bee counted singuler and she more confirmed not only to auoid the euill which she is subiect vnto but to lead her forward in the waies of grace vsing counsell freely but reproouing warilie and commending wisely not for euery light matter vnlesse it bee iustified neither before company vnlesse they giue strength to sinne but in much wisedome and meekenesse by the euidence of the spirit 3 Due beneuolence must also bee afforded the husband must bring in and prouide cheerefully for her maintenance but within his cauling and to further in grace allowing recreation but what may further repentance and imploying her wisely wherevnto she is most fitted by the gifts of minde and ability of her bodie so as to keepe her from Idlenesse and yet not to discourage her easing him-selfe thereby of such laboures that so hee may more freely follow his owne calling and honouring his wife by that confidence in her The duties that wee must treach and exact of our wiues is that she reuerence vs in heart and stand in an holy aw of the husband as being her head vnder Iesus Christ This she shall shew 1. By meeckenesse in behauiour and 2. Lowlinesse in speech 3. auoyding both grosse and sowre words 4. And yet not sparing to aduise yea meekly to reproue quieting her selfe in mutuall loue yea reioycing her soule that she hath so good a steward and protector 2. We must procure obedience from them euen as Christ was obaied of his Church in all things that is in all lawfull for Christ would command no other and that willingly and cheerefully though it crosse priuate corruption Thus may we rightly vse wiues But as for Ahashuerosh his vse is for lust and lust is impatient And therefore that we may see sinne wants not wit for the speedy effecting thereof behold he sends an effectuall message Obs 27. The wicked abuse Gods blessings to their condemnation that in his opinion could receiue no repulse so hot was he vpon it so wise to do euill And had hee no better imployment for his counsellors then to send them on such a message which neither beeseemed his wisedome nor their grauity could all his fulnesse and attendance serue him for no better vse Oh how like is hee to all those happy children by nature who thinke the blessings of GOD are giuen them to satisfie their lustes 1 Vse and so to be furtherances to their condemnation i. But I would the children of the Kingdome were not guiltie of this sinne vnto whome GOD giues these blessinges to prouoke and further them in his seruice That they were not hindered in the seruice of GOD by them That they were not occasions to plunge them deeper in the worlde that Demas did not imbrace the world and Diotrephes loue preferment Surely if Natures fooles shall not teach wisdome by their experience yet our profession might lesson vs to imbrace the time of visitation and to vse our aduantages for our best furtherance to heauen To whome much is giuen much shall bee required at their handes and the greater blessings abused the greater torments not onely stored vp against the day of vengeance but many times in this life inflicted vppon them As may appeare in the case of the Queene whose beauty is the occasion of her so great misery Wherein we may behold the vse and end of Gods blessings in the wicked Obs 28 The blessings of the wicked proue their scourges in this life as they are giuen of GOD to fatten vp the wicked so for the execution thereof they are abused to sinne and thereby worke out shame Their tables are their snares Psal 69. and their riches a pitte to drowne them in their wisdome is their halter 2 Sam 1â— and their honour turnes them forth as beasts â— Tim 6. their craftinesse intrappes them and their friendes confound them Dan 4. Yea the wife that lies in the bosome shall pronounce sentence against them 1 Cor 3. Hest 6. By which wee may learne As not to enuy their prosperitie so not to desire their full cuppes but rather to feare this exceeding and be contented with a meane estate But if the Lord shall cast a larger portion vppon vs wee must not sette our heartes vppon it neither be puffed vp with the same neither abuse them to sinne but to make them weapons against the same And that by sanctifying them vnto vs by the word and prayer and that reuiuing this sanctification vppon their particuler vse onely to imploy them holylie to GODS glory soberly for our owne vse and cheerefully for the benefit of our poore neighbours that so we may lay vp a good foundation by them against the day of Iesus Christ But would these Counsellors and cheefe Princes bee sent so vnseasonably on such a message Ought they not rather to haue aduised their Lord of the vnfitnesse and danger thereof and so haue saued them-selues that labour and their Maister that shame Surely whatsoeuer might bee the cause of this their speed 29 Obs Courtiers slâ—ues to their Princes lusts whether they enuied the Queene and so sought occasion against her or were in the Kings predicament and therefore desired fuell to their fire Yet here wee may truly obserue the fearefull condition of Godlesse Courtiers Slaues they must bee if they will liue there and slaues they will be to choose so they may dance in golden fetters So corrupt are such Courts to admit no other seruants so base is our nature to make choyce of no better Maisters so strong a thing is loue that refuseth no abiect paynes so iust is the Lord in fitting wicked Princes thus according to their desires that so they may bee fitted for his purpose for their iust confusions 1 Vse O pray therefore for good Princes that they may commaund in GOD that so glory bee giuen vnto him there may bee peace among men And pray againe I say for constancy and holy resolution that so thou maist obey GOD rather then man seeing hee that thus looseth his life shall saue it and hee that saueth it shall loose it There is no seruice to the seruice of a King if still wee preferre the King of Kinges winning or loosing we shall be Kings Concerning the prophane Courtly life 30 Obs The Courtly life as how to be accepted vsed Ioseph Genes 41. as thou seest hereby thou hast little cause to desire it so if thou beest called refuse it not Ioseph was a Courtier and yet remained the childe of God Dan. 4. 5. Daniell a States-man and yet faithfull with his God Attendants on the Court. onely remember thou which wouldst serue the Prince what suiters and seruants will now haunt thee Looke to bee enuied if thou dost excell and prepare thy selfe to slaunders though thou dost neuer so well Nay looke for secret trechery to hoyse thee on the suddaine and make account of grosse flattery to make thee secure here ambition will not faile to
daungers and to strippe him in a moment of all his vaine confidence So slippery places are great ones placed in so doth the Lord sauce their prosperity with suddaine and vnexpected dangers to confound their carnall confidence therein and thereby to make their dotage much more inexcusable that will build their house vpon the sands which euery blast will ouerturne Math. 7 1. Whence we may learne not to giue the bridle to prosperity neither to set our hearts vpon it neither to enuie it in others nor to be greedy of it ourselues but to feare in our selues and seeke to esiablesh it in our superiors by praier to God for them and watchfulnesse in our callings So doth Mâ—rdecai he sate in the Kings gate he was watchfull in his calling and so the Lord honoreth him to be a meanes of the preseruation of his Prince Obser 134. God recompenceth the diligence and honest care of his children with good successe and liberty of his Church So acceptable are the labours of Gods Children in his eyes so doth he win them in this life to encourage vs in well doing and to seale vp vnto vs our eternall reward in the life to come 1. Shall we then say it is in vaine to serue God Malach 3. what profit shall we haue if we pray vnto him No let vs resolue that the Lord is faithfull that he will not forget our labour be it neuer so meane and if we wll trie God further we shall see greater things then these Concerning faithfulnesse in walking in our callings we haue spoken heretofore One thing we may here further obserue from the end of Mordecaies sitting at the Kings gate Obs 135. God recompenceth out loue to others aboundantly in our selues which was to hearken how it fared with Hester now it went with those that feared God That he which was carefull for the good of others especially of such as were of the house-hold of faith hath this fruit of this his loue redounding plentifully vpon himeselfe Pro. 11. 17 hee is mercifull to his owne soule the LORD by this meanes offering this occasion for his owne good and aduancement so gracious is the Lord to recompence the loue of his seruants so thankefull is loue to come but of our debt so doth the Lord prouoke vs hereby to mutuall loue so doth he fit vs to perfection and glory 3 Col. 14 Vse 1. And therefore as he which will not be his brothers keeper shall not keepe himselfe so let vs in the name of God shew mercy to our selues in being mercifull to others there is that scattereth and hath plenty Pro. 11 Eccle 11. I. and though we cast our bread vpon the waters yet after many dates wee shall finde it againe Obs 136. Surely Gods children in seeking the best blessings obtaine all the rest But wherein is it that the Lord blesseth Mordecai he is better vnto him then he did desire his desire only was that Hester might be safe and loe the Lord vseth him as a meanes for the safety of the King too yea this is turned about by the Lord as a meanes of his owne further good Soâ—bâ—untifull is the Lord to giue vs more then we desire so when we seeke the principall Math. 6. 33. doth he cast vpon vs other blessings also Vse 1. Let not then the wicked bragge that they haue more then their heartes desire Psa 73 Psal 106 15 Psal 145. surely though they haue their desire yet God sends leanenesse into their soules but the Lord will fulfill the desires of them that feare him yea if they aske wisdome he will giue them both wisdome 1 Reg. 3. and ritches Oh that we were wise to choose aright that we would first seeke the best that so we may haue all Luk. 10. 42 and no meruayle if the wicked loose all that loose the best Well thus you see Mordecai is the happie man that deliuers the Kingdome Obs 137. Gods children the onely â—aithfull subiects the righteous onely are they that safegard Princes they are the only faithful subiects they onely stand in the gappe to keepe out Gods wrath they onely hold GOD and his blessings to a sinfull nation none can be truly loyall but onely such Eccle. 22 Eccle. 9 Moyses Exod. 32 For they obey for conscience and not by constraint they are led by loue and not by feare they onelie haue hope of the reward and therefore can beare the burthen with patience they omely feare GOD and therefore can truely reuerence men Vse 1. Behold here then the cause of the desolation of Kingdomes Namely the want of those that feare the Lord See the policie of Satan in setting the world most against these that so the wicked may be the contriuers of there owne destruction How vaine are Papists to boast of obedience seeing as their profession bewrayeth that they feare not GOD so their practizes do daylie discouer that they will not obey men How foolish is policie to suggest Religion to bee an enemie to States and that these which best serue GOD are least seruiceable to men Surely let Princes secure themselues in the safety of Gods Children And let Ezechiel be a signe vnto those that haue their eyes in their heads As for Gods Children let them comfort themselues Eecle 12 though Amos must not come at Bethel when all is peace 7. Amos. 2. Reg 3. 13 yet Iehorem shall seeke to Elisha When the Lord beginnes to roote And happy is that Kingdome where such Elishaes are Yea more happie Sunamite that will stay the Prophet with her Housoeuer it is wisdome is iustified of her Children nay as you heard before she shal be iustified of her enemies But how comes Mordicai to vnderstand the treason Surely the Lord will not hide from his Children what may concerne their good Obs 138. Gods children skilfull in discouering of secrets their apprehensions are deepe and obseruations to purpose their knowledge is extraordinary to boult out mischiefes their experience leads them to gesse shrewedly at mens purposes by their gestures and countenance their wisdome enableth them by questions and conference to found the mindes of men Howsoeuer it is The thing was knowne to Mordecai So happie are Gods Children by this meanes to secure others so doth God trie the wisdome of his Children by the iustice of such dangerous secrets for the better approuing and securing of themselues So did our gracious King admirably finde out the treason wrappeÌ„d vp very closely in a most vnlikely frame of words and from a foolish sence gathered a desperate practize Vse 1. Which though it doth not warrant preemption of extraordinary reuelations nor such superstitious conceipts in Popery for the intelligence of hidden matters muchlesse doth approue those deuilish acts which make so many deceiuers and false Prophets in the world Yet it doth iustifie that priueledge that doth onely belong vnto the Saints Namely that the spirituall
of writing and printing but herein especially to magnifie his prouidence that by this meanes the word of truth hath bene preserued and purely conueied vnto vs. Surely though the soule be the register of the blessings of God yet must the flesh vse such meanes to stir vp the heart as humbling the same in that it needs these outward helpes may therby sanctifie and continue the right vse of God mercies in the holy remembrance and y e meditation thereof let those boast of the spirit which are not clad with the flesh and let such despise these helpes as haue not a body of â—inne to hinder spirituall duties And seeing though the letter of the word be not the power of it yet y e power cannot bee conceiued but by meanes of the letter let such despise the word writteÌ„ Anabaptist that desire not the power of it and in the pride of their harts wil not be confined within the bounds thereof And doth not the spirit of God herein further teach vs to record the blessings of GOD to posterity Obs 159. The blessings of God are to be recorded to posterity and to commend to the generations to come the wonderfull thinges that the Lord hath done for vs yea certainly this shal be written for the generations to coâ—â— and the people that are created shall praise the Lord. The Lord hath commanded great mercies to be commended to posterity Psal 102. and hath appointed the monuments therof to be preserued to all generations 〈◊〉 18. so were the rod of Aaron and the potte of Manna kept to this end Exod. 14. so were Alters erected Heb. 9. 4. and new names imposed Exod 16. to put Gods children in mind of his mercies towards them Genes 17. Genes 32. so did Samuel write the office of the King in a book 1 Sam. 10. 25. and laid it vp before the Lord y â— it might be a perpetual glasse Num 2â— 14. for the Prince to look his duty in so are the memorable Acts of God which hee did at the red Sea and at the riuer of Arnon written in a booke So doth Iob wish that his words were written in a booke that so y â— equity of the cause might remaine for euer Iob 19. 13. So when the Lord will publish his wil and haue it commended to the vse of posterity for our better assurance of the accoÌ„plishment therof he commands it to be written in a booke yea in a great volume Esay 8. Yea not only to a book hath the Lord committed his blessings Ierem. 36. 2. but he hath called also the times to witnesse the same Exod 14 he hath appointed special daies for y e perpetuall memory of his mercies to be kept sollemnly throughout al generations this care hath y e Lord taken for the remeÌ„brance of his blessings as being worthy to be had in remembrance and profitable for vs to preuent forgetfulnesse the maine cause of prophanesse Psal 78. and whereby the blessings of God are taken away from vs we exposed to the burthen of his Iudgements And shall not this care of the Lord for the remembrance of his blessings bee an heauy conuiction of our vnthankefulnesse for the same Shal God thus striue to put vs in minde of his mercies Shal he cause vs to record them in bookes to posterity Shal he moue vs to set a part a day for the memoriall thereof for euer And shall we not bee stirred vp by this meanes to cleaue vnto our God and to root out the name of Amelecke from vnder heauen Who so is wise lette him vnderstand these things to whom the arme of the Lord hath reueald them FINISH
breed in thee discontent and lust will bee importunate to discouer the same pompe will here intice thee to forget thy God and shewes will inueagle thee to loose the substance examples wil allure thee to committe sinne with credite and priuiledge will warrant securitie therein Gluttony will assault thee to make thy belly thy God and drunkennesse will requite thee thy glory shall be thy shame Idlenesse will wooe thee to bring thee out of fauor and company will presse thee to frame thy selfe to custome pride will exhalt thee that thy fall may bee the greater And Prophanesse will make sure that thou shalt not rise agayne In a worde as the Courte is a true Epitome of the worlde so in this little worlde looke for a worlde of daungers And therefore thou hadst neede to stand vppon thy Gard. Keepe thy heart therefore fast lockt with the feare of GOD 31 Obs Rules for behauiour in Court so shalt thou not feare what man can doe against thee And open it dayly by hearty prayer that God may more inlarge it Lette thy carriage bee humble without base assentation and yet secure to preuent allurements Bee dilligent in thine affaires that thou maist stand before Princes and yet patient of preferment least thou shew thy selfe an hyreling Thinke no euill of thy Prince in thy heart leaste thy GOD condemne thee and sette a watch before thy tongue that it betraye thee not Make a couenant with thine eyes that beautie doe not deceiue thee and put thy knife to thy throate least thou surfeit of excesse Heare no tales willingly much lesse beleeue them and bee not prying into the estates of others least thou be quitted with vsury Consort with thy equalls yet such as are of the better sort but be familiar with few how soeuer curteous to all Backe thee with some great one so his greatnes be in goodnes and sport thee with such exercises as are Martiall and profitable walke still in feare to keepe thee from falling And for thy apparrell fit thy selfe so to the present fashion as may rather condemne it by carelesse frugality then iustifie the same with foolish affection And to giue thee in fine two summary rules for all Fashion thy whole actions by the word and not by examples and prepare for remouall for here is no biding place for thee Thus being armed thou maist safely be a courtiar and that with such successe that at least thou shalt bridle sinne in others if thou canst not reforme it Ierem. 13. if thou canst doe neither yet thou maist weepe in secret for it so though thou make others worse yet thou shalt be the better because the more thou feest sinne raingning the more thou shalt hate it and seeing the plague thou shalt not onely hide thy selfe but either with good Hester thou shalt be a meanes for the generall good or at least if the decree be gone forth Ieremy 39. with Ebodmelech thou shalt haue thy life for a prey Thus you see out of euill manners proced good lawes these bad courtiers haue taught vs how some may bee good Well these Eunuches haue done their message what answer haue they The holy Ghost resolueth this in the 12. verse ver 12. But the Queene Vasty refused to come being sent for by the King in this time of feasting from her fit company of women to an vnruly company of men and that to no other end then the shew of her beauty which was like to haue proued a snare to all The spirit saith shee refused to come at the Kings word And why did shee refuse to come or was it lawfull for her to refuse Surely how soeuer it might bee pretended that it was not seemely yet hereof shee was not now but her husband the Iudge the thing in it selfe being not simple euill though shee were not ignorant that the King was distempered yet this would haue made obedience more commendable Ioseph lib 11. Antiq. cap 6. and her Lord without excuse if she had conceiued that this had beene against the Law yet shee might know the Kings commaund was a priueledge aboue the Law and though shee might plead â—eare of giuing offence to the King who by this her comming might norish iealousie Yet this being but supposed and onely like to follow was not to hinder a thing to be done If it shall be graunted that it was his sinne thus to command her yet it cannot bee denied but it was her sinne not to be commanded Obs 3â— The â—â—struction and confuâ—ion of the wicked in their actions Lastly if it shall be alledged that she had sinned in comming yet it must be also graunted that she sinned in staying Thus comming and staying commaunding and not obeying actions in them-selues contrary yet proceeding from an euill hart they all do tend to the same end namely the maintenance of corruption and dishonor of GOD so corrupt is nature that it yeelds no good fruit so deceitfull is sinne to intrappe on all sides so vnsearchable our corruption to be discerned so impossible a thing it is to wind out the same Againe wee may here learne a duty for husbands towards their wiues they must walke as men of knowledge in the midst of their families Obser 33. Husband dueties to their Wiues â— â— etâ— 2. 7. not controuling imperiously but by good example leading them forward both prouiding for them things honest and conuenjent as also giuing them due beneuolence so handling them tenderly as the weaker vessells Thirdly here is a duty of wiues towards their husbands that they disobey not their lawfull commands as being subiect vnto them in the Lord. Oberser Wiues duties towards husbands Well the Queene will not come P. Pet. 3. 6. Col. 3. 1. what followeth herevpon The text saith The King is very angry and his wroth kindled within him And no maruile for as it is counted a part of generosity thus to fret and fume so prophane Princes do hereby especially keepe state and their variety of blessings giues heat vnto their spirits and are as so many bellows to blow the coales and if 〈◊〉 were more vehemently kindled the cause is apparent his wine had enraged him and his lust vnsatisfied did cast oyle into this fire and seeing his commandement was also dispised and that by her who of all should haue obeyed this must needs set him all on fire in that his Authority and greatnesse was thus contemned yea he did well to be angry to iustifie his command Obserue we here wisely the occasions of anger Obser 36. Anger and occasions that so we may not fall into the like distemper and smother we it happily in the first sparkling lest it breake out into a fire that cannot be quenched and see the occasion be iust and weighty that may moue vs thereto For did the King well to be angry at so slight an ocasion Hee had cause to be angry with him-selfe for his abuse of Gods
against vs if it only plead against vs what will all the world aduantage vs 1. Vse Whereby we may learne as to feare in our greatest outward safety if the conscience be not quieted so on the contrary to be most secure in the greatest danger because the spirit of a man will beare his infirmitie Prouer. 18. And thererfore as we are to preferre the peace of our consciences aboue all the world so we are to labour the procuring thereof though with the losse of all as knowing that in the peace of a good conscience wee haue a right in all and by the same shall haue that to vse which shall bee better then great riches of the vngodly so keeping our consciences vnspotted of the world we shall be free from the danger thereof and hauing boldnesse before God in the peace thereof we shal not need to runne to the world for a plaister to heale it soares This the Spirit of God settes downe to be the case of Ahashuerosh Obs 13. The wicked in the troubles of conscience runne to the world carnall helps Verse 2. his conscience so woundes him that he must needes haue helpe and insteed of such meanes which might haue brought him to repentance his seruants aduise him for such as in truth tend especially to the increase of his sinne Here what they say Then said the seruants of the King that ministred vnto him Let them seeke for the King beautifull maidens c. Lette vs drowne him againe in pleasure to driue away melancholly that so hee may remember his iniquitie no more and serue our turnes such miserable comforts are carnall Phisitions so wretched is our nature to indure no other Physicke so iustly doth God fit the Physition to y e patient so doth the wicked helpe each other forward to their deserued wages So doth the LORD threaten that there shall be like Priest like people so are Gods iudgements most righteous against them when that by them is done in the hight of their wisdome which y e Lord hath appointed as the only meanes of their destruction Wherein we may behold as a special office of Courtiers Namely to bee brokers to the lusts of wicked Princes Obs 14. Courtiers plunge their Princes in pleasure so herein also their diuelish pollicy Namely to plunge their Princes in pleasure vppon pretence of easing their shoulders of vnnecessary affaires that so corrupting their consciences they both may rule them as they list and yet by their example iustefie them-selues And doth not the admirable iustice of God appeare most liuely heerin that as by this meanes Princes are more deeply drowned in all iniquitie so they are more inraged and possessed with iealousie and so vsually strike those that stand next to them Or if by Gods mercy they are at length reclaimed who must be the sacrifices to appease the people Ieremy 8. 10 and purge the land in this case Who must pay for their errors but these that haue bene the bellowes to set all on fire Vse A notable lesson for all Christians that they daub not vp sinne with such vntempered morter neither running to company to driue away melancholly nor falling to gaming and such like vaine helps The wounfded coÌ„science 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 â— 13. Namely to Psal â— 2. 5. 1. know their iniquity and 2. acknowledge the same with griefe Ietem 3. 36. so to bee 3. humbled there-with as withall 4. to sigh for pardon Hebr 10. 21. and 5. to beg the same instantly at the throne of grace Peter I 5. 2. hill 6. offering holy vowes neuer to commit the like again Ephes 6. and 7. watching ouer them-selues by holy feare and 8. soberly that so they may stand fast in the day of temptation But let vs examine the best in their offer Namely that the King may haue another spouse for so it is said Verse 4. That there may raigne insteed of Vashty A matter very equal Obs 15. Second marriage not vnlawfull that y e King should haue a comforter and the light of nature here taught these prephane men y t euen a second wife was not altogether vnlawfull and seeing the same reasons why we should marry one may also be in force to marry another Namely that wee may haue the comfort of sweete society see the fruite of our body and auoyd fornication I see not but the thing being simply lawfull to marry a wife we may find euen all these blessings as well in the second as in a former choice Nay if we shal consider that experience teacheth wisdome why may I not hope to haue more comfort in my second choice then I haue had in my first Vse 1. And therefore howsoeuer this liberty may be the occasion of some euill dealing against the wife which hath bin the occasion why some haue beene straight euen in iust causes to allow of diuorce though this liberty be not indeed to be taken of euery one 1 Tim. 5. but of those especially that may increase so the Church of God therby yet seeing we haue the examples of the holy men of God for our warrant the word also doth not simply forbid the same but by a consequent doth plainely allow it I see not but this liberty may bee lawfully practised among Christians obseruing no other conditions then are required in the former marriage That which is added concerning the speciall quality of the wife that must be chosen Obs 16. Beauty warily to be proposed in the choice of a wife That she must bee picked out of the most beautifull Virgins as if beauty were the best marke to guide the eye in the choice of a wife this as in it selfe is more liable to reproofe so though otherwise not to be neglected Yet now in conscience should least haue bin entended because beauty was the occasion of the former sinne Obs 17. Godly auoide such occasions as haue enticed them to sinne And surely hereby do the Children of God best testifie their repentance when they dread the fire that hath so scorcht them and auoide such occasions as haue bin fuel to their sinne But what do I speake of repentance to this King and his Courtiers here 's 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 reaâ—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 Vse 1 Oh that wee could bee so wise
what we haue yet depeÌ„ding on Gods prouidence we do comfort others that had more need of comfort and remedy our selues Would not some carnall wise virgins haue here replyed wee haue little ynough for our selues we cannot spare it least wee want in the time of need we must keepe somwhat to appease our taskmaisters somewhat to buy our liberty we shall be thought to be rich if we be harbourers of others and so shall bee markes to the mallice of the spoylers We shal hereby discouer our selues to be patrones of such out-casts as being enuied where they deserue to be pittied may breed no good blood for our quiet setling Thus would blind reason haue schooled a carnal man but the man of God hath another rule hee sees his life is in his hands and therefore he will do good while hee may he knowes now there is more need and therfore he wil cast his bread vpon y e waters and where shal he haue such comfor portion in wel-doing as in releeuing the houshold of faith he sees his brethren like to go to the wal Moyses 1 Exod. and therfore hee wil rescue him though it cost him the setting on he knowes y â— to feare well doing in regard of the wicked is to giue strength to the wicked and so depriue himselfe of the oportunity of doing good He beleeues y t God wil then come to deliuer when he casteeh vp a Moses to take the cause in his hands he sees it will daunt the enemie when Gods children make much one of another and hold together and therefore hee becomes a meanes to strengthen the weakest and vnite them in families and so bind them in holy leagues and assentations togither he feares no euill tidings no not the spoile of his estate Psal 112. because his heart is stablished and beleeues in God and hee disiributes thereof to the poore wherby he wins the hearts of the enemie yea hee will not feare vntil he see his desire vpon his enemies And why the Lord is his sheepheard and he liues by faith in the son of God and though he passe through fire and water yet the Lord shall bring him into a wealthier place This is y e merciful man that sowes in teares the Lord wil recompence him aboundantly he shal reap in ioy so was Mordecai and so hee did finde 1. Vse A notable president of trâ—e bounty and therein also a liuely marke of the true child of God And therefore lette not inabilitie hinder vs from comforting others least the widdowes mite be a witnesse against vs Let not pollicie discourage vs from releeuing the Saints of God least while we please men wee make God our enemie Lette vs not feare want when God is the borrower let vs not doubt of requital where his children are ingaged let vs not be newters in such cases where not to be with is against God but let vs maintaine Gods side that he may maintaine vs. Obediah wil nourish the Prophets of God though Iezabel intend the contrary and Ionathan will succor Dauid though his father seeke his life and did they want their reward Mordecai nourisheth Hester who happily for her sake beeing beutyful might haue indangered his estate Oh let vs not consult with flesh where God coÌ„mandeth But how I pray you is Hester nourished What doth she pay for hir outward maintenance Is her conscieÌ„ce set to sale for y e belly Is her beauty made the broker to maintaine this miserable life Vers 12. 10. Doth she offer the sin of her soule for the fruit of her body Vers 23. Surely no vpoÌ„ these tearmes she might haue found fauour in the eies of a Persian Psa 69. 22 such mercies of the wicked had bin extreme cruelties Obs 57. The bounty of Gods children is no Snare but especially labours the good of the soule Behold here then the true bounty of Gods children their table is no snare their riches are no bait to corrupt y e souls of men they intend not to make Dauid their slaue by their kind intertainment they giue him not Michel to bereaue him of his life They blind not the eyes of the wise by their bosome liberality nor hunt after the pretious life of men with their sacrifices and peace offerings Deut 16. they kill not when they kisse but giue that it may bee giuen Vers 7. their principall marke is to winne the soule Ioh 2. So did our Sauiour trune water into wine that nature might bee turned to grace so did he giue a great draught of fish to make fishers of men so doth GOD bestow these outward blessings that beleeuing in him we may see greater things theÌ„ these And so are his children like their heauenly Father so they do find their bread after many daies againe when it is thus distrstâ—buted in conscience and wisdome Vse 1. A notable rule for true liberality that the streame thereof turne good to the soule Not that we should be exempted hereby from doing good to the wicked vpon pretence to harden them in their sinne Neither that we should content our selues with that liuelesse bounty of many who will seeme to comfort the soule with a little lip-labour God helpe c. neither yet to neglect our ordinary callings in an honest care of this life as if all were lost labour which is not immediately imploied vpon the soule But so to supply the bodie as that it may serue the soule So to seeke the Kiâ—gdome of Heauen as not to neglect the care of our families So to shew our true loue to the soule by releeuing the body for it sake And so to humble the sinne as that we haue compassion in the person Making difference therein where wee see likely-hood of most inward good And shortning our bounty where it may be an occasion to the flesh Thus he that scattereth shall haue plenty So did Mordecai distribute and so the Lord gaue a blessing And was it not a wonderfull blessing of GOD that a beautifull Maiden left fatherlesse and motherlesse should meete with such a gardian who did not set her beauty to sale Obs 58. God prouides for his children in trouble with the safety of a good conscience and her conscience on the racke how many destressed soules are there that in the land of their captiuity thinke it an high blessing if the ship-rack of their conscience may procure their quiet and the prostituting of their beauty may winne them fauour Behold here then an excellent priuiledge of Gods children in their extremities that they shall finde releife with the safety of a good conscience not one haire of their head much lesse the peace of the minde shall miscary thereby and why are they not the beloued of God and in their chastizements most beloued and how shall this loue appeare if they bee not kept fit for it hath not God promised that all shall turne to their good If they be not
here â—y drawn neerer to God made more conformable to him and shall then their afflictions be meanes of their chiefest hurt Haue not the Saints of God come out purer from this furnace can the outward reliefe be a blessing without the feast of a good conscience nay doth not the inward peace giue true contentment in affliction and so keepes vs from reaching out our hand to wickednesse for the easing of our burthen Would the Godly desire to liue in affliction were it not that they might increase in grace and be more fitted to Heauen and will not the Lord fulfill the chiefe desires of them that feare him Are we not by these troubles summoned to our end and shall we now remoue the care of that which may make vs giue vp our account with ioy And what I pray you is it that holdes vp in troubles doth man liue by bread onely surely no it is the spirit of a man that beareth his infirmity but a wounded spirit who can endure Vse A notable condition of the height of worldly wisdome whose maine plea is this that they must liue and therefore when troubles comes which summons them to die yet they must do as the world doth that is that they may liue longer in misery they will what lies in them renounce the meanes of liuing for euer in true happinesse As if there were a necessity laid vpon them to make ship-wrack of a good conscience that they may escape death when there is no other likeli-hood but death knockes now at their dores Or if there were hope of longer life yet the keeping of a sound heart would not be life to the bones and so enable them the better to beare their infirmity Where is those mens faith that pleade onely with Esau for the pottadge that they may not die for hunger and know not that God can giue them the blessing whereby they may haue wisdome and ritches What madnesse is there to runne deeper on the score when we are called to paiment What folly to distrust God then when we are most cast vpon him What wisdome to forsake God when the world forsakes vs what hope of comfort in the world when we make it thus our enemie Vse Well who so is wise let him vnderstand these things and to whom the arme of the Lord hath reuealed them Let him learne to liue by faith that so sinne do not deceiue him Let him wisely consider the inualuable price of his soule and then bethinke that he sell it not for that which could not buy it Let him know he shall least enioy that which he buies at so deare a rate and for the after receiuing I tremble to speake of it Let him remember he hath a wise prouider who as he needs not his sinne to accomplish his prouidence so he preserues from sinne that we may be happily contained therein And let him in patience possesse his soule looking with Moyses to the recompence of the reward that so he may auoide the pleasures of sinne and runne with ioye the race that is set before him Thus was Hester preserued by the tuition of Mordecai Thus found Daniel fauor in the eyes of the Eunuch Obser 59. Of the change of names and whether it be lawfull now for Christians to change their names and so was kept vndefiled from the idolatrous meates But let vs proceed a little further and consider who it is that is nourished by Mordecai who it is that is brought to so low an estate It was Hadassah thatis Hester euen she that is after aduanced to the highestestate on earth Concerning this variety of names imposed on one person Genes 41. Ioseph Abraham Sarah Iacob Israel G. 32. Daniel Socis whether it were by Mordecai her Turor as taking her to be his child or by the King at her marriage to giue her the more honour For the thing it selfe there is no controuersie but that the custome of changing names hath beene ancient 2 Reg. 23 et 24. Ioachim 〈◊〉 Zedekiay and laudable And the reasons of these changes might be these 1 Either some increase of blessings a speciall fauour which hath beene signified by such changes and this might be the reason why the Lord changed names 2 Or some change of the outward condition which was the reason why the conquered had their names changed 3. Or to shew the power of the conquerors ouer them so seruants when they were made free had also their names changed 4 Or lastly some change of the inward condition and so the names of Christians where changed at their baptisme or at their conuersion by our Sauiour Christ c. Vse 1 Which howsoeuer it hath beene the practize of former times and that vsed not onely by the heathen but by God himselfe yet as many such customes were perticular to their time 2. So I take it this custome is now so farre antiquated as the speciall cause thereof namely the changing of names at Baptisme is now ceased 3 Yf among vs any such occasion fall out where Iewes and Turkes c. are to be conuerted I see not but this liberty remaines still 4. As for vs who haue such names imposed on vs euen at our entrance in the world and Church which should be badges of our profession and prouoke vs to constancy therein I see not why these in any sort should be changed vnlesse we thinke it lawfull to change our profession with them Obs 60. Those which are raised vp to greatest dignities are vsually in most desperate and low estate And is it then Hester the Queene that is Hester the fatherlesse Is she a miserable captiue that was after a royall Empresse must she be nourished by Mordecai who after giues lawes to a mighty Kingdome so was Moyses Ioseph and the like This is the Lords doing and it is admirable in our eyes 1 This doth he in power worke without and contrary to meanes to confound the pride of nature 2. This doth he in wisdome that wee may ascribe promotion to him 3. Nay this he doth in loue that we may giue him the glory in being truly humbled with so great aduancement Vse 1 Learne we here as not to presume of meanes 2. So not to distrust the want of them as to be comforted in our lowest estate seeing it may be bettered so to prepare for sâ—und humiliation before we be truly exhalted So was Hester before she was exhalted But what reason hath Mordecai to take this care of Hester First it is said shee was His vncles daughter The band of affinitie moued him to this duty shee was his cousin Germaine and therfore hee tooke charge of her A very good bond to inforce this duty not only imposed by God in this case vppon the like occasions of widdowhood Obs 61. Kinâ—ed to bee relieued c. But very agreeable to the law of nature both being of our blood in a more particular manner so that in releeuing
vppon conditions to marry with such captiues as they had taken in war And the Saints of God haue warrantably matched with strangers the Idolatrous brood c. As Boaz with Ruth Sampson with the Philistian c. When the occasions haue beene extraordinary and the dispensation heauenly And therefore no warrant for vs that haue choyce of holy seede to sowe amongst the thornes thereby to wound our owne soules and choake our seed or else by the egge of the Serpent to breed the Cockatrice to haue mungrell issue that shall speake halfe Ashur and halfe Canoon shall not this vnequall yoake cast out the yoake of Christ shall not the stranger deuoure our sdtrength shall not the curse of God cast out such roote and branches from the face of the earth Well thus wee see the mercy of God truly iustified in Hesters aduancement let vs now see how Ahashuerosh the King iustifieth and adorneth the same It followeth Hee sets the Crowne of the kingdome vpon her head and made her Queene c. Loe here the ensigne of this great honour which is due vnto this poore captiue the Crowne of the Kingdome is set vpon her head So doth this new Bride-grome striue to doe all honour vnto his bride So doth God confirme his child in this extraordinarie dignitie by this meanes is Hesters aduancement made knowne to the Church of God and by this full performance of complement is more honored and approoued But this is not all It followeth Then the King made a great Feast to all his Princes and Nobles Verse 18. c. In which words the holy Ghost sets downe vnto vs the solemnization of this royall mariage and that by fiue circumstances 1. The King makes a great feast thereat to all his Princes and seruants 2. This Feast is dedicated to the memoriall of Hester which was Hesters feast 3. Rest is giuen to the Prouinces they are made pertakers of this common ioy that the mariage of Hester might be more acceptable to them 4. The King gives giftes vnto the poore and sends presents abroad farre and neere 5. Hee shewes the power of the King in this his magnificence to signifie his true contentmeÌ„t ioy in this mariage And first to adde greater state solemnity to y e mariage of his new spouse the King yet further makes a solemne feast to all his Princes and Nobles of the lawfulnesse and right vse whereof we haue spoken plentifully heretofore Obser 115. Feasting lawfull at mariages Only thus much we may further adde concerning the occasion of this feast that the custome of solemnizing mariages with feasts hath beene ancient and commendable as being a time of great ioy and therefore fitte to be shewed in the meanes of ioy especially in regarde of such company as at such times come togeather who may lawfully take occasion of a more liberall refreshing And therefore not vnlawfull to bee vsed and hereby euen of Christians who as they know their libertie so also they can best tell how to vse it in a wise diuiding of the time and moderation of Gods blessings That which followeth concerning the dedication of the feast to the memory of Hester Obseru Dedication of feasts to the memory of perticular persons as it doth discouer the greater affection of the King towards his spouse so it magnifieth yet further the mercy of God toward his servant who by this memoriall is commended to posteritie and euen highly honored of the enemies of God which though it be no warrant for that popish custome of dedicating feasts to the honor of Saints vnlesse the fact of a wicked Prince shall iustifie the same so notwithstanding in the equity there of doth approue such holy remembrances of the Saints of GOD which may both put them in minde of Gods mercies towards them and prouoke posterity to an holy imitation thereof as tombes trophes c. Thus doth Ahasâ—uer osh celebrate the memory of Hester by a solemne feast and so shall the children of God bee honored of their enemies so shall their names and memorials be continued to posteritie And yet the affection of this Monarch stayes not here but yet furt her to grace this wedding of Hester behold he giues rest to the Prouinces which were euen tyred with taxes and exactions so dâ— the wicked fare the better euen for Gods children sake so doth the Lord make away for his children euen to be iustified of the wicked And surely whither he caused these nuptials generally to be solemnized throughout his kingdome by setting a part the day thereto that the subiect might bee pertaker in the Princes ioy and celebrate his mariage with feasting and libertie or rather spared his subiects for the time of some tribute that was due This as it makes to the great honor and celebration of Hesters mariage because God being glorified Obs 116. When the righteous are aduanced the people reioice there is peace with men so it also serues to the great approbation of godlinesse the whole land it at rest when Gods Church is respected when Gods children are aduanced Prou. 29. 2 when the righteous are in authoritie then the people reioyce Prou. 28. 12 then is great glory great peace and contentment So doth the Lord sanctifie great blessings vnto his children that they may be good foundations against y e day of Christ I. Tim. 6 so doth he secure here by their ticklish estates by knitting the hearts of the people vnto them through the benefit therof So doth he make y e world without excuse when they shall hate that which is the onely cause of their great est honor security contentmeÌ„t Vse And doth not this condemne the folly of men that complaine of righteousnesse as if it were the greatest trouble-house trouble-state that may be Nehem. 2. that thrust out Gods children as the only disturbers of their rest happinesse are not they more then blind Iob. 21. 15. which see no profit in godlinesse Psal 4. but still are poaring like the Sodomits when the doore is before them saying who will shew vs any good do not they open their mouthes against heauen Malach. 3 that say it is in vaine to serue the Lord Are not they the greatest enemies to themselues that keepe downe Gods children and hinder their aduancement that aboue all things feare least the Lord should bee glorious in his Saints Psal 2. Math. 10. 34 least hee should set his King vpon his holy hill of Syon Surely if the sonne of GOD Luk. 12. bring a Sword vpon the earth it is not because hee is not the Prince of peace Esay 9 because hee offers not also peace vnto them Math. 20 but because the world refuseth peace therefore doe they plucke downe a Sworde vpon them and the corner stone becomes a rock of offence And if any be afra de wherein they should take most comfort they are the sinners in
because Eunuches did sometime attend in such places therefore it came to passe that all which were of any honorable imployment about the Prince whether they were gelded or no were called Eunuches By which it appeareth what condition of men are vsually actors in treasons namely not base inferiour persons whose spirits are deiected and hopes lie groueling on the ground But men of sort and quality such as haue aspiring spirits and therefore will be leaueling at the highest and what more ready then treason to serue their ambition such I say as by reason of their credit and accesse haue best opportunity to committee such hidden mischiefes Yea such as go not without their disgraces and snubbes from iealous and licentious Princes and therefore are prouoked to be auenged of them And which is the most materiall of all Such as haue beene imployed by wicked Princes in treacherous and vile oppressions of the subiect and therefore by the iustice of God do many times practise their lesson vpon their teachers and such as by reason of natures gifts and the abuse thereof are giuen vp to commit all sinne euen with greedinesse and therefore no maruaile if they will make no bones of this sinne by which they may hope to haue a protection for all the rest And yet are heerein met withall by the diuine iustice who many times turnes this sinne to be pay-maister for all the rest as bringing to shame and confusion the Authors thereof Vse 1. Which as it condemneth those that determine of sinne by the condition of the person implying that onely base and ignoble mungrells doe conceiue such monstrous sinnes as for generous mindes and heroicall spirits it comes not once into their thoughts to commit such outrage whereas we see the schoole of Rome hath set downe this as a marke of the most heroicall spirit to rise vp against the Prince and experince hath made it too apparant in the poulder Treason howsoeuer Popery would haue daubed the matter So here generally the best priuiledges of nature are condemned as beeing the most desperate instruments of sinne if they be not sanctified by grace And therefore here men of reputation may wisely learne their lesson to season their gifts with good education and religion that so they may be kept within the bondes of obedience to God and man And Princes also may learne here their lesson as not to abuse their attendants to the hurt of others so not to giue them iust cause of discontent Yea all flesh may here learne it lesson Mich. 7. not to trust in a friend not to put confidence in a Councellor No not to trust the wife that lies in the bosome otherwise then to subordinate all to God and for his sake to renounce them all so shal they be faithfull vnto vs so farre as shall make for our good and though they bee vnfaithfull yet the infidelity of men shal not make the faith of God of none effect But let vs consider a little further of the name and office of these Eunuches For their Names they are called Bigthan Teresh by which it seemes that one of them namely Bigthan was sent with others Obs 147. God makes instruments of sin rods to punish the same when the King was in his cuppes to conuay Vashty the Queene to the presence of the King And beholde hee is now one of them that cal the King to an account for that his notorious wrong done vnto the Queene So iust is the Lord to make instruments of sinne weapons to punish the same to the magnifying of his prouidence and reformation of y e same or else to make him more without excuse to his greater confusion but of this heretofore The Office that the holy Ghost ascribes to these Eunuchs though their name do imply it to be diuers yet both concurre in this Obs 148. In greatest trust greatest Treason that it was an Office of some trust and thence we may learne not vnprofitably that Treason is in trust Those that are most in place of trust they proue many times the greatest traytors because these being Princes creatures as they call them new molded to their bent the more confidence is hereby put in them the lesse suspition there is of them Wher-vpon it commeth to passe y t security is bred in the Prince God he is robd of his honour the subiect he is puft vp and so prouoked to mischiefe the Lord he avengeth his glory in giuing him vp to his lusts the securitie of his maister cries aime therto Which as it condemneth that complaint of flesh blood that they are deceiued in those whom they out most in trust because them-selues are the cause thereof so it doth not excuse such as are put in trust because their sinne is the greater by how much the more they were the better thought off And yet Princes also are not to be excused neither because it is much in them to preuent this mischiese And therfore seeing there must be some whom necessarily they must trust Princes to preuent treachery That they may not be deceiued by them Let them make God their confidence by keeping them-selues in the bounds of his prouidence as walking faithfully in their callings and so bring good examples to their subiects not being causelesly iealous of them nor estranging our selues from them But vsing them so that they may rather see they haue need of them then that Princes haue indeed other need of their people the what may as well concerne their good tempering their loue with Maiestie and their indignation with clemency And though they ought to despise none yet not rashly admitting each one into their seruice before they haue good approbation of his zeale and loyalty and therein also to make some tryal before they trust especially concerning their person or the good of their Kingdome And when they trust yet to keepe such secrets to them-selues as are not fit for them to know nor safe for Princes to reueale I meane these Misteries of gouernment which extraordinarily God reueales vnto them And when they haue trusted yet not further to rely thereon Then considering they now saile as it were in another bottome such as at least is apt to leake they be so far from remitting of their care or yeelding to security as the manner is as that now rather they ought to haue a more vigilant eye vnto the maine and in all humility to cast their care vpon God As knowing that the right end of the subiects imployment by the Prince in matter of trust is not to take away the care of the Prince as if then there were no need but rather to settle it more constantly on God because as it will be imputed vnto the Prince for iealousie if hee will not trust his subiect and therefore he must needs put some in trust least hee discouer feare of his owne estate which doth proceed from bad desert So wil it imply
further a distrust there where there is no apparant cause and so happily prouoke to giue iust cause of distrust And therfore seeing those whom he must vse he must also trust yet in trusting of them both giue them occasion to thinke the Prince hath need of them as also that they are well conceiued and approued off least heereby such might either grow to worke upon their Princes secrets to keep the state in awe and thereby to get the head Very necessary it is that as Princes be wise what they commit in trust so they be not secure in the issue of it but rather watch dilligently ouer the trust committed and to keepe the bridle in their owne handes by putting it wisely to God Whereby it shall come to passe that the subiect hereby perceiuing that he is rather honoured in the case committed then the Prince disburthend of the care of his calling will more faithfully behaue him-selfe to giue sound contentment And so the Prince being more secured by the loyalty of his subiect will bee more still prouoked to rest vpon God In whose hands seeing the hearts of all men are therefore hee cannot better secure the issue of his affaies then by resigning the same into the gratious hand of God Thus wee see who they are that intend this mischiese against y â— King Obse 146. Anger incident to Courtiers But what might the cause be that moued them thereto It followeth they Were wroth some-what had displeased them either they were not preferred according to their desarts and expectation or they wanted their stipend according to their places or they were offended for the diuorcement of Vashty or they were so full fedde they must needs bee kicking So apt are such stallions to fume and champe the bridle So truly is anger the complement of Courtiers as whereby they show their spirits and vphold their credits whereby they obtaine their desires and put of their dangers Whereby they dare their enemies and hold their friends By it they iustifie their wrongs and pay their debts Which as it is no warrant for meane ones to giue the reyne to this sinne because the greater flies will breake through when the lesser are intangled And if it were not yet we must liue not by examples but by lawes so let euen the greatest make this account that the more they ryot in this sinne without concealement the deeplyer are they engaged in the sight of God and the more their sinne serues there turne in this life it doth the more make them indebted to it and when they haue not where withall to pay they must lie by it in hell till they haue answered the vttermost farthing Thus wee see great ones will easely be prouoked Obs 150. Anger the occasion of out ragious sinne and particularly of treason and some such cause there might be of this wrath of these Eunuches but whatsoeuer the Sire was the bastard is anger and rage likely is the mother of treason and outragious sinnes because as it banisheth reason and so giues way to all vnrulinesse so â—it ends in malice and malice will haue bloud yea such is the progresse of this sinne of anger that it will not spare it selfe to hurt another yea none can be priuiledged froÌ„ the furious man he makes no difference of persons all causes are a like Vs 1. Which as it condemneth natures prophets that determine anger to be the whet stone to couradge Obs 151. Princes marks of treason and rebellion and so giue way vnto it as a passion of credit and no small aduantage so we may learne to suppresse the same being fully perswaded that as the wrath of man cannot fulfill the will of God so much more will it make vs vnseruiceable to men The way to doe this we haue taught before Well these Eunuches are enraged and whome is it that they ayme at Surely no meaner a person then the King Kings are the markes for euery one to shoot at They are faire markes that may be easily discerned and many times they are foule markes to betray Gods glory and therefore he iustly giues them vp to be betrayed of their subiects yea they make buts of their people and so the arrowes some-times rebounds on them-selues so doth GOD transpose scepters without the shedding of innocent blood so when conscience will not euen by this feare of danger doth the Lord keepe wicked Princes in awe that so they may be seruiceable to others thought it tend to their further condemnation so doth hee make great one more inexcusable that will build their nest on such sandy foundations Vse 1. And therefore as this may humble Princes in the greatest high of their happinesse so it may comfort them to that they have right in an other happinesse because this present is so vncertaine and slippery And seeing by the ticklishnesse of the present the Lord prouokes them to aspire to the certaine happinesse and yet so as euen by this tottering ladder they must climbe thereto Oh let them learne to sanctifie this their present estate vnto them that it may so farre be secured as may further them to heauen let them giue God the glory and maintaine peace among Men by promoting his Ghospel and in ioyning obedience to the same So did he preserue good Elizabeth from a world of treasons so hath he preserued our annoynted from many conspiracies so great shall bee the glory of the King in the saluation of the Lord. Thus we haue heard the summe of the treason now let vs further consider the prosecution of the discouery thereof We haue heard heretofore that Mordecai was the man that had the first inkling of it hee relates it wisely to Queene Hester and Hester to the King what now doth the King in this case doth he presently beleeue it though the reporter were of credit surely No as Princes are not to be credulous especially of such reports because they may wrong themselues in discouering a needlesse feare yea they may wrong the innocent who happily may be misreported yea though he were guilty yet might they wrong him to if they proceeded to censure before the matter be throughly sifted So euen this heathen Prince keepes decorum herein so it followeth That after inquisition made when the thing was found out Behold here the equity of this heathen Prince Obser 152. Sinne not to be punished before it be conuinced Gen. 10. in a case of life and death so neerely concerning him-selfe and the preuention wherof consisted in speed yet is he not hasty to credit a report muchles to proceed against a suspected offender before the offence be manifested conuinced So doth the Lord proceed in iudgement so is innocency preserued wheÌ„ only accusation goes not currant so is authority iustified when sinne is thoroughly convinced and the offender happily prepared to repentance Exod. 23. Doth our law condemne any before his cause be heared Vse 1. By which wee may learne
Leuit. 19. as not to beleeue reports without due inquisition Iohn 7. so to condemne such rash iudgements Act 23. which execute in the morning and then fitte vpon him in the afternoone Festus Pilatus I remember policy doth aduize in these cases of treasons to strike while the yron is hotte if the offender bee so mighty as that he bee able to out-dare the law as the case of y e Guise was vnder Henry y e third here saith wisdome its good cutting him off first then declare the cause for iustifying of such execution And surely if the offences of such great ones bee dangerous and notorious seeing the apparantnesse thereof is a sufficient conuiction of the same it many not be euill pollicie by such authority as we may priuately cutte him off especially if he bee of power to preuent publique iustice So doth God iustly strike before the fault bee published and so may earthly Princes proceed to execution when the inquirie and discouery of the fact may hinder the same and indanger their estates Onely herein they must be carefull not to pretend lust for a law and to make their wills a rule of it righteousnesse This is a prerogatiue w t belongeth onely vnto God As for worldly Princes they must dye like men and therefore the liues of men ought to be pretious vnto them as they will answer an eye for an eye and a tooth for a tooth And therefore as suspition must not blind them or reports misleade them to call the life of their subiects into question so when reports come to them Ierem 41. lette them not be secure It is good to feare when they see but a smoake least Gedaliah loose his life by contemning the danger And if raking vp the ashes they discouer the fire and so the fact proue cleare and euident let them secure them-selues and deliuer the innoceÌ„t by punishing the offender according to y e quality of his sinne So doth this heathen Prince very maturely proceed to execution The thing being found out saith the holy Ghost they were both hanged one a tree A fit recompence for Traitors and a iust fruit of their sinne whose end is death Obs 153. Traytors are executed for their outragious offences and whose wages is damnation And a very safe course to be taken especially with such offenders whose sparing as it doth hazard the life of the Prince so it endaungers also their owne soules yea encourageth the wicked and discourageth the loyall breedes confusion of lawes and is indeed the very scorne of iustice and gappe to all licentiousnes Whereas by punishment of notorious offenders the lawes are established iustice is honored and iniquity bridled the wicked humbled and God himselfe glorified So Adoniâ—ah being spared will rebel againe but when he is cut of the throne wil be established 1 Reg. 12. Vse Oh that Princes would looke to it haue they care to haue compassion on themselues while though soole-hardines or fond clemency they spare such desperate enemies that treason might hop headles and so loyalty might be secured Surely though there is difference to be made in a multitude of offenders yet is the safety of the prince more pretious then the liues of ten thousand And better it is to cut of many rotten branches then endanger the roote and hinder the fruit It is but cruel mercy that hazards y e soule and very foolish pitty to nourish a viper in my bosome which hereafter may sting me But the King of Kings shall teach them true wisdome that if they be wise they wil be wise to themselues Al the doubt may be concerning these Eunuchs whether they deserued this hainous punishment or no Obs 154. The intent of treason discouered is to be punished seeing they missed of their purpose were preuented therein The King had no hurt and why then should they be touched Surely though purposes are sinnes in the sight of God yet onely actions may seeme liable to the censure of men Who onely can iudge by the out-side and so may proceed accordingly how stands it then with equity that these mens purpose is punished especially seeing in other offences the intent is not taken hold of so that the act by any meanes be hindered or preuented Indeed if we do consider sinne in it owne desart so not onely the act but the purpose yea the very thought it selfe deserues eternall punishment but if we measure sinne by the subiect wherein it is then seeing God hath reconciled our persons vnto him in Iesus Christ and will remember our iniquities no more to punish them euerlastinglv so neither doth he to any other end chastize them in this life then may make for the good of the sinner the glorie of his name And to this end serue the lawes of men Which intending the saluation of the sinner in the inflicting of punishments as they cannot reach to the thought which is only Gods prerogatiue so neither do they otherwise fasten on the purpose then for a greater good vsually they are confined to the outward action and so only censure that and yet therein also are so farre ouerruled by the condition of the offendor as to admit qualification for his peculiar good that if clemencie be fitter for him it is not to be denied if seuerity be necessary yet with this intent that by the distruction of the body the soule may be saued 1 Cor. 5. The intent then of the law being the good of mankind herevpon it followeth Reasons why the purpose of treason is to be punished with death that though other sinnes be only censured by the act as Murther Theft c. Yet Treason is to be censured by the intent Because though it hath not taken effect yet being a sinne so dangerous both to the committer and the Kingdome some such course is to be taken by the wisdome of the law that such desperate mischiefes might be vtterly preuented how shall that be done Surely by inflicting the punishment vpon the intent that so the intent being met withall the act may be preuented and all hope cut off from being pardoned for the act seeing the very intent discouered is so deadly to the Author And doth not the general good necessarylie force this seuerity seeing the suppressing of the Prince is the ruine of many thousands yea threatens the destruction of the whole common-wealth What should I tell you of the calling of the King doth he not represent the person and administer the office of God himselfe who if he punish the thought of the heart as being his prerogatiue why may not the Prince also punish the intent seeing he is Gods vice-geâ—ent so to meet with sinne as that the holy purpose of the Lord in his ordinance might be best accomplished to the good of the sinner and safety of gouerment And therefore seeing intent of treason pardoned doth but giue further breath thereto because ambition is vnsatiable