The Churchs Deliverance — Thomas Cooper

The Churchs Deliverance · Thomas Cooper

CHAPTER. 1.

Argument and parts.

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

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

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

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

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

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

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

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

Obſe. 1. Whereby (me thinks) that great controuerſie among the Interpreters, what King is here ment, whither Cambiſes Darius, or Xerxes, may eaſily be reſolued. That it cannot be Darius. i. becauſe he was not the hereditary Prince, in that he was choſen by an accident, and therefore it muſt needs be Xerxes, who not only was hereditary from his father, in that he was the naturall ſonne of Darius▪ but further alſo by the mothers ſide may be truly called the Hereditary Prince, as being borne of Atoſſa, the daughter of Cyrus his great grand-father. Secondly, it may be plainely reſolued from India to Ethiopia, or a hundreth and ſeauen and twenty Prouinces: which cannot be vnderſtood, neither of Cambiſes becauſe hee had not ſo large a dominion, neither rained ful 8. years, wheras this Ahaſhueroth is afterward recorded to hauehave raigned 12: neither of Darius becauſe ſo large a kingdom is not aſcribed to him by any memorial, & therfore it muſt need decifer Xerxes vntounto vsus And ſurely how fitly did the Lord diſpoſe the trial of his Church in his time, who as by his baſenes and intemperancy▪ …e was made an inſtrument to bring the Church of God to the pits brinke: ſo was he, after the deliuerance of the Church. made a memorable ſpectacle of Gods wrath, in the ouerthrow of that his huge army by a ſmall hand-full of the Grecians, according to that of the ſpirit of God. The rightious eſcape out of trouble, Pro. 11. 8and 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,Obſer. 1. Auoucheth the truth of the Scripture. we may obſerue the care of the ſpirit of God to iuſtifie the truth of the ſtory by a circumſtance of Cronology, and thereby are taught; That whereas this name Aſhachueroſh ſignifieth an Heriditary Prince, and was giuen vſually to the Kings of Perſia as an enſigne of honor (as Pharaoh and Ptolomy was to the Egiptians) 1. that our ſpeciall triall of the truth of the Scripture; is from y^e exact agreement in the computation of time, 2. That ciuill titles of honor are to be giuen euen to prophane magiſtrats.

That raigned from India euen to Ethyopia]

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

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

Ouer an hundred and twenty Prouinces.

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

Verſ. 2. In thoſe daies]. i. when Ahaſhueroth had obtained victory ouer his enemies, and therevpon ſat in his throne. i. that is inioyed outward peace and was drowned in ſecurity,7 Obſ. Wicked do abuſe their proſperity to the maintenance of the fleſh. then gaue he his mind to feaſting, and ſo made way for new troubles. As if the ſpirit would hereby ſhew vntounto vsus how the wicked doe vſe their proſperitie: namely they paſſe and ſpend it all in exceſſe and abuſe of Gods bleſſings. A thing they muſt needes fall into,a7. Doctr. if wee conſider either the end why God beſtowes proſperitie vponupon them, namely to fat them vp to the day of ſlaughter,Ierem. 12. 13. or their deſire of proſperitie, which is onelyonly for the maintenance of the fleſh,Pſal. …3. or laſtly their ſecret feare that doth aſſault them for the change therof, and therefore they will take their full of it while it laſteth, wherby they become executioners of Gods purpoſe againſt them-ſelues. Hereby we learne, as not to meaſure mens happineſſe by proſperitie, but by the right vſe of it; ſo ſeeing it is ſo apt to be abuſed, feare wee rather this condition then greedily deſire it, and ſeeing there is beauty in heauen which cannot bee corrupted nor taken away; looke we with Moyſes to the recompence of that reward,Heb. 11. and ſo chooſe we rather to ſuffer afflictions with the people of God, then to inioy the pleaſures of ſin for a ſeaſon.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By which wee may learne: As not to enuy their proſperitie, ſo, not to deſire their full cuppes, but rather to feare this exceeding, and be contented with a meane eſtate. But if the Lord ſhall caſt a larger portion vppon vsus, wee muſt not ſette our heartes vppon it, neither be puffed vp with the ſame, neither abuſe them to ſinne, but to make them weapons againſt the ſame. And that, by ſanctifying them vntounto vsus by the word and prayer, and that reuiuing this ſanctification, vppon their particuler vſe, onelyonly to imploy them holylie to GODS glory, ſoberly for our owne vſe, and cheerefully for the benefit of our poore neighbours, that ſo we may lay vp a good foundation by them againſt the day of Ieſus Chriſt.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A matter vſuall in wicked Princes to deuolue the enuie2 Samu. 12. of their vile courſes vponupon their Miniſters of ſtate, by putting for a time the ſword in their hands, as Dauid did into the hands of Ioab: yet that this was not done without great inconuenience, may appeare liuely by their handling thereof. See what it is to put a ſword into a madmans hand; harke how Memucan the Eunuch, laies about him. And Memucan ſaid before the King and the Princes.Verſ. 16. 17. & 18.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Churchs Deliverance, Tract · Chapter 1

p. 1CHAPTER. 1.

Argument and parts.

CHAPTER. 1.