the conscience here remember vnto this miserable King? Obse. 5. The particuler euidence of conscience. surely she forgets not any thing that may torment him, she remembers him of his beautifull Queene, whose comfort he had now lost, that so he might see how iustly he was punished.

Now he burnes in Iust, yea she remembers of that small fault which the poore Queene had committed, that so his sinne might yet appeare to be the greater in putting her away for so slight an offence, yea she remembers him also of those base Courtiers that had beene ministers to his lust, that yet hee might bee more vile in him­selfe as to haue abased him to such councellors: yea she [Page 57] remembers him of the decree, excluding her restitution that so this might cut his heart the more, in that the euill was remedilesse, that the constancy of his lawes must make him constant in his misery.

Thus you see the conscience remembers with a witnesse, she failes not a particuler but sets his sinnes in order be­fore him, and she plaies the Orator to amplifie his sinnes that so he may haue soure sauce for his vnsauory plea­sures.

So doth the Lord of conscience iudge righteously: 1 so shall the sonne of God iudge the world; we shall giue 2 an account euery one euen of the things which he hath done in his body whither they be good or bad.

So may we beleeue that their shalbe a generall iudg­ment when we feele the conscience thus makeing way for the sinne, so by this secret arraignment may we still 3 be put in mind of that sudden and yet most certaine iudg­ment, 4 that so when our Maister commeth he may find vs ready. So by this particular iudgement of the conscience 5 may we learne particularly to iudge our selues, yea to make the worst of our sinnes that God may make the best of them.

He remembred the decree] some-what more their is in this that he is said to remember the decree, Obser. 6. The accusati­on of the con­science in the wicked an hin­derance to re­pentance. wherein I take it the Holy Ghost would haue vs to vnderstand the maine bar of his repentance, that he could not make recompence to his wife, nor restore him-selfe to his right, which by rashnesse and folly he had stript him-selfe of, and therein also to discouer his desperate condition that he is vtterly excluded from all hope of reconciliation, the meanes here­to is intimated to be the decree, euen that decree which his wife councellors had propounded vnto him, and he in madnesse hauing assented thereto, Obser. 7. Credit in the wicked oppo­sed to consci­ence whereby repentance is hindred. cannot now with his safety and credit recall it againe.

His conscience tells him that it was a rash decree and therefore was to be disanulled: but his credit tells him that it stands not with his state least their should appeare an [Page 58] error in his gouernment (a thing which Princes will no way heare of; as they are peerelesse in greatnesse so they must be accounted absolute in goodnesse: that so they may robbe GOD of his honour; and he may lay their honour in the dust) yea his safety tells him that he must not crosse his Princes, nor antiquate his lawes, least his Princes rebell, and turne the edge of the law against him.

And therefore in his carnall Wisdome he stickes to that which was his best hold, namely to prouide for his credit, and present safety, as for the conscience, that was but a fit of melancholy, and howsoeuer it might lead him to the hope of a better life, if hee would haue obeyed; yet being without that hope, no maruaile if he leaues the guide thereto and so makes ship-wracke of his conscience to embrace this present world.

Behold the miserable estate of the sonnes of Adam! here is a Kingdome diuided against it selfe and can it continew? here is credit against conscience, and safety of life present opposed against the security of the life to come: but will you see the issue? the leane Kine de­uoure the fat, Sect. 1. Gods Iustice herein. credit reiects conscience, and present contentment excludes the hope of future happinesse. And yet the Lord is exceeding righteous herein, who though he hath appointed to fat vp the wicked hereby to the day of slaughter, yet by this combat doth it appeare that hee puts the choice to themselues.

Behold I set before thee this daie life and death, Deu. 30. 19 good 1 and euill, therefore choose life that thou and thy seed may liue. 2 Yea that they may the rather be allured to the better: Psal. 17. 14 be­hold the Lord filles their bellies with hidden treasures, 3 and tries them thereby whether they will beleeue and see greater things then these: Yea he tries them also by some crosses and afflictions, that he might see what is in their hearts and whether they will obey his command­ments or no.

But all is one, Deu. 8. 2. they haue set vp their rest, they see no [Page 59] better and therefore must make the best, of that they see.

Let vs eate and drinke for to morow wee shall die, they haue made a couenant with hell and with death, 1 Cor. 15. they are at an agreement, Esay. 28. they haue made a mocke at the councell of the LORD, Psal. 9. and for Heauen it is but a dreame, and conscience a bug-beare: let vs haue the present, and take the future who list, depart from vs Lord we will not the knowledge of thy waies, Iob. 21. 14 our belly is our God and we will sacrifice to our net. Thus God appoint­ing, the wicked are the choosers, and is God vnrighteous to giue them their desire?

But how shall the wicked bee confirmed in this choyce? Sect. 2. The wicked how satisfied herein. how shall they blesse their soules and so harden themselues therein? do they not heare of a better within them? Do they not see a better before them? yes (beloued) the conscience tells them, that there is a better; in that it checks them in the best vse of the present: Yea their hap­pinesse 1 it selfe tells them that there is a better, as neither 2 yeelding them any sound contentment while it is present, Ecol. 2. and taking it wings on the sudden, and flying away. Pro. 23. Yea which is more fearefull, their heart leads them to the de­sire 3 of a better. Num. 24 Oh that I may die the death of the righteous! how is it then that they will not vse the meanes thereto? how is it that seeing the better and ap­prouing the same, yet they follow the worse, and that with greedinesse too? Obs. 8. The con­science Gods executioner in the con­demnation of the wicked. surely the worke of the Lord is ad­mirable herein and worthy to be sought out of all those that will secure their election, and especially wrought by the ministery of the conscience.

Which being GODS Agent in the wicked to accomp­lish his will, the more it is reiected the more it is enraged, and thereby prooues such an inward hand-writing to con­found all their outward delights, that seeing they must 1 now make the best of their miserable choice, therfore al the force shalbe bent to corrupt the conscience, y ^t so they may 2 enioy without controulement the benefit of their choyce: [Page 60] hence it is that the right square beeing cast off, Sect. 1. The false rules which the wicked deuise to iustefie their actions. which is the word of GOD, false rules are deuised, to blinde the light of the conscience; examples are imbraced, and multitude is followed, Time becomes one rule and Opinion another, and to take downe the edge of it, that it may not cut at all, or else very dully, behold here they plunge them-selues deeper in sinne, Sect. 2. How they dull and dead the con­science 4. Ephes. 19. and giue the bridle more free­ly vnto all iniquitie, that so they may dead the conscience and make it past feeling, which howsoeuer the wicked may attayne for a season, and in some measure be free from the checkes thereof, that so they may blesse them­selues in their choyce, and thereby make vp the measure of their sinne, Yet behold the iustice of God; when the haruest is ripe the sickle shall be put in, and who shall giue the onset but the conscience that was thought to bee dead: Sect. 3. The consci­ence how and when re­uiued in the wicked. This doe the wicked surely finde in each temporall crosse, and especially they drinke deepe of it when death seazeth vppon them: The worme that neuer dies beginnes with them in this life, yea in their laughter their heart is sad, and in the end of that mirth their is vnspeak­able heauinesse. Pro, 14. 13

2 1 Vse. Thus doth the Lord bring about the destructi­on of the wicked; and that especially by the ministery of the conscience: so vaine is it for them, to resist the power thereof, so iustly they herein renounce their owne salua­tion in preferring credit or present safety before the go­uernement of conseicnce. This was right the case of this miserable great one. And this is the case of the wicked of the world that are prepared to destruction, their consci­ence would retayne them but their credit sayes no, their se­curing for present happynesse excludes them the hope of eternall glory: and makes also their present happynesse to be most fearefull and miserable.

3 So righteous is the Lord in accomplishing of his will so in­excusable 4 are the wicked concerning their owne dam­nation▪ 5 so powerfull is the conscience which is 6 slightly regarded; so mercifull is the LORD heereby [Page 61] to teach his Children to count all things as dung in regard of keeping faith and a good conscence, Phil. 3. 8 But may not a good name and a good conscience stand together, Obser. 9. Conscience and credit in the Godly go to geather. may not he be secure of the earth that secures himselfe to heauen? Is not Godlinesse profitable aswell for this life as the life to come? 1 Tim. 4. 8 Had not Salomon, wisdome giuen him and ritches to? 1 Reg 3. 1 And if we do first seeke the Kingdome of heauen shall not all these things be cast vp­on vs? Math. 6. 33 If wee preuaile with GOD shall we not preuaile 2 with men? Are not the Children of GOD of the best re­port? 3 Is not wisdome iustified of her Children? Nay is not 4 wisdome Iustified of her enemies? Was not our Sauiour 5 acquitted euen of those that condemned him? And 6 when the waies of man please the Lord will he not make 7 all his enemies at peace with him, yea surely if wee could 8 beleeue we should be stablished, Pro. 16 and if we seeke aright we shall find the faithfulnesse of our GOD? had Ahash­uerosh his Iudgement bin right he should haue here seene no direct opposition betweene conscience and true credit: but that as his conscience tould him that the decree might haue beene reuersed, so it might also haue well stood euen with his credit to.

For to examine this point a little in the Court of con­science? Why might not this decree with good con­science be reuersed? was it because it was a law of a migh­ty Kingdome, the happinesse whereof depended vpon the maintenance and obedience of good and wholesome lawes?

Surely; though it cannot be denied but that such lawes of Kingdomes ought not to be antiquated, which are ex­positions of the morall law of GOD; and thereby en­tend conscionable obedience thereto (such as the Gen­tiles are directed from the light of Nature, Obs. 10. Lawes what perpetuall & how to bee antiquated. by the bene­fit whereof no doubt this Persian Monarchy had gained some) and to the Iewes were commended by the mouth of GOD himselfe, and so from them conueied to the Christians by the word of God, howsoeuer I say they [Page 62] may not be altered because they proceed from an immu­table ground, and concerne especially an eternall sub­stance; yet other perticular lawes their are, concerning the times, persons, and diuers occasions of particular states, which depending onely thereon, are to determine there­with. Amonge which lawes seeing this was one, as insti­tuted on a perticular occasion, and that neither warranta­ble, therefore in a double respect this might well haue bin abrogated, both in that the occasion thereof was mutable and so the law might be changed, and also being slight and vnseemly was therfore in equity fit to be cancelled. What then should be the reason why this Persian state should be so peremptory for the eternizing of such lawes? Sect. I. Worldings why earnest for the eter­nizing of their lawes.

Surely, is not hard to conceiue the causes thereof, if we do vnderstand the nature and condition of these King­domes. Old Adam liues not in vaine in all his Children, he had a conceipt to be like vnto God, and this conceipt is I the rather entertained of great Monarches because they are bewitched with the peoples acclamations, the voice of God and not of man: Act. 12. 25. Herevpon that they might main­taine an opinion of this deity in the hearts of the people in the making of their lawes, they especially extended the same. Not onely, in ascribing the originall of their lawes to some diuine power, as if they had no beginning, but fur­ther also procuring hereby an opinion of eternity to them, that they shall stand for euer and not to be reuersed, and all this to this blasphemous end that the lawes might be Aduocates to iustifie their deity, as being the daylie rules whereby their subiects were gouerned. From this con­ceipt of deity, proceeds vsually two effects I. an opinion of extraordinary wisdome, and perfection, and from hence 2 vnmeasurble pride and shamelesse insolency, both which 3 were also no meane occasions for the eternizing of their lawes. For what could giue greater imputation of wis­dome vnto them, then to make such lawes that might en­dure for euer, what could be added more to their perfec­tion then hereby to ascribe vnto them that they could not [Page 63] Whereby they were not onely maintained their pride, but further also hereby they became Maisters of their desires, not onely to yoake any of their subiects 4 whom they ment to vnhoise, but euen to bridle the King himselfe, and to make him a slaue to their basenesse and 5 ambition, Dani. 6. as by this meanes taking the King at an aduan­tage, and thereby tying him (notwithstanding his after wit) to such inconueniences, as might not onely wound his conscience but empaire his credit too. This wee see here apparant in this Persian Monarch and the like may we see in his predecessor Darius; that which they take to be their honour, turnes to their disgrace, because they preferred with Saule rather to be honored before men, 1. Sam 15 then to preserue a good conscience in the sight of God.

Vse 1. Wherein as we may see the iustice of God in tak­ing the wicked in their owne Councells that so their glory becomes their shame: So we may behold on the contrary 2 the great mercy of God vnto his Children that preferring a good conscience before their outward estimation; in pre­seruing of the one they obtaine the other. Whereby as 3 the Children of GOD may reape sound comfort euen when they passe through euill report, that at least they shall finde more fauor, Pro. 28. then he which flattereth with his lips: so it leaues a feareful brand vpon al reprobate Saules that care 4 more for the honor of men then the glory of God, I Sam 17 Obser. 11. Vowes and promises what and how to bee kept. that seeing God will honor those that honor him, therefore all their worldly credit shall turne to their confusion.

Which as it may lesson; vs generally to discerne be­tweene things that differ and so wisely to preferre our conscience before our credit; so in the case of vowes and promises it may be a good direction vnto vs, how farre 1 we are bound to stand vnto them. Namely if they be 2 such as are commanded of God, and do not exclude his 3 ordinance, they are within the compasse of our power & 4 greeable to our callings, if they be not forced from vs, but 5 proceed from a willing minde, and tend not to the anni­hilating 6 of our Christian liberty.

[Page 64] Lastly if we haue power of our selues to make such pro­mises, 7 as not being vnder the tuition of others, then such vowes and promises are most lawfull and do bind vs, yea though it tend to our owne hinderance. Psal. 15.

Vse. 1. Which as it condemneth all popish vowes and such like rules as neither being of things commanded but contrarying the same, 1. Popish vowes con­demned. neither being in our power nor standing with Christian liberty, but being merely forced and contrary to our callings: Also rash and forced promises. So it also reproueth all such rash and forced couenants and promises, which either be­ing forced by our passion, of others threatnings, are not therefore to stand, because the ground was not voluntary. And therefore as the Saints of God, Dauid 1. haue wisely broken such oathes and rash promises, Sam. 25. so may we lawfully refuse to stand to such couenants, 3. To be bro­ken. not vsing our liberty herein as a cloake of malitiousnesse, or deceipt, but endeuoring in all things to keepe a good conscience, and so wisely deliue­ring our selues from the snares of the wicked, And how. who if they haue so catcht vs that by the law we are bound, then let vs follow the Councell of the Pro. 7. 1. wise man, humble we our selues, sollicite we our friends, and giue no rest to our bones till we haue deliuered our selues as a Doe from the hand of the Hunter, and as a bird from the hand of the be Fowler; 4. How to be preuented. And that being warned we may the better be armed, that we may preuent such cunning en-snaring. Let 1 vs not be seruants of men, nor slaues to our lusts, keepe 2 wee watch before our tongue, and a compasse according 3 to our callings seake wee truth from our hearts and labour 4 wee sincerity in all our actions. Lastly to our doue-like 5 simplicity ioyne we spirituall wisdome, so shall we auoide 6 the snare of the Hunter, we shall not be en-snared with the 7 words of our owne mouth.

Lastly whereas the King though he hath a Law to cleare him, Obser. 12. The soue­raignty of conscience. and a whole world to defend him; yet not­withstanding his conscience doth most righteously con­demne him, herein we may behold the soueraignty of con­science, which if it stand with vs, we need not feare who [Page 65] is against vs, if it only plead against vs, what will all the world aduantage vs?

1. Vse. Whereby we may learne as to feare in our grea­test outward safety, if the conscience be not quieted; so on the contrary to be most secure in the greatest danger, be­cause 2 the spirit of a man will beare his infirmitie. Prouer. 18. And thererfore as we are to preferre the peace of our conscien­ces aboue all the world, so we are to labour the procuring 3 thereof though with the losse of all, as knowing that in 4 the peace of a good conscience wee haue a right in all, and by the same shall haue that to vse which shall bee better then great riches of the vngodly, so keeping our consci­ences vnspotted of the world, we shall be free from the danger thereof, and hauing boldnesse before God in the peace thereof, we shal not need to runne to the world for a plaister to heale it soares.

This the Spirit of God settes downe to be the case of Ahashuerosh; Obs. 13. The wicked in the troubles of conscience runne to the world & car­nall helps. Verse, 2. his conscience so woundes him that he must needes haue helpe, and insteed of such meanes which might haue brought him to repentance, his seruants ad­uise him for such as in truth tend especially to the increase of his sinne.

(Here what they say) Then said the seruants of the King that ministred vnto him: Let them seeke for the King beau­tifull maidens &c.

Lette vs drowne him againe in pleasure to driue away melancholly, that so hee may remember his iniquitie no I more; and serue our turnes: such miserable comforts are 2 carnall Phisitions: so wretched is our nature to indure no 3 other Physicke: so iustly doth God fit the Physition to y ^e 4 patient: so doth the wicked helpe each other forward 5 to their deserued wages So doth the LORD threa­ten that there shall be like Priest like people, so are Gods iudgements most righteous against them; when that by them is done in the hight of their wisdome which y ^e Lord hath appointed as the only meanes of their destruction.

Wherein we may behold as a special office of Courtiers. [Page 66] Namely to bee brokers to the lusts of wicked Princes, Obs. 14. Courtiers plunge their Princes in pleasure. so herein also their diuelish pollicy. Namely to plunge their Princes in pleasure, vppon pretence of easing their shoulders of vnnecessary affaires; that so corrupting their 1 consciences they both may rule them as they list, and 2 yet by their example iustefie them-selues. And doth not the admirable iustice of God appeare most liuely 3 heerin, that as by this meanes, Princes are more deeply 4 drowned in all iniquitie, so they are more inraged and possessed with iealousie, and so vsually strike those that stand next to them: Or if by Gods mercy they are at length reclaimed, who must be the sacrifices to appease the people, Ieremy. 8. 10 and purge the land in this case? Who must pay for their errors but these that haue bene the bellowes to set all on fire?

Vse. A notable lesson for all Christians that they daub 1 not vp sinne with such vntempered morter, neither run­ning 2 to company to driue away melancholly, nor falling to gaming and such like vaine helps. The wounfded cōscience how to be re­le­ued.

But that beeing wounded with sinne, they goe to the true Phisitian for the curing thereof, and so vse the right meanes which hee hath prescribed. Ierem, [...]. 13. Namely to, Psal, [...] 2. 5. 1. know their iniquity, and 2. acknowledge the same with griefe, Ietem, 3. 36. so to bee 3. humbled there-with, as withall 4. to sigh for pardon, Hebr, 10. 21. and 5. to beg the same instantly at the throne of grace; Peter I, 5. 2. hill. 6. offering holy vowes neuer to commit the like again; Ephes, 6. and 7. watching ouer them-selues by holy feare, and 8. soberly, that so they may stand fast in the day of temptation. But let vs examine the best in their offer: Namely that the King may haue another spouse for so it is said: Verse, 4. That there may raigne insteed of Vashty. A matter very equal, Obs. 15. Second marri­age not vn­lawfull. that y ^e King should haue a comforter, and the light of nature here taught these prephane men, y ^t euen a second 1 wife was not altogether vnlawfull: and seeing, the same 2 reasons why we should marry one, may also be in force to 3 marry another. Namely, that wee may haue the comfort 4 of sweete society; see the fruite of our body and auoyd [Page 57] fornication, I see not, but the thing being simply lawfull to marry a wife, we may find euen all these blessings as well in the second as in a former choice: Nay if we shal consider that experience teacheth wisdome, why may I not hope to haue more comfort in my second choice then I haue had in my first.

Vse 1. And therefore howsoeuer this liberty may be the occasion of some euill dealing against the wife, (which hath bin the occasion why some haue beene straight euen in iust causes to allow of diuorce) & though this liberty be not indeed to be taken of euery one, 1 Tim. 5. but of those especially that may increase so the Church of God therby, yet seeing we haue the examples of the holy men of God for our warrant, & the word also doth not simply forbid the same, but by a consequent doth plainely allow it; I see not but this liberty may bee lawfully practised among Christians, obseruing no other conditions then are required in the former marriage.

That which is added concerning the speciall quali­ty of the wife that must be chosen, Obs. 16. Beauty warily to be propo­sed in the choice of a wife. That she must bee picked out of the most beautifull Virgins, as if beauty were the best marke to guide the eye in the choice of a wife: this as in it selfe is more liable to reproofe, so, though otherwise not to be neglected, Yet now in conscience should least haue bin entended, because beauty was the occasion of the former sinne. Obs. 17. Godly auoide such occasi­ons as haue enticed them to sinne. And surely hereby do the Children of God best tes­tifie their repentance when they dread the fire that hath so scorcht them, and auoide such occasions as haue bin fuel to their sinne. But what do I speake of repentance to this King and his Courtiers? heres no sinne acknowledged, and therefore can we looke for any auoyding the like occasi­ons? No, no, their sinne is their happines, and therfore when y ^e former wood is spent, Obs. 18. Prophaine courtiers rea­ [...]y to satisfie the lusts of their Princes. what should. they do but cast on more to maintaine the flame: thus beauty must stil be sup­plied to maintaine lust. Let them seeke beautiful Virgins. Say these ioylie courtiers both she wing therein their chie­fest aime, & not being ignorant what would please y ^e King.

[Page 68] Vse. 1 Oh that wee could bee so wise to take notice what would please the King of heauen, as these carnall wretches are to serue the honour of this earthly Monarch, that wee could so further one another in the way to hap­pynesse, as the wicked are skilful to fit each others turne to hell, that we could see our owne weaknesse to be humbled therewith, as the wicked fit each others corruption to the strengthning thereof, that wee could so know our owne strength to be resolute against sinne, as the wicked know each others weakenesse to help forward to euil: Surely if we do not, these Courtiers shall condemne vs: their wis­dome in sinne, our folly to goodnesse.

Let them seeke for the King beautifull Virgins; Obs. 19. The best gifts of the wicked tend to their destr [...]ction. wel fare then deformitie, for beauty bringes bondage: here's no seeking for foule ones, the faire must serue the Court; So doe the best giftes of the wicked tend to their distruc­tion, and no maruaile: For as they are giuen of God in an­ger 1 and not in mercy, so they are desired of the wicked, for 2 they though seeming good, yet indeed are for true hurt & 3 distruction. And therfore as they occasion the wicked to 4 rest vpon them: so because these will serue the turne, for 5 their present vse of the world, therefore they will 6 not seeke after durable riches: VVhereby they proue also meanes to puffe them vp: And so they grow insolent ouer others, and secure of their owne es­tate. By which meanes sacrificing to their nets, and ma­king y ^e wedge of gold their hope, they become also snares and stumbling blockes to them and others, and so both hasten and increase their damnation.

That which wee may learne heere is partly touched beefore. Pag. 13. 2. But heereto we may adde these publike lessons.

1 vse. Namely as to condemne the world for respecting 2 men extraordinarily, only for these thinges: so much the rather for excluding by these the more excellent blessings, as if so be religion were enemy to pollicy, and sound ho­linesse would not worke true subiection.

3 And seeing indeed these are common to all, & are rather [Page 69] portions cast vppon the wicked to their greater condem­nation: Therefore lette vs not be discouraged if wee are scanted of them, but rather lette vs seek after durable riches. Let vs not take paines and lay out our money vpon things of no value, but rather let them that thirst come to the wa­ters and buy without money, as being assured, that if wee choose the better part we shal not want the complement, these outward things shal be cast into the reckoning. This shal be wisdome, riches, honour and all vnto vs.

Thus farre of the quallitie by which this wife must bee chosen: shee must bee beautifull, the best pearle in a car­nall eye.

But where shall we seeke for this beautifull wife? Hear­ken what these Ministers aduise in this point, must we fetch her from other countries that differ in manners and religion from vs? No say these Counsellors.

Let the King appoint officers throughout all the Prouinces of the Kingdome, and let the gather all the yong beautifull Virgins into the Palace of Sushan into the house of the womē vnder the hand of Hege the Kings Eunuch, Verse, 3. keeper of the women to giue them their things for purification.

And the maid that shall please the King let her raigne in­steed of Vashtie. Verse, 4.

This you see is the summe of their councell, why this wife should bee chosen, and it may bee drawne to these heades.

1 Because it is a matter of state, therefore it must be done in state; Officers must be appointed (happily a new) and for a season onely for this worke, that so it may be done in or­der and decencie

2 These Officers as they must not exceed the boundes of the Kingdome, so their commission is large, the whole king­dome is their circuit.

3 Though there be but one to be chosen, yet all the beau­tifull Virgins in the Kingdome must be sought out and ga­thered together, that so of them all this choyce of one may be made.

[Page 70] 4 They must be brought to the place of Sushan, neere the hand of the chiefe Keeper of the women; that so they may be sure for starting away, or at least loose the crowne and pride of their reioycing.

5 They must haue things giuen them for their purifica­tion, that they must be trained vp to the fashion and man­ners of the Court, and they must be fitted here to the state and lust of the Prince &c.

These are the particulers of this prudent Counsell. Now let vs examine the equitie thereof. Obs. 20. Matters of state to be car­ried with complement

And surely that matters of state should be carried in state, and affaires of Princes ought to haue complement accordingly: So that howsoeuer they differ from com­mon men, yet this may stand with their lawfull li­bertie; both their calling doth require it, and their meanes will allow; and who may better be imployed herein then the subiect; who fitter then Abrahams seruant to procure a wife for his Maisters sonne? Genes 4.

Onely obserue wee that the complement of state bee no no cloak to sin, nor countenance to secret wickednes. 2. y ^t y ^e matter they are imploied in be answerable to their ser­uice & the state whom it doth concerne, and 3. that the end be holy & profitable to the church and comō wealth: which as it condēneth the imploimēt of many vnnecessary officers to base & vnseemly seruices toward prophāe prin­ces, whē the subiect is taken vp for satisfying priuat lusts: so it is a good lesson to christiā princes, y ^t though thei haue the lawful cōmand of the bodies & good of their subiects, not to make them drudges to euery base seeruice, but if the iust man bee merciful to his beast, then surely ought they much more to be respectiue of man, Verse, 16. 7. as much concerning their glory & their safety too, but of this point more large­ly anon. Nay if we consider y ^e compasse of their commis­sion y ^t they must not exceed the limits of the Kingdome; surely herein they aduise not amisse.

For seeing in y ^• choyce of a wife we should especially re­spect similitude of time, which is best discerned by [Page 71] agreement in the same religion, Obs. 8. Where a wife to be chosen whether at home [...]n our owne country or abrod. correspondency in man­ners, and conformity to our guise, and laudable fashion: was not his owne country likeliest to afford these, and was it not therefore fit to make his choyse here? To make him great and strong by forraine alliance, to vnite di­uers nations by this meanes together: As this is not the fashion of Tirants, whose greatnesse riseth by the sword or trechery, so indeed Christian Princes are to be wise herein least while that they seeke for greatnesse they loose goodnesse, while they labour to be strong abroad they 1 weaken not them-selues at home, and while by forraine 2 matches they may intend vnity, it proue not occasion 3 both of intestine and forraine dissentions. And therefore though in this case, it is good to leaue great ones to this liberty, which they will take and aske their inferiors no leaue, yet I would haue them also wisely to consider with­all, that a little well knit together by loue, is better then a great deale scattred, and at the best linked together with vnequall bond, And therefore whether their owne king­dome may not afford such matches, as what they want in greatnesse may he supplyed but in faithfull loue, and ioyne that mutual felloshippe which cannot be had in for­raine matches. But what needs all this: are we not now in Persia? heathen examples must not be absolute presidents; they can offend enough at home though they choose not their wiues abroad.

Else what need all the beautifull virgins to be gathe­red to Sushan. Obser, 22. Tyrants how they reuell in the goods and bodies of their Subiects. The King would haue but one and therefore what neede so many hundreds? And though he might shew his power, thus to ingrosse beauty to him selfe, because if he commanded who durst deny: yet surely this must needs turne to great greefe and discon­tentment of his subiects, thus to bee depriued of the staffes of their age, and also much frustrate the end which he proposed therein, namely out of those many to make choyce of one. For if the eye be neuer satisfied with seeing, and among so many like obiects the minde must needs be distracted; how shall he grow to a resolution which shall [Page 72] be she, that in his choice is only led by such a rule as makes no difference betweene the one and the other vnlesse we wil say y ^• out of this multitude he ment to chose more then one, though not for his wife yet to supplie the number of his concubines and wandring. Diuah straying so farre from home might be good meat for courtiers (remember I pray you we are yet in Persia,) groser fare wil serue them: what­soeuer it is, we may here behold y ^e miserable slauery of such as liue vnder Godles Princes, the best that they haue must serue y ^e Tirants lust, there seruants must be his bauds & her daughters his harlots. [...] Sam. 8 Beloued, their odious liues and that which is deererhis harlots their ritches, their liberty y ^e dee­rest of all their soules & consciences, these must be prosti­tuted to the lust of wicked Princes. So blasphemously do they exalt themselues hourely aboue al that is called God. 1 So iust is the Lord to satiate the wicked with their owne 2 waies: that forsake him to be ruled like other nations. So 3 wisely doth he make the wicked hereby rods to punish each other. Pro. 14 That as the insolence of Princes punisheth the Idolatry of the subiect, 1 Sam. 8 so the rage of the subiect shall pun­ish the Idolatry of the Prince.

Vse 1. Which though it be no warrant to cast of the yoake of gouernment, because the wicked abuse the same: Yet it is 2 a good lesson for Princes not vniustly to greeue the sub­iect by abusing vnnecessarily their authority ouer them, as knowing that howsoeuer their bodies and goods are theirs at command, Princes how to command their subiects. yet it is in the Lord, his glory for & the publique good. And subiects also may here take out that 3 lesson as principally to beare the Lords yoake, that so the yoake of man maybe easie vpon thē; and to vse these out­ward comforts soberly y ^t so for thē they may not be a prey to the wicked, so to be patient euen vnder a whip of scor­pions; as knowing that all this is of the Lord, he it is that bridles the rage of the most barbarous, & vnreasonable; he in his good time will giue a gracious issue; and in the meane time all things shall turne vnto their goods. Rom. 8. 27

[Page 73] 4 In that these Virgins must be brought into the pal­ace of Sushan and as it were clapt vnder hatches, vnder the custodie of the Eunuch that had the charge of the wo­men, the misery hereof beeing such as ought not to bee named among Christians I spare therefore to search­ing therevnto. Obser. 23. The confusi­on of Idola­try and car­nall wisdome.

Onely consider wee the power of Sathan in these Chrildren of vnbeleefe that as it was counted a great honor among those vassalls of Sathan, to offer vp the soules and bodies of their daughters in fire vnto the di­uil; so to prostitute the chastity also of their Virgins to the lust of their Priests, as if it were a sacrifice most accepta­ble to their supposed Gods. Wherevpon also it came to passe that as their Princes affected a kind of deity herein to haue the spoile of the Virgins chastity, to be a cloake to co­lour their lust, so it was no small honour accounted euen to these to become the Paramours to so mighty Mon­archies.

Vse Which as it doth apparantly iustifie the righteous vengeance of God against Idolators that they shall ac­count that their greatest honor which brings both ceraine infamy in this life and eternall condemnation in the other life. So we shall see that the diuell is not dead, if we consi­der a like power of Satan not onely among Papists where this sinne is maintained; Solemnity. yea worse iustified by Papall priueledge: But, which (I shame to speake) euen among the professors of the Ghospell themselues, among whome drunkenesse is counted good fellowshippe and vncleanes man-hood, whoreing faces it with priueledge, 1 Tim. 3 and all ini­quity hath gotten to the vpper hand.

Well the Virgins are thus appointed to be brought to Susan: Obser. 24. Natures in­firmities to be clensed and abstinence to be vsed there­in. here must they now be prepared and fashioned to the Court. They aduise is. They must haue things giuen them for purification.

That is such things as might both serue to cleanse na­tures infirmities, and also might set out nature more glori­ously to the satisfaction of the lust of the eye, wherin that [Page 74] meanes are vsed to heale Natures sickenes: This in it selfe is a most lawfull thing as both commanded by God, Deu. 21. in a most precise manner and tending much to the health of both parties, in that the disease is not without his infection.

1 Vse. 1. Which as it condemneth the practize of those worse then brutish natures that runne together at all 2 times without respect of natures preuelidge, so also this very clensing shall be a heauy witnesse against those gen­tiles, yea against all such in generall that are thus precise to clense the infirmities of the body, and yet neuer regard the purging of the soule And therefore the best of vs may 3 take out lessons very profitable hereby, namely by the in­fermities of the body to be put in mind of the blemishes of the soule, and in the necessity and benefit of releeuing 4 the one, to labour also the releasing of the other. And see­ing such care there was of purifiyng, that these virgins might please an earthly King, 1. Ioh. 3. 3. how ought we to purge our selues, that we may appeare before the Lord Iesu? sure­ly he that hath this hope will purge him-selfe, and to whome the arme of the Lord shall reueale these things. As for the wicked it is not so with them: they make cleane the out side, to the further defyling of the inward man, and this is that for which this purificacion is iustly faulted, because it was to prouoke the lust of a Tyrant.

And surely if we consider the other manners of this purification which was to set out nature more gloriously to the bewitching of the eye by some painting or new-fangled attire. Obse. 25. Out landish fashions vnlawfull. This also was most prophane and prepo­strous. For if the exornation were by some strange and antique attire not agreeable to sobriety or the garish fashion of the country; this the Lord him-selfe condemes and doth threaten that he will visit such as are clothed with strange apparrell.

If it be by painting y ^e visage or such like hipocrisie; Obser. 26. Painting of women vnlawfull. this sure­ly, as it discouer notorious prides not to be contented with what God hath giuen, but rather to find fault, yea to go a­bout 1 to correct the workemanship of God; so it beraies our 2 folly y ^t hereby we reproch Nature, while we seeke to honor [Page 75] it, and so disfigure and alter our hue, that God when hee 3 comes to iudgement shal not know his owne creature: Cyprian. be­sides what a snare and viser it is to intangle? what a bait to 4 intrap, and cloak to hide this sin: I would the shame ther­of did not proclaime in our eares.

1 Vse. Wel let vs Court, and Citty-dames learn here in­struction, & let al take heed of the like hipocrisie, least see­ming to be y ^t which they are not; they proue only what they seeme, 2 Tim. 3. & so deceiuing others, at length deceiue them­selues.

Thus far of the counsell that these yongsters giue their Soueraigne: What? now hee is not ashamed of such coun­cellors? No sure he was al on fire with [...]ust, and therfore he cares not who powres in oyle thereto: and who fitter for such an occasion then young heads. Obs. 27. Young heades fit to giue councell to ti­rants and god­lesse, Princes. Such Rehoboams are Princes to be ledde by yong Counsellors, because as they haue lesse knowledge, and therefore may be ouer-reached of their Prince, so they haue lesse courage, and so are fitter to be ouer-ruled by him, and which is the maine, they are lesse setled in their affections, and therefore most likely to ad­uize 1 rather for pleasure then profit. Vse 1. A notable les­son 2 for Princes that they follow not young heads, but ra­ther 3 to distrust themselues whē such stand before them; pro­curing 2 such as are graue & setled in their affections, as may crosse thē in their lusts, rather then giue allowance therto.

3 But here you see like King, like Councellors, they no soo­ner aduize, but he presently assents to it, so saith the spirit.

This pleased the King and he did so: It is a true prouerb: They must needes go that the diuell driues, here's more hast then good speed; no sooner spoken but approued presently, no sooner approued, but presently execu­ted. Obs. 28. Sin impatient of delay.

Behold the impotencie and impatience of sinne, it ad­mits no reasoning to disswade the sinne, it indures no delaies least it should happily bee frustrated, so cunning I is Satan to follow them, so madde vppon vs is our corrupt 2 nature. 3

[Page 76] 1 Vse. Seect. 1. wherby we may learne how to preuent sin, if temp­tation 1 assault demur vpon it wisely, and so thou shalt happily confound the same: if it yet be importunate delay the execu­tion by auoyding the opportunitie and occasions thereof, Sinne how to be preuented & 2 so thou maist gratiously quench the rage of the same.

And seeing the wicked are so forward to put euill moti­ons 2 in practise, Oh be thou as ready to entertaine the good motions of Gods blessed Spirit: Sect. 2. The motions of Gods spirit how to be in­certained. Esteeme of them highly, and imbrace them readily, practise them cheerfully and returne the strength to the giuer: so shalt thou cherish the spirite of God, and by the meanes thereof attaine a perfection.

I

Well thus you heare the King is pleased; And with what 2 I pray you? Surely that, here's more fuell preparing for his 3 lust, that hee may lengthen out his dayes in dalliance and 4 wantonnesse. The ordinary state of these Persian Mo­narches rather to liue in a chamber making loue Ballads to their Minions, Obs. 25. The prophane guise effe­minate Prin­ces. then to meete the enemie in the gate: their belly was their God, and their gluttony must needes haue vent, their eyes full of adultery and soule fraught with filthi­nesse, 2 and therefore no maruaile if the body must beare the 3 burthen and serue as a weapon of all vnrighteousnesse.

A notable president for Christian Princes to possesse their vessels in holynesse and honour, not suffering the stranger to deuoure their strength, nor exposing their posteritie to cur­sing and dishonour, but to be carefull of chastitie in them­selues. So to banish the occasions there of from their Courts, as idlenesse, filthy dancing, vaine stage-plaies &c. And to see the Lawes seuerely executed against this sin, least the stranger indeed doe deuoure their strength; and as they tooke it of the hyre of an harlot, so they shall returne to the wages of an harlot.

But he that is filthie will be filthy still. The King is plea­sed, and he puts his desire in execution.

Now let vs further consider how God is pleased herein. What light bringes hee out of this darknesse? What waie makes he hereby for the deliuerance of his Church?

In the Cittie of Shushan there waas a certaine Iew whose Verse. 5. [Page 77] name was Mordecai the soune of Shimei. &c.

In these few next verses the holy Ghost sets downe such meanes whereby Hester is aduanced to the Court, as shew their grounds and reference to others. And they are of two sorts.

The first is her preseruation and education, being for an orphane captiue, and so more extraordinarily plunged in affliction, and thereby more extraordinarily cast vpon the prouidence of God: who as he vsually worketh by meanes, so he prouides a kins-man to become his tutor and nourisher, and such a kins-man who as he was perta­ker with her in her humiliation should also be pertaker with her of her aduancement.

This kins-man therefore is here described at large, by his habitation he dwelt in Sushan; secondly by his Country he was a Iew. 3. by his name he is called Mordicai. 4. by his pedigree he was of the tribe of Bitter con­trition. Beniamin where also his descent is remembred; the sonne of Iair, the sonne of Shimey the sonne of Kish &c. vers. 5.

5. He is described vnto vs by his outward condition, name­ly that he was borne, in the captiuity, which the holy Ghost necessarily implieth when speaking in the 5. verse. of his father Kish, He it was (saith the spirit) which had bin carried away from Ierusalem with the captiuity that was ca­ried away with Ieconiah King of Iuda, whom Nebuchadnez­ar King of Babel had caried away. vers. 6. Wherepon it must needs follow that Mordecai was not caried away in the captiuity, but his father Kish. And so the worke of GOD herein appeeres more admirable, that one man borne in the captiuity should not onely be gardian to his cousin, left fatherlesse and comfortlesse, who in all likely-hood might need of such helpe himselfe, but that both these being in such a desperate condicion, should be so highly aduanced in the land of their captiuity.

Now that by this verse, Kish the father must be ment, and not Mordecai the sonne. I take it is more then probable.

[Page 78] 1. Because men at this time vsually attained not to halfe those yeares (for Iewish conceits passe them not) as of ne­cessity Mordecai must now be of, Obser. 30. Mordecai was not caried a­way in the captiuity. if he were one that was caried away in the aforesaid captiuity.

2. The text it selfe doth seeme to resolue the matter where it makes this Mordecai cousin-german to Hester, 25 being the daughter of Abihail who was Mordecaies Vn­kle, Wis. 7. 15. Now among. i. cousins as there is vsually much likeli-hood of years, so there could not here be such diffe­rence as that Mordecai in any wise could be of that cap­tiuity.

3 And what need we serch the scripture vpon the authors of Iewish fables and vnnecessary supposals; seeing grant­ing that there might be diuers men of that same name, one succeeding another within generations, Scripture not to be strained. which is neither contrary to the chronology of the story, nor the Anology of faith, both the scripture is iustified in it literall expositi­on, which we are to cleaue vnto, when no false-hood or absurdity followeth, and there-vpon all this controuersie is happily ended?

So then we will take him for Hesters kins-man and in­deed he performeth the part of a Kins-man vnto her, as here in the verse is described. He nowrished Hester who was the daughter of his vnkle, and the holy Ghost giueth a fourefold reason of it, One from the bond of affinity, she was his vnkles daughter, and therefore by the rule of nature he was tied to nowrish her. Secondly from her miserable condition, she had neither father nor mother, and therefore, she had need of such of a gardian: and that we may see the pro­uidence of the Lord, in the tempering of his Childrens mi­sery, that there shalbe somewhat euen therein not onely to moue to compassion, but to giue hope of repentance, or else at least to make misery greeuious: behold another reason is added.

Namely the maide was faire and beautifull to looke 2 on, and therev on followeth a fourth reason: why hee 3 did nourish her, drawne from his owne conscience and [Page 79] holy affection. Namely that after the death of her father and mother he tooke her for his owne daughter; that is he not on­ly adopted her to be his Child, as by the rule of conscience he was bound, but further also as his Child did most ten­derly and fatherly traine her vp, [...]as his loue did guide him and her condition did require, hauing also likely some portion from her friends, the rather to induce him thereto: and that may be a sixt circumstance in the des­cription of Mordecai. Namely from the vpright­nesse of his conscience and conuersation in loue: and this is the first, Obser. 31. Gods Proui­dence in plan­ting his chil­dren fitly for his glory and their good. meanes here set downe of Hesters aduanc­ement.

Wherefore, that first this Mordi [...]ai was planted in Sushan, not in any out or obscure corner of the King­dome, farre from notice and so from preferment, but ha­uing his abode in the Imperiall Cittie, whereas there wan­ted no meanes to corrupt, so their wanted not also meanes for imployment and aduancement, according to the fitnesse, and forwardnesse of men thereto; here­in wee may behold, the admirable prouidence of GOD, not onely, in keeping this his seruant and his Nephew vndefiled in such a sinke of wickednesse, but hereby also making a neerer cut by the aduancement of these, for the deliuerance of his Church.

And surely that Mordecai is resident in Susis; that Susis hath a Mordecai to keepe out the wrath of GOD, Obs. 32. The proui­dence of God in plan [...]ing of the Godly a­mong the wicked. and that Mordecai dwells in S [...]sis not subiect to Gods wrath, as being kept from pertaking with them in their a­bominations, herein doth appeere two admirable acts of the divine prouidence.

The one of his generall prouidence to the wicked, that when he will lengthen out temporall blessings vnto them, and beare with longer patience, such vessells appoin­ted 1 to wrath, yet that they may see it is not for their 2 sakes, therefore hee plants among them some Lot or Mordeeaies, either to bridle their sinne by their 3 example, that so they may be fit for longer prosperitie [Page 80] and thereby flatters themselues in a vaine happinesse; or els to pluck some out of the fire that they may avoide 4 the vengeance to come, that so the decree of GOD be­ing furthered in adding to the Church, such as shalbe 5 saued, the poore Church growing more visible, might haue some rest and shelter among the wicked, for the ius­tyfiyng thereof euen in the sight of it enemies, when Christ 6 shall raigne euen in the midest of them. And the wicked hereby being conuinced and so ripened to their destructi­no, Gods Children may be also furthered and ripened to 7 their perfection: and so beeing fit for beauty and pro­sperity they may enuy the same, not so much by their owne care and industry, left they should boast of them­selues as by the admirable prouidence of GOD making their enemies their puruayers, who though they heape 8 vp filuer as the dust, and prepare raiment as the clay, yet they may prepare it and the wise shall put it on, Iob. 26. 16. 17 and the innocent shall diuide the siluer.

1 Where we may learne as to leaue it to Gods proui­dence concerning our abiding, because we are in his hands to dispose at his pleasure, and therefore neither to plot 2 for our planting in Sushans, nor to murmur at our Lot in 3 Sodome, so for the changing of our habitations, to rest vpon the vnchangeablenesse of that prouidence, who if he takes vs out of Canaan and plant vs in Aegipt, where wee would or should not be, yet it is the will of our glorious GOD and therefore must not be gain-said, Psa. 120. and shall serue in the end to our exceeding good: and there­fore that this may turne indeede to our good, Let vs take it a part of our humiliation that we dwell in Mesech▪ to be humbled for our sinne, Obs. 23. Why God remoues out of their Ha­hitaltions. and yet let vs account it a part of Gods mercy towards vs, that we are remooued from Canaan to Aegipt: because Aegipt shall nourish vs, when Canaan cannot, and Aegipt also shall fare the better for vs, that we may be honoured, onely let vs be carefull that we fare not the worse for it: Though Israel play the harlot yet let not Iudah sinne: gleane we [Page 81] the good of Egipt, but pertake not with her in her euill: Lette vs labour if we can to make Sodome better, but at no hand lette Sodome make vs worse: Humble wee y ^e flesh 7 by greeuing at Sodome, and prouoke we the flesh by cros­sing 8 Haman, 2 Pet, so the increase of their rage shal increase our faith; and their plots against vs, shall ripen their sinne, that is, their fall may be our raizing vp, and the place of sorrow may be the crowne of our glory. Thus did God prouide for Mordecai by planting him in Susis.

But was it possible that Susis did not corrupt Mordecai? Could Ioseph liue in Egipt and not sweare by the life of Pharoh? Did Moses leaue Pharohs Court because he would not inioy the pleasures of sinne for a season?

Behold here an act of Gods speciall prouidence Mor­decai shall bee in Susis and yet be vndefiled: Obs. 33. Gods children are kept pure and made b [...]t­ter by their conuer [...]ation with the wic­ked. Gods chil­dren shall dwell with the wicked and yet keepe their sin­cerity; Else how should they know that their sinceritie is from him; that the beginning and continuance thereof is from his mercy; he that giues it without meanes can keep it contrary to meanes, and therefore neither the terrour, nor flattery, nor the example, nor fellowship of the Sodo­mites shall corrupt righteous Lot, because the Lord is the giuer & keeper of righteousnes: & where the Lord keeps, contrary meanes shall further: great cold without shall cause more heate within; and the greater wickednesse of others shall make vs both discerne and approue bet­ter the righteousnesse that is in vs: Yea wee shall hold it 3 the faster by how much the more the wicked would plucke it from vs: as more fearing our selues and more 4 earnestly crauing the helpe of God▪ And so growing 5 more resolute and constant in godlynesse, wee shall finde 6 more comfort and benefit therein, not onely that our enemies heereby will bee wearied and so yeeld vp the bucklers, but our righteousnesse beeing iustified euen by our enemies, & they being hereby inwardly confounded as they are prepared to their vtter subuersion: so we shal gather the fruite of such Trees which they haue planted.

And therefore howsoeuer wee should rather choose to [Page 82] conuerse with the godly, Obser. 34. The godly best company and why? because they most please God, and best suit with our affections, they are trauelling our way, and so shall best further vs to happinesse, they onely are safe company, and who yeeld true comfort: 2 Cor. 6. Yet see­ing we must go out of the world if we will not meddle with the wicked; Obs. 35. Why we may conuerse with the wicked and how. and we are bound to make others bet­ter, without feare of making our selues worse: and God will try vs whether we do good of conscience or not: and y ^e world must haue a stumbling-block euen by our liberty herein: therfore though we are not purposely to come into euil company, or principally to make choice of them, yet if 1 God do call vs we are not to refuse, because his comman­dement 2 is our sufficient warrant; if God cast vs vpon them we cannot choose; and then his prouidence is our protec­tion. 3 Nay if they seeke vnto vs in their extremity wee may not deny them, for the hole haue no need of the Phisitian 1 but the sicke. Nay we are to seek them out if they be gon 2 astray & so to ouercome them with our loue & industry. 3 So shall they return vnto vs, & not wee vnto them: Gods power shal be seen in y ^e land of Goshen, and the righteous­nes of his Saints shal haue a glorious trial, whē it is iustifi­ed & desired by y ^e enemies therof: thus was Mordecai safe in Shusan. But how comes it to passe y ^t he is planted in Shu­san: the reason hereof the holy Ghost deliuers afterward: namely he was called to the Kings houshold, & made kee­per of the Court gate (as chief porter & keeper of the Pal­lace) w ^c pallace requiring his continual attendance and the Court being vsually at Shusan; therfore he is said to be in the cittie of Shusan. And surely herein also the prouidence of the Almightie is no lesse wonderfull thus to prouide for his seruant, in the land of his Captiuitie, that he findes such fauor with the Prince as to be admitted to his seruice, Obser. 36. God giues his [...]auour in the eyes of the wicked. and that to a place of such trust & imployment, w ^c may wel giue testimony of his loyalty and dilligence, as also pre­pare a way to his further aduancement. Thus hath God gi­uen his children fauor in the greatest of their troubles, euen with those that are Gods speciall instruments for their greater affliction.

[Page 83] Thus was Ioseph gratious: Genes, 39. Wheresoeuer hee came, his maister highly affects him wholy, hee was in his fa­milie when he was in the prison, Genes. 40, 41. 42. &c. he winnes the Iaylors fauor, when hee is out of prison, Pharoh himselfe sets his heart vpon him, yea he found fauor in the sight euen of all the Egiptia [...]s, who in likelyhood must needes enuy his greatnesse and practise against him. But what shall we say? This is the Lords doing to turne the hearts of 1 our enemies: The power of godlinesse is such, as some­times 2 to rauish al: Vers. 16. 17. and God wil haue both the wicked left inexcusable hereby, and his the better secured by the same: 3 as hauing a friend in the Court so gratious with the grea­test: 4 who at the best are but seruants to further the cause of the Church.

1 Vse. And therefore though seruice of princes bee no inheritance, and their fauor (as them-selues) par­tiall and mutable: and so not ambitiously or corruptly to be bought or begd of vs, yet neither must we neglect 2 to demerite the same by all lawfull obedience: nor if it be cast vpon vs, proudly to reiect it, as being both a true 3 note that wee preuaile with God worthily, if we be grati­tious in their eyes who are onely vnder him, and being a meanes also not so much to aduance our selues as that the Church of God may finde fauour hereby. This was the end why the LORD brought Mordecai to the Court, and so did Mordecai very gratiously answer this end.

Well thus wee haue heard of the place of his habita­tion. But may wee not know of what Country he was? Yea the holy Ghost tels vs he was a Iew by nation, a son of Iacob, and heire of the Couenant, who in the greatest Apostacie of his bretheren remained faithfull with his GOD, and therefore in that greatest misery findes fauour with men. Obs. 37. God no ac­cepter of per­sons. Behold how the Lord is no respecter, of persons, but in euery nation they that feare him shall be accepted of him, here's tribulation vpō the Iew in ge­neral, because they had forsakē their god, Acts. 10. 35. & yet Mordecai the Iew is exempted, because he is faithfull with his God: [Page 84] 2 yea here's Mordecai of the house of Saul y ^• rebellious and 3 reprobate, and yet gratiously deliuered from the com­mon corruption that so hee might bee gratious in 4 the eyes of GOD. So iust is the Lord to recompence euery man according to his work, so little need hath hee of the sinnes of men to aduance his glory, so wise is hee 2 to distinguish the cause from the person, so absolutely per­fect to do all thinges by him and for him-selfe.

Vse. Where we may learn as to be like vnto God in not 3 respecting persons, where there is equallitie in the cause; so we must take heed that with the Anabaptist wee abuse 4 not this liberty, as a cloake of disobedience against such 5 persons as the Lord hath aduanced, neither lette vs robbe Gods free election with the Papist, Math, 23. as if because he is no re­specter 6 of persons, therfore he chooseth men for their fore­seen 7 righteousnesse, neither let vs preiudice the sincerity of 8 our brethren, because they want the outward complement 9 to their persons: but seeing the Lord regards not y ^e outside, but indeed requireth the hart, & so principally accepts it, therfore let vs not content our selues with the out-side of the platter, but let vs labour to make al clean within: if we be aduanced let vs take heed of oppression, for God will iudge the greatest as wel as the least, Obs. 38. The continu­ance of the Church and the condition. if we be oppressed let vs not dispaire, for the cry of y ^e fatherlesse is in the eares of the Lord, only let vs resigne vp our selues wholy into the hands of y ^t gratious God who loued vs before wee were, for his own sake & not for ours, & so let our loue be pro­portiōable, not for our sakes, but for his glory, y ^t being pur­ged daily of this drossy corruption we may be fitted to y ^t 1 glory immortal & vnspeakable, w ^c shal inuest our persons according to that measure of grace which God hath filled 2 them withal. Mordecai the Iew preserued in Susis, is a 3 Iew of the Tribe of Beniamin, of the posteritie of Saul, re­serued among the Heathen, to praise the Lord, and deliuer his Church: Oh y ^e liberty of the rich mercies of God, how faithfull is he in his promises, Psal. 80. how mighty to the preser­uation of his Church?

Who would haue lookt for good of Sauls posteritie, y ^t [Page 85] was forsaking of God, and had the Kingdome rent from him? Who would haue thought that there could haue bin a remnant in Susis, to call vpon the name of God, and to be zealous for his glory? Psal. 80 Wil God plāt a vine in Canaan, & re­moue it into Aegipt? shal it be remoued out of Aegipt into the wildernes, & so into Canaan againe? shal it be remoued out of Canaan into Babilon, & from Babilon to Susis? shal his Church bee tossed and tumbled to all these places? Reuel. 2. shall all sortes of nations giue harbour thereto? shall the Turke harbour it? yea Antichrist himself shal not be able to roote it out: but euen there shalbe a Church, where satan hath his throne and the diuell his Synagogue: Christ shall raigne in the midest of his enemies.

1. Behold here the condition of the Church in this mise­rable world: Reasons. It must be a Pilgrime vpon earth, scattered it shalbe ouer the face thereof that Gods power may be more magnified in the preseruation thereof, Obs. 39. Condition of the Church to be scatte­red vpon the face of the earth. and his worke the better accomplished both in, and by the same, while it being thus posted, and tossed to and fro, they rather looke and long for that Citty which is aboue; and by be­ing thus changed, from vessell to vessell, it may both leaue sauour of it good behind, it to the conuersion and re­uocation of others, & may haue it owne drosse also purged out thereby to be prepared to her eternall rest.

Vse 1. By which we may learne to discerne the true Church of God, Esay 47, not by her sitting as a Queene of the na­tions and flattering her selfe that she shall not be changed, but by this we may disecrne the true Church of God, namely that as she must be tossed and scattered ouer the face of the earth, Ephes. 6. so she hath her loines guirt vp & her feet ready shod thereto: not setting vp her rest because it is good to be here, but wayting the Lords leisure to call her forth where it please him. A notable warning to carnall 2 Ghospellers that if they abuse the Ghospel it shalbe taken away from them, Iere. 7. the Temple of the Lord will be no bond, Ezech. 10. 11. to hold him among them: And withall a most excellent 3 comfort to the Children of God: that Sushan shall receiue them, when Iudah casts them out, and which may yet make 4 [Page 86] for our greater comfort, this remouing of the Church, as it tends to the continuance therof in this life, fo it also fitteth it to eternall rest in heauen. And therefore let vs not thinke it strange if we find not a biding Citty but are tos­sed vp and downe and scattred among the nations. It is the portion that our God hath allotted vs if we wilbe true members of his Church, and it is good for vs thus to be changed, Psal. 55. 15 that we may feate and trust in God, who as by remouing our habitations he doth pluck vs out of those common desolations, which lie vpon places that despise his word: so in that he hath giuen vs the heathen for our inhe­ritance and the vttermost bounds of the earth for our pos­session, hereby doth he also inuest vs with the possession of each Nation and the blessings thereof, which indeed pro­perly do belong to vs: and all this that his Church may be continued on the face of the earth, Obs. 40. The faithful­nesse of God in that the Church of God sh [...]ll a­bide for euer. yea may still pre­uaile and get ground in the world, till all her enemies be troad vnder her feet.

And is it possible that this poore afflicted Church should still hold our being so scattercd and weakened? shall she continue for euer and shall no power preuaile against her? 1 Esay 9. shal there yet be a remnant and a little seed; shal there be a truth, [...]say 65. and a cluster that hath a blessing in it: Rom. 11 shall Morde­cai 1 and Hester both Iewes remaine to reuiue the Church 2 of God, when God had seemed vtterly to haue forsaken his 3 people? yea surely the Lord is faithfull, and in indgement re­membreth mercy. Exod. I. The afflictions of the Church shalbe a 4 meanes to increase the same. Yea the enemies of the Church shal become seruants vnto it. Psal. 72. Her weapons are 5 mighty to cast downe the strongest hold. And her sound­ings are meanes to reuiue her againe. 2 Cor. 10. 4 What should I 6 say? Her outward abasing, increaseth inward glory: & her 7 inward glory makes way to outward conquests. She must 8 be purged of her drosse, that she may be cloathed with perfit beauty: she must be blacke among men, that she may be faire in the eyes of her God, and so remaine more constant in his fauor and protection.

Vse. Which being so. 1. as therefore the bandyings of 1 the wicked are in vaine against Gods Church, So is ou [...] [Page 87] feare as vaine that the Church may be destroied. And 2 therefore as the Church is continued, by being led aside 3 into the wildernes: so let vs now liue by faith in the discer­ning of this Church. Let vs not forsake that fellowshippe, Hebr. 10. 4 which God wil not forsake, but let vs cleaue to y ^t Church that shall abide for euer: old things are passed away, and the shadowes are renewed, the vaile is pluckt off and the 5 hand writing of ordinances put out. Oh let vs not end in 6 the flesh that haue begenne in the spirit. Let vs hold the profession of our hope without wauering, and continue to the end, so is the crowne of righteousnesse laid vp for vs, which the righteous Iudge shall giue at that day.

And that we may be the rather certaine hereof, behold the Lord knoweth who are his, he calls them by their names, yea their names are registred & finally recorded in the word, that they may be the better perswaded that their names are written in heauen: so faith the spirit. Obser. 41. Fit names to be giuen to our children. Whose name was Mordecai. See here the person whom God ap­points for the deliuerance of his Church; Mordecai is his name & bitternes is his portion: he is the son of contrition, y ^t must be son of cosolation. So do the children of God an­swere their names y ^t which they are they also make profes­sion of. So doth God sanctifie his childrē to y ^e accomplish­mēt 1 of his worke: So are they fitted to giue him al y ^• glory.

2

Vse 1 Wherby we may learne As; giue fit names to our children, to shew our hope of them, or to put thē in minde 3 of their natural condition, or of the means of God towards them. So we are to acknowledge the loue of God vnto his 2 children that takes perticular notice of them in giuing and changing their names, Sara, Sarah. Abram, Abraham, Iacob, Israel. y ^t they may be witnesses of his loue towards them; Yea herein also may we obserue a special art of Gods prouidence in recording the names and generati­ons of such champions of his as haue stood out valiantly for the cause of his church: & being his instruments for the 3 peace thereof: that so we may be the better conuin­ced in the truth of their stories: and so our historicall faith iustyfiyng the truth of the word may make way for that iustifying faith in the Sonne of GOD, that so we [Page 88] haue in him euerlasting life. Ioh 3. To this end it followeth.

This Mordecai was the sonne of Iair the sonne of Shemei the sonne Kish a man of Gemine. In which words the ho­ly Ghost sets downe the pedegree of Mordecai by the lineall descent from his auncestors.

And yet very briefely too, Obse. 42. Genealogi [...]s how recorded in the word omitting many generations as the manner of the spirit is, the recording of some being sufficient to avouch the truth of the story, and among the rest mentioning espetially such who might more set forth the truth of Gods promises to the faithful, and therby more settle faith for future occasions.

To this purpose is it that many others being omitted, there is speciall mention made here of the tribe of Benia­min and of some such in speciall which may seeme to come out of the house and family of Saul. That so we might know how that this Mordecai was of the house of Saul and therein behold the great mercy of God, who though he reiected Saul, and in a manner rooted out his posterity, yet he shewed great mercy vnto the posterity of Ionathan not onely in preseruing the same in a lineall descent for the summe of fiue hundred yeares (if this Mordecai draw his petigree there, Obs. 43. Children shall not be puni­shed for the fathers of­fence. and surely it must be here or not from Saul) because his other children left no issue behind them, but in restoring also the same in some sort to the gouernment which Saul and his posterity was vtterly depriued of. A notable demonstration of the mercies of God that indeed they are aboue all his workes, 2. Sam. 9. 3. he retaineth not his wrath for euer because mercy pleaseth him he will not punish the the children for the fathers transgression, but the righteous seede shall l [...]ue though the wicked stock be rooted vp, for shal not the Iudge of al the world do right? are not al soules 1 his? hath not he a fatherly care ouer all? so that it is not he 2 but their sins that make the difference of their conditions?

Vse. 1. Surely if this lesson were througly learned, how 2 would it humble the first borne, that they loose not their 3 birth-right? how would it comfort the out-cast and despised that he may get the blessing? how is he taught hereby to [Page 89] repaire his fathers house, euen by declaring wisely the sins 4 of his father: how may hee hope by this meanes to see 5 light in darkenesse, Esay. 58. and to turne the curse into a gratious blessing? what glory shall it be to him to borrow the repaire of the breach and the restorer of the paths to dwell in. Such was Mordecai of the family of wicked Saul; such was the sonne of God, many of whose auncestors in the flesh were wicked persons. So will not God be tied to nature in the bestowing of his blessings; and so wi [...] God make nature beholding to him in blessing beyond desert the fruit thereof.

And surely where God bestowes blessings they come not alone: behold the same God that prouides out of the loynes of Ionathan those that shall build vp the old wast places, he also continewes the line of Ionathan euen for the space of fiue hundred yeares and very likely in the posteri­ty of Mordecai hath not cut of the same; 1. Sam. 10. 15. so requested Iona­than that mercy might not be cut of from his house for e­uer; so promised Dauid, and so the Lord makes it good; the seed of the righteous shall be mighty vpon the earth and the posterity of the Iust shall abide for euer, Obs. 44. God continu­eth and bles­seth the poste­rity of the reighteous. but for the seede of the wicked it shall be cut of and their genera­tions shal be destroyd from the face of the earth: which as it stands with the righteousnesse of God that they which are heyres of the couenant should also be partakers of the blessing thereof: [...]al. 112. so it concernes his power to maintaine the righteous seede, [...]. 37. 26. 28 29. which the world especially labours to roote out: y ^e yea his mercy is exalted in giuing his children 1 herein a pledge of eternall happinesse, and his Church is by 2 this meanes continued, and aduanced on the earth. 3

Which as it containeth that Doctrine of diuels which 4 forbiddeth marriage to the best sort of men, as if it made 1 them bad and their posterity worse: so it also checketh the 2 infidelity of such who esteeme the plentiful issue as a crosse vnto them if they be otherwise crossed and pinched in the world. Neither can they also here be excused, who hauing 3 children do rather nourish corruption in them, that so they [Page 90] may depriue them of the blessing of the couenant, then by holy education fit them thereto: Math. 2. surely that Lord that ther­fore made one though he had aboundaunce of spirit be­cause he sought a Godly seede, Pro 2. will vndoubtedly destroy the seed, that the stranger hath sownne and the bastard slips shall not take roote. Obs. 45. Posterity how to be continu­ed.

Wouldst thou therfore know how thy posterity may a­bide for euermore. First then graft thou in an holy stocke, and then drinke the waters of thine owne cisterne, Pro 3. 15. offer vp the first borne to God and prune thy oliue plants with ho­ly 1 discipline. Set not thy heart vpon them, neither dishonor 2 the prouidence of thy God in a distrustful scraping for thē; 3 imploy them in such callings as may humble the flesh, and 4 season them with instruction to set them to grace, so shalt 5 thou be a happy father of gratious children, and thou shalt 6 not only to thy comfort see thy childrens children, but to 7 thy greater comfort peace vpon Israel. Wel thus we have 8 heard of the habitation and country of Mordecai. Now lets a little further confider of his condition, it followeth. Psa. 128.

Which had beene caried away from Ierusalem with the captiuity that was caried away with Ieconiah King of Iudah, Vers. 6. whome Nebuchadnezzar King of Babel had carried away. Obser. 46. They let Gods Church to go into captiuity.

In which word being referd as we haue proued before to the faith of Mordecai the spirit of God sets downe the estate and condition of Mordecai by a consequent, namely that he was borne in the land of his countries captiuity. He was a captiue in a strange land, so were his fore-fathers in Egypt, and so are his posterity now slaues to all nations so are the children of God exercised with this affliction: Ioseph was sould for a bond-slaue & it is the lot of y ^e poore Christians vnder the Turke and such enemies of the Gospel to be sould & led captiues into a strange land. And that not without the especiall prouidence of God▪ both to put his children in minde of their naturall condition that they are no better then the slaues of Satan, Ecele. 23. and also punish them iust­ly for their [...]ornications with other nations, by giving them vp as a prey vnto them, and yet even to their especial good [Page 91] and his great glory. Psal. 137.

Who while they are in Babilon remember Sion, and 3 thereby not only apprehend the true cause of their afflic­tion namely the contempt of Sion, and the comforts there­of, 4 but remembring Sion they also reuiue such comforts as before they had stored vp, thereby to maintain in them the true life of grace: and so often remembering Sion, and medi­tating 5 thereon as ther by they witnesse their harty longing after the same, so hereby they fit them-selues to the resto­ring 6 of Ierusalem. To this end is it that while they are in captiuity they hartily labour the conuersion of others, that 7 so they may offer vp the riches of the gentiles vnto God and so the prouidence of God is magnified ouer them, not 8 only in humbling the flesh in the land of their captiuity their soule refuseth comfort, Exod 54 but further also in quickning the life of grace their vowes are renewed, Ezra. 45. and heauen suf­fers violence, Eehe. 45. whereby preuayling with God, they do also preuaile with men, and so find such fauour in the sight of the heathen that once by them they are sent forth to Sion againe. Obs. 47. Church how prepared to Captiuit.

Vse. Thus captiuity being a iudgment with may befall the Church of God, as this condemneth the vaine presump­tion of those that dreame of a locall perpetuity and visibi­lity of the Church of God: so it also chalendgeth their ex­treame folly that prepare the Church of God to so heauy a iudgement, either by bringing the Church in bondage at home, while they captiuate the liberty here of to the lusts 1 of men; or by impudent communicating the wickednesse 2 abroad they do thereby choose the threshing floore, where the Church must be purged. Surely as God is righteous in 3 his iudgements so is he mercifull, and therefore we shall beare the rod before we feele it, yea one correction of the almighty shal foretel another, that so we may see the plague and hide our selues, and happily avoyd the vengenace to come, who so is wise let him vnderstand these things and to whom the arme of the Lord hath reuealed them.

Well the Churh of GOD is in Captiuity, and is it [Page 92] not to some purpose that the holy Ghost, makes such per­ticular and often mention of it? Iere. 39.

1 Yea surely. Iere. 51 2 As the Lord is knowne by executing of Iudgements, Reg 25 2 2. So would he have vs meditate and con­template the same, Chro. 36. &c. that so we may be confirmed more and more in knowledge. Obs. 48. Gods Iudge­ments are to be recorde [...] & meditated. 3. And surely as they are some of those workes of God which are worthier our considerati­on 4. So do they keepe vs from security in sinne and pre­sumption of Gods mercies. They confound Atheists and scorners of religion. Psa 16. They keepe vs in obedience and in­crease our faith. Psal. 111

Vse 1. And therefore seeing the Lord doth daily bring his iudgements to light, Psal. 10. 4. let them not passe aboue our 2 sight as if they concerned vs not. Let vs not esteeme them 3 as the ordinary effects of nature, and therefore haue no re­ference 4 at all to sinne. Let vs not suppresse them in policy 5 or depraue them by malice. Let vs not in pride diminish 6 them, or in security forget them: But in the feare of God 7 take we speciall notice of them, as the admirable workes of God, though nature be vsed in them: As seasonable 8 messengers or Gods will, and therefore to be hearkened to; Profits of Gods iudge­ments. as liuely glasses to see our faces in, and therefore not to forget our iniquities that are censured thereby: and as profitable furnaces to purge out our drosse, and take a­way our sinne, Esay I. and therefore we should be rather be a­mended 9 by them: Surely if they do not amend vs they will be witnesses against vs and draughts of that cuppe of wrath which the wicked shalbe drunken withall in hell.

But is the glory of the earth gone into captiuity? Obs. 49. God often changeth and confoundeth the outward prosperity aud visibility of his Church. is Ie­rusalem the citty of the great God, and place of his delight where he promised to dwell for euer, and so made fast the barres of her gates, is she led captiue into a strange land? Doth she dwel among the heathen? and there is none to comfort her? are her aduersaries chiefe? & do her enemies prosper? y ^• while she was faithful when God troad vpon the neckes of her enemies and turned Kings in chaines and Nobles in fetters of yron? Ps: 13. 2 Oh what a change is here of this [Page 93] glorious Cittie? hath the Lord forgotten to be morneful? or can his will be resisted? Surely, Ecclesi. 9 as these outward things fall alike vnto all, and no man knoweth Gods loue 1 or hatred by them; so the outward changes of earthlie 2 things do iustifie the vnchangeablenesse and constancy of GOD. Not onely in that he deales indifferently to e­uery 3 soule that sinneth, Rom 1. vnto the Iew first, and then to the Grecian, but further also by the changing of the outward 4 state in this life, he make way for the accomplishment of his vnchangeable and eternall decree concerning the sal­uation of his Church, to which by these outward changes, she is graciously prepared.

Vse 1. Which as it makes the way to the accomplish­ment of his owne, so it iustifieth also the truth of his pro­mises, which being conditional in regard of temporall bles­sings namely so long as they shalbe fit for vs, and wee can make right vse of them: when we faile in those con­ditions, these promises are yet so expired, that the right of them are remayning; we are onely so farre depriued of the effect, as that being humble therein and so renued by repentance, wee not only recouer our possession in these things, but are also further fitted to the enioying of the substance whereof these are but very shadowes.

And therefore as it stands with the constancy and co­uenant of God, that the Church may be thus obscured, and to the outward view extinguished, so doth it make al­so for the exceeding good of the Church of God and con­demnation of the world. Obser. 50. Changes of the Church tend to ex­ceeding good thereof.

Concerning the Church it tends to the good thereof many waies.

1. That it may discerne it selfe to be the true Church of God, in that it liues and inwardly prospers, yea intierely preuailes, though the branches and leaues seeme dead and withred.

2 The Church hereby is exceedingly humbled in re­gard of the abuse of her former liberty, and so is fitted greeuously to repentance.

[Page 94] 3 She is also stripped of carnall confidence, by occasion whereof she fell to such abuse and so is prouoked to settle wholy on God.

4 She hath now more comfortable experience of the power of God and Godlinesse, who as he now shewes himselfe more inwardly gratious, 1 Ioh. 2. so doth he iustifie the soundnesse and integrity of his Church.

5 She hath now more leisure gather inward strength as being happily eased of outward prosperity, a very maine let and weakning thereof.

6 It hath by this meanes experience of her friends, and so is drawne thinner and nerre to God. And lastly she is by this meanes deliuered from greater desolations which in the Land of her prosperity might have happened vnto her: as for the world it receiues his condemnation hereby many waies. 1. It is offended at this blackenesse of the Church and the crosse of Christ is a stumbling blocke thereto. Ioh. 7. 48. 2. Affliction is hereby added to affliction, and now they crie downe with it downe to the ground, 1 Cor. 1. 23 Haman is not content that the Church is in bondage, Obser. 51. The world confounded by the chan­ges of the Church. but he will lay a plot to roote it out quite. 3. Herevpon growes security and ripenes in sinne and so when the haruest is ripe the sickle shalbe put in. Ioel. 3. 13. Thus doth God dispose of these great alterations of his Church. Psal. 137. Thus make they for his glory the benefit of the Church of God and the confusion of the world. Hest. 3

And therefore seeing the Church of God may some­times be thus base and contemptable in the eye of the world. 1. Vses of the afflictions the Church. [...]ost we not vpon such preuiledges as are of the world. 2. Neither content we our selues with such whose glory shalbe our shame. Iere. 7 3. But adorne we the hidden man in the heart which shalbe glorious for euer. Osse. 5. 4. Reuerence we the power of God who is able to ouerthrow the glory of the world: Amos 5. 5. And feare we his iustice if we be found in the like sins. 6. But magnifie we his prouidence, y ^t is able thus to bring light out of his darkenes. 7. and beleeue we constant­ly the perpetuity of the Chruch which is meruailously pre­serued [Page 95] in her greatest decaies. Well thus we have heard of the captiuity of the Church. But who are they that beare the brunt of this heauy affliction?

Surely I [...]coniah the King his Princes and Nobles, Obs. 52. Great ones drinke deepe o [...] the cup of vengeance. the mightiest are most humbled & the ritchest are most aimed at. So are great ones sure to drinke deepe of the generall scourge, when happily the poore of the land are eased ther­by: a matter most agreable to the iustice of God. Eccle. 9. 6. 1. Be­cause great ones haue a conceipt, Iere. 39 that they are out of gun­shot, who dare touch them? Esay 23. who can pluck them downe? come famine and such like iudgements, they will haue a preuiledge, and therefore the Lord to confound their con­fidence he hath a rod of his indignation euen to breake the greatest in peeces.

2 These greater persons are the ring-leaders in sinne, and therefore there is a time when they shalbe met withall.

3 They are the rod to scourge and afflict their people and therefore it is iust with God to heare the cry of Exod. 22 the poore and to aueng them of their oppressors by gi­uing them ease when their oppressors shalbe recompenced. 2 Thess. 1. 7.

4 The pride and couetousnesse of the conqueror aymeth at the greatest, these shalbe sure to the spoile, howsoe­uer others scape; a notable lesson both for great ones and inferiors.

1 As to humble the great ones in the sence of their great­nesse, because they cannot out-stand the wrath of God.

2 So to aduise them also to be carefull of their waies, not sparing great offences▪ nor presuming of their owne great­nesse, les [...] the smart of their sinne light most heauily vpon themselues.

3 Secondly the subiect is here instructed as not to dreame of impunity seeing the greatest shall smart for it, and ther­fore to beare the yoake with patience, seeing there will be an end. 4. So to mourne when Princes do eate in the morning, and st [...]etche themselues vpon Iuory beds▪ not regarding the affictions of Ioseph because this is a certaine note of some iudgement insuing. Amos. 6. 5

[Page 96] 5 And yet herein also to comfort themselues; that God will set a marke on those that mourne for the present e­uills; they shalbe deliuered from the common calamity.

But who is the rod that the Lord appoints to this great execution: the holy Ghost addeth.

Whom Nebuchadnezar King of Babel had caried away.

Behold the rod with God vseth for the chastisement of his Children: Obser. 53. God vseth great and mighty ene­mies for the chastizing of his Church. euen a most proud, mighty and malitious enemy, whose eyes shall not spare them, nay who shall hope vtterly to roote them out. And yet the Lord most righteous and mercifull herein. 1. Abac. 12.

The righteousnes of the Lord appeares in these cir­cumstances. Esay 8. 10.

1 Because it is in his choice to vse what rod he will and the rod he vseth is sanctified thereto. Sect. I. This standeth with his ius­tice. Esay 15.

2 The wickeds teeth are an edgetil they be on this worke, it is the office they desire, this count they their greatest of happinesse, all their honour is nothing, because Mor­decai wil not bow vnto them, Ezech. 29. and therefore to choose they will have a fling at Mordecai. I Reg. 22. 3. And is not the Lord righteous herein, Hest. 5. so to giue them their desire that while they spurne at a stone it breakes them in peeces? Zach. 12.

4 The Godlie themselues makes choice of this rod: they will commit abhomination and al filthinesse with them, Exo. 23 and in their extremity they will seeke for helpe of them. Iere. 2. 34 5. And is not the Lord righteous to giue his children their de­sire herein, Sect. 2. It stands also with Gods mercy. that being thoroughly secured hereby they might answere Gods desire in their vnfained repentance? 1. And doth not this magnifie exceedingly the mercies of God, to prouide such a furnace as shall not dally with them but purge thē thoroughly. 1 Cor. 11. 32 2. That so being chastized soundly in the world they may not be condemned in the life to come.

Vse 1. Surely as here we may behold the estate of the Church, that she must looke for great and sharpe afflicti­ons 2 So we may also take notice of the power of sinne in arming our owne flesh thus cruelly against vs; [Page 97] And seeing al curses frō Adam are turned into blessings by Christ, therfore lette vs learn to make our flesh our friend, 3 1. Sect. 3. Flesh how to be mad our [...]. not by soothing in sinne, nor pertaking there-with: but by sound reproofe and wise preseruing our selues from the contagion thereof: Labour wee to subdue the flesh [...] God, and then it shall bee seruiceable vnto vs. 1 And in all thinges labour wee to approue our selues vnto 2 God; so shall he make our enemies at peace with vs. And 3 seeing our greatest enemies are they of our owne flesh; 4 rest wee not in man, Verse, 16. 17. nor in the sonnes of men, put wee no confidence in a Councellor, no not in the wife that lies 4 in our bosom [...]; Math▪ 10. but count wee [...]l as dung in regard of the peace of a good conscienee▪ so shal we hereby either make our enemies our friendes, Mich. 7. or at least we shal bridle & sanc­tifie to our good, their rage against vs.

Well thus wee see the Church of God is carryed away captiue▪ But was this the first draught of this cup of af­fliction? Surely no: We shall find that this people of the Iewes, Obs. 54. God [...]a [...] ­s [...]h his chil­dren often with the same [...]od. besides many fore-running Iudgements of the fa­mine, pestilence, ciuill warres, forreyne inuasions, and the like, had three great draughts before euen of this cuppe of cap­tiuitie, and after this dranke the dregges, of this cuppe. The first draught did the Kingdome of Israel drinke: One by Tiglath Pileser the King of Ashur, who carried away diuers of their Tribes into bondage, 2. King. 15. 19. and the latter by Shalmaneser King of Ashur, who carried away the whole residue of the ten Tribes into perpetuall captiuitie: 2 King 17. 9. 10. the other three draughts the Kingdome of Iudah dranke at in Manasseh his time, who was carried away captiue in­to Babilon, 2 Chro. 33. 11. and vpon his time repentance restored againe. The second draught was in the time of Iehoiakim King of Iuda, who hauing rebelled against Nabuchad-nezzar king of Babell after that he had serued him three yeares; 2 Reg. 24. 10. there­fore the King of Babel hauing first sent his Captaines to spoyle and waste the Country round about, to the very walles of the Citty, at length in the raigne of Iehotachim the sonne of Iehoiachim the former, begirts the Citty and [Page 98] and strangely beseegeth it, The extremitie whereof, the King and his Princes beeing not willing to indure it, by the perswasion of the Prophet Ieremy, yeeld them-selues to the conquerors pleasure, and so for this time though they saued the Citty from desolation, yet both the spoile thereof was aboundantly carryed away, and togi­ther with the King, Wis. 14. 16. his Princes, and Ministers of state, and meanes of defence, at least seauenteene thousand are at this time carryed into Babilon: and this is the captiuitie men­tioned in this booke of Hester; the same which is here Ie­choniah being no other then Iehoiachim, as appeareth by y ^e euidence of the word, 1 Chro, 3. 16. and circumstances of the history: It being no vn-usuall thing with the holy Ghost to call one person by diuers names. Ienem, [...]2 [...]4

After this captiuity in the raigne of Iehoiachim, follow­ed the last and most extreme draught of this cuppe, some eleuen yeares after, when Zedekiah raigned as Viceroy vn­der Nebuchad-nezzar, who because he rebelled against his Lord: 2 Chro. 36. therfore came Nabuchad-nezzar y ^e second time and beseeged the Cittie, and the inhabitants standing vppon [...]their defence, Icrem, 39. he after some two yeares siege took it, 2 Reg. 25. 11. and not onely exposed it to the spoyle of his Army but after defaced and consumed it by fire. The glorious Tem­ple & stately Pallaces, the sumptuous building and proud walls, all were desolate, broken downe, and ruina­ted: And not onely so, but euen all the glory and multitude of the people were carryed at seuerall times into Babilon, saue only some poore that were left to Till the Land.

Thus did this people drinke of this cuppe of captiuitie, and yet (as you haue heard) in measure, in the branches therof; not all at once, least they should be drunke thereby, and so returning to their vomit, Esay, 17. make no right vse thereof but by degrees, Obs. 55. God chastiseth his children in measure and by degees. now a little, then som-ewhat more, the rod being a teacher, euen while it lay vpon them, and therein teaching vs the singuler wisdome and mercy of our God in the chastising of his children: he comes not vpon them [Page 99] sodainly, neither sweepes he them away at once: but as he giues them warning of the rod, that so they may be pre­pared for it, so he orders his iudgements that they may best preuaile. And therefore first he shootes forth his more gentle and scattering arrowes of the famine and pes­tilence: which though they hit some, yet they flye ouer the heades of many, that by these, being warned they might be brought to repentance, when these milder cor­rections will not serue, then hee smites them yet seauen times more: Leuit. 1 here come in ciuill dissentions and forreyne Inuasions, to humble & abait the pride of the great ones; and if as yet they will not returne vnto him, then behold hee will smite them seauen times more: Amos. The cuppe of Capiuitie shall be ministred vnto them: yet shall they drinke thereof at times, in measure and by degrees: So doth the Lord in iustice remember mercy, so doth hee measure out his Iudgements, both that wee may beare them, and that by them we might be brought to repen­tance: As for the wicked, the Lord deales not so with them. Affliction shall not rise the second time, 1 Nehemia, with one stroke will he make an end of them: roote and branches, head and taile, Genes, [...]9. will he cut off at one blow.

Vse. Which prouidence of God is manifested most infal­libly in the course of his chasticements vpon his Church, as it namely confoundeth the insolency of the wicked, 1 who thinke to make an end, when God doth begin; so it 2 is also a gratious checke to the preiudice and impatience of Gods children, who notwithstanding this apparant dif­ference that God makes between them and the wicked in the seuerall chasticements, which he laies vpon them: for many times in y ^t folly doe they both censure God as their enemie, Iob. Lament. 2. and them-selues to be dealt withall not as friends but enemies.

And seeing affliction giueth vnderstanding, and the Lord especially aimeth hereat in this ordering of his chas­ticements; 3 Therefore lette the man of God feare the rodde, and who hath appointed it. Lette vs taker no­tice [Page 100] hereby that God appointeth them, in that they are so wisely and mercifully ordered: and so let vs patiently vn­dergoe this burthen and be comforted therein, that wee are vnder the hands of a father who knoweth whereof we are made, and therefore will lay no more vpon vs then 4 we shall be able to indure: And seeing the Lord hereby intends our repentance, Amos. 2. [...]3. that if we will [...]ase him of our sinnes, he will ease vs of his rods: Let vs here wisely take notice of the cause of the continuance of his iudgements, namely impenitencie and increase of sinne. And lette this be our marke▪ to looke for seauen times more if we do yet multiplie our sinnes against the Lord of glory. And there­fore let vs meet the Lord by repentance that he may stay the hand of his iustice Let al States be humbled, because y ^e Lyon hath roared. Ierem 13. Amos. 3. And seeing the hand of the Lord is stretched our stil let vs not liue by examples, & build our happines vpon y ^• broken reeds of Egipt: Let vs not run to Ashur, & trust in vain helps: but let vs turn to y ^e Lord, for he hath wounded and he wil heale vs he wil render vs the losse that the pestilence and inundations, the intollerable frosts, and fearefull earth-quakes (our cruell oppressors at home, and treacherous friendes abroad) have made: he wil yet devell among vs for his name sake, and restore beauty for ashes▪ yea we shall for euer liue in his sight. Thus haue we now the condition of Mordecai, he is in the state of bondage and slauery to y ^s [...] wicked: How doth he now behaue him-selfe in this condition? Doth he yeeld to ne­cessitie, and imbrace the present world? Doth he renounce he God and the care of his country, to eat of such things as please the wicked? No you haue heard before that he li­ued vnrebukeably: but what instance haue we to giue eui­dence thereof: It followeth therefore

He nourished Hadassah that is Hester, Verse▪ 7. his vncles daughter: What reason had he to moue him thereto? Here is, first the bond of nature: She was his vncles daughter. Secondly, Here is the bond of necessitie, for she had neither father nor mother. Thirdly, here's a priuiledge of nature. And the [Page 101] Maid was faire and beautifull to looke on, rather to al­lure and perswade him thereto. Fourthly, here is the bond of conscience, likely it is she was committed vnto him after her fathers and mothers decease, and therefore it is said.

And after the death of her father and mother, Mordecai tooke her for his owne daughter.

First he not only tooke vpon him her education and maintenance, but adopted her also as his owne daughter, and so to conferre vppon her the priuiledges of a Child.

Wherein first we may behold the great mercie of God vnto his children, that in their greatest afflictions, they shall be prouided for: Mordecai shall be able to nourish Hester, and Hester shall haue her Vncle Mordecai not only to preserue her from the extremitie of misery (which Orphanes are subiect to) but to traine vp this tender Mai­den in the feare of God; and to defend her chastitie frō the rage of lust.

Two notable priuiledges of Gods children vnder the crosse, that either they shall be able to succor others, or they shall find reliefe with the safety of their credit, and peace of conscience.

And surely that Gods children in their troubles, Obser. 56. Gods children are to comfot & releeue each other in their troubles. as they are able, so they should comfort others, this serues to the magnifying of GODS power, and faithful­nesse towards them; and also to the great tryall of their most holy faith.

The power of God is seene herein, that the wicked are brideled, who (out of question) would not haue the righ­teous liue by them, vnlesse they will hang vppon them, if they might haue their wills, they would keepe them bare ynough from doing good to others; and so the chil­dren of God are planted in the midst of their enemies, and herein also doth appeare the great faithfulnes of our god, who inables his children to lend where they should bor­row, and by this to be assured of a good successe in al oc­casions [Page 102] seeing in y ^e land of their captiuity they can minister to others: and is not our faith very gratiously tried herein, when hauing our liues continually in our hands, and ther­fore no certainty of what we haue; yet depēding on Gods prouidence, we do comfort others, that had more need of 1 comfort and remedy our selues. Would not some carnall 2 wise virgins haue here replyed; wee haue little ynough for our selues, we cannot spare it least wee want in the 3 time of need; we must keepe somwhat to appease our task­maisters, somewhat to buy our liberty, we shall be thought to be rich if we be harbourers of others, and so shall bee 4 markes to the mallice of the spoylers: We shal hereby dis­couer 5 our selues to be patrones of such out-casts, as being enuied where they deserue to be pittied, may breed no good blood for our quiet setling: Thus would blind rea­son 1 haue schooled a carnal man, but the man of God hath another rule, hee sees his life is in his hands, and therefore he will do good while hee may, he knowes now there is more need and therfore he wil cast his bread vpon y ^e wa­ters: 3 and where shal he haue such comfor & portion in wel­doing, 4 as in releeuing the houshold of faith, he sees his brethren like to go to the wal, Moyses. 1 Exod. and therfore hee wil rescue 5 him though it cost him the setting on; he knowes y ^• to feare well doing in regard of the wicked, is to giue strength to the wicked, and so depriue himselfe of the oportunity of doing good. He beleeues y ^t God wil then come to deliuer 6 when he casteeh vp a Moses to take the cause in his hands; he sees it will daunt the enemie when Gods children make 7 much one of another and hold together; and therefore hee becomes a meanes to strengthen the weakest and vnite them in families, and so bind them in holy leagues and as­sentations 8 togither: he feares no euill tidings, no not the spoile of his estate, Psal. 112. because his heart is stablished and be­leeues in God, and hee disiributes thereof to the poore, 9 wherby he wins the hearts of the enemie, yea hee will not feare vntil he see his desire vpon his enemies. And why? the Lord is his sheepheard, and he liues by faith in the son [Page 103] of God, and though he passe through fire and water, yet the Lord shall bring him into a wealthier place. This is y ^e merciful man that sowes in teares: the Lord wil recom­pence him aboundantly; he shal reap in ioy: so was Mor­decai, and so hee did finde. 1. Vse. A notable president of tr [...]e bounty, and therein also a liuely marke of the true child of God. And therefore lette not inabilitie hinder 2 vs from comforting others, least the widdowes mite be a witnesse against vs: Let not pollicie discourage vs from 3 releeuing the Saints of God, least while we please men wee make God our enemie: Lette vs not feare want 4 when God is the borrower; let vs not doubt of requital, 5 where his children are ingaged: let vs not be newters in 6 such cases, where not to be with, is against God; but let vs 7 maintaine Gods side that he may maintaine vs. Obediah wil nourish the Prophets of God, though Iezabel intend the contrary, and Ionathan will succor Dauid, though his father seeke his life: and did they want their reward? Mor­decai nourisheth Hester, who happily for her sake beeing beutyful might haue indangered his estate. Oh let vs not 8 consult with flesh where God cōmandeth! But how I pray you is Hester nourished? What doth she pay for hir out­ward maintenance? Is her consciēce set to sale for y ^e belly? Is her beauty made the broker to maintaine this miserable life? Vers, 12. 10. Doth she offer the sin of her soule, for the fruit of her body? Vers, 23. Surely no; vpō these tearmes she might haue found fauour in the eies of a Persian, Psa. 69. 22 & such mercies of the wic­ked had bin extreme cruelties. Obs. 57. The bounty of Gods chil­dren is no Snare, but es­pecially la­bours the good of the soule. Behold here then the true bounty of Gods children; their table is no snare, their ri­ches are no bait to corrupt y ^e souls of men: they intend not to make Dauid their slaue, by their kind intertainment, they giue him not Michel to bereaue him of his life: They blind not the eyes of the wise by their bosome liberality, nor hunt after the pretious life of men, with their sacrifices and peace offerings: Deut, 16. they kill not when they kisse: but giue that it may bee giuen: Vers, 7. their principall marke is to winne the soule; Ioh, 2. So did our Sauiour trune water into [Page 104] wine, that nature might bee turned to grace: so did he giue a great draught of fish to make fishers of men. so doth GOD bestow these outward blessings, that beleeuing in him, we may see greater things thē these.

And so are his children like their heauenly Father, so they do find their bread after many daies againe, when it is thus distrst [...]buted in conscience and wisdome.

Vse 1. A notable rule for true liberality: that the streame thereof turne good to the soule. Not that we should be exempted hereby from doing good to the 2 wicked, vpon pretence to harden them in their sinne. Nei­ther 3 that we should content our selues with that liuelesse bounty of many who will seeme to comfort the soule with a little lip-labour ( God helpe &c.) neither yet to neg­lect 4 our ordinary callings in an honest care of this life, as if all were lost labour which is not immediately imploied 5 vpon the soule: But so to supply the bodie as that it may 6 serue the soule: So to seeke the Ki [...]gdome of Heauen, as 7 not to neglect the care of our families: So to shew our true loue to the soule by releeuing the body for it sake: 8 And so to humble the sinne as that we haue compassion 9 in the person: Making difference therein where wee 10 see likely-hood of most inward good: And short­ning our bounty where it may be an occasion to the flesh. Thus he that scattereth shall haue plenty. So did Mordecai distribute, and so the Lord gaue a blessing.

And was it not a wonderfull blessing of GOD, that a beautifull Maiden, left fatherlesse and motherlesse, should meete with such a gardian: who did not set her beauty to sale, Obs. 58. God prouides for his chil­dren in trou­ble with the safety of a good con­science. and her conscience on the racke? how many destressed soules are there, that in the land of their captiuity, thinke it an high blessing if the ship-rack of their conscience may procure their quiet and the prosti­tuting of their beauty may winne them fauour.

Behold here then an excellent priuiledge of Gods children in their extremities, that they shall finde releife [Page 105] with the safety of a good conscience: not one haire of their head, much lesse the peace of the minde shall mis­cary: thereby: and why? are they not the beloued of God and in their chastizements most beloued? and how shall this loue appeare if they bee not kept fit for it? hath not 1 God promised that all shall turne to their good, If they be not here [...]y drawn neerer to God & made more confor­mable to him. and shall then their afflictions be meanes of their chiefest hurt? Haue not the Saints of God come out purer from this furnace? can the outward reliefe be a blessing without the feast of a good conscience? nay doth not the inward peace giue true contentment in affliction; and so keepes vs from reaching out our hand to wickednesse, for the 2 easing of our burthen? Would the Godly desire to liue in 3 affliction were it not that they might increase in grace, 4 and be more fitted to Heauen? and will not the Lord ful­fill 5 the chiefe desires of them that feare him? 6

Are we not by these troubles summoned to our end and 7 shall we now remoue the care of that which may make vs 8 giue vp our account with ioy?

And what I pray you is it that holdes vp in troubles? 9 doth man liue by bread onely? surely no, it is the spirit of a man that beareth his infirmity, but a wounded spirit who can endure?

Vse A notable condition of the height of worldly wis­dome, whose maine plea is this, that they must liue, and therefore when troubles comes, which summons them to die, yet they must do as the world doth, that is, that they may liue longer in misery, they will (what lies in them) re­nounce the meanes of liuing for euer in true happinesse: As if there were a necessity laid vpon them to make ship-wrack of a good conscience, that they may escape 1 death when there is no other likeli-hood but death knockes now at their dores: Or if there were hope of lon­ger life, yet the keeping of a sound heart would not be 2 life to the bones, and so enable them the better to beare their infirmity: Where is those mens faith that pleade one­ly with Esau for the pottadge that they may not die 3 [Page 106] 4 for hunger, and know not that God can giue them the blessing whereby they may haue wisdome and ritches. 5 What madnesse is there to runne deeper on the score when we are called to paiment? What folly to distrust God 6 then when we are most cast vpon him? What wisdome to 7 forsake God, when the world forsakes vs, what hope of comfort in the world when we make it thus our enemie?

Vse Well, who so is wise let him vnderstand these 1 things, and to whom the arme of the Lord hath reuealed 2 them: Let him learne to liue by faith, that so sinne do not deceiue him. Let him wisely consider the inualuable 3 price of his soule, and then bethinke that he sell it not for that which could not buy it: Let him know he shall least enioy that which he buies at so deare a rate: and for the af­ter receiuing (I tremble to speake of it) Let him remember 4 he hath a wise prouider, who as he needs not his sinne to accomplish his prouidence so he preserues from sinne 5 that we may be happily contained therein.

And let him in patience possesse his soule, looking with Moyses to the recompence of the reward, that so he may auoide the pleasures of sinne, and runne with ioye the race that is set before him: Thus was Hester preser­ued by the tuition of Mordecai. Thus found Daniel fauor in the eyes of the Eunuch, Obser. 59. Of the change of names, and whether it be lawfull now for Christians to change their names. and so was kept vndefiled from the idolatrous meates.

But let vs proceed a little further, and consider who it is that is nourished by Mordecai, who it is that is brought to so low an estate. It was Hadassah, thatis Hester, euen she that is after aduanced to the highestestate on earth.

Concerning this variety of names imposed on one per­son, Genes. 41. Ioseph▪ Abra­ham, Sarah, Iacob, Israel. G. 32. Daniel &. Socis. whether it were by Mordecai her Turor as taking her to be his child, or by the King at her marriage, to giue her the more honour: For the thing it selfe, there is no controuersie, but that the custome of changing names, hath beene ancient, 2 Reg. 23 et 24. Ioachim [...] Zedekiay. and laudable. And the reasons of these changes, might be these.

1 Either some increase of blessings, a speciall fauour [Page 107] which hath beene signified by such changes, and this might be the reason why the Lord changed names.

2 Or some change of the outward condition, which was the reason why the conquered had their names changed. 3. Or to shew the power of the conquerors ouer them; so seruants when they were made free, had al­so their names changed.

4 Or lastly some change of the inward condition, and so the names of Christians where changed at their baptisme, or at their conuersion by our Sauiour Christ &c.

Vse 1 Which howsoeuer it hath beene the practize of former times, and that vsed not onely by the heathen, but by God himselfe, yet as many such customes were perti­cular to their time 2. So I take it, this custome is now so farre antiquated, as the speciall cause thereof (namely the changing of names at Baptisme) is now ceased. 3: Yf a­mong vs any such occasion fall out, where Iewes and Turkes, &c. are to be conuerted, I see not but this liberty remaines still. 4. As for vs who haue such names imposed on vs euen at our entrance in the world and Church, which should be badges of our profession, and prouoke vs to constancy therein: I see not why these in any sort should be changed, vnlesse we thinke it lawfull to change our profession with them. Obs. 60. Those which are raised vp to greatest dignities are vsually in most despe­rate and low estate.

And is it then Hester the Queene; that is Hester the fa­therlesse? Is she a miserable captiue that was after a roy­all Empresse? must she be nourished by Mordecai, who after giues lawes to a mighty Kingdome? so was Moyses, Ioseph and the like: This is the Lords doing and it is ad­mirable in our eyes.

1 This doth he in power worke, without and con­trary to meanes to confound the pride of nature. 2. This doth he in wisdome, that wee may ascribe promotion to him. 3. Nay this he doth in loue, that we may giue him the glory, in being truly humbled with so great aduancement.

Vse 1 Learne we here as not to presume of meanes. 2. So not to distrust the want of them as to be comforted in our [Page 108] 1 lowest estate, seeing it may be bettered, so to prepare for 2 s [...]und humiliation before we be truly exhalted. So was Hester before she was exhalted.

But what reason hath Mordecai to take this care of Hester? First it is said shee was His vncles daughter.

The band of affinitie moued him to this duty, shee was his cousin Germaine, and therfore hee tooke charge of her.

1 A very good bond to inforce this duty, not only imposed by God in this case vppon the like occasions of widdow­hood. Obs. 61. Kin [...]ed to bee relieued. &c. But very agreeable to the law of nature, both being of our blood in a more particular manner, so that in 2 releeuing of them we keepe the true order of nature; and so performe therein honour to God and our selues, as herein approuing our selues to haue naturall affection; 1 Rom. the want whereof is a maine challenge of impiety. 2 Tim, 3.

1 Vse. This condemneth those monsters in nature y ^• feed 1 on their owne flesh, deuouring their kindred, or leauing them to the spoile: aboue all others affecting them lest, and most vnnaturally preferring strangers before them.

As also they are here reproued that preferre the naturall 2 affinitie before the spirituall: And reiect the care of GODS Church vppon pretence of prouiding for their families.

3 And lastly hereby wee may learne so to subdue nature, that we giue it also her right; not stripping our posterity of their lawful inheritance, vppon pretence of preferring the spirituall affinitie, least we burthen the Church and wrong our posterity: but wi [...]ely deuiding vnto each his right: our children their patrymony, and the Church her compe­tencie; in equallitie of inward gifts, giuing nature her pri­uiledge, and God the glory in preferring greatest bles­sings.

But had Hester this need of reliefe from her Kinsman? Yea surely it followeth.

A stranger shee was, and therefore to be releeued; a [Page 109] kins [...]oman she was, and therefore nature requires it but she was an O [...]phane, and therefore there was a necessitie in it.

And surely such is the condition of the children of God, Obs. 62. God chil­dren le [...]t Or­phanes in the world. they are left fatherlesse and motherlesse: euen to the wide world. And th [...]t not without the spec [...]all prouidence of God, who both may thus leaue them as it seemeth good 1 to him; And doth this also for their exceeding good that 2 forgetting their Fathers house and the proppes of flesh they may more intirely depend vpon him, and haue better 3 experience of his immediate prouidence.

Vse 1 And therefore: let it not be strange vnto vs, if God shall thus deale: neither let vs desire this day of afflic­tion: 2 some are sick of their parents, Psal. 27 and in the end they are sick for them. Let vs make sure of God our father 3 who now will take vs vp: and make much of our spirituall 4 Fathers, who in Gods steed are set ouer vs: Pray we for the 5 Magistrate who will be alwaies a father vnto vs, and loue 6 we the Saints that they may be our Father: so shall we neuer want a Father, while God hath a Church and King­dome, and he shall aduance vs his children to that glo [...]i­ous inheritance.

But doth not God, make his seruant gratious in the eye of Mordecai, the better to moue him to the performance of this duety? Yea surely besides the inward beauty of her minde, where-with she was furnished to approue her to Mordecai: Obser. 63. [...]he great [...]r natures gi [...]tes nee [...] the greater [...]i­dl [...]s. Behold the Lord adornes her with outward grace, and beauty, that so she might be fitter for that ho­nor which after was cast vpon her: so it followeth.

And the maide was faire and beautifull to lo [...]k [...] one, That is, togither with her beautie, she was comely and wel­fauoured; two notable outward graces of a yong Virgin: In regard whereof, as she had more need of a gardian, Be­cause of natures aptnes to sinne vpon such a preuiledge, 1 And the forceable battery that would be layd to her from without: so it pleaseth GOD to prouide for her 2 accordingly.

[Page 112] Vse. 1. Which as it condemneth the practise of parents that vsually giue most liberty where natures gifts are more eminent, and put forth their beautifull children to the pre­ferment of the world, as if their outward feature would be their preueledge and prouider, keeping their more hum­ble 2 children (as we say) at home vnder gouernment: so it is a notable lesson to all natures children that haue outward endouments aboue the other, that in this respect they most feare them-selues, and they rather carie a seuere hand ouer them-selues for these priueledges; as knowing that such gifts not kept vnder, are but fuell to sinne; yea patterns thereof, and yet by restrayning of them they may be sanc­tified vnto vs.

And surely, Obs. 46. The gifts of nature being santified are good meanes to procure fa­uour and ad­uancement to Gods children if it may please the Lord to sanctifie them vnto vs: may they not be furtherances for the bettering of our estate in the world; yea surely, as God giues them not in vaine, but to bee vsed in the world, so by this meanes they shall preuaile as both rightly vsed of vs and so wor­thily respected of GOD him-selfe: who both craueth his gifts with conuenient honour in this life, and makes the least of their steppes to aduance, vs to eternall hap­pinesse.

1 And therefore as this doth not warrant that whorish sophisticating of natures gifts by adulterous arts vpon pretence to set out nature in her glory, and to procure her 2 aduancement: so it condemnes on the contrary, that ob­iect 3 of defacing natures endowments, as if they were not Gods blessings but rather enemies to Godlinesse: And so 4 out of these contraries we may learne a ciuell course, so to esteeme of these guists as they further sanctification; Sect. 1. How to vse naturs gifts aright. and so to vse them as may stand therewith, Namely in a holy feare of them to be humbled in them, and the rather in regard of them both to stand in awe of God, as also to a voyde such occasions as may make them weapons vnto sinne, maintay­ning them daily by the word; and the examples of the most sober: and wisely considering the changeablenesse of them make we them seruants to inward graces and let their spe­ciall [Page 109] grace and luster be from thence so shall they serue vs to preuaile with God, and preuailing with God we shall also preuaile with Men, well now we see the reason why Mordecai takes vpon him the tuition of his kinswoman: and that we may obserue in him a care and conscience more then ordinary, behold he not onely receaues her into his famile, and so deliuers her from misery, but adopts her al­so as his child: both to giue her more security & also therby to fit her to further aduancement, as being now the reputed daughter of him, who was admitted one of the family of this great Mordecai: and that a place of no meane trust, euen to be keeper of the pallace. An office the likeler to be of more trust, by how much these Persian Princes kept great estate, and were more iealous of their persons: and thereby also not vnlikely to be more commodious in re­gard of the stricktnesse of accesse into the palace. Behold here a further act of the prouidence of God. Miserable Hester hath now a house to put her head in, and the fa­therlesse hath a father prouided for her by the Lord, for so it followeth, And after the death of her father and mother Mordecai tooke her for his owne daghter. Obs. 65. It is lawful to adopt.

See here the lawfulnesse of this liberty of adoption. Gal. 4. Mor­decai adopted Hester to be his daughter, so doth Pharaohs daughter Moses to be her sonnes: so doth God▪ in Christ Iesus adopt vs to be his sonnes: A case wherein the mercy and goodnesse of God is most comfortably manifested not onely that the adopter here by is supplied with the be­nefit of children, which are the blessing of God, and so-strenght of age in whom he may receaue his life, and conti­new his posterity, Adoption not commanded but a thing left to our liberty. but hereby also the want and misery of orphants is gratiously relieued, and that blessing of God is in part performed to a land that there shall be no begger in Israel, And doth not the Lord in this liberty prouoke vs to mercy? doth he not gratiously make triall of our bowels of compassion? by leauing vs to this liberty though hee command it not? [Page 112] doth he not secure vs hereby of doing good seasonably and conscionably? are not vaine controuersies preuented about dead mens goods? are not foolish hopes here by wisely cut of? and each man sent to depend on Gods prouidence and worke out his liuing? Sect. 2. surely though this may iustifie the lawfulnesse of this liberty, yet because we may abuse the same to the maintenance of the flesh, therefore are we to set bounds vnto this liberty, Who to be a­dopted. both in regard of the persons that wee are to adopt, as also concerning the end of our adoption.

Concerning the persons we are to adopt, as here we may safely perferre, our kindred before a stranger: so I take it we must haue herein a principal respect vnto the spiritual aff [...]ni­ty if so be our kinne shall not be in apparant necessity: Those especi­ally which be­ing furnished with grace want meanes to imploy the same. nay if the house-hold of faith be in like extremity, we are ra­ther to make our choyce there, then any were else: because we haue more and better bands to tye vs here: And we may with one comparison looke for better successe of our liber­ty; And which is especially to be heeded of vs, because we haue the example of our gratious God for our warrant therein; who as he onely adopts those that were eternally beloued in his sonne, so especially when it is in our choice, we ought to make choise of such for our children by adop­tion; who haue best euidence to be the sonnes of God.

Vse. 1. Which as it condemneth the practise of those that ty them-selues in their choyce simply to their kindred, without respect of inward fitnes: whereas they might haue better choice in the Church; both for inward and out­ward guifts; so I take it hereby they do much crosse the pro­uidence of God, which entending by this liberty the choyce of the most worthy, is hereby resisted, when the choyce is thus tied to the kindred. Sect. 3.

If it shall bee obiected the GOD will prouide for his, Obiection. God will pro­uide for his. their gifts wil aduance them, and therefore I ought rather to prouide for such as by reason of there impotency of gifts are like other-wise to sticke by it: indeed as the impotencies of nature are to bee supplied, [Page 113] so her best gifts also as hath beene taught,) had need of a bridle of Tuition to restraine their priueledge, and so fit them to grace, but yet warily to be preserued to the be­nifit of adoption, because, as hereby their corruption is likely to be maintained, so without this benefit of a­doption, such as haue best gifts of nature, are most likely to shift in the world.

But for the gifts of grace, it is not so with them: they are hated of the world, and so make their owners hatefull: where then shall this be remedied? dost thou say God will prouide for his, and therefore ile passe them by? I tell thee. God hath bountifully prouided for his: he hath gi­uen them his sonne and so all is theirs, 1 Cor. 3. 22 they haue a right in all, thou hast no vse but for their sakes; thou art Gods steward for their good. Their is plenty in Aegipt to re­leeue the Church. And how shalt thou then better make thee friends of thy vnrighteous Mammon, Luk. 16 then willingly to admit those into the possession thereof: who as they are exposed to want to trie thy wisdome herein, whether thou wilt sanctifie thy estate or no, and take true comfort in thy ritches: so lest the gathering of these things, might hinder them in better: therefore the Lord hath a time to put them into possession without their labour whither thou wilt or no: though thou shouldest heape vp siluer as the dust, Iob. 26 and prepare rayment as the clay, thou maist prepare it, 16. but the iust shal put it on and the innocent shall diuide the siluer. 17.

And were it not better for thee when it is in thy choice, to make sure thy habitation by this life, and so lay vp a good foundation against the day of Christ, recei­uing God into thy family, in the adoption of his children: then by shutting out the Lord, thereby to shut thy selfe out also, not onely from the earth, but from heauen to: and yet al thy policy shalbe mightily confounded: Iosephs bretheren shall bow vnto him: and the righteous shalbe thy haires, whether thou wilt or no?

Vse 2 And surely this doth no lesse condemne the [Page 114] vanity of those, that neglecting religion and onely seeking a name on earth, do therefore make choice of such in this kind, as are of the name: reiecting also nature, & common humanity: Little do these men consider that it is the memoriall of the iust onely, that shall endure for euer, as for the wicked, their name shall rot; and though they build them houses, and call them after their names, though they adopt such children, as may continue the name; yet looke we to the third generation if the place remaine in the name, nay consider we wisely, if the place it selfe can be found?

3. As for those who adopt strangers, and do also change their names, mooued thereby neither by the bond of religion, no not so much as nature, but rather by the abuse of nature and fellowshippe in euill: Though such things should not be named among Christians, yet it is no meruaile, if like will loue their like, and socie­ty in euill will haue a cloake for the maintenance thereof

Thus farre of the persons whom we must adopt. Sect. 4. Ends of adop­tion.

Now for the ends we must propose herein; proposing principally the glory of GOD, the furtherance of re­ligion and releeuing of the truely afflicted; we may here also in a second place respect present comfort herein and future propagation of posterity, being wisely purged of security and vaine-glorie.

Well thus we haue Hester now the adopted daughter of Mordecai, and so by Gods good prouidence this Or­phane is well prouided for.

And hath not the Lord much better prouided for vs; whom he hath in Christ Iesus adopted to be his children, and so to be heires with him of eternall glory? Oh that we would therefore walke worthy of so high a calling; that we would behaue our selues as sonnes of so gratious a Fa­ther? Surely Hester in all her glory is not like the meanest of the sonnes of God: and the least in the Kingdome of heauen hs greater then Salomon in all his Maiesty.

[Page 115] Well, Sect. 5. State of adoption in Christ how discer­ned. let this be our comfort, that though it be not our lot to meete with a Mordecai to be adopted to an earthly Kingdome, yet we haue such an enheritance, which all the world cannot deptiue vs of. And let vs make triall of our adoption by our strange cries vnto our Father. Let this 1 straight appeare by iustifying his cause. Let his cause be 2 maintained by increasing his kingdome, and his kingdome being come, Let vs lift vp our heads that his will may be 3 done in earth as it is in heauen; that God may bee all 4 in all. Obser. 66. Ophanes are to be prouided for and how. Psal. 109

And surely though it be a curse vnto the wicked to be left as Orphanes, yet it is but a temperall iudgement, and so may befall (and hath) the Godly, and therefore though the wicked being Orphanes shall seeke their bread and desolate places, Deu, 10. 18 yet GOD is the helper of the Fatherlesse, Psal. 9, 19 yea he is a Father vnto them. And there­fore as he hath giuen expresse commandement that they should not be hurt, Psal. 68. 5. left the like iudgement befall the oppressors, [...]xod. 22. 22 24 so hath the Lord also precisely inioiend that releefe and succour and that not onely vncertainely as strangers by startes, and at their felemne festiuities, when by reason of the aboundance, Deu. 16, 11 it is not so thankes worthy; but as those within their gates and of their houshold that are to haue a free and setled maintenance; Deut. 24. as ha­uing 19 a continuall set prouision allotted thereto: Oh 20 what a sanctifying is this of our prosperitie! What a 21 comfort in our troubles? Iob. 29 The benifit thereof. What a sacrifice to God? what a sweet sauour to man? What peace doth it breed at home? What true honor abroad.

Vse 1. Well, Let this be a glorious crowne to those 2 Citties and persons who haue set harbours for Orphanes and strangers: And let it be the glorie of true religi­on 3 that it hath taught such places and persons Chri­stian duetie: Let the Ostrich be ashamed that leaues her egges in the sand, and let vnnaturallnesse be confoun­ded that forsaketh her owne: Crueltie bee con­demned 4 that makes the fatherlesse: and let opression 5 [Page 116] 6 stoppe her mouth that turnes the fatherlesse out of their owne: detest we such trechery that makes tuition a 7 broker for priuate gaine: and take we heed of hipocrisie that secretly deuoures where it pretends deuotion; and 8 in steed of Children makes slaues or spunges of their pu­pils: I would our enclosers could wash their hands from 9 this sinne, and do not gardians of wards trample deepe herein? Wel let vs not liue by examples but by lawes; & let good example prouoke vs to the obedience of them. Mor­decai takes vpon him the tuition of this orphane: now let vs see what successe he hath herein, it followeth.

And when the Kings commandement, and his decree was published, Vers. 8 and many maides were brought together to the palace of Sushan under the hand of Hege: Hester was brought also vnto the Kings house under the hand of Hege the keeper of the women.

In which words the holie Ghost setteth downe a se­cond meanes, by which Hester is aduanced to the Court. Namely she is taken in the generall suruay, according to the Kings commandement, and so togither with those many other Virgins, that were chosen out by these of­ficers out of all the Kings dominions: she is brought to the Court; And so the Kings commandement and the thorough execution thereof, is a second meanes of her ad­uancement.

And surely, if we consider the end of this commande­ment: Namely that the King might haue a wife: if we obserue the equity thereof; that he might make choice of his wife where it pleased him; throughout his domi­nions; if we wisely examine the lawfulnesse of these Of­ficers imployment in this businesse, and successe therein: all these will witnesse vnto vs that Hester had a lawfull cal­ling to the Court, the meanes of her aduancement were honest and honorable.

Shee is not thrust vpon the Court, to bee a prey thereto, neither doth she basely seeke to it, to make sale of her chastitie, shee followes it not to catch a fall by it, [Page 117] but the court followes her, and seekes her out: As Daniel was sent for, and Ioseph fetcht out of prison, so she is sent for to the Court: GOD guiding the generall intent of the King to his perticular purpose; and so reser­uing the issue to his speciall prouidence, that though shee might feare the worst, to become the Kings concu­bine, yet she might hope the best, to be receiued as his wife: and so the case being doubtfull and the daunger not being inuincible; she was to cast her selfe vpon the prouidence of GOD, for a good issue of that which might threaten euill; as vndoubtedly perswading her-selfe, that as she beleeued, so it should come vn­to her.

Behold then the mercy of GOD, Obs. 67. God aduan­ceth his chil­dren by [...]aire and likely meanes. in the aduancement of his Children: the meanes thereto shalbe faire and likely: Hester shall haue natures guiftes, to fit her to the Kings bedde, Shee shalbe seasoned with affliction to beare her greatnesse more wisely, Shee shalbe trained vp in re­ligion vnder a gratious Tutor, that so hauing fauour with GOD, she may preuaile with man: And the autho­rity of the Prince shall call her to the Court, that so she may be warranted both from God, and man; so was Moy­ses, Mordecai and the rest. And all this to two speciall ends; Namely that they may be cleered from ambition & intrusi­on, two encrochers on greatnes, and dangerous enemies thereto, that enuy may be remoued, the moath of aduance­ment, that pride may be abandoned which wil make their fal the greater: that hauing hereby an evidence of their holy entrance to dignity, they might haue better vse, and lon­ger continuance thereof.

Vse 1 A notable lesson, for all aspirers, that they wait such holy and likely meanes, as GOD hath sanctified 2 thereto, not thrusting themselues to preferment. Not 3 hunting greedily after the same, not by base flattery, and 4 detraction to clime into fauour: Neither by [...]ordid corrup­tion 5 to blind-fold greatnesse. But wisely to esteeme their 6 fitnesse by gifts both inward, and outward: and yet to wait 7 [Page 118] 8 with comfort a lawfull thereto: not neglecting such 9 gracious oportunities as GODS prouidence doth offer, neither resisting such necessarie meanes, as may be vnlikely thereto.

For to examine a little further the case of Hester: the king commandeth; must she not obey? is it not lawfull for a subject to come to a prophane Court? is it vnlaw­full for a religious person to haue her abode among the wicked? especially, where the prouidence of GOD doth extraordinarily cast her, and no present iniquity lying therein? A necessity lies vpon her and she cannot refuse. Surely Gods children are to yeeld to the neces­sity of more where as their is a prouidence of GOD to ouer-rule them to good: and our yeelding thereto, is not simplie euill. Obs. 68. Gods children are to yeeld to present necessity keep­ing them­selues from apparent euil and depend­ing on Gods protection. I. Because all this while we keepe our selues within the compasse of Gods protection where by we shalbe sure to be secured our selues.

2. And what know we also, whether the Lord hath herein a further worke to vse our Ministery for the good of o­thers? was it not so with Hester, Daniel and the like? If it shall be said; that the King had no good intent there­in, because no doubt he ment hereby to supplie the num­ber of his concubines, and it might haue beene Hesters lot, to haue beene one of them.

Surely this being but coniecturall, and the publike purpose of the King being to make choice of a wife: and God intending that purpose to preuaile, why might not Hester safely rest vpon this knowne purpose, and so com­mit her selfe into the hand GOD, for the issue thereof? If it shalbe said, that the best intent was bad; namely that Hester should mary an Infidel. Surely as this cannot cha­lendge the Kings purpose, which was simply to choose a wife, so neither may it preiudice Gods prouidence, who knowing what he would do, prouides this meanes to bring his purpose to passe: As for Hester this was more then yet she knew of (when she knowes of it you shall heare her Apology.) As yet she hath little reason of any [Page 119] such hope, and therefore she will herein yeeld to neces­sity; because the Lord might aswell preserue her vndefi­led in the Court, as he had done before in the house of her kinswoman.

Vse And therefore as herein she seemes to be blame­lesse, because she yeelds that, which might turne either to good or euill when she could not otherwise choose: so herein she doth teach vs. An excellent point of wisdome in our obedience. That as we must obey rather God then man: so we must yeeld to man, when there is no appa­rant 1 disobediencc to God. We must not cast, what may 2 be, seeing God may ouer-rule: lest while we nourish feare, we betray our faith: neither must we demur with our superiors, where our selues are vncertaine; but yeeld wee so to necessitie, that we still depend on our God: who will accept our obedience, and giue a good issue thereto. So did Daniell and God preserued him vndefiled. So did Hes­ter and the Lord gaue a blessing.

And yet surely not without great difficulties and ex­tremities: the nerer she came to it, the greater were her dangers: First, her bodie is in hazad by being left father­lesse, God heere supplies and she is receiued into Morde­caies familie: who together with her bodie, prouides principally for her soule. Here she saies no, being where she hath greatest comfort, but shortly she is remoued out of heauen euen into hell, to a prophane Court she is called, where Sathan hath his throne. And to what end I pray you? surely reason and likelihood can giue nei­ther, but to the apparant distruction both of bodie and soule. Obs. 69. God [...] chil­dren, the nee­rer prefer­ment the greater ex­tremties.

Thus the nerer Gods children approch to their com­fort & preferment; the greater are their dangers, the more desperate their extremities. So was it with the I sraelits before their deliuerance. Their burdens were increased, their straw was taken away; Exod. 1 Exod. 5 and then came Moyses, then came the deliuerance. Cap. 5. Hest. Gens. 45. So was it with Mordecai, with Ioseph and the rest: And no maruaile? [Page 120] For by this it appeares their promotiōs is of God, by how much the greater they finde the oppositions, to the same, that so hee may haue onely the glory of their ad­uancement: 2 this makes Satan to rage the more, that so if it bee possible hee may hinder the good of the 4 Saintes: hereby the wicked are more confounded, in the disapoyntment of their mallice, and here­by GODS Children are better fitted to their pre­ferment, and so are prouided to make better vse thereof.

Vse. Whereby as Gods children are taught not to bee discouraged, if their afflictions doe still increase vppon them, because if deliuerance approach not, yet patience shall increase, to make the deliuerance 2 more glorious when it comes: So are they to increase their faith as their temptations doe increase, by more earnest prayer, and examining of them-selues, more aba­sing them-selues, and increasing constancy in wel-doing, that so they may hasten the worke, and bee fitted thereto.

Thus was Hester brought at length from Mor­decaies house to the Court, that in this fierie fur­nace (beeing throughly purged) shee might bee fitte for the worke that GOD had appoynted, so meruailous is the LORD to turne all thinges to the good of his children; Obs. 70. God prepares his church by afflicts to great bles­sings. such difference doth hee make betweene them and the wicked, that as the best blessinges doe make the wicked wise, so the greatest occasions of euil do make his children better, when neces­rily they are cast vpon them.

And surely if wee shall wisely obserue the prouidence of God herein; that though Hester is brought to the Court, a place of liberty and prouocation to euill: yet shee is restrained in the Court, vnder the hand of a Keeper, and as it were clapt vp in a glorious prison, being not to come abroad but when the King calls, nor to frequent any society, but such as is appointed her for [Page 121] her necessary attendance and comfort; doth not this exceedingly magnifie the mercy of GOD, that vseth this as a preseruatiue against the infection of the place, and so euen therein sanctifies her comming the­ther? Had shee beene exposed to the liberty of the Court? might accesse haue beene free vnto her? As her tryall had beene the greater, so her danger must needes bee the greater.

And therefore behold here the faithfulnesse of Almigh­tie God to his children; Obs. 71. God breakes the force of temptations and prouideth preseruatiues against them. that, considering whereof wee are made, and what wee can indure, though hee cast vs into the Furnace, yet he quallefies the rage of the fire, or else applyeth preseruatiues that it shall not hurt vs. So doth hee here prouide for his seruant Hester, be­cause her beautifull youth beeing exposed to applause and liberty in the Court, might be a meanes of taynting her; therefore hee makes the place of her aduancement, the place of her imprisonment, that so the lust of the eye and pride of life, and such like temptations might want their nourishment, and so without wood the fire might be quenched.

So when the Lord had brought Ioseph into the land of his aduancement, that the pride and fulnesse of the Country might not corrupt him; Hee is cast first uppon Putiphers familie: Where though he receiues no small preferment, yet it is sauced with such temptations, as might greeuously humble the heart of his seruant. And yet is hee further sent to the prison, where the yrons might enter into his soule, to his further humiliation: Yea when hee is aduanced, hee hath an Office to humble him, whereby hee is both kept from the Court, the place of temptation, and also from idle­nesse the roote of all euill. And was not this a great humbling to Hester in the flesh, that her glo­rious beautie must bee pinned vp from being seene? shee must bee kept as a prisoner, where libertye was so pleasant, And yet the worke of the Lord [Page 122] most admirable herein; both to keepe her flaxe (as I may say) from the fire, and by a lesse affliction to preuent a greater.

1 Vse. Oh that wee would therefore praise the Lord for his faithfulnesse and obserue his gratious prouidence in the quallifying of our temptations!

That we would rest vppon our God, in the greatest 2 extremities, and wisely admit lesser chastisments to pre­uent 3 greater. Surely there is no temptation hath ouer­taken 4 vs, but such as appertaineth to man, and God is faithfull, 1 Cor. 10. 13. which will not suffer vs to be tempted aboue our strength: but will euen giue the issue with the temptation, that wee may bee able to beare it.

And therefore admit the worst that may be sayd in this case: Say it was her great affliction to bee brought to the Court; and her greater affliction to bee in danger of defiling: and therefore her infirmitie to put her selfe into this danger (although I cannot see how she could auoyd it) (so desperate is their case liuing vnder pro­phane gouernement) yet seeing God bringes light out of darkenesse, and turnes our infirmities to his glory and our good: Nay seeing hee iustifies particular actions by extraordinary instants, which wee being ignorant off, are therefore to keepe silence in: why shall we cen­sure that, of the ground whereof wee may bee igno­rant? VVhy doe wee not rather giue our God the glo­ries, whereof the infirmities of his children, raiseth meanes for their strength, and hereby makes way for his absolute glory?

Well thus wee haue heard of some of the outward meanes of Hesters aduancement. Namely Mordecaies nourishing of her, and her bringing to the Court. Now lette vs further consider of her intertainment in the Court, and so of some meanes wherby she fitted is to the marriage bed. It followeth.

And the maid pleased him, Vers. 9. and she found fauour in his [Page 123] sight and to shew that he was pleased, hee caused her thinges for purification to bee giuen her speedily, and her state and seauen comely maidens to bee giuen her out of the Kinges house, and he gaue change to her and to her maids of the best in the house of the women.

In which words the holy Ghost settes downe vnto vs a third steppe to Hesters aduancement. Namely, that she findes fouour in the sight of the Keeper of the Maidens. By which meanes it was likely that the King beging much ledde by his iudgement and commendation, would cal for her more speedily to his presence, and so consequently preferre her.

And there is in the word contained two speciall thinges. i. The fauor that Hester findes with the Eunuch, testified by a variety, and increase of speach; not onely the Maide pleased him (but) shee found fauour in his fight. 2. there are set down the vndoubted signes of his fa­uour in that liberall and extraordinary allowance which hee affordes her for her maintenance, in the rest of the Verse.

And surely that shee findes this extraordinary fauour in the sight of the Eunuch, who was likely to be a meanes of her speedy aduancement.

This magnifieth the gratious prouidence of Almigh­tie God, who hauing the hearts of all men in his handes to dispose them as hee pleaseth; Obs. 72. Gods chil­dren find fa­uour in y ^e eyes of strangers. doth ther­fore incline the heart of this stranger, to affect this beautifull maiden, that so shee might haue more liber­tye in this time of her restraint; and more security also against such dangers as such places doe threaten.

So gratious is godlynesse euen in the eyes of the wicked, so doth the Lord still sort the meanes for 1 the effecting of his righteous will; that the weakenesse 2 of our faith might be supplyed hereby; and he might haue 3 the glory of his truth and faithfulnesse. 4

1. Vse. Wherby we are taught as to shew fauor vnto [Page 124] 2 strangers, and such as are in affliction. So not to despaire the reconciling most bitter enemies, seeing our God can make this Eunuch to affect a poore captiue, how shall not he also turne the hearts of our enemies towards 3 vs. And therefore let vs not prouoke an enemie by vp­brayding to keepe him further off, but rather draw we 4 him nerer vnto vs by praier, and kindnesse. Labour we to please our God, so shall his heart be turned towards vs. 5 And make we much of friends, seeing the loue of ene­mies is so douhtfull. Especially, make we much of the 6 houshold of faith, who when they wound vs do not meanely befriend vs, and yet thats the greatest enmity we feare from them. As for our enemies they shalbe 7 cloathed with shame, and though they shall iustifie vs so farre forth as may make for Gods glorie and our good, yet this shall make to their further condemnation, that they shall like of those, whom they do not desire to bee like; they shall loue vs for such blessings as GOD be­stoweth on vs, and yet not loue God with vs that they in like manner may be blessed.

Well thus Hester finds fauour in the eye of this Eu­nuch: But how doth this appeare? It followeth. He makes hast to giue her things for her purification: he is not kinde in shew, but he performeth it in-deed: and that we may know his willingnes, he causeth it to be done speedily, yea he enlargeth him selfe, and euen stretcheth his authority; he encreaseth her attendance, and giues her seauen comely maides out of the Kings house, yea he gaue change to her and to her maides of the best in the house of the woman; and all this to make good the truth and greatnesse of his fauour towards her. Obs. 73. Wicked haue the shadowes of many ex­cellent ver­tues and may in some sort teach true kindnesse.

Thus euer the wicked haue their shadowes of excel­lent vertues: yea they haue some relikes of the true in­constancies required therein. They are not onely kinde in words, but they make it good in deeds: yea they are chere­full weldoing, and bountifull therein.

Vse 1. Which though it will not any thing iustifie them [Page 125] but rather tend to their greater condemnation: because they foolishly content themselues with this [...]imme light of nature: which onely concernes this present life, and will not embrace the light of grace, which would lead them to glory. Yet shall euen these Gentiles condemne 2 many Christians, who as they vsually boast of false libera­litie; making great shewes in words, and performing 3 little in deed: So when they do any thing the Children 4 of God tast least of their bountie: they of all other are shut from their fauours: nay I would the worst they could do were not good enough for them: Ioh. 16. 1 I would they thought they did not God good seruice when they entertaine his Saints with greatest outrage. Surely though religion must not teach them to fauour their contraries, yet wis­dome might lesson them, herein to prouide for themselues. Do not they fare the better for the Saints of God? and shall they fare the worse by them? will they remoue them out of the gappe, who keepe away their scourges, and are the onely meanes to maintaine their prosperity? Oh that the world would learne to be wise! but he that is filthy wilbe filthier still. Obse. 74. Markes of tue liberality.

Lastly from these shadowes of bounty we may learne the true substance thereof. Not onely in words but in deed to make good our kindnesse, and that not forcibly, or with grudging, but cheerefully; and that not sparingly and basely but bountifully and with a large hand: and if wee shall doe this from the true ground because GOD hath commanded; and to a right end, namely that God may be glorified, and our neighbours bettered, thre shall not be any thing wanting to true liberality: but of this hereto­fore. That which may further be commended in the Eu­nuch is his faithfulnesse in his office. Obs. 75. Officers are to be faithfull in distributing according to their chardg [...]. In that he makes not priuate gaine of such prouision as was allowed to these Maidens, but rather enlargeth himselfe in the true bestow­ing thereof.

So was Ioseph faithful in distribution of the corne: so was Iacob faithfull, vnder his vnkle Laban. A notable president [Page 126] to all officers, Obser. 71. Officers are to be faithfull in distrubiting ac­cording to their charge. A good lesson for iustices, Captains, Gar­dians for the poore, Trea­sureres of pro­uision for the publicque good. &c. that are put in trust for the behoose of others that they lick not their own fingers, & fil there own roofes with that which should serue for the prouision of others.

Vse. I. Which as it condemneth all Zibaes, and Iudasses, that caried the bagge for their priuate profit, and like false stewards rob others to prouide for themselues so it aduiseth Princes to appoint sufficiēt stipēds for such kind of officers, y ^t they need not fal to such shamelesse oppressions. And also teacheth such persons to be content with their allowance, & to esteeme it their greatest glory, y ^t their charge prospers vnder them, least y ^e leane kine deuour the fat, the wrongs of y ^e oppressed cry for vengeance against them. That so hono­rable an attēdance is graūted to this poore captiue, who so lately liued at y ^e best but a seruant; in the house of her vncle this as it serueth much to y ^e commendation of the Eunuches bounty, in whose power no doubt it was to haue contented her with one, so doth it much more commend the mercy of God vnto this his seruant: that in this glorious seruitude shee there hath this benefit of such society which as shee might better rule, hauing ferme power ouer them, so she might lesse feare, as being of her owne sex: which as it might giue her some hope of her further aduancement, Obs. 76. God raiseth his to prefer­ment by de­grees. as being yet a further steppe thereto, so therein we may obserue the wisedome of our good and gracious God, who as he doth not suddenly cast his vpō preferment, but by degrees raiseth vs thereto, that so we might the better wield the same, so in this manner of his prouidēce doth he much quickē our faith and patience, that seeing him comming wee might not be hasty, Obs. 77. Attendance what fit for each sex. but wait the good time that he hath appointed. Psal. 125. Con­cerning y ^• kind of attendance that here is tendred to Hester, only such of her sex as being fittest thereto: this howsoeuer in this case might haue iealosie for it ground, yet hath it a good ground for the like fitnes in our attendance, Obs. 78. God giues signes of his fauour to his children. that they should be such as be of our owne sex. the eie of the seruant to looke vpō the hand of his maister, & the eie of a maidē vnto the hand of her mistres, a matter politickely obserued in popery to take away suspition, at least of vncleanes yet surely euen [Page 127] this policy shal cōdemne that prophanes, wher there is not this care of fitnes both to preserue order, & comlines in the family, and also to auoide occasions, and apparances of euil.

Lastly that to Hester and her maides is giuen charge of the best in the house, Obse. 79. The best is due and be­stowed one Gods children. howsoeuer this may be imputed to the carnal & blind affection of the Eunuch, respecting especially herein the beauty and likelines of Hester, yet we may here­in behold a special point of Gods wisdome y ^• Hester being aduanced to the highest dignity, might haue a pledge hereof in the best preferment that the Eunuch could giue her, and so by this liberall and sutable maintenance might be fitted therto. So shal not the children of God want signes of their faith, to helpe there weakenes, Ves. & confirme their faith, wher­by we may learne as not to desire a signe when the thing is 2 before vs, so not to refuse a signe whē God offers it vnto vs, 3 and wisely to obserue y ^e tracts of Gods prouidence, which 4 will not fayle vs with plaine signes of his loue towards vs. 5

And doth not this also commend the exceeding faith­fulnesse 6 of God vnto his; that as all is theirs in Iesus Christ, 7 so they aboue any other, shal so farre enioy this right, euen 8 in this life as that the best and fattest shal be their portion. 9 So had Iacob and his famile the best of the land of Egypt: so had Iacobs posterity the most fruitefull country of the world: so haue y ^e Saints of God had this their right renew­ed that the Gospell hath taken place euen in the best in­heritance, what country may compare in happines with those where the word hath beene entertayned? So righte­ous is the Lord to giue his children the best in this life to assure vnto them the enioying of the better, so profitable is Godlinesse to be recompenced with the best gaine: haue not the children of God shared euen with the best & of the best? shall not the widow giue the Prophet before she releeue her selfe? Shall not Ioseph haue the next best cha­riot, and Mordecai the horse that the King rides on? Oh that we could beleeue, how should we be established! How should wee enuy the best if we could hope the best, that our iniquities did not many times depriue vs of the best: that the world should thinke the worst to good for the best. [Page 128] 5 Surely though wee haue not the best in it selfe, yet con­tednesse 6 may make it the best to vs: And if we be faithful in vsing the least, we may by Gods mercy attain to the best: 7 let this be our comfort that wee shall haue whats best for 8 vs: and therein if wee liue by faith, we may take hold of 9 the best inheritance: onely waite we the Lords leysure, and hee will giue vs our hearts desire: and resigne our selues alwaies into the handes of our most gratious father, who only knoweth whats best for vs.

Well thus is Hester now prouided honourably for in y ^e house of the maidens. How doth shee now behaue her selfe to keepe her in fauor? Doth she reueale her country, which was odious to these Gentiles? Doth shee conceale her religion, which was to these abhomination? Or doth she fal to temporising after y ^e manner of the Court? Doth she forget her former affliction, and so grow headstrong? Doth shee now hauing changed her keeper, change her obedience? Hearken I pray you what the holy Ghost saith of her.

But Hester shewed not her people nor her kinred: Vers. 10. That is she did not make knowne that she was a Iew; Vers, 20. nay she did not discouer she was Mordecaies Kinswoman.

Wherby it is apparant that it was not yet knowne, so the reason of this concealment may be coniectured to be this; namely that had Hester yet bene knowne to be a Iew; she might insteed of good intertainment, receiue both dis­honour and disgrace too; as beeing in regard of her coun­try most abhominable to these Gentiles. Obs. 80. Truth may be concealed how, &c. Reason therefore she might haue to conceale her country, and surely such I take it as may stand well with religion. Which though it inioyneth vs a true profession of truth in the simplicity of our hearts, when wee are to giue an account of our faith: it allowes vs also in spirituall wisdome to conceale the truth, when it may stand 1. with Gods glory, 2. the satis­fying of others, 3. ad securing of our selues, 4. without the preiudice to the truth, and iust scandall to our profession, especially when we are not questioned thereof. So doth [Page 129] Samuel and Moyses conceale part of truth: Exod. 5. 1. Samuel, 16. So doth the Prophet Elisha conceale the whole truth; when meeting with the messenger of the Kings of Syria who were sent of purpose to seeke him; insteed of telling them, that hee was the man (which hee wisely conceales) hee tels them that that was not the way, nor that the Towne, in a [...]l which hee spake truth; but if they would follow him, hee would lead them to the man they sought for. So doth Hester here wisely conceale the truth, because shee is 1 neither demanded the matter, and the concealing therof 2 would further her safety; And surely as none is to bring 3 vnnecessary troubles on himselfe by reuealing of what may bee lawfully hidden; so by such concealments both 4 much glory hath redounded to the truth, and also Gods Children hereby reserued to better times: and therfore so 5 we intend not to smother the truth by our present con­cealment thereof, Cautions [...]o be obserued in [...]. but only to refer the discouery to in fit oportunity: so we are not ashamed of the truth of God, but onely conceale it that it may not bee reproached: So we do not by silence betray the truth, but rather by this hely 2 wisdome keepe it from treachery: So we deny not our [...]o­fession, 3 but only defend our person: So we indammage not 4 our neighbour by concealing the truth: so we [...] not only the auoyding of danger but rather purpose to do the most good hereby. Surely vpon these grounds (I take it) truth may be concealed, especially if it be a truth concer­ning only ciuil occasions. And this was the case of Hester in this place: she conceales not her religion she denies not her profession; but onely not being demaunded, shee re­ueales not her country nor her kinred, both ciuill things.

Obiect. If it shall be demanded how she could conceale her country, seeing her diet and religion which could or should not be hid, must needs declare it though she hold her peace (as Daniel and his followers euen by this were necessarily discouered) And therfore it was vnpossible to conceale her country: vnlesse you wil say, shee framed in her diet an outward ceremony of religion, to the present [Page 130] time, & so she would proue no lesse then a deep dissēbler.

Ans. Surely as wee may not in any case iustifie dissem­bling, so I doubt not but we may very well cleare Hester from the same, if we consider that in some things, her diet might be answerable to the place wherein shee liued (the Iew agreeing with the Gentile in the promiscuous eating of the most things) and so by y ^t her country might not be discouered. Doubt. The greatest doubt is concerning her religi­on: how she could conceale her country, vnlesse shee also concealed this; and if she concealed her religion, how she could practise it: which (in my opinion) may be easily re­solued, if we consider her present condition, Answer. who liuing priuate might wel performe her deuotiōs, and yet not be obserued, especially hauing now no other meanes and li­berty to practise her religion, but such as might well bee performed secretly in her closet, onely in the presence of her God. If it shal be imputed vnto her, y ^t she should haue made a bold profession of her nation and religion, therby the rather to free her from that present bondage, and so to preuent her future defiling, rather choosing to be disgra­ced and cast out of the Court again, then to indure y ^e plea­sure of sinne for a season.

Surely concerning the profession of our religion, Obs▪ 81. Religion when & how to be giuen account off. as y ^e Apostle would haue vs principally readie thereto, that so in due season we may publish the same: so he seemeth to aime at a speciall season, namely when we are demaunded a reason of our hope. 1. Pet. 3. 15. And therefore though no doubt this seruant of God was ready to giue an account of her religion, yet (I take it) now it was not a fitt season, be­cause she was not demanded the same of any: If you say, her own case did now especially require it, y ^t she might be deliuered from y ^e imminent danger. Surely for any danger wherein yet she was, I see not but she was to vndergo the same with patience: as being so farre subiect to gouerne­ment, as might stand with the saluation of her soule: as for future dangers, concerning her defiling, &c. though they were likely in regard of man, yet if wee looke vp to God, [Page 131] might not they be preuēted? Especially seeing she walked on her wayes, she yet did no more then necessitie, and her dutie imposed vpon her: and therefore might safely waite vppon the protection of her God: That happily she did not here abstaine from all appearance of euill, that shee did not auoid the occasiōs therto; this being a thing that was not now in her choyce, as wee may not rashly condemne her for the same, so what know we whether by some ex­traordinary instinct, shee was incouraged and warran­ted herein. So that in her that may be iustifiable, which of vs simply is not to be immitated. Obs. 82. God vseth the weaknes of his chil­dren in the accomplish­ment of his mercies tow­ards them. And surely the weak­nesse of Hester must needs commend highly y ^e faithfulnesse of God to his children, who as he is not diuerted from his purpose towards them by their infirmities, so doth hee in his special prouidence vse the same in the contriuing of his work, y ^t he may haue the only glory of the accomplishmēt therof.

Vse▪ 1. Wherby wee may learne that there is a time to hold our peace as wel as to speak, & when we may safely conceale a truth. 2. We may obserue the bounds of law­ful subiection, that we so far obey the magistrate as may stand with the safety of our soules. 3. We may contem­plate y ^e absolute power of God, in giuing his children ex­traordinary dispensations euen beyond his righteous law, that so we may not feare y ^e pardon of our sins, if in weak­nesse they be committed against the law of God. Lastly, we see here an holy vse of our infirmities; not that wee should presume here-vpon to sin: But rather that hereby our faith being increased we may get dayly from Christ Iesus more strength against sin, not measuring Gods faith­fulnesse by our desart, but by the eye of faith, looking for light out of darkenes, that so God may haue the glory of all his mercies. Thus doth Hester conceale her coun­try and her kindred too. But by whose aduise doth she this? It followeth.

For Mordecai had charged her that shee should not tell it.

[Page 132] Lo here the cause of Hesters silence: her foster-father Mor­decai had giuen her this in charge: & among many other holy instructions, which he had furnished her withal, that so she might be better armed against the abuses of the Court: this was one especiall, that shee should rule her tongue, and especially herein impose silence on her selfe, y ^t she discouer not her Nation, nor her fathers house.

Wherein, Obs. 83. Gods children season one a nother with [...] councel & wholesome instructions. 1. wee may see a notable practise of the Saints of God, Namely to season their tender plants with good counsell, and wholesome instruction: when they are to leaue the wing (as wee say) and trye the world. So doth Dauid counsell Salomon, and Ioseph his bretheren; so doth Iacob his children. This is the best le­gacie they can bequeath vnto them: hereby they shew y ^e vnfainednesse of their loue, and so arme them gratiously against this present euill world.

Whereby we may learne to sette forth our children, and friendes into the world: not so much prouiding stockes, and such furniture for the body, as especially with good counsell to arme the soule; as knowing that if it be secured the other shall not want, and the full prouision for the body, may bee a meanes to expose the soule naked to all temptations.

But what is the summe of this councell that Mordecai giues to Hester? Surely silence, the chiefe outward orna­ment of women and keeper of their chastitie, Iacob, 3. 1 Iacob. the gouern­ment of the tongue (that vnruly member) which if we re­fraine not, our religion is in vaine; and to rule it well, is a note of true profession.

Wherin as we see the fitnesse of this Christian councel; Obs 84. Silence a spe­ciall lesson to be learned of Cou [...]tiers. What fitter lesson to a woman then silence? So we may learne hereby the necessity of this vertue, especially when wee come abroad in the catching and obseruing Court. 1 VVhat more safe for a man here then silence? where euery 2 word shal be scanned, and happily peruerted? what greater 3 wisdome here then silence? where y ^e wisest speaches go not without their censure? what greater gaine heere then [Page 133] silence? Whereby a man may learne, and make vse of all others speach, that so when he is called, he may speak with authority.

Vse. And therefore lette not impudent beggers heere continue still crauing, vpon presumptions that the Prince will neuer be weary of giuing: Lette not discoursers runne them-selues out of breath at tables and chambers, to make 2 others sport and them-selues a marke for euery mans tongue: let not cōplementers account it their glory to pratle of euery thing, when they make no conscience to practise 3 the best things; let not flatterers trust to this same glibbe & 4 slippery mēber: to whom being so deeply indebpted, they must look to make paiment, and happy are they if shame & repentance wil cleare the score: what should I say? Let not 5 Carry-tales and Detractors hope to carry it away cleanly, seeing their own tongues shal one day cry quittance with them: But let al remember Mordecaies lesson to Hester, y ^• in the Court they rule their tongue, and so shall they bee sure to keepe their friend. But what end doth Mordecai aime at in this his lesson of silence? Surely his heart was touched with the care of the Church, for he saw a greater storme like to come in vpon it: He feared least Hester by this dis-vnion might indanger the same: he hoped that her wise silence for a time, might breed good blood for it deli­uerance: and therfore doth he aduise her, especially, silence in this case, least her discouery might bee a meanes of in­dangering the Church of God: As beeing that which the enemy lay in wait for; and to which her weaknes & youth might be easily abused. Wherein wee may obserue what principally ought to affect vs, y ^e danger wherof we ought especially to preuent: Namely the Church of God and its successe.

1. Thus doth our god principally regard, Obs. 85. The safety of Gods church ought to be our special care. & so should we haue the like respect of it. 2. On the wel-fare hereof depēds al our priuate happines: and therfore if we be wise, we wil herein be wise to our selues, 3. yea our care hereof wil be meanes to cōfort vs in our troubles, & make way for our [Page 134] 4 deliuerance; yea which is especially to be regarded of vs, our zeale to Gods Church witnesseth our true interest therein; that if we mourne with it, we shall also reioyce therewith; Psal. 42. 130. and so raigne for euer as liuely members of the same in glory. So was Nehemiah, Dauid, Iosiah and the rest.

1. Vse. What shall we then say of those that neuer take thought for Gods inheritance? Lette it sinke or swimme 2 its all one to them: What case are they in that drinke 3 their wine in bowles, while Ioseph is in affliction? How fearefull is their condition that helpe forward the affliction; reioycing greatly at the Churches fall? And with all their strength and pollicie cry it downe to the grounde; But of this wee shall haue fitter occasion to speake heereafter, when wee consider of Hamans and Mordecaies contrary affection heerein.

Thus you see the care of Mordecai for the Church of God: and to this end you haue heard of his charge to his Nephew. Now let vs see how Hester obeyes this iniunc­tion: It is said that

Shee did not shew her people nor her kinred. i. shee was obedient to the Councell of her Father Mordecai, and doth not discouer her country nor her Fathers house.

A notable marke of the true childe of God: Obs. 86. Obedience to lawful au­thority, a true marke of the Child of god. 4. Sam. 15. Name­ly in lawful things, to bee obedient to superiors com­maunds; 1. So hath God commanded; 2. so shal we pro­long our daies, 3. so is corruption humbled and patience tryed. 4. so is faith excercised, and order maintained. 5. so is God honoured better then with sacrifice. 6. and man al­so 7 by obeying more honored then if he could commaund 8 obedience. In a word, where obedience is, there is safe­ty, 9 and all prosperity: but confusiō followeth disorder and disobedience. What may we then iudge of those y ^• iustifie treason and rebellion in inferiors? that allow the subiect to rebel against the Prince, yea to take his life from him? that warrant the childe to forsake their parents, and [Page 135] iustifie disobedience in al sorts: shall we think y ^t this pro­ceeds from an heroical spirit? Shal we esteem it as greater obedience and honour vnto God? who because hee is obeyed aboue man, therfore wee must not obey man in him, & vnder him? So the Papists aduance their traitors & iustifie their treasōs: Surely how necessarily must these erre, not knowing the Scriptures? how fearefully do these reiect God in not obeying his ordinance? shall wee looke that God will honour them that doe thus dishonour him? Blessed bee our GOD who hath maintained his own cause, and hath iustified his ordinance in the confu­sion of his enemies. So lette all thine enemies perish oh Lord, so bee thou exalted in the protection of thine Annoynted.

But wherin doth this obedience of Hester shew it selfe? Obs. 87. Sincere obe­dience rather respects the power of the Commander then the worth of the thing com­manded. Surely in concealing a secret not fitte to be known; No doubt her father had giuen her many other good lessons, & happily among so many, she might haue forgottē this; or happily she might haue dispensed with it, as a matter of no great consequence; and seeing it was a thing would not be long hid, why might she not preuent the discoue­ry thereof by others, and so make her own peace by the benefit of such fauors w ^t were cast vpon hir by y ^e Eunuch and such like? neglecting the estate of the rest of her coun­try. Surely (I take it) herein we may obserue the con­scionablenesse of her obedience; that though shee might haue thus strayned in the poynt, yet the reuerent autho­rity of the commander keepes her from these demurres, and so not so much shee considers the waight of the thing commaunded; as that she is simply led by the au­thority of her superiors.

A notable euidence, of the sincerity of our obedience, that it depend not so much vppon the thing commanded, as vppon the iust authority of the commander him-selfe: because as our seruice is then most acceptable to GOD when it hath least respect to our selues, and most to his glory, so it is most free from mercenary basenesse [Page 136] when we stand not so much vpon the thing commanded which doth concerne our owne good; as vpon the power of the commander for whose sake we do it.

Thus did the Lord trye the obedience of our first pa­rents, the thinges he commandes might seeme to bee of no great waight, but that the Authoritie and commander gaue power thereto: which they not wayghing duely (as in conscience they should) but principally respecting what a smal matter was only imposed; not to cutte of an Apple: were therefore easily drawne to very fearefull disobedyence; and so haue sette their childrens teeth on edge, by eating that forbidden fruit.

Vse. 1. Whereby wee may learne, how to certifie our 1 obedience. Namely to haue an especiall respect to y ^e iust power of the superior, and so in reuerence of that power, 2 to yeeld obedience to his righteous commaund: not ma­king difference thereof, in regard of the things cōmanded, but performing indifferent obedience to al alike; as they proceed from a like power of those whome God hath set 3 ouer vs: making conscience as well of the least as y ^e grea­test commaunds; because the Commaunder is the same, 4 and his power as great in the least as in the greatest: And our faith and humilitie beeing more tryed in obeying the least, will be a good meanes to further to preferment, that so not obeying man for hope of reward; we may not yet be disapointed of our hope in the reward aboue. Obs. 88. True obedi­ence perfor­med as wel in absence as in presence. Thus doth the Lord approue the sincerity of Hesters obe­dience. Vnto which if wee shall adde that which further in is remembred in the 20. verse, that Hester did euen as conscionably after the wordes of Mordecai, beeing now from vnder his gouernment, as when she was nourish­ed by him: We haue herein a further testimony of the vp­rightnesse thereof. The holy Ghost (as I take it) signify­ing herein vnto vs the maine ground of her obedience: Namely that though shee was now exempted from the sight and gouernment of her earthly father Mordecai, yet shee remayned vnder the obeysance of her heauenly [Page 137] Father: For whose sake shee performes as conscionably obedience to Mordecai being absent, as if he had hir vn­der neuer so much subiection. So doth she approue her obedience to bee in the sight of God, Col, 3. 22. and so is cleared from eye-seruice, and such like; so doth she witnesse it also to be for the Lords sake, and so purgeth it vtterly of all carnall respects: And in this her bodily absence perfor­ming as true seruice vnto Mordecai as if he were present; shee retaines her right in the holy family, and so is partaker of the prayers, and blessings thereof. Yea shee keeps here­by within the couenant of God, and so prepares a way for further blessings.

Behold here a patterne of sincere obedience: And doth not the Lord requite it accordingly? Yea surely, as Hester obeyes Mordecai when he is out of her sight; so doth Mordecai care for Hester though now she be from vnder his gouernment. For so it followeth.

And Mordecai walked euery day before the Court of the womens house, Vers, 11. to know if Hester did well, and what should be done with her. Thus carefull is he of his Nephew euen when shee is of yeares to gouerne her selfe.

So ought parents not to reiect the care of their chil­dren, Obs. 89. Parents how far to extend their care for their children euen when they seeme to haue least need of them: Because 1. as hereby they shew the soundnesse of their af­fection: so this riper estate of their children, doth now most require this care, as exposing their children to more fearefull extremities, as now knowing their strength, and 2 so now strong to do euill. And wherein shall earthly pa­rents 3 better resemble their heauenly Father, then by con­tinuall 4 loue and care of their posteritie? Nay how shall they otherwise differ from bruit beasts, if they onely care for their children to hatch them vp, & so send them forth into the world; Ruth, 2. and there's an end. Had not Iob a dayly care of his children, though in regard of the world, they had no need of him? Because the more they had of the world, the longer they had liued therein, the more they were subiect to greater danger? Iob. 1. what care had Naomi of [Page 138] her daughter in law Ruth? how did Moyses take care for Gods people when they enioyed great prosperity?

Vse 1. Wel let Mordecai condemne prophane parents that thinke much to giue their Children euen bringing vp, if they haue done this, they thinke they are fully discharged; especially if they can prouide them some trade, or portion to get a liuing withall: Alas if they considered well, the greatest care is behind; when do children more greiue and shame their parents, then at this estate? when they come to their owne liberty, and haue fuell to their lusts? and how many iust curses doe lie vpon parents, not for giuing too little, when they were Children, as for giuing to much libertie, when they haue growne vp to be men.

If you say they are now past correction, they are better able then I, Obiect. wherein then should I shew my care?

Surely giue good example vnto them, that so they may be ordered. Ans. 1. Let them be often in thine eye, that so thy 2 presence may awe them; Spare not to reproue them plaine­ly, 3 and forget not instruction as occasion shalbe offered. 4 Keepe them to the dueties of children, without respect of 5 their age, or ritches: so shalt thou keepe thy iust autho­ritie ouer them. Keepe the staffe in thine hand, and let 6 their maintenance come from thee. Let the Magistrate 7 helpe thee if correction here be needefull: But especially 8 craue helpe of GOD, that his blessing may bee vpon them. Obser. 89. Care how it may st [...]nd with the prouidence of God.

But what need Mordecai take this care of Hester? was he not perswaded that GOD would care for her? Yea surely, and therefore also is he carefull for her, be­cause he knowes the prouidence of God to subordinate 1 fit meanes. And who more fitte to care for her then he that had bound himselfe thereto? Act. 27. So then an honest 2 carestands well with Gods prouidence and faith therein: 3 as whereby we both shew our sincere obedience in 4 vsing such weake meanes as are subordinate thereto, and [Page 139] so auoide security and presumption, two maine enemies of our most holy faith.

Vse. 1. Which as it condemneth their presumption, that cast all vpon God, neglecting the meanes: So on the o­ther 2 side it reproueth their carnall confidence who rest all on themselues and shut out God. The meane which (I take 3 it) is to bee obserued herein, is an obedience to Gods commandement, to watch circumspectly in our callings, 1. casting about the best meanes, and 2. caring to compasse our desires, that we neither tie 3. the issue absolutely to our labour, but referre it wholy to the blessing of GOD, nor 4. sacrifice to our care as if by it we had obtained, nor by it make 5. sacrifices of our selues to Satan in our cruell macerating of our selues to impotency and distrust. But as we must 1. care, to be humbled thereby; so we must also cast our 2. care on God, for he careth for vs, 3. contenting our selues that we haue done our best, 1 Pet. 4. howsoeuer hap­pily it may haue bad successe, and beeing 4. comforted fur­ther also in the greatest plunges, because our GOD shall turne all to our good. Thus doth Mordecai giue God the glory of his faith, while yet he shewes his loue to his kinswoman. And doth not the Lord giue a gracious issue thereto? Consider I pray you what followeth next.

12. And when the course of euery maide came to go in to King Ahashucrosh after that she had beene &c.

In these three next verses, the holy Ghost sets downe the abhominable custome of these maidens; in their preparing to the Kings bedde; and also, their admittance to the same.

Their preparation is set downe by two circumstances. First by the continuance of Time which was allotted for this preparation: It was no lesse then twelue moneths. 2. It is also described by the meanes thereof, and those are of two sorts. The first is ordinary, and this also is two-fold, they must be annointed and purified sixe moneths, with oyle of mirrhe. 2. and the other sixe monethes with sweet odours, and in the purifying of the women.

[Page 140] The extraordinary meanes that is allowed for their pu­rification, is here described indiferently: Namely whatso­euer any of the Virgins did otherwise require, to set out their beauty, and steale away the Kings heart, that must al­so be giuen vnto them.

The maidens being thus prepared, are in the second place, admitted to the Kings bed, and herein also we may obserue two circumstances.

1. The time of their admission, a very short time: In the euening shee went and on the morrow shee returned &c.

2. The condition of her admission is here also commen­ded, vnto vs. Namely that when euer she returned, shee came vnto the King no more except shee pleased the King and were called by name. This is breefely the summe of these words.

Wherein that no lesse then a yeare must be spent in fit­ting these miserable Virgins to the lust of the King, Obser. 90. A marke of the wicked to riot out time. doth not this set out vnto vs, his most prodigious luxury, and profusion? doth it not discouer such effeminatenesse, as cannot well be deciphred? May we not herein obserue a note of desperate folly thus to riot out time in vanity? May we not set it downe as a marke of him, that knowes not GOD, that he makes no conscience of the redee­ming of the time, Times porti­on. but rather imploies his wits and wealth 1 in the spending and wasting thereof? Surely if time be in this regard most pretious, 2 Cor. 6. 2. because the Lord therein offers vs a pearle of chiefest price, no meaner a Iewell, then the saluation of our soules? Must not saluation be farre from them, Pro. 1. 24. 25 that neglect so gratious opportunitie? can they be accepted of God, Act. 1. 7. that refuse this acceptable time? And is 2 it not more then madnesse thus to riot out time which is not ours to dispose, but in the hands of God? can we be excused when the bride-grome shall come on the sud­daine?

Vse. Oh that we were wise to consider these things! that our Time-seruers would lay it to their hearts: what a heauy wittnes time wilbe against them, when neglecting [Page 141] the Iewell thereof the saluation of our soules, they are on­ly slaues to the corruptions of time? Did our gamesters 2 wisely consider of this, that togither with their witte, and money, and honestie, they also play away their time, that most pretious time which can neuer be wonne againe: surely they would labour with God, Psa. 90. [...]2l. that he would teach them to number their daies, that so they might apply their 3 hearts vnto wisdome. And shall not time be a witnesse a­gainst our wordlings, who haue no leysure to come to the marriage of the Kings sonne? but all time is to little for their farmes and for their oxen? What shall I say to our pro­phane E [...]awes; that say it is not yet time to build the house 4 of God? good time enough behinds for the saluation of our soules: Let vs be wise, and take the time while wee may: let vs looke to the maine chance; Let our owne houses go forward: What is this birth-right to vs? shall we die for hunger? hearken how our voluptuous-persons, haue disposed of time? At all times let thy garments bee white, and let no oyle be lacking vpon thy head. Eccle. 9. 8. Let vs eate and drinke, 1 Cor. 15. 25 for to morrow we shal die: soule take thy ease thou hast goods laid vp for many yeares. Shall not the Lord of that [...]eruant come in an houre when he knowes not? shall not he say, and make it good, thou fo [...]le this night shall thy soule be taken away from thee? Luk. 12. 20. But why speake we to the bellie that hath no eares? Surely the voice of Time yet was in our streets and the man of wisdome, Math 6. 1 Pro. Esay 55. 2 T [...]me how to be redeemed. Pro. 6 shall heare the name of God. Oh yee foolish how long will yee loue foolishnesse? Why doe yee lay out siluer, and not for bread? Why do you spend your time, and strength, without being satisfied? Say not with thy selfe, yet a little sleepe, yet a litle slum­be [...]? put not off (as Felix did) til a more conuenient time? Oh boast not of to morrow, for thou knowest not what a day may bring forth! rather admire the mercy of thy God, that thou art not alreadie consumed: and seeing the Lord hath spared thee, Eccle. 5. 12 to recouer what thou hast lost, Oh thinke it sufficient that thou hast spent the time past, Lam. 3. 13. after the lust of the Gentiles: the more time thou hast lost, the [Page 141] more doe thou labour for the time to come and redeeme thy time with the price of thy former pleasures Account daily with thy selfe how thou dost bestow it, and esteeme euery minuite pretious that is offered thee, Eccle. 5. and be sure thou feest therein an image of eternity. And considering that the patience of the Lord doth lead thee to repentance, Rom 2. 4. make no long tarying to turne to the Lord thy God, least abusing his patience, Gen. 27. thou harden thine heart, and though thou cry after, yea bitterly as Esau did, yet the Lord will not heare thee, Pro. 1. 24. 28. because thou wouldst not heare him. Oh that we were wise to consider these things! But they that are filthy will be filthier still.

Behold his drunkennesse added to thirst: you haue heard how these Princes Minions spend their time, Obs. 91. Another marke of the wicked to riot cut Gods good creatures a whole yeare at least must be spent to fit them to vncleanesse, that so they may more desperately follow the same all their life long. And shal they only giue an account of y ^e mispending of their time? No surely: what is there that escapes tayn­ture by this abuse of time? The soule that is hardned and made impudent in sinne, the body is made a factor and baud for sinne, the good creatures of God are made fuell to sinne, heer's no sparing of cost to maintaine sinne: All the creatures of God are to little in this case, but that Art also must be made a broker euen to corrupt nature ( six mo­neths 1 with oyle of myrhe, and six moneths with sweet odors) 2 and such other purifyings as do belong to women. No end 3 of excesse vpon pretence of our right in the creature: No end 4 of abuse to condemne our vsurped power ouer them: so corrupt is our nature to abuse our liberty, Rom. 8. 19. so iust is the Lord to turne our liberty to our further condem­nation; Ioel. 1. that the creature abused, being subiect to va­nity, might cry vnto the Lord to be eased of the burthen, and so hasten vengeance vpon the wicked, while they heape abuse vpon the creature.

Vse. 1. A notable euidence of the fearefull condition of the wicked, who in the iudgement of the world seeme ther­fore to be most happy, because they haue most commaunds [Page 143] ouer outward blessings. Whose great liberty on the creatures, prouoking to greater abuse, doth either thereby moue the Lord to cast out such Nebuchadnezzars as beasts in this life, Dan. 4. and to strippe them of all, or else there continuance in these blessings, encreasing sinne vpon them, doth thereby further vengeance against the day of reckoning. A thing which because the wicked cannot avoyd as vsurping ouer Gods blessings, and there­fore necessarily making them strangers vnto them. How to pre­uent abuse of the creatures. [...]. Cor. [...]. 17. 1. Tim. 4. 4. That we may therefore avoyd running into the same excesse; let vs labour to be in Christ, that so we may haue a right in these things, and let vs renew our right by prayer and ho­ly imployment of them in our seuerall callings, that so we may attaine to a right vse of them, frugally husban­ding them as the good blessings of God, and vsing them soberly as hand-maides to higher graces, 1. Tim. 6. 19. that so we may lay vp a good foundation by them, and also giue a cheere­full account for them at the day of Christ Iesus.

But is there no colour for this great excesse? might not this be imputed as a complement of state, Obs. 92. The wicked haue pretences for their grea­test abuses. that these maidens should haue such exquisite preparations, because it was for the most excellent personage? might not seeme­linesse, and necessity be here pretended, that they might be offered fitly and vnspotted to the bed of a King? might not liberty be pleaded, and therefore who shall restraine? might not ability be avouched to iustifie this cost? Sure­ly the greatest sinnes will haue their cloakes, pride must go for cleanlinesse, and excesse must keepe state, the clen­sing of the body must be with the defiling of the soule, and lust will haue a law to enrage and prouoke the same. Thus are the wicked deceiued, while they deceiue o­thers, thus are they hardned in their sinne while it hath a cloake to keepe it from shame: Thus pretending what they may doe, what euill will they not prosecute with greedinesse, seeing power is in their hands, and so ha­uing made vp the measure of their sinne, bee suddenly [Page 144] caught with destruction, while they say peace and securi­ty. 1. Thess. 5. 3.

Vse 1. Oh that we would trie our selues whether we stand in grace or no! To sinne is naturall, but to cloake sinne is diuelish. 2 And therefore though outward ability may afford meanes of such excesse; Rules for mo­deration in the creatures. yet the ability of the minde should temper such meanes, for the good of both; and though it be lawfull for me to take my fill of Gods creatures, yet expediency will moderate as may best fit me to glorifie my Creator: And what should necessity do with such superfluity? what seemelinesse can their be where Nature is thus adulterated? As for complement of state to be furnished hereby, what greater abasement of state then to be a slaue where it should rule? and what more enthrals greatnesse then abuse of it power, then excesse in it liber­tie? Let vs therefore cast away these cloakes of shame; and in the feare of GOD, 1 Cor. 10, 31 learne we an holie and sober 1 vse of the blessings of God, let not examples deceiue vs, 2 nor libertie enthrall vs: let not necessity make vs [...]antons, 3 nor fulnesse make vs miserable. But vse we the blessings of 4 GOD to the glorie of the giuer: Let our callings be the 5 measure, and our saluation the end, let necessity bee the mo­tiue, 6 and true liberty the moderator: Let experience be the Iudge, 1 Cor 10. 8 Rom. Math. 25 and edification the marke we aime at: so shall we vse aright the good blessings of God: and being faithfull in a little, we shalbe made stewards of great blessings.

Well thus we haue remoued these shamelesse vyzards, and pretences for this. Now let vs examine the true cause of this excesse. It followeth in the. 13. verse. What so­euer she called for, Obser. 93. The wicked most eagerly be [...]t vpon their lusts, and spare no cost for the sat fly­ing thereof. Exod. 32 it was giuen vnto her to go with her out of the womens house into the Kings house. Lo here the maine cause of all this superfluity. It was to go into the house of the King, to satisfie his lust: And therefore spare no cost, let there be giuen what-soeuer is called for: So enger­ly are the wicked bent to the satisfying of their lusts, so do they spare no cost, for the fulfilling thereof. Not their eare-rings and bracelets but shall go willingly to make the [Page 145] yea the fruit of their bodie, for the sinne of their soule. Mich. 6. Such paines do they take to increase their paine: so foolish are 1 they to bestow such cost vpon so hard a reckoning. And 2 yet how shall they bewray their loue to sinne, vnlesse it cost them thus deare? How shall they iustifie this vani­ty in the eye of the world, but by being at so great cost 3 for it? if it were not worth it, surely such wise men would not lay out so much vpon it. It were not worth the ha­uing, vnlesse it cost them thus deere. How should they make others in loue with sinne but by prizing it 4 so highly? How should sinne bee nourished, but by 5 such aboundance of fuell? There credit now binding 6 them, hauing laid out so much vpon it, to make the 7 best of their bargaine; And this cost, giuing for a time some miserable comfort in the sinne, that so they might at length make vppe the measure thereof.

Vses 1. Which as it condemneth that opinion of the world, that rich men are onely righteous, and onely the poore wicked; whereas rather these being not able to be at the cost of sinne, are so kept from it, the other ha­uing where-withall, are the likelier chapmen: So it much 2 more condemneth these badde market-men, who cast a­way their money on such trash as sinne is: yea hereby also do cast away themselues.

Surely if GOD be the bestower of those outward blessings, and to this end they were giuen, that he might 3 haue the glorie: are not great ones here tied to Gods seruice with a greater bond? haue they not better meanes and leisure then others to intend the same? And yet 4 this shall not excuse the poore, but they are badde hus­bands also: Though they haue not such meanes, yet they can bestow to much cost on sinne: they will bestow their Time, and whatsoeuer they haue: their wills are as good, though they cannot put it in practize; and what can the diuell haue more then all that they haue.

Well let such consider of this, that thinke all cost to 5 [Page 146] little [...] seruice of GOD, 1 Malack. that robbe the LORD in tythes, and offerings: that giue him but the lippes, and out-side in his seruice, that rent him in the power and plenty thereof, as if we could be to righteous or he too much serued, shall not the grosse sinner rise vp in iudge­ment against them?

But what? must these wantons haue whatsoeuer they call for? must they do what they list as (if their were no King in Israel) and yet doth the King commande it? Indg 17 doth authority allow such licence to sinne?

Behold here a note of wicked Magistrates, Obser. 94. Wicked [...]a­g [...]t [...]rates giue the bridle to sinne, and countenance wickednesse in others. instead of bridling sinne, they giue the reine to it. Else how should their example bee warranted if they did not warrant o­thers? How should they hope for the loue of their people, if they gaue them not this liberty, if they made them not like vnto them? How should they (as they thinke) keepe 1 their subiects from plotting against them, but by drow­ning 2 them, thus in all kind of filthinesse? How should they 3 hope to rule them at their pleasure, if they did not thus in­fatuate 4 and abiect them to all kind of pleasures?

Thus doth Atheisticall policy giue liberty to sinne. But not I pray you to the confusion thereof? Let vs a little examine these grounds? must sinne be made common that I may goe vncontrouled? what extraordinary priui­ledge and delight can I haue herein, seeing I abase my pleasures as common to euery one? What security can I haue in the continuance of them when I haue so many sharers and spoilers thereof? Ought I not therefore ra­ther restraine sinne in others, that so I may in them re­forme my selfe? that my ill example may be better indu­red, when I am beloued not for my owne worth, but for conscience sake? surely euen a bad husband, will yet see his seruants shall worke, that so he may haue to maintaine his vnthri [...]tinesse with all: And shall I hope to bee be­loued of my people by giuing that libertie which makes them hatefull to themselues, and vnfit for any duty wher­by they might shew their loue?

[Page 147] Surely though by this meanes I make them like vnto me, yet neither is likenesse in sinne the ground of loue especially betweene the Prince and subiect, neither will fellowshippe in euill euer breede true loue, but ra­ther iealousie and hatred arc the hand-maides thereof. 1 Sam. 14 Remember Amnons loue to Thamar, and the issue thereof.

And shall euil be preuented by giuing the reyne there­to? doth not liberty to sinne giue strength thereto, euen iustly to be auenged, of such foolish indulgence? It may be this licence may for a time abiect the subiect to a sla­uish obedience, and hauing made him a beas [...] you may happily so vse him as your drudge and pack-horse, but if you tread on a worme to hard, he will turne againe: and while you hope the better to rule him by drawing him in pleasure, take heed you make him not more sauage and hard to be tamed.

And therefore if you plot for true loue and security of your states, Obser. 95. Princes how to secure their estates. kisse you the Sonne of righteousnesse, that your people may embrace you: Giue lawes that may breed feare, and chase away the wicked, by the power thereof, so shall your thrones be established in iustice. So shall the righteous dwell in peace, and shall blesse your gouern­ment. This shalbe the meanes to preuent al conspiracies, when the Keeper of Israel watcheth ouer your King­domes, and knitteth the hearts of your people towards you, and by this you shall learne to be mercifull to your beasts, much more to your subiects, that they may cheere­fully obey you. Thus ought Godly Princes gouerne their people: But as for our Persia ▪ Monarch his lust is his law, and his belly his God, and therefore no maruaile if he do after his kind, and in his greatest wisdome hasten his owne distruction.

For to come now to the issue of all this preparation: of all this libertie and abuse of GODS creatures: Is it not to prouoke the lust of this Epicure, and so to wast his bodie, and destroy his soule? yea surely, the [Page 148] holie Ghost witnesseth no lesse, in that which fol­loweth.

In the euening shee went and on the morrowe shee retur­ned, Vers. 14 into the second house of the women vnder the hand of Shaashgaz the Kings Eunuch, which kept the Concubines: shee came in to the King no more; except shee pleased the King; and that she were called by name.

In which words the admission of these maidens to the Kings bedde is declared vnto vs: and, i. the Time of their admission is specified, in the euening shee went, and on the morrowe shee returned that is to say, Iob 24, 15 She is, to goe in the euening, as fittest for a worke of darkenesse, the eye of the adulterer waiteth for the twilight, he is asha­med of the light, he feares it will bewray him. And her pleasure continues but for a night: Obser. 96. The pleasures of the wicked very s [...]ort and [...]lippery. so momentary are the pleasures which the wicked do enioy. So iust is the LORD to confound their vaine confidence, that while they promise to themselues perpetuitie there­in; they both presume of more then the nature of their pleasures can performe, and are preuented by Gods ius­tice confounding the same, euen in their greatest likeli­hood and ability thereof. Luk. 12. 20.

Vse 1. And shall we set our hearts on that which is such a stranger vnto vs? So daungerous in the vse? So 2 fearefull in the change? Shall we to catch these sha­dowes, forsake the substance? shall the pleasures of the right hand which last for euermore, shall these (I say) be disclaimed for these pleasures of sinne which endure but for a season? Shall we thinke our selues vnhappie be­cause 3 we drinke not of these broken miseries? Shall we esteeme those blessed that abide in such slipperie places? Iere. 2 Shall we not rather choose with Moyses ha­uing 4 an eye to the recompence of the rewarde? Ought wee not the rather to secure these slipperie E­states 5 by sanctifying them daylie in an holie vse there­of, Psal. 73 6 and readinesse to forgoe them, when the LORD shall call? Hebr. 11

[Page 149] But is there not a mistery in this, that the Virgin must come in the euening, and returne in the morning. She must stay but a night, lust must haue change, that it may be satisfied, Obser. 97. Variety in sin the greatest snare thereto. and change hath a sore with it, to consume the body, and so to be auenged for the abuse of this liberty.

So wise are the wicked for the maintenance of sinne. 1 So iust is the LORD, in confounding this their wisdome, 2 as making it the meanes to hasten their destruction. So is the Epicure met withall in the variety of his danties, so is ambition tangled in the stirrops of her climing, so variety of meanes to sinne, is the snare thereto.

Vse 1. And may not they then be condemned of ex­treame follie, which thinke it pleasantest swimming; where there is many baites? they may bee here, or there: what liberty is this?

2. Is not their madnesse intollerable, that when one is to much to choake them, wil be nibbling at them all [...] nay, will swallow them greedily, as if they had found great spoiles. Surely such is the case of the Whore-mais­ter, and drunkard: such is the ambitious person, the coue­teous, and oppressor: such are all they that delight in sinne, these must haue variety▪ that their confusion may be the greater. Oh let vs not therefore binde sinnes to­gither! 3 Let vs feare such baites as may further change in 4 sinne. Let complementers looke to this, and factors for o­ther 5 mens sinnes. Let vs single out our sinnes that we 6 may the better ouer-maister them. Let vs not seeke 7 after greatnesse, which may yeeld vs this libertie: But 8 rather pray for superiors that haue such ba [...]tes to sinne, 9 And not liue by examples, which may so dangerously corrupt vs.

Well thus we haue heard what short pleasure this poore maiden hath had. Obs. 98. The wicked fall deeper and deeper into sinne. Now let vs heare a little of her paine. It followeth. Shee returned into the second house of the women: that hauing made sale of her honesty, and so changed her happie estate of Virginity to become a [Page 150] Concubine, she changeth also her habitation: And whereas before she was in the house of the Virgins; now she is remoued to the house of the women; such as had left their honesties behind them, R [...]asons I. that here among fellowes in euill griefe might be prouoked, and yet notwithstand­ing she might be hardened in her sinne; as being here like to finde companions therein, & so miserable comfor­ters to excuse and iustifie the same. So cunning is Satan to maintaine his new gotten hold: So vnthankefull is sinne to recompence our seruice with shame and sorrow. 1 So desperate is the condition of the wicked, they sinke 2 deeper and deeper: So iust is the Lord in their appointed 3 condemnation, that neither shortnesse of pleasure, nor 4 change thereof into sorrow; nor disgrace of men, nor sting of conscience: nothing shall stay the wicked, in­deede nothing can stay them, till they haue made vp their measure, that God may powre on his.

1. Well let this aduize vs not to beleeue the faire pro­mises of the world; the best recompence she can yeeld vs when she hath made vs serue her lust, is to thrust vs into the house of the women, to reape desperate sorrow for the same, or else to harden vs further therein, seeing now we are knowne to be but broken ware, here is the best remedie the world affords for sinne, euen to send vs to our like companions in euill: that so we may haue com­pany to go to hell withall.

2 Who so is wise let him vnderstand these things, let him not hope to recouer out of sinne by giuing further liber­ty thereto through fellowshippe &c. Let him take heed of the house of the women, of pleasure, sencerity &c. such meanes as do harden. Nay let him not enter into his bro­thers house in the day of his humiliation: miserable com­forters are these all.

But let him go to his God, by true repentance, and 3 let him single out the Lord, that so he may be more vile in his presence: Abac. 3. so shall he finde rest in the euill day. Psal. 32. 5. I said I will confesse my sinnes vnto the LORD and thou [Page 151] forgauest me the iniquity of them.

But let vs a little further consider of that which fol­loweth.

Behold here a further euidence of the badde wages of sinne: Obser. 99. The vnsatia­blenes of the wicked in sin hath th [...]s pu­nishment at­tending on it in this life that it shall not be satis­fied. This defiled woman must now burne in lust, and shall not be satisfied▪ to the King shee must come no more, but at a long leysure and for other meanes, the iea­lousie and honour of the Prince, and the watchfulnesse and safety of the keeper will looke to it soundly. What then is her punishment? surely not onely to be denied of that, which she most desireth, but by this deniall to be tormented with the rage of her vnsatisfied lust, to the great vexation both of bodie, and soule.

So is the couetous man tormented in the restraint of his vnsatiable desire; so is the proude man reproched be­cause the world will not honour him; Haman. 5 Hester. so is the Epicure punished in this life, Aristot. et Plin. de A­quilis. by being giuen vp to such a desire of eating, that nothing can satisfie; so do the birds of prey euen die for famine. So patient is the Lord here­by to prouoke the wicked to repentance, so iustly doth 1 hee hasten hereby their condemnation, because sinne 2 restrained is the more enraged: so wisely doth hee dis­couer 3 hereby the vnsatiablenesse of the minde to sinne: so righteouslie doth he seeke vppe into them, there eter­nall 4 vengeance by this, that as their desire to sinne is vnsatiable, and in this life is restrained; so for this their infinite desire, they shall eternally burne in hell: where yet they shalbe vtterly depriued, of all satisfaction of their lusts.

1. Oh consider this you that forget GOD, and [Page 152] dead your consciences, Eph. 4 19. Non cum sa­tietate, sed cū ­ [...]ditate in­dicat sp [...]ritus appe [...] insa­tibi [...]e, nō sati­andum. that you may commit sinne with greedinesse: you that enlarge your desires as hell, that you may take your fill of sinne: behold the more greedie you are, the lesse you shall be satisfied; euen no lesse then hell that neuer can bee satisfied. Doe you not see herein how sinne will owe you nothing? your desires shall bee laide open, how vnsatiable they are: and God shall giue 2 you your desire, you shall not bee satisfied. And there­fore condemne not Gods iustice, but the vnsatiablenesse 3 of your desire. Is not this a fearefull satiating of the wic­ked with his owne wayes? Prou. 14. 4 when hee shall not bee satisfied, wherein hee is vnsatiable, when his [...]atiating in sinne doth make him more vnsatiable: how iust is it that offen­ders should burne in lust, and so bee deemed the comfort 4 of mariage. Oh leaue therefore to purge the fountaine of this mischiefe, labour to preuent vnsatiablenesse in sinne, 1. purge it from the heart, or else it must bee vnsatiable; 2. Vnsati [...]ble­nesse in sinne how to bee preuented. refraine it in the occasions, which may breed a desire of vnsatiablenesse, looke to the libertie of sinne, that in giuing thee thy desire, shall nothing lesse then satisfie thee: and consider wisely the rest of sinne, euen restlesse tor­ment, and yet neuer satisfied.

5 And seeing our desires in euill haue such ill successe, oh let vs labour to place them on the true obiect; let Heauen bee our marke, and godlinesse our race: here wee shall bee satisfied, as hauing assurance by faith, and yet still desire, beeing ledde forward by hope, that so wee may at length obtaine the fulnesse of our desire, in the end of our faith, which is the fulnesse of ioy for euer­more.

Thus wee may see (for conclusion of this point) that whether the wicked winne or loose in sinne theres no gaine on eyther side. Obser. 100. The wicked, winners or loosers fare the worse by sinne. The King hee takes his libertie more freely, and is a looser thereby, hee encreaseth his sinne by abusing the chastitie of others, and putting off repentance by a new supplie; and his body also gettes nothing by the bargaine: as for the poore Concubine, [Page 153] her losse is apparant, shee parts full vnwillingly with the bed of her pleasure, and meetes vntimely with the house of her sorrow, shee burnes within, and freezeth without, the King hath so his desire that hee may be lesse satisfied; the Concubine hath not hers, and therfore is not satisfied, and yet the Lord most righteous herein: who in not gi­uing her her present desire, satisfies her inward and maine purpose, & by this meanes inflameth the same namely ne­uer to be satisfied, but euer to burne in lust. Let this impose silence to all bragging of diminishing of sinne; the beg­ger he flatters himselfe that hee is not prodigall, and the gelded person that hee is not incontinent: what gets hee hereby, seeing hee would be so? The great one he boasts that he steales not for neede, he flatters himselfe that hee hath enough to doe at home, what doth this aduantage him if he steale without neede? nay how shall we know hereby, but that he would if he had need whether wee be restrained in what we would, or enioy our desire to the vtmost: sinne got ground in both; the outward restraint encreaseth the inward desire, and the inward desire is also enraged by the outward accomplishment thereof. Let vs therefore labour first to rectifie our defires by the word of GOD, [...]abou [...] wee to haue our persons accepted of GOD, so sinne restrained, or committed, shall bee lesse desired. And so much concerning the abhomina­ble custome of these Concubines. Now let vs see how GOD bringeth light out of darkenesse. It fol­loweth.

In these foure next verses, the holy Ghost sets downe vnto vs, 1. the admittance of Hester into the Kings pre­sence, 2. her aduancement to the mariage bed, and so to [Page 154] the kingdome, and 3. the solemnitie thereof. And that still wee may see the Lord is like himselfe in vsing fitte meanes to bring good things to passe: the spirit of God sets downe in this 15. verse, diuerse notable circumstances to shew the orderly and worthy admittance of this poore captiue to so great soueraigntie. First, it is sayd, When the course of Hester came, that is; shee is not hoysed on the suddaine, least shee might bee vnprepared, and puffed vp therewith: neither is she called before her course, least her [...]ellows might enuie her, as being grieued at it: neither shall she stay after her course to put her out of hope: but euen in the fit time.

When her course came, Obs. 98. Gods chil­dren are ad­uanced in conuenient time. then is she called, then is shee ad­uanced. So when his appointed time came, and the coun­cell of the Lord has tryed him, then did the King send for Ioseph and loose him, then was hee deliuered and made Lord of the house.

Thus hath God an appointed time to aduance his 1 Children, which shalbe fittest and most comfortable 2 for them, that they may know their aduancement is 3 not by chance but determined of the LORD: that they might wait with patience the LORDS good ley­sure, and bee confirmed in faith, for the accomplishment thereof.

Vse 1. And therefore, as in vaine do the wicked threa­ten, (as if the times were in their hands) because E­liah shall prosper, and his word shall preuaile against 2 Iezabel: so weake is the faith of GODS children, that will prescribe GOD his time: seeing when it is fit­test then it shall come to passe, and art thou wiser then 3 GOD? Oh that we would be still! and the LORD 4 would establish our hearts? that wee would fit our selues, to the time, that God hath appointed.

Surely there is an end [...]thy hope shall not bee out of, Pro. 2 [...] 18 yea the patient abiding of the righteous shalbee galdnesse.

[Page 155] And seeing the Lord will not hide from his children what may be for their good, Obs. 102. The apointed time of deliue­rance is not obscurely to be gathered out of the word. and they that liue by faith may see a farre of, though the times and seasons are in the hands of God, yet hath he not left vs without very pro­bable markes, whereby we may discouer the time of a de­liuerance, that so we may be better fitted to the entertain­ment thereof and be confirmed in our faith, in the enioy­ing of the same: when the signes do graciously answer our expectation.

To this pupose is it, that as the Lord hath appointed a time when he will deliuer his Church; so doth he also in the word discouer the same; and also not obscurely layes open the markes of his childrens apprehension thereof. Tokens hereof. And these are either in regard of God who is the delyuerer, or 1 in respect of them-selues that are to be deliuered, or in 2 regard of their enemies from whome they are to be de­liuered. 3

Concerning almighty God as he is the onely deliuerer of his Church: 1. In respect of God. so doth he commend him-selfe vnto vs by some speciall actions in the word; when he purposeth to deliver his people; while his people are vnder the bur­then, he is said to be a sleepe to forget them, to be angry with them, Psal. [...]4. &c. not that indeed he is angry, but because he showes such effects, Psal. 77. which wee do being angry: neither that he forgets them, otherwise then not to an­swere their present desires, neither indeed is hee other­wise a sleepe, then that gratiously preseruing them in the estate of their affliction, he doth not yet deliuer them out of the same. But when the Lord purposeth to deliuer his people, then the spirit discribes him in another manner. Namely that he awaketh and rowseth vp him-selfe as one out of sleepe, he returneth to his people, Psal. 74. and hath compassion on them and he repents him of the euill▪ Psal. 101. &c. And that we may know that the Lord is awake he doth manifest the same by many notable signes of his speci­all prouidence.

[Page 156] As first he puts on righteousnesse as an habergeon & an hel­met of saluation upon his head: [...]say. 59. 17. 18. hee puts on the garments of vengeance for clothing, and is clad with zeale as a cloake. To what end? Surely to make recompence to requite the fury of his aduersaries, with a recompēce to his enemies, he will fully repay y ^e Ilands; mark I pray you how the holy Ghost sets down the order of y ^e execution of Gods recompence 1. He makes inquirie of the fury of his aduersaries, he comes downe to see whether they haue done altogether according to that cry against God and his children: Cenes. 18. Psal, 9. 12. He makes inqui­sition for blood, and remembers it: and forgets not the com­plaint of the poore. But doth the Lord make this inquisi­tion? How doth hee approue the righteousnes of the com­plaint of the poore?

Surely, Psal, 44. 1▪ By making it apparent that his children for his sake suffer all these euills, in that neither would their ene­mies persecute them, Exod, 5. if they would renounce their God, & yet they shall giue testimony of their righteousnesse, 1 Sam, 24. 26. though for their credits they must still proceed against them. So was our Sauiour Christ approued by Pylate & his wife: so did Saul iustifie Dauid and yet he continued persecuting of him: so haue Gods children bene iustified by their enemies. By which it commeth to passe that the more the godly are iustified, the wicked are more inraged, and so laye more grieuous burthens vppon the Church of God. What followeth here-vpon. Now doth the Church 2 of God increase her cries, and so the Lord doth yet fur­ther shew him-selfe for y ^e deliuerance therof. Iudge, 5. Namely he raizeth vp some extraordinary Champions to venture them­selues for the reskuing of his people: Nehem. 2. Now stands vp Ne­hemiah, 4 H [...]stor. and now resolues Hester, Exod. 4. if I perish I perish; Now is Moyses sent forth though sore against his will.

And wil not y ^• Lord accompany these his seruants with 3 extraordinary power? Yea surely: behold here a third note when God will deliuer his people: Gen. 15. 14. Psal, 106. Namely hee will send fearefull signes into the Land of Ham, and shew his won­ders in Egipt, and the red Sea, that so the wicked may bee [Page 157] compelled, 1 Sam, 5. to lette his people go: he will send Emeroids among the Philistines, and soare plagues vppon the vncir­cumcised, that so they may bee compelled to send y ^e Arke home. Genes, 15. 14. Thus will the Lord Iudge the Nations before he de­liuer his people; that their hearts hereby being hardned, & more indurate against God and his people, the deliuerance of the Church may be more free and glorious, and y ^e con­fusion of the wicked more iust and fearefull. Thus doth the Lord awake and returne when he will deliuer his chil­dren, giuing them herein these apparant markes. Namely, First The clearing of his children by the mouthes of their enemies: Second, The raizing some vp among them to spend their liues in his cause. Third, inflicting many secret and open iudgements vpon their mallicious enemies. Fox. So before he deliuered his Church from the tyrants of Anti­christ among vs, were not some of the persecutors made fearefull spectators of Gods wrath, to bridle or harden the rest? And to iustifie the Church of God?

And surely if we do consider the state of the Church of God, 2 In regard of the church. when the Lord prepares it to a gratious deliuerance, we shall find many euident tokens therein: to giue good hope of the hastening of the work: by which we may be confirmed in the expectation thereof.

To this purpose we may obserue a different estate of y ^e Church of God vnder troubles. First, she standes vpon her priuiledge, as if she had wrong herein: shee looks to for­mer times, and meruailes why she is thus: she growes im­patient vnder the burthen, and complaines of her louers, that they haue deceiued her; she dissembles with God and seekes to humaine helpers; she yeelds to the present neces­sity, and so she bowes her neck to the yoakes, and her con­science to the lust of the oppressor: she giues her most pre­tious things for meat, and obiecting her selfe to the ini­quitie of the time, she giues ouer hope euer to rise againe, Thus you shall find to haue beene the state of the Church of God vppon it entrance into captiuity: and so along toward the time of her appoynted deliuerance. As the [Page 158] Prophets do most liuely decipher the same: Vid. Ierem, 41. 42. who liued with them in the captiuity, and obserued their vse therof. And surely if we obserue the prouidence of God herein: Lament, 2. 3. 1 Lamen, 11. Ezech. doth it not exceedingly iustifie this righteous hād of god against his church? Doth not the church of God hereby sink dee­per in the myre, and so set her selfe more strongly in the bondes of Gods iustice, that so the time appointed of her trouble may be accomplished ouer her? And doth not the Lord admirably by this meanes bring light out of darkenesse, and so prepare his Church to her appoin­ted deliuerance? Yea surely the more Gods children wrestle with the rod, the more they are beaten, and at length tired therewith: and so in the end being through­ly weary, y ^e poore church of God would gladly find some rest. And seeing the hope of the Hils is but in vaine, and she findes it too true that her louers haue deceiued her: Ierem, 3. Therefore shee resolues to go and returne to her first hus­band: 1 Lamen. 19. to looke vp vnto the Lord and wait for God her Saui­our: Osea, 2. Mich, 7. Assuring her selfe that her God will heare; Psal, 66. And be­ing fully resolued that if there be iniquity in her hand, the Lord will not heare her prayers; therefore she purposeth to forsake her Louers, and renounce her sinnes. Heere is it, Lament, 1. that shee weepes continually and giues no rest to her eyes, because the Lord hath forsaken his rest: And that her sorrow may be more kindly, Psal, 137. and take deeper impres­sion, Shee remembers Syon, Lamen, 5. 18. while she sits in Babilon: shee remembers all her pleasant things, that she had in times past: And withall remembers her rebellion which was the cause of that great losse: 1 Lamen, 7. And so apprehends her af­fliction from the cause and greatnesse thereof: Thus is shee brought to iustifie the Lord, 1 Lamen, 18. because shee hath re­belled against him, Psal, 6. And beeing sent out of her selfe by an holy dispaire, Ezec, 28. 45. acknowledging that she is worthy to bee cutte off: Shee recouers strength in God from her owne weakenesse: the more vile shee findes her selfe, the more shee striues with her God to restore her beautie vnto her, 1 Lamen, 21. 22. shee layes hold on GODS promises for the [Page 159] confusion of her enemies, and in their confusion sees a farre off her deliuerance; here she staies not, but drawes nee­rer vnto God; Lament, 2. and so yet further abaseth her selfe in the fury of her misery, Lament, 3. and so farre she wades in the appre­hension thereof as that she dispaires of Gods mercy; Lament, 5 [...]1. shee concludes in her weakenesse, Lam, 3. that her strength and hope is perished from the Lord. Lamen. 3. 54. 23. 24. 56. 57. 58. 59. 31. 40. 41. 44. 45. Being thus past hope, and so euen her spirituall weapons fayling her; now she is recouered by the Lord, & hopes aboue hope: she confirmes her faith from former experience, and comforts her selfe in hir true humiliation; and so gathers assurance that the Lord wil not forsake for euer. She is perswaded he will returne: she sees him comming a farre off: Here-vpon she prepares her selfe to meete her God by examining of her selfe, and trying her waies; she incounters her God by earnest and hearty prayer, though shee haue the repulse; yet she will haue no nay: Her eye droppeth without stay, till the Lord looke downe and behold from heauen.

And considering the promises of God for the reseruing of the Church: she presseth the Lord to arise and haue mer­cy vpon Syon; and by the power of faith gathers y ^• the ap­pointed time is come. Psal, 102. 14. 15. That his seruāts might delight in the stones thereof; and shew compassion vnto the dust of the same. Thus is the Church changed and purged inwardly, that so shee may bee fitter for outward glory: And so be­ing fitted, shee applaudes the time thereof, not so much for her owne good, as for the glory of God, which shall be magnified in the restoring thereof. And from hir own estate may the Church of God gather apparant notes of her deliuerance.

Now if wee shall looke into the practises of Gods enemies: 3 In regard of our ene­mies. they will also teach vs to gesse at the time of the Churches deliuerance. Psal. 119. VVhen they make no spare of destroying, and will roote out GODS word, then it is time for the Lord to put to his hand for they haue destroi­ed thy law, whē by their pollicy, & cruelty they haue made such hauock, that there is none to offer him-selfe in the [Page 160] cause of God: Esay 59. 16. then shall the Lords arme saue it, his righ­teousnesse it selfe shall sustaine his cause: when they shall open their mouthes against heauen, and blaspheme the power and mercy of God. Psal, 6. 12. Psal, 9. 16. Then I wil vp (saith the Lord) to auenge the poore, then shall the Lord be knowne by exemp­ting of iudgements the wicked shall be turned into hell, and all the Nations that forget God: Isay, 28. 15. Yea, when the wicked haue made a couenant with hell, and so in their security do blesse their soules: as if they had Gods children so sure, that none could deliuer them: as if their happinesse were so sure, 1 Thess. 5. 3. that none could remoue them: Then shall a sodaine destruction come vpon them: and they shal not be able to auoid it. Then shall the destruction of the wicked bee the deliuerance of the Church. Thus euen from our ene­myes wee may heare good newes of deliuerance; their owne mouthes will tell vs, their practises cannot hid eit.

A second probabilitie of Hesters aduancement, is that shee is of the seed of the righteous, Psal. 111. which shall be migh­ty on the earth; Obs. 103. Gods chil­dren in this life aduanced to highest dignity. she is say they, The daughter of Abihail the Vncle of Mordecai. i. She is a Iew to whom belongeth the birth-right, whose priuiledge it was to rule the Nati­ons; to whom Esau and all his posterity should bow, and do homage.

So faithfull is the LORD in keeping couenant 1 for euer: So truly is Godlinesse profitable for this life: so 2 all are ours both by right and possession: so are Gods 3 children best able to vse prosperity: so is eternall happines 4 hereby sealed vp vnto them. So would the Lord hereby 5 teach vs that these temporal blessings are not euil, because he bestowes them in greatest measure vppon them. The vses hereof see Obs. 79.

Onely wee may not here forget what the holy Ghost vouchsafes vs againe to remember.

Namely, that Hester was taken by Mordecai for his daughter.

Thus the Lord thinks it fit againe to make honourable [Page 161] mention of this charitable worke of Mordecai: The good deeds of Gods children are not forgotten of the Lord. As wherin he was glorified and did delight therin, to confounde the practize of the wicked, that seeke to obliterat the same and to approue to his children the acceptaunce of the same, as also to assure them hereby of the reward to come, and withall to prouoke the Saints to the imitation thereof.

Oh how vainely then doth the wicked hope to put out their names from vnder Heauen: whose names as they are 1 written in the booke of life, so their workes also are regis­tred in the eternall word of God, how wickedly do they de­praue, 2 and obscure those gratious deeds, which the Lord of glory makes glorious by his remembrance? how weake 3 are the Saints to doubt of their well doing, seeing the 4 God of truth giues euidence thereto. What comfort may 5 we haue in the acceptance of our labours, seeing the righte­ous Lord takes such delight in them? how may we be es­tablished against the reproches of the world? how little need we esteeme to be iudged of men, 1. Cor. 44. seeing it is God that approueth? who can condemne? with what confidence may 6 we prepare our selues to stand before that righteous Iudge, Reue. 3. who allready presents our prayers in the golden censor of his righteousnesse: and doth not onely make men­tion of vs, but mediation for vs at the throne of glory, that wee might not bee confounded in the day of re­freshing?

A third likelyhood here set downe of Hesters aduance­ment, is her confidence in God and relying on his immedi­ate prouidence, specified in this; that it is said.

She desired nothing but what Hege the Kings Eunuch the keeper of the women said.

Wherein the spirit of God would giue vs to vnderstand, that though the other maydens standing vpon there preferment, vsed all art to set out there beauty as the meanes thereof: and therefore spared not to de­maund of the Eunuch such meanes of painting, &c. as might further the same, yet this gratious virgin, con­tenting her selfe with y ^• image which God had set on her, [Page 162] and resting on the diuine prouidence, that had enclinde the heart of the Eunuch towards her: she doth not impudent­ly presse him further then God should moue his heart: but humbly takes what Hege directs her to: who no doubt being enclined of the LORD to shew her extraordina­ry fauour; was also restrained of the LORD▪ that hee should not offer her otherwise then was fit for her pro­fession. The LORD as it is likely, giuing her a like fa­uour in the eyes of this Eunuch as he gaue vnto Daniel with the other, that she was not defiled with this vaine and superfluous preparation, but as she was willing to leaue the Eunuch to his liberty, so the Eunuch also might leaue her to hers: how-so-euer, though in o­ther things she might happily submit her selfe to the present necessity: as to take that which the Eunuch offers her, Obse. 105. Gods chil­drens prefer­ment is in faith. and so might discouer her weakenesse and want, of courage, yet in this doth her faith appeare not obscurely that she doth not ambitiously seeke by corrupt meanes to aduance her selfe: but soberlie entertaines the meanes that are cast vpon her, resting on GODS prouidence for the good successe thereof. Sect. 1. 3 Notes of faith. And surely (as I take it) wee may here obserue diuers notes of liuelie faith.

One is that she presseth not impudently to insinuate into the fauour of this wicked Eunuch, though by the Kings avthority shee might haue occasion thereto, lest shee should seeme to depend vpon him and giue him some aduantage ouer her pretious liberty; To receiue what is offered by him, especially moued thereto by the LORD, herein shee shewes her faith; which knowing all was hers, doth herein take her right, and shewes her power therein, in that shee refuseth not her owne, though tendred by the wicked, Shee knew the pro­phanesse of the Eunuch could not make GODS bles­sing▪ ineffectuall to his children; And therefore shee receiues them aright, though from an vniust posses­sor. And lastly in that she vseth such ordinary meanes [Page 163] as were offered, not seeking to aduance her-selfe by adulterating, or prophaning of nature; herein also in the third place she sheweth her faith, which as it refuseth not meanes, so it is not curious of meanes; but takes what are offered, reiects such as are not warrantable.

Whereby we may learne that the aduancement to Gods children is warrantable and for their good, seeing it is in faith, and hereby to try our selues whether we be in the faith or no.

A fourth token of her aduancement is this which followeth. Note of Hes­ters aduance­ment.

Thus did the Lord make her gratious in the eyes of all men that her aduancement might be with more power, and lesse enuy: both for her owne and the good of others, that shee both to the wicked might be a great terror, as 1 being conuinced with the brightnesse of maiesty appea­ring gloriously in her, and the Godly might haue a more gratious protection of her, yea her owne slippery estate 2 might hereby be the better serued.

And surely; Obs. 106. Gods children gratious in the eies of al men. howsoeuer it be the property of GODS children to be hated of all men, yet is not this incident vnto all, or not at all times. Some may be exempted by speciall preuiledge: All at some-time shall haue a generall approbation. Math. 10. So had our Sauiour fauour with GOD and men, who after was hated of all and forsaken of his owne, so when the waies of man do please the LORD, hee will make all his enemies at peace with him: either they shall willingly approue him, or GOD shall extraordinarily bridle them: So doth Hester here finde fauour in the sight of all, not that happyly some one might not repine at her: but generally the most part applauded her beautie, the LORD turning their eyes vppon her, [...] [Page 164] and their hearts toward her.

The speech I take it is hyperbolicall; we being by the v­niuersall to vnderstand the most, or better sort, who giuing her intertainement the inferior durst not openly gainesay. And yet more likely for Hester to be applauded of all: because, as there was that apparent which might set the eyes of all vpon her, and moue their hearts towards her, namely her beauty, so that was concealed which would haue made her hatefull, namely her religion and country; especially wee are to ascribe this to the ouer­ruling hand of GOD, who thus giues her fauour generally with all, that so her fauour might be more easily perceiued, and constantly maintained with the King, who the rather would affect, where his people liked, and was likelier hereby to settle his affection, and so to continue it to Hester for the good of the Church. Obse. 107. Wicked why have Gods children being forced to approue them. Howsoeuer for the comfort of GODS children let mee adde this further, that though it be our lotts generally to be hated, yet they that cry. Crucifie him, shall before cry hosanna, euen they shall be conuin­ced in conscience, that wee are to bee approued, yea their owne mouthes shall giue testimony vnto vs, if it shall then bee demaunded: why they doe after hate vs, 1. Pet. 4. 4. the reason is plaine, because as they loued vs, to make vs like vnto them, or to like of them: that so the may fare the better for vs; Iho 16. 2. so when they see that we neither like of them, Ioh. 15. nor can be like vnto them: there­fore they speake euill of vs, therefore they hate vs. Thus do the wicked loue vs, before they hate vs. And doe they not also approue vs euen while they prosecute their malice against vs? yea surely though they thinke they do God good seruice, while they thus hardly entreat vs, yet in that they persecute vs, they shew we are not of them, we are contrary to them. And do they not here­in wonderfully iustifie the generation of the iust. Nay would they not fetch vs againe, when they haue made vs away? do they not approue vs when they haue made [Page 165] a riddance of vs? Math. 23. 29. 30. else; Why doe they build the tombes of the Prophets: and garnish the sepulchers of the righteous: and say if we had beene in the daies of our Fathers, we would not haue beene partners with them in the bloud of the Prophets: What can we haue more? seeing they that hate vs do thus approue of vs? Is not the LORD wonderfull to cleare vs by the mouthes of our enemies? may not the Children of God haue this testimony to be approued of all?

And surely if we consider the power of GOD; who 1 hath the hearts of all men in his hands, if wee obserue neither bountie of Godlinesse, which is able to rauish all: If wee wey the priuiledge that the Children of GOD haue, that all shall do seruice vnto them: If wee appre­hend the purpose of GOD herein, to make the world more inexcusable; wee shall finde it no hard matter with Gods Children to be approued generally, and haue fauorable respect of all that looke on them.

And therefore as this may serue to commend the greatest Godlinesse, So it wilbe a heauie witnesse a­gainst 1 the vngodly that hate where they should loue. 2 Oh what comfort is here to Gods Children that the world shall iustifie them! What vantage haue they of 3 the wicked whose tongues shall condemne themselues to iustifie the righteous? May wee now hope to finde 4 such fauour as will serue the turne, when GOD at his 5 pleasure, shall turne all hearts towards vs? And shall 6 we then make ship-wrack of a good conscience to winne the fauour of men? Is there no way to bee gra­cious with the world but by doubting with it? Oh that we would trie God in this case! how should we preuaile with men?

Well, Iacob. Gene. 32. what may we learne further out of this point, that Hester being to be aduanced is thus gracious in the eyes of all? Obs. 108. [...] are to be grat [...]us, in the eyes of their people.

Surely; that such as are to be in authority, and raised to greatnesse: they are to be gratious in the eyes of their [Page 166] people: hereby the Lord approues their gouernement: and so knitting the heartes of the people vnto them, confirmes and establisheth the same by this meanes: the blessinges of gouernment are plentifully inioied on either side; The Prince rules in loue, and the people obey in truth; and both subiect and people are prepared to eter­nall happinesse.

Oh that Princes would wisely lay this to their hearts! and by what meanes. That they did know that the loue of their subiects is the best maintainer of the Crowne and armor of the Prince: 1 Surely they would labour to gette and increase their 2 loue, by requiting ingenuous seruice, and accepting it 3 cheerefully; by prizing highly the liues of their people, 4 and preseruing their Christian liberty aboue their liues.

Thus may Princes bee gratious in the eyes of their 5 people, if they estrange not them-selues from them, nor 6 vse them as strangers; especially if they make them grati­ous 7 in the eyes of God, by giuing good examples vnto them, and prouiding for their instruction in the word of life.

Thus is Hester gratious in the eyes of all men. VVhat followeth here-vpon?

Namely; Verse. So Hester was taken vnto King Ahashuerosh, into his house royall in the tenth month, which is the month of Tebeth, in the seauenth yeare of his raigne.

In which words the spirit of God sets downe the recei­uing of Hester into the Kinges house, and the time ther­of: that so this great benefit might bee the rather remembred. Obs. 109. Gods chil­dren are not alwaies vnder the rod, but at length find deliuerance from the same &c.

And that this miserable captiue is now taken to the royall Pallace of this great Monarch, and after many changes, and remouings from Mordecaies house to the house of the maidens, is at length brought to a place of rest and honour: Doth not this commend vnto [Page 167] vs the exceeding faithfulnesse of God, that will not suffer his children alwayes to lye vnder the burthen, and conti­nually to passe through fire and water, Psal. 66. but at the length wil bring them to a wealthyer place.

Did not Ioseph at length see an end of his troubles Was not Mordecai quiet at length? Did hee not finde rest and honour? Yea surely, the Lord is mercifull, and 1 will not alwayes bee chiding, because mercy pleaseth him: Mich, 7. he will returne and haue mercy, that his people may gloryfie him. The rod of the vngodly shall not alwaies 2 rest vppon the lot of the righteous, Psal, 50. 15. least the righteous put forth his hand to wickednesse. The Lord will heare 3 the prayers of his children, Psal, 125. Psal, 21. 2. and he will make them hi­dings for others, that are in trouble; they shall haue gra­tious 4 experience of his mercyfull deliuerance, that they 5 may bee more willing to committe them-selues to him in well-doing, and so be better fitted to their eternall rest.

Loe thus shall the man bee blessed that feareth the Lord. Vse. 1. Mich, 7. 8. 9. Reioyce not therefore against me oh myne ene­mies, for though I fall yet I shall rise againe. Oh that 2 wee could wait the Lords leysure and hee would esta­blish our hearts; marke well the iust man, and the end 3 of that man is peace. Faint not therefore vnder the bur­then, 4 neither repine thereat, for thy Sauiour Christ doth 5 beare the waight thereof: and at length he will case thy shoulders of all; sorrow may be in the euening, but ioy is in the morning. Ionas, 2. Esay, 54. 7 8. I sayd I mas cast out of thy sight, yet will I looke backe towards thy holy Temple: For a little while did I forsake thee but in euerlasting compassion will I gather thee againe, though I vtterly destroy al the nations where I haue scattered thee, yet wil I not destroy thee; but I wil correct thee by Iudgement and not vtterly cut thee off: Ierem. 30. Psal. 73. But I will guide thee by my counsel, and after bring thee to glory.

Thus is Hester now receiued into the house-royall of the King. Psal, 30. Psal, 21. The Lord hath sette her vp, and not suffered her foes to triumph ouer her, and because the heart of his ser­uant trusted in the Lord and in the mercies of the most high: [Page 168] therefore shee shall not slide: Psal. 112 her heart is established in the Lord her God: and therefore shee will not feare vntill she see her desire vpon her enemies.

And is not so great a blessing worthy remembrance? yea surely, the holy Ghost precisely sets downe the day and yeare thereof: that so we might be prouoked to remember the same And might learne that such bles­sings ought so long to be remembred of vs, as the daies and times continue in our vse. So hath the Lord tende­red great blessings to his Church, at especiall times. The returne of the captiuity in the first yeare of Darius: the passion at the feast of the passe-ouer: Dan. 1. Math. 26. Act. 2. The gift of tongues, at the feast of the pentecost &c.

1. That the extraordinarinesse of the time, might put vs in minde of the extraordinary blessing, and be a continuall remembrance of the [...]ame for the praises of God. So hath the Church of God appointed and set solemne times for the perpetuall remembrance of great blessings: and com­mended therein the celebration of Gods blessings, for euer, Hest. 9. so was the 14. day of Ader set apart to this pur­pose by ster and Mordecai: so is the 5 [...] of Nouember consecrated to the remembrance of the most admirable de­liuerance of the [...]ritaine State and people from the gun­powder treason. Obser. 110. Great mer­cies of God are to be had in remem­brance by special time appointed thereto. And surely, as these great fauours of God are liuelie testimonies of his power and good­nesse: so are they worthy to be had in remembrance, yea very profitable is the remembrance thereof to vs, both to stirre vp our thankfulnesse, and encrease our faith, that so they may be sanctified, continued and encreased vpon vs; yea be vndoubted pleadges of eternall happinesse.

And therefore seeing the Lord hereby prouides, that his blessings may not be forgotten, and so passe without 1 their true vse; this may serue for the great condemna­tion of the world: who on the contrarie, vseth all oc­casions to put out the remembrance of Gods mercies from the earth: either ascribing Gods mercies to their wit or desart, or putting them off to second causes: as if [Page 169] not the LORD but some ordinarie meanes had com­passed the same: or which is worst of all imputing them to blind chance &c.. And are not they also as faultie 2 herein, that diminish and obscure the great workes of GOD, either not regarding them at all, or speaking basely of them? What shall we thinke of these, that gnash their 3 teeth hereat, that repine that the Lord should bee gra­cious vnto his people? And are there not some that 4 thinke such great deliuerances are discredits vnto a peo­ple, as signifying what they had deserued: and what some of their owne bowells would haue executed on their Fathers and brethren.

May nor pollicie aduize that so great mercies of God should be suppressed, lest the reioycing thereof, vpbra­ding 5 the wicked should prouoke them to renue their malice and multiplie their mischiefes? Surely if there were 6 no other euidence to condemne vs of vnthankefulnesse, yet the generall security of a people and encrease of sinne, is a fearefull witnesse of their forgetfulnesse of a blessing: and so may bee a meanes to turne it vnto a curse.

Well let vs looke our faces wisely in this glasse: and 7 as the Lord hath offered vs time to remember so great mercies: so let vs daylie meditate on the wonders of our GOD. Let vs keepe a regester of Gods blessings that 8 we may keepe our selues in the possessions of them. And 9 let vs withall keepe an account of our sinnes: that so we may see, what need we haue of Gods mercie, and so the rather meditate thereon.

And for our comfort let vs further learne this; that 10 as God neuer bestowes great blessings but they shal­be truelie sanctified vnto some: so if that by this ho­lie remembrance, we shall keepe our right in them, we shall not onely be deliuered in the euill day, when the LORD shall take vengeance on the vnthanke­fulnesse of the world: but we shall see some greater things then these; the LORD will deale wonderfully [Page 170] betweene Israel and Aegipt: when the obstinate shalbe confounded: then shall the righteous flowrish: yea the Lord will prouide meanes for the constancy of their hap­pinesse: for so it followeth.

And the King loued Hester aboue all the women, Vers. 17. and shee found grace and fauour in his sight more then all the Virgins: so that hee set the crowne of the Kingdome vpon her head: and made her Queene insteede of Vashty.

In which words the spirit of God, setteth downe what befell Hester after her taking into the Kings house. Name­ly that she is aduanced further to bee Queene in steed of Vashtie, which is notably described. First by the occasion hereto; Namely that the King loued her aboue all the wo­men. And secondly by the signe of this preferment, hee set the crowne of the Kingdome vpon her head.

Concerning the extraordinarie fauour and affection, Obs. III. God makes his children gratious when it may serue for his glory and their good. that the King is here sayd to beare vnto this gracious maiden. As it was the admirable worke of God for her more speedie and sure aduancement, necessarily to be taken at this time, when the yron was in the fire: Car­nall loue being so inconstant, especially when it is in some sort satisfied: And the poore maiden (no doubt) much 1 humbled with yeelding to the present necessity; and therefore had neede of some meanes to cast light out 2 of darkenesse, that their might be hope of sanctifying of this sinne into her: So doth it herein most notably commend the power, mercie and Wisdome of GOD vn­to vs.

His power in this: that he both can turne the affections of the wicked vpon his Children, and settle them constant­lie therevpon, when as the cause in them rather threatenes change.

His wisdome also appeares in this: that this extraor­dinary fauour of the Prince, being now necessary, for the [Page 171] aduancement of Hester, and so for the good of the Church, though afterward it bated (to shew the inconstancie of flesh, and also a further power of God in the reuiuing of the same) yet now it increaseth contrarie to the car­nall occasion, which being satisfied, vsually breedes loathing: especiall in those, whose honour and delight in is change, so that aboue all the rest onely Hester is gracious: the fauour of this great Monarche is constant to her.

And the mercie of God doth also shine herein most comfortably, both to the good of the Church, and perti­cular contentment of his seruant.

The Church hereby is now prouided for a deliuerer: be­fore she be plunged into the extremitie of her daunger: and the poore maiden is by this aduancement recom­penced for hir losse; and comforted also in some measure with the sanctifying of the same in a lawfull calling?

Aud surely that the Lord prouided a Sauiour before man had sinned: Obser. 112. God prouides a deliuerer for his Church before it be cast into the extremity of daunger. Esay 65. Math. 6. that Moyses is borne before Israels op­pression is encreased; that Iosephes aduanced before the famine is in Canaan: that Hester is aduanced before Ha­mans conspiring breakes forth, doth not this exceeding­ly commend the watchfulnesse of GOD ouer his Church? Doth not this manifest the freenesse of his loue, that goes before the particular obiect? Doth not this serue much to the confirmation of our faith, that before we call he will heare vs, before we haue neede hee willl prouide for vs? So did the LORD prouide an Elizabeth before the great and sharpe storme fell vpon his Church.

Vse 1. And shall we then feare that the Lord will for­sake vs in our troubles when he prouides meanes of deli­uerance before troubles come? Is he a God a farre off, and shall we not beleeue him to be a GOD nere at hand? 2 Pet. 1. 8. Oh let vs learne to liue by faith, so shall we see a farre off! Let it stay vs in our present troubles, that [Page 172] God loued vs before we were: that euen when we were his 4 enemies, Psal, 139. he sought vs, and preuented vs, and shall he not now much more reskue vs beeing his friends? Oh wee of little faith!

But are the mercies of God here at an end? No surely, Obs. 113. The mercies of God to his children past finding out. the mercies of the Lord are euerlasting, and his truth past finding out: Wade wee yet further into them in this par­ticular case of Hester, and let vs willingly loose our selues in the meditation thereof. Was it not a great mercy of the Lord, to aduance her to the Kinges house: And was it not a greater mercy that in the Kings house shee is humbled, that so by renuing her repentance shee might bee better fitted to her further estate. And was not the mercy of God very admirable herein, that being aba­sed by the King, she yet finds extraordinary fauour in his sight, that so shee might finde comfort in her former sorrow? But was it not yet a further mercy, that beeing a subiect, yea a stranger▪ and of the abhominable and inthralled Nation; yet shee is called to bee the law­full wife of so mighty a Monarch, and not onely so, but euen to bee aduanced to the hyghest dignitye of all.

1 So constant is the LORD, that whome hee lo­ueth, Iohn, 13. 2. 2 hee loueth to the end: Such a priuiledge hath godlynesse that to the pure all thinges are pure: 1 Tit, 14. So sure is our saluation that euen all thinges shall 3 turne to our good. Rom. 8. 29.

Vse. 1. And shall wee then sinke vnder the burthen 2 of our sinnes, seeing wee cannot sound the depth of the mercies of God? Shall wee plead vnwisely against GOD, seeing hee cannot choose but loue vs, seeing his loue is manifested in our sinnes, and his power in 3 our weakenesse? Shall wee repine at his chastisements, 4 seeing of very faithfulnesse hee doth correct vs? 5 Shall wee distrust his blessinges, seeing hee bestowes them in mercy? Surely, if we see not mercy euery where wee want the eye of faith, And if wee laye not [Page 173] hold of eternal mercies, we fight not y ^e good fight of faith.

But lette vs examine a little further this case of Hester? 1 Tim, 4. Obs. 114. Whether great prospe­rity be a bles­sing in mercy to Gods chil­dren. May wee truly say that here's nothing but mer­cy? Was it the mercy of God, that shee should bee so highly aduanced? VVhy then doth the spirit teach Gods children to pray, that the Lord would not giue them nei­ther pouerty nor riches: Obiect. Prouer, 30. least beeing full they should deny him: being empty they should blaspheme God.

Ans. Surely the prayer of the seruant of God, as it was conditionall, not simply renouncing either fulnesse, or want, but as it might stand with the will of God and good of the receiuer: so thereby doth it graunt a power vnto God, to giue either fulnes or impose wāt at his plea­sure. And seeing where God giues in loue, he also sancti­fies the gift, may not then the Lord giue fulnesse, and yet preserue in humility, and obedience? May he not lay po­uerty on his child, and yet keepe him from impatience? Yet at least so farre as that he shall not take the name of God in vaine: Indeed if nature be left to it selfe, and that as this most likely and vsuall be considered in this case: fulnesse may breed forgetfulnesse, and pouerty prophanesse and distrust of Gods prouidence. And therefore in regard of our weakenesse and aptnesse to offend in the excesse: Yea considering our folly, that wee knowe not whats fittest for vs; and the wisdome of God, which wee must not sette to schoole: The spirit teacheth vs ra­ther to pray for the meane, that God would feede vs with food conuenient for vs, neither yet simply to tye God to this measure, as if no other were fit for vs, but to acknowledge herein our infirmity to God, who as with­out GOD wee are not able to compasse any, so least able to sway that state, w ^t is most subiect to temptation: & yet this doth not preiudice, but God may giue euen fulnes: seeing hee doth make euen y ^e greatest honors con­uenient for his children, and therein doth shew his great mercy in their preseruation: by how much the more their estate is subiect to temptation.

[Page 174] Yet if it shall now be demanded, Ques. VVhether a man may praie for a­boundance? seeing the Lord giues fulnesse, whether I may not lawfully seeke it by prayer of him?

Ans. Surely where God in particular hath promised, aud leades me along with apparant likelyhoods thereof, there I may safely draw on the Lord, to the accomplish­ment of his worke; because by faith we obtaine the pro­mises: and prayer is the meanes to expresse and increase our saith. And this was the case of Dauid when he pray­ed for the accomplishment of Gods promise concerning the Kingdome. But where there is no such manifestation of Gods purpose in perticular, there I may safely desire in generall what God will cast vppon me for my fitting vnto him: but for this or that condition, I must leaue it to God, least I preiudice his wisdome, and discouer my distrust, least I presume to come to god, wheras al he giues vs is of free mer­cy. Only I deny not but some extraordinary instinct may warrant some perticuler extraordinary practise in this case: which being singular, is not to be imitated of vs.

If it shall be further demanded whether it be lawfull to receiue such excellent blessings as are cast vpon vs, Ques. Whether it be lawfull to receiue great blessings offe­red? seeing Elisha refused Nahamans gifts, &c. Daniel at the first re­fused the Kings reward;

Ans. Surely I see not, but God being the only giuer, and wee 1 hauing the best right; much good likely to be redeemed here­by, 2 and good meanes vsed in the compassing thereof; these 3 thinges considered, I see not but we may lawfully receiue 4 them, as the speciall pledges of Gods fauor: if there be no leprosie or such like mischiefe attending vppon them.

As for Elisha and Daniel, their refusal was iust, because the giftes of these giuers were respectiue and conditional, if they would doe such a thing for them, Ques. Whether the Minister may receiue wages for his paines? or in regard of such a thing done: and therefore the seruants of God, to shew they were not mercenary, did iustly refuse these reprochfull giftes. (Say you) may we not then receiue a recompence in lieu of our paines? Is not the labourer wor­thy of his hire? May hee not iustly exact it? May he not [Page 175] lawfully receiue it?

Yea surely, 1 Cor, 9. the Lord hath appointed, that they which serue at the Altar should [...]ue of the Altar: It is a sinne not to giue: It is a greater sinne to spoile and deny: and ther­fore it is most lawfull to receiue what is due vnto vs. And yet sometime we may refuse, though not simply as Elisha did: Sometime we may not exact, though we haue power, as the blessed Apostle Paul did. 1 Cor. 11. Yea may refuse first, & yet re­ceiue afterward, as Daniel did: refuse wee may when the wicked thinke our paines no better worth then their gifts, or hope that only by these gifts they may compasse the benefit of our paines: So did Daniell first refuse the gifts of the King: So did Peter refuse the gifts of Simon Magus; And yet to shew our right, wee may also receiue them for our vse; when these stumbling-blockes are remo­ued: So did Daniel afterward receiue those honours which before he refused. Ques. Hesters mar­riage whether lawful or no? And was there not some such stūbling-block in the aduancement of Hester? Might she safely mar­ry with him that was diuorced from his wife? (and acccor­ding to the custome of these countries) was not without his choyce of wiues. Surely the Lord Iesus him-selfe the most perfect examiner of the Law, he hath determined, y ^t whosoeuer puts away his wife, vnlesse it be for fornicati­on, commits adultery: And therefore it followeth that who soeuer marrieth with the party, that takes this liber­ty to be diuorced, not vpon that vrgent occasion; doth no lesse commit adultery. And did not the Lord therefore (though hee had aboundance of spirit) yet appoint this knot in marriage to bee onely of two, and no more: be­cause he sought an holy seed? How then may Hester bee cleared from the case of adultery? How can she bee freed from an vnholy marriage?

Ans. May not the Law-giuer dispence with his Law? And may not that in Hester be good by a dispensation, which in others without such extraordinary priuiledge, is simply euill? And what though the Lord shoulde admitte sinne in the accomplishment of the worke: [Page 176] may hee not pardon the sinner, and get him-selfe the glo­ry. Surely though wee dare not simply iustifie Hester in this case; yet if we shall measure things by the manner & successe, did not the Lord admirably bring this thing to passe? Did it not tend to the great good of the Church.

Nay who I pray you were loosers hereby? The Lord hee winnes him-selfe great glory, in aduancing so high­ly his hand-maid from so base an estate. Hester looses not heereby, shee obtaines the greatest honour and content that the earth can afford; and yet shee for­sakes not her righteousnesse, but rather increa­seth it.

The King hee gaines hereby some truer contentment of his mind and restraint of his lusts, yea his reproche in re­pudiating Vashty is hereby well cured: The Prouinces and whole Kingdome, they obtaine rest from their grieuous oppressions: And the poore Church of God, that is the greatest gayner, as being deliuered from a most desperate extremity, and aduanced also to great peace and prospe­rity, euen in a strange land.

But yet ther is an other flaw in this marriage: Ques. Whether lawfull to marry with an Infidel. she mar­ries with an Infidell and cursed Idolater: how may this bee dispensed withall?

Surely by the same Lord who brings light out of dark­nesse, and turnes the euills of his children to his glory, and their good. And yet wee may not simply condemne this maiden herein: she was a subiect, and therefore could not do what she would in this case. And yet the Lord here did what he would: Ios, 23. yea what Hester simply was not to re­fuse. For though the Lord had commanded that his peo­ple should not marry with Idolaters, Iudg. 3. Deut, 21. yet doth he also not simply deny them vppon conditions to marry with such captiues as they had taken in war. And the Saints of God haue warrantably matched with strangers, & the Idola­trous brood &c. As Boaz with Ruth, Sampson with the Philistian &c. When the occasions haue beene extraor­dinary and the dispensation heauenly.

[Page 177] And therefore no warrant for vs that haue choyce of holy seede to sowe amongst the thornes: thereby to wound our owne soules, and choake our seed, or else by the egge of the Serpent, to breed the Cockatrice, to haue mungrell issue, that shall speake halfe Ashur and halfe Canoon; shall not this vnequall yoake cast out the yoake of Christ? shall not the stranger deuoure our sdtrength? shall not the curse of God cast out such roote and branches from the face of the earth?

Well, thus wee see the mercy of God truly iustified in Hesters aduancement: let vs now see how Ahashuerosh the King iustifieth and adorneth the same: It followeth.

Hee sets the Crowne of the kingdome vpon her head, and made her Queene, &c.

Loe here the ensigne of this great honour which is due vnto this poore captiue, the Crowne of the Kingdome is set vpon her head. So doth this new Bride-grome striue to doe all honour vnto his bride: So doth God confirme his child in this extraordinarie dignitie: by this meanes is Hesters aduancement made knowne to the Church of God, and by this full performance of complement, is more honored and approoued. But this is not all: It followeth.

Then the King made a great Feast to all his Princes and Nobles, Verse, 18. &c.

In which words the holy Ghost sets downe vnto vs the solemnization of this royall mariage, and that by fiue circumstances.

1. The King makes a great feast thereat to all his Prin­ces and seruants.

2. This Feast is dedicated to the memoriall of Hester, which was Hesters feast.

3. Rest is giuen to the Prouinces, they are made per­takers of this common ioy, that the mariage of Hester might be more acceptable to them.

4. The King gives giftes vnto the poore, and sends presents abroad farre and neere.

5. Hee shewes the power of the King in this his [Page 178] magnificence, to signifie his true contentmēt & ioy in this mariage. And first, to adde greater state & solemnity to y ^e mariage of his new spouse, the King yet further makes a solemne feast to all his Princes and Nobles; of the law­fulnesse and right vse whereof we haue spoken plentifully heretofore. Obser. 115. Feasting law­full at mari­ages. Only thus much we may further adde concer­ning the occasion of this feast: that the custome of so­lemnizing mariages with feasts hath beene ancient and commendable, as being a time of great ioy, and therefore fitte to be shewed in the meanes of ioy; especially in re­garde of such company, as at such times come togeather: who may lawfully take occasion of a more liberall re­freshing. And therefore not vnlawfull to bee vsed, and hereby euen of Christians, who as they know their liber­tie: so also they can best tell how to vse it, in a wise diui­ding of the time, and moderation of Gods blessings.

That which followeth concerning the dedication of the feast to the memory of Hester; Obseru. Dedication of feasts to the memory of perticular persons. as it doth discouer the greater affection of the King towards his spouse: so it magnifieth yet further the mercy of God toward his ser­vant: who by this memoriall is commended to posteritie, and euen highly honored of the enemies of God: which though it be no warrant for that popish custome of dedi­cating feasts to the honor of Saints, vnlesse the fact of a wicked Prince shall iustifie the same: so notwithstanding in the equity there of doth approue such holy remembran­ces of the Saints of GOD, which may both put them in minde of Gods mercies towards them; and prouoke po­sterity to an holy imitation thereof: as tombes, trophes, &c. Thus doth Ahas [...]uer osh celebrate the memory of Hester by a solemne feast, and so shall the children of God bee honored of their enemies, so shall their names and memo­rials be continued to posteritie.

And yet the affection of this Monarch stayes not here: but yet furt her to grace this wedding of Hester, behold, he giues rest to the Prouinces, which were euen tyred with taxes and exactions: so d [...] the wicked fare the better euen [Page 179] for Gods children sake: so doth the Lord make away for his children, euen to be iustified of the wicked.

And surely whither he caused these nuptials generally to be solemnized throughout his kingdome, by setting a part the day thereto, that the subiect might bee pertaker in the Princes ioy, and celebrate his mariage with feasting and libertie; or rather spared his subiects for the time, of some tribute that was due. This as it makes to the great honor and celebration of Hesters mariage, because God being glorified, Obs. 116. When the righteous are aduanced the people reioice there is peace with men; so it also serues to the great approbation of godlinesse, the whole land it at rest, when Gods Church is respected, when Gods children are aduanced, Prou. 29. 2 when the righteous are in authori­tie then the people reioyce; Prou. 28. 12 then is great glory, great peace and contentment. So doth the Lord sanctifie great 2 blessings vnto his children, that they may be good founda­tions against y ^e day of Christ: I. Tim. 6 so doth he secure here by their ticklish estates, by knitting the hearts of the people vnto 3 them, through the benefit therof. So doth he make y ^e world without excuse, when they shall hate that which is the 4 onely cause of their great est honor, security & contentmēt.

Vse. And doth not this condemne the folly of men that complaine of righteousnesse, as if it were the greatest trouble-house & trouble-state that may be; Nehem. 2. that thrust out Gods children, as the only disturbers of their rest & happi­nesse; are not they more then blind, Iob. 21. 15. which see no profit in godlinesse, Psal. 4. but still are poaring like the Sodomits, when the doore is before them: saying, who will shew vs any good? do not they open their mouthes against heauen, Malach. 3 that say it is in vaine to serue the Lord? Are not they the greatest ene­mies to themselues, that keepe downe Gods children, and hinder their aduancement; that aboue all things feare least the Lord should bee glorious in his Saints; Psal. 2. Math. 10. 34 least hee should set his King vpon his holy hill of Syon? Surely if the sonne of GOD, Luk. 12. bring a Sword vpon the earth, it is not because hee is not the Prince of peace, Esay. 9 because hee offers not also peace vnto them: Math. 20 but because the world refuseth peace, therefore doe they plucke downe a Sworde vpon them, [Page 180] and the corner stone becomes a rock of offence. And if any be afra de, wherein they should take most comfort; they are the sinners in Ston, that are thus afraide; feare takes hold vpon the hypocrites: these indeed shall not dwell with the deuouring fire: these cannot endure the euerlasting burning. Malach. 3, 2. 3. 4. What flesh shall endure when hee ap­peares; who is like a purging fire, and like Fullers Soape? Yet shall the siluer abide the touche, and be purified thereby, yea the sonnes of Leu [...] shallbe fiaed and prepared, that they may bring offerings vnto the Lord in righteousnesse. Then shall the offerings also of Iudah and Ierusalem bee acceptable vnto the Lord, as in old time, and in the yeares before, yea the Lord will take away the i [...]iquitie of the land in one day. Then shall many bee turned away from iniquitie, Malach, 2. and yee shall call euery man his neighbour vnder the Vine, and under the Fig­tree. Zacn. 3 9. 10. Then shall Ierusalem be inhabited with­out walles, for the Lord will bee unto ber a wall of fire round about, Zach. 2. 4. 5 and will be the glorie in the midst of her. Then will the Lord turne to the people a pure language, that they may all call vpon the name of the Lord, and serue him with our shoulder: Oh that the Lord would arise, 1. One con­sent and with­out grudging. & haue mercy on Syon, that he would take out of the midst of her them that reioyce of her pride, and are puffed up, in regarde of the holy mountaine: that the lying and aequiuocating generation were rooted out, Zeph. 3. 13 that the vile were seperated from the precious. Then should there be an humble and poore people, and they would trust in the name of the Lord: then should there bee holy vessels vnto the Lord, yea euery pot in Ierusalem should be holy, then should not Ashur saue them, neither would they ride vpon horses: Ose. 14 but in their God, the fatherlesse should finde comfort. The righteous Lord shall bee exalted in the saluation of his chosen.

Vse. Who so is wise and hee shall vnderstand these things, and prudent and bee shall know them: for the wayes of the Lord are righteous, and the iust shall walke in them, but the wicked shall fall therein. But of this point more fully (by Gods grace) hereafter. It followeth.

[Page 181] Gods grace) hereaster, It followetb.

And gaue rest vnto the Prouinces, Obs. 117. Princes to the enioying of their pleasure, are to be care­full not to op­presse their subiects, but to give some relaxation therevvithall vnto them. and gaue gifts accord­ing to the power of a King.

In that this Persian Monarch here releases his subiects of the burthen of subsidies and taxations, when hee and his court do enlarge themselues in their pleasures: herein we may seeke shadow of that substance, which is required in Christian Princes: namely, that though their state and fulnesse affoord them pleasure and ease, by the toyle, and labour of others, yet in the vse thereof, they should so in­differently behaue themselues, as to let this oyle of glad­nesse runne downe to the skirts of the garment; Psal. 133. that those may taste at least of the cup of their pleasure: who 1 haue especially troad the Wine-presse, and prepared the cup vnto them: and by pertaking therein, may both bet­ter 2 beare the burthen, and so still maintaine the plough in 3 going.

Little therefore do such Princes know what wrong they do themselues, when they will not speake comfortably to their people, much lesse allow them some immunity when they take their pleasures: as hereby esteeming their delight to be peerelesse and acceptable, because they are singular and aboue the reach of others, yea accounting their plea­sures herein the better seasoned, when they are procured and enioyed with the paine & toyle of their people: And lesse doe such know what belongs to God, or the safety of their kingdomes, that giue the bridle to their subiects, to prophane Gods Sabaothes and contemne his word, that so they mighty lesse enioy them in their godlesse pleasures, or else the better endure such drudgery as they are put vnto, when wicked Princes runne ryot. And surely in that herein they thinke to gratifie their sinne, & granting par­don for any offence: this as it doth most dishonor God so it shall surely tend, to the reproach of such indulgence, as being the speciall meanes of the disobeying of gouernmēt when God is dishonoured for the contentment thereof. Oh that gouerners were wise to consider these things: [Page 182] that they would consider how pleasures communicated are both lesse enuied and lesse set by: and so both preuent danger in their vse and abuse also by wise intermitting the same. And yet y ^t they would be wise in yeelding this liberty, not to cloake their owne abuse, neither with the dishonour of God, not to the iustifying of sinne, nor hard­ning of sinners▪ not as if hereby they would make demon­stration of their happinesse: or basely prostitute them­selues to the lust of their people: but herein wisely ac­knowledging their common condition by nature, and so to become equall with those of the lower sort: recompencing hereby the labour of their subiects: and keeping herein that royal law, euen to do to others as they would be done vnto them-selues: considering wisely that seeing they are to weepe with them that weepe: Rom. 12. so they must not reioyce to make their subeects heauy. Obs. 118. Prince▪ ho­nour consists in the easing of their sub­iects of their continual burthens. And surely if we consider this perticular wherein this heathen Prince gratifies his sub­iects, namely to release his subiects for a time of their continual taxes; as this was especially intended to honour his Nuptia's, y ^t the loynes of his people might blesse their Prince, and his marriage: so we shall find it no small part of the Princes honour, as not vnnecessarily to exact vpon his people, for the satisfying of his pleasure: so euen to remitte somewhat of lawful exactions, to giue some breathing & intermission therto. For is hee not herein a law vnto him­selfe, when in that which is lawful, he bounds him-selfe, & doth not what he may, but what is most expedient? And so ruling him-selfe, shall better rule his people: Is he not wisely to keepe some stocke in store and not still to bee lay­ing forth least hee haue not in the season to compasse the market: Doth hee not heereby keepe his subiects in heart; that they may still supply cheerefully whereas the King must loose his right, when there is no more to bee had: And then the King must supply when the subiect hath it not: Whereas otherwise the King receiuing mo­derately, the subiect may haue where-withal; and so both supplyed, and contented thereby.

[Page 183] Surely happy are those Princes that know their strength; Yet more happy if they knew how to vse it: which is not to inioy their pleasures with their subiects payne, not to empty their people, to fill them-selues; but as to esteeme it their glory to haue multitude of people: so wisely to maintaine this multitude; and will they bee maintained with nothing? If they be still emptied how can they pros­per? And how can they then bee the glory of the King­dome? Wel Behold our Persian Monarch here doth not on­ly giue rest vnto the Prouinces, but also.

Ga [...]e gifts according to the power of the King. Obs. 119. Wicked bride­led and fur­nished vvith good gifts for the good of the Church. Thus euen the wicked, when they are imployed in Gods seruice, for the good of his Church, shall not only bee bridled from much euill which they would do, but moued also to doe much good in shew, though otherwise they would not do: Here's no mention of drunkennesse, no calling for Vashty: as were in the former feast. The marriage of Gods seruant shal not be dishonoured with such abuses. But what? here's rest giuen to the Prouinces who were like to indure hea­uier burthens; & gifts distributed according to y ^e power of the King, whose power is vsually seene in taking from his people. So doth God honour his children by restrayning the wicked: so doth hee harden the wicked in that they shall not want the shew of vertue in the seruice of those which yet notwithstanding onely for their vertue, they doe most deadly hate: so doth he get him glory by them both in confirming hereby the faith of his children, Obs. 120. Princes are to be liberall to their subiects. and ripening the wicked to their appointed damnation.

And if wee shall further consider the bounty of this Monarch, in giuing gifts so magnifically: Doth not the Lord hereby further honour this aduancement of his ser­uant?

May not Princes learne hence to bee bounti­full to their subiects; and insteed of pilling of them, to bestow sometimes largesse vpon them? May they not we ldoe it, seeing they giue them but their owne, and doe they not winne their hearts therby [Page 184] 3. and can they store it vp better then there where they may require it againe. And do they not ease themselues of much care and feare.

Surely as it was the custome at such extraordinary kinds of ioy and feasting, to enlarge the heart in such gifts, and so shall Princes finde a great commodity herein: the peo­ple are contented, and the kingdome well fenced, vertue is encouraged, and miserie releiued, and Princes herein do most come neere vnto God, and the people are more faithfully knit vnto their Gouernors.

But marke I pray you the bountifulnesse of this King, Obs. 121. Gods chil­dren ought to be liberall ac­cording to their ability and with all their power. it is said, that he gaue gifts according to the power of the King: Not niggardly and basely, but bountifully and according to his abilitie. So ought the children of God much more to extend their liberality according to their callings, least this heathen Monarch rise vp in iudgement against them.

And therefore they are 1. to distribute in faith, with war­rant from the word, and looking for recompence at the hands of God, Prou. 5. not being wearie of well dooing. 2. They are to giue in righteousnesse, both of that which is their owne, and also where it may bee lawfull, not to maintaine sinne, but for loue of the person, yea where it is most ne­cessary, to those that are in greatest want: and among them especially to the houshold of faith. 4. Wee must re­spect the end of all our well-doing principally the salua­tion of the soule and glory of God: whereby wee may both condemne all Popish charitie, which generally faileth in all these circumstances, and so trie our selues whether we be truely charitable or no.

Thus is the mariage of Hester solemnized with all the state and complement sutable thereto: Obser. 122. Gods proui­dence in vn­equall matters and societies of vnlike. thus is a Captiue Virgin aduanced to bee a royall Queene. Thus is vertue ioyned to vice to bridle the same. Thus is vice a compa­nion of vertue, thereby to humble and so to trie the same. Thus two are in a bed, the one forsaken, the other elec­ted: both brought together by the Lord, and by him hereby fitted to their seuerall ends. Behold here some [Page 185] resemblance of the estate of Gods children in a visible Church, where shall they sit but they may meete with a Iudas in their dish? 1. Cor. 5. if they will not conuerse with the vn­cleane, must they not goe out of the world? doth not the Lord hereby humble the one, and harden the other? is not his prouidence most admirable, in accomplishing hereby his righteous will, in them both. But of this more fitlye by Gods grace hereafter. And thus farre concerning the ad­uancement of Hester: wherein for conclusion we may note. 1. The faithfulnesse of God, Obs 123. The Lord faithfull in in making good his word. making good his promise. That whereas the Prophet Ieremis perswaded Iechoniah the King not to stand out against Nabuchadnezzar; when he came to besiedge the Citie, but to yeeld himselfe wil­lingly to the decree of God, to goe into captiuitie: pro­mising him there-withall, and the people (in the name of the Lord) that if they obeyed his councell, it should both go well with them in the land of their captiuitie, and after seuentie yeares they should againe returne into their countrie. The King obeying this councell, is honorably according to his estate respected during his life; and a­mong the rest, this Hester being daughter to one of those that were in that captiuitie, is here aduanced to the most eminent dignitie, and so is a meanes for the most gratious preseruation of the Church of God. So constant is the Lord in performing his promise: Because he is God and can­not 1 alter his loue, hee is all sufficient, and who can hinder 2 his purpose: hee is truth it selfe, and therefore hath he said 3 it, and it shall stand▪ neither will hee for his glory dis­appoint 4 the expectation of his people which are his praise, his delight and glory.

Vse. 1. Let therefore the faithfulnesse of God condemne our distiust: let the wicked bee confounded, that make a mock thereat. In the experience of what is past, let vs bee 2 confirmed in what is behinde, & let this teach vs to keepe 3 faithfully lawfull promises to each other: and as the Lord 4 is faithfull in his promises, so is hee also as faithful in his 5 threatnings, and therefore let vs feare him for the one, and [Page 186] loue him for the other: and giue him both the glory of his mercy and his iustice.

Thus doth the righteous Lord make good his promise: but doth he not magnifie also his power in the means thereto? Behold through many crossings and contrary blasts, is this shippe brought to the hauen: and through many despe­rate plunges is this poore captiue at length aduanced to greatest dignity. 2. Cor 4. 6. Lumene Tene­bris. So doth the Lord worke by contrary means, that his power may be more manifest in making such vn­likely meanes serue him. Whereas otherwise if the means were likely, Obser. 124. The Lord ac­complisheth his will by contrary meanes. he might be thought to serue them. That car­nall confidence being confounded; faith may be encrea­sed: And the Lord may haue the onely glory of all his mer­cies, So, Atheisme is wisely conuinced, that imputes things to chance; seeing such contrary meanes, implies extraor­dinary power and wisdome in the effecting of things.

Vse 1. Let vs not therefore presume, when the meanes are fairest, neither let vs despaire, when they are most crosse 2 and vnlikely, And though God vse contrary meanes, be­cause 3 he is able to tunic them to his pleasure; Yet let vs vse 4 the most likely, where it is left to our choice, and not de­spise the vnlikeliest, when God imposeth the same. Be­cause, as here the vnlikeliest, will best trie our faith, so there the likeliest do shew our obedience. 1. As being commanded of God, 2. and most agreable to reason fittest for our vse, and most iustifiable in the issue whether we preuaile or no. Lastly that Hester, Obs. 125. The greatest afflictions profitable to Gods chil­dren to the obtaining of the greatest blessings. by these manifold and strange afflicti­ons, is necessarily brought to so great preferment, we may here obserue the great benefit of troubles: That they are means to worke out our greatest happinesse. So at that wil liue Godly must suffer affliction and by many tribulations we shall enter into the Kingdome of heauen. Because af­flictions do both purge out our drosse, 2 Tim 3. 12 and make vs fit for mercy, Act 14 and they are good means so to humble vs, y ^t we may vse happines aright. Esay 1. 25 They keepe vs from going a stray▪ that so we may come to the wished hauen, Psal. 66 11 and they preserue vs from such quicksands, Psal. 11 9 as would sinke vs in our iourney.

[Page 187] They trie vs wisely whether we will keepe the way or no, 5 & proue very comfortable associates, to preuent Idlenesse, and 6 wearisomnes. What should I say? though the world account 7 them euill, and to the wicked the proue no lesse? yet to Gods 8 Children, no blessing is well seasoned without them: No bles­sing well obtained, but by their ministery.

Vse 1. And therefore though the world [...]ee [...]ffended at the Crosse of Christ, and esteeme them cursed of God, 2 that embrace the same; Ioh. 7. Yet let vs take vp the corsse, that so we may obtaine the crowne. 2 s [...]m 2. Let vs suffer with Christ, that so we may reigne with him. Let vs looke for troubles, 3 when we are about any good: let vs distrust our goodnesse, 4 if it be not seasoned with trouble: and let this be our com­fort, 5 that our troubles are but short, but our recompence is incomparable and shall neuer decay.

Thus Hester is aduanced through great tribulation; and at length findes rest in a most honorable estate.

As for her companions it is not so with them: Nay the King himselfe he findes no rest. And hath not Hester also some affliction to season her great prosperity? yea surely. The Kings affection growes could and his lust enereaseth. Vers. 19. And therefore it followeth that The Virgins were gathered the second time. To wit; for a new supplie of the Kings vn­satiable lust. So vnreasonable is lust, so inconstant carnall affection: so lawlesse are the wicked: so short is any happi­nesse of perfection in this life. Obs. 126. The lust of the wicked vnsatiable. Thus Tyrants cease not to molest, and spoile their subiects, that they at length may be iustly spoiled.

Vse 1. And shall not the righteous feare euen greatest happinesse? shall they rest vpon it? shall they not haue 2 their loynes girt to follow hard after the marke? Shall 3 the wickeds torments haue an end, whose lusts are thus 4 endlesse? shall we not hate this flesh that is so treacherous 5 & deceitfull? shal we not be more watchful ouer our selues, and others, by how much our greatest happines is subiect to such foyles? such is Mordecai. So it is here recorded of them.

[Page 188] Then Mordecay sate in the Kings gate.

That is, he attended on his office in these times of He­sters aduancement, hee doth not presently conceiue higher matters, and so neglect his ordinary calling (as some am­bitious vpstart would haue done:) busying himselfe to creepe to preferment; hauing so direct a meanes to raise him speedily: but soberly he attends on his office; as▪ con­tented therewith: and for state matters, he leaues them to higher powers: as for preferment, though the Lord had a purpose shortly to aduance him thereto, and therefore it might be thought some spirits might bee put into him to this end, yet wisely doth this holy man put off the thought thereof, by accustoming himselfe to his meane condition, and yet not without regarde of his aduanced Nephew; whose aduancement growing now iealous in re­garde of this new gathering of Virgins, he is therefore sayd further to sit in the Kings gate, to haue intelligence there­of, and so to aduize and determine according. And surely in this example of Mordecay wee haue many notable points worthy our consideration. Obs. 127. Markes of Gods childrē to be contented with our callings, and walke faith­fully therein.

One is that he is conten­ted with his calling, and imployes himselfe faithfully therein; a notable marke of the childe of God, who as he is commanded to abide in the calling wherevnto the Lord hath called him: as being fittest for him, and a tryall of his faith, to exercise his humilitie: so i [...] he to walke faithfully therein, as whereby he doth sanctifie the same vnto him, 1 Cor. 7. shall see the blessing of God therein, and al­so make way thereby to a greater blessing. 1. 2. 3. 4.

Vse. 1. Which as it condemnes those that will liue in no calling: Psal. 128. so it also reproueth such as make choyse of such cal­lings as can yeeld no contentment, Math. 25. neither with any credit or 2 comfort can we imploy our selues therein: and are not they 3 also condemned hereby: y ^• hauing holy & lawfull callings, 4 do either basely abuse thē to y ^e lusts of others, or else neglect 5 thē vnnecessarily to the satisfying of their own lust? or els 6 wickedly giuing thē ouer, or changing thē for others, surely though it be not simply vnlawfull to change our callings, [Page 189] if they will not maintaine vs, or wee bee lawfully called to other more necessary, Callings how to be left and changed. fo [...] the Church or common-wealth, as being fitter. So we must looke that necessity and content­ment, bee the measures of our maintenance, and that the meanes and manners of our further calling, Sect. 2. be direct and sutable. Rules how to walke consci­onably in our callings.

As for our holy abiding in the calling vnto which God hath called vs, Certainely if wee doe but remember the account wee must make; and consider the vncertaintie 2 when wee shall be called thereto, if we looke for our re­ward 3 from God, and make a good conscience our rule to 4 direct vs therein; if singlenesse of heart shall season our 5 paines: and casting our care on God, be the casting of our 6 profit, if our buying to profit, bee not vnprofitable to the 7 soule; if our striuing for profit be not from a desire of rit­ches; 8 If prayer be the foreman of our shop, and thanks­giuing 9 vnto God, giue vp the account at night; if Christian 10 liberty, keepe the cash, and con [...]ednesse bee the Counter. 11 Lastly, if our laying out, bee without prodigalitie, and our 12 receipts without couetousnesse; These rules well obser­ued, 13 and practised of vs; shall warrant vs safe walking in these slippery places, 1. Tim. 6. and be meanes to lay vp a good foun­dation for vs, against the comming of Christ Iesus.

A second thing to be considered in Mordekay, is, that hee is not hastie of preferment, Obs. 128. nor ambitiouslie seekes the same: Gods childrē not ambiti­ous nor gree­dy of prefer­ment Hee sits in the Kings gate, hee is not fawning on Hester, nor proaling for greatnesse. A very true and liuely marke of the child of God: such was Hester (as we haue noted before): so was Dauid, Ioseph, and the rest: these looke higher then the earth, and therefore count these things 1 as dung: these know the danger of climing high: and there­fore 2 they will not bee too hastie to catch a fall. In a word; as the children of God know best how to vse this aboun­dance, so of all other they haue least need thereof: and therefore will they not bee too hasty to take this but then vpon them, that when it is cast vpon them, they may 3 be better able to beare it. 4

[Page 190] 2 Vse. 1. Which being so, let hasty climers see what right they haue in heauen: let them wisely consider how they cast 3 off all-care of vertue, when once they begin to ride poste 4 to preferment As for Gods children let it suffice them, that they can clime no higher; and seeing they are hastning to the citie which is aboue let them wisely decline such moun­taines as may require some dangerous worship at their 5 hands, and rather desire to haue their life hid with Christ in God, so may they more freely imploy themselues in the things which are aboue, which in the flesh is kept low; & 6 the pride thereof abased. And if they will be safely ambiti­ous indeed, let them striue to exceede in grace, and goe for­most to heauen: here the more hast the better speed, and the seaner sped the lesser misery, the longer happinesse.

But why doth the holy Ghost here make such precise men­tion of Mordecayes sitting at the gate? no doubt though he attended his office, hee forgat not his daughter now being aduanced; and as a tender father, hath an eare after her; he sits in the gate to hearken after her estate, and to aduize as he should be called. So carefull ought fathers to bee for the good of their children. So is cur heauenly Father carefull and continually prouident ouer vs But of this point heretofore. As also of the next verse, concerning the concealing of Hesters nation and kindred, according as Mordecay had formerly aduized; onely let vs adde for the iustifying of this practise of Hester thus much: that though she lawfully conceales her country and nation to preuent danger, Obs. 129. Aequiuocatiō damnable. yet is she no warrant to Popish dissemb­ling▪ and damnable equiuocating: for shee conceales be­ing 1 not demanded; they beeing demanded corrupt the truth, by reseruing truth in the minde, and vttering a lye 2 with the mouth: Shee conceales for the safety of her selfe, and the Church of God, they keepe them-selues close to 3 destroy the Church of God. She is commanded by her Vnckle, who hath lawful power thereto: they take warrant from that man of sinne, who hath none to giue. Thus is Hester no warrant for Popish equiuocating, much lesse [Page 191] will equiuocating warrant & maintaine Popery, The Lord will confound the lyar and the deceitfull man.

And seeing that Hester now beeing so honorably mari­ed, Obs. 130. Honor doth not quench loue in Gods children. doth yet so respect the aduice of her Vnckle, this may teach vs, That as honour doth not quench loue in the Sanits of God: so mariage also doth not take away obedience to Parents.

And surely how should honour quench loue in them, who the more pledges they haue of Gods loue, the more are they prouoked to loue one another▪ by how much they haue now better meanes to show their loue: the fire goe out when more wood is cast on? and can there be 2 a greater honor to honor, then to be kinde and affable to inferiors and how shall honour bee maintained without 3 true loue? and if wee loue not may wee hope to bee be­loued?

Vse. 1. What comfort then can such haue of their great­nesse and honors, that place the glory thereof in despi­sing inferiors, and giuing them all occasions of hatted a­gainst them? what hope of continuance where loue is not 2 setled? Let Politicians looke to this, and see well to their standing. Surely feare is but a sorry keeper of honor, and iealousie will hardly procure continuance thereto: let them hate, me, so they feare mee, is the voyce of tyrany: and if they hate, they will plotte destruction: this is the iustice of God. But of this point heretofore. Now.

Concerning the obedience that this gratious Queene performes to her father, Obs. 131. Mariage takes not away obedience from parents. beeing maried away from him: this also teacheth vs: that children are bound to obey their parents, and performe dutie vnto them, though they be mar­ried from them, and so bee vnder an other gouernment. And the reason is, because one of these gouernments is subor­dinate 1 to the otber. & may both agree without impeachmēt to each other: yea obedience to either in their places, is that 2 wherby they both are-happily maintained: & surely, if cō ­sent 3 of parents be most necessary to mariage, ought there 4 not to be a respect still to parents, euen when this blessing [Page 192] is enioyed. Thus did the Patriarches obey their Fathers, and the commandement of obedience to parents being morall, and perpetuall, doth it not bind vs all our life long?

Indeed, Obs. 132. Maraiage neeres bond then that o [...] nature. as the bond of mariage is neerer then that of nature; because it both renewes the bond of nature, and aduanceth also nature to an honorable estate: yea resems­bleth the most neere coniunction betweene Christ and his Church: so ought we rather to keepe this bond, then the bond of nature: if such occasion should bee offered which should be preferred: not that herein we breake the bond of nature, but wisely establish it, in subordinating the same to a more high and neerer bond. So is our Sauiour to be vnderstood, Math. 19. when he faith: For this cause shall a man leaue Father and Mother a [...]d cleaue to his wife: meaning thereby, that mariage is a neerer bond, then that of nature: therefore of the two, rather cleaue to thy wife, if occasion should be offered whether should be forsaken. The resolution hereof stands in the consideration of such duties, as doe belong to these seuerall callings. Whereof some are common to both, others are peculiar to either. Those which are common to both are either simply common to both, or respectiuely and comparatiuely. Those which are simply and generally com­mon to both callings, are 1. Reuerence, 2. Loue, and 3. Na­turall affection &c. generally such as simply respect their persons, as they beare the Image of God, and resemble his au­thoritie ouer vs. Those which are common to both with re­spect & prolation, are Obedience, Maintenance &c. which though we owe to both, yet are wee to performe them in their order. Obedience first to the husband before the Fa­ther, maintenance to the wife before the parents, yet here­in also being lead by the chiefest bond. Galat. 6. 10 Namely to doe good especially to the houshold of faith: and wisely discering the inuinciblenesse of necessitie: not standing on what want may bee, neither what superfluousb [...]e wee thinke fitte: but so depending on the prouidence of God: as not to neglect present reliefe, and therein to bee led by the neerer bond.

As for such duties as are proper to either: such as are [Page 193] due beneuolence, cohabitation, in the state of marriage: these not concerning parents, may well be performed without impeachment to their honour. As likewise such dueties as are not proper betweene the Father and the Sonne, may very well stand with the performance of such as con­cerne the State of marriage: so that they all tend to the glorie of God, and principally intend the saluation of the soule.

Vse 1. Which as it condemneth those Parents that ha­uing aduanced their Children to this honorable Estate of marriage, do either basely crouch vnto, or by too much indulgence loose the right in their Childrens subiection: So doth it conuince their extreame folly, which is the cause 2 thereof; Namely, their parting with too great portions, or putting ouer their estates vnto them: By which, it comes to passe, that their Children being puft vp, and hauing the sword put into their hands, in steed of o­bedience to Parentes, do many times beate them with their owne rodde. And so by Gods iudgement prouo­king hereby their Parents in the bitternesse of their soules, to cursing and complayning: the Lord heares their crie, and punisheth such rebellious plants, by rooting them out, and laying wast their habitations.

And therefore also such children may here learne their lesson. As not so much to stand vpon portion, or such out­ward 3 complement for their preferment: so to performe con­scionable obedience, while they are at home, so shall they not forget it when they are abroad.

And married folkes also, may here take out their les­son, 4 not to despise their aged Parents but rather now to performe them double honour, because they were not onely the cause of their beeing, but in placing them thus comfortably, a good meanes of their well being.

Yea they that are left of their Parents, to take their 5 chance (as we say) and to get it out of the fire; these haue most cause to honour their Parents, because as [Page 194] they can more sufficiently requite them in that they were meanes of their being: So being now put to a more iust triall of the sincerity of their obedience, and being cer­tainely perswaded; that as what was wanting in Parents hath beene supplied by the Lord: so his hand shall not be shortned if they enlarge theirs; euen where they haue no other cause but only for Gods sake; when they can hope for no better pay-maister then God himselfe.

And thus farre c [...]ncerning Hesters obedience.

But what? are all of Hesters minde to performe obedi­ence to their superiors: doth Ahashuerosh finde as faith­full subiects as Mordecai found faithfulnesse in his aduanced Nephew? Surely no; Behold Hester so highly preferred yet performes dutie to her Father, and yet ahashuerosh being chiefe Commander, cannot finde loyaltie in his subiects: but while he is wallowing in the fulnesse of his pleasures and blessing his soule in his security and false content, his life is sought for by two of his attendants, euen those that he appointed kee­pers of the doore, or of the entry, for his greater safety: so it followeth.

In those daies when Mordecai sate in the Kings gate, two of the Kings Eunuches Bigthan, Vers. 21. 22. and Teresh, which kept the doore were wroth and sought to lay hands on the King Ahashuerosh &c.

In which words the spirit of Gods sets downe a very seareful and yet vsual accident vnto Tyrants: befalling this voluptious Prince in the glut of his pleasures to sauce the same, & so to make him more without excuse: namely a despe­rate treason entended by two of his seruants, whom he put in some trust, tending to no lesse, then the taking away of his life. Wherein we may obserue these circumstances.

1. The time when this Treason was committed: In those dales. i. in those daies of pleasure and security, of rauishing and deflowring of Virgins, of enioying delight with the wronging and oppression of others: then is this [Page 195] luxurious Prince summoned to his account, then is his life sought for; then is he most in danger.

2. The person is described by whom the Treason is discouered, and the daunger preuented: who is Morde­cai the seruant of GOD: he prooues the faithfull seruant to his Prince, he that is most despised, yet does most good.

Now Mordecai is here described. 1 by his faithfull at­tending on his office: he sate in the Kings gate. 2. by his intelligence of the Treason. The thing was knowne to Mor­decai. 3. by his wisdome in the discouery of it. He told it vnto the Queene Hester and Hester certefied the King thereof in Mordecaies name.

3. The parties are set downe by whom this treason is committed, and that. 1. by their number, they were two, Secondly by their quality, they were Eunuches. 3. by their names. they were called Bigthan & Teresh. 4. by their office, they kept the doore. 5. by the occasion mouing them thereto, they were ( wroth.)

4. The Treason it selfe is layd open, Namely to laie hands on the King Ahashuerosh to take away his life.

5. The person is described against whom the Treason is committed, namely King ahashuerosh.

6. Here is set downe the discouery of the Treason, and that both by the Author as before, and manner of the discouery, namely inquisition was made and it was found to bee so.

7. Here is commended vnto vs the execution of these Traitors. They were both hanged on a tree.

8. The holy Ghost concludes this history with a nota­ble relation of wisdome euen of those Godlesse men, namely it was written in the booke of Chronicles before the King, that so memorable a deliuetance might neuer be forgotten, and the seruice of Mordecai might hereafter be remembred.

These are the particulars in this memorable accident. And 1. conceruing the Time when it fell out.

[Page 196] In those daies] That is when the King is drowning him­selfe in pleasure, and saith, soule take thy ease: Then doth the Lord raise some of his owne house to call him to an account, Ps [...] 73 Obs. 133. The prosperi­ [...] of the wicked slippery and subiect to great daun­gers. and to strippe him in a moment of all his vaine confidence. So slippery places are great ones placed in: so doth the Lord sauce their prosperity with suddaine and vnexpected dangers, to confound their carnall confidence therein; and thereby, to make their dotage much more inex­cusable that will build their house vpon the sands, which euery blast will ouerturne. Math. 7

1 1. Whence we may learne, not to giue the bridle to prospe­rity 2 neither to set our hearts vpon it: neither to enuie 3 it in others, nor to be greedy of it ourselues: but to feare 4 in our selues, and seeke to esiablesh it in our superiors, by 5 praier to God for them, and watchfulnesse in our callings. 6 So doth M [...]rdecai, he sate in the Kings gate: he was watch­full in his calling and so the Lord honoreth him to be a meanes of the preseruation of his Prince, Obser. 134. God recompenceth the diligence and honest care of his chil­dren with good successe. and liberty of his Church.

So acceptable are the labours of Gods Children in his eyes: so doth he win them in this life, to encourage vs in well doing: and to seale vp vnto vs our eternall reward in the life to come.

1. Shall we then say it is in vaine to serue God, Malach 3. what profit 2 shall we haue if we pray vnto him? No let vs resolue that 3 the Lord is faithfull, that he will not forget our labour, be it neuer so meane, and if we wll trie God further, we shall see greater things then these. Concerning faithfulnesse in walking in our callings we haue spoken heretofore.

One thing we may here further obserue from the end of Mordecaies sitting at the Kings gate, Obs. 135. God recom­penceth out loue to others aboundantly in our selues. which was to hearken how it fared with Hester: now it went with those that feared God: That he which was carefull for the good of o­thers, especially of such as were of the house-hold of faith, hath this fruit of this his loue redounding plentifully vpon himeselfe, Pro. 11. 17 hee is mercifull to his owne soule; the LORD by this meanes offering this occasion for his [Page 197] owne good and aduancement: so gracious is the Lord to recompence the loue of his seruants, so thankefull is loue to come but of our debt; so doth the Lord prouoke vs hereby to mutuall loue, so doth he fit vs to perfection and glory. 3 Col. 14

Vse 1. And therefore, as he which will not be his bro­thers keeper, shall not keepe himselfe: so let vs in the name 2 of God shew mercy to our selues, in being mercifull to o­thers there is that scattereth and hath plenty, Pro. 11 Eccle 11. I. and though we cast our bread vpon the waters, yet after many dates wee shall finde it againe. Obs. 136. Surely Gods children in seeking the best blessings obtaine all the rest.

But wherein is it, that the Lord blesseth Mordecai? he is better vnto him, then he did desire: his desire only was that Hester might be safe, and loe the Lord vseth him as a meanes for the safety of the King too; yea this is turned a­bout by the Lord as a meanes of his owne further good. So [...]b [...]untifull is the Lord to giue vs more then we desire: so when we seeke the principall, Math. 6. 33. doth he cast vpon vs other blessings also.

Vse 1. Let not then the wicked bragge that they haue more then their heartes desire: Psa. 73 Psal. 106 15 Psal. 145. surely though they haue their desire, yet God sends leanenesse into their soules: but the Lord will fulfill the desires of them that feare him, yea if they aske wisdome, he will giue them both wisdome, 1 Reg. 3. and ritches. Oh that we were wise to choose aright! that we would first seeke the best, that so 2 we may haue all, Luk. 10. 42 and no meruayle if the wicked loose all that loose the best. 3

Well thus you see Mordecai, is the happie man, that de­liuers the Kingdome: Obs. 137. Gods chil­dren the one­ly [...]aithfull subiects. the righteous onely are they that safegard Princes: they are the only faithful subiects: they onely stand in the gappe to keepe out Gods wrath: they onely hold GOD and his blessings to a sinfull nati­on: none can be truly loyall but onely such. Eccle. 22 Eccle. 9 Moyses. Exod. 32 For they o­bey for conscience and not by constraint: they are led by loue and not by feare. they onelie haue hope of the reward, and therefore can beare the burthen with patience, [Page 198] they omely feare GOD and therefore can truely reuerence men.

Vse 1. Behold here then the cause of the desolation of Kingdomes: Namely the want of those that feare the 2 Lord: See the policie of Satan in setting the world most against these that so the wicked may be the contriuers of there owne destruction, How vaine are Papists to boast 3 of obedience: seeing as their profession bewrayeth, that they feare not GOD: so their practizes do daylie disco­uer, that they will not obey men: How foolish is policie, 4 to suggest Religion, to bee an enemie to States; and that these which best serue GOD, are least seruiceable to men.

Surely let Princes secure themselues in the safety of 5 Gods Children: And let Ezechiel be a signe vnto those 6 that haue their eyes in their heads. As for Gods Children let them comfort themselues, Eecle. 12 though Amos must not 7 come at Bethel: when all is peace, 7. Amos. 2. Reg 3. 13 yet Iehorem, shall seeke to Elisha, When the Lord beginnes to roote. And happy is 8 that Kingdome where such Elishaes are. Yea more happie 9 Sunamite that will stay the Prophet with her. Housoeuer it is wisdome is iustified of her Children, nay as you heard before, she shalbe iustified of her enemies. But how comes Mordicai to vnderstand the treason?

Surely the Lord will not hide from his Children what may concerne their good: Obs. 138. Gods chil­dren skilfull in discoue­ring of secrets. their apprehensions are deepe, and obseruations to purpose, their knowledge is extraordina­ry to boult out mischiefes, their experience leads them to gesse shrewedly at mens purposes, by their gestures and countenance; their wisdome enableth them by questions and conference to found the mindes of men. Howsoeuer it is. The thing was knowne to Mordecai. So happie are Gods Children by this meanes to secure others: so doth God trie the wisdome of his Children by the iustice of such dange­rous secrets, for the better approuing and securing of themselues.

So did our gracious King admirably finde out the [Page 199] treason wrappēd vp very closely in a most vnlikely frame of words, and from a foolish sence gathered a despe­rate practize.

Vse 1. Which though it doth not warrant preemption of extraordinary reuelations, nor such superstitious conceipts 2 in Popery for the intelligence of hidden matters, much­lesse 3 doth approue those deuilish acts which make so ma­ny deceiuers, and false Prophets in the world. Yet it doth 4 iustifie that priueledge, that doth onely belong vnto the Saints. Namely, that the spirituall man discerneth althings: not onely concerning matters of saluation, 1. Cor. 2. but euen so far also concerning this life, Amos 3. as Godlinesse is profitable aswell for this as for that other, And therefore as Princes may 5 learne hence who to imploy in secrets; So may Christians 6 generally learne this lesson. Iob. 33. Namely in doubtful cases and extremities, to seeke to such interpreters, who can declare to man his righteousnes, & discouer his dangers▪ that so he may auoide the one and embrace the other.

Well it pleaseth the Lord to giue his seruant Mordecai notice of the treason: Obs. 139. Treason not to be concea­led. how doth he now behaue himselfe in y ^e discouery of this secret? Conceale it he must not, lest he in­cur the penalty of the law, the safety of the Prince requires no lesse: and the good of the offendors enioynes the same, that the body being punished the soule may bee saued: and the common wealth also shall gaine hereby as being much secured in the detection of such great mischiefes.

Which as it iustifeth the equity of our law, which makes 1 concealers of Treason, parties therein: So it discouers the 2 notable deepenesse of Satan in carying these mischiefes so closely that they may not be discouered. And hereby 3 also subiects may wisely learne, as to make conscience of 4 their company least they heare what they would not, so to take heed, what they heare, and much more what they con­ceale, assuring themselues, that as their is a time to couer the infirmities of their brethren, from God and men, so their is also a time to discouer their sin, when the publique good requires it, and their priuate also will sort therewith.

[Page 200] Treason then must be discouered: but yet waril [...] too: I must haue a good ground for what I report; lest I be found to accuse an innocent: and I must be able to vphold the discouery with some countenance and reputation, least I be borne downe in the truth by the greatnesse of the offendor

Behold here then the wisdome of Mordecai. He relates not the matter himselfe to the King, least he might not be beleeued, or be out-faced by the countenance of the Tray­tors: and the King might be enraged, Obs. 140. Treason to be reuealed in wisdome. or deiected hereby: and so for this ill newes might giue him but sorry recom­pence. But wisely he goes to the Queene, with whom he 1 was of more credit, and might more boldly reueale the 2 matter vnto her; whome he knew to be gratious wi [...]h her Lord, or els by this demonstration of faithfulnesse might renew her fauour againe. Wherein we may ob­serue a manifold argument of Mordecaies wisdome. Particulars of Mordecaies wisdome herein.

1. He takes occasion hereby to haue accesse to Hester: and so in wise sort to renue his ancient acquaintance with her. Wheras otherwise if he had had no other errant, his com­ming might either haue smelt of malepartnesse, or of proud ambition.

2. He procures hereby credit to the Narration when it shalbe promoted, by honorable and acceptable a per­sonage.

3. In this his wisdome he renewes also his loue to his beloued daughter, he enuies not her aduancement, and therefore will reueale the treason himselfe to take away the thankes from her; but knowing that fauour was mu­table and greatnesse iealous; therefore he makes Hester 4 the meanes to acquaint the King therewith: both, that she might take occasion hereby, to performe her duetie to the King: and also might by this meanes renue his affec­tions towards her. Yea Mordecai might safely haue also a further reach herein; namely to tire the sincere affecti­on of his daughter towards him, whether she would make this an occasion to his good and preferment, or [Page 201] rather take the glory thereof vnto her-selfe.

Vse. 1. Whereby we are taught, as rather then to conceale treason to reueale it our selues; yet if we may to vse such for the acquainting of the Prince therewith, as may pro­cure more credit to the truth and lesse daunger to our selues: Let not hope of reward here make vs to hasty, least the wrath of a King being the messenger of death, it light vpon those that are neerest thereto: Oh how grati­ous is a word in due season? how doth the author grace the narration: whereby we may further learne, to get true fauour to our persons, by being gratious with GOD, and so shall we happily preuaile with men. And yet, are not to neglect the meanes of such as are in fauour with men: so we vse modesty, and sincerity therein: Let vs especially be carefull, not to abuse them with rumours and falce­hoodes: though Princes for a time are delighted with these; yet falce-hood will out and fauour will change: and so bring shame vpon the suggestors, and reporters both.

Thus Hester is also acquainted with this mischiefe enten­ded against her LORD. What doth she now? doth she conceale it as being sicke of her Husband? discontent might haue ministred cause, and reuenge would haue fur­thered the mischiese. The incontinency of the King must needs breede iealosie, and iealosie is the rage of a man, there­fore he will not spare in the day of vengeance; some would haue tickled, at this occasion, to haue bene rid of a bad hus­band, And lust here would haue promoted the matter, by suggesting hope o change, yea ambition too (by your leaue) would haue puft vp some such Semiramis, that so she might raigne alone. But gratious Hester hath none of his fuell; Rom. 12. religion hath taught her to passe by wrongs, and to ouer-come euill with good: and therefore no doubt she is glad by this occasion to approue herselfe vnto her Lord; and thereby also to put him in mind of the vncer­tainty of his estate, and so to tender meanes of his reclay­ming and amendment, So ought a gratious wife to respect [Page 202] the well-fare of her husband, Obser. 141. A good wife ought to watch [...]uer her husband & to informe him of such daungers as are intented against him. and so did Abigail aduize her husband Nabal. So must they reueale vnto their husbands what they know concerning there estates as knowing that they are one, and therefore both there good or euill doth go togeather, and that especially hereby, they keepe themselues in Gods fauour, and thefore though the husband should take it ill, yet here is the comfort, the Lord commands it, and he will turne the heart of he husband, as shall be best for both.

Which as it condemneth those murtherous wiues that do desperatly seeke the life of their husbands either by direct engines, as poyson, strangling, &c. or by indirect meanes, as by faulse accusations, vnreasonable braulings. &c. so it doth also condemne those, that flatter them in their sinne, and sooth them vp in their wickednesse, and for feare of dis­pleasure dare not louingly reproue and admonish them therof. And here also my wiues learne for these instruction, to discharge their duties vnto their husbands in giuing them notice of such daungers, as they are subiectvnto, leauing the successe to God, Ziba. who will reward there faith­fulnesse.

Thus Hester discouers the Treason vnto the King, But doth she enuiously conceale the first author and so take the credit to her selfe? no it is said she certifies the King thereof in Mordecais name, i. she signifies vnto the King that Mordecai was he first discouerer; that so the Prince might take notice of his faithfulnesse, and God might vse this as a meanes for the aduancement of his seruant, in conuenient time.

Thus ought the Saints of God to right each others: in ac­knowledging there good parts, Obs. 142. Gods children ought to ap­proue and pro­mote each o­ther in their weldoing. yea in promoting the same: especially they that are already promoted least they should appeare to doubt of the worth of their preferment, which being communicated, if it be good is thereby much bet­tered and encreased, which is herein secured that it hath more supporters: yea is the more honored, in doing honour to others.

[Page 203] Vse. 1. Where is then their religion that detract from each other, where is their loue, that thinke they do God good seruice in faulse accusations, and wrong [...]urmises, how farre are these from ascribing vnto the Saints what is there due which take that from them which they cannot giue them? Oh what folly is that policy which seekes to aduance it selfe by depriuing of others, what trechery that loue which will ascribe to others what is none of theirs;crying peace peace while it serues there owne turne, but if a man put not in their mouthes they prepare warte against him, Mich. 2. 6. Oh what shall become of them that iustifie the wicked for a reward, Esay 5. and take away the righteouesse of the righteous from him? The seruant of Christ Iesus is taught here an other lesson: Psal, 15. Namely not to slaunder his neighbour, nor falsely to accuse him, but as he acknow­ledges GOD, so to giue testimony to his gifts, that the good may be encouraged, and [...]OD may bee glo­ryfied.

Lastly in that treasons, Obs. 143. Gods proui­dence and wisdome most eminent in the discouery of treasons. lesuits in the poulder tr [...]a­son. and most secret wickednesse, are thus detected and met withall, this doth notably iustifie the diuine prouidence in ouerruling such euils, and iudging the same, and magnifieth also Gods wisdome, in confoun­ding the policy of the wicked, who by their secrecy in euill, promise to them-selues good successe therein, whereby growing confident, and insolent against the Lord who say they shall see them? who can preuent them? they are iustly met withall in their security either their owne, tonges shall fall vpon them or the foules of Heauen, shall reueale the mischiefe, or the wisdome of the Saints shall discouer the same. All which did most notably appeare in he discouery of the Poulder treason, and so doth exceedingly magnifie the truth of Gods prouidence therein.

Vs. 1. Which as it iustifieth the truth of the word, that ther is nothing so secret, which shall not be manifested: so it is a notable lesson to all clookers of sinne, not to trust to such clokes of shame for hiding of sinne, but rather to [Page 204] consider, Pro. 28. that as he that hideth his sinne shall not prosper in this life, by reason of the hell of consicence attending the same, Num. 33. or else, in that the Lord will finde him our therein by some temporal iudgement: so shall he for all these things, come to iudgement, Ecel. 11. and then the secrets of all hearts shall be made manifest, that euery one may receiue, according to his worke: And when the sliest treasons, & horible murthers shalbe wonderfully discouered, tremble thou Atheist at the prouidence of God, Psa, 14. and though thou saiest but in thy heart, that there is no GOD, yet remember, that this thought of thy heart, shall one day be discouered, yea the actions of thy life shall cast the dart of thine Atheisme in thy face, and reioyce not, Letter to the L. Mounteagle O thou enemy in thy ma­lice against the Saintst, boast not, that thou wilt do them mischiefe, and they shall not know who hurt them: behold, the Lord is their keeper, and he that toucheth them, touch­eth the apple of his eye, and canst thou come so neare God, and hope not to be met withall? Let this lesson all sorts, to haue the Lord alwaies before them, so shall they ei­ther bee kept from running into sinne, or if they fall, by the gratious presence of the LORD be raysed vp againe.

Thus haue we heard, of the meanes and manner that God vseth for the discouery of this treason. Now let vs a little further consider the treason it selfe: And .i. Obserue we the authors of it.

It is they were two of the Kings Eunuches. Obser. 144. Traitors vse to band them­selues toge­ther for the accomplish­ment of their mischiefe.

Behold how sinne delights in company: especially treason will not be alone; the fact is horrible, and therefore company must needs be had to appease and to embolden to the mischiefe trembling conscience, The attempt is des­perate, and therefore many hands must ioyne therein; that where one misseth the other may hit, And the Lord herein hath an ouerruling hand: that where one could keepe counsell, by company it shall be reuealed, for that carnall wisdome might proue it owne confusion; do bretheren in euill further each others punishment? so was [Page 205] the multitude of conspirators in the Poulder treason a speciall occasion of the discouery thereof, Conference betweene Hall and Garnet in the Tower. Let sinners learne heare to take heede of y ^e multitude, let them not hope by company in sinne to carry it more closely, or accomplish it more des­perately; 1 nay let them feare whatsoeuer may strengthen and countenance sinne, because as repentance is hereby hin­dred, 2 and security encreased, so vengeaunce is iustly haste­ned 3 by the same. Surely as fellowshippe in euill is a note of sinnes wisdome and confusion: so not to communicate of each others goodnesse, is a marke of it vnsoundnesse: And therefore let not goodnesse dwell alone either in singularity or weaknesse, let it not feare infection, Luk. 23. 32. nor co­uer it worthynesse, Heb. 10. 23. but let those are conuerted, conuert their bretheren, and let not the fellowship of the Saints at any hand be forsaken: but let vs support one another by loue, Gal. 6. 1. that grace may be the stronger: and let vs take vnto us him that is weake, Eph. 4. least we also be tempted, labou­ring to keepe the vnity of the spirit in the bond of peace, that so we may grow vp together, As heyres of the blessing.

Thus we see the number of these Traytors. Now let vs a little farther consider of their condition; it is here said, they were

Eunuches, that is, they were some honorable persona­ges attending on the prince, Obse. 1. [...]6. Great ones vsually actors in treasons, and why. not gelded persons as their name may seeme to imply: but because Eunuches, did sometime attend in such places, therefore it came to passe, that all which were of any honorable imployment about the Prince (whether they were gelded or no) were called Eunuches.

By which it appeareth, what condition of men are vsu­ally actors in treasons; namely, not base & inferiour persons, whose spirits are deiected, and hopes lie groueling on the ground: But men of sort and quality, such as haue aspi­ring spirits, and therefore will be leaueling at the highest, and what more ready then treason, to serue their ambition? such (I say) as by reason of their credit and accesse haue best [Page 206] 3 opportunity, to committee such hidden mischiefes: Yea such as go not without their disgraces and snubbes from iealous and licentious Princes, and therefore are prouoked to be 4 auenged of them. And(which is the most materiall of all) Such as haue beene imployed by wicked Princes, in trea­cherous and vile oppressions of the subiect; and therefore by the iustice of God, do many times practise their lesson 5 vpon their teachers, and such as by reason of natures gifts and the abuse thereof are giuen vp to commit all sinne, euen with greedinesse; and therefore no maruaile, if they 6 will make no bones of this sinne, by which they may hope to haue a protection for all the rest: And yet are heerein met withall, by the diuine iustice, who many times turnes this sinne to be pay-maister for all the rest; as bringing to shame and confusion the Authors thereof.

Vse▪ 1. Which as it condemneth those, that determine of sinne by the condition of the person, implying that onely base and ignoble mungrells doe conceiue such monstrous sinnes, as for generous mindes and heroicall spirits it comes not once into their thoughts to commit such outrage: whereas we see the schoole of Rome hath set downe this as a marke of the most heroicall spirit, to rise vp against the Prince; and experince hath made it too apparant in the poulder Treason: howsoeuer Popery would haue daubed 2 the matter: So here generally the best priuiledges of nature are condemned: as beeing the most desperate instruments of sinne, if they be not sanctified by grace. And therefore 3 here men of reputation may wisely learne their lesson, to season their gifts with good education and religion: that so they may be kept within the bondes of obedience to God 4 and man. And Princes also may learne here their lesson; as not to abuse their attendants. to the hurt of others: so 5 not to giue them iust cause of discontent: Yea all flesh may here learne it lesson: Mich. 7. not to trust in a friend;not to put con­fidence in a Councellor. No not to trust the wife that lies in the bosome▪ otherwise then to subordinate all to God: and for his sake to renounce them all: so shal they be faithfull [Page 207] vnto vs, so farre as shall make for our good, and though they bee vnfaithfull, yet the infidelity of men shal not make the faith of God of none effect.

But let vs consider a little further of the name and of­fice of these Eunuches. For their Names, they are called Bigthan & Teresh: by which it seemes that one of them, namely Bigthan was sent with others, Obs. 147. God makes instruments of sin rods to punish the same. when the King was in his cuppes, to conuay Vashty the Queene to the pre­sence of the King. And beholde hee is now one of them that cal the King to an account for that his notori­ous wrong done vnto the Queene. So iust is the Lord to make instruments of sinne, weapons to punish the same: to the magnifying of his prouidence and reformation of y ^e same, or else to make him more without excuse, to his greater confu­sion: but of this heretofore.

The Office that the holy Ghost ascribes to these Eunuchs, though their name do imply it to be diuers, yet both con­curre in this, Obs. 148. In greatest trust greatest Treason. that it was an Office of some trust: and thence we may learne not vnprofitably, that Treason is in trust. Those that are most in place of trust, they proue many times the greatest traytors. because these, being Princes creatures (as they call them) new molded to their bent, the more confidence is hereby put in them, the lesse suspi­tion there is of them. Wher-vpon it commeth to passe, y ^t security is bred in the Prince, & God he is robd of his ho­nour: the subiect he is puft vp, and so prouoked to mis­chiefe the Lord he avengeth his glory in giuing him vp to his lusts, & the securitie of his maister, cries aime therto.

Which as it condemneth that complaint of flesh & blood, 1 that they are deceiued in those whom they out most in trust, because them-selues are the cause thereof: so it doth 2 not excuse such as are put in trust, because their sinne is the greater, by how much the more they were the bet­ter thought off.

And yet Princes, also are not to be excused neither: 3 because it is much in them to preuent this mischiese. And therfore seeing there must be some, whom necessarily they [Page 208] must trust: Princes to preuent trea­chery. That they may not be deceiued by them: Let them make God their confidence, by keeping them-selues in the bounds of his prouidence: as walking faithfully in their callings, and so bring good examples to their subiects, not being causelesly iealous of them, nor estranging our selues from them: But vsing them so, that they may rather see they haue need of them, then that Princes haue indeed other need of their people, the what may as well con­cerne their good: tempering their loue with Maiestie, and their indignation with clemency. And though they ought to despise none, yet not rashly admitting each one into their seruice before they haue good approbation of his zeale and loyalty, and therein also to make some tryal be­fore they trust, especially concerning their person or the good of their Kingdome: And when they trust, yet to keepe such secrets to them-selues, as are not fit for them to know, nor safe for Princes to reueale (I meane) these Misteries of go­uernment, which extraordinarily, God reueales vnto them. And when they haue trusted, yet not further to rely thereon, Then considering they now saile (as it were) in another bot­tome, such as at least is apt to leake, they be so far from re­mitting of their care, or yeelding to security (as the manner is) as that now rather they ought to haue a more vigilant eye vnto the maine, and in all humility to cast their care vpon God. As knowing that the right end of the subiects imployment by the Prince in matter of trust, is not to take away the care of the Prince, as if then there were no need, but rather to settle it more constantly on God: because as it will be imputed vnto the Prince for iealousie, if hee will not trust his subiect: and therefore he must needs put some in trust least hee discouer feare of his owne estate, which doth proceed from bad desert: So wil it imply further a distrust there, where there is no appa­rant cause, and so happily prouoke to giue iust cause of distrust.

And therfore seeing those whom he must vse, he must al­so trust, & yet in trusting of them, both giue them occasion [Page 209] to thinke the Prince hath need of them, as also, that they are well conceiued and approued off: least heereby such might either grow to worke upon their Princes secrets, to keep the state in awe, and thereby to get the head; Very necessary it is, that as Princes be wise, what they commit in trust, so they be not secure in the issue of it: but rather watch dilligent­ly ouer the trust committed, and to keepe the bridle in their owne handes, by putting it wisely to God. Whereby it shall come to passe: that the subiect hereby perceiuing that he is rather honoured in the case committed, then the Prince disburthend of the care of his calling, will more faithfully behaue him-selfe to giue sound contentment: And so the Prince being more secured by the loyalty of his subiect, will bee more still prouoked to rest vpon God: In whose hands seeing the hearts of all men are; therefore hee cannot better secure the issue of his affaies, then by resig­ning the same into the gratious hand of God.

Thus wee see who they are that intend this mischiese against y ^• King. Obse. 146. Anger inci­dent to Cour­tiers. But what might the cause be that moued them thereto?

It followeth: they Were wroth; some-what had displeased them: either they were not preferred according to their desarts and expectation, or they wanted their stipend, accor­ding to their places, or they were offended for the diuorce­ment of Vashty; or they were so full fedde, they must needs bee kicking. So apt are such stallions to fume and champe the bridle: So truly is anger the complement of Cour­tiers: as whereby they show their spirits and vphold their credits; whereby they obtaine their desires and put of their dangers: Whereby they dare their enemies, and hold their friends. By it they iustifie their wrongs, and pay their debts. Which as it is no warrant for meane ones to giue the reyne to this sinne, because the greater flies will breake through, when the lesser are intangled. And if it were not, yet we must liue not by examples but by lawes: so let euen the greatest make this account▪ that the more they ryot in this sinne without concealement, the deeplyer are they [Page 210] engaged in the sight of God: and the more their sinne serues there turne in this life, it doth the more make them indebted to it: and when they haue not where withall to pay, they must lie by it in hell, till they haue answered the vttermost farthing. Thus wee see great ones will easely be prouoked: Obs. 150. Anger the oc­casion of out ragious sinne and particular­ly of treason. and some such cause there might be of this wrath of these Eunuches, but whatsoeuer the Sire was, the bastard is anger, and rage likely is the mother of treason and outragious sinnes, because as it bani­sheth reason, and so giues way to all vnrulinesse so [...]it ends in malice, and malice will haue bloud; yea such is the progresse of this sinne of anger, that it will not spare it selfe to hurt another, yea none can be priuiledged frō the furious man he makes no difference of persons, all causes are a like.

Vs, 1. Which as it condemneth natures prophets, that deter­mine anger to be the whet stone to couradge, Obs. 151. Princes marks of treason and rebellion. and so giue way vnto it as a passion of credit and no small aduantage, so we may learne to suppresse the same, being fully perswa­ded, that as the wrath of man cannot fulfill the will of God, so much more will it make vs vnseruiceable to men. The way to doe this we haue taught before.

Well these Eunuches are enraged, and whome is it that they ayme at? Surely no meaner a person then the King: Kings are the markes for euery one to shoot at. They are faire markes that may be easily discerned, and many times they are foule markes to betray Gods glory, and there­fore he iustly giues them vp to be betrayed of their sub­iects yea they make buts of their people, and so the arrowes some-times rebounds on them-selues, so doth GOD transpose scepters without the shedding of innocent blood so when conscience will not; euen by this feare of danger doth the Lord keepe wicked Princes in awe, that so they may be seruiceable to others, thought it tend to their fur­ther condemnation, so doth hee make great one more inex­cusable, that will build their nest on such sandy foun­dations.

[Page 211] Vse. 1. And therefore, as this may humble Princes, in the greatest high of their happinesse so it may comfort them to, that they have right in an other happinesse; be­cause this present, is so vncertaine and slippery. And see­ing by the ticklishnesse of the present, the Lord prouokes them to aspire to the certaine happinesse, and yet so, as euen by this tottering ladder they must climbe thereto; Oh let them learne to sanctifie this their present estate vn­to them, that it may so farre be secured, as may further them to heauen: let them giue God the glory, and maintaine peace among Men by promoting his Ghospel, and in ioyning obedience to the same. So did he preserue good Elizabeth from a world of treasons: so hath he preserued our annoyn­ted from many conspiracies, so great shall bee the glory of the King in the saluation of the Lord.

Thus we haue heard the summe of the treason, now let vs further consider the prosecution of the discouery thereof.

We haue heard heretofore, that Mordecai was the man that had the first inkling of it: hee relates it wisely to Queene Hester, and Hester to the King: what now doth the King in this case? doth he presently beleeue it though the reporter were of credit? surely No: as Princes are not to be credulous, especially of such reports, because they may wrong themselues in discouering a needlesse feare, yea they may wrong the innocent, who happily may be misre­ported: yea though he were guilty yet might they wrong him to, if they proceeded to censure before the matter be throughly sifted: So euen this heathen Prince keepes decorum herein: so it followeth. That after inquisition made when the thing was found out.

Behold here the equity of this heathen Prince, Obser. 152. Sinne not to be punished before it be conuinced. Gen. 10. in a case of life and death so neerely concerning him-selfe, and the preuention wherof consisted in speed, yet is he not hasty to credit a report, muchles to proceed against a suspec­ted offender before the offence be manifested & conuinced▪ So doth the Lord proceed in iudgement: so is innocency pre­serued, whē only accusation goes not currant; so is authority [Page 212] 3 iustified: when sinne is thoroughly convinced: and the of­fender happily prepared to repentance. Exod. 23. Doth our law con­demne 4 any before his cause be heared?

Vse. 1. By which wee may learne, Leuit. 19. as not to beleeue re­ports, without due inquisition; Iohn, 7. so to condemne such rash iudgements, Act, 23. which execute in the morning, and then fitte vpon him in the afternoone. Festus. Pilatus. I remember policy doth ad­uize in these cases of treasons to strike while the yron is hotte if the offender bee so mighty, as that he bee able to out-dare the law (as the case of y ^e Guise was vnder Henry y ^e third,) here saith wisdome, its good cutting him off first, & then declare the cause for iustifying of such execution. And surely if the offences of such great ones bee dange­rous and notorious, seeing the apparantnesse thereof is a sufficient conuiction of the same, it many not be euill pol­licie by such authority, as we may priuately cutte him off, especially if he bee of power to preuent publique iustice. So doth God iustly strike before the fault bee published: and so may earthly Princes proceed to execution, when the inquirie and discouery of the fact may hinder the same, and indanger their estates. Onely herein they must be carefull, not to pretend lust for a law, and to make their wills a rule of it righteousnesse. This is a prerogatiue w ^t belongeth onely vnto God. As for worldly Princes, they must dye like men; and therefore the liues of men ought to be pretious vnto them, as they will answer an eye for an eye, and a tooth for a tooth. And therefore as suspition must not blind them, or reports misleade them, to call the life of their subiects into question; so when reports come to them, Ierem, 41. lette them not be secure. It is good to feare 1 when they see but a smoake, least Gedaliah loose his life, by contemning the danger: And if raking vp the ashes they discouer the fire, and so the fact proue cleare and eui­dent, let them secure them-selues, and deliuer the innocēt; by punishing the offender, according to y ^e quality of his sinne. So doth this heathen Prince very maturely proceed to execution. The thing being found out saith the holy Ghost [Page 213] they were both hanged one a tree. A fit recompence for Trai­tors, and a iust fruit of their sinne, whose end is death, Obs. 153. Traytors are executed for their outragi­ous offences. and whose wages is damnation. And a very safe course to be taken especially with such offenders, whose sparing as it doth hazard the life of the Prince, so it endaungers also their owne soules, yea encourageth the wicked, and dis­courageth 1 the loyall, breedes confusion of lawes and is in­deed 2 the very scorne of iustice, and gappe to all licentiousnes: 3 Whereas by punishment of notorious offenders: the lawes 4 are established, iustice is honored, and iniquity bridled, the wic­ked 5 humbled, and God himselfe glorified. So Adoni [...]ah being 6 spared will rebel againe, but when he is cut of, the throne 7 wilbe established. 1 Reg. 12.

Vse Oh that Princes would looke to it haue they care to haue compassion on themselues, while though soole-har­dines, or fond clemency, they spare such desperate enemies that treason might hop headles and so loyalty might be secured? Surely, though there is difference to be made in a multitude of offenders: yet is the safety of the prince more pretious then the liues of ten thousand. And better it is, to cut of many rotten branches, then endanger the roote, and hinder the fruit. It is but cruel mercy, that hazards y ^e soule, and very foolish pitty to nourish a viper in my bosome, which hereafter may sting me. But the King of Kings shall teach them true wisdome, that if they be wise they wilbe wise to themselues. Al the doubt may be concerning, these Eunuchs whether they deserued this hainous punishment or no, Obs. 154. The intent of treason dis­couered, is to be punished. seeing they missed of their purpose, & were preuen­ted therein. The King had no hurt; and why then should they be touched?

Surely though purposes are sinnes in the sight of God: yet onely actions may seeme liable to the censure of men. Who onely can iudge by the out-side, and so may proceed accordingly: how stands it then with equity that these mens purpose is punished: especially seeing in other of­fences the intent is not taken hold of: so that the act by any meanes be hindered, or preuented: Indeed, if we do con­sider [Page 214] sinne in it owne desart, so not onely the act but the purpose, yea, the very thought it selfe deserues eternall pu­nishment: but if we measure sinne by the subiect where­in it is, then seeing God hath reconciled our persons vnto him in Iesus Christ and will remember our iniquities no more to punish them euerlastinglv: so neither doth he to any other end chastize them in this life, then may make for the good of the sinner & the glorie of his name.

And to this end serue the lawes of men: Which in­tending the saluation of the sinner in the inflicting of pu­nishments: as they cannot reach to the thought (which is only Gods prerogatiue) so neither do they otherwise fas­ten on the purpose then for a greater good: vsually they are confined to the outward action, and so only censure that: and yet therein also, are so farre ouerruled by the condition of the offendor, as to admit qualification for his peculiar good: that if clemencie be fitter for him, it is not to be denied, if seuerity be necessary, yet with this intent; that by the distruction of the body, the soule may be saued. 1 Cor. 5.

The intent then of the law being the good of man­kind: herevpon it followeth, Reasons why the purpose of treason is to be punished with death. that though other sinnes be only censured by the act, as Murther Theft &c. Yet Treason is to be censured by the intent; Because though it hath not taken effect, yet being a sinne so dangerous both to the committer and the Kingdome: some such 1 course is to be taken by the wisdome of the law: that such desperate mischiefes might be vtterly preuented: how shall that be done?

Surely, by inflicting the punishment vpon the intent: that so the intent being met withall, the act may be pre­uented, and all hope cut off from being pardoned for the act: seeing, the very intent discouered, is so deadly to the 2 Author. And doth not the general good necessarylie force this seuerity? seeing the suppressing of the Prince, is the ruine of many thousands? yea threatens the destruction of 3 the whole common-wealth? What should I tell you of [Page 215] the calling of the King, doth he not represent the person, and administer the office of God himselfe, who if he pu­nish the thought of the heart, as being his prerogatiue, why may not the Prince also punish the intent, seeing he is Gods vice-ge [...]ent so to meet with sinne as that the holy purpose of the Lord in his ordinance might be best ac­complished, to the good of the sinner, and safety of gouer­ment? And therefore seeing intent of treason pardoned, doth but giue further breath thereto, because ambition is vnsatiable, and such sinners otherwise incorrigible, then by taking them in the blade, and so cutting them timely off. Is it not more then time to preuent such desperate onsets by iust seuerty, rather then to giue way through impuni­ty to farther mischiefe? And shall the Traitor thinke he 4 hath wrong done vnto him hereby? where thought of the least sinne deserues eternall vengeance if he be met withal by temporall iustice for the determinate purpose of a capi­tal crime, which may also be a meanes for the sauing of his 5 soule? And what though he faile in the execution of his mischiefe? shall the Magistrate therefore faile in the exe­cution of iustice, seeing there was no good will wanting sufficient to discouer the daungerousnesse of the person; 6 and so in wisedome to haue him cut off? And may not the purpose of such euils proue very hurtfull to gouer­ment? may it not breed Iealousie therein, and imputation of some bad desart? may it not worke desperatenesse in loose gouernors and boldnesse in the like sinnes?

Let this be a lesson for preuenting of such purposes, and the Lord giue vs vnderstanding in all things.

Thus are these rebellious seruants iustly met withal: Obs. 155. God vsually meeteth with treasons in this life. And shall disobedient seruants scape vnpunished? had Zimri peace which slew his maister? did the seruants of Ammon carry their treason clearely?

Surely the Lord is righteous and admirable in his ius­tice, though some sinnes especially are reserued to the e­ternall vengeance, yet hee will punish this sinne of Treason euen in this life, because it so nerely toucheth his [Page 216] Maiesty, and chalengeth his prouidence.

Vse. And therefore let not Traytors hope to go vnpu­nished, 1 Rex. 2. though they scape at one time, Obser. 156. God punish­eth euill seruants. yet their sinne will find them out in the end, 2 Reg. 11. and Ioab shal be taken; when his iniquity is at y ^e full. And are not disobedient seruants here also iustly met withall? yea surely, Iehezi shall haue ale­prosie, and these rebellious seruants do meet with a halter.

Vse. 1. Which as it may lesson Maisters, to watch ouer their seruants, least by disobedience they fall into these trobles, for which they are like to giue an account, though in the 2 meane time the seruant smart for it; so let seruants here learne to performe obedience for conscience sake, that so looking for their reward from God, and not form man, they may not be driuen to such desperate courses. And as they must looke for such measure, if they breake out into 3 such presumptious sins: So on the contrary, let good ser­uants be assured, that the diligent shall stand before Prin­ces, they shall not want euen plentifull recompence.

Thus the traitors are executed, and Ahashuerosh is preserued for the good of the Church, Obs. 155. Gods Chil­dren not vn­thankfull for such kindnes as they re­ceiue. and who made the instrument thereof but poore Mordecai, and gra­tious Hester: two seruants of the most high God, do this good seruice to their Prince. And so is Ahashuerosh aboun­dantly recompenced for all his loue to Hester: he hath his life giuen him for a prey: so do the wicked fare the better for the elects sake, so do the Children of God recom­pence plentifully the good that is done vnto them. Ebed­melech the Black-a-moore shal haue his life giuen him for a prey: and the Sunamite shall receiue her sonne to life for receiuing the Prophet, and Obea Edoms house shall prosper while the Arke remaines there, Godlinesse is ne­uer vnthankefull to the embracers thereof; her enemies fare the better for her, and shal not much more her friends? she hath the promise of all blessings, and shall she not make them good? he preuailes with God, and shall she not preuaile with men? she brings peace wheresoeuer she comes, and in her pleasure is life: ritches and honor, bee at [Page 217] her right hand, yea durable ritches and righteousnesse.

Why are then the children of God counted such trou­ble-houses, could the world indure were it not for them? 2 are not the wicked preserued because of them? Oh let vs 3 make much thē of such profitable guests: let vs learn to be 4 thankefull of them in this point: lette vs take hold of the 5 skirt of him that is a Iew, and resolue to go with him, be­cause the Lord is with him. Well the King is preserued; and his life renued: What must this benefit be forgotten? shall Mordecaies seruice be buried in forgetfulnesse? No; Behold the prouidence of God, in prouiding for his seruant, Marke the care of the Prince that his deliuerance should be remembred. It followeth.

And this was written in the booke of daies before the King: That is this admirable deliuerance was committed to perpetuall record in the Chronicles of the Kingdome:

Behold here the faithfulnesse of God, which forget­teth not the indeauors of his children; Obs. 157. The Lord ta­keth notice of the righteous­nesse of his seruants, and causeth the same to bee commended to posterity. he hath a bottle to put their teares in, and a book of remembrance for them that feare the Lord: Hee makes inquisition for blood, and so remembreth it; he causeth the fact of his seruant to bee committed to perpetual record.

Vse. 1. Shall wee then doubt of the acceptance of our workes; shall wee not expect a plentifull reward thereof? Will not the Lord auenge the blood of his Saints? Wil he not wipe all the teares from our eyes?

Oh that we could beleeue! How should wee be increa­sed? that we would consider wisely how God records our wel-doings, what a spurre would this bee to prouoke vs to go forward? What a comfort against the hard measure of the world? what peace of comscience? VVhat eui­dence of weldoing? Seeing the Lord makes our enemies to record the same, yea to promote vs thereby to a season­able recompence.

But what should moue this prophane Monarch to haue Mordecaies faithfulnesse and his preseruation thus recor­ded to posterity? Is this intended as a part of Mordecai his [Page 218] recompene? Or doth he vse this as a meanes to put him in mind therof? That so in conuenient time hee might ac­cōplish the same? Surely though it be not likely this proud Monarch had any such intent, because al is counted but due, & thankfulness; here is a rare bird: yet no doubt but he 1 had some respect to him-selfe. Namely y ^• recording so 2 great a deliuerance of his owne person, he might both pro­uoke 3 his subiects to take notice thereof, and so to preuent the like mischiefes: as also confirme him-selfe the better in the hope of future good successe, and so recreate him-selfe at his leysure with the remembrance therof. The light of nature leades him thus far, and policy cryes aime therto: that memorable acts should bee recorded to posterity.

And may wee not profitably learne hence to helpe our memories with such faithfull registers: Obser. 158. Records and outward mo­ [...]aments ne­cessary for the memorial & vse of Gods blesings. and so not only to blesse God for the Act of writing and printing: but herein especially to magnifie his prouidence, that by this meanes, the word of truth hath bene preserued, and purely conueied vn­to vs. Surely though the soule be the register of the bles­sings of God, yet must the flesh vse such meanes to stir vp the heart; as humbling the same, in that it needs these out­ward helpes, may therby sanctifie and continue the right vse of God mercies, in the holy remembrance and y ^e me­ditation thereof: let those boast of the spirit, which are not clad with the flesh, and let such despise these helpes, as haue not a body of [...]inne to hinder spirituall duties. And seeing though the letter of the word be not the power of it, yet y ^e power cannot bee conceiued, but by meanes of the letter: let such despise the word writtē, Anabaptist that desire not the power of it: and in the pride of their harts wil not be con­fined within the bounds thereof.

And doth not the spirit of God herein further teach vs to record the blessings of GOD to posterity; Obs. 159. The blessings of God are to be recorded to posterity. and to commend to, the generations to come the wonderfull thinges that the Lord hath done for vs? yea certainly, this shal be written for the generations to co [...], and the people that are created shall praise the Lord. The Lord hath com­manded [Page 219] great mercies to be commended to posterity, Psal. 102. and hath appointed the monuments therof to be preserued to all generations: [...] 18. so were the rod of Aaron, and the potte of Manna kept to this end, Exod. 14. so were Alters erected, Heb. 9. 4. and new names imposed, Exod 16. to put Gods children in mind of his mer­cies towards them: Genes 17. Genes, 32. so did Samuel write the office of the King in a book, 1 Sam. 10. 25. and laid it vp before the Lord, y ^• it might be a perpetual glasse, Num, 2 [...]. 14. for the Prince to look his duty in: so are the memorable Acts of God, which hee did at the red Sea: and at the riuer of Arnon, written in a booke. So doth Iob wish that his words were written in a booke, that so y ^• equity of the cause might remaine for euer. Iob, 19. 13. So when the Lord will publish his wil and haue it commended to the vse of posterity, for our better assurance of the accōplish­ment therof, he commands it to be written in a booke, yea in a great volume. Esay, 8. Yea not only to a book hath the Lord committed his blessings, Ierem. 36. 2. but he hath called also the times to witnesse the same, Exod, 14, he hath appointed special daies for y ^e perpetuall memory of his mercies, to be kept sollemnly throughout al generations: this care hath y ^e Lord taken for the remēbrance of his blessings, as being worthy to be had in remembrance, and profitable for vs to preuent forgetful­nesse, the maine cause of prophanesse, Psal, 78. and whereby the bles­sings of God are taken away from vs, & we exposed to the burthen of his Iudgements. And shall not this care of the Lord for the remembrance of his blessings bee an heauy conuiction of our vnthankefulnesse for the same? Shal God thus striue to put vs in minde of his mercies? Shal he cause vs to record them in bookes to posterity? Shal he moue vs to set a part a day for the memoriall thereof for euer? And shall we not bee stirred vp by this meanes to cleaue vnto our God and to root out the name of Amelecke from vnder heauen? Who so is wise lette him vnder­stand these things, to whom the arme of the Lord hath reueald them.