The Churchs Deliverance

Observations out of the first CHAPTER.

• 1. When the wicked are in prosperity then is the Church of God near great danger.
• 2. The Chronology of the history examined and determined.
• 3. Of the truth of the Scripture.
• 4. The wicked enjoy the greatest blessings in this life.
• 5. God is the Author of government.
• 6. The benefit of government.
• 7. The wicked do abuse their prosperity to the maintenance of the flesh.
• 8. Prosperity of the wicked breedeth security.
• 9. God translates Kingdoms, and removeth the seats thereof,
• 10. That Feasting is lawful.
• 11. The conditions thereof: who may Feast.
• 12. What causes may further it.
• 13. The manner thereof, and matter.
• 14. The end of Feasting.
• 15. The virtues of the heathen how to be judged off.
• 16. Courtly state, and life,
• 17. policy of worldlings confounded.
• 18. Princes not unnecessarily to burden their subjects.
• 19. They are especially to labor for inward glory.
• 20. Like Prince like people.
• 21. Wicked Princes sent for the sines of the people.
• 22. Princes not to show their magnificence in belly-cheer.
• 23. Dauncing of men and women together unlawful.
• 24. God punisheth sin with sin.
• 25. Drunkenness the effect of Feasting.
• 26. The use of holy Ironies in the word.
• 27. Ma • ke of drunkenness.
• 28. Profane persons abuse their wines to be especially baits of lust.
• 29. Wives how to be chosen.
• 30. How to be used.
• 31. The wicked abuse God's blessings to their further condemnation.
• 32. God's blessings to the wicked prove scourges in this life.
• 33. Courtiers slaves to their Princes lusts.
• 34. The Courtly life how to be accepted and used.
• 35. Rules for behavior in the Court.
• 36. The wicked distracted and confounded in all the • r business.
• 37. Husbands duties to their wives, and wives to their husbands: Wicked Princes keep state by anger.
• 38. Of anger and the occasions.
• 39. The lawfulness thereof & circumstances required therein. Causeless anger how to be repressed and reformed.
• 40. Cloakes of sin are means of increase thereof.
• 41. Worldly Counselors how vainly employed.
• 42. Courtiers Vsually brokers for sin and contriuers of each others punishment.
• 43. Counselors to be chosen out of the Nobility.
• 43. 44. Qualities of good councellors especially they must be religious.
• 45. How to disce • ne them.
• 45. Princes must not be strange to their subjects but be affable.
• 46. Tyrants their marks and punishment.
• 47. Wicked pretend law for the satisf • ing of their mischiefs.
• 48. Whether a man may be his own judge?
• 49. How a man may be witness in his own cause
• 50. How a man should be approved when he stands upon the testimony of his innocence to the world.
• 51. Wherein a man may be judge in his own case.
• 52. Princes are to refer thenselves to the judgment of their laws.
• 53. Wicked Princes employ their servants in base purposes and they are willingly slaves thereto.
• 54. Sins of great ones exemplary.
• 55. Politicians in satisfiing of the lusts of wicked Princes provide for their own.
• 55. Flatterers and malicious persons abuse Princes with whisperings, and surmises.
• 56. Evidence must be of things known not surmised, and of such as know the party.
• 57. Mallice and flattery unfit accusers.
• 58. Punishment must not exceed the nature of sin.
• 59. Judges must not accept persons in judgment.
• 60. Worldling prefer the private before the public good.
• 61. Wicked have glorious clokes for their end and purposes.
• 62. Of exemplary justice when to be used.
• 63. Terror no breeder of true love, where how to reclaim a froward wife &c.
• 64. Wicked Princes easily yield to bad counsel.
• 65. Wicked instruments of the fulfilling of God's righteous will in their punishments for his glory and the good of the Church.
• 66. God is the author of promotion.
• 67. The prosperity of the wic • ked short and dangerous.
• 68. Wicked in persecuting their lusts serve God's righteous will.
• 69. Husbands are to rule over their wives.
• 70. And how far.
• 71. Wicked must free their sin by making it common to others.
• 72. Laws to be published in the vulgar tongue.

Observations out of the second CHAPTER.

• 1. Sin how it ceaseth in the wicked.
• 2. God's providence discovered herein.
• 3. Occasions of the ceasing of sin in the wicked.
• 4. How sin is bridled in the wicked by God's spirit, & how by other means.
• 5. Impossible for the wicked to forsake sin.
• 6. The rage of the wicked shall cease for the good of the Church.
• 7. Anger must be renounced, and how.
• 8. The conscience calls the wicked to an account in this life.
• 9. The use of it in them.
• 10. The particular evidence of conscience.
• 11. The accusation of the conscience in the wicked, an hindrance to repentance.
• 12. Credit in the wicked opposed to conscience, whereby repentance is hindered.
• 13. Gode justice herein.
• 14. The wicked how chosers hereof.
• 15. The conscience God's executioner in the condemnation of the wicked.
• 16. False rules whereby the wicked justify their actions.
• 17. How they dull and dead the conscience.
• 18. Conscience and credit in the godly go together.
• 19. Laws what perpetual, and how to be antiquated.
• 20. Worldlings why earnest for the eternizing of their laws.
• 21. Vowes and promises what, and how to be kept, how to be ordered.
• 22. The sovereignty of conscience.
• 23. The wickedn i the troubles of conscience run to the world, and carnal helps.
• 24. Courtiers drown their princes in pleasure.
• 25. Wounded conscience how truly to be relieved.
• 26. Second marriage not unlawful.
• 27. Beauty warily to be proposed in the choice of a wife.
• 28. Godly avoid such occasions as have • tyced them unto sin.
• 29. Profane Courtiers ready to satisfy the lust of their Prince.
• 30. The best gifts of the wicked.
• 31. Matters of state to be carried with complement.
• 32. Wherhe a wife to be chosen, whether abroad in another country, or at home.
• 33. Tyrants prey and riot, on the goods and bodies of their people.
• 34. Misery of such as live under Tyrants.
• 35. Princes how far to command their subjects.
• 36. The confusion of Idolatry and carnal wisdom.
• 37. Natures infirmities to be cleansed and abstinency to be used therein.
• 38. Outlandish fashions unlawful.
• 39. Painting of women unlawful.
• 40. Young heads fit to give council to tyrants.
• 41. Sin in patient of delay.
• 42. Sin how to be prevented.
• 43. Motiōs of God's spirit how to be entertained.
• 44. The profane guise of effeminate Princes.
• 45. That Mordecal was not carried away in the Captivity.
• 46. Scripture not to be strayned.
• 47. God's providence in planting his children fitly, and for his glory and their good.
• 48. As also in planting the godly among the wicked.
• 49. God's children removed out of their habitation and why.
• 50. God's children kept undefiled among the wicked.
• 51. The Godly best company.
• 52. Why we may converse with the wicked and how.
• 53. GOD gives his children favor in the eyes of the wicked.
• 54. God no accepter of persons.
• 55. The continuance of the Church and condition thereof, to the worlds end.
• 56. The lot thereof to be scattered upon the face of the earth.
• 57. God's faithfulness in preserving the Church for ever.
• 58. The names to be given to children.
• 59. Genealogies how recorded in the word
• 60. Children shall not be punished for the fathers offense.
• 62. God continueth and blesseth the posterity of the righteous.
• 63. Posterity how to be preserved.
• 64. The lot of God's children to go into Captivity.
• 65. Church how prepared to captivity.
• 66. God's judgments are to be recorded and meditated.
• 67. Benefits of God's judgments.
• 68. God often changeth the outward porsperity & visibility of his C • urch.
• 69. Changes of the Church tend to the exceeding good thereof.
• 70. The world confounded by the changes of the Church.
• 71. Uses of the afflictions of the Church.
• 72. Great ones drink deep of the cup of vengeance.
• 73. God useth great & mighty enemies for the chastening of his Church—as
• 74. Standing with his justice & also-
• 75. With his mercy.
• 76. How to make flesh our friend.
• 77. God often chastieeth his children with the same rod.
• 78. God chasticeth his children in measure and by degrees.
• 79. God's children are to comfort and relieve each others in their troubles.
• 80. The bounty of God's children is no snare, but especially labors, the good of the soul.
• 81. God provides for his children in trouble with the safety of a good conscience.
• 82. Whether lawful for Christians now to change their names?
• 82. Those which are raized to up greatest dignities, are usually in most desperate, and low estate.
• 83. Kindred to bereleeued.
• 84. God's children left orphans in the world.
• 85. The more excellent gifts of nature, need the straighter bridles.
• 86. The gifts of nature being sanctified are good means of preferment.
• 87. How to use natures gift. aright.
• 88. Adoption lawful though—
• 89. A thing not commanded, but left arbitrary
• 90. Who especially to be adopted.
• 91. • Einds of adoption.
• 92. Orphans to be provided for.
• 93. God advanceth his children by fair and likely means.
• 94. God's children to yield to present necessity keeping them-selves, from apparent evil, and depending on God's protection.
• 95. God's children the nearer preferment the greater extremities
• 96. God prepares his Church by afflictions to great blessings.
• 97. God breaketh the force of temptations, and provideth preservatives against them.
• 98. God's children find favor in the eyes of strangers.
• 99. Wicked have the shadows of many excellent virtues.
• 100. Markes of true liberality.
• 101. Officers are to be faithful in distributing according to their charge.
• 102. God raiseth his to preferment by degrees.
• 103. What attendance fit for each sex.
• 104. God's gives signs of his favor to his children.
• 105. The best is due and bestowed on God's Childrē in this life.
• 106. Truth may be concealed, and how.
• 107. Cautions to be observed in concealing truth.
• 108. Religion when and how to be given account for.
• 109. GOD disposeth the weakness of his children, in the accomplishment of his mercy towards them.
• 110. God's children season each other with grave council and wholesome instructions.
• 111. Silence a special lesson for Courtiers.
• 112. The safety of God's church ought to be our special care
• 113. Obedience to lawful authority, a true mark of the child of God.
• 114. Sincere obedience rather respecteth the power of the Commander, then the worth of the thing commanded.
• 115. True obedience is performed as well in absence as in presence.
• 116. Parents how far to extend their care for their children.
• 117. Care how it may stand with the providence of God.
• 118. A mark of the wicked to riot out time.
• 119. Tyme how to be redeemed.
• 120. Another badge of the wicked to riot out God's good creatures.
• 121. How to prevent the abuse of the creatures.
• 122. The wicked have pretences for their greatest abuses.
• 123. Rules for moderation in the Creatures.
• 124. Wicked most eagerly bent upon their lusts and spare no cost, for the satisfiing thereof.
• 125. Wicked Magistrates give the bridle unto sin, and countenance wickedness.
• 126. Princes how to secure their estates.
• 127. Pleasures of the wicked short and slippery.
• 128. Variety in sin greatest snare thereto.
• 129. Wicked fall deeper and deeper into sin.
• 130. The v • satiablenesse of the wicked in sin hath this punishment attending on it in this life that it shall not be satisfied.
• 131. Vnsatiablnesse in sin how to be prevented.
• 132. Wicked winners or losers, fare the worse by sin.
• 133. God hath a fit time to advance his children in.
• 134. The appoyinted time of deliverance is not obscurely to be gathered out of the word.
• 135. Tokens thereof in respect.
• 136. Of God.
• 137. Of his Church.
• 138. As also of the enemies thereof.
• 139. God's children in this life, aduāced to the highest dignity.
• 140. The good deeds of God's children, are not forgotten of the Lord.
• 141. The preferment of the righteous in faith.
• 142. Notes of faith.
• 143. God's children gracious with all men.
• 144. Wicked why they hate godly being forced to approve them.
• 145. Princes are to be gracious in the eyes of their people, and by what means.
• 146. God's children are not always under the rod but at length find deliverance.
• 147. Great blessings of GOD are to be had in remembrance by special times appointed thereto.
• 148. God makes his children gracious, when it may serve for his glory and their good.
• 149. God provides a deliverer for his Church before it be cast into the extremity of danger.
• 150. Mercies of God to his, past finding out.
• 151. Whether great prosperity be a blessing in mercy to gods children?
• 152. Whether we may pray for abundance?
• 153. Whether it be lawful to receive great blessings offered?
• 154. Whether the minister may receive wages for his pains?
• 155. Whether Hesters marriage lawful or no?
• 156. Whether lawful to marry with an Infidel?
• 157. Feasting lawful at marriages.
• 158. Dedication of Feasts to the memory of particular persons.
• 159. When the righteous are advanced the people rejoice.
• 160. Princes are not to oppress their subjects to the enjoining of their pleasures, but to give some relaxation unto them,
• 161. Princes honor consists in easing their subjects of their continual taxes.
• 162. Wicked bridled, and furnished with good gifts for the good of the Church.
• 163. Princes are to be bountiful to their subjects.
• 164. God's children are to be liberal with all their power, according to their ability.
• 165. God's providence in unequal societies and matches.
• 166. The Lord faithful in accomplishing his word.
• 167. The Lord accomplisheth his will by contrary means.
• 168. The greatest afflictions profitable to the godly, for the obtaining of greatest blessings.
• 169. The lusts of the wicked insatiable.
• 170. God's children contented with their callings & walk faithfully therein.
• 171. Callings how to be left and changed.
• 172. Rules how to walk conscinably in our callings.
• 173. God's childrē not ambitious nor greedy of preferment.
• 174. Aequiuocation damnable.
• 175. Honor doth not quench love in the faithful.
• 176. Marriage takes not away obedience from parents.
• 177. Marriage a nearer bond then that of nature.
• 178. Prosperity of y ^e wicked slippery & subject to great dangers.
• 179. God recompenceth the diligence and honest care of his children with good success.
• 180. God recompenceth our love to others abundantly in our selves.
• 181. God's childrē in seeking the best blessings, obtain all the rest.
• 182. God's children the only faithful subjects.
• 184. God's children skillful in discovery of secrets.
• 185. Treasós not to be concealed.
• 186. Treason to be revealed in wisdom.
• 187. Particulars of wisdom herein.
• 188. A gracious wife ought to watch over hir husband, and to inform him of such dangers, as are intended against him.
• 189. God's children ought to approve and promote each or there in their well-doing.
• 190. God's providence and wisdom most eminent in the discovery of treasons.
• 191. Traitors use to band thenselves together for the accomplishment of their mischiefs.
• 192. Great ones usually Actors in Treasons.
• 193. God makes instruments in sin rods to punish the same.
• 194. In greatest trust greatest Treason.
• 195. Princes by what means they may prevent treachery.
• 196. Anger the complement of Courtiers.
• 197. The occasions of outrageous sins and particularly of treason.
• 198. Princes marks of treason and rebellion.
• 199. Sin not to be punished, before it be convinced, and how.
• 200. Traitors are to be executed for their outrageous offenses.
• 201. The intent of treason discovered is to be punished and why?
• 202. God's children not vnthākful for whatsoever kindness they receive.
• 203. God usually meeteth with traitors in this life.
• 204. God punisheth evil servants.
• 205. The Lord taketh notice of the right • ousnesse of his servants, and causeth the same to be recorded to posterity,
• 206. Records & outward monuments necessary for the me ••• riall & use of God's blessings.
• 207. The blessings of God, are to be recorded to posteri • .

CHAPTER. 1.

Argument and parts.

KIng Ahazueroth maketh a great banquet to his Nobles and Captains: so doth the Queen to her Ladies and followers, to the 10. verse. 2. The King causeth Vashti the Queen to be sent for into his presence, who refusing, is by the advice of his Princes and Council put from all regal society, to the end of the Chapter.

Vers. 1. In those days, ] that is, in the peaceable and prosperous reign of Xerxes, then fell out this danger of the Church, then did the Lord perform this deliverance; as if the spirit could declare unto us that

When the wicked are in greatest security, and prosperity, then is the Church of God subject, and near greatest danger,

1. So doth the Lord hereby make way for the greater confusion of the wicked, in giving them up to such a reprobate sense, that whereas they should use their prosperity to the glory of God, and good of others, it turns on the contrary to the special hurt of those, for whole sakes specially they do enjioy it.

2. And the wicked in this state, have more power, and leisure to do mischief.

3. As for the Church of God, it is more subject to contagion, by smelling of the wicked's prosperity, yea happily escapes not defiling thereby, and therefore had need of such preservatives, and purgation to prevent, or purge out her dross.

Use. 1. And is it then good wisdom to shroud the Church under there prosperity, by making leagues with them, who are the likeliest rods to correct the same? May we not see herein the folly of God's children, [unspec 2] who many times prove stirrups to raise such to promotion who when they are aloft, will prove their greatest scourges? ought we not to mourn for the Prosperity of the wicked, and then to prepare our selves to some great trials presaged [unspec 3] thereby? Let us wisely look our own faces in this glass [unspec 4] and and see whether our danger, was not nearest, when we were most secure, rejoicing our selves in the hight of our prosperity, and let us keep down those Canaanites that they may not prosper under us.

Of Ah • shueroth. That is, the Hereditary Prince.

Obse. 1. Whereby (me thinks) that great controversy among the Interpreters, what King is here meant, whither Cambises Darius, or Xerxes, may easily be resolved. 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 natural son 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 plainly resolved from India to Ethiopia, or a hundredth and seven and twenty Provinces: which cannot be understood, neither of Cambises because he had not so large a dominion, neither rained full 8. years, whereas this Ahashueroth is afterward recorded to have reigned 12: neither of Darius because so large a kingdom is not ascribed to him by any memorial, & therefore it must need decifer Xerxes unto us And surely how fitly did the Lord dispose the trial of his Church in his time, who as by his baseness and intemperancy▪ • e was made an instrument to bring the Church of God to the pits brink: so was he, after the deliverance of the Church. made a memorable spectacle of God's wrath, in the overthrow 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, and the wicked come in their stead. It followeth.

This is A • asueroth ) by this repeating of the name in this Parenthesis with an adition of distinction, we may observe the care of the spirit of God to justify 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 given usually to the Kings of Persia as an ensign of honor (as Pharaoh and Ptolemy was to the Egyptians) 1. that our special trial of the truth of the Scripture; is from y ^e exact agreement in the computation of time, 2. That civil titles of honor are to be given even to profane magistrates.

That reigned from India even to Ethyopia]

Here the holy Ghost sets out unto us the large bounds of this Persian Monarchy, when it drew near to it dissolution, out of which we are taught many notable observations. As.

That even wicked and reprobate Princes have attained very large & fruitful dominions: the reason is 1. because the Lord hath free power to give the earth to whom it pleaseth him. 2. because the Lord useth them as scourges to the wicked that so his justice might appear more gloriously. 3. He shows his great bounty and long suffering to the wicked in giving 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 won some hereby to God, and lastly hereby he prepares the wicked to their greater destruction, who the more they receive shall have more required at their hands, and the mighty shall be mightily tormented: Hence we learn not to marueaile or fret at y ^e great prosperity of God's enemies, neither to envy them therein, nor desire to be like them, assuring our selves that all there prosperity shall serve the Churches turn, and if they y ^e knew not God are thus recompensed on earth, how great then may we imagine our reward to be in Heaven. Raigned ] in that the holy Ghost implies a peaceable subjection of so many diverse Provinces and different nations both in language and nature under one Monarch, we learn here also by a consequent, that government is of the Lord. Pro. 8. by him Kings reign, it is the Lord that sets up and pulleth down, for he only makes to be of one mind in an house, he only knits the hearts in such unity, he only can bridle the different natures and conditions [unspec 1] of the most barbarous; and therefore as our Christian liberty must not take away civil obedience, so must our [unspec 2] civil obedience be also for conscience, not with Popish reservations, [unspec 3] or Anabaptistical presumptions, but we must even pray for the life of Nebuchadnezzar and in the peace [unspec 4] of his city we shall have peace, remembering that seeing God appoints government, therefore he is above it that so we may give unto Caesar the body and goods with a good conscience, which are due unto him, and reserve unto our God the rule of the conscience, which is his immediate peculiar above Caesar's.

Ouer an hundred and twenty Provinces.

See we here the great benefit of government that unites together so many and different nations, and that in such peace and outward safety that now they are one helpful to the other and all obey one head. And learn we to be thankful for government, though it altogether suit not with our desires, knowing that it is better to have a Saul to defend us from the Philistines then that there should be no King in Israel that everyone may do what he listeth, and what is wanting in government, learn we to supply by prayer to our God, and more free and conscionable obedience: And seeing policy is no better a band to bind diverse natures together, but at the last they are no better then brethren in evil, embrace we the bond of perfection which proceeds from the fear of God, that so the Lyon and the Lamb may dwell together, yea the Lyon may be so changed into the Lamb that there may be the unity of the spirit in the bond of peace.

Vers. 2. In those days ]. i. when Ahashueroth had obtained victory over his enemies, and thereupon sat in his throne. i. that is enjoyed outward peace and was drowned in security, then gave he his mind to feasting, and so made way for new troubles. As if the spirit would hereby show unto us how the wicked do use their prosperity: namely they pass and spend it all in excess and abuse of God's blessings. A thing they must needs fall into, if we consider either the end why God bestows prosperity upon them, [unspec 1] namely to fat them up to the day of slaughter, or their desire of prosperity, which is only for the maintenance of [unspec 2] the flesh, or lastly their secret fear that doth assault them for the change thereof, and therefore they will take their full of it while it lasteth, whereby they become executioners of God's purpose against them-selves. Hereby we learn, as not to measure men's happiness by prosperity, but by the right use of it; so seeing it is so apt to be abused, fear we [unspec 1] rather this condition then greedily desire it, and seeing [unspec 2] there is beauty in heaven which cannot be corrupted nor [unspec 3] taken away; look we with Moses to the recompense of that reward, and so choose we rather to suffer afflictions with the people of God, then to enjoy the pleasures of sin [unspec 4] for a season.

[ When King Ahashuerash sat ] i. was quiet and secure &c. Behold how the fruit and peace of prosperity in the wicked, namely they • itte at ease & are drowned in security, so was the world when the church was in affliction, so was Laish when evil was near them: And surely no marvel if the prosperitig of the wicked make them secure, seeing their hearts are set on it, so they dream of no other happiness▪ and so by God's justice are hereby prepared to their destruction. He that is wise shall understand those things, and to whom the Arm of the Lord shall reveal [unspec 1] them, he will not fette his heart on such shadows which may so grossly bewitch him, but rather fear him-self [unspec 2] in prosperity to prevent security: he will see in the security of a state the iminent charge of its prosperity. And so seeing the plague will hide him-self: and seeing [unspec 3] all earthly happiness carries it bane with it. He [unspec 4] will secure himself of heaven by being a stranger on [unspec 4] the earth and content himself with Baruch that he [unspec 5] hath his life for a prey.

Which was at Susan ] 1. Loe here the Persian having spoiled and brought to ruin the Assyrian Monarchy, translates the Imperial state from Babylon, to Susis, in Persia. Which whether he did it for his greater security, as trusting his own nation rather then strangers, or because he would have all the glory and profit redoun'd to his own cnuntrimen. Yet here we see both the power of God in changing of Kingdoms, as also the truth of God's threatening against Babel, that it should be desolated, and Lastly the vicissitude of prosperity, even in the most happiest; Babylon was, and Susan is, now Susan was and what is permanent.

[unspec 1] Use 1. And therefore who would set his heart upon that [unspec 2] which hath wings, and flieth away to swiftly, rather rest [unspec 3] we on God's word, that the glory of flesh is but as the flower of the field, and we daily changed by it from glory to glory, that so we may live forever in glory.

3. Vers. The third year he made a Feast. ] i. The third year of his reign after in the the former year he had reclaimed the Egyptians, which had revolted now being in peace, both to glorify his army for the former [unspec 2] victory, also to enflame his wariors, to a new expedition; he solemnizeth this royal feast.

A thing in it self indifferent, ] and in the right use, lawful: that as soldiers after long travail should have some refreshing, and that by the bounty of the Prince they should be frasted together in a more liberal use of the creatures of GOD: so even Christians also may be enlarged herein: As being both the ordinance of [unspec 2] GOD himself in the ceremonial law, the equity whereof [unspec 1] continueth to the worlds end: Having causes and occasions fauling out in the whole course of life: as thansgiuing, society &c. Having an appointed time set down by the spirit of GOD, and lastly warrrnted by that Christian liberty, which is restored v • to us in Christ Jesus, and by virtue thereof practiced by the Saints, both before, [unspec 4] and since the coming of our Lord Jesus.

Use. And therefore as we may not either precisely with the Anabaptist, deny our selves wholly this liberty, or [unspec 2] with the superstitious Papist, diminish and deprave the [unspec 3] same; by making difference of meats: so we must be careful, that libertine like, we abuse not this holy liberty as an [unspec 4] occasion to the flesh; but herein serve one another in a most holy love.

This we shall do if we keep our selves within these bounds in the use of this liberty: whereby we shall truly examine, this feast of Ah • shuerosh.

First we must consider the persons that may feast, not everyone, because everyone hath not where-with-all, no not everyone that hath: because many have which have no right therein, neither know how to use the blessings of GOD. But he only may lawfully feast, unto whom as the LORD hath bestowed a larger portion in his general providence, that so he may have wherewith to take his liberty, so he finds this portion sanctified unto him by the special providence and love of GOD in Christ Jesus, that so he may use this liberty aright.

Use. And this as it condemneth all Popish and Heathenish-feasting, unto whom being impure, all things are impure: so also by the same rule is this feast of Ahasuerus in the place 1. condemned.

2. We are to way the fit causes of feasting, which the spirit of God sets down to be these.

1. The 1. is the approving or external efficient cause, under GOD which is the Magistrate, who only hath power to authorize these public feasts, and from whom the true justification thereof doth proceed.

2. Is the material cause, namely the plentiful provision to supply the same, Wherein these rules are to be observed.

The provision must be such as must be whole-some for norishment 2. easy of prize 3. not far fet, when it may be had nearer hand, as if nothing were good which were not outlandish, and the more cost more worship, 4. prepared also frugally, rather to further sobriety, then entice to gluttony.

For the form and manner of the feast, here must be considered 1. the time, which is not every day but seldom: 2. not the Saboth, but on some week day. 3. not when the Church of God is in troubles, for then we must weep with them that weep: 4. nether many days together, as here it was, but only some seasonable part of one day, so that we may withal, follow both our general and particular callings By which circumstances this feast of Ahashuerash is condemned, in that it is said to be An hundred and twenty days.

Observe the fit guests to a feast, wherein as we are to use an holy indifferency, in regard that all are of our flesh; so in this differency we are specially to respect those, that excel in grace and so to have our tables furnished, with the house-hold of faith: not the rich only, but the poor as well as they, and the poor not simply, because they are poor; but because they are poor in spirit, and receive the Gospel.

See we provide good sauce to our feasts: not idle talking, and foolish jesting, not slandering and reviling, 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 sanctify the feast by prayer and the word, so to prevent vain speeches, intermediate holy conference is most fit and necessary, or else some quick and sauory questions; and lastly the strength thereof is to be returned unto GOD, in thanksgiving: If any think that music is not an unseemly companion of state feasts, surely as I gain-say it not altogether in them; so would I wish great wisdom to be used therein both 1. for the makers of the music, that they be not of the ordinary mummeries, in that kind and 2 for the manner of the music; that it be grave and reverent: as also for the use, that it be rather only to show that I have liberty therein, then to venter on a more liberal use thereof, lest it tend to the satisfying of the flesh.

Better attendance without exception, are frugality, and sobriety: the former teacheth us not to make spoil or riot (as the mind is) but to husband well the feast, and to gather up the residue that none be lost: the latter, instructeth us to Keep our right in the creature, not to make them our masters, by surfeiting and drunkenness, but so to rise from feasting as that we may be fit for prayer, or any other duty of our callings whatsoever, neither of which because they were kept in this Kingly feast, but all to the contrary; therefore is this feast also condemned from the mannner thereof. Only one thing is here specially observed by the holy ghost. Namely that the drinking was by an order none might compel, but everyone was left to his liberty, to take what he pleased, which though it be no simple approbation of the feast, because it was rather a qualifying of that evil custom in ciuilty which then it seems was in use, namely to compel men to drink by measure, then an holy rule to provide for sobriety: whereas indeed their should rather have been an order to have stinted that liberty, to which everyone was left, whereby they were apt enough to exceed, though they were not compelled by others, (such glorious sons are the virtues of the wicked) yet shall this shadow of virtue proceeding either from the light of nature or from common civility, be a swift witness against our abhominable custom in this kind: where the grace of our feasting, is thus to be compelled, where not to lie under the table, is counted disloialtie; and cruelty against a man's soul, is esteemed the greatest courtesy.

Now touching also the end of feasting, they are these. i the glory of God, not the setting out of our own magnificencie, our ostentation of, Our riches and glory as is the-manner of rich men's feasts, for which also this feast vndergoes the censure: neither for suspicion, as if there were more holiness in these festiuities. A fearful brand upon Popish feasts.

[unspec 2] A second end is thankfulness unto God for his mercies, which we do usually express by the more liberal use of the creatures, there-by intending to show our mercy towards others: and herein this feast was faulty.

[unspec 3] A third end, is continuance of love and amity among Christians, not that our tables should be snares to entrap our brother, that we may see his nakedness, or strip him of his clothes; not by inflamation of the creature, to be enraged one against another as here it fell out in this profane feast.

[unspec 4] A Fourth end, is to show our Christian liberty, in the bountiful use of God's blessing, and so to resemble unto [unspec 5] us that feast of satisfying, in the Kingdom of heaven.

[unspec 6] And lastly the relieving of the poor hath here its place: for whom we are especially stewards in what is overplus. A shadow whereof though we find in this feast; in that it is said: The King made a feast to the people; yet was this no true charity, because without faith, and in-deed rather to show his pomp, and gratefie the people, that they might be more willing afterward to drudge for him, then of any conscience to comfort and refresh them: Especially if we consider, that as the people generally pay for this excess, and so were requited but with a feather for a goose (as we say in the proverb) so only the people of Susis were feasted by the King, whereas those of the Provinces had their teeth clean enough: whereto if we shall add, that to Citizens, feasting is not dainty, w ^t is rare among y ^e country people because neither their leisure, nor means will afford the same we shall find y ^e this feasting of the Susians was rather a justifying of that wherein they were too much faulty already, then any true relief of their wants or gratification of their pains.

Whence we may observe .i▪ how to determine of their actions, who are without God in Christ Jesus: Namely that they (as them-selves acknowledge) are but shadows of virtues▪ and deceitful sins, under pretence of liberty, satisfying our inordinate lusts. Whereby we become slaves unto God's blessings, when we would show our power over them.

1 Use. Whereby we are taught, as to condemn nature, and the glorious shows thereof, because it greatest liberty is the most dangerous snare: So to seek for our most glorious [unspec 2] liberty in Christ; who being once ours, all is ours also; whereby having a right in these blessings, we shall have also grace to use them well, that so we may lay up a good foundation against the day of account.

We have here a lively Image of the profane courtly life, and so consequently of the world it self. All for the lust of the eye, the lust of the flesh and the pride of life: nothing for the soul or for the happiness of the same.

I Use. Wherein we may see the notable policy of Satists, that as they are in place above other; so wanting indeed true virtue, whereby they may be manifested to the harts of their people, and to procure and hold them in love and obedience; Yet in these outward things at least they will be singular and exceed; which being that which most do hunt after and admire; therefore by these they rather desire to obtain an outward admiration and fair reverence of the most, then by true virtue to be loved of the best: Which as it is a deep mistery of their highest wisdom, to color their inward villainies, so may we herein observe the admirable justice of God, in taking these wisemen in their craftiness, and thereby making way for their destruction, that their cxcessiue pomp, breeding secret envy, while it is flattered with outward applause, and feigned devotions, doth thereby nourish discontent, and so dislike of their persons: and this discontent being enraged, by imposing new burdens (which are usually the effects of princes vain expenses) break out often into treasons, and subuersions of their greatness.

Which though it be no just cause for such outrage in subjects, because vengeance is mine (saith the Lord) and they are not their own, yet may great Potentates here learn not unprofitably this lesson, Not unnecessarily to oppress their subjects by such superfluous pomp and vanity: Because howsoever the subject may and must bear, yea till his back crack again, Yet his patient bearing shall move the Lord to jealousy, who being a helper of the oppressed and abaser of the mightiest, will hear the cry of the poor that are thus willfully oppressed, and unloose even the choller of Kings to the deliverance of his servants.

And seeing that earthly greatness is an image of the heavenly, as proceeding from thence, and a gracious means thereto: therefore are earthly Princes taught here • another lesson, Namely to labor especially for inward glory: Whereby as they shall sanctify, and so quallefie, all their outward greatness, to secure it from danger, and make it less burthensome; so, for the savor of their good ointments shall their subjects truly love them: By which conjunction of spirits, all things shall be easy, suspicions shall cease from superior; and greeuances from beneath: and both Prince and people, shall happily go up together to build the house of GOD, when the Magistrate by example shall lead them the way: Thus by this sweet harmony shall heaven be upon earth in an heavenly conversation, that earth may rest in heaven for evermore.

The contrary whereof is most apparent in this president: Here is a profane and luxurious King: and here are [unspec 1] like subjects .i. because we are both apt rather to live by examples then by laws, and indeed it is not safe to cross [unspec 2] even bad examples: As being the main stream of the world to maintain sin, and who shall without danger strive against the stream. [unspec 2]

1 Use. By how much ought Princes to be more careful of an holy conversation, as being not only under God, unto whom they fall (and it is a fearful thing to fall into the hands of the living God) how-soever they may stand and bear it out before men: but in this also that they [unspec 2] are set over men; being examples of their vices, they thereby are marks of their malice: so that brethren in evil, shall be brethren in punishment. Yea the greater sinner the greater torments.

And seeing God sends wicked Princes for the sins of a [unspec 3] people: Let men be angry with their sins, and not with God or his ordinance, by their cheereful obedience, witnessing their true repentance: so shall they either be able to bear the yoke; though it be as heavy as Rehobohams scorpions, or according to their ability, the yoke shall be bridled, or in due time, taken of their shoulders.

As for those that enjoy the blessing of good government: [unspec 4] Let them be thankful unto God, in acknowledging their own unworthiness, and let them use this great blessing in fear and reverence: taking this opportunity to build up God's house, and mourning with those that are making of bricks; and toiling in the mines: not setting up their rest, as if this were all their happiness; nor flattering such golden times, as that there may not be better: but still forgetting that which is behind, in steed of that which is before. Yea esteeming all as dung, in comparison of Christ Iefus; refusing with Moses to be counted the son of Pharoes daughter, as having respect to the recompense of the reward,

Thus may we truly judge of feasting: And hereby also judge this feast of Ahasuerus, to be profane and superstitious.

Some-what may here be pretended justifiable in civility, as fit for the state and magnificence of so mighty a Monarch: in that it is said, it was done according to the power of the King. Wherein howsoever the spirit of God doth grant a proportion of the feast to the power of the King, yet doth he not at all justify this superfluous proportion as if it were fit for Princes to show their power to the utmost in such vain and excessive expenses, but rather Ironically taxeth this ostentation of power in such unnecessary occasions, which rather should have been extended in more necessary matter for the glory of God, and public good of the common-wealth: and yet if any commendation be picked out here, it is only such as the Lord commended the unjust steward, which being only good after the opinion of y ^e world, for a misconceiued wisdom, was thereby a greater condemnation of folly in the court of conscience.

This the spirit doth lively set out unto us, by the event thereof. Namely the breach between the King and his wife: then which their could be no more fearful event, both to declare the unlawfulness of the feast▪ as also to punish the King for his intemperancy therein.

The occasion to this breach is set down in the ninth Verse. Namely a show of modesty, in the Queen, 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 self: or of necessity, because either the custom of the country, or the Kings Jealousy would not allow her presence among so many of y ^e other sex: Yet surely this may condomne our most lascivious mingling of both sexes together in dancing and such like meetings, howsoever it cannot excuse her for her after disobedience.

And now behold the justice of God, in beating the wicked with their own rod, King Ahasuerus makes a feast and while he sins with excess, he is punished by the same, he looks upon the wine in the cup, and tarries long at it, and loe saith the spirit upon the seventh day he is merry with wine (that is according to the phrase, he is bitten with it.) A most righteous hand of God upon vain-glorious persons, that as they make their belly their God, so their glory should be their shame: The King is disgraced by his feast which he made so much for his honor. His wine became a mocker, and strong drnike rageth.

A most usual effect of profane feastings to bite with drunkenness, whereby we are often provoked to bite and devour each other.

And not unlikely to fall out if we consider, that opportunity [unspec 1] and means are (to the best) enticements to allure; but to the wicked cart-ropes, to hale on sin. If we observe the policy [unspec 3] of Satan, who hath so perverted the natural judgment, [unspec 2] as in all things, so especially in indifferent, that the abuse goes currant for the right use thereof, and not to be drunk at feastings▪ is not to feast aright.

Especially, if we observe the justice of God, in punishing sin with sin, profane feasting, with filthy vomitings: And [unspec 3] herein most eminent, that whereas such feasting is intended [unspec 4] for the show of our greatness, and glory of our magnificence, our wisdom is herein mightily confounded, in that our glory becomes our shame.

Wherein we may learn, as, to condemn this sin in other, [unspec 1] especially at such times when it hath such favorable construction, and allowance, as being the time to show our greater zeal and courage against the same: so when we are [unspec 2] feast-makers, to give wholesome laws of temperance, not removing only the apparent abuse, that men should be compelled: [unspec 3] But rather stinting men, as King Edger did, that they exceed not health and sobriety: Whereby we shall not only keep peace in the conscience, and of the table to; but cut of all hope, to be ensnared in this sin (a matter especially aimed at by the drunkerds at these times, to bring other-into y ^e same excess with them) [unspec 4] And further also, putting drunkards to confusion, in y ^• we will not exceed with them, we shall happily (by God's mercy) bring them to repentance; and so in time, both case the [unspec 5] Land of this crying sin, & likewise of the judgments due thereto; and also continue y ^e wine and oil and such other good blessings, w ^t for our abuse of them in this excess are [unspec 6] begun, and further threatened to be taken away from us.

Thus you see the occasion of drunkenness, the best use likely that profane men make of all feastings. Now let us further consider the sin it self, 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 withal he doth ironically discover the cloak, which the world casts over this sin, to cover its shame: Namely, ( to call drunkenness mirth ) because some mirth is lawful; therefore the world concludes it is good to be merry, and so consequently not evil to be drunk.

A thing not usual to the holy Ghost to speak Ironically after the opinion of the flesh, both to discover the desperate blindness of the wicked, in cloaking vices with the [unspec 1] shows of virtue: as also prophetically to publish God's [unspec 2] righteous sentence against rebellious sinners, namely that [unspec 3] they shall be given up to this reprobate fence, as to further and approve very gross impieties, that so not feeling the sin, they may follow it still: and so having made up the measure or their sin, that now lastly they may be prepared to their final condemnation; the spirit of God in these [unspec 4] Ironicall confessions, proceeds spiritually to execute this vengeance: hereby setting-such a mark of proof upon them as shall make them utterly without excuse, as implying thereby that they hate to be reformed, and yet thereby also harden them in their sin: And therefore let no man reprove, but let drunkenness be counted mirth, and evil be taken far good. Rejoice oh young-man, and take thy pleasure: Let him that is filthy be filthy still. Whereby not only the word becomes a stumbling block to harden them in their sin; But, because they will not obey the truth, therefore shall the Lord give them up to believe lies: Behold saith the Lord there shall be like Priest, like people, to preach of wine and strong drink unto them, deluding unstable souls, that drunkenness is mirth, and to be merry is good: And I the Lord have sent such Prophets. Yea I have sent him, and he shall prevail, the fool shall make a sport of sin, and they shall think they do God good service, that perform vilest parts against his dearest servants.

Uses. And doth the world count good evil, and evil [unspec 1] good? doth the word to this purpose speak often in the worlds language? Oh then what marvel is it if the [unspec 2] word b • e a stumbling block to the world? what need had we of eye-salve, to discern this difference. When the spirit speaketh according to it one verity, and when he [unspec 3] expresseth out vanity, how ought we to maintain the [unspec 4] true light of conscien • e? Certainly howsoever the spirit may speak fairly of sin, as therein cxpressing what the world would have deemed, Yet the conscience hereby will [unspec 5] not excuse for sin. And though false teachers may cunningly daub up the same, yet the g • i • e-saying conscience [unspec 6] will discover the untempered mortar. The best approbation of him, shall be that he is a flatterer, and the best comfort to the conscience, that he is but a miserable comforter: Nay to add further the shame of this daubing: even the world it self shall discover it own blindness, and though all [unspec 7] should be silent, even the sin it self will speak, that such mirth is drunkenness, and such good is evil.

Hearken I pray you to the circumstances of the Text: Upon the seventh day. The King (it appears) sat well by it, and therefore, if they that tarie but one day, will be enflamed with the wine, we must not imagine, but the King had his burden: You will say, he was of a strong constitution, and being also accustomed thereto, was better able to bear it: Yet there is a woe to them, that are strong to drink wine, and the more strength herein, the greater sin: because it is an occasion to draw others into the same excess with us. • ut you will say, this • King was careful to prevent this sin, in others, because he made an order, that none should be compelled, and therefore not likely to be guilty thereof. As if so be profane Kings are not exempted from their laws, and by their examples allow that, which their law condemneth. If you say, he might be merry with wine, and yet not be drunk. I would think so to, if I knew not there were degrees in drunkenness, 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 been better for this Wine-bibber to have been beastly or dead-drunk (as we say) not able to have spoken▪ or known anything, then so to be merry-drunk as to be mad with reason. For what greater madness could there be, then to call for his Queen to make show of her beauty to such a whitled cōpan • , whose heads being full of wine their eyes must needs be full of adultery, and so for the satisfying of their lusts, might have had their hands full of blood, and not unlikely to have endangered the life of y ^e King him-self? And was not wine a mocker & strong drink raging? When for so small an offense, as not to come at such an unseasonable an occasion, this beautiful spouse was utterly repudiate, and so his merry draughts deprives him of the chief means of his contentment: if you say this was done, not without respect of his estate, because he sent (seven of his chief Princes) for the Queens more honorable conuoy: and therefore it may seem he knew what he did, and kept decorum herein; Surely (I take it) this rather bewrays the strength of his intemperance, who being not inflamed with wine, was thereby so impotently enraged with lusts, that he must needs (presently) feed his eye at least with the object thereof. Out of w ^e we may observe, the best use that prophāe great ones, abuse their wives, which is to pranke them up that they maybe baits of lusts to others, (the people and Princes must see her beauty) to use them at their pleasure for the satisfying of their lusts, heres no separation with consent, to the contentmēt of both; for y ^e king hath his change, & the poor Queen must be defrauded, she must stand at reversion & come when he sends for hir, and he will not send but to satisfy his lust, her desire must be subject to his lust; but he will not give hir due benevolence, she must come to be seen to feed y ^e eye with lust, when happily there was no strength to yield nature his due, or if there were strength, yet y ^e strange woman should have it. Thus wives are kept fasting to be looked upon as babies, when harlots deprive them of the crown of marriage: Thus marriage is dishonored, and sin hereby ripened, and the wicked many times beaten by their own rod: their babies oftentimes, make them beasts, and so pay their debts. These ordinary harms may prove excellent instructions both in the choice of our wives, and in the use of them.

That we choose not only for beauty, as being a broker to lust, and haruinger to shame, and at the best cannot [unspec 1] last out our loves; Neither make riches our mark, which [unspec 2] is in this case no better then fuel to sin, but that our principal aim in the choice of a wife be the fear of God, [unspec 3] baited with the other means, Not matching with Popery, in hope to convert, but fearing rather, that it will pervert us, neither refusing religion, simply without the other complements: but respecting wisely some equallitie of age, least we be unfit for marriage duties, when they are most required at our hands, and especially proposing the inward beuty, together with it not rejecting the outward.

Those having chosē aright, we must further learn how to use them: y ^• so they may be truly helpers unto us: 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 govern them in the Lord, as to dwell with them lovingly, and so to avoid all vnnccessary occasion of absence, either from bed or board. (A thing w ^t the Law very graciously provided for, that at the least the first year there should not be separation, though the affairs of the common-wealth did necessarily require it) that the gadding of the wife, may be also prevented: a thing that may bring her within danger of catching, & so hereby love might be happily confirmed by wise experience in each others natures.

He is to give good example, to prevent much schooling: and he must strengthen his example, with wise counsel out of the word, least he be counted singular, and she more confirmed, not only to avoid the evil, which she is subject unto but to lead her forward in the ways of grace, using counsel freely but reproving warilie, (and commending wisely ) not for every light matter, unless it be justified, neither before company, unless they give strength to sin, but in much wisdom, and meekness, by the evidence of the spirit.

3 Due benevolence, must also be afforded, the husband, must bring in, and provide cheerfully, for her maintenance; but within his cauling, and to further in grace, allowing, recreation, but what may further repentance, and employing her wisely whereunto she is most fitted, by the gifts of mind, and ability of her body: so as to keep her from Idleness, and yet not to discourage her: easing him-self thereby of such labors: that so he may more freely follow his own calling, and honoring his wife by that confidence in her.

The duties that we must treach and exact of our wives is, that she reverence us in heart, and stand in an holy awe of the husband, as being her head under Jesus Christ. This she shall show 1. By meeckenesse in behavior, and 2. Lowlinesse in speech 3. avoiding both gross and sour words 4. And yet not sparing, to advise; yea, meekly to reprove, quieting her self, in mutual love, yea rejoicing her soul, that she hath so good a steward and protector.

2. We must procure obedience from them, even as Christ was obaied of his Church in all things, that is in all lawful for Christ would command no other, and that willingly, and cheerfully, though it cross private corruption. Thus may we rightly use wives. But as for Ahasuerus his use is for lust; and lust is impatient.

And therefore, that we may see sin wants not wit, for the speedy effecting thereof, behold he sends an effectual message, that in his opinion could receive no repulse, so hot was he upon it, so wise to do evil.

And had he no better employment for his counsellors, then to send them on such a message; which neither beeseemed his wisdom, nor their gravity? could all his fullness, and attendance serve him for no better use. Oh how like is he to all those happy children by nature who think the blessings of GOD are given them to satisfy their lusts, and so to be furtherances to their condemnation. i. But I would the children of the Kingdom, [unspec 2] were not guilty of this sin, unto whom GOD gives these blessings to provoke and further them in his service? That they were not hindered in the service of GOD by them? That they were not occasions to plunge them deeper in the world? that Demas did not embrace the world, and Diotrephes love preferment? Surely if Natures fools, shall not teach wisdom by their experience; yet our profession might lesson us to embrace the time of visitation, and to use our advantages for our best furtherance to heaven: To whom much is given, much shall be required at their hands; and the greater blessings abused the greater torments; not only stored up against the day of vengeance, but many times in this life inflicted upon them: As may appear in the case of the Queen, whose beauty is the occasion of her so great misery.

Wherein we may behold the use and end of God's blessings in the wicked, as they are given of GOD to fatten up the wicked: so for the execution thereof, they are abused to sin, and thereby work out shame. Their tables are their snares, and their riches a pit to drown them in, their wisdom is their halter, and their honor turns them forth as beasts; their craftiness intrappes them, and their, friends confound them, Yea the wife that lies in the bosom, shall pronounce sentence against them.

By which we may learn: As not to envy their prosperity, [unspec 1] so, not to desire their full cups, but rather to fear this [unspec 2] exceeding, and be contented with a mean estate. But if the [unspec 3] Lord shall cast a larger portion upon us, we must not [unspec 4] set our hearts upon it, neither be puffed up with the [unspec 5] same, neither abuse them to sin, but to make them weapons [unspec 6] against the same. And that, by sanctifying them unto [unspec 7] us by the word and prayer, and that reviving this sanctification, [unspec 8] [unspec 9] upon their particular use, only to employ them [unspec 10] holylie to GOD'S glory, soberly for our own use, and [unspec 11] cheerfully for the benefit of our poor neighbors, that so we may lay up a good foundation by them against the day of Jesus Christ.

But would these Counselors and chief Princes, be sent so unseasonably on such a message? Ought they not rather, to have advised, their Lord, of the unfitness and danger thereof; and so have saved them-selves that labor, and their Master that shame? Surely whatsoever might be the cause of this their speed, whether they envied the Queen, and so sought occasion against her, or, were in the Kings predicament, and therefore desired fuel to their fire.

Yet here we may truly observe the fearful condition of Godlesse Courtiers: Slaues they must be if they will live there, and slaves they will be, to choose, so they may dance in golden fetters: So corrupt are such Courts to admit no other servants, so base is our nature, to make choice of no better Masters: so strong a thing is love, that refuseth no abject pains, so just is the Lord, in fitting wicked Princes thus according to their desires; that so they may be fitted for his purpose for their just confusions.

1 Use. O pray therefore for good Princes that they may command in GOD: that so glory be given unto him: [unspec 2] there may be peace among men. And pray again I say for constancy, and holy resolution, that so thou mayest obey GOD rather then man: seeing he, that, thus looseth his life shall save it, and he that saveth it shall loose it.

There is no service to the service of a King, if still we prefer the King of Kings: winning or loosing we shall be Kings.

Concerning the profane Courtly life, as thou seest hereby, thou hast little cause to desire it, so if thou beest called refuse it not.

Joseph was a Courtier, and yet remained the child of God: Daniel a States-man, and yet faithful with his God: only remember thou which wouldst serve the Prince, what suitors and servants will now haunt thee? Look to be envied, if thou dost excel, and prepare thy self to slanders, though thou dost never so well; Nay look for secret treachery, to hoise thee on the sudden; and make account of gross flattery, to make thee secure; here ambition will not fail to breed in thee discontent: and lust will be importunate to discover the same, pomp will here entice thee to forget thy God, and shows will inueagle thee to loose the substance, examples will allure thee to committee sin with credit; and privilege will warrant security therein: Gluttony will assault thee, to make thy belly thy God; and drunkenness will requite thee; thy glory shall be thy shame; Idleness will woo thee, to bring thee out of favor: and company will press thee to frame thyself to custom: pride will exhalt thee, that thy fall may be the greater, And Prophanesse, will make sure, that thou shalt not rise again: In a word as the Courte is a true Epitome of the world, so in this little world look for a world of dangers: And therefore thou hadst need to stand upon thy Gard.

Keep thy heart therefore fast locked with the fear of GOD; so shalt thou not fear what man can do against thee: And open it daily, by hearty prayer that [unspec 1] God may more enlarge it: Lette thy carriage be humble, [unspec 2] without base assentation, and yet secure to prevent allurements: [unspec 3] Be diligent in thine affairs, that thou mayest [unspec 4] stand before Princes, and yet patient of preferment, least [unspec 5] thou show thyself an hireling. Think no evil of thy [unspec 6] Prince, in thy heart▪ lease thy GOD condemn [unspec 7] thee, and set a watch before thy tongue, that it betray [unspec 8] thee not: Make a covenant with thine eyes, that [unspec 9] beauty do not deceive thee, and put thy knife to thy [unspec 10] throat least thou surfeit of excess: Hear no tales [unspec 11] willingly, much less believe them, and be not prying [unspec 12] into the estates of others, least thou be quitted with usury. [unspec 14] Consort with thy equals yet such as are of the better sort, [unspec 15] but be familiar with few, how soever courteous to all, Back [unspec 16] thee with some great one, so his greatness be in goodness, and [unspec 17] sport thee with such exercises, as are Martial and profitable, [unspec 18] walk still in fear, to keep thee from falling, And for [unspec 19] thy apparel, fit thyself so to the present fashion, as may [unspec 20] rather condemn it by careless frugality, then justify [unspec 21] the same with foolish affection, And to give thee in fine two summary rules for all. Fashion thy whole actions by the word, and not by examples: and prepare for removal, for here is no biding place for thee: Thus being armed thou mayest safely be a courtiar, and that with such success, that at least, thou shalt bridle sin in others, if thou canst not reform it; if thou canst do neither, yet thou mayest weep in secret for it, so though thou make others worse, yet thou shalt be the better, because the more thou feest sin raingning, the more thou shalt hate it, and seeing the plague thou shalt not only hide thyself: but either with good Hester, thou shalt be a means for the general good, or at least if the decree be gone forth, with Ebodmelech thou shalt have thy life for a prey.

Thus you see out of evil manners, proced good laws, these bad courtiers have taught us how some may be good.

Well, these Eunuchs have done their message, what answer have they?

The holy Ghost resolveth this in the 12. verse. But the Queen Vasty refused to come ] being sent for by the King, in this time of feasting, from her fit company of women, to an unruly company of men, and that to no other end then the show of her beauty, which was like to have proved a snare to all ( The spirit saith she refused to come, at the Kings word ). And why did she refuse to come or was it lawful for her to refuse?

Surely how soever, it might be pretended that it was not seemly, yet hereof, she was not now, but her husband the Judge, (the thing in it self being not simple evil) though she were not ignorant that the King was distempered) yet this would have made obedience more commendable; and her Lord without excuse, if she had conceived that this had been against the Law, yet she might know the Kings command, was a priueledge above the Law, and though she might plead • ear of giving offense to the King, who by this her coming might norish jealousy, Yet this being but supposed, and only like to follow, was not to hinder a thing to be done. If it shall be granted, that it was his sin thus to command her: yet it cannot be denied, but it was her sin not to be commanded, Lastly if it shall be alleged that she had sinned in coming, yet it must be also granted, that she sinned in staying. Thus coming and staying commanding and not obeying (actions in them-selves contrary) yet proceeding from an evil heart, they all do tend to the same end, namely the maintenance of corruption, and dishonor of GOD, so corrupt is nature that it yields no good fruit, so deceitful is sin to intrappe on all sides so unsearchable our corruption to be discerned, so impossible a thing it is to wind out the same.

Again we may here learn a duty for husbands towards their wives: they must walk as men of knowledge in the midst of their families, not controlling imperiously, but by good example leading them forward, both, providing for them things honest and conuenjent as also giving them due benevolence, so handling them tenderly as the weaker [unspec 1] vessels. [unspec 2]

Thirdly here is a duty of wives towards their husbands that they disobey not their lawful commands as being subject unto them in the Lord.

Well the Queen will not come, what followeth hereupon. 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 profane Princes do hereby especially keep state and their variety of blessings gives heat unto their spirits and are as so many bellows to blow the coals, and if 〈◊〉 were more vehemently kindled, the cause is apparent, his wine had enraged him: and his lust unsatisfied did cast oil into this fire, and seeing his commandment was also despised, and that by her who of all should have obeyed, this must needs set him all on fire, in that his Authority and greatness was thus contemned, yea he did well to be angry to justify his command.

Observe we here wisely the occasions of anger, that so we may not fall into the like distemper: and smother we it happily in the first sparkling, lest it break out into a fire that cannot be quenched, and see the occasion be just and weighty that may move us thereto: For did the King well to be angry at so slight an ocasion? He had cause to be angry with him-self, for his abuse of God's blessings, and horrible profaneness: but to be so angry with his Queen, that she would not come at his call, this rather [unspec 1] shown, that anger was his master, then that he recovered therein the contempt of his authority. Moses did well to be angry, when the people had committed idolatry, so did not, Ahasuerus, because his wife would not make an Idol of him: God did well to be angry, for the neglect of his ordinance: so did not Ahasuerus, for the contempt of [unspec 2] his, Christ did well to be angry because the cause was weighty, and he tempered his anger against sin, with compasson [unspec 3] towards the person, so did not this King, the cause was small, and the measure immoderate: no place left for compassion, no hope of reconciliation. Let not the son go down upon our wrath: Sampson did well to be angry, to [unspec 4] whet his couradge against God's enemies, so did not our hot-spurr to enflame him-self against a silly woman and so to deprive him-self of his dearest friend. In a word to be angry is Lawfull, so we consider. 1. the cause it must not be at good, but at things only evil, and that properly an evil of sin, (neither natural defects, nor necessary burdens, must because of anger,) but only sin and that committed with an high hand.

2 Observe the manner of anger, though their be weighty cause, yet we must not suddenly give the bridle to this passion (for it is the part of a fool to be of an hasty spirit) but consider our selves, whether we be now fit for anger or no, and so accordingly give way to this passion, and then it must be tempered both with love, and commiseration of the party, and accompanied with patience, and bounded within our callings least we break out into revenge.

3. We must observe 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 sign of the person, whom hereby we do humble, and it must not only end with the occasion, but even prevent the same to the better reforming thereof, because where it resteth, it is in the bosom of a fool.

4 We must be sure to level our anger at a right mark, the sin we must aim at, and spare the person, and it must not be the wrong done to us, but that which concerns God that we must be angry at.

5. And lastly the end of our anger must be wisely considered. 1. not our credit or revenge, but the glory of God. 2. not the hardening of a sinner, but his breaking, and conversion: Thus if we willbe angry we shall not sin. And herein sinned this King because he was not thus angry.

And therefore it had been good for him, to have repressed this causeless anger, by not giving way unto it, or turning the matter into a jest, by seeing a forehand into the event, and considering in what case he was; he might have wisely weighed that his wife was no fit object of anger, and that she might have had cause rather to have been commended, he might have not believed what report the Eunuchs brought, or if he did believe them, love and wisdom would have taught him to have let it in at one ear and out at the other. Thus mayest thou prevent unseasonable anger; Only one thing the Holy Ghost addeth, which may seem to quallifie this sin. Namely that upon his anger, he fell not presently to revenge, having power in his hands, as furious husbands have done upon such occasions: but, He said unto his wise-men which knew the times ) That is he takes great advise, in this small occasion, as if the state of his Kingdom were now in question, wherein (as I take it) he doth increase his sin, not only by this deliberation, giving way to his anger, which being now silent, was thereby more settled; and so like to do more hurt: But in that he calls a Council, to determine of so light a matter, which might have been better decided within the curtains, me thinks unto his anger he added extreme folly, disenabling his wisdom, and abasing his state.

Behold here the wisdom of carnal men, when they seem to be wise, they become fools, the fairer cloak they have for their actions, the deeper thereby are they plunged in iniquity, and so prepare them to their greater destruction: because the civil forbearing, and bridling of sin doth both secretly justify the same to their deceived conscience: [unspec 1] and so furthers the committing thereof with greediness; [unspec 2] and securely increasing, and ripening the same, [unspec 3] makes way thereby to sudden destruction: Whereby we may learn above all things to take heed of being wise to do evil, either blessing our souls in the outward bridling of sin, or contenting our selves with the shows of virtues, but rather [unspec 2] to become fools in the full discovery of sin, that so being cast out of our selves, we may be cast upon Christ, in whom of fools, we shall be made wise to God.

See we here the vain employments of the great Counselors of the world: The best that they do is to satisfy 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, whom as they know not, so his yoke they will not endure: vain men y ^• are here said to know the times and seasons, and yet were ignorant of the time of their visitation: Whereby the truly wise may learn their lesson, that as they must be skillful, which shall see the Kings face, and be principal in his kingdom; so to employ their special skill for the advancing of Christ's kingdom, least he count them his enemies that will not let him reign over them; and having first sought the kingdom of heaven, and the righteousness thereof, as hereby they shall best provide for the safety of [unspec 2] the Prince, whose crown sits most sure when it is cast at [unspec 3] the feet of Christ; so they shall find godliness to be profitable for this life, yea the people hereby shall fare the better; poor and rich shall dwell in safety; there shall be no complaining nor leading into captivity in our streets, yea which is the greatest wisdom, they shall be [unspec 4] wise to themselves, in settling their slippery state, and eternising their happiness. Happy are the people that are in such a case, yea blessed are the people which have the Lord for their God.

3. Observe we here one mark of the misery of Courtiers, that as they are brokers to one another in sin, so they are usually such as contain each others punishments.

Queen Vashty no doubt and these had been brethren in evil, and so it is their lots to become her judges. It being most righteous with God, to make the instruments of sin the author of it punishment, that so it might receeiue the greater confusion.

Use. 1. Whereb • we are taught, as not foolishly to flatter our selves in impunity, because we are many partners in [unspec 2] sin: so wisely to avoid fellowship in sin, and to expect these as our rods, who have been our brethren in evil; [unspec 3] comforting our selves, with this gracious issue, that though [unspec 4] Ashur shall be Israel's rod, because Israel committed fornication with him. Yet when Israel shall be purged, the rod shall be cast into the fire.

These councellors are here described unto us, i. by their [unspec 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 seven Princes of Persia ) men beside their wisdom, of greatest birth and ability

A thing very fit, that such should be Counselors; both. i. because usually as they have the best education, and so are likeliest to have most means of wisdom, so i • • hat they have power to countenance, and execute their councils, as well [unspec 1] mighty to defend the Kingdom by their purse and [unspec 2] means, as to direct by their wisdom; therefore having two strings to their bow, they are most fittest for this Office, [unspec 3] especially in the choice of these, if here we consider that three dangerous enemies to Kingdoms are happily suppressed. Not only Envy which cannot fasten on these, as having no benefit, but rather trouble by this calling, but covetousness also, which here is needless, where generous greatness comes from inheritance: and lastly discontentment is happily prevented, if meaner should be [unspec 4] advanced and these Princes rejected; Wherevnto if we shall ad the practice of Tyrants, which is to root out usually the true Nobility, and to advance in their steed up-startes and vile persons, we shall find the practice of the good Princes hereby to be more Iustifiable.

Use 1. By which, as that Machiuillian policy is utterly condemned, which aduises Princes to let none grow great under them, much less to admit greatness about them; so [unspec 2] Christian Princes, are not restrained here their prerogative; to advance even mean ones for their gifts and deserts: [unspec 3] the best wisdom, is to mingle these, with others, if there be correspondency of gifts, that so both may be humbled, and better fitted to give advise, that virtue being advanced may be more thankful and profitable, and greatness being employed, may be more faithful, and less dangerous: that the experience of the one, may keep the others in breath, and the generousness of the other may prevent oppression and covetousness, that so in the multitude of Counselors there may be steadfastness, and in variety of Judgments more wise deliberations.

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

They knew the times, and the Law and judgment. i. that is, they had experience how to order things fitly to the times, and that justly according to law &c. as being acquainted with the judged cases thereof. Qualities very necessary in those that shall be Counselors. As being both the makers, and Judges of the laws, and upon whose direction the whole state dependeth, which cannot be upholden but by righteousness and judgment.

And surely very profitable would those have proved to the advancement of God's glory, if they had been truly seasoned with the word of God, for want whereof as they were no better then weapons of the unrighteous, so they prove as golden halters to hang such Ahithophel's withal:

A notable lesson to Christian Princes, that as they are not to neglect other complements in the choice of their councellors to be about them, as wise experience, and civil knowledge, and so especially they would single out such as fear the Lord, & above all things make conscience of promoting his glory. Which they shall know by the government of their families, according to God's words, by the promoting of religion, in the countries where they dwell: by their conscionable usage, and government over their Tennants, and generally by their care to ease the subject of oppression, and to give contentment to their power unto them: hereby shall they attain to perfect wisdom, which without God's fear is carnal and devilish, and such wise men shall defend the Kingdom, and deliver the same from all imminent dangers.

Use 1. Which as it condemneth, that devilish position, which would have state-men, only to seem, and not to be religions, thereby instead of religion setting up Hipocrisie, & Atheism. So, in that the providence of the LORD worketh by means, and their can be no religion without learning, and the means thereof. Therefore in the second place this condemneth, their opinion, that think learning [unspec 2] is not necessary for the government of Kingdoms, as making men to know their strength, and so provoking them to seditions and such like, as if mother wit or experience, or traditions only, would serve the turn: the very [unspec 3] ground of Atheism, (broker to tyranny) Whereby Christian [unspec 4] Princes are aduized, to encourage learning, that their chiefest affairs may be wisely directed thence. And seeing by this means God raiseth up out of the dust: and setteth the poor upon the seat of Princes: Why should we now be discouraged to employ our Chrildren herein? Why do we rather put them to trades, and so empty the universities; Nay the Churches of GOD? Is the hand of the LORD shortened? Nay is not his spirit enlarged in these latter days? doth not Satan's greater rage against it justify this calling? And is not our GOD stronger to maintain. Where the oppositions are the greater? certainly how soever our learning may not advance us to be Counselors to earthly Kings yet being sanctified by grace, it shall promote us to Heaven, where in steed of Counselors, we shall reign as Kings with Jesus Christ for evermore.

It followeth, yet concerning these Counselors, that ( They saw the Kings face ). Nothing therein an extraordinary favor, that was granted to these Counselors. Namely that whereas these Persian Monarkes were seldom seen of any, unless they held out the golden scepter; yet these had free access into the Kings presence, they might come into the presence (as we say) and see the Kings face.

A very fit thing that Counselors should have more free access to Princes then ordinary men, because they are persons of more trust and employment: And yet, not fit for Kings to be strange unto their subjects, and to count it a matter of state to be rarely seen of them; Wherein, may a King [unspec 1] better show his humility, then in being affable, and courteous, [unspec 2] even to the meanest? may not his wisdom, be greatly seen herein, that to give contentment to his subjects, that [unspec 3] desire to see his face, he in this respect show himself more open and often, among them? and should it not be as great joy for Kings, to behold y ^e faces of their subjects, in whom [unspec 4] consists their glory and their safety too? And would it not quit cost, for Princes thus to be acquainted with their subjects, to hear some-times their causes in their own persons, and so determine of them? do they not hereby discharge their callings faithfully, and prevent wisely much injustice, which otherwise falls out. Did not Solomon and other virtuous Princes hear causes themselves? Did they not ride circuit to do justice, have they not had set days to such necessary end: and have they hereby exposed themselves rather to danger? Have they taken more upon them then they could well discharge? Have they abased their authority, and deprived themselves of their lawful pleasures? Nay rather have they not, hereby won the hearts of their subjects; and so their own security? hath not their honor been increased, by faithful discharge of their calling? And their authority justified, in being examples to their own laws? Is not Idleness hereby prevented, the very bane of Kingdoms, and true contentment gained, instablishing sound peace and equity? And ought not this to be the chiefest pleasure of Princes, to procure their true content, in giving glory to God by faithful execution of their callings? Neither let them fear to be oppressed with the weight of this burden, and therefore it must follow they must put it off altogether. Moses his president will be a middle rule in this case, that so the burden may be a pleasure unto them. Not to make distinction of persons, as if the inferior were to base to come in trial before them, but only the rich who may corrupt the law, (for this may smell of Papal pride and covetousness, who reserves cases of such persons to his proper censure, because thereby he may pick their purses,) but only of Causes reserving the weightiest, and most intricate to himself (which may as well be incident to poor as rich) as having a more ripeness of judgment to discern thereof, and in wisdom better able then other to determine of the same. Thus will Godly Princes procure their ease, in performing their duties, and sanctify their honor in under-going the burden thereof.

But what shall we say of this Persian Monarch? Surely as he knew not GOD, so he knew not himself, neither anything that truly belonged to his calling. The [unspec 1] sword was his scepter and lust was his law, pride was his [unspec 2] glory and fear was his protector, his subjects wear his slaves, and his Princes were his bauds; And therefore no marvel though he loved to be rarely seen, especially of the subject, whose spoil he daily intended: if happily of Princes, but to be his fowlers for the prey.

Use 1. A just hand of GOD upon tyrannical Princes, by their pride and cruelty to make them hateful to their subjects, that what they fear may come upon them, and [unspec 2] so they may be sent to the King of fear. And an excellent lesson to Christian Princes, to keep state by love; and seek glory in the discharge of their callings, that obeying GOD they may prevail with men: and so establish their Kingdoms in this mortal life as to make them steps to the crown of glory, It followeth. What shall we do according to the Law.

Here we may see a show of equity in this Godlesse Prince, though the disobedience of the Queen had much enraged him, yet neither in his rage doth he aueng himself of her, neither doth he claim a privilege to do it contrary to his laws (which happily he might have done because the matter immediately concerned himself) neither doth he take upon him to be judge in his own cause; but refers the matter to the judgment of the law, and that to be scanned by the wisdom of his Counselors, wherein that he would not be his own Judge in his own cause, but refers himself for satisfaction to the right censure of his laws, herein if we judge him by the outward action he did not amiss, his baseness appears in that, that whereas though he had referred himself to the sentence of his laws, yet he should have reserved both the exposition and iudgemen of the Law unto himself, as being a part of his royal prerogative; these his proper rights he leaves to their lusts who happily gessing his mind might hereby satisfy both their own and his unlawful purpose, concerning the point that a man may not be Judge in his own case.

The equity hereof appeareth in this, that as men are blind in their Judgments and so cannot know themselves, so they will be likely partial in their own matters, as loving themselves to well: And therefore we must avoid all occasions of evil. And seeing we must avoid all appearance of evil, therefore howsoever it may be, that a man may herein Judge righteously, yet seeing to the world it will appear otherwise, therefore for the approving of his good name in the eye of the world, he is not in my opinion to be judge in his own case.

If it shall be here demanded how then may a man be produced in his own case to the satisfying of the world? the answer is plain: he is not produced as a Judge but as a witness thereto, and not so as a witness as if the Judgment depended upon himself therein: but seeing his allegations are confirmed by an oath, as being the means which the Lord hath appointed to end controversies, whereby as he calls the Lord to be witness to the truth, so he convinceth the conscience of the Judge to assent thereto, therefore it is not the bare witness that caries the matter, but God & that Judge they approve the same.

Use 1. This utterly convinceth all popish religion and proceedings, if they may not be their own Judges, but stand to the Judgment of the world, and it condemneth also the ground, of that gross opinion, that we may be so perfect, as not to err in our judgments. It casteth to ground all pleas for sin, whereof few can hold, but from this assumpsit, that we may and must be judges in our own cases ( whatsoever you say ) I know it is otherwise, you know not my case, and if you were in my steed, you would think otherwise. All which, proceed from this only ground, that their is no competent judge of my estate, but myself.

A notable fallacy, whereby Satan deceives sinners; that because others many times judge wrongfully of them, therefore they conclude that they best know themselves, and best may be their own Judges concerning their sins.

A priueledge which how-soever they stand upon, principally for this end, that their iniquity may be hidden from the eye of the world, seeing this is an especial means not only to ripen the sin, but further also to harden the heart of the sinner. Therefore behold the admirable justice of GOD, in taking the wicked in their own snares, that hardness of heart, continuing impenitency, and so in the end working despair: hereby it comes to pass, that they which would have the judgment devolved to themselves; that so they may not discern the true judgment of sin, it shall be unto them as they do desire, they shall have judging enough, even to sink them to hell, they shall truly judge of their damnable estate, and many times pronounce sentence against themselves, and therein mis-judge of the mercies of GOD. And this is a third point condemned herein.

If therefore, we will be safely Judges in our cause, let us judge our selves for sin, that we be not judged of the LORD: And that we may thus judge our selves, let us be judged by others, submit we our selves wisely to the judgment of the word: and let us not neglect the Judgment of the world, if it judge wrongfully we have wherein to rejoice: If it judge aright, be we the more confounded that our righteousness is cracked in the worlds opinion; only beware we here of desperate judgment, whereby we may exclude our selves, from hope of mercy, so judging ourselves by the law, that we also seek pardon in the Gospel, that so we may be eased of our heavy burden. Thus being judged we shall come to true repentance, and recovering again the favor of God, we shall also recover the uprightness of our conscience, and so we shall be able to justify our own innocence. And thē we may safely not esteem to be judged of man's judgment, and yet not esteem our selves justified thereby, seeing, as what the law condemns for, is in our selves, so that for which we are acquitted is ours only in Jesus Christ; and though our rejoicing, be the testimony of our good conscience, which we may lawfully cleave to, and thereby acquit; yet seeing that GOD is greater then the conscience; and we know not our own souls, and also that uprightness which we know, proceeds from the righteousness of our Savior, therefore as by the imputacion of his righteousness, we are only happy: so to the same only we must ascribe even the power of that justification before men, that not withstanding proceeds from inherent righteousness, that so Christ may be all in all.

Well, the King will not be his own judge, whom then will he be judged by? The holy Ghost answereth; by the laws of his Kingdom: which generally no doubt did determine of the duty of Marriage: though particularly for this case the Law was made afterward. Now seeing this was practiced among the heathen, how much more righteous & wise a course is it, that even, yet Christian Princes (though in cases concerning themselves) should refer themselves to the judgment of their own laws.

Because, as they are of their own making, and therefore [unspec 1] it stands with their honor to justify the same, so it is in their power to expound their own laws, and therefore may lawfully make favorable constructions for themselves, [unspec 2] according to the equity of the law: Yea being also Judges of the law themselves, and therefore may in discretion mitigate [unspec 3] the same.

Use 1. Which as it condemneth the gross flattery and iggnorance of those that exempt the Prince from y ^e government [unspec 2] of his own laws, making him thereby not only a gross hypocrite, but a very Tyrant: so it justifieth that lawful prerogative of Princes, which is to be makers and interpreters, yea Judges of their own laws.

[unspec 3]

Again, this also reproveth the abuse of laws which [unspec 4] great ones break thorough, and only small flies are caught in. As also, that man of sin is here condemned, who hath rejected the law of GOD, and will be [unspec 5] governed only by his own filthy lusts. Lastly, whosoever measure their righteousness by example, or opinion, stand upon custom or any such like, rejecting the law of God, for the rule of their life, they are also condemned in this place.

[unspec 6] Sixthly we are here taught to bless GOD for good laws, and to pray unto him for the executing thereof; that great ones may lead, and the rest may follow, and that (every man may do as he lift) may not be heard of in our streets.

Well, thus hath the King referred the matter to the Judgment of the law, and surely herein he did not amiss. only in this may he be justly charged of folly, that he kept not the sword of expounding, and approving the law in his own hand; but unwisely puts it over to the determining of his Counselors. The reason whereof although we may partly guess, because he would not be rid of his wife, but with some color, and other must do that which he would not be seen in.

A matter usual in wicked Princes to deuolue the envy of their vile courses upon their Ministers of state, by putting for a time the sword in their hands, as David did into the hands of Joab: yet that this was not done without great inconvenience, may appear lively by their handling thereof. See what it is to put a sword into a madmans hand; hark how Memucan the Eunuch, lays about him. And Memucan said before the King and the Princes.

The Queen Vashty hath not only sinned against the King but against all the Princes and people which are in all the Provinces of the King Ahasuerus &c.

Thus, instead of a Judge he becomes an accuser; and the Sum of his exaggeration, or rather indeed accusation (contained in these three verses) is this, that Queen Vashties sin is herein exemplary, such as shall provoke like contempt throughout the Land, among all sortes, as pleading herein the example of the Queen and thereby taking occasion to disobey their husbands. Wherevpon will ensue much despitfullnesse, and wrath.

And surely, in that he apprehends the sin to be exemplary, herein he judged not amiss. For indeed the sins of great ones they are both patterns, and priuelidges to the inferior, for the like: Who live by examples, and take heart thereby, seeing the great ones sin usually, without controulement.

Use 1. And therefore of all sortes, great men are to take least liberty in sin, because the eye of the world is [unspec 2] fixed on them, and they shall answer deeply for the sins of others, in that by their example they give warrant [unspec 3] thereto.

And inferiors also may here learn their lesson, not [unspec 4] to plead example, but to live by the Laws, seeing how-soever examples may hinder obedience to the law, yet the Law shall prevail to the punishment of those, that by the example of great ones break the same.

But that he falls to accuse, where rather he should have excused, and in steed of healing the wound makes it far wider: this howsoever it may be good for an orator, yet it cannot stand with the wisdom of a grave Counselor. But some-what was in the wind: he must needs speak thus because he had his fee: the King was angry, and he meant to set him going: the Queen was an eye-soar, and she must be removed. Such slaves are ambitious statistes to their own and their Princes lusts, but especially when their own plow is driven forward withal. Then the honor of the King, and good of the land must be pretended, when indeed they will especially serve their own turn therein.

1 Use. This may teach Princes how they put such, to much [unspec 2] in trust; and therein also to use the favor of their Princes [unspec 3] more moderately, not exasperating them against other least the soame light upon them-selves, and their own stroke return upon their own pates: Their own injustice deserves [unspec 4] no less, and the justice of God shall find them out in their sin, Haman's gallows in the end catcheth himself.

But let us a little further examine the truth of this accusation. Must all the Land know of this fact of Vashty? doth the country know always whats done at Court? see here what a sandy foundation malice grounds upon, how flatterers abuse Princes, with surmises, & scarce likely-hoods? Was this a sound argument to unloose the marriage knot? Shall the state of a Queen depend upon such dalliance? Shall a King be abused by if and peraduentures? Well we see here that a friend in Court is better then a good cause; and it is an easy matter to find a staff to beat a dog withal, (as we say in the proverb) Poor Vashty must be condemned without repriuall: and therefore the country must come in to give in evidence against her, that happily never saw her by the face, nor ever had to do with her. And yet the Lord had a righteous work 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 Counselors, even in this their wrong collection, as hereby bringing this shame upon them, that they were not masters of their own wives. This was all they got by it. even reproach and ignominy, & let all unrighteous Judges look for no better; that in steed of quallifying small offenses will set them on the tenters, to satisfy the lusts of profane Princes.

But consider (I pray you) a li •• le further the inconsequence of the accusation, so that all the women of the Land should hear of it, yet must every wife here-upon of necessity rebel against their husband? might not private love over-rule a public example, and wise government of the husband prevent the like disobedience? probable happyly it might be, that some might thus resist, which without this example would have been forward enough thereto, but that all of necessity must follow, this may discover the Accusers blind malice, but was no reason to enforce the poor Queens punishment.

But here you may see when flattery and malice gives information, shadows are made substances, & improbabilties necessities, so deceitful is flattery, malice so unreasonable: and yet herein also the Lord is exceeding righteous, who meets hereby with other sins of this insolent Queen, that whereas no doubt she was an example of pride and vanity more generally to other women, then she was likely to be in this point; therefore is she hereby found out in her sin, and by this unlikely accusation condemned of a true fault.

Well thus we have heard this Persian play the Accuser, now let us hear how he plays the Judge. Thus he shooteth his bolt.

If it please the King let a royal decree proceed from him, 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 Ahasuerus, and let her estate royal be given unto her companion that is better then she.

Behold here the sentence of this unrighteous Judge, discovering most apparently his folly and cruelty: was it not enough for him to aggravate a small fault by surmises and improbabilities thereby to incense and so wrong the King, but now he must sentence the sin with so extreme a Judgment, as had been proportionable to the greatest offense? Indeed had he only aggravated the matter to have satisfied the King; and that the Queen might have been brought to acknowledge her fault, that so the King being satisfied might be inclined to mercy, and the Queen hereby also fitted to mercy: He had shown the part of a faithful Counselor, and performed the duty of a wise Judge: But thus to add drunkenness to thirst in condemning so extremely, when he accused falsely, shown his treachery in council and corruption in judgment.

Only herein we may somewhat excuse him, and in this may he be a pattern of righteous judgment; that he seems to be impartial in pronouncing of his sentence, he spareth not the Queen, seeing she hath offended: and doth he therefore well to pronounce so severely against her? For admit we the fault deserved some punishment? is their therefore no measure, but even extremity? could he have devised a greater? could the poor Queen have undergone an extremer? Is this to kill the sin for the good of the offender, and not to strenghthen the sin by driving the guilty to dispare? What then doth this Judge plead for him-self to justify the equity of this his extreme sentence? doth he plead as Divines do, that sin was committed against the greatest person, and the thing commanded being very indifferent, therefore by these circumstances the offense was more heinous, and so did deserve so heinous a punishment? or doth he rather like a Politician hereby justify the Kings anger; by inflicting so extreme a punishment for the provoking thereof? Doth he as a bawde hereby make way for change, as happily smelling the Kings purpurpose herein? Surely though happily in policy he intended both the one and the other, because rather then Princes must err the subject shall deeply smart for it, and Courtiers many times are glad to be such cooks that they may also lick their own fingers: Yet in policy he hides all these and makes a fair gloss upon it, he implies that one must be made an example for the procuring of peace to many, better one perish then that unity be destroyed: For saith he.

When the decree of the King which shall be made shall be published throughout all his Kingdom (though it be great) all the women shall give their husbands honor both great and small.

Here we may see the height of his wisdom, he provides for him-self and his like, that they may have honor of their wives. But for his Lord and master he must have no honor from his, but rather he must be dishonored, In putting her off upon so slight a cause, and the miserable Queen must be dishonored also, and that with apparent wrong and eternal contumely. So cunning are Polliticians to secure them-selves with the dishonor of their princes: So foolish are such Princes thus to be led by the nose by them, so righteous is the Lord to make the one here by a rod unto the other, that Politicians hereby growing insolent and great, are catched in their month and so emptied in their Princes, as being sponges to fill them-selves with the spoils of others, that they may afterwards wring them out at their pleasure.

Thus you see the depth of his council, and yet behold what a goodly veil he hath to cast over it: The woman shall give honor. As if he had said that they being made wise by the Queens punishment would hereafter not dare but honor their husbands, least they also be subject to the like censure. Do you not see what a mask here is to cover his cruelty? It is good saith he that some should be made examples to keep other in awe, and therefore let Vashty smart soundly for it, that all we may live more peaceably.

A most righteous thing: that some should be made examples, and yet the Queen might well have been spared out of the number of those some, if her fault would not, yet her state at least should have privileged her, every small fault must not make an example, though exemplary Justice be profitable for others. But shall it be granted that this example would be profitable? will terror breed true love and can their be honor without love. Well therefore might this Persian hereby domineer over his wife boldly, well might she crouch for fear and play the hypocrite with him, well might she flatter him in his sin and further him to hell, as being all the honor that carnal men look for of their wives, but true honor will never be yielded by terror, flattery is not love, nor soothing true submission: So that howsoever, in other cases this course might have had success, yet in this case between man and wife a far better might have been taken. Namely to have labored with the King to be reconciled to his wife. Oh this example of mercy had been more undoubtedly profitable.

[unspec 2] Use 1. So let us make up the breach, and not set it more open. Let our censures aim at the sin for the recovery of the party, and let charity cover especially [unspec 3] small offenses, build we not upon surmises to cast away [unspec 4] life, least we exalt our selves by the fall of others. Above all things keep we holy and inviolable the [unspec 5] marriage bed, and let only the defiling thereof be the [unspec 6] cause of perpetual separation: as for such ordinary breaches as are betwixt man and wife, let us compose them wisely among our selves. Is their none wiser then other, that we must beray our own nests, and discover our weakness abroad that we may be snared with our own infermities? Had Ahasuerus been wise the matter needed not to have gone any further, and then his Princes had spared that labor and he had escaped this dishonor: yea the miserable Queen had not thus wickedly been diuorsed: But as it seemed the King was set upon it, and therefore no sooner had Menucan pronounced the sentence without demure on the matter, or delay of the execution: but the holy Ghost addeth that. The saying pleased the King and the Princes.

So hard are wicked Princes to be pleased with good Council: and so easily do they embrace even that which is pernicious. But how shall it appear the Kinge was pleased here-with: It followeth because he ratifies the sentence pronounced: He did (saith the spirit) According to the word of Menuchan, and to show his willingness therein, least after-wit might cross it, he sends his laws throughout all the Provinces to this effect, That every man should bear rule in his own house: And that the law concerning all, each might take notice of it. It must be published in the Language of that same people. That so the law being published might not afterward (even for his credit) be abrogated.

But what might be the cause of all this haste? Surely let us here look up to GOD and the matter will be cleared. The Church of GOD was like to be in extremity, and delaie was dangerous. Hester was to be advanced that she might be means of deliverance, and therefore Vashty must be deprived of her Regal dignity, that so according to the sentence, her royal estate might be given to her companion that was better then she. So do the wicked therein fulfill the will of GOD wherein they do against his will, and in their wickedness are his righteous instruments that he may have the glory in bringing light out of darkness, and they might confounded in their own mallitiousnesse: Whereby we may learn in all such Accidentes, as [unspec 1] principally to look up to GOD in the use of such [unspec 2] instruments, so not to iustefie the instrument though [unspec 3] well used of the LORD, nor to condemn the [unspec 4] LORD for the obliquity of the instrument, but wisely here to discern between things that differ, giving God the prerogative of his providence, even to use evil wisely, and humbling man in his pride that he serves GOD'S turn herein wickedly.

And therefore let not Memucan brag that he had cast out Vashty. Nor let Ahasuerus bost that he hath done his will.

No they did no more herein then God had appointed, it was the Lord that advanced Vashty, and it was he alone that did cast down the proud from their seat. It is the Lord that seteth up, and he only casts down, he [unspec 1] only will have the glory, neither will he give it to any [unspec 2] other.

And therefore let no man's heart fail him because with [unspec 1] God nothing is impossible, If he cast down who then [unspec 2] can lift up, if he do advance who then shall cast down, [unspec 3] above all things therefore make we sure of him, that up or [unspec 4] down we may stand or fall unto him.

And is Vashty so suddenly down that was so late aloft? is the prosperity of the wicked so flitting and momentary, that so GOD may be more exalted and they much more confounded, shall the wicked be abased that the Godly may come in their stead? and even in this life will the Lord make some of them examples of his power and [unspec 1] providence to condeme their Atheism and confound their [unspec 2] security. Oh then let justice here learn to have no respect [unspec 3] of persons, let great ones know that the law is above [unspec 4] them, and let the inferior fear seeing the greatest are [unspec 5] smitten, let no man promise settled happiness, unto himself [unspec 6] in this life, nay let no wise man set his heart upon this present happiness, Let the falls of the wicked teach us to get sure footing in faith where we shall never be removed but be ever had in remembrance, and seeing we have here no abiding Citty, seek we diligently after that which is above, that so we may be received into everlasting habitations.

Lastly consider we wisely the Tenor of the decree: Namely, That every man should bear rule in his house.

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

Thus evil examples are the occasions of good laws and even the wicked when they satisfy their lusts, subscribe unto the righteous law of God, For howsoever no doubt the law proceeded from lust, and could not choose but redound to the shame of the lawgiuers who were not laws to them-selves neither could rule their familes and therefore they must have a law to force this obedience and it is a miserable obedience which is only forced by the law, yea if we consider the nature of this profane people to apt of it self to Lord it over the weaker, and therefore needed rather a bridle to curb their tirany, then any warrant to make good their imperiousnesse, therefore to them the law was not seasonable, (so wisely ought laws to be fitted to the state and conditions of the people) yet if we shall consider the matter of the law in it self, 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 enforce no less, then that they which are best able by reason of their different strength; they which deserve best, as being the prouiders for the family, they which must defend all and so shall answer for all, that they I say should have the preeminence. And doth not the word of GOD justify this law of nature which gives unto man the superiority over the wife, and that not only in the time of man's fall, as if before they were one flesh, and therefore no difference of superiority between them (as if this superiority were only a part of his or the wives punishment:) but also in the time of his restitution by Christ; thereby justifying the holy right thereof, and approving the same to be a special blessing: Wherein we may behold an admirable providence of God, that how-soever this law of superiority concerned even the state of innocence, because even to that happy condition this holy subjection was necessary: Yet is not this law given till y ^e fall of man, because then there was necessary use thereof in regard of sin that now had taken footing, which though it give no way to proud insulting & imperious behavior, much less allow power of bitter speaking, cruel correction, or judicial proceeding in the case of life, because though the husband be a King in his family, yet his kingdom is but spiritual, and for temporal reformations subject to the Temporal sword: no otherwise to take the same into his hand then by special warrant from the civil Magistrate: yet it establisheth such a power over the wife as Christ hath over his Church, if to cal Peter Satan when he sins of ignorance, then much more to reprove sharply presumtious sins, that God may be justified and sin ashamed, & repentance being renewed may be the renewing of love: as treading love under foot in regard of God's glory in the advancing thereof, confirming our affections, which as yet condemn the basnes of such carpet Knights that prostitute their dignity as a baud to lust, and become slaves to their wives for a little dalliance: so hereby we may learn also for conclusion in this point, to give God his right and superiority over us in a happy conquest of our rebellious affections, that so we may retain our dignity over our wives. Had these profane men learned this lesson they had not needed a law to have procured this dignity. But for want hereof even their law they think scarce strong enough, and therefore they endeavor to strengthen it with a further policy. Namely, 1 They cause it to be published in the several language of each Nation, that so being particularly understood, it might appear more authentical, and being hereby intended as weighty, & in good ernest it might both more easily procure obedience and so take away the hatred from the law-givers. For seeing no doubt the repudiating of the Queen for so small a matter, must needs hear odious in the ears of the subjects, therefore to quallifie this hatred the people must be gratified, and (wherein think these wise-men) shall we gratify them better then by giving them power to domineer over their wives; so that now though they use them never so contemtuously yet this law shall stop their mouths, and so tyranny shall increase from the highest to the lowest, wronging and repudiating what shall not now be lawful. So political are great ones to cloak their own sins, by making them common, and so justifiable in others: So wisely doth the Lord confound them in this their policy y ^t while by this communicating of the law to either, they provide for their credits, they do not hereby discover their shame but by this means also ripening sin generally they prepare the way to God's general judgments.

Use. Well howsoever the drift of these politickes might herein be wicked in publishing these laws thus to catch in their mother tongue, yet is there an equity in this point y ^t may teach us many good lessons.

Namely seeing laws are published in such a language that they may be known to all; therefore as no man may claim privilege beyond the law, so we are hereby taught to be acquainted with the laws, not to entrap others or defend our selves from wrong only, but that so we may perform conscionably obedience to the same. And if so be we are to take notice of men's ordinances, that so we 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, And by the direction of the same reform our ways? Which as it condemneth that man of sin who locks up y ^e law of liberty in an unknown tongue, that so not knowing the will of God we might not care to perform it, so it may cause us to lament the ignorance of the world even in such places where the Gospel is received, and to fear for the fruit of this ignorance (even desperate wickedness) that the judgments of God are not far from us.

Argument and parts. CHAPTER. 2.

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

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

After these things .i. (after the wine was out and the sentence past and executed against the Queen) when the wrath of King Ahasuerus was appeased .i. (That is when y ^e Wine being out, and the object of his wrath removed, the passion ceased for the time) he remembered Vashty and what she had done and what was decreed against her.

He considered both the benefit of a wise which he was now deprived off, as also the small cause that had robbed him of so great a comfort, & also he could not forget the baseness of his Counselors and the wrong sentence that was pronounced against her.

After these things, 1. Afer that the feast was past, and the wine and Ahasuerus was parted, and by the decree of his wise-men his wife was departed; and so both the fuel of his anger spent, and the lust thereof 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 labored to make amends for the same but only this, that his anger was appeased, that is, not forsaken as a sin, but only qualified, and for a time laid a sleep to be raked up again upon as slight an occasion. Wherein the holy Ghost doth notably set down unto us the manner how the wicked leave their sin or rather how sin indeed leaves the wicked; not to clear them of the guilt of it, no nor for the corruption of the same, but only for a time leaves them in regard of the rage or the temptation, that so slattering themselves with the imputation of great maisteries over them-selves, as if hereby they were great converts, and being puffed up hereby they may be drowned in securite, that so the sin returning in a seven times worse manner it may repossesse them more fully, and so their latter end may be worse then their beginning.

Wherein we may behold the Admirable providence of GOD, who giving the wicked their desire that they shall have their fill of sin, doth by this especial means dispose the same, even by bridling some-times the rage of sin, and giving intermission to the force of the temptation.

For as by this restraining them, he makes them more fit for human society, which (if they should continue in their outrage) would not endure them, and so thereby keeps them from many legal punishments which happyly though they meet with the body might be a means to save the soul; whereby having occasions offered to pursue their iniquities, as they forslow them not, yet still either for fear or credit they are somewhat bridled: so the more the fire is suppressed the more it inwardly rageth, and thereby takes deeper root in the unbelieving heart: so y ^t to the wicked the outward ceasing of the stream, tends to the inward increase of the corrupt fountain, which afterwards upon occasion will break out with greater violence: And so much the rather is sin hereby strengthened, because by this stay of our sin, not only y ^e heart is flattered with show of virtue & so thereby hardened, but as the falling of one wave is the raizing of another, so the wicked are as the raging Sea foaming at their own shame, the intermission of one sin is the provocation to another: That so by this means being plunged in all kinds of wickedness, they might be given up to a reprobate sense, & so make up the measure of our unavoidable destruction.

A matter which will yet appear more manifest unto us if we observe the occasion of the wicked in leaving of sin, which is not any work of grace wrought in the heart, proceeding from the power of Christ through the preaching of the word, but only such outward accident effects the same: which inwardly reuiues the sin, and so ripens the sinner to his just condemnation. For eitther the wine is out, and so the occasion ceasing, the sin for a time slaketh from its heat; or our credit bridleth though our heart be good; either we fear the smart, and [unspec 1] so we dare not be meddling, or else we are out of date: and [unspec 2] so sin hath left us, some such thing it is, either we are [unspec 3] deeplier in elsewhere, and so you you must spare us here, [unspec 4] or else (as the manner of drunkards is) we will not sin [unspec 5] in gluttony, that we may sin deeplier in drunkenness. [unspec 6] Nay to maintain inward corruptions, as spiritual pride, [unspec 7] hypocrisy and such like, we will simper it mannerly [unspec 8] in the outward carriage: What shall I say; may not sin outwardly cease when the Devil ceaseth tempting? And is he not usually quiet where all's his own? We [unspec 9] will not be riotous in sin that we may longer hold therein: And to say the best in this case; though we [unspec 10] would run riot, yet the spirit of God will bridle us therein, though not for our own, yet for others good, and yet we shall not champe the bridle; but willingly endure it; the Lord not forcing the will, but leaving it to its rage, and by contrary occasions justly provoking the same: For either the Spirit bestows gifts of knowledge &c. upon us, which that we may put forth to the utmost, for the maintaining of spiritual pride, therefore we desire to be restrained from gross and open sins. Or else we attain to some such calling in the Church or commonwealth which because it cannot be managed with credit if we fall into foul offenses; therefore for our glory and estimation we desire here also to be restrained; and so are either kept, or not suffered to rest in those gross iniquities: [unspec 3] Either the spirit awakens the conscience; and so sin is suppressed, and for a time hindered: Or else on the contrary; custom deads the conscience, and so sin is [unspec 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 [unspec 5] not suffer us to riot as we have done; though otherwise [unspec 6] we exchange for a worse sin, of deceit or coueteousnesse: [unspec 7] Either we reiourne sin because we have now no leisure, or else we loppe off only the branches and [unspec 8] leave the root behind. Yea so impossible is it for the wicked to forsake sin truly that they are not only ignorant of the chief sins which especially reign in them, yea do not understand the power thereof, but even those that they know they will not acknowledge to be sins, either by corruption of judgment taking light for darkness, or by the shallowness thereof, apprehending only the outside of sin, and so the best they do is but to make clean the outside of the platter. Thus you see the occasions why the wicked leave sin, as also the manner and measure of it ceasing in them.

1 Use. Wherein we may learn as to judge wisely of all such glorious shows of civil honesty, natural righteousness, hypocrisy, and such like which go currant in the world for true conversions.

2 So by the contrary notes we may judge our selves comfortably whether we be in the faith or no. [unspec 2]

And because they which will live godly in Christ Jesus must suffer many afflictions; hearken we for our comfort to that which yet followeth, the holy Ghost saith, the Kings anger is appeased. And for the Churches good, the Lord shall cease the rage of the wicked: Ahasuerus shall be angry that Vashty may be divorced, and his anger shall be appeased, that Hester may be advanced. [unspec 1] So faithful is our God not to tempt us above our strength [unspec 2] so mightily doth he bridle the rage of our enemies: so graciously hereby doth he seal unto us our eternal rest [unspec 3] and happiness.

[unspec 1] Use. 1. And therefore why art thou presumptious oh thou enemy seeing the goodness of God herein appeareth daily? Oh why art thou so disquieted oh my soul seeing [unspec 2] the hand of the Lord is not shortened towards thee? Oh be [unspec 3] still in thy God and trust in him. For he will yet be thy [unspec 4] redeemer and thy merciful God, and for thy eternal comfort store up this cordial, that though God is not as man to thy hurt and confusion, yet wherein man is good to thee, therein is he infinitely more: if a mother cannot forsake her child then much less will he leave thee, if Ahasuerus cease his anger that the Church may have deliverance, thou mayest then be sure, that his anger will not last for ever, but though he hath been angry with thee a little yet in everlasting campassion will he gather thee again. And for they learning yet observe here another point, Namely that as thou woulds not have thy God to be angry forever, so thou must cease from anger. So did here this wicked Prince and shall he rise up in judgment [unspec 1] against thee? so nature teacheth thee that thy passions [unspec 2] must have end, and wisdom adviseth thee that anger [unspec 3] rest not in thy bosom, thy profit will teach thee that [unspec 4] things may well go forward and thy pleasure will persuade [unspec 5] thee that there may be peace with God and man; what shall I say? if thou hast caught a viper yet see thou [unspec 6] norish him not, to sin is natural but to continue is devilish.

Use. And therefore say not with Jonah thou dost well to be angry: it is for thy credit who could endure it: [unspec 1] Its good to purge choler and thus I will be avenged, fool 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 pluck out both thine own eyes, to pluck out one of thy brothers? if thou wilt be aduizd by me feed not thy anger, but rather ease thee of such a guest, as will eat thee out of house and home, view thyself [unspec 2] therefore presently in the glass of the word, and see what [unspec 3] a monster thy wrath hath made thee; a distracted head, and furious countenance, eyes sparkling fire, and hands full of blood, a mouth foaming out thine own shame, and feet carrying thee swiftly to the fruit thereof; Let thy [unspec 4] feet therefore carry thee from the object of thy wrath and impose silence to thyself that thou mayest reason with thy passion, hold thy hands wisely, least thou repent at [unspec 1] leisure, and look up to that consuming fire whom thou [unspec 2] daily offendest, employ thy wit and memory in recording [unspec 3] the mercies of thy God, and this shall move thee [unspec 4] to forgive thy Brother, and remember thy end (thou mayest [unspec 5] not live an hour) and therefore let not the son go down upon thy wrath. [unspec 6]

Surely if thou wilt not forsake thy sin by remembering thy end, behold thy sin shall remember thee even when thou wouldst forget it, and though the King (no doubt) would have been spared this memento, yet saith the spirit, He remembered Vashty and what she had done. This son 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 school him in his better mood, so just is he also not to leave sin unpunished, and all this by the power of conscience left in man by nature; which though it excuse for sin, as it is misinformed by the corrupt judgment, that so the sinner might be encouraged to do the same, yet withal doth it check and repress the doing thereof, And though it in some measure inform us in well-doing, yet it accuseth also even that very well-doing, to the just confusion of Carnal confidence, and most righteously also accuseth for sin, both to justify God against whom the sin is committed, & by convincing the sinner so to leave him without excuse, and thereby to yield him up to the iaylor to be reserved for vengeance even til he have paid the uttermost farthing, Oh consider this yea that forget God and [unspec 1] say the Lord hath forgotten, he is hid in the clouds, behold your conscience will condemn you for sin, and God which is greater then the conscience must much more condemn you, consider I say you unwise among the people, [unspec 2] that look upon the wine in the cup, and count it pleasant in the going down 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 begin thy judgment in this [unspec 3] life, hope not therefore to corrupt thy conscience as if it [unspec 4] should not accuse, labor not to dead it that it may not [unspec 5] accuse thee; flatter not thyself when it doth excuse thee [unspec 6] for sin, But bless thy God that thou mayest see thy true [unspec 7] face in it, And bless him again that thy conscience keeps [unspec 8] thee from security, And keep this watch true, by daily setting it by the word, that so it may tell true, and not [unspec 9] deceive thee, And seeing it tells true rebel not against it, though it be but a worm it will turn again: and at the best it will so sting thee, that thou shalt wish thyself [unspec 10] with the worms. Of all torments most fear this rod, [unspec 11] and yet of all rods santcified look for best issue of this.

But what doth the conscience here remember unto this miserable King? surely she forgets not anything that may torment him, she remembers him of his beautiful Queen, whose comfort he had now lost, that so he might see how justly he was punished.

Now he burns in Just, yea she remembers of that small fault which the poor Queen had committed, that so his sin might yet appear to be the greater in putting her away for so slight an offense, yea she remembers him also of those base Courtiers that had been ministers to his lust, that yet he might be more vile in himself as to have abased him to such councellors: yea she remembers him of the decree, excluding her restitution that so this might cut his heart the more, in that the evil was remediless, that the constancy of his laws must make him constant in his misery.

Thus you see the conscience remembers with a witness, she fails not a particular but sets his sins in order before him, and she plays the Orator to amplify his sins that so he may have sour sauce for his unsavory pleasures.

So doth the Lord of conscience judge righteously: [unspec 1] so shall the son of God judge the world; we shall give [unspec 2] an account everyone even of the things which he hath done in his body whither they be good or bad.

So may we believe that their shall be a general judgment when we feel the conscience thus making way for the sin, so by this secret arraignment may we still [unspec 3] be put in mind of that sudden and yet most certain judgment, [unspec 4] that so when our Master cometh he may find us ready. So by this particular judgment of the conscience [unspec 5] may we learn particularly to judge our selves, yea to make the worst of our sins that God may make the best of them.

He remembered the decree ] some-what more their is in this that he is said to remember the decree, wherein I take it the Holy Ghost would have us to understand the main bar of his repentance, that he could not make recompense to his wife, nor restore him-self to his right, which by rashness and folly he had stripped him-self of, and therein also to discover his desperate condition that he is utterly excluded from all hope of reconciliation, the means hereto is intimated to be the decree, even that decree which his wife councellors had propounded unto him, and he in madness having assented thereto, cannot now with his safety and credit recall it again.

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 appear an error in his government (a thing which Princes will no way hear of; as they are peerless in greatness so they must be accounted absolute in goodness: that so they may rob GOD of his honor; and he may lay their honor in the dust) yea his safety tells him that he must not cross his Princes, nor antiquate his laws, least his Princes rebel, and turn the edge of the law against him.

And therefore in his carnal Wisdom he sticks to that which was his best hold, namely to provide for his credit, and present safety, as for the conscience, that was but a fit of melancholy, and howsoever it might lead him to the hope of a better life, if he would have obeyed; yet being without that hope, no marvel if he leaves the guide thereto and so makes ship-wrack of his conscience to embrace this present world.

Behold the miserable estate of the sons of Adam! here is a Kingdom divided against it self and can it continue? 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 lean Kine devour the fat, credit rejects conscience, and present contentment excludes the hope of future happiness. And yet the Lord is exceeding righteous herein, who though he hath appointed to fat up the wicked hereby to the day of slaughter, yet by this combat doth it appear that he puts the choice to themselves.

Behold I set before thee this day life and death, good [unspec 1] and evil, therefore choose life that thou and thy seed may live. [unspec 2] Yea that they may the rather be allured to the better: behold the Lord fills their bellies with hidden treasures, [unspec 3] and tries them thereby whether they will believe 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, they have set up their rest, they see no better and therefore must make the best, of that they see.

Let us eat and drink for tomorrow we shall die, they have made a covenant with hell and with death, they are at an agreement, they have made a mock at the council of the LORD, and for Heaven it is but a dream, and conscience a bug-bear: let us have the present, and take the future who list, depart from us Lord we will not the knowledge of thy ways, our belly is our God and we will sacrifice to our net. Thus God appointing, the wicked are the choosers, and is God unrighteous to give them their desire?

But how shall the wicked be confirmed in this choice? how shall they bless their souls and so harden themselves therein? do they not hear of a better within them? Do they not see a better before them? yes (beloved) the conscience tells them, that there is a better; in that it checks them in the best use of the present: Yea their happiness [unspec 1] it self tells them that there is a better, as neither [unspec 2] yielding them any sound contentment while it is present, and taking it wings on the sudden, and flying away. Yea which is more fearful, their heart leads them to the desire [unspec 3] of a better. Oh that I may die the death of the righteous! how is it then that they will not use the means thereto? how is it that seeing the better and approving the same, yet they follow the worse, and that with greediness too? surely the work 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 ministry of the conscience.

Which being GOD'S Agent in the wicked to accomplish his will, the more it is rejected the more it is enraged, and thereby proves such an inward hand-writing to confound all their outward delights, that seeing they must [unspec 1] now make the best of their miserable choice, therefore all the force shall be bent to corrupt the conscience, y ^t so they may [unspec 2] enjoy without controulement the benefit of their choice: hence it is that the right square being cast off, which is the word of GOD, false rules are devised, to blind the light of the conscience; examples are embraced, and multitude is followed, Time becomes one rule and Opinion another, and to take down the edge of it, that it may not cut at all, or else very dully, behold here they plunge them-selves deeper in sin, and give the bridle more freely unto all iniquity, that so they may dead the conscience and make it past feeling, which howsoever the wicked may attain for a season, and in some measure be free from the checks thereof, that so they may bless themselves in their choice, and thereby make up the measure of their sin, Yet behold the justice of God; when the harvest is ripe the sickle shall be put in, and who shall give the onset but the conscience that was thought to be dead: This do the wicked surely find in each temporal cross, and especially they drink deep of it when death seazeth upon them: The worm that never dies begins with them in this life, yea in their laughter their heart is sad, and in the end of that mirth their is unspeakable heaviness.

[unspec 2] 1 Use. Thus doth the Lord bring about the destruction of the wicked; and that especially by the ministry of the conscience: so vain is it for them, to resist the power thereof, so justly they herein renounce their own salvation in preferring credit or present safety before the government 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 retain them but their credit says no, their securing for present happiness excludes them the hope of eternal glory: and makes also their present happiness to be most fearful and miserable.

[unspec 3] So righteous is the Lord in accomplishing of his will so inexcusable [unspec 4] are the wicked concerning their own damnation▪ [unspec 5] so powerful is the conscience which is [unspec 6] slightly regarded; so merciful is the LORD hereby to teach his Children to count all things as dung in regard of keeping faith and a good conscence, But may not a good name and a good conscience stand together, may not he be secure of the earth that secures himself to heaven? Is not Godliness profitable as well for this life as the life to come? Had not Solomon, wisdom given him and riches to? And if we do first seek the Kingdom of heaven shall not all these things be cast upon us? If we prevail with GOD shall we not prevail [unspec 2] with men? Are not the Children of GOD of the best report? [unspec 3] Is not wisdom justified of her Children? Nay is not [unspec 4] wisdom Justified of her enemies? Was not our Savior [unspec 5] acquitted even of those that condemned him? And [unspec 6] when the ways of man please the Lord will he not make [unspec 7] all his enemies at peace with him, yea surely if we could [unspec 8] believe we should be stablished, and if we seek aright we shall find the faithfulness of our GOD? had Ahasuerus his Judgment been right he should have here seen no direct opposition between conscience and true credit: but that as his conscience told him that the decree might have been reversed, so it might also have well stood even 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 reversed? was it because it was a law of a mighty Kingdom, the happiness whereof depended upon the maintenance and obedience of good and wholesome laws?

Surely; though it cannot be denied but that such laws of Kingdoms ought not to be antiquated, which are expositions of the moral law of GOD; and thereby intend conscionable obedience thereto (such as the Gentiles are directed from the light of Nature, by the benefit whereof no doubt this Persian Monarchy had gained some) and to the Jews were commended by the mouth of GOD himself, and so from them conveyed to the Christians by the word of God, howsoever I say they may not be altered because they proceed from an immutable ground, and concern especially an eternal substance; yet other particular laws their are, concerning the times, persons, and diverse occasions of particular states, which depending only thereon, are to determine therewith. Amonge which laws seeing this was one, as instituted on a particular occasion, and that neither warrantable, therefore in a double respect this might well have been abrogated, both in that the occasion thereof was mutable and so the law might be changed, and also being slight and unseemly was therefore 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 laws?

Surely, is not hard to conceive the causes thereof, if we do understand the nature and condition of these Kingdoms. Old Adam lives not in vain in all his Children, he had a conceit to be like unto God, and this conceit is [unspec I] the rather entertained of great Monarchs because they are bewitched with the people's acclamations, the voice of God and not of man: Herevpon that they might maintain an opinion of this deity in the hearts of the people in the making of their laws, they especially extended the same. Not only, in ascribing the original of their laws to some divine power, as if they had no beginning, but further also procuring hereby an opinion of eternity to them, that they shall stand forever and not to be reversed, and all this to this blasphemous end that the laws might be Advocates to justify their deity, as being the daily rules whereby their subjects were governed. From this conceit of deity, proceeds usually two effects I. an opinion of extraordinary wisdom, and perfection, and from hence [unspec 2] vnmeasurble pride and shameless insolency, both which [unspec 3] were also no mean occasions for the eternizing of their laws. For what could give greater imputation of wisdom unto them, then to make such laws that might endure forever, what could be added more to their perfection then hereby to ascribe unto them that they could not Whereby they were not only maintained their pride, but further also hereby they became Masters of their desires, not only to yoke any of their subjects [unspec 4] whom they meant to vnhoise, but even to bridle the King himself, and to make him a slave to their baseness and [unspec 5] ambition, as by this means taking the King at an advantage, and thereby tying him (notwithstanding his after wit) to such inconveniences, as might not only wound his conscience but impair his credit too. This we see here apparent in this Persian Monarch and the like may we see in his predecessor Darius; that which they take to be their honor, turns to their disgrace, because they preferred with Saul rather to be honored before men, then to preserve a good conscience in the sight of God.

Use 1. Wherein as we may see the justice of God in taking the wicked in their own Councils that so their glory becomes their shame: So we may behold on the contrary [unspec 2] the great mercy of God unto his Children that preferring a good conscience before their outward estimation; in preserving of the one they obtain the other. Whereby as [unspec 3] the Children of GOD may reap sound comfort even when they pass through evil report, that at least they shall find more favor, then he which flattereth with his lips: so it leaves a fearful brand upon all reprobate Saul's that care [unspec 4] more for the honor of men then the glory of God, that seeing God will honor those that honor him, therefore all their worldly credit shall turn to their confusion.

Which as it may lesson; us generally to discern between things that differ and so wisely to prefer our conscience before our credit; so in the case of vows and promises it may be a good direction unto us, how far [unspec 1] we are bound to stand unto them. Namely if they be [unspec 2] such as are commanded of God, and do not exclude his [unspec 3] ordinance, they are within the compass of our power & [unspec 4] greeable to our callings, if they be not forced from us, but [unspec 5] proceed from a willing mind, and tend not to the annihilating [unspec 6] of our Christian liberty.

Lastly if we have power of our selves to make such promises, [unspec 7] as not being under the tuition of others, then such vows and promises are most lawful and do bind us, yea though it tend to our own hindrance.

Use. 1. Which as it condemneth all popish vows and such like rules as neither being of things commanded but contrarying the same, neither being in our power nor standing with Christian liberty, but being merely forced and contrary to our callings: So it also reproveth all such rash and forced covenants and promises, which either being forced by our passion, of others threatenings, are not therefore to stand, because the ground was not voluntary. And therefore as the Saints of God, have wisely broken such oaths and rash promises, so may we lawfully refuse to stand to such covenants, not using our liberty herein as a cloak of maliciousness, or deceit, but endeavoring in all things to keep a good conscience, and so wisely delivering our selves from the snares of the wicked, who if they have so catched us that by the law we are bound, then let us follow the Council of the wise man, humble we our selves, solicit we our friends, and give no rest to our bones till we have delivered our selves as a Do from the hand of the Hunter, and as a bird from the hand of the be Fowler; And that being warned we may the better be armed, that we may prevent such cunning en-snaring. Let [unspec 1] us not be servants of men, nor slaves to our lusts, keep [unspec 2] we watch before our tongue, and a compass according [unspec 3] to our callings seek we truth from our hearts and labor [unspec 4] we sincerity in all our actions. Lastly to our dove-like [unspec 5] simplicity join we spiritual wisdom, so shall we avoid [unspec 6] the snare of the Hunter, we shall not be en-snared with the [unspec 7] words of our own mouth.

Lastly whereas the King though he hath a Law to clear him, and a whole world to defend him; yet notwithstanding his conscience doth most righteously condemn him, herein we may behold the sovereignty of conscience, which if it stand with us, we need not fear who is against us, if it only plead against us, what will all the world advantage us?

1. Use. Whereby we may learn as to fear in our greatest outward safety, if the conscience be not quieted; so on the contrary to be most secure in the greatest danger, because [unspec 2] the spirit of a man will bear his infirmity. And thererfore as we are to prefer the peace of our consciences above all the world, so we are to labor the procuring [unspec 3] thereof though with the loss of all, as knowing that in [unspec 4] the peace of a good conscience we have a right in all, and by the same shall have that to use which shall be better then great riches of the ungodly, so keeping our consciences unspotted of the world, we shall be free from the danger thereof, and having boldness before God in the peace thereof, we shall not need to run to the world for a plaster to heal it soars.

This the Spirit of God sets down to be the case of Ahasuerus; his conscience so wounds him that he must needs have help, and instead of such means which might have brought him to repentance, his servants advise him for such as in truth tend especially to the increase of his sin.

(Here what they say) Then said the servants of the King that ministered unto him: Let them seek for the King beautiful maidens &c.

Lette us drown him again in pleasure to drive away melancholy, that so he may remember his iniquity no [unspec I] more; and serve our turns: such miserable comforts are [unspec 2] carnal Physicians: so wretched is our nature to endure no [unspec 3] other Physic: so justly doth God fit the Physician to y ^e [unspec 4] patient: so doth the wicked help each other forward [unspec 5] to their deserved wages So doth the LORD threaten that there shall be like Priest like people, so are God's judgments most righteous against them; when that by them is done in the hight of their wisdom which y ^e Lord hath appointed as the only means of their destruction.

Wherein we may behold as a special office of Courtiers. Namely to be brokers to the lusts of wicked Princes, so herein also their devilish policy. Namely to plunge their Princes in pleasure, upon pretence of easing their shoulders of unnecessary affairs; that so corrupting their [unspec 1] consciences they both may rule them as they list, and [unspec 2] yet by their example iustefie them-selves. And doth not the admirable justice of God appear most lively [unspec 3] herein, that as by this means, Princes are more deeply [unspec 4] drowned in all iniquity, so they are more enraged and possessed with jealousy, and so usually strike those that stand next to them: Or if by God's mercy they are at length reclaimed, who must be the sacrifices to appease the people, and purge the land in this case? Who must pay for their errors but these that have been the bellows to set all on fire?

Use. A notable lesson for all Christians that they daub [unspec 1] not up sin with such untempered mortar, neither running [unspec 2] to company to drive away melancholy, nor falling to gaming and such like vain helps.

But that being wounded with sin, they go to the true Pysician for the curing thereof, and so use the right means which he hath prescribed. Namely to, 1. know their iniquity, and 2. acknowledge the same with grief, so to be 3. humbled there-with, as withal 4. to sigh for pardon, and 5. to beg the same instantly at the throne of grace; 6. offering holy vows never to commit the like again; and 7. watching over them-selves by holy fear, and 8. soberly, that so they may stand fast in the day of temptation. But let us examine the best in their offer: Namely that the King may have another spouse for so it is said: That there may reign instead of Vashty. A matter very equal, that y ^e King should have a comforter, and the light of nature here taught these prephane men, y ^t even a second [unspec 1] wife was not altogether unlawful: and seeing, the same [unspec 2] reasons why we should marry one, may also be in force to [unspec 3] marry another. Namely, that we may have the comfort [unspec 4] of sweet society; see the fruit of our body and avoid fornication, I see not, but the thing being simply lawful to marry a wife, we may find even all these blessings as well in the second as in a former choice: Nay if we shall consider that experience teacheth wisdom, why may I not hope to have more comfort in my second choice then I have had in my first.

Use 1. And therefore howsoever this liberty may be the occasion of some evil dealing against the wife, (which hath been the occasion why some have been straight even in just causes to allow of divorce) & though this liberty be not indeed to be taken of everyone, but of those especially that may increase so the Church of God thereby, yet seeing we have 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 plainly allow it; I see not but this liberty may be lawfully practiced among Christians, observing no other conditions then are required in the former marriage.

That which is added concerning the special quality of the wife that must be chosen, That she must be picked out of the most beautiful Virgins, as if beauty were the best mark to guide the eye in the choice of a wife: this as in it self is more liable to reproof, so, though otherwise not to be neglected, Yet now in conscience should least have been intended, because beauty was the occasion of the former sin. And surely hereby do the Children of God best testify their repentance when they dread the fire that hath so scorched them, and avoid such occasions as have been fuel to their sin. But what do I speak of repentance to this King and his Courtiers? heres no sin acknowledged, and therefore can we look for any avoiding the like occasions? No, no, their sin is their happiness, and therefore when y ^e former wood is spent, what should. they do but cast on more to maintain the flame: thus beauty must still be supplied to maintain lust. Let them seek beautiful Virgins. Say these ioylie courtiers both she wing therein their chiefest aim, & not being ignorant what would please y ^e King.

Use. 1 Oh that we could be so wise to take notice what would please the King of heaven, as these carnal wretches are to serve the honor of this earthly Monarch, that we could so further one another in the way to happiness, as the wicked are skillful to fit each others turn to hell, that we could see our own weakness to be humbled therewith, as the wicked fit each others corruption to the strengthening thereof, that we could so know our own strength to be resolute against sin, as the wicked know each others weakness to help forward to evil: Surely if we do not, these Courtiers shall condemn us: their wisdom in sin, our folly to goodness.

Let them seek for the King beautiful Virgins; well fare then deformity, for beauty brings bondage: here's no seeking for foul ones, the fair must serve the Court; So do the best gifts of the wicked tend to their destruction, and no marvel: For as they are given of God in anger [unspec 1] and not in mercy, so they are desired of the wicked, for [unspec 2] they though seeming good, yet indeed are for true hurt & [unspec 3] destruction. And therefore as they occasion the wicked to [unspec 4] rest upon them: so because these will serve the turn, for [unspec 5] their present use of the world, therefore they will [unspec 6] not seek after durable riches: Whereby they prove also means to puff them up: And so they grow insolent over others, and secure of their own estate. By which means sacrificing to their nets, and making y ^e wedge of gold their hope, they become also snares and stumbling blocks to them and others, and so both hasten and increase their damnation.

That which we may learn here is partly touched before. But heereto we may add these public lessons.

1 use. Namely as to condemn the world for respecting [unspec 2] men extraordinarily, only for these things: so much the rather for excluding by these the more excellent blessings, as if so be religion were enemy to policy, and sound holiness would not work true subjection.

[unspec 3] And seeing indeed these are common to all, & are rather portions cast upon the wicked to their greater condemnation: Therefore let us not be discouraged if we are scanted of them, but rather let us seek after durable riches. Let us not take pains and lay out our money upon things of no value, but rather let them that thirst come to the waters and buy without money, as being assured, that if we choose the better part we shall not want the complement, these outward things shall be cast into the reckoning. This shall be wisdom, riches, honor and all unto us.

Thus far of the quallitie by which this wife must be chosen: she must be beautiful, the best pearl in a carnal eye.

But where shall we seek for this beautiful wife? Hearken what these Ministers advise in this point, must we fetch her from other countries that differ in manners and religion from us? No say these Counselors.

Let the King appoint officers throughout all the Provinces of the Kingdom, and let the gather all the young beautiful Virgins into the Palace of Sushan into the house of the womē under the hand of Hege the Kings Eunuch, keeper of the women to give them their things for purification.

And the maid that shall please the King let her reign instead of Vashtie.

This you see is the sum of their council, why this wife should be chosen, and it may be drawn to these heads.

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 only for this work, that so it may be done in order and decency

2 These Officers as they must not exceed the bounds of the Kingdom, so their commission is large, the whole kingdom is their circuit.

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

4 They must be brought to the place of Sushan, near the hand of the chief Keeper of the women; that so they may be sure for starting away, or at least loose the crown and pride of their rejoicing.

5 They must have things given them for their purification, that they must be trained up 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 particulars of this prudent Counsel. Now let us examine the equity thereof.

And surely that matters of state should be carried in state, and affairs of Princes ought to have complement accordingly: So that howsoever they differ from common men, yet this may stand with their lawful liberty; both their calling doth require it, and their means will allow; and who may better be employed herein then the subject; who fitter then Abraham's servant to procure a wife for his Masters son?

Only observe we that the complement of state be no no cloak to sin, nor countenance to secret wickedness. 2. y ^t y ^e matter they are employed in be answerable to their service & the state whom it doth concern, and 3. that the end be holy & profitable to the church and comō wealth: which as it condemneth the imploimēt of many unnecessary officers to base & unseemly services toward prophāe princes, whē the subject is taken up for satisfying private lusts: so it is a good lesson to christiā princes, y ^t though thei have the lawful command of the bodies & good of their subjects, not to make them drudges to every base seeruice, but if the just man be merciful to his beast, then surely ought they much more to be respective of man, as much concerning their glory & their safety too, but of this point more largely anon. Nay if we consider y ^e compass of their commission y ^t they must not exceed the limits of the Kingdom; surely herein they advise not amiss.

For seeing in y ^• choice of a wife we should especially respect similitude of time, which is best discerned by agreement in the same religion, correspondency in manners, and conformity to our guise, and laudable fashion: was not his own country likeliest to afford these, and was it not therefore fit to make his choice here? To make him great and strong by foreign alliance, to unite diverse nations by this means together: As this is not the fashion of Tirants, whose greatness riseth by the sword or treachery, so indeed Christian Princes are to be wise herein least while that they seek for greatness they loose goodness, while they labor to be strong abroad they [unspec 1] weaken not them-selves at home, and while by foreign [unspec 2] matches they may intend unity, it prove not occasion [unspec 3] both of intestine and foreign dissensions. And therefore though in this case, it is good to leave great ones to this liberty, which they will take and ask their inferiors no leave, yet I would have them also wisely to consider withal, that a little well knit together by love, is better then a great deal scattered, and at the best linked together with unequal bond, And therefore whether their own kingdom may not afford such matches, as what they want in greatness may he supplied but in faithful love, and join that mutual felloshippe which cannot be had in foreign 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 wives abroad.

Else what need all the beautiful virgins to be gathered to Sushan. The King would have but one and therefore what need so many hundreds? And though he might show his power, thus to engross beauty to him self, because if he commanded who durst deny: yet surely this must needs turn to great grief and discontentment of his subjects, thus to be deprived of the staffes of their age, and also much frustrate the end which he proposed therein, namely out of those many to make choice of one. For if the eye be never satisfied with seeing, and among so many like objects the mind must needs be distracted; how shall he grow to a resolution which shall be she, that in his choice is only led by such a rule as makes no difference between the one and the other unless we will say y ^• out of this multitude he meant to chose more then one, though not for his wife yet to supply the number of his concubines and wandering. Diuah straying so far from home might be good meat for courtiers (remember I pray you we are yet in Persia,) groser fare will serve them: whatsoever it is, we may here behold y ^e miserable slavery of such as live under Godles Princes, the best that they have must serve y ^e Tirants lust, there servants must be his bauds & her daughters his harlots. Beloved, their odious lives and that which is deererhis harlots their riches, their liberty y ^e dearest of all their souls & consciences, these must be prostituted to the lust of wicked Princes. So blasphemously do they exalt themselves hourly above all that is called God. [unspec 1] So just is the Lord to satiate the wicked with their own [unspec 2] ways: that forsake him to be ruled like other nations. So [unspec 3] wisely doth he make the wicked hereby rods to punish each other. That as the insolence of Princes punisheth the Idolatry of the subject, so the rage of the subject shall punish the Idolatry of the Prince.

Use 1. Which though it be no warrant to cast of the yoke of government, because the wicked abuse the same: Yet it is [unspec 2] a good lesson for Princes not unjustly to grieve the subject by abusing unnecessarily their authority over them, as knowing that howsoever their bodies and goods are theirs at command, yet it is in the Lord, his glory for & the public good. And subjects also may here take out that [unspec 3] lesson as principally to bear the Lord's yoke, that so the yoke of man maybe easy upon thē; and to use these outward comforts soberly y ^t so for thē they may not be a prey to the wicked, so to be patient even under a whip of scorpions; as knowing that all this is of the Lord, he it is that bridles the rage of the most barbarous, & unreasonable; he in his good time will give a gracious issue; and in the mean time all things shall turn unto their goods.

4 In that these Virgins must be brought into the palace of Sushan and as it were clapt under hatches, under the custody of the Eunuch that had the charge of the women, the misery hereof being such as ought not to be named among Christians I spare therefore to searching thereunto.

Only consider we the power of Satan in these Chrildren of unbelief that as it was counted a great honor among those vassals of Satan, to offer up the souls and bodies of their daughters in fire unto 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 God's. Wherevpon also it came to pass that as their Princes affected a kind of deity herein to have the spoil of the Virgins chastity, to be a cloak to color their lust, so it was no small honor accounted even to these to become the Paramours to so mighty Monarchies.

Use Which as it doth apparently justify the righteous vengeance of God against Idolaters that they shall account that their greatest honor which brings both ceraine infamy in this life and eternal condemnation in the other life. So we shall see that the devil is not dead, if we consider a like power of Satan not only among Papists where this sin is maintained; yea worse justified by Papal priueledge: But, which (I shame to speak) even among the professors of the Gospel themselves, among whom drunkenness is counted good fellowship and uncleanness man-hood, whoring faces it with priueledge, and all iniquity hath gotten to the upper hand.

Well the Virgins are thus appointed to be brought to Susan: here must they now be prepared and fashioned to the Court. They advise is. They must have things given them for purification.

That is such things as might both serve to cleanse natures infirmities, and also might set out nature more gloriously to the satisfaction of the lust of the eye, wherein that means are used to heal Natures sickness: This in it self is a most lawful thing as both commanded by God, in a most precise manner and tending much to the health of both parties, in that the disease is not without his infection.

[unspec 1] Use. 1. Which as it condemneth the practice of those worse then brutish natures that run together at all [unspec 2] times without respect of natures preuelidge, so also this very cleansing shall be a heavy witness against those gentiles, yea against all such in general that are thus precise to cleanse the infirmities of the body, and yet never regard the purging of the soul And therefore the best of us may [unspec 3] take out lessons very profitable hereby, namely by the infermities of the body to be put in mind of the blemishes of the soul, and in the necessity and benefit of relieving [unspec 4] the one, to labor also the releasing of the other. And seeing such care there was of purifying, that these virgins might please an earthly King, how ought we to purge our selves, that we may appear before the Lord Jesus? surely he that hath this hope will purge him-self, and to whom the arm of the Lord shall reveal these things. As for the wicked it is not so with them: they make clean the outside, to the further defyling of the inward man, and this is that for which this purificacion is justly faulted, because it was to provoke 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. This also was most profane 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-self condemes and doth threaten that he will visit such as are clothed with strange apparel.

If it be by painting y ^e visage or such like hypocrisy; this surely, as it discover notorious prides not to be contented with what God hath given, but rather to find fault, yea to go about [unspec 1] to correct the workmanship of God; so it beraies our [unspec 2] folly y ^t hereby we reproach Nature, while we seek to honor it, and so disfigure and alter our hue, that God when he [unspec 3] comes to judgment shall not know his own creature: besides what a snare and viser it is to entangle? what a bait to [unspec 4] entrap, and cloak to hide this sin: I would the shame thereof did not proclaim in our ears.

1 Use. Well let us Court, and Citty-dames learn here instruction, & let all take heed of the like hypocrisy, least seeming to be y ^t which they are not; they prove only what they seem, & so deceiving others, at length deceive themselves.

Thus far of the counsel that these yongsters give their Sovereign: What? now he is not ashamed of such councellors? No sure he was all on fire with • ust, and therefore he cares not who pours in oil thereto: and who fitter for such an occasion then young heads. Such Rehoboams are Princes to be led by young Counselors, because as they have less knowledge, and therefore may be over-reached of their Prince, so they have less courage, and so are fitter to be over-ruled by him, and which is the main, they are less settled in their affections, and therefore most likely to aduize [unspec 1] rather for pleasure then profit. Use 1. A notable lesson [unspec 2] for Princes that they follow not young heads, but rather [unspec 3] to distrust themselves whē such stand before them; procuring [unspec 2] such as are grave & settled in their affections, as may cross thē in their lusts, rather then give allowance thereto.

[unspec 3] But here you see like King, like Counselors, 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 proverb: They must needs go that the devil drives, here's more hast then good speed; no sooner spoken but approved presently, no sooner approved, but presently executed.

Behold the impotency and impatience of sin, it admits no reasoning to dissuade the sin, it endures no delays least it should happily be frustrated, so cunning [unspec I] is Satan to follow them, so mad upon us is our corrupt [unspec 2] nature. [unspec 3]

1 Use. whereby we may learn how to prevent sin, if temptation [unspec 1] assault demur upon it wisely, and so thou shalt happily confound the same: if it yet be importunate delay the execution by avoiding the opportunity and occasions thereof, & [unspec 2] so thou mayest graciously quench the rage of the same.

And seeing the wicked are so forward to put evil motions [unspec 2] in practice, Oh be thou as ready to entertain the good motions of God's blessed Spirit: Esteem of them highly, and embrace them readily, practice them cheerfully and return the strength to the giver: so shalt thou cherish the spirit of God, and by the means thereof attain a perfection.

[unspec I]

Well thus you hear the King is pleased; And with what [unspec 2] I pray you? Surely that, here's more fuel preparing for his [unspec 3] lust, that he may lengthen out his days in dalliance and [unspec 4] wantonness. The ordinary state of these Persian Monarchs rather to live in a chamber making love Ballads to their Minions, then to meet the enemy in the gate: their belly was their God, and their gluttony must needs have vent, their eyes full of adultery and soul fraught with filthiness, [unspec 2] and therefore no marvel if the body must bear the [unspec 3] burden and serve as a weapon of all unrighteousness.

A notable president for Christian Princes to possess their vessels in holiness and honor, not suffering the stranger to devour their strength, nor exposing their posterity to cursing and dishonor, but to be careful of chastity in themselves. So to banish the occasions there of from their Courts, as idleness, filthy dancing, vain stage-plays &c. And to see the Laws severely executed against this sin, least the stranger indeed do devour their strength; and as they took it of the hire of an harlot, so they shall return to the wages of an harlot.

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

Now let us further consider how God is pleased herein. What light brings he out of this darkness? What way makes he hereby for the deliverance of his Church?

In the City of Shushan there waas a certain Jew whose name was Mordecai the soune of Shimei. &c.

In these few next verses the holy Ghost sets down such means whereby Hester is advanced to the Court, as show their grounds and reference to others. And they are of two sorts.

The first is her preservation and education, being for an orphane captive, and so more extraordinarily plunged in affliction, and thereby more extraordinarily cast upon the providence of God: who as he usually worketh by means, so he provides a kins-man to become his tutor and nourisher, and such a kins-man who as he was partaker with her in her humiliation should also be partaker with her of her advancement.

This kins-man therefore is here described at large, by his habitation he dwelt in Sushan; secondly by his Country he was a Jew. 3. by his name he is called Mordicai. 4. by his pedigree he was of the tribe of Benjamin where also his descent is remembered; the son of Jair, the son of Shimey the son of Kish &c. verse. 5.

5. He is described unto us by his outward condition, namely that he was borne, in the captivity, which the holy Ghost necessarily implieth when speaking in the 5. verse. of his father Kish, He it was (saith the spirit) which had been carried away from Jerusalem with the captivity that was carried away with Jeconiah King of Judah, whom Nebuchadnezzar King of Babel had carried away. verse. 6. Wherepon it must needs follow that Mordecai was not carried away in the captivity, but his father Kish. And so the work of GOD herein appeeres more admirable, that one man borne in the captivity should not only be gardian to his cousin, left fatherless and comfortless, who in all likely-hood might need of such help himself, but that both these being in such a desperate condition, should be so highly advanced in the land of their captivity.

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

1. Because men at this time usually attained not to half those years (for Jewish conceits pass them not) as of necessity Mordecai must now be of, if he were one that was carried away in the aforesaid captivity.

2. The text it self doth seem to resolve the matter where it makes this Mordecai cousin-german to Hester, 25 being the daughter of Abigail who was Mordecai's Vnkle, Now among. i. cousins as there is usually much likeli-hood of years, so there could not here be such difference as that Mordecai in any wise could be of that captivity.

3 And what need we search the scripture upon the authors of Jewish fables and unnecessary supposals; seeing granting that there might be diverse men of that same name, one succeeding another within generations, which is neither contrary to the chronology of the story, nor the Anology of faith, both the scripture is justified in it literal exposition, which we are to cleave unto, when no false-hood or absurdity followeth, and there-upon all this controversy is happily ended?

So then we will take him for Hesters kins-man and indeed he performeth the part of a Kins-man unto her, as here in the verse is described. He nowrished Hester who was the daughter of his vnkle, and the holy Ghost giveth a fourfold 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 providence of the Lord, in the tempering of his Children's misery, that there shall be somewhat even therein not only to move to compassion, but to give hope of repentance, or else at least to make misery greeuious: behold another reason is added.

Namely the maid was fair and beautiful to look [unspec 2] on, and therev on followeth a fourth reason: why he [unspec 3] did nourish her, drawn from his own conscience and holy affection. Namely that after the death of her father and mother he took her for his own 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 train her up, • as his love did guide him and her condition did require, having also likely some portion from her friends, the rather to induce him thereto: and that may be a sixth circumstance in the description of Mordecai. Namely from the uprightness of his conscience and conversation in love: and this is the first, means here set down of Hesters advancement.

Wherefore, that first this Mordi • ai was planted in Sushan, not in any out or obscure corner of the Kingdom, far from notice and so from preferment, but having his abode in the Imperial City, whereas there wanted no means to corrupt, so their wanted not also means for employment and advancement, according to the fitness, and forwardness of men thereto; herein we may behold, the admirable providence of GOD, not only, in keeping this his servant and his Nephew undefiled in such a sink of wickedness, but hereby also making a nearer cut by the advancement of these, for the deliverance of his Church.

And surely that Mordecai is resident in Susis; that Susis hath a Mordecai to keep out the wrath of GOD, and that Mordecai dwells in S • sis not subject to God's wrath, as being kept from partaking with them in their abominations, herein doth appear two admirable acts of the divine providence.

The one of his general providence to the wicked, that when he will lengthen out temporal blessings unto them, and bear with longer patience, such vessels appointed [unspec 1] to wrath, yet that they may see it is not for their [unspec 2] sakes, therefore he plants among them some Lot or Mordeeaies, either to bridle their sin by their [unspec 3] example, that so they may be fit for longer prosperity and thereby flatters themselves in a vain happiness; or else to pluck some out of the fire that they may avoid [unspec 4] the vengeance to come, that so the decree of GOD being furthered in adding to the Church, such as shall be [unspec 5] saved, the poor Church growing more visible, might have some rest and shelter among the wicked, for the iustyfiyng thereof even in the sight of it enemies, when Christ [unspec 6] shall reign even in the midst of them. And the wicked hereby being convinced and so ripened to their destructino, God's Children may be also furthered and ripened to [unspec 7] their perfection: and so being fit for beauty and prosperity they may envy the same, not so much by their own care and industry, left they should boast of themselves as by the admirable providence of GOD making their enemies their puruayers, who though they heap [unspec 8] up filuer as the dust, and prepare raiment as the clay, yet they may prepare it and the wise shall put it on, and the innocent shall divide the silver.

[unspec 1] Where we may learn as to leave it to God's providence concerning our abiding, because we are in his hands to dispose at his pleasure, and therefore neither to plot [unspec 2] for our planting in Sushans, nor to murmur at our Lot in [unspec 3] Sodom, so for the changing of our habitations, to rest upon the unchangeableness of that providence, who if he takes us out of Canaan and plant us in Egypt, where we would or should not be, yet it is the will of our glorious GOD and therefore must not be gain-said, and shall serve in the end to our exceeding good: and therefore that this may turn indeed to our good, Let us take it a part of our humiliation that we dwell in Mesech▪ to be humbled for our sin, and yet let us account it a part of God's mercy towards us, that we are removed from Canaan to Egypt: because Egypt shall nourish us, when Canaan cannot, and Egypt also shall fare the better for us, that we may be honored, only let us be careful that we fare not the worse for it: Though Israel play the harlot yet let not Judah sin: glean we the good of Egypt, but partake not with her in her evil: Lette us labor if we can to make Sodom better, but at no hand let Sodom make us worse: Humble we y ^e flesh [unspec 7] by grieving at Sodom, and provoke we the flesh by crossing [unspec 8] Haman, so the increase of their rage shall increase our faith; and their plots against us, shall ripen their sin, that is, their fall may be our raizing up, and the place of sorrow may be the crown of our glory. Thus did God provide for Mordecai by planting him in Susis.

But was it possible that Susis did not corrupt Mordecai? Could Joseph live in Egypt and not swear by the life of Pharaoh? Did Moses leave Pharohs Court because he would not enjoy the pleasures of sin for a season?

Behold here an act of God's special providence Mordecai shall be in Susis and yet be undefiled: God's children shall dwell with the wicked and yet keep their sincerity; Else how should they know that their sincerity is from him; that the beginning and continuance thereof is from his mercy; he that gives it without means can keep it contrary to means, and therefore neither the terror, nor flattery, nor the example, nor fellowship of the Sodomites shall corrupt righteous Lot, because the Lord is the giver & keeper of righteousness: & where the Lord keeps, contrary means shall further: great cold without shall cause more heat within; and the greater wickedness of others shall make us both discern and approve better the righteousness that is in us: Yea we shall hold it [unspec 3] the faster by how much the more the wicked would pluck it from us: as more fearing our selves and more [unspec 4] earnestly craving the help of God▪ And so growing [unspec 5] more resolute and constant in godliness, we shall find [unspec 6] more comfort and benefit therein, not only that our enemies hereby will be wearied and so yield up the bucklers, but our righteousness being justified even by our enemies, & they being hereby inwardly confounded as they are prepared to their utter subversion: so we shall gather the fruit of such Trees which they have planted.

And therefore howsoever we should rather choose to converse with the godly, because they most please God, and best suit with our affections, they are traveling our way, and so shall best further us to happiness, they only are safe company, and who yield true comfort: Yet seeing we must go out of the world if we will not meddle with the wicked; and we are bound to make others better, without fear of making our selves worse: and God will try us whether we do good of conscience or not: and y ^e world must have a stumbling-block even by our liberty herein: therefore though we are not purposely to come into evil company, or principally to make choice of them, yet if [unspec 1] God do call us we are not to refuse, because his commandment [unspec 2] is our sufficient warrant; if God cast us upon them we cannot choose; and then his providence is our protection. [unspec 3] Nay if they seek unto us in their extremity we may not deny them, for the hole have no need of the Pysician [unspec 1] but the sick. Nay we are to seek them out if they be gone [unspec 2] astray & so to overcome them with our love & industry. [unspec 3] So shall they return unto us, & not we unto them: God's power shall be seen in y ^e land of Goshen, and the righteousness of his Saints shall have a glorious trial, whē it is justified & desired by y ^e enemies thereof: thus was Mordecai safe in Shusan. But how comes it to pass y ^t he is planted in Shusan: the reason hereof the holy Ghost delivers afterward: namely he was called to the Kings household, & made keeper of the Court gate (as chief porter & keeper of the Palace) w ^c palace requiring his continual attendance and the Court being usually at Shusan; therefore he is said to be in the city of Shusan. And surely herein also the providence of the Almighty is no less wonderful thus to provide for his servant, in the land of his Captivity, that he finds such favor with the Prince as to be admitted to his service, and that to a place of such trust & employment, w ^c may well give testimony of his loyalty and diligence, as also prepare a way to his further advancement. Thus hath God given his children favor in the greatest of their troubles, even with those that are God's special instruments for their greater affliction.

Thus was Joseph gracious: Wheresoever he came, his master highly affects him wholly, he was in his family when he was in the prison, he wins the Jailor's favor, when he is out of prison, Pharaoh himself sets his heart upon him, yea he found favor in the sight even of all the Egiptia • s, who in likelihood must needs envy his greatness and practice against him. But what shall we say? This is the Lord's doing to turn the hearts of [unspec 1] our enemies: The power of godliness is such, as sometimes [unspec 2] to ravish all: and God will have both the wicked left inexcusable hereby, and his the better secured by the same: [unspec 3] as having a friend in the Court so gracious with the greatest: [unspec 4] who at the best are but servants to further the cause of the Church.

1 Use. And therefore though service of princes be no inheritance, and their favor (as them-selves) partial and mutable: and so not ambitiously or corruptly to be bought or begged of us, yet neither must we neglect [unspec 2] to demerit the same by all lawful obedience: nor if it be cast upon us, proudly to reject it, as being both a true [unspec 3] note that we prevail with God worthily, if we be gratitious in their eyes who are only under him, and being a means also not so much to advance our selves as that the Church of God may find favor hereby. This was the end why the LORD brought Mordecai to the Court, and so did Mordecai very graciously answer this end.

Well thus we have heard of the place of his habitation. But may we not know of what Country he was? Yea the holy Ghost tells us he was a Jew by nation, a son of Jacob, and heir of the Covenant, who in the greatest Apostasy of his brethren remained faithful with his GOD, and therefore in that greatest misery finds favor with men. Behold how the Lord is no respecter, of persons, but in every nation they that fear him shall be accepted of him, here's tribulation vpō the Jew in general, because they had forsakē their god, & yet Mordecai the Jew is exempted, because he is faithful with his God: [unspec 2] yea here's Mordecai of the house of Saul y ^• rebellious and [unspec 3] reprobate, and yet graciously delivered from the common corruption that so he might be gracious in [unspec 4] the eyes of GOD. So just is the Lord to recompense every man according to his work, so little need hath he of the sins of men to advance his glory, so wise is he [unspec 2] to distinguish the cause from the person, so absolutely perfect to do all things by him and for him-self.

Use. Where we may learn as to be like unto God in not [unspec 3] respecting persons, where there is equallitie in the cause; so we must take heed that with the Anabaptist we abuse [unspec 4] not this liberty, as a cloak of disobedience against such [unspec 5] persons as the Lord hath advanced, neither let us rob God's free election with the Papist, as if because he is no respecter [unspec 6] of persons, therefore he chooseth men for their foreseen [unspec 7] righteousness, neither let us prejudice the sincerity of [unspec 8] our brethren, because they want the outward complement [unspec 9] to their persons: but seeing the Lord regards not y ^e outside, but indeed requireth the heart, & so principally accepts it, therefore let us not content our selves with the outside of the platter, but let us labor to make all clean within: if we be advanced let us take heed of oppression, for God will judge the greatest as well as the least, if we be oppressed let us not despair, for the cry of y ^e fatherless is in the ears of the Lord, only let us resign up our selves wholly into the hands of y ^t gracious God who loved us before we were, for his own sake & not for ours, & so let our love be proportionable, not for our sakes, but for his glory, y ^t being purged daily of this drossy corruption we may be fitted to y ^t [unspec 1] glory immortal & unspeakable, w ^c shall inuest our persons according to that measure of grace which God hath filled [unspec 2] them withal. Mordecai the Jew preserved in Susis, is a [unspec 3] Jew of the Tribe of Benjamin, of the posterity of Saul, reserved among the Heathen, to praise the Lord, and deliver his Church: Oh y ^e liberty of the rich mercies of God, how faithful is he in his promises, how mighty to the preservation of his Church?

Who would have looked for good of Saul's posterity, y ^t was forsaking of God, and had the Kingdom rent from him? Who would have thought that there could have been a remnant in Susis, to call upon the name of God, and to be zealous for his glory? Will God plāt a vine in Canaan, & remove it into Egypt? shall it be removed out of Egypt into the wilderness, & so into Canaan again? shall it be removed out of Canaan into Babylon, & from Babylon to Susis? shall his Church be tossed and tumbled to all these places? shall all sortes of nations give harbor thereto? shall the Turk harbor it? yea Antichrist himself shall not be able to root it out: but even there shall be a Church, where Satan hath his throne and the devil his Synagogue: Christ shall reign in the midst of his enemies.

1. Behold here the condition of the Church in this miserable world: It must be a Pilgrim upon earth, scattered it shall be over the face thereof that God's power may be more magnified in the preservation thereof, and his work the better accomplished both in, and by the same, while it being thus posted, and tossed to and fro, they rather look and long for that Citty which is above; and by being thus changed, from vessel to vessel, it may both leave savor of it good behind, it to the conversion and revocation of others, & may have it own dross also purged out thereby to be prepared to her eternal rest.

Use 1. By which we may learn to discern the true Church of God, not by her sitting as a Queen of the nations and flattering her self 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 over the face of the earth, so she hath her loins guirt up & her feet ready shod thereto: not setting up her rest because it is good to be here, but waiting the Lord's leisure to call her forth where it please him. A notable warning to carnal [unspec 2] Ghospellers that if they abuse the Ghospel it shall be taken away from them, the Temple of the Lord will be no bond, to hold him among them: And withal a most excellent [unspec 3] comfort to the Children of God: that Sushan shall receive them, when Judah casts them out, and which may yet make [unspec 4] for our greater comfort, this removing of the Church, as it tends to the continuance thereof in this life, fo it also fitteth it to eternal rest in heaven. And therefore let us not think it strange if we find not a biding Citty but are tossed up and down and scattered among the nations. It is the portion that our God hath allotted us if we will be true members of his Church, and it is good for us thus to be changed, that we may seat and trust in God, who as by removing our habitations he doth pluck us out of those common desolations, which lie upon places that despise his word: so in that he hath given us the heathen for our inheritance and the uttermost bounds of the earth for our possession, hereby doth he also inuest us with the possession of each Nation and the blessings thereof, which indeed properly do belong to us: and all this that his Church may be continued on the face of the earth, yea may still prevail and get ground in the world, till all her enemies be troad under her feet.

And is it possible that this poor afflicted Church should still hold our being so scattercd and weakened? shall she continue forever and shall no power prevail against her? shall there yet be a remnant and a little seed; shall there be a truth, and a cluster that hath a blessing in it: shall Mordecai [unspec 1] and Hester both Jews remain to revive the Church [unspec 2] of God, when God had seemed utterly to have forsaken his [unspec 3] people? yea surely the Lord is faithful, and in indgement remembereth mercy. The afflictions of the Church shall be a [unspec 4] means to increase the same. Yea the enemies of the Church shall become servants unto it. Her weapons are [unspec 5] mighty to cast down the strongest hold. And her soundings are means to revive her again. What should I [unspec 6] say? Her outward abasing, increaseth inward glory: & her [unspec 7] inward glory makes way to outward conquests. She must [unspec 8] be purged of her dross, that she may be clothed with perfect beauty: she must be black among men, that she may be fair in the eyes of her God, and so remain more constant in his favor and protection.

Use. Which being so. 1. as therefore the bandyings of [unspec 1] the wicked are in vain against God's Church, So is ou • fear as vain that the Church may be destroyed. And [unspec 2] therefore as the Church is continued, by being led aside [unspec 3] into the wilderness: so let us now live by faith in the discerning of this Church. Let us not forsake that fellowship, [unspec 4] which God will not forsake, but let us cleave to y ^t Church that shall abide forever: old things are passed away, and the shadows are renewed, the veil is plucked off and the [unspec 5] hand writing of ordinances put out. Oh let us not end in [unspec 6] the flesh that have begenne in the spirit. Let us hold the profession of our hope without wavering, and continue to the end, so is the crown of righteousness laid up for us, which the righteous Judge shall give at that day.

And that we may be the rather certain hereof, behold the Lord knoweth who are his, he calls them by their names, yea their names are registered & finally recorded in the word, that they may be the better persuaded that their names are written in heaven: so faith the spirit. Whose name was Mordecai. See here the person whom God appoints for the deliverance of his Church; Mordecai is his name & bitterness is his portion: he is the son of contrition, y ^t must be son of cosolation. So do the children of God answer their names y ^t which they are they also make profession of. So doth God sanctify his childrē to y ^e accomplishment [unspec 1] of his work: So are they fitted to give him all y ^• glory.

[unspec 2]

Use 1 Whereby we may learn As; give fit names to our children, to show our hope of them, or to put thē in mind [unspec 3] of their natural condition, or of the means of God towards them. So we are to acknowledge the love of God unto his [unspec 2] children that takes particular notice of them in giving and changing their names, y ^t they may be witnesses of his love towards them; Yea herein also may we observe a special art of God's providence in recording the names and generations of such champions of his as have stood out valiantly for the cause of his church: & being his instruments for the [unspec 3] peace thereof: that so we may be the better convinced in the truth of their stories: and so our historical faith iustyfiyng the truth of the word may make way for that justifying faith in the Son of GOD, that so we have in him everlasting life. To this end it followeth.

This Mordecai was the son of Jair the son of Shimei the son Kish a man of Gemine. In which words the holy Ghost sets down the pedigree of Mordecai by the lineal descent from his ancestors.

And yet very briefly too, 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 God's promises to the faithful, and thereby more settle faith for future occasions.

To this purpose is it that many others being omitted, there is special mention made here of the tribe of Benjamin and of some such in special which may seem 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 rejected Saul, and in a manner rooted out his posterity, yet he shown great mercy unto the posterity of Jonathan not only in preserving the same in a lineal descent for the sum of five hundred years (if this Mordecai draw his petigree there, 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 government which Saul and his posterity was utterly deprived of. A notable demonstration of the mercies of God that indeed they are above all his works, he retaineth not his wrath forever because mercy pleaseth him he will not punish the the children for the fathers transgression, but the righteous seed shall l • ue though the wicked stock be rooted up, for shall not the Judge of all the world do right? are not all souls [unspec 1] his? hath not he a fatherly care over all? so that it is not he [unspec 2] but their sins that make the difference of their conditions?

Use. 1. Surely if this lesson were througly learned, how [unspec 2] would it humble the first borne, that they loose not their [unspec 3] birth-right? how would it comfort the outcast and despised that he may get the blessing? how is he taught hereby to repair his fathers house, even by declaring wisely the sins [unspec 4] of his father: how may he hope by this means to see [unspec 5] light in darkness, and to turn the curse into a gracious blessing? what glory shall it be to him to borrow the repair of the breach and the restorer of the paths to dwell in. Such was Mordecai of the family of wicked Saul; such was the son of God, many of whose ancestors 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 bestows blessings they come not alone: behold the same God that provides out of the loins of Jonathan those that shall build up the old wast places, he also continewes the line of Jonathan even for the space of five hundred years and very likely in the posterity of Mordecai hath not cut of the same; so requested Jonathan that mercy might not be cut of from his house forever; so promised David, and so the Lord makes it good; the seed of the righteous shall be mighty upon the earth and the posterity of the Just shall abide forever, but for the seed of the wicked it shall be cut of and their generations shall be destroyed from the face of the earth: which as it stands with the righteousness of God that they which are heirs of the covenant should also be partakers of the blessing thereof: so it concerns his power to maintain the righteous seed, which the world especially labors to root out: y ^e yea his mercy is exalted in giving his children [unspec 1] herein a pledge of eternal happiness, and his Church is by [unspec 2] this means continued, and advanced on the earth. [unspec 3]

Which as it containeth that Doctrine of devils which [unspec 4] forbiddeth marriage to the best sort of men, as if it made [unspec 1] them bad and their posterity worse: so it also checketh the [unspec 2] infidelity of such who esteem the plentiful issue as a cross unto them if they be otherwise crossed and pinched in the world. Neither can they also here be excused, who having [unspec 3] children do rather nourish corruption in them, that so they may deprive them of the blessing of the covenant, then by holy education fit them thereto: surely that Lord that therefore made one though he had abundance of spirit because he sought a Godly seed, will undoubtedly destroy the seed, that the stranger hath sownne and the bastard slips shall not take root.

Wouldst thou therefore know how thy posterity may abide for evermore. First then graft thou in an holy stock, and then drink the waters of thine own cistern, offer up the first borne to God and prune thy olive plants with holy [unspec 1] discipline. Set not thy heart upon them, neither dishonor [unspec 2] the providence of thy God in a distrustful scraping for thē; [unspec 3] employ them in such callings as may humble the flesh, and [unspec 4] season them with instruction to set them to grace, so shalt [unspec 5] thou be a happy father of gracious children, and thou shalt [unspec 6] not only to thy comfort see thy children's children, but to [unspec 7] thy greater comfort peace upon Israel. Well thus we have [unspec 8] heard of the habitation and country of Mordecai. Now lets a little further confider of his condition, it followeth.

Which had been carried away from Jerusalem with the captivity that was carried away with Jeconiah King of Judah, whom Nebuchadnezzar King of Babel had carried away.

In which word being referd as we have proved before to the faith of Mordecai the spirit of God sets down the estate and condition of Mordecai by a consequent, namely that he was borne in the land of his countries captivity. He was a captive in a strange land, so were his forefathers in Egypt, and so are his posterity now slaves to all nations so are the children of God exercised with this affliction: Joseph was sold for a bond-slave & it is the lot of y ^e poor Christians under the Turk and such enemies of the Gospel to be sold & led captives into a strange land. And that not without the especial providence of God▪ both to put his children in mind of their natural condition that they are no better then the slaves of Satan, and also punish them justly for their • ornications with other nations, by giving them up as a prey unto them, and yet even to their especial good and his great glory.

Who while they are in Babylon remember Zion, and [unspec 3] thereby not only apprehend the true cause of their affliction namely the contempt of Zion, and the comforts thereof, [unspec 4] but remembering Zion they also revive such comforts as before they had stored up, thereby to maintain in them the true life of grace: and so often remembering Zion, and meditating [unspec 5] thereon as there by they witness their hearty longing after the same, so hereby they fit them-selves to the restoring [unspec 6] of Jerusalem. To this end is it that while they are in captivity they heartily labor the conversion of others, that [unspec 7] so they may offer up the riches of the gentiles unto God and so the providence of God is magnified over them, not [unspec 8] only in humbling the flesh in the land of their captivity their soul refuseth comfort, but further also in quickening the life of grace their vows are renewed, and heaven suffers violence, whereby prevailing with God, they do also prevail with men, and so find such favor in the sight of the heathen that once by them they are sent forth to Zion again.

Use. Thus captivity being a judgment with may befall the Church of God, as this condemneth the vain presumption of those that dream of a local perpetuity and visibility of the Church of God: so it also chalendgeth their extreme folly that prepare the Church of God to so heavy a judgment, either by bringing the Church in bondage at home, while they captivate the liberty here of to the lusts [unspec 1] of men; or by impudent communicating the wickedness [unspec 2] abroad they do thereby choose the threshing floor, where the Church must be purged. Surely as God is righteous in [unspec 3] his judgments so is he merciful, and therefore we shall bear the rod before we feel it, yea one correction of the almighty shall foretell another, that so we may see the plague and hide our selves, and happily avoid the vengenace to come, who so is wise let him understand these things and to whom the arm of the Lord hath revealed them.

Well the Church of GOD is in Captivity, and is it not to some purpose that the holy Ghost, makes such particular and often mention of it?

1 Yea surely. As the Lord is known by executing of Judgments, 2. So would he have us meditate and contemplate the same, that so we may be confirmed more and more in knowledge. 3. And surely as they are some of those works of God which are worthier our consideration 4. So do they keep us from security in sin and presumption of God's mercies. They confound Atheists and scorners of religion. They keep us in obedience and increase our faith.

Use 1. And therefore seeing the Lord doth daily bring his judgments to light, let them not pass above our [unspec 2] sight as if they concerned us not. Let us not esteem them [unspec 3] as the ordinary effects of nature, and therefore have no reference [unspec 4] at all to sin. Let us not suppress them in policy [unspec 5] or deprave them by malice. Let us not in pride diminish [unspec 6] them, or in security forget them: But in the fear of God [unspec 7] take we special notice of them, as the admirable works of God, though nature be used in them: As seasonable [unspec 8] messengers or God's will, and therefore to be hearkened to; as lively 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 dross, and take away our sin, and therefore we should be rather be amended [unspec 9] by them: Surely if they do not amend us they will be witnesses against us and draughts of that cup of wrath which the wicked shall be drunken withal in hell.

But is the glory of the earth gone into captivity? is Jerusalem the city of the great God, and place of his delight where he promised to dwell forever, and so made fast the bars of her gates, is she led captive into a strange land? Doth she dwell among the heathen? and there is none to comfort her? are her adversaries chief? & do her enemies prosper? y ^• while she was faithful when God troad upon the necks of her enemies and turned Kings in chains and Nobles in fetters of iron? Oh what a change is here of this glorious City? hath the Lord forgotten to be morneful? or can his will be resisted? Surely, as these outward things fall alike unto all, and no man knoweth God's love [unspec 1] or hatred by them; so the outward changes of earthly [unspec 2] things do justify the unchangeableness and constancy of GOD. Not only in that he deals indifferently to every [unspec 3] soul that sinneth, unto the Jew first, and then to the Grecian, but further also by the changing of the outward [unspec 4] state in this life, he make way for the accomplishment of his unchangeable and eternal decree concerning the salvation of his Church, to which by these outward changes, she is graciously prepared.

Use 1. Which as it makes the way to the accomplishment of his own, so it justifieth also the truth of his promises, which being conditional in regard of temporal blessings namely so long as they shall be fit for us, and we can make right use of them: when we fail in those conditions, these promises are yet so expired, that the right of them are remaining; we are only so far deprived of the effect, as that being humble therein and so renewed by repentance, we not only recover our possession in these things, but are also further fitted to the enjoying of the substance whereof these are but very shadows.

And therefore as it stands with the constancy and covenant 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.

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

1. That it may discern it self to be the true Church of God, in that it lives and inwardly prospers, yea intierely prevails, though the branches and leaves seem dead and withered.

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

3 She is also stripped of carnal confidence, by occasion whereof she fell to such abuse and so is provoked to settle wholly on God.

4 She hath now more comfortable experience of the power of God and Godliness, who as he now shows himself more inwardly gracious, so doth he justify the soundness and integrity of his Church.

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

6 It hath by this means experience of her friends, and so is drawn thinner and nerre to God. And lastly she is by this means delivered from greater desolations which in the Land of her prosperity might have happened unto her: as for the world it receives his condemnation hereby many ways. 1. It is offended at this blackenesse of the Church and the cross of Christ is a stumbling block thereto. 2. Affliction is hereby added to affliction, and now they cry down with it down to the ground, Haman is not content that the Church is in bondage, but he will lay a plot to root it out quite. 3. Herevpon grows security and ripeness in sin and so when the harvest is ripe the sickle shall be put in. Joel. 3. 13. Thus doth God dispose of these great alterations of his Church. Thus make they for his glory the benefit of the Church of God and the confusion of the world.

And therefore seeing the Church of God may sometimes be thus base and contemptable in the eye of the world. 1. • ost we not upon such preuiledges as are of the world. 2. Neither content we our selves with such whose glory shall be our shame. 3. But adorn we the hidden man in the heart which shall be glorious forever. 4. Reverence we the power of God who is able to overthrow the glory of the world: 5. And fear we his justice if we be found in the like sins. 6. But magnify we his providence, y ^t is able thus to bring light out of his darkness. 7. and believe we constantly the perpetuity of the Church which is marvelously preserved in her greatest decays. Well thus we have heard of the captivity of the Church. But who are they that bear the brunt of this heavy affliction?

Surely I • coniah the King his Princes and Nobles, the mightiest are most humbled & the ritchest are most aimed at. So are great ones sure to drink deep of the general scourge, when happily the poor of the land are eased thereby: a matter most agreeable to the justice of God. 1. Because great ones have a conceit, that they are out of gunshot, who dare touch them? who can pluck them down? come famine and such like judgments, they will have a preuiledge, and therefore the Lord to confound their confidence he hath a rod of his indignation even to break the greatest in pieces.

2 These greater persons are the ring-leaders in sin, and therefore there is a time when they shall be met withal.

3 They are the rod to scourge and afflict their people and therefore it is just with God to hear the cry of the poor and to aueng them of their oppressors by giving them ease when their oppressors shall be recompensed.

4 The pride and covetousness of the conqueror aimeth at the greatest, these shall be sure to the spoil, howsoever others scape; a notable lesson both for great ones and inferiors.

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

2 So to advise them also to be careful of their ways, not sparing great offenses▪ nor presuming of their own greatness, les • the smart of their sin light most heavily upon themselves.

3 Secondly the subject is here instructed as not to dream of impunity seeing the greatest shall smart for it, and therefore to bear the yoke with patience, seeing there will be an end. 4. So to mourn when Princes do eat in the morning, and st • etche themselves upon Ivory beds▪ not regarding the affictions of Joseph because this is a certain note of some judgment ensuing.

5 And yet herein also to comfort themselves; that God will set a mark on those that mourn for the present evils; they shall be delivered from the common calamity.

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

Whom Nebuchadnezzar King of Babel had carried away.

Behold the rod with God useth for the chastisement of his Children: even a most proud, mighty and malicious enemy, whose eyes shall not spare them, nay who shall hope utterly to root them out. And yet the Lord most righteous and merciful herein. 1. Abac. 12.

The righteousness of the Lord appears in these circumstances.

1 Because it is in his choice to use what rod he will and the rod he useth is sanctified thereto. Isaiah 15.

2 The wicked's teeth are an edgetil they be on this work, it is the office they desire, this count they their greatest of happiness, all their honor is nothing, because Mordecai will not bow unto them, and therefore to choose they will have a fling at Mordecai. 3. And is not the Lord righteous herein, so to give them their desire that while they spurn at a stone it breaks them in pieces? Zach. 12.

4 The Godly themselves makes choice of this rod: they will commit abomination and all filthiness with them, and in their extremity they will seek for help of them. 5. And is not the Lord righteous to give his children their desire herein, that being thoroughly secured hereby they might answer God's desire in their unfeigned repentance? 1. And doth not this magnify exceedingly the mercies of God, to provide such a furnace as shall not dally with them but purge thē thoroughly. 2. That so being chastized soundly in the world they may not be condemned in the life to come.

Use 1. Surely as here we may behold the estate of the Church, that she must look for great and sharp afflictions [unspec 2] So we may also take notice of the power of sin in arming our own flesh thus cruelly against us; And seeing all curses frō Adam are turned into blessings by Christ, therefore let us learn to make our flesh our friend, [unspec 3] 1. not by soothing in sin, nor partaking there-with: but by sound reproof and wise preserving our selves from the contagion thereof: Labor we to subdue the flesh 〈◊〉 God, and then it shall be serviceable unto us. [unspec 1] And in all things labor we to approve our selves unto [unspec 2] God; so shall he make our enemies at peace with us. And [unspec 3] seeing our greatest enemies are they of our own flesh; [unspec 4] rest we not in man, nor in the sons of men, put we no confidence in a Counselor, no not in the wife that lies [unspec 4] in our bosom • ; but count we • l as dung in regard of the peace of a good conscienee▪ so shall we hereby either make our enemies our friends, or at least we shall bridle & sanctify to our good, their rage against us.

Well thus we see the Church of God is carried away captive▪ But was this the first draught of this cup of affliction? Surely no: We shall find that this people of the Jews, besides many fore-running Judgments of the famine, pestilence, civil wars, forreyne invasions, and the like, had three great draughts before even of this cup of captivity, and after this drank the dregs, of this cup. The first draught did the Kingdom of Israel drink: One by Tiglath Pileser the King of Ashur, who carried away diverse of their Tribes into bondage, and the latter by Shalmaneser King of Ashur, who carried away the whole residue of the ten Tribes into perpetual captivity: the other three draughts the Kingdom of Judah drank at in Manasseh his time, who was carried away captive into Babylon, and upon his time repentance restored again. The second draught was in the time of Jehoiakim King of Judah, who having rebelled against Nabuchad-nezzar king of Babel after that he had served him three years; therefore the King of Babel having first sent his Captains to spoil and waste the Country round about, to the very walls of the Citty, at length in the reign of Iehotachim the son of Jehoiachim the former, begirts the Citty and and strangely beseegeth it, The extremity whereof, the King and his Princes being not willing to endure it, by the persuasion of the Prophet Jeremiah, yield them-selves to the conquerors pleasure, and so for this time though they saved the Citty from desolation, yet both the spoil thereof was abundantly carried away, and together with the King, his Princes, and Ministers of state, and means of defense, at least seauenteene thousand are at this time carried into Babylon: and this is the captivity mentioned in this book of Hester; the same which is here Iechoniah being no other then Jehoiachim, as appeareth by y ^e evidence of the word, and circumstances of the history: It being no vn-usual thing with the holy Ghost to call one person by diverse names.

After this captivity in the reign of Jehoiachim, followed the last and most extreme draught of this cup, some eleven years after, when Zedekiah reigned as Viceroy under Nebuchad-nezzar, who because he rebelled against his Lord: therefore came Nabuchad-nezzar y ^e second time and beseeged the City, and the inhabitants standing upon • their defense, he after some two years siege took it, and not only exposed it to the spoil of his Army but after defaced and consumed it by fire. The glorious Temple & stately Palaces, the sumptuous building and proud walls, all were desolate, broken down, and ruinated: And not only so, but even all the glory and multitude of the people were carried at several times into Babylon, save only some poor that were left to Till the Land.

Thus did this people drink of this cup of captivity, and yet (as you have heard) in measure, in the branches thereof; not all at once, least they should be drunk thereby, and so returning to their vomit, make no right use thereof but by degrees, now a little, then some-ewhat more, the rod being a teacher, even while it lay upon them, and therein teaching us the singular wisdom and mercy of our God in the chastising of his children: he comes not upon them suddenly, neither sweeps he them away at once: but as he gives them warning of the rod, that so they may be prepared for it, so he orders his judgments that they may best prevail. And therefore first he shoots forth his more gentle and scattering arrows of the famine and pestilence: which though they hit some, yet they fly over the heads of many, that by these, being warned they might be brought to repentance, when these milder corrections will not serve, then he smites them yet seven times more: here come in civil dissensions and forreyne Inuasions, to humble & abait the pride of the great ones; and if as yet they will not return unto him, then behold he will smite them seven times more: The cup of Capiuitie shall be ministered unto them: yet shall they drink thereof at times, in measure and by degrees: So doth the Lord in justice remember mercy, so doth he measure out his Judgments, both that we may bear them, and that by them we might be brought to repentance: As for the wicked, the Lord deals not so with them. Affliction shall not rise the second time, with one stroke will he make an end of them: root and branches, head and tail, will he cut off at one blow.

Use. Which providence of God is manifested most infallibly in the course of his chastisements upon his Church, as it namely confoundeth the insolency of the wicked, [unspec 1] who think to make an end, when God doth begin; so it [unspec 2] is also a gracious check to the prejudice and impatience of God's children, who notwithstanding this apparent difference that God makes between them and the wicked in the several chastisements, which he lays upon them: for many times in y ^t folly do they both censure God as their enemy, and them-selves to be dealt withal not as friends but enemies.

And seeing affliction giveth understanding, and the Lord especially aimeth hereat in this ordering of his chastisements; [unspec 3] Therefore let the man of God fear the rod, and who hath appointed it. Lette us taker notice hereby that God appointeth them, in that they are so wisely and mercifully ordered: and so let us patiently undergo this burden and be comforted therein, that we are under the hands of a father who knoweth whereof we are made, and therefore will lay no more upon us then [unspec 4] we shall be able to endure: And seeing the Lord hereby intends our repentance, that if we will • ase him of our sins, he will ease us of his rods: Let us here wisely take notice of the cause of the continuance of his judgments, namely impenitence and increase of sin. And let this be our mark▪ to look for seven times more if we do yet multiply our sins against the Lord of glory. And therefore let us meet the Lord by repentance that he may stay the hand of his justice Let all States be humbled, because y ^e Lyon hath roared. And seeing the hand of the Lord is stretched our still let us not live by examples, & build our happiness upon y ^• broken reeds of Egypt: Let us not run to Ashur, & trust in vain helps: but let us turn to y ^e Lord, for he hath wounded and he will heal us he will render us the loss that the pestilence and inundations, the intolerable frosts, and fearful earth-quakes (our cruel oppressors at home, and treacherous friends abroad) have made: he will yet devell among us for his name sake, and restore beauty for ashes▪ yea we shall forever live in his sight. Thus have we now the condition of Mordecai, he is in the state of bondage and slavery to y ^s • wicked: How doth he now behave him-self in this condition? Doth he yield to necessity, and embrace 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 have heard before that he lived vnrebukeably: but what instance have we to give evidence thereof: It followeth therefore

He nourished Hadassah that is Hester, his uncles daughter: What reason had he to move him thereto? Here is, first the bond of nature: She was his uncles daughter. Secondly, Here is the bond of necessity, for she had neither father nor mother. Thirdly, here's a privilege of nature. And the Maid was fair and beautiful to look on, rather to allure and persuade him thereto. Fourthly, here is the bond of conscience, likely it is she was committed unto him after her fathers and mothers decease, and therefore it is said.

And after the death of her father and mother, Mordecai took her for his own daughter.

First he not only took upon him her education and maintenance, but adopted her also as his own daughter, and so to confer upon her the privileges of a Child.

Wherein first we may behold the great mercy of God unto his children, that in their greatest afflictions, they shall be provided for: Mordecai shall be able to nourish Hester, and Hester shall have her Uncle Mordecai not only to preserve her from the extremity of misery (which Orphans are subject to) but to train up this tender Maiden in the fear of God; and to defend her chastity frō the rage of lust.

Two notable privileges of God's children under the cross, that either they shall be able to succor others, or they shall find relief with the safety of their credit, and peace of conscience.

And surely that God's children in their troubles, as they are able, so they should comfort others, this serves to the magnifying of GOD'S power, and faithfulness towards them; and also to the great trial of their most holy faith.

The power of God is seen herein, that the wicked are bridled, who (out of question) would not have the righteous live by them, unless they will hang upon them, if they might have their wills, they would keep them bare enough from doing good to others; and so the children of God are planted in the midst of their enemies, and herein also doth appear the great faithfulness of our god, who enables his children to lend where they should borrow, and by this to be assured of a good success in all occasions seeing in y ^e land of their captivity they can minister to others: and is not our faith very graciously tried herein, when having our lives continually in our hands, and therefore no certainty of what we have; yet depēding on God's providence, we do comfort others, that had more need of [unspec 1] comfort and remedy our selves. Would not some carnal [unspec 2] wise virgins have here replied; we have little enough for our selves, we cannot spare it least we want in the [unspec 3] time of need; we must keep somewhat 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 be [unspec 4] marks to the malice of the spoilers: We shall hereby discover [unspec 5] our selves to be patrons of such outcasts, as being envied where they deserve to be pitied, may breed no good blood for our quiet settling: Thus would blind reason [unspec 1] have schooled a carnal man, but the man of God hath another rule, he sees his life is in his hands, and therefore he will do good while he may, he knows now there is more need and therefore he will cast his bread upon y ^e waters: [unspec 3] and where shall he have such comfor & portion in well-doing, [unspec 4] as in relieving the household of faith, he sees his brethren like to go to the wall, and therefore he will rescue [unspec 5] him though it cost him the setting on; he knows y ^• to fear well doing in regard of the wicked, is to give strength to the wicked, and so deprive himself of the opportunity of doing good. He believes y ^t God will then come to deliver [unspec 6] when he casteeh up a Moses to take the cause in his hands; he sees it will daunt the enemy when God's children make [unspec 7] much one of another and hold together; and therefore he becomes a means to strengthen the weakest and unite them in families, and so bind them in holy leagues and assentations [unspec 8] together: he fears no evil tidings, no not the spoil of his estate, because his heart is stablished and believes in God, and he disiributes thereof to the poor, [unspec 9] whereby he wins the hearts of the enemy, yea he will not fear until he see his desire upon his enemies. And why? the Lord is his shepherd, and he lives by faith in the son of God, and though he pass through fire and water, yet the Lord shall bring him into a wealthier place. This is y ^e merciful man that sows in tears: the Lord will recompense him abundantly; he shall reap in joy: so was Mordecai, and so he did find. 1. Use. A notable president of tr • e bounty, and therein also a lively mark of the true child of God. And therefore let not inability hinder [unspec 2] us from comforting others, least the widows mite be a witness against us: Let not policy discourage us from [unspec 3] relieving the Saints of God, least while we please men we make God our enemy: Lette us not fear want [unspec 4] when God is the borrower; let us not doubt of requital, [unspec 5] where his children are engaged: let us not be neuters in [unspec 6] such cases, where not to be with, is against God; but let us [unspec 7] maintain God's side that he may maintain us. Obadiah will nourish the Prophets of God, though Jezebel intend the contrary, and Jonathan will succor David, though his father seek his life: and did they want their reward? Mordecai nourisheth Hester, who happily for her sake being beutyful might have endangered his estate. Oh let us not [unspec 8] consult with flesh where God commandeth! But how I pray you is Hester nourished? What doth she pay for hir outward maintenance? Is her conscience set to sale for y ^e belly? Is her beauty made the broker to maintain this miserable life? Doth she offer the sin of her soul, for the fruit of her body? Surely no; vpō these terms she might have found favor in the eyes of a Persian, & such mercies of the wicked had been extreme cruelties. Behold here then the true bounty of God's children; their table is no snare, their riches are no bait to corrupt y ^e souls of men: they intend not to make David their slave, by their kind entertainment, they give him not Michel to bereave him of his life: They blind not the eyes of the wise by their bosom liberality, nor hunt after the precious life of men, with their sacrifices and peace offerings: they kill not when they kiss: but give that it may be given: their principal mark is to win the soul; So did our Savior trune water into wine, that nature might be turned to grace: so did he give a great draught of fish to make fishers of men. so doth GOD bestow these outward blessings, that believing in him, we may see greater things thē these.

And so are his children like their heavenly Father, so they do find their bread after many days again, when it is thus distrst • buted in conscience and wisdom.

Use 1. A notable rule for true liberality: that the stream thereof turn good to the soul. Not that we should be exempted hereby from doing good to the [unspec 2] wicked, upon pretence to harden them in their sin. Neither [unspec 3] that we should content our selves with that liveliness bounty of many who will seem to comfort the soul with a little lip-labor ( God help &c.) neither yet to neglect [unspec 4] our ordinary callings in an honest care of this life, as if all were lost labor which is not immediately employed [unspec 5] upon the soul: But so to supply the body as that it may [unspec 6] serve the soul: So to seek the Ki • gdome of Heaven, as [unspec 7] not to neglect the care of our families: So to show our true love to the soul by relieving the body for it sake: [unspec 8] And so to humble the sin as that we have compassion [unspec 9] in the person: Making difference therein where we [unspec 10] see likely-hood of most inward good: And shortening our bounty where it may be an occasion to the flesh. Thus he that scattereth shall have plenty. So did Mordecai distribute, and so the Lord gave a blessing.

And was it not a wonderful blessing of GOD, that a beautiful Maiden, left fatherless and motherlesse, should meet with such a gardian: who did not set her beauty to sale, and her conscience on the rack? how many destressed souls are there, that in the land of their captivity, think it an high blessing if the ship-rack of their conscience may procure their quiet and the prostituting of their beauty may win them favor.

Behold here then an excellent privilege of God's children in their extremities, that they shall find relief with the safety of a good conscience: not one hair of their head, much less the peace of the mind shall miscarry: thereby: and why? are they not the beloved of God and in their chastizements most beloved? and how shall this love appear if they be not kept fit for it? hath not [unspec 1] God promised that all shall turn to their good, and shall then their afflictions be means of their chiefest hurt? Have not the Saints of God come out purer from this furnace? can the outward relief be a blessing without the feast of a good conscience? nay doth not the inward peace give true contentment in affliction; and so keeps us from reaching out our hand to wickedness, for the [unspec 2] easing of our burden? Would the Godly desire to live in [unspec 3] affliction were it not that they might increase in grace, [unspec 4] and be more fitted to Heaven? and will not the Lord fulfill [unspec 5] the chief desires of them that fear him? [unspec 6]

Are we not by these troubles summoned to our end and [unspec 7] shall we now remove the care of that which may make us [unspec 8] give up our account with joy?

And what I pray you is it that holds up in troubles? [unspec 9] doth man live by bread only? surely no, it is the spirit of a man that beareth his infirmity, but a wounded spirit who can endure?

Use A notable condition of the height of worldly wisdom, whose main plea is this, that they must live, and therefore when troubles comes, which summons them to die, yet they must do as the world doth, that is, that they may live longer in misery, they will (what lies in them) renounce the means of living forever in true happiness: As if there were a necessity laid upon them to make ship-wrack of a good conscience, that they may escape [unspec 1] death when there is no other likeli-hood but death knocks now at their doors: Or if there were hope of longer life, yet the keeping of a sound heart would not be [unspec 2] life to the bones, and so enable them the better to bear their infirmity: Where is those men's faith that plead only with Esau for the pottadge that they may not die [unspec 3] [unspec 4] for hunger, and know not that God can give them the blessing whereby they may have wisdom and riches. [unspec 5] What madness is there to run deeper on the score when we are called to payment? What folly to distrust God [unspec 6] then when we are most cast upon him? What wisdom to [unspec 7] forsake God, when the world forsakes us, what hope of comfort in the world when we make it thus our enemy?

Use Well, who so is wise let him understand these [unspec 1] things, and to whom the arm of the Lord hath revealed [unspec 2] them: Let him learn to live by faith, that so sin do not deceive him. Let him wisely consider the invaluable [unspec 3] price of his soul, and then bethink that he sell it not for that which could not buy it: Let him know he shall least enjoy that which he buys at so dear a rate: and for the after receiving (I tremble to speak of it) Let him remember [unspec 4] he hath a wise prouider, who as he needs not his sin to accomplish his providence so he preserves from sin [unspec 5] that we may be happily contained therein.

And let him in patience possess his soul, looking with Moses to the recompense of the reward, that so he may avoid the pleasures of sin, and run with joy the race that is set before him: Thus was Hester preserved by the tuition of Mordecai. Thus found Daniel favor in the eyes of the Eunuch, and so was kept undefiled from the idolatrous meats.

But let us 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, even she that is after advanced to the highestestate on earth.

Concerning this variety of names imposed on one person, whether it were by Mordecai her Turor as taking her to be his child, or by the King at her marriage, to give her the more honor: For the thing it self, there is no controversy, but that the custom of changing names, hath been ancient, and laudable. And the reasons of these changes, might be these.

1 Either some increase of blessings, a special favor which hath been 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 show the power of the conquerors over them; so servants 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 baptism, or at their conversion by our Savior Christ &c.

Use 1 Which howsoever it hath been the practice of former times, and that used not only by the heathen, but by God himself, yet as many such customs were particular to their time 2. So I take it, this custom is now so far antiquated, as the special cause thereof (namely the changing of names at Baptism) is now ceased. 3: If among us any such occasion fall out, where Jews and Turks, &c. are to be converted, I see not but this liberty remains still. 4. As for us who have such names imposed on us even at our entrance in the world and Church, which should be badges of our profession, and provoke us to constancy therein: I see not why these in any sort should be changed, unless we think it lawful to change our profession with them.

And is it then Hester the Queen; that is Hester the fatherless? Is she a miserable captive that was after a royal Empresse? must she be nourished by Mordecai, who after gives laws to a mighty Kingdom? so was Moses, Joseph and the like: This is the Lord's doing and it is admirable in our eyes.

1 This doth he in power work, without and contrary to means to confound the pride of nature. 2. This doth he in wisdom, that we may ascribe promotion to him. 3. Nay this he doth in love, that we may give him the glory, in being truly humbled with so great advancement.

Use 1 Learn we here as not to presume of means. 2. So not to distrust the want of them as to be comforted in our [unspec 1] lowest estate, seeing it may be bettered, so to prepare for [unspec 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 she was His uncles daughter.

The band of affinity moved him to this duty, she was his cousin German, and therefore he took charge of her.

[unspec 1] A very good bond to enforce this duty, not only imposed by God in this case upon the like occasions of widdowhood. &c. But very agreeable to the law of nature, both being of our blood in a more particular manner, so that in [unspec 2] relieving of them we keep the true order of nature; and so perform therein honor to God and our selves, as herein approving our selves to have natural affection; the want whereof is a main challenge of impiety.

1 Use. This condemneth those monsters in nature y ^• feed [unspec 1] on their own flesh, devouring their kindred, or leaving them to the spoil: above all others affecting them lest, and most unnaturally preferring strangers before them.

As also they are here reproved that prefer the natural [unspec 2] affinity before the spiritual: And reject the care of GOD'S Church upon pretence of providing for their families.

[unspec 3] And lastly hereby we may learn so to subdue nature, that we give it also her right; not stripping our posterity of their lawful inheritance, upon pretence of preferring the spiritual affinity, least we burden the Church and wrong our posterity: but wi • ely deviding unto each his right: our children their patrymony, and the Church her competency; in equallitie of inward gifts, giving nature her privilege, and God the glory in preferring greatest blessings.

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

A stranger she was, and therefore to be relieved; a kins • oman she was, and therefore nature requires it but she was an O • phane, and therefore there was a necessity in it.

And surely such is the condition of the children of God, they are left fatherless and motherlesse: even to the wide world. And th • t not without the spec • all providence of God, who both may thus leave them as it seemeth good [unspec 1] to him; And doth this also for their exceeding good that [unspec 2] forgetting their Fathers house and the props of flesh they may more entirely depend upon him, and have better [unspec 3] experience of his immediate providence.

Use 1 And therefore: let it not be strange unto us, if God shall thus deal: neither let us desire this day of affliction: [unspec 2] some are sick of their parents, and in the end they are sick for them. Let us make sure of God our father [unspec 3] who now will take us up: and make much of our spiritual [unspec 4] Fathers, who in God's steed are set over us: Pray we for the [unspec 5] Magistrate who will be always a father unto us, and love [unspec 6] we the Saints that they may be our Father: so shall we never want a Father, while God hath a Church and Kingdom, and he shall advance us his children to that glo • ious inheritance.

But doth not God, make his servant gracious in the eye of Mordecai, the better to move him to the performance of this duty? Yea surely besides the inward beauty of her mind, where-with she was furnished to approve her to Mordecai: Behold the Lord adorns her with outward grace, and beauty, that so she might be fitter for that honor which after was cast upon her: so it followeth.

And the maid was fair and beautiful to lo • k • one, That is, together with her beauty, she was comely and welfauoured; two notable outward graces of a young Virgin: In regard whereof, as she had more need of a gardian, Because of natures aptness to sin upon such a preuiledge, [unspec 1] And the forceable battery that would be laid to her from without: so it pleaseth GOD to provide for her [unspec 2] accordingly.

Use. 1. Which as it condemneth the practice of parents that usually give most liberty where natures gifts are more eminent, and put forth their beautiful children to the preferment of the world, as if their outward feature would be their preueledge and prouider, keeping their more humble [unspec 2] children (as we say) at home under government: so it is a notable lesson to all natures children that have outward endouments above the other, that in this respect they most fear them-selves, and they rather carry a severe hand over them-selves for these priueledges; as knowing that such gifts not kept under, are but fuel to sin; yea patterns thereof, and yet by restraining of them they may be sanctified unto us.

And surely, if it may please the Lord to sanctify them unto us: may they not be furtherances for the bettering of our estate in the world; yea surely, as God gives them not in vain, but to be used in the world, so by this means they shall prevail as both rightly used of us and so worthily respected of GOD him-self: who both craveth his gifts with convenient honor in this life, and makes the least of their steppes to advance, us to eternal happiness.

[unspec 1] And therefore as this doth not warrant that whorish sophisticating of natures gifts by adulterous arts upon pretence to set out nature in her glory, and to procure her [unspec 2] advancement: so it condemns on the contrary, that object [unspec 3] of defacing natures endowments, as if they were not God's blessings but rather enemies to Godliness: And so [unspec 4] out of these contraries we may learn a ciuell course, so to esteem of these guists as they further sanctification; and so to use them as may stand therewith, Namely in a holy fear 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 void such occasions as may make them weapons unto sin, maintaining them daily by the word; and the examples of the most sober: and wisely considering the changeableness of them make we them servants to inward graces and let their special grace and luster be from thence so shall they serve us to prevail with God, and prevailing with God we shall also prevail with Men, well now we see the reason why Mordecai takes upon him the tuition of his kinswoman: and that we may observe in him a care and conscience more then ordinary, behold he not only receives her into his family, and so delivers her from misery, but adopts her also as his child: both to give her more security & also thereby to fit her to further advancement, 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 mean trust, even to be keeper of the palace. An office the likeler to be of more trust, by how much these Persian Princes kept great estate, and were more jealous of their persons: and thereby also not unlikely to be more commodious in regard of the stricktnesse of access into the palace. Behold here a further act of the providence of God. Miserable Hester hath now a house to put her head in, and the fatherless hath a father provided for her by the Lord, for so it followeth, And after the death of her father and mother Mordecai took her for his own daghter.

See here the lawfulness of this liberty of adoption. Mordecai adopted Hester to be his daughter, so doth Pharaohs daughter Moses to be her sons: so doth God▪ in Christ Jesus adopt us to be his sons: A case wherein the mercy and goodness of God is most comfortably manifested not only that the adopter here by is supplied with the benefit of children, which are the blessing of God, and so-strength of age in whom he may receive his life, and continue his posterity, but hereby also the want and misery of orphants is graciously relieved, and that blessing of God is in part performed to a land that there shall be no beggar in Israel, And doth not the Lord in this liberty provoke us to mercy? doth he not graciously make trial of our bowels of compassion? by leaving us to this liberty though he command it not? doth he not secure us hereby of doing good seasonably and conscionably? are not vain controversies prevented about dead men's goods? are not foolish hopes here by wisely cut of? and each man sent to depend on God's providence and work out his living? surely though this may justify the lawfulness of this liberty, yet because we may abuse the same to the maintenance of the flesh, therefore are we to set bounds unto this liberty, both in regard of the persons that we 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 have herein a principal respect unto the spiritual aff • nity if so be our kin shall not be in apparent necessity: nay if the house-hold of faith be in like extremity, we are rather to make our choice there, then any were else: because we have more and better bands to tie us here: And we may with one comparison look for better success of our liberty; And which is especially to be heeded of us, because we have the example of our gracious God for our warrant therein; who as he only adopts those that were eternally beloved in his son, so especially when it is in our choice, we ought to make choice of such for our children by adoption; who have best evidence to be the sons of God.

Use. 1. Which as it condemneth the practice of those that ty them-selves in their choice simply to their kindred, without respect of inward fitness: whereas they might have better choice in the Church; both for inward and outward gifts; so I take it hereby they do much cross the providence of God, which intending by this liberty the choice of the most worthy, is hereby resisted, when the choice is thus tied to the kindred.

If it shall be objected the GOD will provide for his, their gifts will advance them, and therefore I ought rather to provide for such as by reason of there impotency of gifts are like other-wise to stick by it: indeed as the impotencies of nature are to be supplied, so her best gifts also as hath been taught,) had need of a bridle of Tuition to restrain their priueledge, and so fit them to grace, but yet warily to be preserved to the benefit of adoption, because, as hereby their corruption is likely to be maintained, so without this benefit of adoption, such as have 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 hateful: where then shall this be remedied? dost thou say God will provide for his, and therefore ile pass them by? I tell thee. God hath bountifully provided for his: he hath given them his son and so all is theirs, they have a right in all, thou hast no use but for their sakes; thou art God's steward for their good. Their is plenty in Egypt to relieve the Church. And how shalt thou then better make thee friends of thy unrighteous Mammon, then willingly to admit those into the possession thereof: who as they are exposed to want to try thy wisdom herein, whether thou wilt sanctify thy estate or no, and take true comfort in thy riches: 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 labor whither thou wilt or no: though thou shouldest heap up silver as the dust, and prepare raiment as the clay, thou mayest prepare it, but the just shall put it on and the innocent shall divide the silver.

And were it not better for thee when it is in thy choice, to make sure thy habitation by this life, and so lay up a good foundation against the day of Christ, receiving God into thy family, in the adoption of his children: then by shutting out the Lord, thereby to shut thyself out also, not only from the earth, but from heaven to: and yet all thy policy shall be mightily confounded: Joseph's brethren shall bow unto him: and the righteous shall be thy hairs, whether thou wilt or no?

Use 2 And surely this doth no less condemn the vanity of those, that neglecting religion and only seeking a name on earth, do therefore make choice of such in this kind, as are of the name: rejecting also nature, & common humanity: Little do these men consider that it is the memorial of the just only, that shall endure forever, 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 look we to the third generation if the place remain in the name, nay consider we wisely, if the place it self can be found?

3. As for those who adopt strangers, and do also change their names, moved thereby neither by the bond of religion, no not so much as nature, but rather by the abuse of nature and fellowship in evil: Though such things should not be named among Christians, yet it is no marvel, if like will love their like, and society in evil will have a cloak for the maintenance thereof

Thus far of the persons whom we must adopt.

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

Well thus we have Hester now the adopted daughter of Mordecai, and so by God's good providence this Orphan is well provided for.

And hath not the Lord much better provided for us; whom he hath in Christ Jesus adopted to be his children, and so to be heirs with him of eternal glory? Oh that we would therefore walk worthy of so high a calling; that we would behave our selves as sons of so gracious a Father? Surely Hester in all her glory is not like the meanest of the sons of God: and the least in the Kingdom of heaven hs greater then Solomon in all his Majesty.

Well, let this be our comfort, that though it be not our lot to meet with a Mordecai to be adopted to an earthly Kingdom, yet we have such an enheritance, which all the world cannot deptiue us of. And let us make trial of our adoption by our strange cries unto our Father. Let this [unspec 1] straight appear by justifying his cause. Let his cause be [unspec 2] maintained by increasing his kingdom, and his kingdom being come, Let us lift up our heads that his will may be [unspec 3] done in earth as it is in heaven; that God may be all [unspec 4] in all.

And surely though it be a curse unto the wicked to be left as Orphans, yet it is but a temperall judgment, and so may befall (and hath) the Godly, and therefore though the wicked being Orphans shall seek their bread and desolate places, yet GOD is the helper of the Fatherless, yea he is a Father unto them. And therefore as he hath given express commandment that they should not be hurt, left the like judgment befall the oppressors, so hath the Lord also precisely inioiend that relief and succor and that not only uncertainly as strangers by startes, and at their felemne festiuities, when by reason of the abundance, it is not so thanks worthy; but as those within their gates and of their household that are to have a free and settled maintenance; as having [unspec 19] a continual set provision allotted thereto: Oh [unspec 20] what a sanctifying is this of our prosperity! What a [unspec 21] comfort in our troubles? What a sacrifice to God? what a sweet savor to man? What peace doth it breed at home? What true honor abroad.

Use 1. Well, Let this be a glorious crown to those [unspec 2] Cities and persons who have set harbours for Orphans and strangers: And let it be the glory of true religion [unspec 3] that it hath taught such places and persons Christian duty: Let the Ostrich be ashamed that leaves her eggs in the sand, and let vnnaturallnesse be confounded that forsaketh her own: Crueltie be condemned [unspec 4] that makes the fatherless: and let opression [unspec 5] [unspec 6] stop her mouth that turns the fatherless out of their own: detest we such treachery that makes tuition a [unspec 7] broker for private gain: and take we heed of hypocrisy that secretly devours where it pretends devotion; and [unspec 8] in steed of Children makes slaves or sponges of their pupils: I would our enclosers could wash their hands from [unspec 9] this sin, and do not gardians of wards trample deep herein? Well let us not live by examples but by laws; & let good example provoke us to the obedience of them. Mordecai takes upon him the tuition of this orphane: now let us see what success he hath herein, it followeth.

And when the Kings commandment, and his decree was published, and many maids were brought together to the palace of Sushan under the hand of Hege: Hester was brought also unto the Kings house under the hand of Hege the keeper of the women.

In which words the holy Ghost setteth down a second means, by which Hester is advanced to the Court. Namely she is taken in the general suruay, according to the Kings commandment, and so together 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 commandment and the thorough execution thereof, is a second means of her advancement.

And surely, if we consider the end of this commandment: Namely that the King might have a wife: if we observe the equity thereof; that he might make choice of his wife where it pleased him; throughout his dominions; if we wisely examine the lawfulness of these Officers employment in this business, and success therein: all these will witness unto us that Hester had a lawful calling to the Court, the means of her advancement were honest and honorable.

She is not thrust upon the Court, to be a prey thereto, neither doth she basely seek to it, to make sale of her chastity, she follows it not to catch a fall by it, but the court follows her, and seeks her out: As Daniel was sent for, and Joseph fetched out of prison, so she is sent for to the Court: GOD guiding the general intent of the King to his particular purpose; and so reserving the issue to his special providence, that though she might fear the worst, to become the Kings concubine, yet she might hope the best, to be received as his wife: and so the case being doubtful and the danger not being invincible; she was to cast her self upon the providence of GOD, for a good issue of that which might threaten evil; as undoubtedly persuading her-self, that as she believed, so it should come unto her.

Behold then the mercy of GOD, in the advancement of his Children: the means thereto shall be fair and likely: Hester shall have natures gifts, to fit her to the Kings bed, She shall be seasoned with affliction to bear her greatness more wisely, She shall be trained up in religion under a gracious Tutor, that so having favor with GOD, she may prevail 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 Moses, Mordecai and the rest. And all this to two special ends; Namely that they may be cleared from ambition & intrusion, two encrochers on greatness, and dangerous enemies thereto, that envy may be removed, the mouth of advancement, that pride may be abandoned which will make their fall the greater: that having hereby an evidence of their holy entrance to dignity, they might have better use, and longer continuance thereof.

Use 1 A notable lesson, for all aspirers, that they wait such holy and likely means, as GOD hath sanctified [unspec 2] thereto, not thrusting themselves to preferment. Not [unspec 3] hunting greedily after the same, not by base flattery, and [unspec 4] detraction to clime into favor: Neither by • ordid corruption [unspec 5] to blind-fold greatness. But wisely to esteem their [unspec 6] fitness by gifts both inward, and outward: and yet to wait [unspec 7] [unspec 8] with comfort a lawful thereto: not neglecting such [unspec 9] gracious opportunities as GOD'S providence doth offer, neither resisting such necessary means, as may be unlikely thereto.

For to examine a little further the case of Hester: the king commandeth; must she not obey? is it not lawful for a subject to come to a profane Court? is it unlawful for a religious person to have her abode among the wicked? especially, where the providence of GOD doth extraordinarily cast her, and no present iniquity lying therein? A necessity lies upon her and she cannot refuse. Surely God's children are to yield to the necessity of more where as their is a providence of GOD to over-rule them to good: and our yielding thereto, is not simply evil. I. Because all this while we keep our selves within the compass of God's protection where by we shall be sure to be secured our selves.

2. And what know we also, whether the Lord hath herein a further work to use our Ministry 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 meant hereby to supply the number of his concubines, and it might have been Hesters lot, to have been one of them.

Surely this being but conjectural, and the public purpose of the King being to make choice of a wife: and God intending that purpose to prevail, why might not Hester safely rest upon this known purpose, and so commit her self into the hand GOD, for the issue thereof? If it shall be 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 prejudice God's providence, who knowing what he would do, provides this means to bring his purpose to pass: As for Hester this was more then yet she knew of (when she knows of it you shall hear her Apology.) As yet she hath little reason of any such hope, and therefore she will herein yield to necessity; because the Lord might as well preserve her undefiled in the Court, as he had done before in the house of her kinswoman.

Use And therefore as herein she seems to be blameless, because she yields that, which might turn either to good or evil when she could not otherwise choose: so herein she doth teach us. An excellent point of wisdom in our obedience. That as we must obey rather God then man: so we must yield to man, when there is no apparent [unspec 1] disobediencc to God. We must not cast, what may [unspec 2] be, seeing God may over-rule: lest while we nourish fear, we betray our faith: neither must we demur with our superiors, where our selves are uncertain; but yield we so to necessity, that we still depend on our God: who will accept our obedience, and give a good issue thereto. So did Daniel and God preserved him undefiled. So did Hester and the Lord gave a blessing.

And yet surely not without great difficulties and extremities: the nearer she came to it, the greater were her dangers: First, her body is in hazad by being left fatherless, God here supplies and she is received into Mordecai's family: who together with her body, provides principally for her soul. Here she says no, being where she hath greatest comfort, but shortly she is removed out of heaven even into hell, to a profane Court she is called, where Satan hath his throne. And to what end I pray you? surely reason and likelihood can give neither, but to the apparent destruction both of body and soul.

Thus the nearer God's children approach to their comfort & preferment; the greater are their dangers, the more desperate their extremities. So was it with the I sraelits before their deliverance. Their burdens were increased, their straw was taken away; and then came Moses, then came the deliverance. So was it with Mordecai, with Joseph and the rest: And no marvel? For by this it appears their promotions is of God, by how much the greater they find the oppositions, to the same, that so he may have only the glory of their advancement: [unspec 2] this makes Satan to rage the more, that so if it be possible he may hinder the good of the [unspec 4] Saints: hereby the wicked are more confounded, in the disapoyntment of their malice, and hereby GOD'S Children are better fitted to their preferment, and so are provided to make better use thereof.

Use. Whereby as God's children are taught not to be discouraged, if their afflictions do still increase upon them, because if deliverance approach not, yet patience shall increase, to make the deliverance [unspec 2] more glorious when it comes: So are they to increase their faith as their temptations do increase, by more earnest prayer, and examining of them-selves, more abasing them-selves, and increasing constancy in well-doing, that so they may hasten the work, and be fitted thereto.

Thus was Hester brought at length from Mordecai's house to the Court, that in this fiery furnace (being thoroughly purged) she might be fit for the work that GOD had appointed, so marvelous is the LORD to turn all things to the good of his children; such difference doth he make between them and the wicked, that as the best blessings do make the wicked wise, so the greatest occasions of evil do make his children better, when necesrily they are cast upon them.

And surely if we shall wisely observe the providence of God herein; that though Hester is brought to the Court, a place of liberty and provocation to evil: yet she is restrained in the Court, under the hand of a Keeper, and as it were clapt up 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 her necessary attendance and comfort; doth not this exceedingly magnify the mercy of GOD, that useth this as a preservative against the infection of the place, and so even therein sanctifies her coming thither? Had she been exposed to the liberty of the Court? might access have been free unto her? As her trial had been the greater, so her danger must needs be the greater.

And therefore behold here the faithfulness of Almighty God to his children; that, considering whereof we are made, and what we can endure, though he cast us into the Furnace, yet he quallefies the rage of the fire, or else applieth preservatives that it shall not hurt us. So doth he here provide for his servant Hester, because her beautiful youth being exposed to applause and liberty in the Court, might be a means of taynting her; therefore he makes the place of her advancement, 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 Joseph into the land of his advancement, that the pride and fullness of the Country might not corrupt him; He is cast first upon Putiphers family: Where though he receives no small preferment, yet it is sauced with such temptations, as might grievously humble the heart of his servant. And yet is he further sent to the prison, where the irons might enter into his soul, to his further humiliation: Yea when he is advanced, he hath an Office to humble him, whereby he is both kept from the Court, the place of temptation, and also from idleness the root of all evil. And was not this a great humbling to Hester in the flesh, that her glorious beauty must be pinned up from being seen? she must be kept as a prisoner, where liberty was so pleasant, And yet the work of the Lord most admirable herein; both to keep her flax (as I may say) from the fire, and by a less affliction to prevent a greater.

1 Use. Oh that we would therefore praise the Lord for his faithfulness and observe his gracious providence in the quallifying of our temptations!

That we would rest upon our God, in the greatest [unspec 2] extremities, and wisely admit lesser chastisments to prevent [unspec 3] greater. Surely there is no temptation hath overtaken [unspec 4] us, but such as appertaineth to man, and God is faithful, which will not suffer us to be tempted above our strength: but will even give the issue with the temptation, that we may be able to bear it.

And therefore admit the worst that may be said in this case: Say it was her great affliction to be brought to the Court; and her greater affliction to be in danger of defiling: and therefore her infirmity to put her self into this danger (although I cannot see how she could avoid it) (so desperate is their case living under profane government) yet seeing God brings light out of darkness, and turns our infirmities to his glory and our good: Nay seeing he justifies particular actions by extraordinary instants, which we being ignorant off, are therefore to keep silence in: why shall we censure that, of the ground whereof we may be ignorant? Why do we not rather give our God the glories, whereof the infirmities of his children, raiseth means for their strength, and hereby makes way for his absolute glory?

Well thus we have heard of some of the outward means of Hesters advancement. Namely Mordecai's nourishing of her, and her bringing to the Court. Now let us further consider of her entertainment in the Court, and so of some means whereby she fitted is to the marriage bed. It followeth.

And the maid pleased him, and she found favor in his sight and to show that he was pleased, he caused her things for purification to be given her speedily, and her state and seven comely maidens to be given her out of the Kings house, and he gave change to her and to her maids of the best in the house of the women.

In which words the holy Ghost sets down unto us a third step to Hesters advancement. Namely, that she finds fouour in the sight of the Keeper of the Maidens. By which means it was likely that the King beging much led by his judgment and commendation, would cal for her more speedily to his presence, and so consequently prefer her.

And there is in the word contained two special things. i. The favor that Hester finds with the Eunuch, testified by a variety, and increase of speech; not only the Maid pleased him (but) she found favor in his fight. 2. there are set down the undoubted signs of his favor in that liberal and extraordinary allowance which he affordes her for her maintenance, in the rest of the Verse.

And surely that she finds this extraordinary favor in the sight of the Eunuch, who was likely to be a means of her speedy advancement.

This magnifieth the gracious providence of Almighty God, who having the hearts of all men in his hands to dispose them as he pleaseth; doth therefore incline the heart of this stranger, to affect this beautiful maiden, that so she might have more liberty in this time of her restraint; and more security also against such dangers as such places do threaten.

So gracious is godliness even in the eyes of the wicked, so doth the Lord still sort the means for [unspec 1] the effecting of his righteous will; that the weakness [unspec 2] of our faith might be supplied hereby; and he might have [unspec 3] the glory of his truth and faithfulness. [unspec 4]

1. Use. Whereby we are taught as to show favor unto [unspec 2] strangers, and such as are in affliction. So not to despair the reconciling most bitter enemies, seeing our God can make this Eunuch to affect a poor captive, how shall not he also turn the hearts of our enemies towards [unspec 3] us. And therefore let us not provoke an enemy by upbraiding to keep him further off, but rather draw we [unspec 4] him nearer unto us by prayer, and kindness. Labor we to please our God, so shall his heart be turned towards us. [unspec 5] And make we much of friends, seeing the love of enemies is so douhtfull. Especially, make we much of the [unspec 6] household of faith, who when they wound us do not meanly befriend us, and yet thats the greatest enmity we fear from them. As for our enemies they shall be [unspec 7] clothed with shame, and though they shall justify us so far forth as may make for God's glory and our good, yet this shall make to their further condemnation, that they shall like of those, whom they do not desire to be like; they shall love us for such blessings as GOD bestoweth on us, and yet not love God with us that they in like manner may be blessed.

Well thus Hester finds favor in the eye of this Eunuch: But how doth this appear? It followeth. He makes hast to give her things for her purification: he is not kind in show, but he performeth it in-deed: and that we may know his willingness, he causeth it to be done speedily, yea he enlargeth him self, and even stretcheth his authority; he increaseth her attendance, and gives her seven comely maids out of the Kings house, yea he gave change to her and to her maids of the best in the house of the woman; and all this to make good the truth and greatness of his favor towards her.

Thus ever the wicked have their shadows of excellent virtues: yea they have some relics of the true inconstancies required therein. They are not only kind in words, but they make it good in deeds: yea they are cheerful well-doing, and bountiful therein.

Use 1. Which though it will not anything justify them but rather tend to their greater condemnation: because they foolishly content themselves with this •• imme light of nature: which only concerns this present life, and will not embrace the light of grace, which would lead them to glory. Yet shall even these Gentiles condemn [unspec 2] many Christians, who as they usually boast of false liberality; making great shows in words, and performing [unspec 3] little in deed: So when they do anything the Children [unspec 4] of God taste least of their bounty: they of all other are shut from their favors: nay I would the worst they could do were not good enough for them: I would they thought they did not God good service when they entertain his Saints with greatest outrage. Surely though religion must not teach them to favor their contraries, yet wisdom might lesson them, herein to provide for themselves. Do not they fare the better for the Saints of God? and shall they fare the worse by them? will they remove them out of the gap, who keep away their scourges, and are the only means to maintain their prosperity? Oh that the world would learn to be wise! but he that is filthy will be filthier still.

Lastly from these shadows of bounty we may learn the true substance thereof. Not only in words but in deed to make good our kindness, and that not forcibly, or with grudging, but cheerfully; and that not sparingly and basely but bountifully and with a large hand: and if we shall do this from the true ground because GOD hath commanded; and to a right end, namely that God may be glorified, and our neighbors bettered, three shall not be anything wanting to true liberality: but of this heretofore. That which may further be commended in the Eunuch is his faithfulness in his office. In that he makes not private gain of such provision as was allowed to these Maidens, but rather enlargeth himself in the true bestowing thereof.

So was Joseph faithful in distribution of the corn: so was Jacob faithful, under his vnkle Laban. A notable president to all officers, that are put in trust for the behoose of others that they lick not their own fingers, & fil there own roofs with that which should serve for the provision of others.

Use. I. Which as it condemneth all Zibaes, and Judases, that carried the bag for their private profit, and like false stewards rob others to provide for themselves so it adviseth Princes to appoint sufficient stipēds for such kind of officers, y ^t they need not fall to such shameless oppressions. And also teacheth such persons to be content with their allowance, & to esteem it their greatest glory, y ^t their charge prospers under them, least y ^e lean kine devour the fat, the wrongs of y ^e oppressed cry for vengeance against them. That so honorable an attēdance is granted to this poor captive, who so lately lived at y ^e best but a servant; in the house of her uncle this as it serveth much to y ^e commendation of the Eunuchs bounty, in whose power no doubt it was to have contented her with one, so doth it much more commend the mercy of God unto this his servant: that in this glorious servitude she there hath this benefit of such society which as she might better rule, having ferme power over them, so she might less fear, as being of her own sex: which as it might give her some hope of her further advancement, as being yet a further step thereto, so therein we may observe the wisdom of our good and gracious God, who as he doth not suddenly cast his vpō preferment, but by degrees raiseth us thereto, that so we might the better wield the same, so in this manner of his providence doth he much quick̄ our faith and patience, that seeing him coming we might not be hasty, but wait the good time that he hath appointed. Psal. 125. Concerning y ^• kind of attendance that here is tendered to Hester, only such of her sex as being fittest thereto: this howsoever in this case might have iealosie for it ground, yet hath it a good ground for the like fitness in our attendance, that they should be such as be of our own sex. the eye of the servant to look vpō the hand of his master, & the eye of a maid̄ unto the hand of her mistress, a matter politickely observed in popery to take away suspicion, at least of uncleanness yet surely even this policy shall condemn that profanes, where there is not this care of fitness both to preserve order, & comeliness in the family, and also to avoid occasions, and appearances of evil.

Lastly that to Hester and her maids is given charge of the best in the house, howsoever 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 God's wisdom y ^• Hester being advanced to the highest dignity, might have a pledge hereof in the best preferment that the Eunuch could give her, and so by this liberal and suitable maintenance might be fitted thereto. So shall not the children of God want signs of their faith, to help there weakness, & confirm their faith, whereby we may learn as not to desire a sign when the thing is [unspec 2] before us, so not to refuse a sign whē God offers it unto us, [unspec 3] and wisely to observe y ^e tracts of God's providence, which [unspec 4] will not fail us with plain signs of his love towards us. [unspec 5]

And doth not this also commend the exceeding faithfulness [unspec 6] of God unto his; that as all is theirs in Jesus Christ, [unspec 7] so they above any other, shall so far enjoy this right, even [unspec 8] in this life as that the best and fattest shall be their portion. [unspec 9] So had Jacob and his family the best of the land of Egypt: so had Jacob's posterity the most fruitful country of the world: so have y ^e Saints of God had this their right renewed that the Gospel hath taken place even in the best inheritance, what country may compare in happiness with those where the word hath been entertained? So righteous is the Lord to give his children the best in this life to assure unto them the enjoying of the better, so profitable is Godliness to be recompensed with the best gain: have not the children of God shared even with the best & of the best? shall not the widow give the Prophet before she relieve her self? Shall not Joseph have the next best chariot, and Mordecai the horse that the King rides on? Oh that we could believe, how should we be established! How should we envy the best if we could hope the best, that our iniquities did not many times deprive us of the best: that the world should think the worst to good for the best. [unspec 5] Surely though we have not the best in it self, yet contednesse [unspec 6] may make it the best to us: And if we be faithful in using the least, we may by God's mercy attain to the best: [unspec 7] let this be our comfort that we shall have whats best for [unspec 8] us: and therein if we live by faith, we may take hold of [unspec 9] the best inheritance: only wait we the Lord's leisure, and he will give us our hearts desire: and resign our selves always into the hands of our most gracious father, who only knoweth whats best for us.

Well thus is Hester now provided honourably for in y ^e house of the maidens. How doth she now behave her self to keep her in favor? Doth she reveal her country, which was odious to these Gentiles? Doth she conceal her religion, which was to these abomination? Or doth she fall to temporising after y ^e manner of the Court? Doth she forget her former affliction, and so grow headstrong? Doth she now having changed her keeper, change her obedience? Hearken I pray you what the holy Ghost saith of her.

But Hester shown not her people nor her kindred: That is she did not make known that she was a Jew; nay she did not discover she was Mordecai's Kinswoman.

Whereby it is apparent that it was not yet known, so the reason of this concealment may be conjectured to be this; namely that had Hester yet been known to be a Jew; she might instead of good entertainment, receive both dishonor and disgrace too; as being in regard of her country most abhominable to these Gentiles. Reason therefore she might have to conceal her country, and surely such I take it as may stand well with religion. Which though it enjoineth us a true profession of truth in the simplicity of our hearts, when we are to give an account of our faith: it allows us also in spiritual wisdom to conceal the truth, when it may stand 1. with God's glory, 2. the satisfying of others, 3. ad securing of our selves, 4. without the prejudice to the truth, and just scandal to our profession, especially when we are not questioned thereof. So doth Samuel and Moses conceal part of truth: So doth the Prophet Elisha conceal the whole truth; when meeting with the messenger of the Kings of Syria who were sent of purpose to seek him; instead of telling them, that he was the man (which he wisely conceals) he tells them that that was not the way, nor that the Town, in a • l which he spake truth; but if they would follow him, he would lead them to the man they sought for. So doth Hester here wisely conceal the truth, because she is [unspec 1] neither demanded the matter, and the concealing thereof [unspec 2] would further her safety; And surely as none is to bring [unspec 3] unnecessary troubles on himself by revealing of what may be lawfully hidden; so by such concealments both [unspec 4] much glory hath redounded to the truth, and also God's Children hereby reserved to better times: and therefore so [unspec 5] we intend not to smother the truth by our present concealment thereof, but only to refer the discovery to in fit opportunity: so we are not ashamed of the truth of God, but only conceal it that it may not be reproached: So we do not by silence betray the truth, but rather by this hely [unspec 2] wisdom keep it from treachery: So we deny not our •• ofession, [unspec 3] but only defend our person: So we indammage not [unspec 4] our neighbor by concealing the truth: so we 〈◊〉 not only the avoiding of danger but rather purpose to do the most good hereby. Surely upon these grounds (I take it) truth may be concealed, especially if it be a truth concerning only civil occasions. And this was the case of Hester in this place: she conceals not her religion she denies not her profession; but only not being demanded, she reveals not her country nor her kindred, both civil things.

Object. If it shall be demanded how she could conceal 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 even by this were necessarily discovered) And therefore it was impossible to conceal her country: unless you will say, she framed in her diet an outward ceremony of religion, to the present time, & so she would prove no less then a deep dissēbler.

Ans. Surely as we may not in any case justify dissembling, so I doubt not but we may very well clear Hester from the same, if we consider that in some things, her diet might be answerable to the place wherein she lived (the Jew agreeing with the Gentile in the promiscuous eating of the most things) and so by y ^t her country might not be discovered. The greatest doubt is concerning her religion: how she could conceal her country, unless she also concealed this; and if she concealed her religion, how she could practice it: which (in my opinion) may be easily resolved, if we consider her present condition, who living private might well perform her devotions, and yet not be observed, especially having now no other means and liberty to practice her religion, but such as might well be performed secretly in her closet, only in the presence of her God. If it shall be imputed unto her, y ^t she should have made a bold profession of her nation and religion, thereby the rather to free her from that present bondage, and so to prevent her future defiling, rather choosing to be disgraced and cast out of the Court again, then to endure y ^e pleasure of sin for a season.

Surely concerning the profession of our religion, as y ^e Apostle would have us principally ready thereto, that so in due season we may publish the same: so he seemeth to aim at a special season, namely when we are demanded a reason of our hope. And therefore though no doubt this servant of God was ready to give an account of her religion, yet (I take it) now it was not a fit 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 delivered from y ^e imminent danger. Surely for any danger wherein yet she was, I see not but she was to undergo the same with patience: as being so far subject to government, as might stand with the salvation of her soul: as for future dangers, concerning her defiling, &c. though they were likely in regard of man, yet if we look up to God, might not they be prevented? Especially seeing she walked on her ways, she yet did no more then necessity, and her duty imposed upon her: and therefore might safely wait upon the protection of her God: That happily she did not here abstain from all appearance of evil, that she did not avoid the occasions thereto; this being a thing that was not now in her choice, as we may not rashly condemn her for the same, so what know we whether by some extraordinary instinct, she was encouraged and warranted herein. So that in her that may be justifiable, which of us simply is not to be immitated. And surely the weakness of Hester must needs commend highly y ^e faithfulness of God to his children, who as he is not diverted from his purpose towards them by their infirmities, so doth he in his special providence use the same in the contriving of his work, y ^t he may have the only glory of the accomplishment thereof.

Use▪ 1. Whereby we may learn that there is a time to hold our peace as well as to speak, & when we may safely conceal a truth. 2. We may observe the bounds of lawful subjection, that we so far obey the magistrate as may stand with the safety of our souls. 3. We may contemplate y ^e absolute power of God, in giving his children extraordinary dispensations even beyond his righteous law, that so we may not fear y ^e pardon of our sins, if in weakness they be committed against the law of God. Lastly, we see here an holy use of our infirmities; not that we should presume here-upon to sin: But rather that hereby our faith being increased we may get daily from Christ Jesus more strength against sin, not measuring God's faithfulness by our desert, but by the eye of faith, looking for light out of darkness, that so God may have the glory of all his mercies. Thus doth Hester conceal her country and her kindred too. But by whose advise doth she this? It followeth.

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

Lo here the cause of Hesters silence: her foster-father Mordecai had given 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 especial, that she should rule her tongue, and especially herein impose silence on her self, y ^t she discover not her Nation, nor her fathers house.

Wherein, 1. we may see a notable practice of the Saints of God, Namely to season their tender plants with good counsel, and wholesome instruction: when they are to leave the wing (as we say) and try the world. So doth David counsel Solomon, and Joseph his brethren; so doth Jacob his children. This is the best legacy they can bequeath unto them: hereby they show y ^e vnfainednesse of their love, and so arm them graciously against this present evil world.

Whereby we may learn to set forth our children, and friends into the world: not so much providing stocks, and such furniture for the body, as especially with good counsel to arm the soul; as knowing that if it be secured the other shall not want, and the full provision for the body, may be a means to expose the soul naked to all temptations.

But what is the sum of this council that Mordecai gives to Hester? Surely silence, the chief outward ornament of women and keeper of their chastity, the government of the tongue (that unruly member) which if we refrain not, our religion is in vain; and to rule it well, is a note of true profession.

Wherein as we see the fitness of this Christian council; What fitter lesson to a woman then silence? So we may learn hereby the necessity of this virtue, especially when we come abroad in the catching and observing Court. [unspec 1] What more safe for a man here then silence? where every [unspec 2] word shall be scanned, and happily perverted? what greater [unspec 3] wisdom here then silence? where y ^e wisest speeches go not without their censure? what greater gain here then silence? Whereby a man may learn, and make use of all others speech, that so when he is called, he may speak with authority.

Use. And therefore let not impudent beggars here continue still craving, upon presumptions that the Prince will never be weary of giving: Lette not discoursers run them-selves out of breath at tables and chambers, to make [unspec 2] others sport and them-selves a mark for every man's tongue: let not cōplementers account it their glory to pratle of everything, when they make no conscience to practice [unspec 3] the best things; let not flatterers trust to this same glibbe & [unspec 4] slippery menber: to whom being so deeply indebpted, they must look to make payment, and happy are they if shame & repentance will clear the score: what should I say? Let not [unspec 5] Carry-tales and Detractors hope to carry it away cleanly, seeing their own tongues shall one day cry quittance with them: But let all remember Mordecai's lesson to Hester, y ^• in the Court they rule their tongue, and so shall they be sure to keep their friend. But what end doth Mordecai aim at in this his lesson of silence? Surely his heart was touched with the care of the Church, for he saw a greater storm like to come in upon it: He feared least Hester by this dis-union might endanger the same: he hoped that her wise silence for a time, might breed good blood for it deliverance: and therefore doth he advise her, especially, silence in this case, least her discovery might be a means of endangering the Church of God: As being that which the enemy lay in wait for; and to which her weakness & youth might be easily abused. Wherein we may observe what principally ought to affect us, y ^e danger whereof we ought especially to prevent: Namely the Church of God and its success.

1. Thus doth our god principally regard, & so should we have the like respect of it. 2. On the well-fare hereof depēds all our private happiness: and therefore if we be wise, we will herein be wise to our selves, 3. yea our care hereof will be means to comfort us in our troubles, & make way for our [unspec 4] deliverance; yea which is especially to be regarded of us, our zeal to God's Church witnesseth our true interest therein; that if we mourn with it, we shall also rejoice therewith; and so reign forever as lively members of the same in glory. So was Nehemiah, David, Josiah and the rest.

1. Use. What shall we then say of those that never take thought for God's inheritance? Lette it sink or swim [unspec 2] its all one to them: What case are they in that drink [unspec 3] their wine in bowles, while Joseph is in affliction? How fearful is their condition that help forward the affliction; rejoicing greatly at the Churches fall? And with all their strength and policy cry it down to the ground; But of this we shall have fitter occasion to speak hereafter, when we consider of Haman's and Mordecai's contrary affection herein.

Thus you see the care of Mordecai for the Church of God: and to this end you have heard of his charge to his Nephew. Now let us see how Hester obeys this injunction: It is said that

She did not show her people nor her kindred. i. she was obedient to the Council of her Father Mordecai, and doth not discover her country nor her Fathers house.

A notable mark of the true child of God: Namely in lawful things, to be obedient to superiors commands; 1. So hath God commanded; 2. so shall we prolong our days, 3. so is corruption humbled and patience tried. 4. so is faith excercised, and order maintained. 5. so is God honored better then with sacrifice. 6. and man also [unspec 7] by obeying more honored then if he could command [unspec 8] obedience. In a word, where obedience is, there is safety, [unspec 9] and all prosperity: but confusiō followeth disorder and disobedience. What may we then judge of those y ^• justify treason and rebellion in inferiors? that allow the subject to rebel against the Prince, yea to take his life from him? that warrant the child to forsake their parents, and justify disobedience in all sorts: shall we think y ^t this proceeds from an heroical spirit? Shall we esteem it as greater obedience and honor unto God? who because he is obeyed above man, therefore we must not obey man in him, & under him? So the Papists advance their traitors & justify their treasons: Surely how necessarily must these err, not knowing the Scriptures? how fearfully do these reject God in not obeying his ordinance? shall we look that God will honor them that do thus dishonor him? Blessed be our GOD who hath maintained his own cause, and hath justified his ordinance in the confusion of his enemies. So let all thine enemies perish oh Lord, so be thou exalted in the protection of thine Anointed.

But wherein doth this obedience of Hester show it self? Surely in concealing a secret not fit to be known; No doubt her father had given her many other good lessons, & happily among so many, she might have forgottē this; or happily she might have 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 prevent the discovery thereof by others, and so make her own peace by the benefit of such favors w ^t were cast upon hir by y ^e Eunuch and such like? neglecting the estate of the rest of her country. Surely (I take it) herein we may observe the conscionableness of her obedience; that though she might have thus strayned in the point, yet the reverent authority of the commander keeps her from these demurs, and so not so much she considers the weight of the thing commanded; as that she is simply led by the authority of her superiors.

A notable evidence, of the sincerity of our obedience, that it depend not so much upon the thing commanded, as upon the just authority of the commander him-self: because as our service is then most acceptable to GOD when it hath least respect to our selves, and most to his glory, so it is most free from mercenary baseness when we stand not so much upon the thing commanded which doth concern our own good; as upon the power of the commander for whose sake we do it.

Thus did the Lord try the obedience of our first parents, the things he commands might seem to be of no great weight, but that the Authority and commander gave power thereto: which they not wayghing duly (as in conscience they should) but principally respecting what a small matter was only imposed; not to cut of an Apple: were therefore easily drawn to very fearful disobedyence; and so have set their children's teeth on edge, by eating that forbidden fruit.

Use. 1. Whereby we may learn, how to certify our [unspec 1] obedience. Namely to have an especial respect to y ^e just power of the superior, and so in reverence of that power, [unspec 2] to yield obedience to his righteous command: not making difference thereof, in regard of the things commanded, but performing indifferent obedience to all alike; as they proceed from a like power of those whom God hath set [unspec 3] over us: making conscience as well of the least as y ^e greatest commands; because the Commander is the same, [unspec 4] and his power as great in the least as in the greatest: And our faith and humility being more tried in obeying the least, will be a good means to further to preferment, that so not obeying man for hope of reward; we may not yet be disappointed of our hope in the reward above. Thus doth the Lord approve the sincerity of Hesters obedience. Unto which if we shall add that which further in is remembered in the 20. verse, that Hester did even as conscionably after the words of Mordecai, being now from under his government, as when she was nourished by him: We have herein a further testimony of the uprightness thereof. The holy Ghost (as I take it) signifying herein unto us the main ground of her obedience: Namely that though she was now exempted from the sight and government of her earthly father Mordecai, yet she remained under the obeisance of her heavenly Father: For whose sake she performs as conscionably obedience to Mordecai being absent, as if he had hir under never so much subjection. So doth she approve her obedience to be in the sight of God, and so is cleared from eye-service, and such like; so doth she witness it also to be for the Lord's sake, and so purgeth it utterly of all carnal respects: And in this her bodily absence performing as true service unto Mordecai as if he were present; she retains her right in the holy family, and so is partaker of the prayers, and blessings thereof. Yea she keeps hereby within the covenant of God, and so prepares a way for further blessings.

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

And Mordecai walked every day before the Court of the women's house, to know if Hester did well, and what should be done with her. Thus careful is he of his Nephew even when she is of years to govern her self.

So ought parents not to reject the care of their children, even when they seem to have least need of them: Because 1. as hereby they show the soundness of their affection: so this riper estate of their children, doth now most require this care, as exposing their children to more fearful extremities, as now knowing their strength, and [unspec 2] so now strong to do evil. And wherein shall earthly parents [unspec 3] better resemble their heavenly Father, then by continual [unspec 4] love and care of their posterity? Nay how shall they otherwise differ from brute beasts, if they only care for their children to hatch them up, & so send them forth into the world; and there's an end. Had not Job a daily 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 lived therein, the more they were subject to greater danger? what care had Naomi of her daughter in law Ruth? how did Moses take care for God's people when they enjoyed great prosperity?

Use 1. Well let Mordecai condemn profane parents that think much to give their Children even bringing up, if they have done this, they think they are fully discharged; especially if they can provide them some trade, or portion to get a living withal: Alas if they considered well, the greatest care is behind; when do children more grieve and shame their parents, then at this estate? when they come to their own liberty, and have fuel to their lusts? and how many just curses do lie upon parents, not for giving too little, when they were Children, as for giving to much liberty, when they have grown up to be men.

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

Surely give good example unto them, that so they may be ordered. Let them be often in thine eye, that so thy [unspec 2] presence may awe them; Spare not to reprove them plainly, [unspec 3] and forget not instruction as occasion shall be offered. [unspec 4] Keep them to the duties of children, without respect of [unspec 5] their age, or riches: so shalt thou keep thy just authority over them. Keep the staff in thine hand, and let [unspec 6] their maintenance come from thee. Let the Magistrate [unspec 7] help thee if correction here be needful: But especially [unspec 8] crave help of GOD, that his blessing may be upon them.

But what need Mordecai take this care of Hester? was he not persuaded that GOD would care for her? Yea surely, and therefore also is he careful for her, because he knows the providence of God to subordinate [unspec 1] fit means. And who more fit to care for her then he that had bound himself thereto? So then an honest [unspec 2] carestands well with God's providence and faith therein: [unspec 3] as whereby we both show our sincere obedience in [unspec 4] using such weak means as are subordinate thereto, and so avoid security and presumption, two main enemies of our most holy faith.

Use. 1. Which as it condemneth their presumption, that cast all upon God, neglecting the means: So on the other [unspec 2] side it reproveth their carnal confidence who rest all on themselves and shut out God. The mean which (I take [unspec 3] it) is to be observed herein, is an obedience to God's commandment, to watch circumspectly in our callings, 1. casting about the best means, and 2. caring to compass our desires, that we neither tie 3. the issue absolutely to our labor, but refer it wholly 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 selves to Satan in our cruel macerating of our selves 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 us, 3. contenting our selves that we have done our best, howsoever happily it may have bad success, and being 4. comforted further also in the greatest plunges, because our GOD shall turn all to our good. Thus doth Mordecai give God the glory of his faith, while yet he shows his love to his kinswoman. And doth not the Lord give a gracious issue thereto? Consider I pray you what followeth next.

12. And when the course of every maid came to go in to King Ahashucrosh after that she had been &c.

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

Their preparation is set down by two circumstances. First by the continuance of Time which was allotted for this preparation: It was no less then twelve months. 2. It is also described by the means thereof, and those are of two sorts. The first is ordinary, and this also is twofold, they must be anointed and purified six months, with oil of myrrh. 2. and the other six months with sweet odors, and in the purifying of the women.

The extraordinary means that is allowed for their purification, is here described indiferently: Namely whatsoever any of the Virgins did otherwise require, to set out their beauty, and steal away the Kings heart, that must also be given unto them.

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

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

2. The condition of her admission is here also commended, unto us. Namely that when ever she returned, she came unto the King no more except she pleased the King and were called by name. This is briefly the sum of these words.

Wherein that no less then a year must be spent in fitting these miserable Virgins to the lust of the King, doth not this set out unto us, his most prodigious luxury, and profusion? doth it not discover such effeminatenesse, as cannot well be deciphred? May we not herein observe a note of desperate folly thus to riot out time in vanity? May we not set it down as a mark of him, that knows not GOD, that he makes no conscience of the redeeming of the time, but rather employs his wits and wealth [unspec 1] in the spending and wasting thereof? Surely if time be in this regard most precious, because the Lord therein offers us a pearl of chiefest price, no meaner a Jewel, then the salvation of our souls? Must not salvation be far from them, that neglect so gracious opportunity? can they be accepted of God, that refuse this acceptable time? And is [unspec 2] it not more then madness 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 sudden?

Use. Oh that we were wise to consider these things! that our Time-seruers would lay it to their hearts: what a heavy wittnes time will be against them, when neglecting the Jewel thereof the salvation of our souls, they are only slaves to the corruptions of time? Did our gamesters [unspec 2] wisely consider of this, that together with their wit, and money, and honesty, they also play away their time, that most precious time which can never be won again: surely they would labor with God, that he would teach them to number their days, that so they might apply their [unspec 3] hearts unto wisdom. And shall not time be a witness against our wordlings, who have no leisure to come to the marriage of the Kings son? but all time is to little for their farms and for their oxen? What shall I say to our profane E • awes; that say it is not yet time to build the house [unspec 4] of God? good time enough behinds for the salvation of our souls: Let us be wise, and take the time while we may: let us look to the main chance; Let our own houses go forward: What is this birth-right to us? shall we die for hunger? hearken how our voluptuous-persons, have disposed of time? At all times let thy garments be white, and let no oil be lacking upon thy head. Let us eat and drink, for tomorrow we shall die: soul take thy ease thou hast goods laid up for many years. Shall not the Lord of that • eruant come in an hour when he knows not? shall not he say, and make it good, thou fo • le this night shall thy soul be taken away from thee? But why speak we to the belly that hath no ears? Surely the voice of Time yet was in our streets and the man of wisdom, shall hear the name of God. Oh ye foolish how long will ye love foolishness? Why do ye lay out silver, and not for bread? Why do you spend your time, and strength, without being satisfied? Say not with thyself, yet a little sleep, yet a little slumbe • ? put not off (as Felix did) til a more convenient time? Oh boast not of tomorrow, for thou knowest not what a day may bring forth! rather admire the mercy of thy God, that thou art not already consumed: and seeing the Lord hath spared thee, to recover what thou hast lost, Oh think it sufficient that thou hast spent the time past, after the lust of the Gentiles: the more time thou hast lost, the more do thou labor for the time to come and redeem thy time with the price of thy former pleasures Account daily with thyself how thou dost bestow it, and esteem every minuite precious that is offered thee, and be sure thou feest therein an image of eternity. And considering that the patience of the Lord doth lead thee to repentance, make no long tarrying to turn to the Lord thy God, least abusing his patience, thou harden thine heart, and though thou cry after, yea bitterly as Esau did, yet the Lord will not hear thee, because thou wouldst not hear him. Oh that we were wise to consider these things! But they that are filthy will be filthier still.

Behold his drunkenness added to thirst: you have heard how these Princes Minions spend their time, a whole year at least must be spent to fit them to uncleanness, that so they may more desperately follow the same all their life long. And shall they only give an account of y ^e misspending of their time? No surely: what is there that escapes taynture by this abuse of time? The soul that is hardened and made impudent in sin, the body is made a factor and baud for sin, the good creatures of God are made fuel to sin, here's no sparing of cost to maintain sin: All the creatures of God are to little in this case, but that Art also must be made a broker even to corrupt nature ( six months [unspec 1] with oil of myrhe, and six months with sweet odors ) [unspec 2] and such other purifyings as do belong to women. No end [unspec 3] of excess upon pretence of our right in the creature: No end [unspec 4] of abuse to condemn our usurped power over them: so corrupt is our nature to abuse our liberty, so just is the Lord to turn our liberty to our further condemnation; that the creature abused, being subject to vanity, might cry unto the Lord to be eased of the burden, and so hasten vengeance upon the wicked, while they heap abuse upon the creature.

Use. 1. A notable evidence of the fearful condition of the wicked, who in the judgment of the world seem therefore to be most happy, because they have most commands over outward blessings. Whose great liberty on the creatures, provoking to greater abuse, doth either thereby move the Lord to cast out such Nebuchadnezzar's as beasts in this life, and to strip them of all, or else there continuance in these blessings, increasing sin upon them, doth thereby further vengeance against the day of reckoning. A thing which because the wicked cannot avoid as usurping over God's blessings, and therefore necessarily making them strangers unto them. That we may therefore avoid running into the same excess; let us labor to be in Christ, that so we may have a right in these things, and let us renew our right by prayer and holy employment of them in our several callings, that so we may attain to a right use of them, frugally husbanding them as the good blessings of God, and using them soberly as hand-maids to higher graces, that so we may lay up a good foundation by them, and also give a cheerful account for them at the day of Christ Jesus.

But is there no color for this great excess? might not this be imputed as a complement of state, that these maidens should have 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 unspotted to the bed of a King? might not liberty be pleaded, and therefore who shall restrain? might not ability be avouched to justify this cost? Surely the greatest sins will have their cloaks, pride must go for cleanliness, and excess must keep state, the cleansing of the body must be with the defiling of the soul, and lust will have a law to enrage and provoke the same. Thus are the wicked deceived, while they deceive others, thus are they hardened in their sin while it hath a cloak to keep it from shame: Thus pretending what they may do, what evil will they not prosecute with greediness, seeing power is in their hands, and so having made up the measure of their sin, be suddenly caught with destruction, while they say peace and security. 1. Thess. 5. 3.

Use 1. Oh that we would try our selves whether we stand in grace or no! To sin is natural, but to cloak sin is devilish. And therefore though outward ability may afford means of such excess; yet the ability of the mind should temper such means, for the good of both; and though it be lawful for me to take my fill of God's creatures, yet expediency will moderate as may best fit me to glorify 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 slave where it should rule? and what more enthrals greatness then abuse of it power, then excess in it liberty? Let us therefore cast away these cloaks of shame; and in the fear of GOD, learn we an holy and sober [unspec 1] use of the blessings of God, let not examples deceive us, [unspec 2] nor liberty enthrall us: let not necessity make us • antons, [unspec 3] nor fullness make us miserable. But use we the blessings of [unspec 4] GOD to the glory of the giver: Let our callings be the [unspec 5] measure, and our salvation the end, let necessity be the motive, [unspec 6] and true liberty the moderator: Let experience be the Judge, and edification the mark we aim at: so shall we use aright the good blessings of God: and being faithful in a little, we shall be made stewards of great blessings.

Well thus we have removed these shameless vyzards, and pretences for this. Now let us examine the true cause of this excess. It followeth in the. 13. verse. What soever she called for, it was given unto her to go with her out of the women's house into the Kings house. Lo here the main cause of all this superfluity. It was to go into the house of the King, to satisfy his lust: And therefore spare no cost, let there be given what-soever 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 ear-rings and bracelets but shall go willingly to make the yea the fruit of their body, for the sin of their soul. Such pains do they take to increase their pain: so foolish are [unspec 1] they to bestow such cost upon so hard a reckoning. And [unspec 2] yet how shall they bewray their love to sin, unless it cost them thus dear? How shall they justify this vanity in the eye of the world, but by being at so great cost [unspec 3] for it? if it were not worth it, surely such wise men would not lay out so much upon it. It were not worth the having, unless it cost them thus deer. How should they make others in love with sin but by prizing it [unspec 4] so highly? How should sin be nourished, but by [unspec 5] such abundance of fuel? There credit now binding [unspec 6] them, having laid out so much upon it, to make the [unspec 7] best of their bargain; And this cost, giving for a time some miserable comfort in the sin, that so they might at length make up the measure thereof.

Uses 1. Which as it condemneth that opinion of the world, that rich men are only righteous, and only the poor wicked; whereas rather these being not able to be at the cost of sin, are so kept from it, the other having where-withal, are the likelier chapmen: So it much [unspec 2] more condemneth these bad market-men, who cast away their money on such trash as sin is: yea hereby also do cast away themselves.

Surely if GOD be the bestower of those outward blessings, and to this end they were given, that he might [unspec 3] have the glory: are not great ones here tied to God's service with a greater bond? have they not better means and leisure then others to intend the same? And yet [unspec 4] this shall not excuse the poor, but they are bad husbands also: Though they have not such means, yet they can bestow to much cost on sin: they will bestow their Time, and whatsoever they have: their wills are as good, though they cannot put it in practice; and what can the devil have more then all that they have.

Well let such consider of this, that think all cost to [unspec 5] little 〈◊〉 service of GOD, that rob the LORD in tithes, and offerings: that give him but the lips, and outside in his service, that rent him in the power and plenty thereof, as if we could be to righteous or he too much served, shall not the gross sinner rise up in judgment against them?

But what? must these wantons have whatsoever they call for? must they do what they list as (if their were no King in Israel ) and yet doth the King command it? doth authority allow such license to sin?

Behold here a note of wicked Magistrates, instead of bridling sin, they give the rein to it. Else how should their example be warranted if they did not warrant others? How should they hope for the love of their people, if they gave them not this liberty, if they made them not like unto them? How should they (as they think) keep [unspec 1] their subjects from plotting against them, but by drowning [unspec 2] them, thus in all kind of filthiness? How should they [unspec 3] hope to rule them at their pleasure, if they did not thus infatuate [unspec 4] and abject them to all kind of pleasures?

Thus doth Atheistical policy give liberty to sin. But not I pray you to the confusion thereof? Let us a little examine these grounds? must sin be made common that I may go vncontrouled? what extraordinary privilege and delight can I have herein, seeing I abase my pleasures as common to everyone? What security can I have in the continuance of them when I have so many sharers and spoilers thereof? Ought I not therefore rather restrain sin in others, that so I may in them reform myself? that my ill example may be better endured, when I am beloved not for my own worth, but for conscience sake? surely even a bad husband, will yet see his servants shall work, that so he may have to maintain his vnthri • tinesse with all: And shall I hope to be beloved of my people by giving that liberty which makes them hateful to themselves, and unfit for any duty whereby they might show their love?

Surely though by this means I make them like unto me, yet neither is likeness in sin the ground of love especially between the Prince and subject, neither will fellowship in evil ever breed true love, but rather jealousy and hatred arc the hand-maids thereof. Remember Amnons love to Tamar, and the issue thereof.

And shall evil be prevented by giving the reyne thereto? doth not liberty to sin give strength thereto, even justly to be avenged, of such foolish indulgence? It may be this license may for a time abject the subject to a slavish obedience, and having made him a beas • you may happily so use him as your drudge and pack-horse, but if you tread on a worm to hard, he will turn again: and while you hope the better to rule him by drawing him in pleasure, take heed you make him not more savage and hard to be tamed.

And therefore if you plot for true love and security of your states, kiss you the Son of righteousness, that your people may embrace you: Give laws that may breed fear, and chase away the wicked, by the power thereof, so shall your thrones be established in justice. So shall the righteous dwell in peace, and shall bless your government. This shall be the means to prevent all conspiracies, when the Keeper of Israel watcheth over your Kingdoms, and knitteth the hearts of your people towards you, and by this you shall learn to be merciful to your beasts, much more to your subjects, that they may cheerfully obey you. Thus ought Godly Princes govern their people: But as for our Persia ▪ Monarch his lust is his law, and his belly his God, and therefore no marvel if he do after his kind, and in his greatest wisdom hasten his own destruction.

For to come now to the issue of all this preparation: of all this liberty and abuse of GOD'S creatures: Is it not to provoke the lust of this Epicure, and so to wast his body, and destroy his soul? yea surely, the holy Ghost witnesseth no less, in that which followeth.

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

In which words the admission of these maidens to the Kings bed is declared unto us: and, i. the Time of their admission is specified, in the evening she went, and on the morrow she returned that is to say, She is, to go in the evening, as fittest for a work of darkness, the eye of the adulterer waiteth for the twilight, he is ashamed of the light, he fears it will bewray him. And her pleasure continues but for a night: so momentary are the pleasures which the wicked do enjoy. So just is the LORD to confound their vain confidence, that while they promise to themselves perpetuity therein; they both presume of more then the nature of their pleasures can perform, and are prevented by God's justice confounding the same, even in their greatest likelihood and ability thereof. Luk. 12. 20.

Use 1. And shall we set our hearts on that which is such a stranger unto us? So dangerous in the use? So [unspec 2] fearful in the change? Shall we to catch these shadows, forsake the substance? shall the pleasures of the right hand which last for evermore, shall these (I say) be disclaimed for these pleasures of sin which endure but for a season? Shall we think our selves unhappy because [unspec 3] we drink not of these broken miseries? Shall we esteem those blessed that abide in such slippery places? Shall we not rather choose with Moses having [unspec 4] an eye to the recompense of the reward? Ought we not the rather to secure these slippery Estates [unspec 5] by sanctifying them daily in an holy use thereof, [unspec 6] and readiness to forgo them, when the LORD shall call?

But is there not a mistery in this, that the Virgin must come in the evening, and return in the morning. She must stay but a night, lust must have change, that it may be satisfied, and change hath a sore with it, to consume the body, and so to be avenged for the abuse of this liberty.

So wise are the wicked for the maintenance of sin. [unspec 1] So just is the LORD, in confounding this their wisdom, [unspec 2] as making it the means to hasten their destruction. So is the Epicure met withal in the variety of his danties, so is ambition tangled in the stirrups of her climbing, so variety of means to sin, is the snare thereto.

Use 1. And may not they then be condemned of extreme folly, which think it pleasantest swimming; where there is many baits? they may be here, or there: what liberty is this?

2. Is not their madness intolerable, that when one is to much to choke them, will be nibbling at them all • nay, will swallow them greedily, as if they had found great spoils. Surely such is the case of the Whore-master, and drunkard: such is the ambitious person, the coueteous, and oppressor: such are all they that delight in sin, these must have variety▪ that their confusion may be the greater. Oh let us not therefore bind sins together! [unspec 3] Let us fear such baits as may further change in [unspec 4] sin. Let complementers look to this, and factors for other [unspec 5] men's sins. Let us single out our sins that we [unspec 6] may the better over-master them. Let us not seek [unspec 7] after greatness, which may yield us this liberty: But [unspec 8] rather pray for superiors that have such ba • tes to sin, [unspec 9] And not live by examples, which may so dangerously corrupt us.

Well thus we have heard what short pleasure this poor maiden hath had. Now let us hear a little of her pain. It followeth. She returned into the second house of the women: that having made sale of her honesty, and so changed her happy estate of Virginity to become a Concubine, she changeth also her habitation: And whereas before she was in the house of the Virgins; now she is removed to the house of the women; such as had left their honesties behind them, that here among fellows in evil grief might be provoked, and yet notwithstanding she might be hardened in her sin; as being here like to find companions therein, & so miserable comforters to excuse and justify the same. So cunning is Satan to maintain his new gotten hold: So unthankfull is sin to recompense our service with shame and sorrow. [unspec 1] So desperate is the condition of the wicked, they sink [unspec 2] deeper and deeper: So just is the Lord in their appointed [unspec 3] condemnation, that neither shortness of pleasure, nor [unspec 4] change thereof into sorrow; nor disgrace of men, nor sting of conscience: nothing shall stay the wicked, indeed nothing can stay them, till they have made up their measure, that God may pour on his.

1. Well let this aduize us not to believe the fair promises of the world; the best recompense she can yield us when she hath made us serve her lust, is to thrust us into the house of the women, to reap desperate sorrow for the same, or else to harden us further therein, seeing now we are known to be but broken ware, here is the best remedy the world affords for sin, even to send us to our like companions in evil: that so we may have company to go to hell withal.

[unspec 2] Who so is wise let him understand these things, let him not hope to recover out of sin by giving further liberty thereto through fellowship &c. Let him take heed of the house of the women, of pleasure, sencerity &c. such means 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 [unspec 3] let him single out the Lord, that so he may be more vile in his presence: so shall he find rest in the evil day. I said I will confess my sins unto the LORD and thou forgavest me the iniquity of them.

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

Behold here a further evidence of the bad wages of sin: This defiled woman must now burn in lust, and shall not be satisfied▪ to the King she must come no more, but at a long leisure and for other means, the jealousy and honor of the Prince, and the watchfulness and safety of the keeper will look to it soundly. What then is her punishment? surely not only to be denied of that, which she most desireth, but by this denial to be tormented with the rage of her unsatisfied lust, to the great vexation both of body, and soul.

So is the covetous man tormented in the restraint of his insatiable desire; so is the proud man reproached because the world will not honor him; so is the Epicure punished in this life, by being given up to such a desire of eating, that nothing can satisfy; so do the birds of prey even die for famine. So patient is the Lord hereby to provoke the wicked to repentance, so justly doth [unspec 1] he hasten hereby their condemnation, because sin [unspec 2] restrained is the more enraged: so wisely doth he discover [unspec 3] hereby the insatiableness of the mind to sin: so righteouslie doth he seek up into them, there eternal [unspec 4] vengeance by this, that as their desire to sin is insatiable, and in this life is restrained; so for this their infinite desire, they shall eternally burn in hell: where yet they shall be utterly deprived, of all satisfaction of their lusts.

1. Oh consider this you that forget GOD, and dead your consciences, that you may commit sin with greediness: you that enlarge your desires as hell, that you may take your fill of sin: behold the more greedy you are, the less you shall be satisfied; even no less then hell that never can be satisfied. Do you not see herein how sin will owe you nothing? your desires shall be laid open, how insatiable they are: and God shall give [unspec 2] you your desire, you shall not be satisfied. And therefore condemn not God's justice, but the insatiableness [unspec 3] of your desire. Is not this a fearful satiating of the wicked with his own ways? when he shall not be satisfied, wherein he is insatiable, when his • atiating in sin doth make him more insatiable: how just is it that offenders should burn in lust, and so be deemed the comfort [unspec 4] of marriage. Oh leave therefore to purge the fountain of this mischief, labor to prevent insatiableness in sin, 1. purge it from the heart, or else it must be insatiable; 2. refrain it in the occasions, which may breed a desire of insatiableness, look to the liberty of sin, that in giving thee thy desire, shall nothing less then satisfy thee: and consider wisely the rest of sin, even restless torment, and yet never satisfied.

[unspec 5] And seeing our desires in evil have such ill success, oh let us labor to place them on the true object; let Heaven be our mark, and godliness our race: here we shall be satisfied, as having assurance by faith, and yet still desire, being led forward by hope, that so we may at length obtain the fullness of our desire, in the end of our faith, which is the fullness of joy for evermore.

Thus we may see (for conclusion of this point) that whether the wicked win or loose in sin theres no gain on either side. The King he takes his liberty more freely, and is a looser thereby, he increaseth his sin by abusing the chastity of others, and putting off repentance by a new supply; and his body also gets nothing by the bargain: as for the poor Concubine, her loss is apparent, she parts full unwillingly with the bed of her pleasure, and meets untimely with the house of her sorrow, she burns within, and freezeth without, the King hath so his desire that he may be less satisfied; the Concubine hath not hers, and therefore is not satisfied, and yet the Lord most righteous herein: who in not giving her her present desire, satisfies her inward and main purpose, & by this means inflameth the same namely never to be satisfied, but ever to burn in lust. Let this impose silence to all bragging of diminishing of sin; the beggar he flatters himself that he is not prodigal, and the gelded person that he is not incontinent: what gets he hereby, seeing he would be so? The great one he boasts that he steals not for need, he flatters himself that he hath enough to do at home, what doth this advantage him if he steal without need? nay how shall we know hereby, but that he would if he had need whether we be restrained in what we would, or enjoy our desire to the utmost: sin got ground in both; the outward restraint increaseth the inward desire, and the inward desire is also enraged by the outward accomplishment thereof. Let us therefore labor first to rectify our defires by the word of GOD, • abou • we to have our persons accepted of GOD, so sin restrained, or committed, shall be less desired. And so much concerning the abhominable custom of these Concubines. Now let us see how GOD bringeth light out of darkness. It followeth.

In these four next verses, the holy Ghost sets down unto us, 1. the admittance of Hester into the Kings presence, 2. her advancement to the marriage bed, and so to the kingdom, and 3. the solemnity thereof. And that still we may see the Lord is like himself in using fit means to bring good things to pass: the spirit of God sets down in this 15. verse, diverse notable circumstances to show the orderly and worthy admittance of this poor captive to so great sovereignty. First, it is said, When the course of Hester came, that is; she is not hoysed on the sudden, least she might be unprepared, and puffed up therewith: neither is she called before her course, least her • ellows might envy her, as being grieved at it: neither shall she stay after her course to put her out of hope: but even in the fit time.

When her course came, then is she called, then is she advanced. So when his appointed time came, and the council of the Lord has tried him, then did the King send for Joseph and loose him, then was he delivered and made Lord of the house.

Thus hath God an appointed time to advance his [unspec 1] Children, which shall be fittest and most comfortable [unspec 2] for them, that they may know their advancement is [unspec 3] not by chance but determined of the LORD: that they might wait with patience the LORD'S good leisure, and be confirmed in faith, for the accomplishment thereof.

Use 1. And therefore, as in vain do the wicked threaten, (as if the times were in their hands) because Elijah shall prosper, and his word shall prevail against [unspec 2] Jezebel: so weak is the faith of GOD'S children, that will prescribe GOD his time: seeing when it is fittest then it shall come to pass, and art thou wiser then [unspec 3] GOD? Oh that we would be still! and the LORD [unspec 4] would establish our hearts? that we would fit our selves, to the time, that God hath appointed.

Surely there is an end • thy hope shall not be out of, yea the patient abiding of the righteous shall be galdnesse.

And seeing the Lord will not hide from his children what may be for their good, and they that live by faith may see a far of, though the times and seasons are in the hands of God, yet hath he not left us without very probable marks, whereby we may discover the time of a deliverance, that so we may be better fitted to the entertainment thereof and be confirmed in our faith, in the enjoying of the same: when the signs do graciously answer our expectation.

To this pupose is it, that as the Lord hath appointed a time when he will deliver his Church; so doth he also in the word discover the same; and also not obscurely lays open the marks of his children's apprehension thereof. And these are either in regard of God who is the delyuerer, or [unspec 1] in respect of them-selves that are to be delivered, or in [unspec 2] regard of their enemies from whom they are to be delivered. [unspec 3]

Concerning almighty God as he is the only deliverer of his Church: so doth he commend him-self unto us by some special actions in the word; when he purposeth to deliver his people; while his people are under the burden, he is said to be a sleep to forget them, to be angry with them, &c. not that indeed he is angry, but because he shows such effects, which we do being angry: neither that he forgets them, otherwise then not to answer their present desires, neither indeed is he otherwise a sleep, then that graciously preserving them in the estate of their affliction, he doth not yet deliver them out of the same. But when the Lord purposeth to deliver his people, then the spirit discribes him in another manner. Namely that he awaketh and rouseth up him-self as one out of sleep, he returneth to his people, and hath compassion on them and he repents him of the evil▪ &c. And that we may know that the Lord is awake he doth manifest the same by many notable signs of his special providence.

As first he puts on righteousness as an habergeon & an helmet of salvation upon his head: he puts on the garments of vengeance for clothing, and is clad with zeal as a cloak. To what end? Surely to make recompense to requite the fury of his adversaries, with a recompense to his enemies, he will fully repay y ^e Islands; mark I pray you how the holy Ghost sets down the order of y ^e execution of God's recompense 1. He makes inquiry of the fury of his adversaries, he comes down to see whether they have done altogether according to that cry against God and his children: He makes inquisition for blood, and remembers it: and forgets not the complaint of the poor. But doth the Lord make this inquisition? How doth he approve the righteousness of the complaint of the poor?

Surely, 1▪ By making it apparent that his children for his sake suffer all these evils, in that neither would their enemies persecute them, if they would renounce their God, & yet they shall give testimony of their righteousness, though for their credits they must still proceed against them. So was our Savior Christ approved by Pylate & his wife: so did Saul justify David and yet he continued persecuting of him: so have God's children been justified by their enemies. By which it cometh to pass that the more the godly are justified, the wicked are more enraged, and so lay more grievous burdens upon the Church of God. What followeth here-upon. Now doth the Church [unspec 2] of God increase her cries, and so the Lord doth yet further show him-self for y ^e deliverance thereof. Namely he raizeth up some extraordinary Champions to venture themselves for the rescuing of his people: Now stands up Nehemiah, and now resolves Hester, if I perish I perish; Now is Moses sent forth though sore against his will.

And will not y ^• Lord accompany these his servants with [unspec 3] extraordinary power? Yea surely: behold here a third note when God will deliver his people: Namely he will send fearful signs into the Land of Ham, and show his wonders in Egypt, and the red Sea, that so the wicked may be compelled, to let his people go: he will send Emeroids among the Philistines, and soar plagues upon the uncircumcised, that so they may be compelled to send y ^e Ark home. Thus will the Lord Judge the Nations before he deliver his people; that their hearts hereby being hardened, & more indurate against God and his people, the deliverance of the Church may be more free and glorious, and y ^e confusion of the wicked more just and fearful. Thus doth the Lord awake and return when he will deliver his children, giving them herein these apparent marks. Namely, First The clearing of his children by the mouths of their enemies: Second, The raizing some up among them to spend their lives in his cause. Third, inflicting many secret and open judgments upon their mallicious enemies. So before he delivered his Church from the tyrants of Antichrist among us, were not some of the persecutors made fearful spectators of God's wrath, to bridle or harden the rest? And to justify the Church of God?

And surely if we do consider the state of the Church of God, when the Lord prepares it to a gracious deliverance, we shall find many evident tokens therein: to give good hope of the hastening of the work: by which we may be confirmed in the expectation thereof.

To this purpose we may observe a different estate of y ^e Church of God under troubles. First, she stands upon her privilege, as if she had wrong herein: she looks to former times, and meruailes why she is thus: she grows impatient under the burden, and complains of her lovers, that they have deceived her; she dissembles with God and seeks to human helpers; she yields to the present necessity, and so she bows her neck to the yokes, and her conscience to the lust of the oppressor: she gives her most precious things for meat, and objecting her self to the iniquity of the time, she gives over hope ever to rise again, Thus you shall find to have been the state of the Church of God upon it entrance into captivity: and so along toward the time of her appointed deliverance. As the Prophets do most lively decipher the same: who lived with them in the captivity, and observed their use thereof. And surely if we observe the providence of God herein: doth it not exceedingly justify this righteous hand of god against his church? Doth not the church of God hereby sink deeper in the mire, and so set her self more strongly in the bonds of God's justice, that so the time appointed of her trouble may be accomplished over her? And doth not the Lord admirably by this means bring light out of darkness, and so prepare his Church to her appointed deliverance? Yea surely the more God's children wrestle with the rod, the more they are beaten, and at length tired therewith: and so in the end being thoroughly weary, y ^e poor church of God would gladly find some rest. And seeing the hope of the Hills is but in vain, and she finds it too true that her lovers have deceived her: Therefore she resolves to go and return to her first husband: to look up unto the Lord and wait for God her Savior: Assuring her self that her God will hear; And being fully resolved that if there be iniquity in her hand, the Lord will not hear her prayers; therefore she purposeth to forsake her Lovers, and renounce her sins. Here is it, that she weeps continually and gives no rest to her eyes, because the Lord hath forsaken his rest: And that her sorrow may be more kindly, and take deeper impression, She remembers Zion, while she sits in Babylon: she remembers all her pleasant things, that she had in times past: And withal remembers her rebellion which was the cause of that great loss: And so apprehends her affliction from the cause and greatness thereof: Thus is she brought to justify the Lord, because she hath rebelled against him, And being sent out of her self by an holy despair, acknowledging that she is worthy to be cut off: She recovers strength in God from her own weakness: the more vile she finds her self, the more she strives with her God to restore her beauty unto her, she lays hold on GOD'S promises for the confusion of her enemies, and in their confusion sees a far off her deliverance; here she stays not, but draws nearer unto God; and so yet further abaseth her self in the fury of her misery, and so far she wades in the apprehension thereof as that she despairs of God's mercy; she concludes in her weakness, that her strength and hope is perished from the Lord. Being thus past hope, and so even her spiritual weapons failing her; now she is recovered by the Lord, & hopes above hope: she confirms her faith from former experience, and comforts her self in hir true humiliation; and so gathers assurance that the Lord will not forsake forever. She is persuaded he will return: she sees him coming a far off: Here-upon she prepares her self to meet her God by examining of her self, and trying her ways; she encounters her God by earnest and hearty prayer, though she have the repulse; yet she will have no nay: Her eye droppeth without stay, till the Lord look down and behold from heaven.

And considering the promises of God for the reserving of the Church: she presseth the Lord to arise and have mercy upon Zion; and by the power of faith gathers y ^• the appointed time is come. That his servants might delight in the stones thereof; and show compassion unto the dust of the same. Thus is the Church changed and purged inwardly, that so she may be fitter for outward glory: And so being fitted, she applauds the time thereof, not so much for her own 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 apparent notes of her deliverance.

Now if we shall look into the practices of God's enemies: they will also teach us to guess at the time of the Churches deliverance. When they make no spare of destroying, and will root out GOD'S word, then it is time for the Lord to put to his hand for they have destroyed thy law, whē by their policy, & cruelty they have made such havoc, that there is none to offer him-self in the cause of God: then shall the Lord's arm save it, his righteousness it self shall sustain his cause: when they shall open their mouths against heaven, and blaspheme the power and mercy of God. Then I will up (saith the Lord) to avenge the poor, then shall the Lord be known by exempting of judgments the wicked shall be turned into hell, and all the Nations that forget God: Yea, when the wicked have made a covenant with hell, and so in their security do bless their souls: as if they had God's children so sure, that none could deliver them: as if their happiness were so sure, that none could remove them: Then shall a sudden destruction come upon them: and they shall not be able to avoid it. Then shall the destruction of the wicked be the deliverance of the Church. Thus even from our enemies we may hear good news of deliverance; their own mouths will tell us, their practices cannot hid eight.

A second probability of Hesters advancement, is that she is of the seed of the righteous, which shall be mighty on the earth; she is say they, The daughter of Abigail the Uncle of Mordecai. i. She is a Jew to whom belongeth the birth-right, whose privilege it was to rule the Nations; to whom Esau and all his posterity should bow, and do homage.

So faithful is the LORD in keeping covenant [unspec 1] forever: So truly is Godliness profitable for this life: so [unspec 2] all are ours both by right and possession: so are God's [unspec 3] children best able to use prosperity: so is eternal happiness [unspec 4] hereby sealed up unto them. So would the Lord hereby [unspec 5] teach us that these temporal blessings are not evil, because he bestows them in greatest measure upon them. The uses hereof see Obs. 79.

Only we may not here forget what the holy Ghost vouchsafes us again to remember.

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

Thus the Lord thinks it fit again to make honorable mention of this charitable work of Mordecai: As wherein he was glorified and did delight therein, to confound the practice of the wicked, that seek to obliterat the same and to approve to his children the acceptance of the same, as also to assure them hereby of the reward to come, and withal to provoke the Saints to the imitation thereof.

Oh how vainly then doth the wicked hope to put out their names from under Heaven: whose names as they are [unspec 1] written in the book of life, so their works also are registered in the eternal word of God, how wickedly do they deprave, [unspec 2] and obscure those gracious deeds, which the Lord of glory makes glorious by his remembrance? how weak [unspec 3] are the Saints to doubt of their well doing, seeing the [unspec 4] God of truth gives evidence thereto. What comfort may [unspec 5] we have in the acceptance of our labors, seeing the righteous Lord takes such delight in them? how may we be established against the reproaches of the world? how little need we esteem to be judged of men, seeing it is God that approveth? who can condemn? with what confidence may [unspec 6] we prepare our selves to stand before that righteous Judge, who already presents our prayers in the golden censor of his righteousness: and doth not only make mention of us, but mediation for us at the throne of glory, that we might not be confounded in the day of refreshing?

A third likelihood here set down of Hesters advancement, is her confidence in God and relying on his immediate providence, 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 give us to understand, that though the other maidens standing upon there preferment, used all art to set out there beauty as the means thereof: and therefore spared not to demand of the Eunuch such means of painting, &c. as might further the same, yet this gracious virgin, contenting her self with y ^• image which God had set on her, and resting on the divine providence, that had enclinde the heart of the Eunuch towards her: she doth not impudently press him further then God should move his heart: but humbly takes what Hege directs her to: who no doubt being inclined of the LORD to show her extraordinary favor; was also restrained of the LORD▪ that he should not offer her otherwise then was fit for her profession. The LORD as it is likely, giving her a like favor in the eyes of this Eunuch as he gave unto Daniel with the other, that she was not defiled with this vain and superfluous preparation, but as she was willing to leave the Eunuch to his liberty, so the Eunuch also might leave her to hers: how-so-ever, though in other things she might happily submit her self to the present necessity: as to take that which the Eunuch offers her, and so might discover her weakness and want, of courage, yet in this doth her faith appear not obscurely that she doth not ambitiously seek by corrupt means to advance her self: but soberlie entertains the means that are cast upon her, resting on GOD'S providence for the good success thereof. And surely (as I take it) we may here observe diverse notes of lively faith.

One is that she presseth not impudently to insinuate into the favor of this wicked Eunuch, though by the Kings avthority she might have occasion thereto, lest she should seem to depend upon him and give him some advantage over her precious liberty; To receive what is offered by him, especially moved thereto by the LORD, herein she shows her faith; which knowing all was hers, doth herein take her right, and shows her power therein, in that she refuseth not her own, though tendered by the wicked, She knew the profaneness of the Eunuch could not make GOD'S blessing▪ ineffectual to his children; And therefore she receives them aright, though from an unjust possessor. And lastly in that she useth such ordinary means as were offered, not seeking to advance her-self by adulterating, or profaning of nature; herein also in the third place she showeth her faith, which as it refuseth not means, so it is not curious of means; but takes what are offered, rejects such as are not warrantable.

Whereby we may learn that the advancement to God's children is warrantable and for their good, seeing it is in faith, and hereby to try our selves whether we be in the faith or no.

A fourth token of her advancement is this which followeth.

Thus did the Lord make her gracious in the eyes of all men that her advancement might be with more power, and less envy: both for her own and the good of others, that she both to the wicked might be a great terror, as [unspec 1] being convinced with the brightness of majesty appearing gloriously in her, and the Godly might have a more gracious protection of her, yea her own slippery estate [unspec 2] might hereby be the better served.

And surely; howsoever it be the property of GOD'S children to be hated of all men, yet is not this incident unto all, or not at all times. Some may be exempted by special preuiledge: All at some-time shall have a general approbation. So had our Savior favor with GOD and men, who after was hated of all and forsaken of his own, so when the ways of man do please the LORD, he will make all his enemies at peace with him: either they shall willingly approve him, or GOD shall extraordinarily bridle them: So doth Hester here find favor in the sight of all, not that happyly someone might not repine at her: but generally the most part applauded her beauty, the LORD turning their eyes upon her, 〈…〉 and their hearts toward her.

The speech I take it is hyperbolical; we being by the universal to understand the most, or better sort, who giving her entertainment the inferior durst not openly gainsay. And yet more likely for Hester to be applauded of all: because, as there was that apparent which might set the eyes of all upon her, and move their hearts towards her, namely her beauty, so that was concealed which would have made her hateful, namely her religion and country; especially we are to ascribe this to the overruling hand of GOD, who thus gives her favor generally with all, that so her favor might be more easily perceived, 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. Howsoever for the comfort of GOD'S children let me add this further, that though it be our lotts generally to be hated, yet they that cry. Crucify him, shall before cry hosanna, even they shall be convinced in conscience, that we are to be approved, yea their own mouths shall give testimony unto us, if it shall then be demanded: why they do after hate us, the reason is plain, because as they loved us, to make us like unto them, or to like of them: that so the may fare the better for us; so when they see that we neither like of them, nor can be like unto them: therefore they speak evil of us, therefore they hate us. Thus do the wicked love us, before they hate us. And do they not also approve us even while they prosecute their malice against us? yea surely though they think they do God good service, while they thus hardly entreat us, yet in that they persecute us, they show we are not of them, we are contrary to them. And do they not herein wonderfully justify the generation of the just. Nay would they not fetch us again, when they have made us away? do they not approve us when they have made a riddance of us? else; Why do they build the tombs of the Prophets: and garnish the sepulchers of the righteous: and say if we had been in the days of our Fathers, we would not have been partners with them in the blood of the Prophets: What can we have more? seeing they that hate us do thus approve of us? Is not the LORD wonderful to clear us by the mouths of our enemies? may not the Children of God have this testimony to be approved of all?

And surely if we consider the power of GOD; who [unspec 1] hath the hearts of all men in his hands, if we observe neither bounty of Godliness, which is able to ravish all: If we wey the privilege that the Children of GOD have, that all shall do service unto them: If we apprehend the purpose of GOD herein, to make the world more inexcusable; we shall find it no hard matter with God's Children to be approved generally, and have favorable respect of all that look on them.

And therefore as this may serve to commend the greatest Godliness, So it will be a heavy witness against [unspec 1] the ungodly that hate where they should love. [unspec 2] Oh what comfort is here to God's Children that the world shall justify them! What vantage have they of [unspec 3] the wicked whose tongues shall condemn themselves to justify the righteous? May we now hope to find [unspec 4] such favor as will serve the turn, when GOD at his [unspec 5] pleasure, shall turn all hearts towards us? And shall [unspec 6] we then make ship-wrack of a good conscience to win the favor of men? Is there no way to be gracious with the world but by doubting with it? Oh that we would try God in this case! how should we prevail with men?

Well, what may we learn further out of this point, that Hester being to be advanced is thus gracious in the eyes of all?

Surely; that such as are to be in authority, and raised to greatness: they are to be gracious in the eyes of their people: hereby the Lord approves their government: and so knitting the hearts of the people unto them, confirms and establisheth the same by this means: the blessings of government are plentifully inioied on either side; The Prince rules in love, and the people obey in truth; and both subject and people are prepared to eternal happiness.

Oh that Princes would wisely lay this to their hearts! That they did know that the love of their subjects is the best maintainer of the Crown and armor of the Prince: [unspec 1] Surely they would labor to get and increase their [unspec 2] love, by requiting ingenuous service, and accepting it [unspec 3] cheerfully; by prizing highly the lives of their people, [unspec 4] and preserving their Christian liberty above their lives.

Thus may Princes be gracious in the eyes of their [unspec 5] people, if they estrange not them-selves from them, nor [unspec 6] use them as strangers; especially if they make them gracious [unspec 7] in the eyes of God, by giving good examples unto them, and providing for their instruction in the word of life.

Thus is Hester gracious in the eyes of all men. What followeth here-upon?

Namely; So Hester was taken unto King Ahasuerus, into his house royal in the tenth month, which is the month of Tebeth, in the seventh year of his reign.

In which words the spirit of God sets down the receiving of Hester into the Kings house, and the time thereof: that so this great benefit might be the rather remembered.

And that this miserable captive is now taken to the royal Palace of this great Monarch, and after many changes, and remouings from Mordecai's house to the house of the maidens, is at length brought to a place of rest and honor: Doth not this commend unto us the exceeding faithfulness of God, that will not suffer his children always to lie under the burden, and continually to pass through fire and water, but at the length will bring them to a wealthyer place.

Did not Joseph at length see an end of his troubles Was not Mordecai quiet at length? Did he not find rest and honor? Yea surely, the Lord is merciful, and [unspec 1] will not always be chiding, because mercy pleaseth him: he will return and have mercy, that his people may gloryfie him. The rod of the ungodly shall not always [unspec 2] rest upon the lot of the righteous, least the righteous put forth his hand to wickedness. The Lord will hear [unspec 3] the prayers of his children, and he will make them hidings for others, that are in trouble; they shall have gracious [unspec 4] experience of his merciful deliverance, that they [unspec 5] may be more willing to committee them-selves to him in well-doing, and so be better fitted to their eternal rest.

Loe thus shall the man be blessed that feareth the Lord. Rejoice not therefore against me oh mine enemies, for though I fall yet I shall rise again. Oh that [unspec 2] we could wait the Lord's leisure and he would establish our hearts; mark well the just man, and the end [unspec 3] of that man is peace. Faint not therefore under the burden, [unspec 4] neither repine thereat, for thy Savior Christ doth [unspec 5] bear the weight thereof: and at length he will case thy shoulders of all; sorrow may be in the evening, but joy is in the morning. I said I mas cast out of thy sight, yet will I look back towards thy holy Temple: For a little while did I forsake thee but in everlasting compassion will I gather thee again, though I utterly destroy all the nations where I have scattered thee, yet will I not destroy thee; but I will correct thee by Judgment and not utterly cut thee off: But I will guide thee by my counsel, and after bring thee to glory.

Thus is Hester now received into the house-royal of the King. The Lord hath set her up, and not suffered her foes to triumph over her, and because the heart of his servant trusted in the Lord and in the mercies of the most high: therefore she shall not slide: her heart is established in the Lord her God: and therefore she will not fear until she see her desire upon her enemies.

And is not so great a blessing worthy remembrance? yea surely, the holy Ghost precisely sets down the day and year thereof: that so we might be provoked to remember the same And might learn that such blessings ought so long to be remembered of us, as the days and times continue in our use. So hath the Lord tendered great blessings to his Church, at especial times. The return of the captivity in the first year of Darius: the passion at the feast of the pass-over: The gift of tongues, at the feast of the pentecost &c.

1. That the extraordinarinesse of the time, might put us in mind of the extraordinary blessing, and be a continual remembrance of the • ame for the praises of God. So hath the Church of God appointed and set solemn times for the perpetual remembrance of great blessings: and commended therein the celebration of God's blessings, for ever, so was the 14. day of Ader set apart to this purpose by ster and Mordecai: so is the 5 • of November consecrated to the remembrance of the most admirable deliverance of the • ritaine State and people from the gunpowder treason. And surely, as these great favors of God are lively testimonies of his power and goodness: so are they worthy to be had in remembrance, yea very profitable is the remembrance thereof to us, both to stir up our thankfulness, and increase our faith, that so they may be sanctified, continued and increased upon us; yea be undoubted pleadges of eternal happiness.

And therefore seeing the Lord hereby provides, that his blessings may not be forgotten, and so pass without [unspec 1] their true use; this may serve for the great condemnation of the world: who on the contrary, useth all occasions to put out the remembrance of God's mercies from the earth: either ascribing God's mercies to their wit or desert, or putting them off to second causes: as if not the LORD but some ordinary means had compassed the same: or which is worst of all imputing them to blind chance &c.. And are not they also as faulty [unspec 2] herein, that diminish and obscure the great works of GOD, either not regarding them at all, or speaking basely of them? What shall we think of these, that gnash their [unspec 3] teeth hereat, that repine that the Lord should be gracious unto his people? And are there not some that [unspec 4] think such great deliverances are discredits unto a people, as signifying what they had deserved: and what some of their own bowels would have executed on their Fathers and brethren.

May nor policy aduize that so great mercies of God should be suppressed, lest the rejoicing thereof, vpbrading [unspec 5] the wicked should provoke them to renew their malice and multiply their mischiefs? Surely if there were [unspec 6] no other evidence to condemn us of unthankfulness, yet the general security of a people and increase of sin, is a fearful witness of their forgetfulness of a blessing: and so may be a means to turn it unto a curse.

Well let us look our faces wisely in this glass: and [unspec 7] as the Lord hath offered us time to remember so great mercies: so let us daily meditate on the wonders of our GOD. Let us keep a regester of God's blessings that [unspec 8] we may keep our selves in the possessions of them. And [unspec 9] let us withal keep an account of our sins: that so we may see, what need we have of God's mercy, and so the rather meditate thereon.

And for our comfort let us further learn this; that [unspec 10] as God never bestows great blessings but they shall be truly sanctified unto some: so if that by this holy remembrance, we shall keep our right in them, we shall not only be delivered in the evil day, when the LORD shall take vengeance on the unthankfulness of the world: but we shall see some greater things then these; the LORD will deal wonderfully between Israel and Egypt: when the obstinate shall be confounded: then shall the righteous flourish: yea the Lord will provide means for the constancy of their happiness: for so it followeth.

And the King loved Hester above all the women, and she found grace and favor in his sight more then all the Virgins: so that he set the crown of the Kingdom upon her head: and made her Queen instead of Vashty.

In which words the spirit of God, setteth down what befell Hester after her taking into the Kings house. Namely that she is advanced further to be Queen in steed of Vashtie, which is notably described. First by the occasion hereto; Namely that the King loved her above all the women. And secondly by the sign of this preferment, he set the crown of the Kingdom upon her head.

Concerning the extraordinary favor and affection, that the King is here said to bear unto this gracious maiden. As it was the admirable work of God for her more speedy and sure advancement, necessarily to be taken at this time, when the iron was in the fire: Carnal love being so inconstant, especially when it is in some sort satisfied: And the poor maiden (no doubt) much [unspec 1] humbled with yielding to the present necessity; and therefore had need of some means to cast light out [unspec 2] of darkness, that their might be hope of sanctifying of this sin into her: So doth it herein most notably commend the power, mercy and Wisdom of GOD unto us.

His power in this: that he both can turn the affections of the wicked upon his Children, and settle them constantly thereupon, when as the cause in them rather threatenes change.

His wisdom also appears in this: that this extraordinary favor of the Prince, being now necessary, for the advancement of Hester, and so for the good of the Church, though afterward it bated (to show the inconstancy of flesh, and also a further power of God in the reviving of the same) yet now it increaseth contrary to the carnal occasion, which being satisfied, usually breeds loathing: especial in those, whose honor and delight in is change, so that above all the rest only Hester is gracious: the favor of this great Monarche is constant to her.

And the mercy of God doth also shine herein most comfortably, both to the good of the Church, and particular contentment of his servant.

The Church hereby is now provided for a deliverer: before she be plunged into the extremity of her danger: and the poor maiden is by this advancement recompensed for hir loss; and comforted also in some measure with the sanctifying of the same in a lawful calling?

Aud surely that the Lord provided a Savior before man had sinned: that Moses is borne before Israel's oppression is increased; that Joseph's advanced before the famine is in Canaan: that Hester is advanced before Haman's conspiring breaks forth, doth not this exceedingly commend the watchfulness of GOD over his Church? Doth not this manifest the freeness of his love, that goes before the particular object? Doth not this serve much to the confirmation of our faith, that before we call he will hear us, before we have need he willl provide for us? So did the LORD provide an Elizabeth before the great and sharp storm fell upon his Church.

Use 1. And shall we then fear that the Lord will forsake us in our troubles when he provides means of deliverance before troubles come? Is he a God a far off, and shall we not believe him to be a GOD nere at hand? Oh let us learn to live by faith, so shall we see a far off! Let it stay us in our present troubles, that God loved us before we were: that even when we were his [unspec 4] enemies, he sought us, and prevented us, and shall he not now much more reskue us being his friends? Oh we of little faith!

But are the mercies of God here at an end? No surely, the mercies of the Lord are everlasting, and his truth past finding out: Wade we yet further into them in this particular case of Hester, and let us willingly loose our selves in the meditation thereof. Was it not a great mercy of the Lord, to advance her to the Kings house: And was it not a greater mercy that in the Kings house she is humbled, that so by renewing her repentance she might be 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 favor in his sight, that so she might find comfort in her former sorrow? But was it not yet a further mercy, that being a subject, yea a stranger▪ and of the abhominable and inthralled Nation; yet she is called to be the lawful wife of so mighty a Monarch, and not only so, but even to be advanced to the highest dignity of all.

[unspec 1] So constant is the LORD, that whom he loveth, [unspec 2] he loveth to the end: Such a privilege hath godliness that to the pure all things are pure: So sure is our salvation that even all things shall [unspec 3] turn to our good.

Use. 1. And shall we then sink under the burden [unspec 2] of our sins, seeing we cannot sound the depth of the mercies of God? Shall we plead unwisely against GOD, seeing he cannot choose but love us, seeing his love is manifested in our sins, and his power in [unspec 3] our weakness? Shall we repine at his chastisements, [unspec 4] seeing of very faithfulness he doth correct us? [unspec 5] Shall we distrust his blessings, seeing he bestows them in mercy? Surely, if we see not mercy everywhere we want the eye of faith, And if we lay not hold of eternal mercies, we fight not y ^e good fight of faith.

But let us examine a little further this case of Hester? May we truly say that here's nothing but mercy? Was it the mercy of God, that she should be so highly advanced? Why then doth the spirit teach God's children to pray, that the Lord would not give them neither poverty nor riches: least being full they should deny him: being empty they should blaspheme God.

Ans. Surely the prayer of the servant of God, as it was conditional, not simply renouncing either fullness, or want, but as it might stand with the will of God and good of the receiver: so thereby doth it grant a power unto God, to give either fullness or impose want at his pleasure. And seeing where God gives in love, he also sanctifies the gift, may not then the Lord give fullness, and yet preserve in humility, and obedience? May he not lay poverty on his child, and yet keep him from impatience? Yet at least so far as that he shall not take the name of God in vain: Indeed if nature be left to it self, and that as this most likely and usual be considered in this case: fullness may breed forgetfulness, and poverty profaneness and distrust of God's providence. And therefore in regard of our weakness and aptness to offend in the excess: Yea considering our folly, that we know not whats fittest for us; and the wisdom of God, which we must not set to school: The spirit teacheth us rather to pray for the mean, that God would feed us with food convenient for us, neither yet simply to tie God to this measure, as if no other were fit for us, but to acknowledge herein our infirmity to God, who as without GOD we are not able to compass any, so least able to sway that state, w ^t is most subject to temptation: & yet this doth not prejudice, but God may give even fullness: seeing he doth make even y ^e greatest honors convenient for his children, and therein doth show his great mercy in their preservation: by how much the more their estate is subject to temptation.

Yet if it shall now be demanded, seeing the Lord gives fullness, whether I may not lawfully seek it by prayer of him?

Ans. Surely where God in particular hath promised, and leads me along with apparent likelyhoods thereof, there I may safely draw on the Lord, to the accomplishment of his work; because by faith we obtain the promises: and prayer is the means to express and increase our saith. And this was the case of David when he prayed for the accomplishment of God's promise concerning the Kingdom. But where there is no such manifestation of God's purpose in particular, there I may safely desire in general what God will cast upon me for my fitting unto him: but for this or that condition, I must leave it to God, least I prejudice his wisdom, and discover my distrust, least I presume to come to god, whereas all he gives us is of free mercy. Only I deny not but some extraordinary instinct may warrant some particular extraordinary practice in this case: which being singular, is not to be imitated of us.

If it shall be further demanded whether it be lawful to receive such excellent blessings as are cast upon us, seeing Elisha refused Nahamans gifts, &c. Daniel at the first refused the Kings reward;

Ans. Surely I see not, but God being the only giver, and we [unspec 1] having the best right; much good likely to be redeemed hereby, [unspec 2] and good means used in the compassing thereof; these [unspec 3] things considered, I see not but we may lawfully receive [unspec 4] them, as the special pledges of God's favor: if there be no leprosy or such like mischief attending upon them.

As for Elisha and Daniel, their refusal was just, because the gifts of these givers were respective and conditional, if they would do such a thing for them, or in regard of such a thing done: and therefore the servants of God, to show they were not mercenary, did justly refuse these reproachful gifts. (Say you) may we not then receive a recompense in lieu of our pains? Is not the laborer worthy of his hire? May he not justly exact it? May he not lawfully receive it?

Yea surely, the Lord hath appointed, that they which serve at the Altar should • ue of the Altar: It is a sin not to give: It is a greater sin to spoil and deny: and therefore it is most lawful to receive what is due unto us. And yet sometime we may refuse, though not simply as Elisha did: Sometime we may not exact, though we have power, as the blessed Apostle Paul did. Yea may refuse first, & yet receive afterward, as Daniel did: refuse we may when the wicked think our pains no better worth then their gifts, or hope that only by these gifts they may compass the benefit of our pains: So did Daniel first refuse the gifts of the King: So did Peter refuse the gifts of Simon Magus; And yet to show our right, we may also receive them for our use; when these stumbling-blocks are removed: So did Daniel afterward receive those honors which before he refused. And was there not some such stumbling-block in the advancement of Hester? Might she safely marry with him that was divorced from his wife? (and according to the custom of these countries) was not without his choice of wives. Surely the Lord Jesus him-self the most perfect examiner of the Law, he hath determined, y ^t whosoever puts away his wife, unless it be for fornication, commits adultery: And therefore it followeth that who soever marrieth with the party, that takes this liberty to be divorced, not upon that urgent occasion; doth no less commit adultery. And did not the Lord therefore (though he had abundance of spirit) yet appoint this knot in marriage to be only of two, and no more: because he sought an holy seed? How then may Hester be cleared from the case of adultery? How can she be freed from an unholy marriage?

Ans. May not the Law-giver dispence with his Law? And may not that in Hester be good by a dispensation, which in others without such extraordinary privilege, is simply evil? And what though the Lord should admit sin in the accomplishment of the work: may he not pardon the sinner, and get him-self the glory. Surely though we dare not simply justify Hester in this case; yet if we shall measure things by the manner & success, did not the Lord admirably bring this thing to pass? Did it not tend to the great good of the Church.

Nay who I pray you were losers hereby? The Lord he wins him-self great glory, in advancing so highly his hand-maid from so base an estate. Hester looses not hereby, she obtains the greatest honor and content that the earth can afford; and yet she forsakes not her righteousness, but rather increaseth it.

The King he gains hereby some truer contentment of his mind and restraint of his lusts, yea his reproach in repudiating Vashty is hereby well cured: The Provinces and whole Kingdom, they obtain rest from their grievous oppressions: And the poor Church of God, that is the greatest gainer, as being delivered from a most desperate extremity, and advanced also to great peace and prosperity, even in a strange land.

But yet there is another flaw in this marriage: she marries with an Infidel and cursed Idolater: how may this be dispensed withal?

Surely by the same Lord who brings light out of darkness, and turns the evils of his children to his glory, and their good. And yet we may not simply condemn this maiden herein: she was a subject, and therefore could not do what she would in this case. And yet the Lord here did what he would: yea what Hester simply was not to refuse. For though the Lord had commanded that his people should not marry with Idolaters, yet doth he also not simply deny them upon conditions to marry with such captives as they had taken in war. And the Saints of God have warrantably matched with strangers, & the Idolatrous brood &c. As Boaz with Ruth, Sampson with the Philistian &c. When the occasions have been extraordinary and the dispensation heavenly.

And therefore no warrant for us that have choice of holy seed to sow amongst the thorns: thereby to wound our own souls, and choke our seed, or else by the egg of the Serpent, to breed the Cockatrice, to have mongrel issue, that shall speak half Ashur and half Canoon; shall not this unequal yoke cast out the yoke of Christ? shall not the stranger devour our sdtrength? shall not the curse of God cast out such root and branches from the face of the earth?

Well, thus we see the mercy of God truly justified in Hesters advancement: let us now see how Ahasuerus the King justifieth and adorneth the same: It followeth.

He sets the Crown of the kingdom upon her head, and made her Queen, &c.

Loe here the ensign of this great honor which is due unto this poor captive, the Crown of the Kingdom is set upon her head. So doth this new Bride-grome strive to do all honor unto his bride: So doth God confirm his child in this extraordinary dignity: by this means is Hesters advancement made known to the Church of God, and by this full performance of complement, is more honored and approved. But this is not all: It followeth.

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

In which words the holy Ghost sets down unto us the solemnization of this royal marriage, and that by five circumstances.

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

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

3. Rest is given to the Provinces, they are made partakers of this common joy, that the marriage of Hester might be more acceptable to them.

4. The King gives gifts unto the poor, and sends presents abroad far and near.

5. He shows the power of the King in this his magnificence, to signify his true contentmēt & joy in this marriage. And first, to add greater state & solemnity to y ^e marriage of his new spouse, the King yet further makes a solemn feast to all his Princes and Nobles; of the lawfulness and right use whereof we have spoken plentifully heretofore. Only thus much we may further add concerning the occasion of this feast: that the custom of solemnizing marriages with feasts hath been ancient and commendable, as being a time of great joy, and therefore fit to be shown in the means of joy; especially in regard of such company, as at such times come together: who may lawfully take occasion of a more liberal refreshing. And therefore not unlawful to be used, and hereby even of Christians, who as they know their liberty: so also they can best tell how to use it, in a wise dividing of the time, and moderation of God's blessings.

That which followeth concerning the dedication of the feast to the memory of Hester; as it doth discover the greater affection of the King towards his spouse: so it magnifieth yet further the mercy of God toward his servant: who by this memorial is commended to posterity, and even highly honored of the enemies of God: which though it be no warrant for that popish custom of dedicating feasts to the honor of Saints, unless the fact of a wicked Prince shall justify the same: so notwithstanding in the equity there of doth approve such holy remembrances of the Saints of GOD, which may both put them in mind of God's mercies towards them; and provoke posterity to an holy imitation thereof: as tombs, trophes, &c. Thus doth Ahas • uer osh celebrate the memory of Hester by a solemn feast, and so shall the children of God be honored of their enemies, so shall their names and memorials be continued to posterity.

And yet the affection of this Monarch stays not here: but yet furt her to grace this wedding of Hester, behold, he gives rest to the Provinces, which were even tired with taxes and exactions: so d • the wicked fare the better even for God's children sake: so doth the Lord make away for his children, even to be justified of the wicked.

And surely whither he caused these nuptials generally to be solemnized throughout his kingdom, by setting a part the day thereto, that the subject might be partaker in the Princes joy, and celebrate his marriage with feasting and liberty; or rather spared his subjects for the time, of some tribute that was due. This as it makes to the great honor and celebration of Hesters marriage, because God being glorified, there is peace with men; so it also serves to the great approbation of godliness, the whole land it at rest, when God's Church is respected, when God's children are advanced, when the righteous are in authority then the people rejoice; then is great glory, great peace and contentment. So doth the Lord sanctify great [unspec 2] blessings unto his children, that they may be good foundations against y ^e day of Christ: so doth he secure here by their ticklish estates, by knitting the hearts of the people unto [unspec 3] them, through the benefit thereof. So doth he make y ^e world without excuse, when they shall hate that which is the [unspec 4] only cause of their great est honor, security & contentmēt.

Use. And doth not this condemn the folly of men that complain of righteousness, as if it were the greatest trouble-house & trouble-state that may be; that thrust out God's children, as the only disturbers of their rest & happiness; are not they more then blind, which see no profit in godliness, but still are pouring like the Sodomites, when the door is before them: saying, who will show us any good? do not they open their mouths against heaven, that say it is in vain to serve the Lord? Are not they the greatest enemies to themselves, that keep down God's children, and hinder their advancement; that above all things fear least the Lord should be glorious in his Saints; least he should set his King upon his holy hill of Zion? Surely if the son of GOD, bring a Sword upon the earth, it is not because he is not the Prince of peace, because he offers not also peace unto them: but because the world refuseth peace, therefore do they pluck down a Sworde upon them, and the corner stone becomes a rock of offense. And if any be afra de, wherein they should take most comfort; they are the sinners in Ston, that are thus afraid; fear takes hold upon the hypocrites: these indeed shall not dwell with the devouring fire: these cannot endure the everlasting burning. What flesh shall endure when he appears; who is like a purging fire, and like Fullers Soape? Yet shall the silver abide the touche, and be purified thereby, yea the sons of Leu • shall be fiaed and prepared, that they may bring offerings unto the Lord in righteousness. Then shall the offerings also of Judah and Jerusalem be acceptable unto the Lord, as in old time, and in the years before, yea the Lord will take away the i • iquitie of the land in one day. Then shall many be turned away from iniquity, and ye shall call every man his neighbor under the Vine, and under the Fig tree. Zacn. 3 9. 10. Then shall Jerusalem be inhabited without walls, for the Lord will be unto ber a wall of fire round about, and will be the glory in the midst of her. Then will the Lord turn to the people a pure language, that they may all call upon the name of the Lord, and serve him with our shoulder: Oh that the Lord would arise, & have mercy on Zion, that he would take out of the midst of her them that rejoice of her pride, and are puffed up, in regard of the holy mountain: that the lying and aequiuocating generation were rooted out, that the vile were separated from the precious. Then should there be an humble and poor people, and they would trust in the name of the Lord: then should there be holy vessels unto the Lord, yea every pot in Jerusalem should be holy, then should not Ashur save them, neither would they ride upon horses: but in their God, the fatherless should find comfort. The righteous Lord shall be exalted in the salvation of his chosen.

Use. Who so is wise and he shall understand these things, and prudent and be shall know them: for the ways of the Lord are righteous, and the just shall walk in them, but the wicked shall fall therein. But of this point more fully (by God's grace) hereafter. It followeth.

God's grace) hereaster, It followetb.

And gave rest unto the Provinces, and gave gifts according to the power of a King.

In that this Persian Monarch here releases his subjects of the burden of subsidies and taxations, when he and his court do enlarge themselves in their pleasures: herein we may seek shadow of that substance, which is required in Christian Princes: namely, that though their state and fullness afford them pleasure and ease, by the toil, and labor of others, yet in the use thereof, they should so indifferently behave themselves, as to let this oil of gladness run down to the skirts of the garment; that those may taste at least of the cup of their pleasure: who [unspec 1] have especially troad the Wine-press, and prepared the cup unto them: and by partaking therein, may both better [unspec 2] bear the burden, and so still maintain the plough in [unspec 3] going.

Little therefore do such Princes know what wrong they do themselves, when they will not speak comfortably to their people, much less allow them some immunity when they take their pleasures: as hereby esteeming their delight to be peerless and acceptable, because they are singular and above the reach of others, yea accounting their pleasures herein the better seasoned, when they are procured and enjoyed with the pain & toil of their people: And less do such know what belongs to God, or the safety of their kingdoms, that give the bridle to their subjects, to profane God's Sabaothes and contemn his word, that so they mighty less enjoy them in their godless pleasures, or else the better endure such drudgery as they are put unto, when wicked Princes run riot. And surely in that herein they think to gratify their sin, & granting pardon for any offense: this as it doth most dishonor God so it shall surely tend, to the reproach of such indulgence, as being the special means of the disobeying of government when God is dishonored for the contentment thereof. Oh that governors were wise to consider these things: that they would consider how pleasures communicated are both less envied and less set by: and so both prevent danger in their use and abuse also by wise intermitting the same. And yet y ^t they would be wise in yielding this liberty, not to cloak their own abuse, neither with the dishonor of God, not to the justifying of sin, nor hardening of sinners▪ not as if hereby they would make demonstration of their happiness: or basely prostitute themselves to the lust of their people: but herein wisely acknowledging their common condition by nature, and so to become equal with those of the lower sort: recompensing hereby the labor of their subjects: and keeping herein that royal law, even to do to others as they would be done unto them-selves: considering wisely that seeing they are to weep with them that weep: so they must not rejoice to make their subeects heavy. And surely if we consider this particular wherein this heathen Prince gratifies his subjects, namely to release his subjects for a time of their continual taxes; as this was especially intended to honor his Nuptia's, y ^t the loins of his people might bless their Prince, and his marriage: so we shall find it no small part of the Princes honor, as not unnecessarily to exact upon his people, for the satisfying of his pleasure: so even to remit somewhat of lawful exactions, to give some breathing & intermission thereto. For is he not herein a law unto himself, when in that which is lawful, he bounds him-self, & doth not what he may, but what is most expedient? And so ruling him-self, shall better rule his people: Is he not wisely to keep some stock in store and not still to be laying forth least he have not in the season to compass the market: Doth he not hereby keep his subjects in heart; that they may still supply cheerfully whereas the King must loose his right, when there is no more to be had: And then the King must supply when the subject hath it not: Whereas otherwise the King receiving moderately, the subject may have where-withal; and so both supplied, and contented thereby.

Surely happy are those Princes that know their strength; Yet more happy if they knew how to use it: which is not to enjoy their pleasures with their subjects pain, not to empty their people, to fill them-selves; but as to esteem it their glory to have multitude of people: so wisely to maintain this multitude; and will they be maintained with nothing? If they be still emptied how can they prosper? And how can they then be the glory of the Kingdom? Well Behold our Persian Monarch here doth not only give rest unto the Provinces, but also.

Ga • e gifts according to the power of the King. Thus even the wicked, when they are employed in God's service, for the good of his Church, shall not only be bridled from much evil which they would do, but moved also to do much good in show, though otherwise they would not do: Here's no mention of drunkenness, no calling for Vashty: as were in the former feast. The marriage of God's servant shall not be dishonored with such abuses. But what? here's rest given to the Provinces who were like to endure heavier burdens; & gifts distributed according to y ^e power of the King, whose power is usually seen in taking from his people. So doth God honor his children by restraining the wicked: so doth he harden the wicked in that they shall not want the show of virtue in the service of those which yet notwithstanding only for their virtue, they do most deadly hate: so doth he get him glory by them both in confirming hereby the faith of his children, and ripening the wicked to their appointed damnation.

And if we shall further consider the bounty of this Monarch, in giving gifts so magnifically: Doth not the Lord hereby further honor this advancement of his servant?

May not Princes learn hence to be bountiful to their subjects; and instead of pilling of them, to bestow sometimes largesse upon them? May they not we ldoe it, seeing they give them but their own, and do they not win their hearts thereby 3. and can they store it up better then there where they may require it again. And do they not ease themselves of much care and fear.

Surely as it was the custom at such extraordinary kinds of joy and feasting, to enlarge the heart in such gifts, and so shall Princes find a great commodity herein: the people are contented, and the kingdom well fenced, virtue is encouraged, and misery relieved, and Princes herein do most come near unto God, and the people are more faithfully knit unto their Governors.

But mark I pray you the bountifulness of this King, it is said, that he gave gifts according to the power of the King: Not niggardly and basely, but bountifully and according to his ability. So ought the children of God much more to extend their liberality according to their callings, least this heathen Monarch rise up in judgment against them.

And therefore they are 1. to distribute in faith, with warrant from the word, and looking for recompense at the hands of God, not being weary of well doing. 2. They are to give in righteousness, both of that which is their own, and also where it may be lawful, not to maintain sin, but for love of the person, yea where it is most necessary, to those that are in greatest want: and among them especially to the household of faith. 4. We must respect the end of all our well-doing principally the salvation of the soul and glory of God: whereby we may both condemn all Popish charity, which generally faileth in all these circumstances, and so try our selves whether we be truly charitable or no.

Thus is the marriage of Hester solemnized with all the state and complement suitable thereto: thus is a Captiue Virgin advanced to be a royal Queen. Thus is virtue joined to vice to bridle the same. Thus is vice a companion of virtue, thereby to humble and so to try 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 several ends. Behold here some resemblance of the estate of God's children in a visible Church, where shall they sit but they may meet with a Judas in their dish? if they will not converse with the unclean, must they not go out of the world? doth not the Lord hereby humble the one, and harden the other? is not his providence most admirable, in accomplishing hereby his righteous will, in them both. But of this more fitlye by God's grace hereafter. And thus far concerning the advancement of Hester: wherein for conclusion we may note. 1. The faithfulness of God, making good his promise. That whereas the Prophet Ieremis persuaded Iechoniah the King not to stand out against Nebuchadnezzar; when he came to besiedge the City, but to yield himself willingly to the decree of God, to go into captivity: promising him there-withal, and the people (in the name of the Lord) that if they obeyed his council, it should both go well with them in the land of their captivity, and after seventy years they should again return into their country. The King obeying this council, 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 captivity, is here advanced to the most eminent dignity, and so is a means for the most gracious preservation of the Church of God. So constant is the Lord in performing his promise: Because he is God and cannot [unspec 1] alter his love, he is all sufficient, and who can hinder [unspec 2] his purpose: he is truth it self, and therefore hath he said [unspec 3] it, and it shall stand▪ neither will he for his glory disappoint [unspec 4] the expectation of his people which are his praise, his delight and glory.

Use. 1. Let therefore the faithfulness of God condemn our distiust: let the wicked be confounded, that make a mock thereat. In the experience of what is past, let us be [unspec 2] confirmed in what is behind, & let this teach us to keep [unspec 3] faithfully lawful promises to each other: and as the Lord [unspec 4] is faithful in his promises, so is he also as faithful in his [unspec 5] threatenings, and therefore let us fear him for the one, and love him for the other: and give him both the glory of his mercy and his justice.

Thus doth the righteous Lord make good his promise: but doth he not magnify also his power in the means thereto? Behold through many crossings and contrary blasts, is this ship brought to the haven: and through many desperate plunges is this poor captive at length advanced to greatest dignity. So doth the Lord work by contrary means, that his power may be more manifest in making such unlikely means serve him. Whereas otherwise if the means were likely, he might be thought to serve them. That carnal confidence being confounded; faith may be increased: And the Lord may have the only glory of all his mercies, So, Atheism is wisely convinced, that imputes things to chance; seeing such contrary means, implies extraordinary power and wisdom in the effecting of things.

Use 1. Let us not therefore presume, when the means are fairest, neither let us despair, when they are most cross [unspec 2] and unlikely, And though God use contrary means, because [unspec 3] he is able to tunic them to his pleasure; Yet let us use [unspec 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 try our faith, so there the likeliest do show our obedience. 1. As being commanded of God, 2. and most agreeable to reason fittest for our use, and most justifiable in the issue whether we prevail or no. Lastly that Hester, by these manifold and strange afflictions, is necessarily brought to so great preferment, we may here observe the great benefit of troubles: That they are means to work out our greatest happiness. So at that will live Godly must suffer affliction and by many tribulations we shall enter into the Kingdom of heaven. Because afflictions do both purge out our dross, and make us fit for mercy, and they are good means so to humble us, y ^t we may use happiness aright. They keep us from going a stray▪ that so we may come to the wished haven, and they preserve us from such quicksands, as would sink us in our journey.

They try us wisely whether we will keep the way or no, [unspec 5] & prove very comfortable associates, to prevent Idleness, and [unspec 6] wearisomeness. What should I say? though the world account [unspec 7] them evil, and to the wicked the prove no less? yet to God's [unspec 8] Children, no blessing is well seasoned without them: No blessing well obtained, but by their ministry.

Use 1. And therefore though the world • ee • ffended at the Cross of Christ, and esteem them cursed of God, [unspec 2] that embrace the same; Yet let us take up the corsse, that so we may obtain the crown. Let us suffer with Christ, that so we may reign with him. Let us look for troubles, [unspec 3] when we are about any good: let us distrust our goodness, [unspec 4] if it be not seasoned with trouble: and let this be our comfort, [unspec 5] that our troubles are but short, but our recompense is incomparable and shall never decay.

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

As for her companions it is not so with them: Nay the King himself he finds no rest. And hath not Hester also some affliction to season her great prosperity? yea surely. The Kings affection grows could and his lust enereaseth. And therefore it followeth that The Virgins were gathered the second time. To wit; for a new supply of the Kings insatiable lust. So unreasonable is lust, so inconstant carnal affection: so lawless are the wicked: so short is any happiness of perfection in this life. Thus Tyrants cease not to molest, and spoil their subjects, that they at length may be justly spoiled.

Use 1. And shall not the righteous fear even greatest happiness? shall they rest upon it? shall they not have [unspec 2] their loins girt to follow hard after the mark? Shall [unspec 3] the wicked's torments have an end, whose lusts are thus [unspec 4] endless? shall we not hate this flesh that is so treacherous [unspec 5] & deceitful? shall we not be more watchful over our selves, and others, by how much our greatest happiness is subject to such foils? such is Mordecai. So it is here recorded of them.

Then Mordecai sat in the Kings gate.

That is, he attended on his office in these times of Hesters advancement, he doth not presently conceive higher matters, and so neglect his ordinary calling (as some ambitious upstart would have done:) busying himself to creep to preferment; having so direct a means to raise him speedily: but soberly he attends on his office; as▪ contented therewith: and for state matters, he leaves them to higher powers: as for preferment, though the Lord had a purpose shortly to advance him thereto, and therefore it might be thought some spirits might be put into him to this end, yet wisely doth this holy man put off the thought thereof, by accustoming himself to his mean condition, and yet not without regard of his advanced Nephew; whose advancement growing now jealous in regard of this new gathering of Virgins, he is therefore said further to sit in the Kings gate, to have intelligence thereof, and so to aduize and determine according. And surely in this example of Mordecai we have many notable points worthy our consideration.

One is that he is contented with his calling, and employs himself faithfully therein; a notable mark of the child of God, who as he is commanded to abide in the calling whereunto the Lord hath called him: as being fittest for him, and a trial of his faith, to exercise his humility: so i • he to walk faithfully therein, as whereby he doth sanctify the same unto him, shall see the blessing of God therein, and also make way thereby to a greater blessing.

Use. 1. Which as it condemns those that will live in no calling: so it also reproveth such as make choice of such callings as can yield no contentment, neither with any credit or [unspec 2] comfort can we employ our selves therein: and are not they [unspec 3] also condemned hereby: y ^• having holy & lawful callings, [unspec 4] do either basely abuse thē to y ^e lusts of others, or else neglect [unspec 5] thē unnecessarily to the satisfying of their own lust? or else [unspec 6] wickedly giving thē over, or changing thē for others, surely though it be not simply unlawful to change our callings, if they will not maintain us, or we be lawfully called to other more necessary, fo • the Church or common-wealth, as being fitter. So we must look that necessity and contentment, be the measures of our maintenance, and that the means and manners of our further calling, be direct and suitable.

As for our holy abiding in the calling unto which God hath called us, Certainly if we do but remember the account we must make; and consider the uncertainty [unspec 2] when we shall be called thereto, if we look for our reward [unspec 3] from God, and make a good conscience our rule to [unspec 4] direct us therein; if singleness of heart shall season our [unspec 5] pains: and casting our care on God, be the casting of our [unspec 6] profit, if our buying to profit, be not unprofitable to the [unspec 7] soul; if our striving for profit be not from a desire of riches; [unspec 8] If prayer be the foreman of our shop, and thanksgiving [unspec 9] unto God, give up the account at night; if Christian [unspec 10] liberty, keep the cash, and con • ednesse be the Counter. [unspec 11] Lastly, if our laying out, be without prodigality, and our [unspec 12] receipts without covetousness; These rules well observed, [unspec 13] and practiced of us; shall warrant us safe walking in these slippery places, and be means to lay up a good foundation for us, against the coming of Christ Jesus.

A second thing to be considered in Mordekay, is, that he is not hasty of preferment, nor ambitiouslie seeks the same: He sits in the Kings gate, he is not fawning on Hester, nor proaling for greatness. A very true and lively mark of the child of God: such was Hester (as we have noted before): so was David, Joseph, and the rest: these look higher then the earth, and therefore count these things [unspec 1] as dung: these know the danger of climbing high: and therefore [unspec 2] they will not be too hasty to catch a fall. In a word; as the children of God know best how to use this abundance, so of all other they have least need thereof: and therefore will they not be too hasty to take this but then upon them, that when it is cast upon them, they may [unspec 3] be better able to bear it. [unspec 4]

[unspec 2] Use. 1. Which being so, let hasty climers see what right they have in heaven: let them wisely consider how they cast [unspec 3] off all-care of virtue, when once they begin to ride post [unspec 4] to preferment As for God's children let it suffice them, that they can clime no higher; and seeing they are hastening to the city which is above let them wisely decline such mountains as may require some dangerous worship at their [unspec 5] hands, and rather desire to have their life hid with Christ in God, so may they more freely employ themselves in the things which are above, which in the flesh is kept low; & [unspec 6] the pride thereof abased. And if they will be safely ambitious indeed, let them strive to exceed in grace, and go foremost to heaven: here the more hast the better speed, and the seaner sped the lesser misery, the longer happiness.

But why doth the holy Ghost here make such precise mention of Mordecayes sitting at the gate? no doubt though he attended his office, he forgot not his daughter now being advanced; and as a tender father, hath an ear after her; he sits in the gate to hearken after her estate, and to aduize as he should be called. So careful ought fathers to be for the good of their children. So is cur heavenly Father careful and continually provident over us But of this point heretofore. As also of the next verse, concerning the concealing of Hesters nation and kindred, according as Mordecai had formerly aduized; only let us add for the justifying of this practice of Hester thus much: that though she lawfully conceals her country and nation to prevent danger, yet is she no warrant to Popish dissembling▪ and damnable equivocating: for she conceals being [unspec 1] not demanded; they being demanded corrupt the truth, by reserving truth in the mind, and uttering a lie [unspec 2] with the mouth: She conceals for the safety of her self, and the Church of God, they keep them-selves close to [unspec 3] destroy the Church of God. She is commanded by her Uncle, who hath lawful power thereto: they take warrant from that man of sin, who hath none to give. Thus is Hester no warrant for Popish equivocating, much less will equivocating warrant & maintain Popery, The Lord will confound the liar and the deceitful man.

And seeing that Hester now being so honorably married, doth yet so respect the advice of her Uncle, this may teach us, That as honor doth not quench love in the Sanits of God: so marriage also doth not take away obedience to Parents.

And surely how should honor quench love in them, who the more pledges they have of God's love, the more are they provoked to love one another▪ by how much they have now better means to show their love: the fire go out when more wood is cast on? and can there be [unspec 2] a greater honor to honor, then to be kind and affable to inferiors and how shall honor be maintained without [unspec 3] true love? and if we love not may we hope to be beloved?

Use. 1. What comfort then can such have of their greatness and honors, that place the glory thereof in despising inferiors, and giving them all occasions of hatted against them? what hope of continuance where love is not [unspec 2] settled? Let Politicians look to this, and see well to their standing. Surely fear is but a sorry keeper of honor, and jealousy will hardly procure continuance thereto: let them hate, me, so they fear me, is the voice of tyranny: and if they hate, they will plotte destruction: this is the justice of God. But of this point heretofore. Now.

Concerning the obedience that this gracious Queen performs to her father, being married away from him: this also teacheth us: that children are bound to obey their parents, and perform duty unto them, though they be married from them, and so be under another government. And the reason is, because one of these governments is subordinate [unspec 1] to the otber. & may both agree without impeachmēt to each other: yea obedience to either in their places, is that [unspec 2] whereby they both are-happily maintained: & surely, if consent [unspec 3] of parents be most necessary to marriage, ought there [unspec 4] not to be a respect still to parents, even when this blessing is enjoyed. Thus did the Patriarchs obey their Fathers, and the commandment of obedience to parents being moral, and perpetual, doth it not bind us all our life long?

Indeed, as the bond of marriage is nearer then that of nature; because it both renews the bond of nature, and advanceth also nature to an honorable estate: yea resemsbleth the most near conjunction between Christ and his Church: so ought we rather to keep this bond, then the bond of nature: if such occasion should be offered which should be preferred: not that herein we break the bond of nature, but wisely establish it, in subordinating the same to a more high and nearer bond. So is our Savior to be understood, when he faith: For this cause shall a man leave Father and Mother a • d cleave to his wife: meaning thereby, that marriage is a nearer bond, then that of nature: therefore of the two, rather cleave to thy wife, if occasion should be offered whether should be forsaken. The resolution hereof stands in the consideration of such duties, as do belong to these several 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 respectively and comparatively. Those which are simply and generally common to both callings, are 1. Reverence, 2. Love, and 3. Natural affection &c. generally such as simply respect their persons, as they bear the Image of God, and resemble his authority over us. Those which are common to both with respect & prolation, are Obedience, Maintenance &c. which though we owe to both, yet are we to perform 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. Namely to do good especially to the household of faith: and wisely discering the inuinciblenesse of necessity: not standing on what want may be, neither what superfluousb • e we think fit: but so depending on the providence of God: as not to neglect present relief, and therein to be led by the nearer bond.

As for such duties as are proper to either: such as are due benevolence, cohabitation, in the state of marriage: these not concerning parents, may well be performed without impeachment to their honor. As likewise such duties as are not proper between the Father and the Son, may very well stand with the performance of such as concern the State of marriage: so that they all tend to the glory of God, and principally intend the salvation of the soul.

Use 1. Which as it condemneth those Parents that having advanced their Children to this honorable Estate of marriage, do either basely crouch unto, or by too much indulgence loose the right in their Children's subjection: So doth it convince their extreme folly, which is the cause [unspec 2] thereof; Namely, their parting with too great portions, or putting over their estates unto them: By which, it comes to pass, that their Children being puffed up, and having the sword put into their hands, in steed of obedience to Parentes, do many times beat them with their own rod. And so by God's judgment provoking hereby their Parents in the bitterness of their souls, to cursing and complaing: the Lord hears their cry, and punisheth such rebellious plants, by rooting them out, and laying wast their habitations.

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

And married folks also, may here take out their lesson, [unspec 4] not to despise their aged Parents but rather now to perform them double honor, because they were not only the cause of their being, but in placing them thus comfortably, a good means of their well being.

Yea they that are left of their Parents, to take their [unspec 5] chance (as we say) and to get it out of the fire; these have most cause to honor their Parents, because as they can more sufficiently requite them in that they were means of their being: So being now put to a more just trial of the sincerity of their obedience, and being certainly persuaded; that as what was wanting in Parents hath been supplied by the Lord: so his hand shall not be shortened if they enlarge theirs; even where they have no other cause but only for God's sake; when they can hope for no better pay-master then God himself.

And thus far c • ncerning Hesters obedience.

But what? are all of Hesters mind to perform obedience to their superiors: doth Ahasuerus find as faithful subjects as Mordecai found faithfulness in his advanced Nephew? Surely no; Behold Hester so highly preferred yet performs duty to her Father, and yet ahashuerosh being chief Commander, cannot find loyalty in his subjects: but while he is wallowing in the fullness of his pleasures and blessing his soul in his security and false content, his life is sought for by two of his attendants, even those that he appointed keepers of the door, or of the entry, for his greater safety: so it followeth.

In those days when Mordecai sat in the Kings gate, two of the Kings Eunuchs Bigthan, and Teresh, which kept the door were wroth and sought to lay hands on the King Ahasuerus &c.

In which words the spirit of God's sets down a very seareful and yet usual accident unto 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 intended by two of his servants, whom he put in some trust, tending to no less, then the taking away of his life. Wherein we may observe these circumstances.

1. The time when this Treason was committed: In those dales. i. in those days of pleasure and security, of ravishing and deflowering of Virgins, of enjoying delight with the wronging and oppression of others: then is this 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 discovered, and the danger prevented: who is Mordecai the servant of GOD: he proves the faithful servant to his Prince, he that is most despised, yet does most good.

Now Mordecai is here described. 1 by his faithful attending on his office: he sat in the Kings gate. 2. by his intelligence of the Treason. The thing was known to Mordecai. 3. by his wisdom in the discovery of it. He told it unto the Queen Hester and Hester certefied the King thereof in Mordecai's name.

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

4. The Treason it self is laid open, Namely to lay hands on the King Ahasuerus to take away his life.

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

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

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

8. The holy Ghost concludes this history with a notable relation of wisdom even of those Godlesse men, namely it was written in the book of Chronicles before the King, that so memorable a deliuetance might never be forgotten, and the service of Mordecai might hereafter be remembered.

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

In those days ] That is when the King is drowning himself in pleasure, and saith, soul take thy ease: Then doth the Lord raise some of his own house to call him to an account, and to strip him in a moment of all his vain confidence. So slippery places are great ones placed in: so doth the Lord sauce their prosperity with sudden and unexpected dangers, to confound their carnal confidence therein; and thereby, to make their dotage much more inexcusable that will build their house upon the sands, which every blast will overturn.

[unspec 1] 1. Whence we may learn, not to give the bridle to prosperity [unspec 2] neither to set our hearts upon it: neither to envy [unspec 3] it in others, nor to be greedy of it ourselves: but to fear [unspec 4] in our selves, and seek to esiablesh it in our superiors, by [unspec 5] prayer to God for them, and watchfulness in our callings. [unspec 6] So doth M • rdecai, he sat in the Kings gate: he was watchful in his calling and so the Lord honoreth him to be a means of the preservation of his Prince, and liberty of his Church.

So acceptable are the labors of God's Children in his eyes: so doth he win them in this life, to encourage us in well doing: and to seal up unto us our eternal reward in the life to come.

1. Shall we then say it is in vain to serve God, what profit [unspec 2] shall we have if we pray unto him? No let us resolve that [unspec 3] the Lord is faithful, that he will not forget our labor, be it never so mean, and if we wll try God further, we shall see greater things then these. Concerning faithfulness in walking in our callings we have spoken heretofore.

One thing we may here further observe from the end of Mordecai's sitting at the Kings gate, which was to hearken how it fared with Hester: now it went with those that feared God: That he which was careful for the good of others, especially of such as were of the house-hold of faith, hath this fruit of this his love redounding plentifully upon himeselfe, he is merciful to his own soul; the LORD by this means offering this occasion for his own good and advancement: so gracious is the Lord to recompense the love of his servants, so thankful is love to come but of our debt; so doth the Lord provoke us hereby to mutual love, so doth he fit us to perfection and glory.

Use 1. And therefore, as he which will not be his brothers keeper, shall not keep himself: so let us in the name [unspec 2] of God show mercy to our selves, in being merciful to others there is that scattereth and hath plenty, and though we cast our bread upon the waters, yet after many dates we shall find it again.

But wherein is it, that the Lord blesseth Mordecai? he is better unto him, then he did desire: his desire only was that Hester might be safe, and loe the Lord useth him as a means for the safety of the King too; yea this is turned about by the Lord as a means of his own further good. So • b • untifull is the Lord to give us more then we desire: so when we seek the principal, doth he cast upon us other blessings also.

Use 1. Let not then the wicked brag that they have more then their hearts desire: surely though they have their desire, yet God sends leanness into their souls: but the Lord will fulfill the desires of them that fear him, yea if they ask wisdom, he will give them both wisdom, and riches. Oh that we were wise to choose aright! that we would first seek the best, that so [unspec 2] we may have all, and no marvel if the wicked loose all that loose the best. [unspec 3]

Well thus you see Mordecai, is the happy man, that delivers the Kingdom: the righteous only are they that safeguard Princes: they are the only faithful subjects: they only stand in the gap to keep out God's wrath: they only hold GOD and his blessings to a sinful nation: none can be truly loyal but only such. For they obey for conscience and not by constraint: they are led by love and not by fear. they only have hope of the reward, and therefore can bear the burden with patience, they omely fear GOD and therefore can truly reverence men.

Use 1. Behold here then the cause of the desolation of Kingdoms: Namely the want of those that fear the [unspec 2] Lord: See the policy of Satan in setting the world most against these that so the wicked may be the contriuers of there own destruction, How vain are Papists to boast [unspec 3] of obedience: seeing as their profession bewrayeth, that they fear not GOD: so their practizes do daily discover, that they will not obey men: How foolish is policy, [unspec 4] to suggest Religion, to be an enemy to States; and that these which best serve GOD, are least serviceable to men.

Surely let Princes secure themselves in the safety of [unspec 5] God's Children: And let Ezekiel be a sign unto those [unspec 6] that have their eyes in their heads. As for God's Children let them comfort themselves, though Amos must not [unspec 7] come at Bethel: when all is peace, yet Iehorem, shall seek to Elisha, When the Lord begins to root. And happy is [unspec 8] that Kingdom where such Elisha's are. Yea more happy [unspec 9] Sunamite that will stay the Prophet with her. Housoeuer it is wisdom is justified of her Children, nay as you heard before, she shall be justified of her enemies. But how comes Mordicai to understand the treason?

Surely the Lord will not hide from his Children what may concern their good: their apprehensions are deep, and observations to purpose, their knowledge is extraordinary to boult out mischiefs, their experience leads them to guess shrewedly at men's purposes, by their gestures and countenance; their wisdom enableth them by questions and conference to found the minds of men. Howsoever it is. The thing was known to Mordecai. So happy are God's Children by this means to secure others: so doth God try the wisdom of his Children by the justice of such dangerous secrets, for the better approving and securing of themselves.

So did our gracious King admirably find out the treason wrap̄d up very closely in a most unlikely frame of words, and from a foolish sense gathered a desperate practice.

Use 1. Which though it doth not warrant preemption of extraordinary revelations, nor such superstitious conceits [unspec 2] in Popery for the intelligence of hidden matters, much less [unspec 3] doth approve those devilish acts which make so many deceivers, and false Prophets in the world. Yet it doth [unspec 4] justify that priueledge, that doth only belong unto the Saints. Namely, that the spiritual man discerneth all things: not only concerning matters of salvation, but even so far also concerning this life, as Godliness is profitable as well for this as for that other, And therefore as Princes may [unspec 5] learn hence who to employ in secrets; So may Christians [unspec 6] generally learn this lesson. Namely in doubtful cases and extremities, to seek to such interpreters, who can declare to man his righteousness, & discover his dangers▪ that so he may avoid the one and embrace the other.

Well it pleaseth the Lord to give his servant Mordecai notice of the treason: how doth he now behave himself in y ^e discovery of this secret? Conceale it he must not, lest he incur the penalty of the law, the safety of the Prince requires no less: and the good of the offenders enjoins the same, that the body being punished the soul may be saved: and the common wealth also shall gain hereby as being much secured in the detection of such great mischiefs.

Which as it iustifeth the equity of our law, which makes [unspec 1] concealers of Treason, parties therein: So it discovers the [unspec 2] notable deepness of Satan in carrying these mischiefs so closely that they may not be discovered. And hereby [unspec 3] also subjects may wisely learn, as to make conscience of [unspec 4] their company least they hear what they would not, so to take heed, what they hear, and much more what they conceal, assuring themselves, that as their is a time to cover the infirmities of their brethren, from God and men, so their is also a time to discover their sin, when the public good requires it, and their private also will sort therewith.

Treason then must be discovered: but yet waril • too: I must have a good ground for what I report; lest I be found to accuse an innocent: and I must be able to uphold the discovery with some countenance and reputation, least I be borne down in the truth by the greatness of the offender

Behold here then the wisdom of Mordecai. He relates not the matter himself to the King, least he might not be believed, or be out-faced by the countenance of the Traitors: and the King might be enraged, or dejected hereby: and so for this ill news might give him but sorry recompense. But wisely he goes to the Queen, with whom he [unspec 1] was of more credit, and might more boldly reveal the [unspec 2] matter unto her; whom he knew to be gracious wi • h her Lord, or else by this demonstration of faithfulness might renew her favor again. Wherein we may observe a manifold argument of Mordecai's wisdom.

1. He takes occasion hereby to have access to Hester: and so in wise sort to renew his ancient acquaintance with her. Whereas otherwise if he had had no other errant, his coming might either have smelt of malepartnesse, or of proud ambition.

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

3. In this his wisdom he renews also his love to his beloved daughter, he envies not her advancement, and therefore will reveal the treason himself to take away the thanks from her; but knowing that favor was mutable and greatness jealous; therefore he makes Hester [unspec 4] the means to acquaint the King therewith: both, that she might take occasion hereby, to perform her duty to the King: and also might by this means renew his affections towards her. Yea Mordecai might safely have 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 rather take the glory thereof unto her-self.

Use. 1. Whereby we are taught, as rather then to conceal treason to reveal it our selves; yet if we may to use such for the acquainting of the Prince therewith, as may procure more credit to the truth and less danger to our selves: Let not hope of reward here make us to hasty, least the wrath of a King being the messenger of death, it light upon those that are nearest thereto: Oh how gracious is a word in due season? how doth the author grace the narration: whereby we may further learn, to get true favor to our persons, by being gracious with GOD, and so shall we happily prevail with men. And yet, are not to neglect the means of such as are in favor with men: so we use modesty, and sincerity therein: Let us especially be careful, not to abuse them with rumors and falcehoodes: though Princes for a time are delighted with these; yet falce-hood will out and favor will change: and so bring shame upon the suggestors, and reporters both.

Thus Hester is also acquainted with this mischief intended against her LORD. What doth she now? doth she conceal it as being sick of her Husband? discontent might have ministered cause, and revenge would have furthered the mischiese. The incontinency of the King must needs breed iealosie, and iealosie is the rage of a man, therefore he will not spare in the day of vengeance; some would have tickled, at this occasion, to have been rid of a bad husband, And lust here would have promoted the matter, by suggesting hope o change, yea ambition too (by your leave) would have puffed up some such Semiramis, that so she might reign alone. But gracious Hester hath none of his fuel; religion hath taught her to pass by wrongs, and to over-come evil with good: and therefore no doubt she is glad by this occasion to approve herself unto her Lord; and thereby also to put him in mind of the uncertainty of his estate, and so to tender means of his reclayming and amendment, So ought a gracious wife to respect the well-fare of her husband, and so did Abigail aduize her husband Nabal. So must they reveal unto their husbands what they know concerning there estates as knowing that they are one, and therefore both there good or evil doth go together, and that especially hereby, they keep themselves in God's favor, and thefore though the husband should take it ill, yet here is the comfort, the Lord commands it, and he will turn the heart of he husband, as shall be best for both.

Which as it condemneth those murderous wives that do desperately seek the life of their husbands either by direct engines, as poison, strangling, &c. or by indirect means, as by faulse accusations, unreasonable braulings. &c. so it doth also condemn those, that flatter them in their sin, and sooth them up in their wickedness, and for fear of displeasure dare not lovingly reprove and admonish them thereof. And here also my wives learn for these instruction, to discharge their duties unto their husbands in giving them notice of such dangers, as they are subiectvnto, leaving the success to God, who will reward there faithfulness.

Thus Hester discovers the Treason unto the King, But doth she enuiously conceal the first author and so take the credit to her self? no it is said she certifies the King thereof in Mordecais name, i. she signifies unto the King that Mordecai was he first discouerer; that so the Prince might take notice of his faithfulness, and God might use this as a means for the advancement of his servant, in convenient time.

Thus ought the Saints of God to right each others: in acknowledging there good parts, yea in promoting the same: especially they that are already promoted least they should appear to doubt of the worth of their preferment, which being communicated, if it be good is thereby much bettered and increased, which is herein secured that it hath more supporters: yea is the more honored, in doing honor to others.

Use. 1. Where is then their religion that detract from each other, where is their love, that think they do God good service in faulse accusations, and wrong • urmises, how far are these from ascribing unto the Saints what is there due which take that from them which they cannot give them? Oh what folly is that policy which seeks to advance it self by depriving of others, what treachery that love which will ascribe to others what is none of theirs;crying peace peace while it serves there own turn, but if a man put not in their mouths they prepare warte against him, Oh what shall become of them that justify the wicked for a reward, and take away the righteouesse of the righteous from him? The servant of Christ Jesus is taught here another lesson: Namely not to slander his neighbor, nor falsely to accuse him, but as he acknowledges GOD, so to give testimony to his gifts, that the good may be encouraged, and • OD may be glorified.

Lastly in that treasons, and most secret wickedness, are thus detected and met withal, this doth notably justify the divine providence in overruling such evils, and judging the same, and magnifieth also God's wisdom, in confounding the policy of the wicked, who by their secrecy in evil, promise to them-selves good success therein, whereby growing confident, and insolent against the Lord who say they shall see them? who can prevent them? they are justly met withal in their security either their own, tongues shall fall upon them or the fowls of Heaven, shall reveal the mischief, or the wisdom of the Saints shall discover the same. All which did most notably appear in he discovery of the Poulder treason, and so doth exceedingly magnify the truth of God's providence therein.

Vs. 1. Which as it justifieth the truth of the word, that there is nothing so secret, which shall not be manifested: so it is a notable lesson to all clookers of sin, not to trust to such clokes of shame for hiding of sin, but rather to consider, that as he that hideth his sin shall not prosper in this life, by reason of the hell of consicence attending the same, or else, in that the Lord will find him our therein by some temporal judgment: so shall he for all these things, come to judgment, and then the secrets of all hearts shall be made manifest, that everyone may receive, according to his work: And when the sliest treasons, & horible murders shall be wonderfully discovered, tremble thou Atheist at the providence of God, and though thou sayest but in thy heart, that there is no GOD, yet remember, that this thought of thy heart, shall one day be discovered, yea the actions of thy life shall cast the dart of thine Atheism in thy face, and rejoice not, O thou enemy in thy malice against the Saintst, boast not, that thou wilt do them mischief, 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 near God, and hope not to be met withal? Let this lesson all sorts, to have the Lord always before them, so shall they either be kept from running into sin, or if they fall, by the gracious presence of the LORD be raised up again.

Thus have we heard, of the means and manner that God useth for the discovery of this treason. Now let us a little further consider the treason it self: And .i. Observe we the authors of it.

It is they were two of the Kings Eunuchs.

Behold how sin 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 mischief trembling conscience, The attempt is desperate, and therefore many hands must join therein; that where one misseth the other may hit, And the Lord herein hath an overruling hand: that where one could keep counsel, by company it shall be revealed, for that carnal wisdom might prove it own confusion; do brethren in evil further each others punishment? so was the multitude of conspirators in the Poulder treason a special occasion of the discovery thereof, Let sinners learn hear to take heed of y ^e multitude, let them not hope by company in sin to carry it more closely, or accomplish it more desperately; [unspec 1] nay let them fear whatsoever may strengthen and countenance sin, because as repentance is hereby hindered, [unspec 2] and security increased, so vengeance is justly hastened [unspec 3] by the same. Surely as fellowship in evil is a note of sins wisdom and confusion: so not to communicate of each others goodness, is a mark of it unsoundness: And therefore let not goodness dwell alone either in singularity or weakness, let it not fear infection, nor cover it worthiness, but let those are converted, convert their brethren, and let not the fellowship of the Saints at any hand be forsaken: but let us support one another by love, that grace may be the stronger: and let us take unto us him that is weak, least we also be tempted, laboring to keep the unity of the spirit in the bond of peace, that so we may grow up together, As heirs of the blessing.

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

Eunuchs, that is, they were some honorable personages attending on the prince, not gelded persons as their name may seem to imply: but because Eunuchs, did sometime attend in such places, therefore it came to pass, that all which were of any honorable employment about the Prince (whether they were gelded or no) were called Eunuchs.

By which it appeareth, what condition of men are usually actors in treasons; namely, not base & inferior persons, whose spirits are dejected, and hopes lie groveling on the ground: But men of sort and quality, such as have aspiring spirits, and therefore will be leaueling at the highest, and what more ready then treason, to serve their ambition? such (I say) as by reason of their credit and access have best [unspec 3] opportunity, to committee such hidden mischiefs: Yea such as go not without their disgraces and snubbes from jealous and licentious Princes, and therefore are provoked to be [unspec 4] avenged of them. And (which is the most material of all) Such as have been employed by wicked Princes, in treacherous and vile oppressions of the subject; and therefore by the justice of God, do many times practice their lesson [unspec 5] upon their teachers, and such as by reason of natures gifts and the abuse thereof are given up to commit all sin, even with greediness; and therefore no marvel, if they [unspec 6] will make no bones of this sin, by which they may hope to have a protection for all the rest: And yet are herein met withal, by the divine justice, who many times turns this sin to be pay-master for all the rest; as bringing to shame and confusion the Authors thereof.

Use▪ 1. Which as it condemneth those, that determine of sin by the condition of the person, implying that only base and ignoble mungrells do conceive such monstrous sins, as for generous minds and heroical spirits it comes not once into their thoughts to commit such outrage: whereas we see the school of Rome hath set down this as a mark of the most heroical spirit, to rise up against the Prince; and experince hath made it too apparent in the poulder Treason: howsoever Popery would have daubed [unspec 2] the matter: So here generally the best privileges of nature are condemned: as being the most desperate instruments of sin, if they be not sanctified by grace. And therefore [unspec 3] here men of reputation may wisely learn their lesson, to season their gifts with good education and religion: that so they may be kept within the bonds of obedience to God [unspec 4] and man. And Princes also may learn here their lesson; as not to abuse their attendants. to the hurt of others: so [unspec 5] not to give them just cause of discontent: Yea all flesh may here learn it lesson: not to trust in a friend;not to put confidence in a Counselor. No not to trust the wife that lies in the bosom▪ otherwise then to subordinate all to God: and for his sake to renounce them all: so shall they be faithful unto us, so far as shall make for our good, and though they be unfaithful, yet the infidelity of men shall not make the faith of God of none effect.

But let us consider a little further of the name and office of these Eunuchs. For their Names, they are called Bigthan & Teresh: by which it seems that one of them, namely Bigthan was sent with others, when the King was in his cups, to convey Vashty the Queen to the presence of the King. And behold he is now one of them that cal the King to an account for that his notorious wrong done unto the Queen. So just is the Lord to make instruments of sin, weapons to punish the same: to the magnifying of his providence 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 diverse, yet both concur in this, that it was an Office of some trust: and thence we may learn not unprofitably, that Treason is in trust. Those that are most in place of trust, they prove many times the greatest traitors. because these, being Princes creatures (as they call them) new molded to their bent, the more confidence is hereby put in them, the less suspicion there is of them. Wher-upon it cometh to pass, y ^t security is bred in the Prince, & God he is robbed of his honor: the subject he is puffed up, and so provoked to mischief the Lord he avengeth his glory in giving him up to his lusts, & the security of his master, cries aim thereto.

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

And yet Princes, also are not to be excused neither: [unspec 3] because it is much in them to prevent this mischiese. And therefore seeing there must be some, whom necessarily they must trust: That they may not be deceived by them: Let them make God their confidence, by keeping them-selves in the bounds of his providence: as walking faithfully in their callings, and so bring good examples to their subjects, not being causelessly jealous of them, nor estranging our selves from them: But using them so, that they may rather see they have need of them, then that Princes have indeed other need of their people, the what may as well concern their good: tempering their love with Majesty, and their indignation with clemency. And though they ought to despise none, yet not rashly admitting each one into their service before they have good approbation of his zeal and loyalty, and therein also to make some trial before they trust, especially concerning their person or the good of their Kingdom: And when they trust, yet to keep such secrets to them-selves, as are not fit for them to know, nor safe for Princes to reveal (I mean) these Mysteries of government, which extraordinarily, God reveals unto them. And when they have trusted, yet not further to rely thereon, Then considering they now sails (as it were) in another bottom, such as at least is apt to leak, they be so far from remitting of their care, or yielding to security (as the manner is) as that now rather they ought to have a more vigilant eye unto the main, and in all humility to cast their care upon God. As knowing that the right end of the subjects employment 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 unto the Prince for jealousy, if he will not trust his subject: and therefore he must needs put some in trust least he discover fear of his own estate, which doth proceed from bad desert: So will it imply further a distrust there, where there is no apparent cause, and so happily provoke to give just cause of distrust.

And therefore seeing those whom he must use, he must also trust, & yet in trusting of them, both give them occasion to think the Prince hath need of them, as also, that they are well conceived and approved off: least hereby such might either grow to work 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 diligently over the trust committed, and to keep the bridle in their own hands, by putting it wisely to God. Whereby it shall come to pass: that the subject hereby perceiving that he is rather honored in the case committed, then the Prince disburthend of the care of his calling, will more faithfully behave him-self to give sound contentment: And so the Prince being more secured by the loyalty of his subject, will be more still provoked to rest upon God: In whose hands seeing the hearts of all men are; therefore he cannot better secure the issue of his affaies, then by resigning the same into the gracious hand of God.

Thus we see who they are that intend this mischiese against y ^• King. But what might the cause be that moved them thereto?

It followeth: they Were wroth; some-what had displeased them: either they were not preferred according to their deserts and expectation, or they wanted their stipend, according to their places, or they were offended for the divorcement of Vashty; or they were so full fed, they must needs be 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 uphold their credits; whereby they obtain their desires and put of their dangers: Whereby they dare their enemies, and hold their friends. By it they justify their wrongs, and pay their debts. Which as it is no warrant for mean ones to give the reyne to this sin, because the greater flies will break through, when the lesser are entangled. And if it were not, yet we must live not by examples but by laws: so let even the greatest make this account▪ that the more they riot in this sin without concealment, the deeplyer are they engaged in the sight of God: and the more their sin serves there turn in this life, it doth the more make them indebted to it: and when they have not where withal to pay, they must lie by it in hell, till they have answered the uttermost farthing. Thus we see great ones will easily be provoked: and some such cause there might be of this wrath of these Eunuchs, but whatsoever the Sire was, the bastard is anger, and rage likely is the mother of treason and outrageous sins, because as it banisheth reason, and so gives way to all unruliness so • it ends in malice, and malice will have blood; yea such is the progress of this sin of anger, that it will not spare it self to hurt another, yea none can be privileged 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, and so give way unto it as a passion of credit and no small advantage, so we may learn to suppress the same, being fully persuaded, that as the wrath of man cannot fulfill the will of God, so much more will it make us unserviceable to men. The way to do this we have taught before.

Well these Eunuchs are enraged, and whom is it that they aim at? Surely no meaner a person then the King: Kings are the marks for everyone to shoot at. They are fair marks that may be easily discerned, and many times they are foul marks to betray God's glory, and therefore he justly gives them up to be betrayed of their subjects yea they make buts of their people, and so the arrows some-times rebounds on them-selves, so doth GOD transpose scepters without the shedding of innocent blood so when conscience will not; even by this fear of danger doth the Lord keep wicked Princes in awe, that so they may be serviceable to others, thought it tend to their further condemnation, so doth he make great one more inexcusable, that will build their nest on such sandy foundations.

Use. 1. And therefore, as this may humble Princes, in the greatest high of their happiness so it may comfort them to, that they have right in another happiness; because this present, is so uncertain and slippery. And seeing by the ticklishnesse of the present, the Lord provokes them to aspire to the certain happiness, and yet so, as even by this tottering ladder they must climb thereto; Oh let them learn to sanctify this their present estate unto them, that it may so far be secured, as may further them to heaven: let them give God the glory, and maintain peace among Men by promoting his Ghospel, and in joining obedience to the same. So did he preserve good Elizabeth from a world of treasons: so hath he preserved our annointed from many conspiracies, so great shall be the glory of the King in the salvation of the Lord.

Thus we have heard the sum of the treason, now let us further consider the prosecution of the discovery thereof.

We have heard heretofore, that Mordecai was the man that had the first inkling of it: he relates it wisely to Queen Hester, and Hester to the King: what now doth the King in this case? doth he presently believe it though the reporter were of credit? surely No: as Princes are not to be credulous, especially of such reports, because they may wrong themselves in discovering a needless fear, 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 thoroughly sifted: So even this heathen Prince keeps decorum herein: so it followeth. That after inquisition made when the thing was found out.

Behold here the equity of this heathen Prince, in a case of life and death so nearly concerning him-self, and the prevention whereof consisted in speed, yet is he not hasty to credit a report, muchles to proceed against a suspected offender before the offense be manifested & convinced▪ So doth the Lord proceed in judgment: so is innocence preserved, whē only accusation goes not currant; so is authority [unspec 3] justified: when sin is thoroughly convinced: and the offender happily prepared to repentance. Doth our law condemn [unspec 4] any before his cause be heared?

Use. 1. By which we may learn, as not to believe reports, without due inquisition; so to condemn such rash judgments, which execute in the morning, and then fit upon him in the afternoon. I remember policy doth aduize in these cases of treasons to strike while the iron is hot if the offender be so mighty, as that he be able to out-dare the law (as the case of y ^e Guise was under Henry y ^e third,) here saith wisdom, its good cutting him off first, & then declare the cause for justifying of such execution. And surely if the offenses of such great ones be dangerous and notorious, seeing the apparantnesse thereof is a sufficient conviction of the same, it many not be evil policy by such authority, as we may privately cut him off, especially if he be of power to prevent public justice. So doth God justly strike before the fault be published: and so may earthly Princes proceed to execution, when the inquiry and discovery of the fact may hinder the same, and endanger their estates. Only herein they must be careful, not to pretend lust for a law, and to make their wills a rule of it righteousness. This is a prerogative w ^t belongeth only unto God. As for worldly Princes, they must die like men; and therefore the lives of men ought to be precious unto them, as they will answer an eye for an eye, and a tooth for a tooth. And therefore as suspicion must not blind them, or reports mislead them, to call the life of their subjects into question; so when reports come to them, let them not be secure. It is good to fear [unspec 1] when they see but a smoke, least Gedaliah loose his life, by contemning the danger: And if raking up the ashes they discover the fire, and so the fact prove clear and evident, let them secure them-selves, and deliver the innocent; by punishing the offender, according to y ^e quality of his sin. So doth this heathen Prince very maturely proceed to execution. The thing being found out saith the holy Ghost they were both hanged one a tree. A fit recompense for Traitors, and a just fruit of their sin, whose end is death, 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 own souls, yea encourageth the wicked, and discourageth [unspec 1] the loyal, breeds confusion of laws and is indeed [unspec 2] the very scorn of justice, and gap to all licentiousness: [unspec 3] Whereas by punishment of notorious offenders: the laws [unspec 4] are established, justice is honored, and iniquity bridled, the wicked [unspec 5] humbled, and God himself glorified. So Adoni • ah being [unspec 6] spared will rebel again, but when he is cut of, the throne [unspec 7] will be established.

Use Oh that Princes would look to it have they care to have compassion on themselves, 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 precious then the lives of ten thousand. And better it is, to cut of many rotten branches, then endanger the root, and hinder the fruit. It is but cruel mercy, that hazards y ^e soul, and very foolish pity to nourish a viper in my bosom, which hereafter may sting me. But the King of Kings shall teach them true wisdom, that if they be wise they will be wise to themselves. Al the doubt may be concerning, these Eunuchs whether they deserved this heinous punishment or no, seeing they missed of their purpose, & were prevented therein. The King had no hurt; and why then should they be touched?

Surely though purposes are sins in the sight of God: yet only actions may seem liable to the censure of men. Who only can judge by the outside, and so may proceed accordingly: how stands it then with equity that these men's purpose is punished: especially seeing in other offenses the intent is not taken hold of: so that the act by any means be hindered, or prevented: Indeed, if we do consider sin in it own desert, so not only the act but the purpose, yea, the very thought it self deserves eternal punishment: but if we measure sin by the subject wherein it is, then seeing God hath reconciled our persons unto him in Jesus Christ and will remember our iniquities no more to punish them euerlastinglv: so neither doth he to any other end chastise them in this life, then may make for the good of the sinner & the glory of his name.

And to this end serve the laws of men: Which intending the salvation of the sinner in the inflicting of punishments: as they cannot reach to the thought (which is only God's prerogative) so neither do they otherwise fasten on the purpose then for a greater good: usually they are confined to the outward action, and so only censure that: and yet therein also, are so far overruled by the condition of the offender, as to admit qualification for his peculiar good: that if clemency be fitter for him, it is not to be denied, if severity be necessary, yet with this intent; that by the destruction of the body, the soul may be saved.

The intent then of the law being the good of mankind: hereupon it followeth, that though other sins be only censured by the act, as Murder Theft &c. Yet Treason is to be censured by the intent; Because though it hath not taken effect, yet being a sin so dangerous both to the committer and the Kingdom: some such [unspec 1] course is to be taken by the wisdom of the law: that such desperate mischiefs might be utterly prevented: how shall that be done?

Surely, by inflicting the punishment upon the intent: that so the intent being met withal, the act may be prevented, and all hope cut off from being pardoned for the act: seeing, the very intent discovered, is so deadly to the [unspec 2] Author. And doth not the general good necessarylie force this severity? seeing the suppressing of the Prince, is the ruin of many thousands? yea threatens the destruction of [unspec 3] the whole common-wealth? What should I tell you of the calling of the King, doth he not represent the person, and administer the office of God himself, who if he punish the thought of the heart, as being his prerogative, why may not the Prince also punish the intent, seeing he is God's vice-ge • ent so to meet with sin as that the holy purpose of the Lord in his ordinance might be best accomplished, to the good of the sinner, and safety of government? And therefore seeing intent of treason pardoned, doth but give further breath thereto, because ambition is insatiable, 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 prevent such desperate onsets by just seuerty, rather then to give way through impunity to farther mischief? And shall the Traitor think he [unspec 4] hath wrong done unto him hereby? where thought of the least sin deserves eternal vengeance if he be met withal by temporal justice for the determinate purpose of a capital crime, which may also be a means for the saving of his [unspec 5] soul? And what though he fail in the execution of his mischief? shall the Magistrate therefore fail in the execution of justice, seeing there was no good will wanting sufficient to discover the daungerousnesse of the person; [unspec 6] and so in wisdom to have him cut off? And may not the purpose of such evils prove very hurtful to government? may it not breed Jealousy therein, and imputation of some bad desert? may it not work desperateness in loose governors and boldness in the like sins?

Let this be a lesson for preventing of such purposes, and the Lord give us understanding in all things.

Thus are these rebellious servants justly met withal: And shall disobedient servants scape unpunished? had Zimri peace which slew his master? did the servants of Ammon carry their treason clearly?

Surely the Lord is righteous and admirable in his justice, though some sins especially are reserved to the eternal vengeance, yet he will punish this sin of Treason even in this life, because it so nerely toucheth his Majesty, and challengeth his providence.

Use. And therefore let not Traitors hope to go unpunished, though they scape at one time, yet their sin will find them out in the end, and Joab shall be taken; when his iniquity is at y ^e full. And are not disobedient servants here also justly met withal? yea surely, Iehezi shall have aleprosie, and these rebellious servants do meet with a halter.

Use. 1. Which as it may lesson Masters, to watch over their servants, least by disobedience they fall into these troubles, for which they are like to give an account, though in the [unspec 2] mean time the servant smart for it; so let servants here learn to perform obedience for conscience sake, that so looking for their reward from God, and not form man, they may not be driven to such desperate courses. And as they must look for such measure, if they break out into [unspec 3] such presumptious sins: So on the contrary, let good servants be assured, that the diligent shall stand before Princes, they shall not want even plentiful recompense.

Thus the traitors are executed, and Ahasuerus is preserved for the good of the Church, and who made the instrument thereof but poor Mordecai, and gracious Hester: two servants of the most high God, do this good service to their Prince. And so is Ahasuerus abundantly recompensed for all his love to Hester: he hath his life given him for a prey: so do the wicked fare the better for the elects sake, so do the Children of God recompense plentifully the good that is done unto them. Ebedmelech the Black-a-moore shall have his life given him for a prey: and the Sunamite shall receive her son to life for receiving the Prophet, and Obea Edom's house shall prosper while the Ark remains there, Godliness is never unthankfull to the embracers thereof; her enemies fare the better for her, and shall not much more her friends? she hath the promise of all blessings, and shall she not make them good? he prevails with God, and shall she not prevail with men? she brings peace wheresoever she comes, and in her pleasure is life: riches and honor, be at her right hand, yea durable riches and righteousness.

Why are then the children of God counted such trouble-houses, could the world endure were it not for them? [unspec 2] are not the wicked preserved because of them? Oh let us [unspec 3] make much thē of such profitable guests: let us learn to be [unspec 4] thankful of them in this point: let us take hold of the [unspec 5] skirt of him that is a Jew, and resolve to go with him, because the Lord is with him. Well the King is preserved; and his life renewed: What must this benefit be forgotten? shall Mordecai's service be buried in forgetfulness? No; Behold the providence of God, in providing for his servant, Mark the care of the Prince that his deliverance should be remembered. It followeth.

And this was written in the book of days before the King: That is this admirable deliverance was committed to perpetual record in the Chronicles of the Kingdom:

Behold here the faithfulness of God, which forgetteth not the indeauors of his children; he hath a bottle to put their tears in, and a book of remembrance for them that fear the Lord: He makes inquisition for blood, and so remembereth it; he causeth the fact of his servant to be committed to perpetual record.

Use. 1. Shall we then doubt of the acceptance of our works; shall we not expect a plentiful reward thereof? Will not the Lord avenge the blood of his Saints? Will he not wipe all the tears from our eyes?

Oh that we could believe! How should we be increased? that we would consider wisely how God records our well-doings, what a spurr would this be to provoke us to go forward? What a comfort against the hard measure of the world? what peace of comscience? What evidence of well-doing? Seeing the Lord makes our enemies to record the same, yea to promote us thereby to a seasonable recompense.

But what should move this profane Monarch to have Mordecai's faithfulness and his preservation thus recorded to posterity? Is this intended as a part of Mordecai his recompene? Or doth he use this as a means to put him in mind thereof? That so in convenient time he might accomplish the same? Surely though it be not likely this proud Monarch had any such intent, because all is counted but due, & thankfulness; here is a rare bird: yet no doubt but he [unspec 1] had some respect to him-self. Namely y ^• recording so [unspec 2] great a deliverance of his own person, he might both provoke [unspec 3] his subjects to take notice thereof, and so to prevent the like mischiefs: as also confirm him-self the better in the hope of future good success, and so recreate him-self at his leisure with the remembrance thereof. The light of nature leads him thus far, and policy cries aim thereto: that memorable acts should be recorded to posterity.

And may we not profitably learn hence to help our memories with such faithful registers: and so not only to bless God for the Act of writing and printing: but herein especially to magnify his providence, that by this means, the word of truth hath been preserved, and purely conveyed unto us. Surely though the soul be the register of the blessings of God, yet must the flesh use such means to stir up the heart; as humbling the same, in that it needs these outward helps, may thereby sanctify and continue the right use 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 helps, as have not a body of • inne to hinder spiritual duties. And seeing though the letter of the word be not the power of it, yet y ^e power cannot be conceived, but by means of the letter: let such despise the word writ̄, that desire not the power of it: and in the pride of their harts will not be confined within the bounds thereof.

And doth not the spirit of God herein further teach us to record the blessings of GOD to posterity; and to commend to, the generations to come the wonderful things that the Lord hath done for us? yea certainly, this shall be written for the generations to co •• , and the people that are created shall praise the Lord. The Lord hath commanded great mercies to be commended to posterity, and hath appointed the monuments thereof to be preserved to all generations: so were the rod of Aaron, and the potte of Manna kept to this end, so were Alters erected, and new names imposed, to put God's children in mind of his mercies towards them: so did Samuel write the office of the King in a book, and laid it up before the Lord, y ^• it might be a perpetual glass, for the Prince to look his duty in: so are the memorable Acts of God, which he did at the red Sea: and at the river of Arnon, written in a book. So doth Job wish that his words were written in a book, that so y ^• equity of the cause might remain forever. So when the Lord will publish his will and have it commended to the use of posterity, for our better assurance of the accomplishment thereof, he commands it to be written in a book, yea in a great volume. Yea not only to a book hath the Lord committed his blessings, but he hath called also the times to witness the same, he hath appointed special days for y ^e perpetual memory of his mercies, to be kept sollemnly throughout all generations: this care hath y ^e Lord taken for the remembrance of his blessings, as being worthy to be had in remembrance, and profitable for us to prevent forgetfulness, the main cause of profaneness, and whereby the blessings of God are taken away from us, & we exposed to the burden of his Judgments. And shall not this care of the Lord for the remembrance of his blessings be an heavy conviction of our unthankfulness for the same? Shall God thus strive to put us in mind of his mercies? Shall he cause us to record them in books to posterity? Shall he move us to set a part a day for the memorial thereof forever? And shall we not be stirred up by this means to cleave unto our God and to root out the name of Amelecke from under heaven? Who so is wise let him understand these things, to whom the arm of the Lord hath reueald them.