The Churchs Deliverance, Tract · Chapter 2 (1 of 4)

The Churchs Deliverance · Tract · Chapter 2 (1 of 4)

p. 50Argument and parts. CHAPTER. 2.

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

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

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

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

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

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

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

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

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

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

And becauſe they which will liue godly in Chriſt Ieſus muſt ſuffer many afflictions;Obſ. 2. The rage of the wicked ſhall ceaſe for the good of the Church. harken we for our comfort to that which yet followeth, the holy Ghoſt ſaith, the Kinges anger is appeaſed. And for the Churches good, the Lord ſhall ceaſe the rage of the wicked: Ahaſhueroſh ſhall be angry that Vaſhty may be diuorced, and his p. 54anger ſhalbe appeaſed,1. Cor. 10. 13.1 Cor 10:13 that Hester may be aduanced. 1So faithfull is our God not to tempt vsus aboue our ſtrength 2ſo mightily doth he bridle the rage of our enemies: ſo gratiouſly hereby doth he ſeale vntounto vsus our eternall reſt 3and happineſſe.

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

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

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

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

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

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

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

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

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

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

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

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

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

But all is one,Deu. 8. 2.Deut 8:2 they hauehave ſet vp their reſt, they ſee no p. 59better and therefore muſt make the beſt, of that they ſee.

Let vsus eate and drinke for to morow wee ſhall die, they hauehave made a couenant with hell and with death,1 Cor. 15.1 Cor 15 they are at an agreement,Eſay. 28.Isa 28 they hauehave made a mocke at the councell of the LORD,Pſal. 9.Ps 9 and for Heauen it is but a dreame, and conſcience a bug-beare: let vsus hauehave the preſent, and take the future who liſt, depart from vsus Lord we will not the knowledge of thy waies,Iob. 21. 14Job 21:14 our belly is our God and we will ſacrifice to our net. Thus God appointing, the wicked are the chooſers, and is God vnrighteous to giuegive them their deſire?

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

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

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

3So righteous is the Lord in accompliſhing of his will ſo inexcuſable 4are the wicked concerning their owne damnation▪ 5ſo powerfull is the conſcience which is 6ſlightly regarded; ſo mercifull is the LORD heereby p. 61to teach his Children to count all things as dung in regard of keeping faith and a good conſcence,Phil. 3. 8Phil 3:8 But may not a good name and a good conſcience ſtand together,Obſer. 9. Conſcience and credit in the Godly go to geather. may not he be ſecure of the earth that ſecures himſelfe to heauen? Is not Godlineſſe profitable aſwell for this life as the life to come?1 Tim. 4. 81 Tim 4:8 Had not Salomon, wiſdome giuen him and ritches to?1 Reg 3. 11 Kgs 3:1 And if we do firſt ſeeke the Kingdome of heauen ſhall not all theſe things be caſt vponupon vsus?Math. 6. 33Matt 6:33 If wee preuaile with GOD ſhall we not preuaile 2with men? Are not the Children of GOD of the beſt report? 3Is not wiſdome iuſtified of her Children? Nay is not 4wiſdome Iuſtified of her enemies? Was not our Sauiour 5acquitted euen of thoſe that condemned him? And 6when the waies of man pleaſe the Lord will he not make 7all his enemies at peace with him, yea ſurely if wee could 8beleeue we ſhould be ſtabliſhed,Pro. 16Prov 16 and if we ſeeke aright we ſhall find the faithfulneſſe of our GOD? had Ahaſhueroſh his Iudgement bin right he ſhould hauehave here ſeene no direct oppoſition betweene conſcience and true credit: but that as his conſcience tould him that the decree might hauehave beene reuerſed, ſo it might alſo hauehave well ſtood euen with his credit to.

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

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

Surely, is not hard to conceiue the cauſes thereof, if we do vnderſtand the nature and condition of theſe Kingdomes. Old Adam liues not in vaine in all his Children, he had a conceipt to be like vntounto God, and this conceipt is Ithe rather entertained of great Monarches becauſe they are bewitched with the peoples acclamations, the voice of God and not of man: Act. 12. 25.Acts 12:25Herevpon that they might maintaine an opinion of this deity in the hearts of the people in the making of their lawes, they eſpecially extended the ſame. Not onelyonly, in aſcribing the originall of their lawes to ſome diuine power, as if they had no beginning, but further alſo procuring hereby an opinion of eternity to them, that they ſhall ſtand for euer and not to be reuerſed, and all this to this blaſphemous end that the lawes might be Aduocates to iuſtifie their deity, as being the daylie rules whereby their ſubiects were gouerned. From this conceipt of deity, proceeds vſually two effects I. an opinion of extraordinary wiſdome, and perfection, and from hence 2vnmeaſurble pride and ſhameleſſe inſolency, both which 3were alſo no meane occasions for the eternizing of their lawes. For what could giuegive greater imputation of wiſdome vntounto them, then to make ſuch lawes that might endure for euer, what could be added more to their perfection then hereby to aſcribe vntounto them that they could not p. 63Whereby they were not onelyonly maintained their pride, but further alſo hereby they became Maiſters of their deſires, not onelyonly to yoake any of their ſubiects 4whom they ment to vnhoiſe, but euen to bridle the King himſelfe, and to make him a ſlaue to their baſeneſſe and 5ambition,Dani. 6. as by this meanes taking the King at an aduantage, and thereby tying him (notwithſtanding his after wit) to ſuch inconueniences, as might not onelyonly wound his conſcience but empaire his credit too. This wee ſee here apparant in this Perſian Monarch and the like may we ſee in his predeceſſor Darius; that which they take to be their honour, turnes to their diſgrace, becauſe they preferred with Saule rather to be honored before men,1. Sam 151 Sam 15 then to preſerue a good conſcience in the ſight of God.

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

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

p. 64Laſtly if we hauehave power of our ſelues to make ſuch promiſes, 7as not being vnderunder the tuition of others, then ſuch vowes and promiſes are moſt lawfull and do bind vsus, yea though it tend to our owne hinderance.Pſal. 15.Ps 15

Vſe. 1. Which as it condemneth all popiſh vowes and ſuch like rules as neither being of things commanded but contrarying the ſame,1. Popiſh vowes condemned. neither being in our power nor ſtanding with Chriſtian liberty, but being merely forced and contrary to our callings:22Alſo raſh and forced promiſes. So it alſo reproueth all ſuch raſh and forced couenants and promiſes, which either being forced by our paſſion, of others threatnings, are not therefore to ſtand, becauſe the ground was not voluntary. And therefore as the Saints of God,Dauid 1. hauehave wiſely broken ſuch oathes and raſh promiſes,Sam. 25. ſo may we lawfully refuſe to ſtand to ſuch couenants,3. To be broken. not vſing our liberty herein as a cloake of malitiouſneſſe, or deceipt, but endeuoring in all things to keepe a good conſcience, and ſo wiſely deliuering our ſelues from the ſnares of the wicked,And how. who if they hauehave ſo catcht vsus that by the law we are bound, then let vsus follow the Councell of thePro. 7. 1.Prov 7:1 wiſe man, humble we our ſelues, ſollicite we our friends, and giuegive no reſt to our bones till we hauehave deliuered our ſelues as a Doe from the hand of the Hunter, and as a bird from the hand of the be Fowler;4. How to be preuented. And that being warned we may the better be armed, that we may preuent ſuch cunning en-ſnaring. Let 1vsus not be ſeruants of men, nor ſlaues to our luſts, keepe 2wee watch before our tongue, and a compaſſe according 3to our callings ſeake wee truth from our hearts and labour 4wee ſincerity in all our actions. Laſtly to our doue-like 5ſimplicity ioyne we ſpirituall wiſdome, ſo ſhall we auoide 6the ſnare of the Hunter, we ſhall not be en-ſnared with the 7words of our owne mouth.

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

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

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

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

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

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

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

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

Vſe 1. And therefore howſoeuer this liberty may be the occaſion of ſome euill dealing againſt the wife, (which hath bin the occaſion why ſome hauehave beene ſtraight euen in iuſt cauſes to allow of diuorce) & though this liberty be not indeed to be taken of eueryevery one,1 Tim. 5.1 Tim 5 but of thoſe eſpecially that may increaſe ſo the Church of God therby, yet ſeeing we hauehave the examples of the holy men of God for our warrant, & the word alſo doth not ſimply forbid the ſame, but by a conſequent doth plainely allow it; I ſee not but this liberty may bee lawfully practiſed among Chriſtians, obſeruing no other conditions then are required in the former marriage.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 704 They muſt be brought to the place of Suſhan, neere the hand of the chiefe Keeper of the women; that ſo they may be ſure for ſtarting away, or at leaſt looſe the crowne and pride of their reioycing.

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

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

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

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

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

Elſe what need all the beautifull virgins to be gathered to Suſhan.Obſer, 22. Tyrants how they reuell in the goods and bodies of their Subiects. The King would hauehave but one and therefore what neede ſo many hundreds? And though he might ſhew his power, thus to ingroſſe beauty to him ſelfe, becauſe if he commanded who durſt deny: yet ſurely this muſt needs turne to great greefe and diſcontentment of his ſubiects, thus to bee depriued of the ſtaffes of their age, and alſo much fruſtrate the end which he propoſed therein, namely out of thoſe many to make choyce of one. For if the eye be neuer ſatisfied with ſeeing, and among ſo many like obiects the minde muſt needs be diſtracted; how ſhall he grow to a reſolution which ſhall p. 72be ſhe, that in his choice is only led by ſuch a rule as makes no difference betweene the one and the other vnleſſe we wil ſay y^• out of this multitude he ment to choſe more then one, though not for his wife yet to ſupplie the number of his concubines and wandring. Diuah ſtraying ſo farre from home might be good meat for courtiers (remember I pray you we are yet in Perſia,) groſer fare wil ſerue them: whatſoeuer it is, we may here behold y^e miſerable ſlauery of ſuch as liue vnderunder Godles Princes, the beſt that they hauehave muſt ſerue y^e Tirants luſt, there ſeruants muſt be his bauds & her daughters his harlots.… Sam. 8 Beloued, their odious liues and that which is deererhis harlots their ritches, their liberty y^e deereſt of all their ſoules & conſciences, theſe muſt be proſtituted to the luſt of wicked Princes. So blaſphemouſly do they exalt themſelues hourely aboue al that is called God. 1So iuſt is the Lord to ſatiate the wicked with their owne 2waies: that forſake him to be ruled like other nations. So 3wiſely doth he make the wicked hereby rods to puniſh each other.Pro. 14Prov 14 That as the inſolence of Princes puniſheth the Idolatry of the ſubiect,1 Sam. 81 Sam 8 ſo the rage of the ſubiect ſhall puniſh the Idolatry of the Prince.

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

p. 734 In that theſe Virgins muſt be brought into the palace of Suſhan and as it were clapt vnderunder hatches, vnderunder the cuſtodie of the Eunuch that had the charge of the women, the miſery hereof beeing ſuch as ought not to bee named among Chriſtians I ſpare therefore to ſearching therevnto.Obſer. 23. The confuſion of Idolatry and carnall wiſdome.

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

Vſe Which as it doth apparantly iuſtifie the righteous vengeance of God againſt Idolators that they ſhall account that their greateſt honor which brings both ceraine infamy in this life and eternall condemnation in the other life. So we ſhall ſee that the diuell is not dead, if we conſider a like power of Satan not onelyonly among Papiſts where this ſinne is maintained;Solemnity. yea worſe iuſtified by Papall priueledge: But, which (I ſhame to ſpeake) euen among the profeſſors of the Ghoſpell themſelues, among whome drunkeneſſe is counted good fellowſhippe and vncleanes man-hood, whoreing faces it with priueledge,1 Tim. 31 Tim 3 and all iniquity hath gotten to the vpper hand.

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

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

1Vſe. 1. Which as it condemneth the practize of thoſe worſe then brutiſh natures that runne together at all 2times without reſpect of natures preuelidge, ſo alſo this very clenſing ſhall be a heauy witneſſe againſt thoſe gentiles, yea againſt all ſuch in generall that are thus preciſe to clenſe the infirmities of the body, and yet neuer regard the purging of the ſoule And therefore the beſt of vsus may 3take out leſſons very profitable hereby, namely by the infermities of the body to be put in mind of the blemiſhes of the ſoule, and in the neceſſity and benefit of releeuing 4the one, to labour alſo the releaſing of the other. And ſeeing ſuch care there was of purifiyng, that theſe virgins might pleaſe an earthly King,1. Ioh. 3. 3.1 John 3:3 how ought we to purge our ſelues, that we may appeare before the Lord Ieſu? ſurely he that hath this hope will purge him-ſelfe, and to whome the arme of the Lord ſhall reueale theſe things. As for the wicked it is not ſo with them: they make cleane the out ſide, to the further defyling of the inward man, and this is that for which this purificacion is iuſtly faulted, becauſe it was to prouoke the luſt of a Tyrant.

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

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

1 Vſe. Wel let vsus Court, and Citty-dames learn here inſtruction, & let al take heed of the like hipocriſie, leaſt ſeeming to be y^t which they are not; they proue only what they ſeeme,2 Tim. 3.2 Tim 3 & ſo deceiuing others, at length deceiue themſelues.

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

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

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

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

p. 761 Vſe. Seect. 1.wherby we may learne how to preuent ſin, if temptation 1aſſault demur vponupon it wiſely, and ſo thou ſhalt happily confound the ſame: if it yet be importunate delay the execution by auoyding the opportunitie and occaſions thereof,Sinne how to be preuented & 2ſo thou maiſt gratiouſly quench the rage of the ſame.

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

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

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

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

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

In the Cittie of Shuſhan there waas a certaine Iew whoſeVerſe. 5. p. 77name was Mordecai the ſoune of Shimei. &c.

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

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

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

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

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

p. 781. Becauſe men at this time vſually attained not to halfe thoſe yeares (for Iewiſh conceits paſſe them not) as of neceſſity Mordecai muſt now be of,Obſer. 30. Mordecai was not caried away in the captiuity. if he were one that was caried away in the aforeſaid captiuity.

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

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

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

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

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

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

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

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

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

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

And therefore howſoeuer wee ſhould rather chooſe to p. 82conuerſe with the godly,Obſer. 34. The godly beſt company and why? becauſe they moſt pleaſe God, and beſt ſuit with our affections, they are trauelling our way, and ſo ſhall beſt further vsus to happineſſe, they onelyonly are ſafe company, and who yeeld true comfort:2 Cor. 6.2 Cor 6 Yet ſeeing we muſt go out of the world if we will not meddle with the wicked;Obſ. 35. Why we may conuerſe with the wicked and how. and we are bound to make others better, without feare of making our ſelues worſe: and God will try vsus whether we do good of conſcience or not: and y^e world muſt hauehave a ſtumbling-block euen by our liberty herein: therfore though we are not purpoſely to come into euil company, or principally to make choice of them, yet if 1God do call vsus we are not to refuſe, becauſe his commandement 2is our ſufficient warrant; if God caſt vsus vponupon them we cannot chooſe; and then his prouidence is our protection. 3Nay if they ſeeke vntounto vsus in their extremity wee may not deny them, for the hole hauehave no need of the Phiſitian 1but the ſicke. Nay we are to ſeek them out if they be gon 2aſtray & ſo to ouercome them with our louelove & induſtry. 3So ſhall they return vntounto vsus, & not wee vntounto them: Gods power ſhal be ſeen in y^e land of Goſhen, and the righteouſnes of his Saints ſhal hauehave a glorious trial, whē it is iuſtified & deſired by y^e enemies therof: thus was Mordecai ſafe in Shuſan. But how comes it to paſſe y^t he is planted in Shuſan: the reaſon hereof the holy Ghoſt deliuers afterward: namely he was called to the Kings houſhold, & made keeper of the Court gate (as chief porter & keeper of the Pallace) w^c pallace requiring his continual attendance and the Court being vſually at Shuſan; therfore he is ſaid to be in the cittie of Shuſan. And ſurely herein alſo the prouidence of the Almightie is no leſſe wonderfull thus to prouide for his ſeruant, in the land of his Captiuitie, that he findes ſuch fauor with the Prince as to be admitted to his ſeruice,Obſer. 36. God giues his …auour in the eyes of the wicked. and that to a place of ſuch truſt & imployment, w^c may wel giuegive teſtimony of his loyalty and dilligence, as alſo prepare a way to his further aduancement. Thus hath God giuen his children fauor in the greateſt of their troubles, euen with thoſe that are Gods ſpeciall inſtruments for their greater affliction.

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

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

Well thus wee hauehave heard of the place of his habitation. But may wee not know of what Country he was? Yea the holy Ghoſt tels vsus he was a Iew by nation, a ſon of Iacob, and heire of the Couenant, who in the greateſt Apoſtacie of his bretheren remained faithfull with his GOD, and therefore in that greateſt miſery findes fauour with men.Obſ. 37. God no accepter of perſons. Behold how the Lord is no reſpecter, of perſons, but in eueryevery nation they that feare him ſhall be accepted of him, here's tribulation vpō the Iew in general, becauſe they had forſakē their god,Acts. 10. 35.Acts 10:35 & yet Mordecai the Iew is exempted, becauſe he is faithfull with his God: p. 842yea here's Mordecai of the houſe of Saul y^• rebellious and 3reprobate, and yet gratiouſly deliuered from the common corruption that ſo hee might bee gratious in 4the eyes of GOD. So iuſt is the Lord to recompence eueryevery man according to his work, ſo little need hath hee of the ſinnes of men to aduance his glory, ſo wiſe is hee 2to diſtinguiſh the cauſe from the perſon, ſo abſolutely perfect to do all thinges by him and for him-ſelfe.

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

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

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

Vſe 1. By which we may learne to diſcerne the true Church of God,Eſay 47,Isa 47 not by her ſitting as a Queene of the nations and flattering her ſelfe that ſhe ſhall not be changed, but by this we may diſecrne the true Church of God, namely that as ſhe muſt be toſſed and ſcattered ouer the face of the earth,Epheſ. 6.Eph 6 ſo ſhe hath her loines guirt vp & her feet ready ſhod thereto: not ſetting vp her reſt becauſe it is good to be here, but wayting the Lords leiſure to call her forth where it pleaſe him. A notable warning to carnall 2Ghoſpellers that if they abuſe the Ghoſpel it ſhalbe taken away from them,Iere. 7.Jer 7 the Temple of the Lord will be no bond,Ezech. 10. 11.Ezek 10:11 to hold him among them: And withall a moſt excellent 3comfort to the Children of God: that Suſhan ſhall receiue them, when Iudah caſts them out, and which may yet make p. 864for our greater comfort, this remouing of the Church, as it tends to the continuance therof in this life, fo it alſo fitteth it to eternall reſt in heauen. And therefore let vsus not thinke it ſtrange if we find not a biding Citty but are toſſed vp and downe and ſcattred among the nations. It is the portion that our God hath allotted vsus if we wilbe true members of his Church, and it is good for vsus thus to be changed,Pſal. 55. 15Ps 55:15 that we may feate and truſt in God, who as by remouing our habitations he doth pluck vsus out of thoſe common deſolations, which lie vponupon places that deſpiſe his word: ſo in that he hath giuen vsus the heathen for our inheritance and the vttermoſt bounds of the earth for our poſſeſſion, hereby doth he alſo inueſt vsus with the poſſeſſion of each Nation and the bleſſings thereof, which indeed properly do belong to vsus: and all this that his Church may be continued on the face of the earth,Obſ. 40. The faithfulneſſe of God in that the Church of God ſh…ll abide for euer. yea may ſtill preuaile and get ground in the world, till all her enemies be troad vnderunder her feet.

And is it poſſible that this poore afflicted Church ſhould ſtill hold our being ſo ſcattercd and weakened? ſhall ſhe continue for euer and ſhall no power preuaile againſt her?1 Eſay 9.Isa 9 ſhal there yet be a remnant and a little ſeed; ſhal there be a truth, …ſay 65.and a cluſter that hath a bleſſing in it:Rom. 11Rom 11 ſhall Mordecai 1and Heſter both Iewes remaine to reuiue the Church 2of God, when God had ſeemed vtterly to hauehave forſaken his 3people? yea ſurely the Lord is faithfull, and in indgement remembreth mercy. Exod. I.Exod 1The afflictions of the Church ſhalbe a 4meanes to increaſe the ſame. Yea the enemies of the Church ſhal become ſeruants vntounto it.Pſal. 72.Ps 72 Her weapons are 5mighty to caſt downe the ſtrongeſt hold. And her ſoundings are meanes to reuiue her againe.2 Cor. 10. 42 Cor 10:4 What ſhould I 6ſay? Her outward abaſing, increaſeth inward glory: & her 7inward glory makes way to outward conqueſts. She muſt 8be purged of her droſſe, that ſhe may be cloathed with perfit beauty: ſhe muſt be blacke among men, that ſhe may be faire in the eyes of her God, and ſo remaine more conſtant in his fauor and protection.

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

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

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

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

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

To this purpoſe is it that many others being omitted, there is ſpeciall mention made here of the tribe of Beniamin and of ſome ſuch in ſpeciall which may ſeeme to come out of the houſe and family of Saul. That ſo we might know how that this Mordecai was of the houſe of Saul and therein behold the great mercy of God, who though he reiected Saul, and in a manner rooted out his poſterity, yet he ſhewed great mercy vntounto the poſterity of Ionathan not onelyonly in preſeruing the ſame in a lineall deſcent for the ſumme of fiue hundred yeares (if this Mordecai draw his petigree there,Obſ. 43. Children ſhall not be puniſhed for the fathers offence. and ſurely it muſt be here or not from Saul) becauſe his other children left no iſſue behind them, but in reſtoring alſo the ſame in ſome ſort to the gouernment which Saul and his poſterity was vtterly depriued of. A notable demonſtration of the mercies of God that indeed they are aboue all his workes,2. Sam. 9. 3.2 Sam 9:3 he retaineth not his wrath for euer becauſe mercy pleaſeth him he will not puniſh the the children for the fathers tranſgreſſion, but the righteous ſeede ſhall l…ue though the wicked ſtock be rooted vp, for ſhal not the Iudge of al the world do right? are not al ſoules 1his? hath not he a fatherly care ouer all? ſo that it is not he 2but their ſins that make the difference of their conditions?

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

And ſurely where God beſtowes bleſſings they come not alone: behold the ſame God that prouides out of the loynes of Ionathan thoſe that ſhall build vp the old waſt places, he alſo continewes the line of Ionathan euen for the ſpace of fiue hundred yeares and very likely in the poſterity of Mordecai hath not cut of the ſame;1. Sam. 10. 15.1 Sam 10:15 ſo requeſted Ionathan that mercy might not be cut of from his houſe for euer; ſo promiſed Dauid, and ſo the Lord makes it good; the ſeed of the righteous ſhall be mighty vponupon the earth and the poſterity of the Iuſt ſhall abide for euer,Obſ. 44. God continueth and bleſſeth the poſterity of the reighteous. but for the ſeede of the wicked it ſhall be cut of and their generations ſhal be deſtroyd from the face of the earth: which as it ſtands with the righteouſneſſe of God that they which are heyres of the couenant ſhould alſo be partakers of the bleſſing thereof:…al. 112. ſo it concernes his power to maintaine the righteous ſeede,…. 37. 26. 28 29. which the world eſpecially labours to roote out: y^e yea his mercy is exalted in giuing his children 1herein a pledge of eternall happineſſe, and his Church is by 2this meanes continued, and aduanced on the earth.

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

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

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

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

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

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

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