CHAPTER
.
1.
Argument
and
parts
.
KIng
Ahazueroth
maketh
a
great
banquet
to
his
Nobles
and
Captaines
:
so
doth
the
Queene
to
her
Ladies
and
followers
,
to
the
10.
verse
.
2.
The
King
causeth
Vashti
the
Queene
to
be
sent
for
into
his
presence
,
who
refusing
,
is
by
the
aduice
of
his
Princes
and
Councel
put
from
all
regall
societie
,
to
the
end
of
the
Chapter
.
Vers.
1.
In
those
dayes
,
]
that
is
,
in
the
peaceable
and
prosperous
raigne
of
Xerxes
,
then
fell
out
this
danger
of
the
Church
,
then
did
the
Lord
performe
this
deliuerance
;
as
if
the
spirit
could
declare
vnto
vs
that
When
the
wicked
are
in
greatest
security
,
1.
So
doth
the
Lord
hereby
make
way
for
the
greater
confusion
of
the
wicked
,
in
giuing
them
vp
to
such
a
reprobate
sense
,
that
whereas
they
should
vse
their
prosperitie
to
the
glory
of
God
,
and
good
of
others
,
it
turnes
on
the
contrary
to
the
speciall
hurt
of
those
,
for
whole
sakes
specially
they
do
enjioy
it
.
2.
And
the
wicked
in
this
state
,
haue
more
power
,
and
leisure
to
doe
mischiefe
.
3.
As
for
the
Church
of
God
,
it
is
more
subiect
to
contagion
,
by
smelling
of
the
wickeds
prosperity
,
yea
happily
escapes
not
defiling
thereby
,
and
therefore
had
need
of
such
preseruatiues
,
and
purgation
to
preuent
,
or
purge
out
her
drosse
.
Vse
.
1.
And
is
it
then
good
wisdome
to
shroud
the
Church
vnder
there
prosperity
,
by
making
leagues
with
them
,
who
are
the
likeliest
rods
to
correct
the
same
?
May
we
not
see
herein
the
folly
of
Gods
children
,
who
many
times
proue
stirrops
to
raise
such
to
promotion
who
when
they
are
aloft
,
will
proue
their
greatest
scourges
?
ought
we
not
to
mourne
for
the
Prosperity
of
the
wicked
,
Of
Ah●shueroth
.
That
is
,
the
Hereditary
Prince
.
Obse
.
1.
Whereby
(
me
thinks
)
that
great
controuersie
among
the
Interpreters
,
what
King
is
here
ment
,
whither
Cambises
Darius
,
or
Xerxes
,
may
easily
be
resolued
.
That
it
cannot
be
Darius
.
i.
because
he
was
not
the
hereditary
Prince
,
in
that
he
was
chosen
by
an
accident
,
and
therefore
it
must
needs
be
Xerxes
,
who
not
only
was
hereditary
from
his
father
,
in
that
he
was
the
naturall
sonne
of
Darius
▪
but
further
also
by
the
mothers
side
may
be
truly
called
the
Hereditary
Prince
,
as
being
borne
of
Atossa
,
the
daughter
of
Cyrus
his
great
grand-father
.
Secondly
,
it
may
be
plainely
resolued
from
India
to
Ethiopia
,
or
a
hundreth
and
seauen
and
twenty
Prouinces
:
which
cannot
be
vnderstood
,
neither
of
Cambises
because
hee
had
not
so
large
a
dominion
,
neither
rained
ful
8.
years
,
wheras
this
Ahashueroth
is
afterward
recorded
to
haue
raigned
12
:
neither
of
Darius
because
so
large
a
kingdom
is
not
ascribed
to
him
by
any
memorial
,
&
therfore
it
must
need
decifer
Xerxes
vnto
vs
And
surely
how
fitly
did
the
Lord
dispose
the
trial
of
his
Church
in
his
time
,
who
as
by
his
basenes
and
intemperancy
▪
●e
was
made
an
instrument
to
bring
the
Church
of
God
to
the
pits
brinke
:
so
was
he
,
after
the
deliuerance
of
the
Church
.
made
a
memorable
spectacle
of
Gods
wrath
,
in
the
ouerthrow
of
that
his
huge
army
by
a
small
hand-full
of
the
Grecians
,
according
to
that
of
the
spirit
of
God
.
The
rightious
escape
out
of
trouble
,
and
the
wicked
come
in
their
stead
.
It
followeth
.
This
is
A●asueroth
)
by
this
repeating
of
the
name
in
this
Parenthesis
with
an
adition
of
distinction
,
That
raigned
from
India
euen
to
Ethyopia
]
Here
the
holy
Ghost
sets
out
vnto
us
the
large
bounds
of
this
Persian
Monarchy
,
when
it
drew
neere
to
it
dissolution
,
out
of
which
we
are
taught
many
notable
obseruations
.
That
euen
wicked
and
reprobate
Princes
haue
attained
very
large
&
fruitfull
dominions
:
the
reason
is
1.
because
the
Lord
hath
free
power
to
giue
the
earth
to
whome
it
pleaseth
him
.
2.
because
the
Lord
vseth
them
as
scourges
to
the
wicked
that
so
his
iustice
might
appeare
more
gloriously
.
3.
He
shewes
his
great
bounty
and
long
suffring
to
the
wicked
in
giuing
them
herein
more
then
their
hearts
can
desire
to
make
them
without
excuse
.
4.
he
makes
way
for
the
breathing
and
increase
of
his
Church
,
which
hath
both
some
shelter
in
these
large
dominions
and
hath
wonne
some
hereby
to
God
,
and
lastly
hereby
hee
prepares
the
wicked
to
their
greater
destruction
,
Pro.
8.
by
him
Kings
raigne
,
it
is
the
Lord
that
sets
vp
and
pulleth
downe
,
Ouer
an
hundred
and
twenty
Prouinces
.
See
wee
here
the
great
benefit
of
gouernment
that
vnites
together
so
many
and
different
nations
,
Vers.
2.
In
those
daies
]
.
i.
when
Ahashueroth
had
obtained
victory
ouer
his
enemies
,
and
therevpon
sat
in
his
throne
.
i.
that
is
inioyed
outward
peace
and
was
drowned
in
security
,
[
a
](A19286-e15890-b)
a
7.
Doctr.
if
wee
consider
either
the
end
why
God
bestowes
prosperitie
vpon
them
,
namely
to
fat
them
vp
to
the
day
of
slaughter
,
[
When
King
Ahashuerash
sate
]
i.
Which
was
at
Susan
]
1.
Loe
here
the
Persian
hauing
spoyled
and
brought
to
ruine
the
Assyrian
Monarchie
,
translates
the
Imperiall
state
from
Babilon
,
the
power
of
God
in
changing
of
Kingdomes
,
as
also
the
truth
of
Gods
threatning
against
Babell
,
Lastly
the
vicissitude
of
prosperity
,
euen
in
the
most
happiest
;
Babilon
was
,
and
Susan
is
,
now
Susan
was
and
what
is
permanent
.
Vse
1.
And
therefore
who
would
set
his
heart
vpon
that
which
hath
wings
,
and
flieth
away
to
swiftly
,
rather
rest
wee
on
Gods
word
,
that
the
glory
of
flesh
is
but
as
the
flower
of
the
field
,
wee
daylie
changed
by
it
from
glorie
to
glorie
,
3.
Vers
.
The
third
yeare
hee
made
a
Feast
.
]
i.
The
third
yeare
of
his
raigne
after
in
the
the
former
yeare
hee
had
reclaimed
the
Aegiptians
,
glorifie
his
armie
for
the
former
victory
,
also
to
enflame
his
wariors
,
to
a
new
expedition
;
hee
solemnizeth
this
royall
feast
.
A
thing
in
it selfe
indifferent
,
euen
Christians
also
may
bee
enlarged
herein
:
As
beeing
both
the
ordinance
of
GOD
himselfe
in
the
ceremoniall
law
,
the
equity
whereof
continueth
to
the
worlds
end
:
Hauing
causes
and
occasions
fauling
out
in
the
whole
course
of
life
:
as
thansgiuing
,
society
&c.
Hauing
an
appointed
time
set
downe
by
the
spirit
of
GOD
,
and
lastlie
warrrnted
by
that
Christian
liberty
,
which
is
restored
v●to
vs
in
Christ
Iesus
,
and
by
vertue
thereof
practized
by
the
Saints
,
both
before
,
and
since
the
comming
of
our
Lord
Iesus
.
Vse
.
And
therefore
as
wee
may
not
either
precisely
with
the
Anabaptist
,
deny
our selues
wholy
this
liberty
,
or
with
the
superstitious
Papist
,
deminish
and
depraue
the
same
;
making
difference
of
meates
:
so
we
must
bee
carefull
,
that
libertine
like
,
we
abuse
not
this
holie
libertie
as
an
occasion
to
the
flesh
;
but
herein
serue
one
another
in
a
most
holie
loue
.
This
wee
shall
doe
if
wee
keepe
our selues
within
these
bounds
in
the
vse
of
this
liberty
:
whereby
wee
shall
truely
examine
,
this
feast
of
Ah●shuerosh
.
First
wee
must
consider
the
persons
that
may
feast
,
Vse
.
And
this
as
it
condemneth
all
Popish
and
Heathenish-feasting
,
impure
,
all
things
are
impure
:
so
also
by
the
same
rule
is
this
feast
of
Ahashuerosh
in
the
place
1.
condemned
.
2.
Wee
are
to
way
the
fit
causes
of
feasting
,
1.
The
1.
is
the
approouing
or
externall
efficient
cause
,
2.
Is
the
materiall
cause
,
plentifull
prouision
to
supply
the
same
,
Wherein
these
rules
are
to
bee
obserued
.
The
prouision
must
be
such
as
must
bee
whole-some
for
norishment
2.
easie
of
prise
3.
not
farre
fet
,
when
it
may
bee
had
neerer
hand
,
as
if
nothing
were
good
which
were
not
outlandish
,
and
the
more
cost
more
worshippe
,
4.
prepared
also
frugally
,
rather
to
further
sobriety
,
then
intice
to
gluttony
.
For
the
forme
and
manner
of
the
feast
,
here
must
be
considered
1.
the
time
,
not
the
Saboth
,
but
on
some
weeke
day
.
3.
not
when
the
Church
of
God
is
in
troubles
,
for
then
we
must
weepe
with
them
that
weepe
:
4.
nether
many
daies
together
,
as
here
it
was
,
but
onely
some
seasonable
part
of
one
day
,
so
that
wee
may
withall
,
follow
both
our
generall
and
particular
callings
By
which
circumstances
this
feast
of
Ahashuerash
is
condemned
,
An
hundred
and
twenty
daies
.
Obserue
the
fit
guests
to
a
feast
,
poore
not
simply
,
because
they
are
poore
;
but
because
they
are
poore
in
spirit
,
and
receiue
the
Gospell
.
See
we
prouide
good
sauce
to
our
feasts
:
idle
talking
,
and
foolish
iesting
,
not
slaundering
and
reuiling
,
nor
amorous
daliance
,
but
our
speech
must
be
seasoned
with
sault
,
that
so
it
may
season
our
feasting
.
To
this
end
as
it
is
fit
to
sanctifie
the
feast
by
prayer
and
the
word
,
so
to
preuent
vaine
speeches
,
intermediate
holy
conference
is
most
fit
and
necessary
,
or
else
some
quick
and
sauory
questions
;
and
lastly
the
strength
thereof
is
to
be
returned
vnto
GOD
,
in
thankesgiuing
:
that
musicke
is
not
an
vnseemely
companion
of
state
feasts
,
surely
as
I
gaine-say
it
not
altogether
in
them
;
so
would
I
wish
great
wisdome
to
be
vsed
therein
both
1.
for
the
makers
of
the
musicke
,
that
they
be
not
of
the
ordinary
mummeries
,
in
that
kind
and
2
for
the
manner
of
the
musicke
;
that
it
be
graue
and
reuerent
:
as
also
for
the
vse
,
that
it
bee
rather
onely
to
shew
that
I
haue
liberty
therein
,
then
to
venter
on
a
more
liberall
vse
thereof
,
Better
attendance
without
exception
,
are
frugality
,
and
sobriety
:
spoyle
or
riot
(
as
the
minde
is
)
but
to
husband
well
the
feast
,
and
to
gather
vp
the
residue
that
none
be
lost
:
the
latter
,
instructeth
vs
to
Keepe
our
right
in
the
creature
,
not
to
make
them
our
maisters
,
by
surfeting
and
drunkennesse
,
but
so
to
rise
from
feasting
as
that
we
may
be
fit
for
prayer
,
or
any
other
duty
of
our
callings
whatsoeuer
,
neither
of
which
because
they
were
kept
in
this
Kingly
feast
,
Onely
one
thing
is
here
specially
obserued
by
the
holy
ghost
.
Namely
that
the
drinking
was
by
an
order
none
might
compell
,
to
compell
men
to
drinke
by
measure
,
then
an
holy
rule
to
prouide
for
sobriety
:
whereas
indeed
their
should
rather
haue
beene
an
order
to
haue
stinted
that
liberty
,
to
which
euery
one
was
left
,
whereby
they
were
apt
enough
to
exceed
,
though
they
were
not
compelled
by
others
,
(
such
glorious
sonnes
are
the
vertues
of
the
wicked
)
yet
shall
this
shadow
of
vertue
proceeding
either
from
the
light
of
nature
or
from
common
ciuility
,
be
a
swift
witnesse
against
our
abhominable
custome
in
this
kind
:
where
the
grace
of
our
feasting
,
is
thus
to
be
compelled
,
where
not
to
lie
vnder
the
table
,
is
counted
disloialtie
;
and
cruelty
against
a
mans
soule
,
is
esteemed
the
greatest
curtesie
.
Now
touching
also
the
end
of
feasting
,
the
glory
of
God
,
not
the
setting
out
of
our
owne
magnificencie
,
our
ostentation
of
,
Our
riches
and
glorie
as
is
the-manner
of
rich
mens
feasts
,
for
suspition
,
as
if
there
were
more
holynesse
in
these
festiuities
.
A
fearefull
brand
vppon
Popish
feasts
.
A
second
end
is
thankefulnesse
vnto
God
for
his
mercies
,
which
we
doe
vsually
expresse
by
the
more
liberall
vse
of
the
creatures
,
there-by
intending
to
shew
our
mercy
towards
others
:
and
herein
this
feast
was
faultie
.
A
third
end
,
is
continuance
of
loue
and
amitie
among
Christians
,
not
that
our
tables
should
be
snares
to
intrap
our
brother
,
A
Fourth
end
,
is
to
shew
our
Christian
libertie
,
in
the
bountifull
vse
of
Gods
blessing
,
to
resemble
vnto
vs
that
feast
of
satisfying
,
in
the
Kingdome
of
heauen
.
And
lastly
the
releeuing
of
the
poore
hath
heere
its
place
:
for
whome
wee
are
especially
stewards
in
what
is
ouerplus
.
A
shadow
whereof
though
wee
finde
in
this
feast
;
in
that
it
is
saide
:
The
King
made
a
feast
to
the
people
;
yet
was
this
no
true
charitie
,
because
without
faith
,
and
in-deed
rather
to
shew
his
pompe
,
and
gratefie
the
people
,
that
they
might
bee
more
willing
afterward
to
drudge
for
him
,
then
of
any
conscience
to
comfort
and
refresh
them
:
Especially
if
wee
consider
,
that
as
the
people
generally
pay
for
this
excesse
,
and
so
were
requited
but
with
a
feather
for
a
goose
(
as
we
say
in
the
prouerb
)
so
only
the
people
of
Susis
were
feasted
by
the
King
,
whereas
those
of
the
Prouinces
had
their
teeth
cleane
ynough
:
wherto
if
we
shal
adde
,
that
to
Cittizens
,
feasting
is
not
dainty
,
with
is
rare
among
the
country
people
because
neither
their
leisure
,
nor
meanes
will
afford
the
same
we
shall
find
the
this
feasting
of
the
Susians
was
rather
a
iustifying
of
that
wherin
they
were
too
much
faultie
alreadie
,
then
any
true
reliefe
of
their
wants
or
gratification
of
their
paines
.
Whence
we
may
obserue
.i
▪
how
to
determine
of
their
actions
,
Namely
that
they
(
as
them-selues
acknowledge
)
are
but
shadowes
of
vertues
▪
and
deceiptfull
sinnes
,
1
Vse
.
Wherby
wee
are
taught
,
as
to
condemne
nature
,
and
the
glorious
shewes
therof
,
because
it
greatest
liberty
is
the
most
dangerous
snare
:
So
to
seeke
for
our
most
glorious
libertie
in
Christ
;
beeing
once
ours
,
all
is
ours
also
;
wherby
hauing
a
right
in
these
blessings
,
we
shal
haue
also
grace
to
vse
them
well
,
that
so
we
may
lay
vp
a
good
foundation
against
the
day
of
account
.
We
haue
heere
a
liuely
Image
of
the
prophane
courtly
life
,
I
Vse
.
Wherein
we
may
see
the
notable
pollicy
of
Satists
,
that
as
they
are
in
place
aboue
other
;
a
deepe
mistery
of
their
highest
wisdome
,
to
coulor
their
inward
villanies
,
so
may
we
herein
obserue
the
admirable
iustice
of
God
,
in
taking
these
wisemen
in
their
craftinesse
,
and
thereby
making
way
for
their
destruction
,
that
their
cxcessiue
pompe
,
breeding
secret
enuy
,
while
it
is
flattered
with
outward
applause
,
and
fayned
deuotions
,
doth
therby
nourish
discontent
,
and
so
dislike
of
their
persons
:
and
this
discontent
being
inraged
,
by
imposing
new
burthens
(
which
are
vsually
the
effects
of
princes
vaine
expences
)
breake
out
often
into
treasons
,
and
subuersions
of
their
greatnesse
.
Which
though
it
bee
no
iust
cause
for
such
outrage
in
subiects
,
Not
vnnecessarily
to
oppresse
their
subiects
by
such
superfluous
pompe
and
vanitie
:
Because
howsoeuer
the
subiect
may
and
must
beare
,
yea
till
his
backe
cracke
againe
,
Yet
his
patient
bearing
shall
moue
the
Lord
to
iealousie
,
And
seeing
that
earthly
greatnesse
is
an
image
of
the
heauenly
,
Namely
to
labour
especially
for
inward
glory
:
Whereby
as
they
shall
sanctifie
,
and
so
quallefie
,
all
their
outward
greatnesse
,
to
secure
it
from
danger
,
and
make
it
lesse
burthensome
;
so
,
for
the
sauor
of
their
good
oyntments
shall
their
subiects
truly
loue
them
:
By
which
coniunction
of
spirits
,
all
things
shall
be
easie
,
suspitions
shall
cease
from
superior
;
and
greeuances
from
beneath
:
and
both
Prince
and
people
,
shall
happily
goe
vp
together
to
builde
the
house
of
GOD
,
when
the
Magistrate
by
example
shall
lead
them
the
way
:
Thus
by
this
sweete
harmony
shall
heauen
bee
vppon
earth
in
an
heauenly
conuersation
,
that
earth
may
rest
in
heauen
for
euermore
.
The
contrary
whereof
is
most
apparant
in
this
president
:
Here
is
a
prophane
and
luxurious
King
:
and
here
are
like
subiects
.i.
because
we
are
both
apt
rather
to
liue
by
examples
then
by
lawes
,
and
indeed
it
is
not
safe
to
crosse
euen
bad
examples
:
As
beeing
the
maine
streame
of
the
worlde
to
maintaine
sinne
,
and
who
shall
without
danger
striue
against
the
streame
.
1
Vse
.
By
how
much
ought
Princes
to
be
more
carefull
of
an
holy
conuersation
,
as
beeing
not
onely
vnder
God
,
vnto
whome
they
fall
(
and
it
is
a
fearefull
thing
to
fall
into
the
handes
of
the
liuing
God
)
how-soeuer
they
may
stand
and
beare
it
out
before
men
:
but
in
this
also
that
they
are
sette
ouer
men
;
beeing
examples
of
their
vices
,
they
thereby
are
markes
of
their
mallice
:
so
that
brethren
in
euil
,
shall
be
brethren
in
punishment
.
Yea
the
greater
sinner
the
greater
torments
.
And
seeing
God
sends
wicked
Princes
for
the
sinnes
of
a
people
:
Let
men
be
angry
with
their
sinnes
,
true
repentance
:
so
shal
they
either
be
able
to
beare
the
yoake
;
though
it
be
as
heauy
as
Rehobohams
scorpions
,
or
according
to
their
abilitie
,
the
yoake
shall
be
bridled
,
or
in
due
time
,
taken
of
their
shoulders
.
As
for
those
that
inioy
the
blessing
of
good
gouernment
:
Let
them
be
thankefull
vnto
God
,
in
acknowledging
their
owne
vnworthynesse
,
and
let
them
vse
this
great
blessing
in
feare
and
reuerence
:
and
mourning
with
those
that
are
making
of
brickes
;
and
toyling
in
the
mines
:
not
setting
vp
their
rest
,
as
if
this
were
all
their
happynesse
;
nor
flattering
such
golden
times
,
as
that
there
may
not
be
better
:
but
still
forgetting
that
which
is
behinde
,
in
steed
of
that
which
is
before
.
Yea
esteeming
all
as
dung
,
in
comparison
of
Christ
Iefus
;
refusing
with
Moses
to
bee
counted
the
sonne
of
Pharoes
daughter
,
as
hauing
respect
to
the
recompence
of
the
reward
,
Thus
may
we
truly
iudge
of
feasting
:
And
hereby
also
iudge
this
feast
of
Ahashuerus
,
Some-what
may
here
be
pretended
iustifiable
in
ciuilitie
,
as
fit
for
the
state
and
magnificence
of
so
mighty
a
Monarch
:
in
that
it
is
said
,
it
was
done
according
to
the
power
of
the
King
.
Wherein
howsoeuer
the
spirit
of
God
doth
graunt
a
proportion
of
the
feast
to
the
power
of
the
King
,
as
if
it
were
fit
for
Princes
to
shew
their
power
to
the
vtmost
in
such
vaine
and
excessiue
expences
,
but
rather
Ironically
taxeth
this
ostentation
of
power
in
such
vnnecessary
occasions
,
which
rather
should
haue
bene
extended
in
more
necessary
matter
for
the
glory
of
God
,
and
publike
good
of
the
common-wealth
:
and
yet
if
any
commendation
be
picked
out
here
,
as
the
Lord
commended
the
vniust
steward
,
which
being
only
good
after
the
opinion
of
the
world
,
for
a
misconceiued
wisdome
,
was
thereby
a
greater
condemnation
of
folly
in
the
court
of
conscience
.
This
the
spirit
doth
liuely
set
out
vnto
vs
,
by
the
euent
thereof
.
Namely
the
breach
betweene
the
King
and
his
wife
:
then
which
their
could
be
no
more
fearefull
euent
,
both
to
declare
the
vnlawfulnesse
of
the
feast
▪
as
also
to
punish
the
King
for
his
intemperancy
therein
.
The
occasion
to
this
breach
is
set
downe
in
the
ninth
Verse
.
of
pride
,
because
she
would
keep
state
by
her selfe
:
or
of
necessitie
,
because
either
the
custome
of
the
country
,
or
the
Kings
Iealousie
would
not
allow
her
presence
among
so
many
of
the
other
sex
:
our
most
lasciuious
mingling
of
both
sexes
together
in
dancing
and
such
like
meetings
,
howsoeuer
it
cannot
excuse
her
for
her
after
disobedience
.
And
now
behold
the
iustice
of
God
,
while
hee
sinnes
with
excesse
,
he
is
punished
by
the
same
,
hee
lookes
vpon
the
wine
in
the
cuppe
,
vppon
the
seauenth
day
hee
is
merry
with
wine
(
that
is
according
to
the
phrase
,
as
they
make
their
belly
their
God
,
so
their
glorie
should
be
their
shame
:
The
King
is
disgraced
by
his
feast
which
he
made
so
much
for
his
honour
.
His
wine
became
a
mocker
,
and
strong
drnike
rageth
.
A
most
vsuall
effect
of
prophane
feastings
to
bite
with
drunkennesse
,
whereby
we
are
often
prouoked
to
bite
and
deuoure
each
other
.
And
not
vnlikely
to
fall
out
if
we
consider
,
that
oportunity
and
meanes
are
(
to
the
best
)
inticements
to
allure
;
but
to
the
wicked
cart-ropes
,
to
hale
on
sinne
.
If
we
obserue
the
policie
of
Sathan
,
who
hath
so
peruerted
the
naturall
iudgement
,
as
in
all
things
,
so
especially
in
indifferent
,
that
the
abuse
goes
currant
for
the
right
vse
thereof
,
and
not
to
bee
drunke
at
feastings
▪
is
not
to
feast
aright
.
Especially
,
if
we
obserue
the
iustice
of
God
,
in
punishing
sin
with
sinne
,
prophane
feasting
,
with
filthy
vomitings
:
And
herein
most
eminent
,
that
wheras
such
feasting
is
intended
for
the
shew
of
our
greatnesse
,
and
glory
of
our
magnificence
,
our
wisdome
is
herein
mightily
confounded
,
in
that
our
glory
becomes
our
shame
.
Wherin
we
may
learne
,
as
,
to
condemne
this
sinne
in
other
,
especially
at
such
times
when
it
hath
such
fauourable
construction
,
and
allowance
,
as
being
the
time
to
shew
our
greater
zeale
and
courage
against
the
same
:
so
when
we
are
feast-makers
,
to
giue
wholesome
lawes
of
temperance
,
not
remouing
only
the
apparant
abuse
,
that
men
should
be
compelled
:
But
rather
stinting
men
,
And
further
also
,
putting
drunkards
to
confusion
,
in
that
wee
will
not
exceed
with
them
,
we
shal
happily
(
by
Gods
mercy
)
bring
them
to
repentance
;
and
so
in
time
,
both
case
the
Land
of
this
crying
sin
,
&
likewise
of
the
iudgments
due
therto
;
and
also
continue
the
wine
and
oile
and
such
other
good
blessings
,
with
for
our
abuse
of
them
in
this
excesse
are
begun
,
Thus
you
see
the
occasion
of
drunkennesse
,
the
best
vse
likely
that
prophane
men
make
of
all
feastings
.
Now
let
vs
further
consider
the
sinne
it selfe
,
it
is
here
said
:
He
was
merry
with
wine
.
In
which
phrase
of
specch
,
the
Spirit
of
God
,
as
he
doth
set
out
an
effect
of
large
drinking
,
namely
to
make
men
merry
,
so
withall
he
doth
ironically
discouer
the
cloake
,
which
the
world
casts
ouer
this
sinne
,
to
couer
its
shame
:
Namely
,
to
call
drunkennesse
mirth
)
because
some
mirth
is
lawfull
;
therefore
the
worlde
concludes
it
is
good
to
bee
merry
,
and
so
consequently
not
euill
to
be
drunke
.
A
thing
not
vsuall
to
the
holy
Ghost
to
speake
Ironically
after
the
opinion
of
the
flesh
,
both
to
discouer
the
desperate
blindnesse
of
the
wicked
,
as
also
prophetically
to
publish
Gods
righteous
sentence
against
rebellious
sinners
,
namely
that
they
shall
be
giuen
vp
to
this
reprobate
fence
,
as
to
further
and
approue
very
grosse
impieties
,
proceedes
spiritually
to
execute
this
vengeance
:
And
therefore
let
no
man
reproue
,
euill
be
taken
far
good
.
Reioyce
oh
young-man
,
and
take
thy
pleasure
:
Let
him
that
is
filthy
be
filthy
still
.
the
word
becomes
a
stumbling
blocke
to
harden
them
in
their
sinne
;
because
they
will
not
obey
the
truth
,
therefore
shall
the
Lord
giue
them
vp
to
beleeue
lies
:
Behold
saith
the
Lord
there
shal
be
like
Priest
,
like
people
,
to
preach
of
wine
and
strong
drinke
vnto
them
,
deluding
vnstable
soules
,
that
drunkennesse
is
mirth
,
and
to
be
merry
is
good
:
And
I
the
Lord
haue
sent
such
Prophets
.
the
foole
shall
make
a
sport
of
sinne
,
and
they
shall
thinke
they
doe
God
good
seruice
,
Vses
.
And
doth
the
world
count
good
euill
,
and
euill
good
?
doth
the
word
to
this
purpose
speake
often
in
the
worlds
language
?
Oh
then
what
meruaile
is
it
if
the
word
b●e
a
stumbling
block
to
the
world
?
what
need
had
wee
of
eye-salue
,
to
discerne
this
difference
.
When
the
spirit
speaketh
according
to
it
one
verity
,
and
when
hee
expresseth
out
vanitie
,
how
ought
wee
to
maintaine
the
true
light
of
conscien●e
?
Certainly
howsoeuer
the
spirit
may
speake
fairely
of
sinne
,
as
therein
cxpressing
what
the
world
would
haue
deemed
,
Yet
the
conscience
hereby
will
not
excuse
for
sinne
.
And
though
false
teachers
may
cunningly
dawbe
vp
the
same
,
yet
the
gaine-saying
conscience
will
discouer
the
vntempered
morter
.
The
best
approbation
of
him
,
shall
be
that
he
is
a
flatterer
,
and
the
best
comfort
to
the
conscience
,
that
hee
is
but
a
miserable
comforter
:
Nay
to
adde
further
the
shame
of
this
dawbing
:
euen
the
world
it selfe
shall
discouer
it
owne
blindnesse
,
and
though
all
should
bee
silent
,
euen
the
sinne
it selfe
will
speake
,
that
such
mirth
is
drunkennesse
,
and
such
good
is
euill
.
Hearken
I
pray
you
to
the
circumstances
of
the
Text
:
Vpon
the
seauenth
day
.
The
King
(
it
appeares
)
sat
well
by
it
,
and
therefore
,
if
they
that
tarie
but
one
day
,
will
bee
enflamed
with
the
wine
,
we
must
not
imagine
,
but
the
King
had
his
burden
:
hee
was
of
a
strong
constitution
,
and
being
also
accustomed
thereto
,
was
better
able
to
beare
it
:
Yet
there
is
a
woe
to
them
,
that
are
strong
to
drinke
wine
,
and
the
more
strength
herein
,
the
greater
sinne
:
to
draw
others
into
the
same
excesse
with
vs
.
●ut
you
will
say
,
this
●King
was
carefull
to
preuent
this
sinne
,
in
others
,
because
hee
made
an
order
,
that
none
should
bee
compelled
,
degrees
in
drunkennesse
,
among
the
which
though
some
may
extenuate
the
same
in
the
eye
of
the
world
,
yet
they
do
truly
agrauate
the
same
by
the
effects
thereof
.
For
had
it
not
beene
better
for
this
Wine-bibber
to
haue
bin
beastly
or
dead-drunke
(
as
we
say
)
not
able
to
haue
spoken
▪
or
known
any
thing
,
then
so
to
be
merry-drunke
as
to
be
mad
with
reason
.
For
what
greater
madnesse
could
there
bee
,
then
to
call
for
his
Queene
to
make
shew
of
her
beauty
to
such
a
whitled
compan●
,
whose
heads
being
ful
of
wine
their
eyes
must
needs
be
ful
of
adulterie
,
and
so
for
the
satisfying
of
their
lusts
,
might
haue
had
their
hands
ful
of
blood
,
and
not
vnlikely
to
haue
indangered
the
life
of
the
King
him-selfe
?
And
was
not
wine
a
mocker
&
strong
drink
raging
?
When
for
so
smal
an
offence
,
as
not
to
come
at
such
an
vnseasonable
an
occasion
,
this
beautifull
spouse
was
vtterly
repudiate
,
and
so
his
merry
draughts
depriues
him
of
the
chiefe
meanes
of
his
contentment
:
if
you
say
this
was
done
,
not
without
respect
of
his
estate
,
because
he
sent
(
seauen
of
his
chiefe
Princes
)
for
the
Queenes
more
honourable
conuoy
:
and
therfore
it
may
seeme
hee
knew
what
he
did
,
the
best
vse
that
prophane
great
ones
,
abuse
their
wiues
,
which
is
to
pranke
them
vp
that
they
maybe
baits
of
lusts
to
others
,
(
the
people
and
Princes
must
see
her
beauty
)
to
vse
them
at
their
pleasure
for
the
satisfying
of
their
lusts
,
here
s
no
seperation
with
consent
,
choyce
of
our
wiues
,
vse
of
them
.
That
wee
choose
not
onely
for
beauty
,
as
being
a
broker
to
lust
,
and
haruinger
to
shame
,
and
at
the
best
cannot
last
out
our
loues
;
Neither
make
ritches
our
marke
,
which
is
in
this
case
no
better
then
fuell
to
sinne
,
but
that
our
principall
aime
in
the
choyce
of
a
wife
be
the
feare
of
God
,
baited
with
the
other
meanes
,
Not
matching
with
Poperie
,
in
hope
to
conuert
,
but
fearing
rather
,
that
it
will
peruert
vs
,
neither
refusing
religion
,
simply
without
the
other
complements
:
but
respecting
wisely
some
equallitie
of
age
,
least
wee
bee
vnfitte
for
marriage
duties
,
when
they
are
most
required
at
our
handes
,
and
especially
proposing
the
inward
beuty
,
togither
with
it
not
reiecting
the
outward
.
Those
hauing
chosen
aright
,
how
to
vse
them
:
that
so
they
may
be
truly
helpers
vnto
vs
:
and
this
is
performed
1.
by
performing
our
duty
to
them
and
2.
by
teaching
them
,
and
exacting
of
them
the
performance
of
their
duties
.
The
point
of
our
duty
,
is
to
gouerne
them
in
the
Lord
,
as
to
dwell
with
them
louingly
,
and
so
to
auoid
all
vnnccessary
occasion
of
absence
,
either
from
bed
or
boord
.
(
A
thing
with
the
Law
very
gratiously
prouided
for
,
that
at
the
least
the
first
yeare
there
should
not
be
seperation
,
though
the
affaires
of
the
common-wealth
did
necessarily
require
it
)
that
the
gadding
of
the
wife
,
may
bee
also
preuented
:
a
thing
that
may
bring
her
within
danger
of
catching
,
&
so
hereby
loue
might
be
happily
confirmed
by
wise
experience
in
each
others
natures
.
He
is
to
giue
good
example
,
to
preuent
much
schooling
:
and
he
must
strengthen
his
example
,
with
wise
counsell
out
of
the
word
,
least
he
bee
counted
singuler
,
and
she
more
confirmed
,
not
only
to
auoid
the
euill
,
which
she
is
subiect
vnto
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
,
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
,
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
,
fatten
vp
the
wicked
:
so
for
the
execution
thereof
,
they
are
abused
to
sinne
,
and
thereby
worke
out
shame
.
Their
tables
are
their
snares
,
pitte
to
drowne
them
in
,
their
wisdome
is
their
halter
,
honour
turnes
them
forth
as
beasts
;
craftinesse
intrappes
them
,
and
their
,
friendes
confound
them
,
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
,
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
,
Ioseph
was
a
Courtier
,
and
yet
remained
the
childe
of
God
:
to
slaunders
,
though
thou
dost
neuer
so
well
;
Nay
looke
for
secret
trechery
,
to
hoyse
thee
on
the
suddaine
;
and
make
account
of
grosse
flattery
,
to
make
thee
secure
;
here
ambition
will
not
faile
to
breed
in
thee
discontent
:
and
lust
will
bee
importunate
to
discouer
the
same
,
pompe
will
here
intice
thee
to
forget
thy
God
,
and
shewes
will
inueagle
thee
to
loose
the
substance
,
examples
wil
allure
thee
to
committe
sinne
with
credite
;
and
priuiledge
will
warrant
securitie
therein
:
Gluttony
will
assault
thee
,
to
make
thy
belly
thy
God
;
and
drunkennesse
will
requite
thee
;
thy
glory
shall
be
thy
shame
;
Idlenesse
will
wooe
thee
,
to
bring
thee
out
of
fauor
:
and
company
will
presse
thee
to
frame
thy selfe
to
custome
:
pride
will
exhalt
thee
,
that
thy
fall
may
bee
the
greater
,
And
Prophanesse
,
will
make
sure
,
that
thou
shalt
not
rise
agayne
:
In
a
worde
as
the
Courte
is
a
true
Epitome
of
the
worlde
,
so
in
this
little
worlde
looke
for
a
worlde
of
daungers
:
And
therefore
thou
hadst
neede
to
stand
vppon
thy
Gard.
Keepe
thy
heart
therefore
fast
lockt
with
the
feare
of
GOD
;
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
;
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
,
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
.
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
;
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
,
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
.
Well
the
Queene
will
not
come
,
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
,
smother
we
it
happily
in
the
first
sparkling
,
lest
it
breake
out
into
a
fire
that
cannot
be
quenched
,
and
see
the
occasion
be
iust
and
weighty
that
may
moue
vs
thereto
:
For
did
the
King
well
to
be
angry
at
so
slight
an
ocasion
?
Hee
had
cause
to
be
angry
with
him-selfe
,
for
his
abuse
of
Gods
blessings
,
and
horrible
prophanesse
:
but
to
be
so
angry
with
his
Queene
,
that
she
would
not
come
at
his
call
,
this
rather
shewed
,
that
anger
was
his
maister
,
then
that
he
recouered
therein
the
contempt
of
his
authority
.
God
did
well
to
be
angry
,
for
the
neglect
of
his
ordinaunce
:
so
did
not
Ahashuerosh
,
for
the
contempt
of
his
,
Christ
did
wel
to
be
angry
because
the
cause
was
waighty
,
and
he
tempered
his
anger
against
sinne
,
Let
not
the
sonne
go
downe
vpon
our
wrath
:
did
well
to
be
angry
,
to
whet
his
couradge
against
Gods
enemies
,
so
did
not
our
hot-spurre
to
enflame
him-selfe
against
a
silly
woman
and
so
to
depriue
him-selfe
of
his
deerest
friend
.
In
a
word
to
be
angry
is
Lawfull
,
so
we
consider
.
1.
the
cause
it
must
not
be
at
good
,
but
at
things
onely
euill
,
and
that
properly
an
euill
of
sinne
,
(
neither
naturall
defects
,
nor
necessary
burthens
,
must
be
cause
of
anger
,
)
but
onely
sinne
and
that
committed
with
an
high
hand
.
2
Obserue
the
manner
of
anger
,
though
their
be
waighty
cause
,
not
sodenly
giue
the
bridle
to
this
passion
(
for
it
is
the
part
of
a
foole
to
be
of
an
hasty
spirit
)
but
consider
our selues
,
with
loue
,
accompanied
with
patience
,
and
bounded
within
our
callings
least
we
breake
out
into
reuenge
.
3.
We
must
obserue
a
measure
in
our
anger
,
it
must
both
sort
with
our
persons
,
as
lest
guilty
of
that
we
are
offended
in
others
,
and
be
tempered
also
according
to
the
signe
of
the
person
,
whom
hereby
we
do
humble
,
and
it
must
not
onely
end
with
the
occasion
,
but
euen
preuent
the
same
to
the
better
reforming
thereof
,
because
where
it
resteth
,
it
is
in
the
bosome
of
a
foole
.
4
We
must
be
sure
to
leuell
our
anger
at
a
right
marke
,
to
vs
,
but
that
which
concernes
God
that
we
must
be
angry
at
.
5.
And
lastly
the
end
of
our
anger
must
be
wisely
considered
.
1.
not
our
credit
or
reuenge
,
glory
of
God
.
2.
not
the
hardning
of
a
sinner
,
but
his
breaking
,
and
conuersion
:
Thus
if
we
will
be
angry
we
shall
not
sinne
.
And
therefore
it
had
beene
good
for
him
,
to
haue
repressed
this
causelesse
anger
,
by
not
giuing
way
vnto
it
,
or
turning
the
matter
into
a
iest
,
by
seeing
a
forehand
into
the
euent
,
and
considering
in
what
case
he
was
;
he
might
haue
wisely
wayed
that
his
wife
was
no
fit
obiect
of
anger
,
and
that
she
might
haue
had
cause
rather
to
haue
beene
commended
,
he
might
haue
not
beleeued
what
report
the
Eunuchs
brought
,
or
if
he
did
beleeue
them
,
loue
and
wisdome
would
have
taught
him
to
haue
let
it
in
at
one
eare
and
out
at
the
other
.
Thus
maist
thou
preuent
vnseasonable
anger
;
Onely
one
thing
the
Holy
Ghost
addeth
,
which
may
seeme
to
quallifie
this
sinne
.
Namely
that
vpon
his
anger
,
hee
fell
not
presently
to
reuenge
,
hauing
power
in
his
hands
,
as
furious
husbands
haue
done
vpon
such
occasions
:
Hee
saide
vnto
his
wise-men
which
knew
the
times
)
That
is
hee
takes
great
aduise
,
in
this
small
occasion
,
as
if
the
state
of
his
Kingdome
were
now
in
question
,
wherein
(
as
I
take
it
)
he
doth
increase
his
sinne
,
not
only
by
this
deliberation
,
giuing
way
to
his
anger
,
which
being
now
silent
,
was
thereby
more
setled
;
and
so
like
to
doe
more
hurt
:
But
in
that
hee
calls
a
Councell
,
to
determine
of
so
light
a
matter
,
which
might
haue
beene
better
decided
within
the
curtaines
,
mee
thinkes
vnto
his
anger
hee
added
extreame
follie
,
disenabling
his
wisdome
,
and
abasing
his
state
.
Behold
here
the
wisdome
of
carnall
men
,
when
they
seeme
to
bee
wise
,
Obs
39.
The
cloakes
of
sin
are
occasions
to
increase
the
same
.
they
become
fooles
,
the
fairer
cloake
they
haue
for
their
actions
,
the
deeper
thereby
are
they
plunged
in
iniquitie
,
and
so
prepare
them
to
their
greater
distruction
:
because
the
ciuill
forbearing
,
and
bridling
of
sinne
doth
both
secretly
iustifie
the
same
to
their
deceiued
conscience
:
and
so
furthers
the
committing
thereof
with
greedinesse
;
and
securely
increasing
,
and
ripening
the
same
,
makes
way
thereby
to
suddaine
destruction
:
Whereby
wee
may
learne
aboue
al
things
to
take
heed
of
being
wise
to
do
euill
,
in
the
outward
bridling
of
sin
,
or
contenting
our selues
with
the
shewes
of
vertues
,
but
rather
to
become
fooles
in
the
full
discouery
of
sinne
,
that
so
being
cast
out
of
our selues
,
we
may
be
cast
vpon
Christ
,
in
whome
of
fooles
,
we
shall
be
made
wise
to
God
.
See
wee
heere
the
vaine
imployments
of
the
greate
Councellors
of
the
world
:
Whereby
the
truly
wise
may
learne
their
lesson
,
that
as
they
must
bee
skilfull
,
which
shall
see
the
Kings
face
,
and
bee
principall
in
his
kingdome
;
so
to
imploy
their
speciall
skill
for
the
aduancing
of
Christs
kingdome
,
least
hee
count
them
his
enemies
that
will
not
let
him
raigne
ouer
them
;
and
hauing
first
sought
the
kingdome
of
heauen
,
and
the
righteousnesse
thereof
,
as
hereby
they
shall
best
prouide
for
the
safety
of
the
Prince
,
whose
crowne
sits
most
sure
when
it
is
cast
at
the
feete
of
Christ
;
so
they
shall
finde
godlinesse
to
bee
profitable
for
this
life
,
yea
the
people
hereby
shall
fare
the
better
;
poore
and
rich
shall
dwell
in
safetie
;
there
shall
bee
no
complaining
nor
leading
into
captiuitie
in
our
streetes
,
yea
which
is
the
greatest
wisedome
,
they
shall
bee
wise
to
themselues
,
in
setling
their
slipperie
state
,
and
eternising
their
happinesse
.
Happy
are
the
people
that
are
in
such
a
case
,
yea
blessed
are
the
people
which
haue
the
Lord
for
their
God
.
3.
Obserue
we
here
one
marke
of
the
miserie
of
Courtiers
,
Queene
Vashty
no
doubt
and
these
had
beene
bretheren
in
euill
,
and
so
it
is
their
lottes
to
become
her
iudges
.
It
being
most
righteous
with
God
,
to
make
the
instruments
of
sinne
the
author
of
it
punishment
,
Vse
.
1.
Whereb●
wee
are
taught
,
as
not
foolishly
to
flatter
our selues
in
impunitie
,
because
wee
are
many
partners
in
sinne
:
so
wisely
to
auoide
fellowship
in
sinne
,
and
to
expect
these
as
our
rods
,
who
haue
beene
our
brethren
in
euill
;
comforting
our selues
,
with
this
gratious
issue
,
These
councellors
are
here
described
vnto
vs
,
i.
by
their
estate
,
and
outward
quality
,
they
were
not
taken
out
of
the
meanest
;
but
from
the
Princes
of
the
people
,
so
(
saith
the
spirit
)
They
were
the
seauen
Princes
of
Persia
)
men
beside
their
wisdome
,
of
greatest
birth
and
ability
A
thing
very
fit
,
the
best
education
,
and
so
are
likeliest
to
haue
most
meanes
of
wisdome
,
so
i●●hat
they
haue
power
to
countenance
,
and
execute
their
councells
,
aswell
mighty
to
defend
the
Kingdome
by
their
purse
and
meanes
,
as
to
direct
by
their
wisdome
;
therefore
hauing
two
strings
to
their
bow
,
they
are
most
fittest
for
this
Office
,
especiallie
in
the
choice
of
these
,
if
here
we
consider
that
three
daungerous
enemies
to
Kingdomes
are
happily
suppressed
.
Not
onely
Enuy
which
cannot
fasten
on
these
,
as
hauing
no
benefit
,
but
rather
trouble
by
this
calling
,
but
couetousnesse
also
,
which
here
is
needlesse
,
where
generous
greatnesse
comes
from
inheritance
:
and
lastly
discontentment
is
happilie
preuented
,
if
meaner
should
bee
aduanced
and
these
Princes
reiected
;
Wherevnto
if
we
shall
ad
the
practize
of
Tyrants
,
which
is
to
roote
out
vsually
the
true
Nobility
,
and
to
aduance
in
their
steed
vp-startes
and
vile
persons
,
wee
shall
find
the
practize
of
the
good
Princes
hereby
to
be
more
Iustifiable
.
Vse
1.
By
which
,
as
that
Machiuillian
pollicy
is
vtterly
condemned
,
which
aduises
Princes
to
let
none
grow
great
vnder
them
,
much
lesse
to
admit
greatnesse
about
them
;
so
Christian
Princes
,
are
not
restrained
here
their
prerogatiue
;
to
aduance
euen
meane
ones
for
their
gifts
and
deserts
:
the
best
wisdome
,
is
to
mingle
these
,
with
others
,
if
there
be
correspondency
of
gifts
,
that
so
both
may
be
humbled
,
and
better
fitted
to
giue
aduise
,
that
vertue
beeing
aduanced
may
be
more
thankefull
and
profitable
,
and
greatnesse
being
imploied
,
may
bee
more
faithfull
,
and
lesse
dangerous
:
that
the
experience
of
the
one
,
may
keepe
the
others
in
breath
,
and
the
generousnesse
of
the
other
may
preuent
oppression
and
couetousnesse
,
that
so
in
the
multitude
of
Councellors
there
may
be
stedfastnesse
,
in
variety
of
Iudgements
more
wise
deliberations
.
A
second
description
of
these
counsellors
is
from
their
inward
quality
:
It
is
said
,
They
knew
the
times
,
and
the
Law
and
iudgement
.
i.
that
is
,
And
surely
very
profitable
would
those
haue
proued
to
the
aduancement
of
Gods
glory
,
if
they
had
beene
truely
seasoned
with
the
word
of
God
,
for
want
whereof
as
they
were
no
better
then
weapons
of
the
vnrighteous
,
so
they
prooue
as
golden
halters
to
hang
such
Achitophels
withall
:
A
notable
lesson
to
Christian
Princes
,
by
the
gouernment
of
their
families
,
according
to
Gods
words
,
by
the
promoting
of
religion
,
in
the
countries
where
they
dwell
:
by
their
conscionable
vsage
,
and
gouernment
ouer
their
Tennants
,
and
generally
by
their
care
to
ease
the
subiect
of
oppression
,
and
to
giue
contentment
to
their
power
vnto
them
:
hereby
shall
they
attaine
to
perfit
wisdome
,
which
without
Gods
feare
is
carnall
and
diuelish
,
Vse
1.
Which
as
it
condemneth
,
that
deuilish
position
,
which
would
haue
state-men
,
only
to
seeme
,
and
not
to
be
religions
,
thereby
insteed
of
religion
setting
vp
Hipocrisie
,
&
Atheisme
.
So
,
in
that
the
prouidence
of
the
LORD
worketh
by
meanes
,
and
their
can
be
no
religion
without
learning
,
and
the
meanes
thereof
.
Therefore
in
the
second
place
this
condemneth
,
their
opinion
,
that
thinke
learning
is
not
necessary
for
the
gouernment
of
Kingdomes
,
as
making
men
to
know
their
strength
,
and
so
prouoking
them
to
seditions
and
such
like
,
as
if
mother
wit
or
experience
,
or
traditions
onely
,
would
serue
the
turne
:
the
verie
ground
of
Atheisme
,
(
broker
to
tyranny
)
Whereby
Christian
Princes
are
aduized
,
to
encourage
learning
,
that
their
cheifest
affaires
may
be
wisely
directed
thence
.
And
seeing
by
this
meanes
God
raiseth
vp
out
of
the
dust
:
and
setteth
the
poore
vpon
the
seat
of
Princes
:
Why
should
we
now
bee
discouraged
to
imploy
our
Children
herein
?
Why
do
we
rather
put
them
to
trades
,
It
followeth
,
yet
concerning
these
Councellors
,
that
(
They
saw
the
Kings
face
)
.
Nothing
therein
an
extraordinary
fauor
,
that
was
graunted
to
these
Councellors
.
Namely
that
whereas
these
Persian
Monarkes
were
seldome
seene
of
any
,
vnlesse
they
held
out
the
golden
scepter
;
yet
these
had
free
accesse
into
the
Kings
presence
,
they
might
come
into
the
presence
(
as
we
say
)
and
see
the
Kings
face
.
A
very
fit
thing
that
Councellors
should
haue
more
free
accesse
to
Princes
then
ordinary
men
,
are
persons
of
more
trust
and
imployment
:
And
yet
,
not
fit
for
Kings
to
be
strange
unto
their
subiects
,
and
to
count
it
a
matter
of
state
to
be
rarely
seene
of
them
;
Wherein
,
may
a
King
better
shew
his
humility
,
then
in
being
affable
,
and
courteous
,
euen
to
the
meanest
?
may
not
his
wisdome
,
bee
greatly
seene
herein
,
that
to
giue
contentment
to
his
subiects
,
that
desire
to
see
his
face
,
he
in
this
respect
shew
himselfe
more
open
and
often
,
among
them
?
and
should
it
not
be
as
great
ioy
for
Kings
,
to
behold
the
faces
of
their
subiects
,
in
whom
consists
their
glory
and
their
safety
too
?
And
would
it
not
quit
cost
,
for
Princes
thus
to
be
acquainted
with
their
subiects
,
to
heare
some-times
their
causes
in
their
own
persons
,
and
so
determine
of
them
?
do
they
not
hereby
discharge
their
callings
faithfully
,
and
preuent
wisely
much
iniustice
,
which
otherwise
falles
out
.
Did
not
Salomon
and
other
vertuous
Princes
heare
causes
themselues
?
Nay
rather
haue
they
not
,
hereby
wonne
the
hearts
of
their
subiects
;
and
so
their
owne
security
?
hath
not
their
honour
beene
increased
,
by
faithfull
discharge
of
their
calling
?
And
their
authority
iustified
,
in
beeing
examples
to
their
owne
lawes
?
Is
not
Idlenesse
hereby
preuented
,
the
very
bane
of
Kingdomes
,
and
true
contentment
gained
,
instablishing
sound
peace
and
equitie
?
And
ought
not
this
to
be
the
chiefest
pleasure
of
Princes
,
to
procure
their
true
content
,
in
giuing
glory
to
God
by
faithfull
execution
of
their
callings
?
Neither
let
them
feare
to
be
oppressed
with
the
waight
of
this
burthen
,
and
therefore
it
must
follow
they
must
put
it
off
altogither
.
Moises
his
president
wil
be
a
middle
rule
in
this
case
,
But
what
shall
we
say
of
this
Persian
Monarch
?
Surely
as
he
knew
not
GOD
,
Vse
1.
A
iust
hand
of
GOD
vpon
tyrannicall
Princes
,
by
their
pride
and
cruelty
to
make
them
hatefull
to
their
subiects
,
that
what
they
feare
may
come
vpon
them
,
and
so
they
may
be
sent
to
the
King
of
feare
.
And
an
excellent
lesson
to
Christian
Princes
,
to
keepe
state
by
loue
;
and
seeke
glory
in
the
discharge
of
their
callings
,
that
obeying
GOD
they
may
preuaile
with
men
:
and
so
establish
their
Kingdomes
in
this
mortall
life
as
to
make
them
steps
to
the
crowne
of
glory
,
It
followeth
.
What
shall
wee
doe
according
to
the
Law
.
Here
we
may
see
a
shew
of
equity
in
this
Godlesse
The
equity
hereof
appeareth
in
this
,
If
it
shal
be
here
demaunded
how
then
may
a
man
be
produced
in
his
owne
case
to
the
satisfiyng
of
the
world
?
the
answere
is
plaine
:
he
is
not
produced
as
a
Iudge
but
as
a
witnesse
thereto
,
and
not
so
as
a
witnesse
as
if
the
Iudgement
depended
vpon
himselfe
therein
:
but
seeing
his
allegations
are
confirmed
by
an
oath
,
as
being
the
meanes
which
the
Lord
hath
appointed
to
end
controuersies
,
whereby
as
he
calls
the
Lord
to
be
witnesse
to
the
truth
,
so
he
conuinceth
the
conscience
of
the
Iudge
to
assent
thereto
,
Vse
1.
This
vtterly
conuinceth
all
popish
religion
and
proceedings
,
if
they
may
not
be
their
owne
Iudges
,
but
stand
to
the
Iudgement
of
the
world
,
and
it
condemneth
also
the
ground
,
of
that
grosse
opynion
,
that
we
may
be
so
perfit
,
as
not
to
erre
in
our
iudgements
.
It
casteth
to
ground
all
pleas
for
sinne
,
whereof
few
can
hold
,
but
from
this
assumpsit
,
that
wee
may
and
must
be
iudges
in
our
owne
cases
(
whatsoeuer
you
say
)
I
know
it
is
otherwise
,
you
know
not
my
case
,
and
if
you
were
in
my
steed
,
you
would
thinke
otherwise
.
All
which
,
proceed
from
this
only
ground
,
that
their
is
no
competent
iudge
of
my
estate
,
but
my selfe
.
A
notable
fallacy
,
whereby
Satan
deceiues
sinners
;
that
because
others
many
times
iudge
wrongfully
of
them
,
therefore
they
conclude
that
they
best
know
themselues
,
and
best
may
be
their
owne
Iudges
concerning
their
sinnes
.
A
priueledge
which
how-soeuer
they
stand
vpon
,
principally
for
this
end
,
that
their
iniquity
may
be
hidden
from
the
eye
of
the
world
,
seeing
this
is
an
especiall
meanes
not
onely
to
ripen
the
sinne
,
but
further
also
to
harden
the
heart
of
the
sinner
.
Therefore
behold
the
admirable
iustice
of
GOD
,
in
taking
the
wicked
in
their
owne
snares
,
that
hardnesse
of
heart
,
continuing
impenitency
,
and
so
in
the
end
working
despaire
:
hereby
it
comes
to
passe
,
that
they
which
would
haue
the
iudgment
deuolued
to
themselues
;
that
so
they
may
not
discerne
the
true
iudgment
of
sinne
,
it
shal
be
vnto
them
as
they
do
desire
,
they
shall
haue
iudging
enough
,
euen
to
sinke
them
to
hell
,
they
shall
truely
iudge
of
their
damnable
estate
,
and
many
times
pronounce
sentence
against
themselues
,
and
therein
mis-iudge
of
the
mercies
of
GOD
.
And
this
is
a
third
point
condemned
herein
.
If
therefore
,
let
vs
iudge
our selues
for
sinne
,
that
wee
bee
not
iudged
of
the
LORD
:
And
that
we
may
thus
iudge
our selues
,
let
vs
bee
iudged
by
others
,
submit
we
our selues
wisely
to
the
iudgement
of
the
word
:
and
let
vs
not
neglect
the
Iudgement
of
the
world
,
if
it
iudge
wrongfully
we
haue
wherein
to
reioyce
:
If
it
iudge
aright
,
be
we
the
more
confounded
that
our
righteousnesse
is
cracked
in
the
worlds
opynion
;
only
beware
we
here
of
desperat
iudgement
,
whereby
we
may
exclude
our selues
,
from
hope
of
mercy
,
so
iudging
ourselues
by
the
law
,
that
we
also
seeke
pardon
in
the
Gospell
,
that
so
wee
may
be
eased
of
our
heauy
burthen
.
our
reioycing
,
bee
the
testimony
of
our
good
conscience
,
which
we
may
lawfully
cleaue
to
,
and
thereby
acquite
;
yet
seeing
that
GOD
is
greater
then
the
conscience
;
wee
know
not
our
owne
soules
,
and
also
that
vprightnesse
which
wee
know
,
proceedes
from
the
righteousnesse
of
our
Sauiour
,
therefore
as
by
the
imputacion
of
his
righteousnesse
,
we
are
onely
happy
:
so
to
the
same
only
we
must
ascribe
euen
the
power
of
that
iustification
before
men
,
that
not
withstanding
proceeds
from
inherent
righteousnesse
,
Well
,
the
King
will
not
be
his
owne
iudge
,
whom
then
will
hee
bee
iudged
by
?
The
holy
Ghost
answereth
;
by
the
lawes
of
his
Kingdome
:
which
generally
no
doubt
did
determine
of
the
dutie
of
Mariage
:
though
perticulerly
for
this
case
the
Law
was
made
afterward
.
Now
seeing
this
was
practized
among
the
heathen
,
how
much
more
righteous
&
wise
a
course
is
it
,
that
euen
,
yet
Christian
Princes
(
though
in
cases
concerning
themselues
)
should
refer
themselues
to
the
iudgment
of
their
owne
lawes
.
Because
,
as
they
are
of
their
owne
making
,
and
therefore
it
stands
with
their
honor
to
iustifie
the
same
,
so
it
is
in
their
power
to
expound
their
owne
lawes
,
and
therefore
may
lawfully
make
fauorable
constructions
for
themselues
,
according
to
the
equity
of
the
law
:
Yea
beeing
also
Iudges
of
the
law
themselues
,
and
therefore
may
in
discretion
mitigate
the
same
.
Vse
1.
Which
as
it
condemneth
the
grosse
flattery
and
iggnorance
of
those
that
exempt
the
Prince
from
the
gouernement
of
his
owne
lawes
,
making
him
thereby
not
onely
a
grosse
hipocrite
,
but
a
very
Tyrant
:
so
it
iustifieth
that
lawfull
prerogatiue
of
Princes
,
which
is
to
bee
makers
and
interpreters
,
yea
Iudges
of
their
owne
lawes
.
Againe
,
this
also
reprooueth
the
abuse
of
lawes
which
great
ones
breake
thorough
,
and
onely
small
flies
are
caught
in
.
As
also
,
that
man
of
sinne
is
here
condemned
,
who
hath
reiected
the
law
of
GOD
,
and
wil
be
gouerned
onely
by
his
owne
filthy
lusts
.
Lastly
,
whosoeuer
measure
their
righteousnesse
by
example
,
or
opinion
,
stand
vpon
custome
or
any
such
like
,
reiecting
the
law
of
God
,
for
the
rule
of
their
life
,
they
are
also
condemned
in
this
place
.
Sixtly
we
are
here
taught
to
blesse
GOD
for
good
lawes
,
and
to
pray
vnto
him
for
the
executing
thereof
;
that
great
ones
may
lead
,
and
the
rest
may
follow
,
and
that
(
euery
man
may
do
as
he
lift
)
may
not
bee
heard
of
in
our
streetes
.
Well
,
thus
hath
the
King
referred
the
matter
to
the
Iudgment
of
the
law
,
and
surely
herein
he
did
not
amisse
.
onely
in
this
may
he
be
iustly
charged
of
folly
,
that
he
kept
not
the
sword
of
expounding
,
and
approouing
the
law
in
his
owne
hand
;
but
vnwisely
puts
it
ouer
to
the
determining
of
his
Councellors
.
The
reason
whereof
although
we
may
partlie
gesse
,
because
he
would
not
be
rid
of
his
wife
,
but
with
some
colour
,
and
other
must
do
that
which
he
would
not
be
seene
in
.
A
matter
vsuall
in
wicked
Princes
to
deuolue
the
enuie
And
Memucan
said
before
the
King
and
the
Princes
.
The
Queene
Vashty
hath
not
onely
sinned
against
the
King
but
against
al
the
Princes
and
people
which
are
in
all
the
Prouinces
of
the
King
Ahashuerosh
&c.
Thus
,
insteed
of
a
Iudge
he
becomes
an
accuser
;
and
the
Summe
of
his
exaggeration
,
or
rather
indeed
accusation
(
contained
in
these
three
verses
)
is
this
,
that
Queene
Vashties
sinne
is
herein
exemplary
,
such
as
shall
prouoke
like
contempt
throughout
the
Land
,
among
all
sortes
,
as
pleading
herein
the
example
of
the
Queene
and
thereby
taking
occasion
to
disobey
their
husbandes
.
Wherevpon
will
ensue
much
despitfullnesse
,
and
wrath
.
And
surely
,
the
sinne
to
bee
exemplarie
,
herein
hee
iudged
not
amisse
.
For
indeed
the
sinnes
of
great
ones
they
are
both
patternes
,
and
priuelidges
to
the
inferior
,
for
the
like
:
Who
liue
by
examples
,
and
take
heart
thereby
,
seeing
the
greate
ones
sinne
vsually
,
without
controulement
.
Vse
1.
And
therefore
of
all
sortes
,
great
men
are
to
take
least
liberty
in
sinne
,
because
the
eye
of
the
world
is
fixed
on
them
,
and
they
shall
answere
deepely
for
the
sinnes
of
others
,
in
that
by
their
example
they
giue
warrant
thereto
.
And
inferiours
also
may
here
learne
their
lesson
,
not
to
pleade
example
,
but
to
liue
by
the
Lawes
,
seeing
how-soeuer
examples
may
hinder
obedience
to
the
law
,
yet
the
Law
shall
preuaile
to
the
punnishment
of
those
,
that
by
the
example
of
great
ones
breake
the
same
.
But
that
he
falles
to
accuse
,
where
rather
he
should
haue
excused
,
and
in
steed
of
healing
the
wound
makes
it
farre
wider
:
this
howsoeuer
it
may
be
good
for
an
orator
,
yet
it
cannot
stand
with
the
wisdome
of
a
graue
Councellor
.
But
some-what
was
in
the
winde
:
hee
must
needes
speake
thus
because
he
had
his
fee
:
the
King
was
angry
,
and
hee
ment
to
set
him
going
:
the
Queene
was
an
eye-soare
,
and
shee
must
bee
remooued
.
Such
slaues
are
ambitious
statistes
to
their
owne
and
their
Princes
lusts
,
1
Vse
.
This
may
teach
Princes
how
they
put
such
,
to
much
in
trust
;
and
therein
also
to
vse
the
fauor
of
their
Princes
more
moderately
,
not
exasperating
them
against
other
least
the
soame
light
vppon
them-selues
,
and
their
owne
stroke
returne
vppon
their
owne
pates
:
Their
owne
iniustice
deserues
no
lesse
,
and
the
iustice
of
God
shall
finde
them
out
in
their
sinne
,
Hamans
gallowes
in
the
end
catcheth
himself
.
But
let
vs
a
little
further
examine
the
truth
of
this
accusation
.
a
friend
in
Court
is
better
then
a
good
cause
;
and
it
is
an
easie
matter
to
finde
a
staffe
to
beat
a
dogge
withal
,
both
to
punish
her
pride
,
which
likely
the
country
paid
for
,
and
to
punish
the
King
,
who
abused
her
pride
,
yea
most
cspecially
to
punish
these
Counsellors
,
euen
in
this
their
wrong
collection
,
as
hereby
bringing
this
shame
vppon
them
,
that
they
were
not
maisters
of
their
owne
wiues
.
This
was
all
they
gotte
by
it
.
euen
reproach
and
ignominy
,
&
let
all
vnrighteous
Iudges
looke
for
no
better
;
that
in
steed
of
quallifying
small
offences
will
set
them
on
the
tenters
,
to
satisfie
the
lusts
of
prophane
Princes
.
But
consider
(
I
pray
you
)
a
li●●le
further
the
inconsequence
of
the
accusation
,
so
that
all
the
women
of
the
Land
should
heare
of
it
,
yet
must
euery
wife
here-vppon
of
necessitie
rebell
against
their
husband
?
might
not
priuate
loue
ouer-rule
a
publike
example
,
and
wise
gouernment
of
the
husband
preuent
the
like
disobedience
?
probable
happyly
it
might
bee
,
that
some
might
thus
resist
,
which
without
this
example
would
haue
bene
forward
ynough
thereto
,
but
that
all
of
necessitie
must
follow
,
this
may
discouer
the
Accusers
blind
mallice
,
but
was
no
reason
to
inforce
the
poore
Queenes
punishment
.
But
here
you
may
see
when
flattery
and
mallice
giues
information
,
Well
thus
wee
haue
heard
this
Persian
play
the
Accuser
,
now
let
vs
heare
how
he
plaies
the
Iudge
.
Thus
hee
shooteth
his
bolt
.
If
it
please
the
King
let
a
royall
decree
proceed
from
him
,
Behold
here
the
sentence
of
this
vnrighteous
Iudge
,
Only
heerein
wee
may
somewhat
excuse
him
,
When
the
decree
of
the
King
which
shall
bee
made
shall
bee
published
throughout
all
his
Kingdome
(
though
it
bee
great
)
all
the
women
shall
giue
their
husbands
honour
both
great
and
small
.
Heere
wee
may
see
the
height
of
his
wisdome
,
Thus
you
see
the
depth
of
his
councell
,
The
woman
shall
giue
honour
.
As
if
hee
had
said
that
they
being
made
wise
by
the
Queenes
punishment
would
hereafter
not
dare
but
honour
their
husbandes
,
least
they
also
bee
subiect
to
the
like
censure
.
Doe
you
not
see
what
a
maske
heere
is
to
couer
his
crueltie
?
It
is
good
saith
hee
that
some
should
bee
made
examples
to
keepe
other
in
awe
,
and
therefore
let
Vashty
smart
soundly
for
it
,
that
all
wee
may
liue
more
peaceably
.
A
most
righteous
thing
:
Vse
1.
So
let
vs
make
vp
the
breach
,
and
not
set
it
more
open
.
Let
our
censures
ayme
at
the
sinne
for
the
recouery
of
the
partie
,
and
let
charity
couer
especially
small
offences
,
build
we
not
vpon
surmizes
to
cast
away
life
,
least
we
exalt
our selues
by
the
fall
of
others
.
Aboue
all
things
keepe
we
holy
and
inuiolable
the
marriage
bed
,
and
let
onely
the
defiling
thereof
be
the
cause
of
perpetuall
seperation
:
as
for
such
ordinary
breaches
as
are
betwixt
man
and
wife
,
The
saying
pleased
the
King
and
the
Princes
.
So
hard
are
wicked
Princes
to
be
pleased
with
good
Councell
:
and
so
easily
doe
they
embrace
euen
that
which
is
pernicious
.
But
how
shall
it
appeare
the
Kinge
was
pleased
here-with
:
It
followeth
because
hee
ratifies
the
sentence
pronounced
:
Hee
did
(
sayth
the
spirit
)
According
to
the
word
of
Menuchan
,
and
to
shew
his
willingnesse
therein
,
That
euery
man
should
beare
rule
in
his
owne
house
:
And
that
the
law
concerning
all
,
each
might
take
notice
of
it
.
It
must
bee
published
in
the
Language
of
that
same
people
.
That
so
the
lawe
beeing
published
might
not
afterward
(
euen
for
his
credite
)
be
abrogated
.
But
what
might
bee
the
cause
of
all
this
haste
?
Surely
lette
vs
heere
looke
vp
to
GOD
and
the
matter
will
bee
cleared
.
The
Church
of
GOD
was
like
to
bee
in
extremitie
,
and
delaie
was
dangerous
.
Hester
was
to
bee
aduanced
that
shee
might
be
meanes
of
deliuerance
,
and
therefore
Vashty
must
bee
depriued
of
her
Regall
dignitie
,
that
so
according
to
the
sentence
,
And
therefore
let
not
Memucan
bragge
that
he
had
cast
out
Vashty
.
Nor
let
Ahashuerosh
bost
that
he
hath
done
his
will
.
No
they
did
no
more
herein
then
God
had
appointed
,
And
therefore
let
noe
mans
heart
faile
him
because
with
God
nothing
is
impossible
,
And
is
Vashty
so
suddenly
downe
that
was
so
late
aloft
?
Lastly
consider
wee
wisely
the
Tenor
of
the
decree
:
Namely
,
That
euery
man
should
beare
rule
in
his
house
.
Here
then
you
see
the
scope
and
drift
of
the
law
,
namely
to
establish
a
comely
order
in
the
Oeconomical
gouernment
that
the
head
may
rule
and
the
rest
may
obey
.
Thus
euell
examples
are
the
occasions
of
good
lawes
and
euen
the
wicked
when
they
satisfie
their
lusts
,
They
cause
it
to
be
published
in
the
seuerall
language
of
each
Nation
,
that
so
being
particularly
vnderstood
,
it
might
appeare
more
authenticall
,
and
being
hereby
intended
as
waighty
,
&
in
good
ernest
it
might
both
more
easily
procure
obedience
and
so
take
away
the
hatred
from
the
law-giuers
.
For
seeing
no
doubt
the
repudiating
of
the
Queene
for
so
small
a
matter
,
must
needs
heare
odious
in
the
eares
of
the
subiects
,
Vse
.
Well
howsoeuer
the
drift
of
these
politickes
might
herein
be
wicked
in
publishing
these
lawes
thus
to
catch
in
their
mother
tongue
,
yet
is
there
an
equitie
in
this
point
that
may
teach
vs
many
good
lessons
.
Namely
seeing
lawes
are
published
in
such
a
language
that
they
may
be
knowne
to
all
;
Argument
and
parts
.
CHAPTER
.
2.
THe
remorse
of
the
King
with
the
power
of
it
.
Ver.
1.
The
corrupt
meanes
is
vsed
for
the
contentment
of
him
:
Yet
very
holily
disposed
and
wisely
vsed
by
the
Lord
for
deliuerance
of
his
Church
.
From
the
2.
verse
to
the
7.
The
intertainment
of
the
meanes
together
with
the
preparation
and
approbation
thereof
,
as
also
the
consummation
,
in
the
marriage
of
Hester
.
From
the
8.
vnto
the
22.
Lastly
the
confusion
of
all
this
Iollitie
by
a
consequent
danger
,
which
notwithstanding
is
discryed
,
and
preuented
by
the
Church
,
for
the
good
of
the
Church
to
the
end
of
the
Chapter
.
After
these
thinges
.i.
(
after
the
wine
was
out
and
the
sentence
past
and
executed
against
the
Queene
)
when
the
wrath
of
King
Ahashuerosh
was
appeased
.i.
(
That
is
when
the
Wine
beeing
out
,
and
the
obiect
of
his
wrath
remoued
,
the
passion
ceased
for
the
time
)
hee
remembred
Vashty
and
what
shee
had
done
and
what
was
decreed
against
her
.
He
considered
both
the
benefit
of
a
wise
which
hee
was
now
depriued
off
,
as
also
the
small
cause
that
had
robd
him
of
so
great
a
comfort
,
&
also
hee
could
not
forget
the
basenesse
of
his
Councellors
and
the
wrong
sentence
that
was
pronounced
against
her
.
After
these
things
,
1.
Afer
that
the
feast
was
past
,
and
the
wine
and
Ahashuerosh
was
parted
,
and
by
the
decree
of
his
wise-men
his
wife
was
departed
;
and
so
both
the
fuell
of
his
anger
spent
,
and
the
lust
therof
satisfied
:
After
these
things
saith
the
word
of
truth
,
was
the
wrath
of
the
King
appeased
.
And
so
this
mad
fit
(
you
see
)
is
ended
:
the
spirit
doth
not
say
that
he
repented
of
his
anger
or
that
he
laboured
to
make
amends
for
the
same
but
onely
this
,
that
his
anger
was
appeased
,
that
is
,
not
forsaken
as
a
sin
,
but
only
quallified
,
and
for
a
time
laid
a
sleep
to
be
raked
vp
againe
vppon
as
slight
an
occasion
.
Wherein
wee
may
behold
the
Admirable
prouidence
of
GOD
,
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
that
to
the
wicked
the
outward
ceasing
of
the
streame
,
tends
to
the
inward
increase
of
the
corrupt
fountaine
,
which
afterwards
vpon
occasion
wil
breake
out
with
greater
violence
:
And
so
much
the
rather
is
sin
hereby
strengthned
,
because
by
this
stay
of
our
sin
,
not
only
the
heart
is
flattered
with
shew
of
vertue
&
so
therby
hardned
,
but
as
the
falling
of
one
waue
is
the
raizing
of
an
other
,
reprobate
sence
,
&
so
make
vp
the
measure
of
our
vnauoydable
destruction
.
A
matter
which
will
yet
appeare
more
manifest
vnto
vs
if
wee
obserue
the
occasion
of
the
wicked
in
leauing
of
sinne
,
worke
of
grace
wrought
in
the
heart
,
proceeding
from
the
power
of
Christ
through
the
preaching
of
the
word
,
but
onely
such
outward
accident
effects
the
same
:
which
inwardly
reuiues
the
sinne
,
and
so
ripens
the
sinner
to
his
iust
condemnation
.
feare
the
smart
,
and
so
we
dare
not
be
medling
,
or
else
we
are
out
of
date
:
and
so
sinne
hath
left
vs
,
some
such
thing
it
is
,
either
wee
are
deeplier
in
elsewhere
,
and
so
you
you
must
spare
vs
heere
,
or
else
(
as
the
manner
of
drunkards
is
)
wee
will
not
sinne
in
gluttony
,
that
wee
may
sinne
deeplier
in
drunkennesse
.
Nay
to
maintaine
inward
corruptions
,
as
spirituall
pride
,
hypocrisie
and
such
like
,
wee
will
simper
it
mannerly
in
the
outward
carriage
:
What
shall
I
say
;
may
not
sinne
outwardly
cease
when
the
Diuell
ceaseth
tempting
?
And
is
he
not
vsually
quiet
where
all
's
his
owne
?
riotous
in
sinne
that
wee
may
longer
hold
therein
:
And
to
say
the
best
in
this
case
;
though
wee
would
runne
riot
,
yet
the
spirit
of
God
will
bridle
vs
therein
,
though
not
for
our
owne
,
yet
for
others
good
,
and
yet
wee
shall
not
champe
the
bridle
;
but
willingly
indure
it
;
the
Lord
not
forcing
the
will
,
but
leauing
it
to
its
rage
,
and
by
contrary
occasions
iustly
prouoking
the
same
:
For
either
the
Spirit
bestowes
gifts
of
knowledge
&c.
vppon
vs
,
wee
attaine
to
some
such
calling
in
the
Church
or
common-wealth
which
because
it
cannot
bee
managed
with
credit
if
wee
fall
into
foule
offences
;
therefore
for
our
glory
and
estimation
we
desire
heere
also
to
be
restrayned
;
and
so
are
either
kept
,
or
not
suffered
to
rest
in
those
grosse
iniquities
:
Either
the
spirit
awakens
the
conscience
;
and
so
sinne
is
suppressed
,
and
for
a
time
hindered
:
Or
else
on
the
contrary
;
custome
deads
the
conscience
,
and
so
sinne
is
quiet
,
because
it
is
not
fealt
;
In
a
word
,
either
some
rod
is
our
bridle
that
we
cannot
as
we
would
,
or
our
profit
will
not
suffer
vs
to
riot
as
wee
haue
done
;
though
otherwise
we
exchange
for
a
worse
sinne
,
of
deceipt
or
coueteousnesse
:
Either
wee
reiourne
sinne
because
wee
haue
now
no
leysure
,
or
else
wee
loppe
off
onely
the
branches
and
leaue
the
roote
behinde
.
corruption
of
iudgement
taking
light
for
darkenesse
,
or
by
the
shallownesse
thereof
,
apprehending
onely
the
out-side
of
sinne
,
and
so
the
best
they
doe
is
but
to
make
cleane
the
out-side
of
the
platter
.
Thus
you
see
the
occasions
why
the
wicked
leaue
sinne
,
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
;
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
anger
shal
be
appeased
,
Vse
.
1.
And
therefore
why
art
thou
presumptious
oh
thou
enemie
seeing
the
goodnesse
of
God
herein
appeareth
daily
?
not
last
for
euer
,
thee
a
little
yet
in
euerlasting
campassion
will
he
gather
thee
againe
.
And
for
they
learning
yet
obserue
here
an
other
point
,
Namely
that
as
thou
woulds
not
haue
thy
God
to
be
angry
for
euer
,
so
thou
must
cease
from
anger
.
So
did
here
this
wicked
Prince
and
shall
he
rise
vp
in
iudgment
against
thee
?
so
nature
teacheth
thee
that
thy
passions
must
haue
end
,
and
wisdome
aduiseth
thee
that
anger
rest
not
in
thy
bosome
,
thy
profit
will
teach
thee
that
things
may
well
goe
forward
and
thy
pleasure
will
perswade
thee
that
there
may
be
peace
with
God
and
man
;
what
shall
I
say
?
if
thou
hast
caught
a
viper
yet
see
thou
norish
him
not
,
to
sinne
is
naturall
but
to
continew
is
diuelish
.
Vse
.
Surely
if
thou
wilt
not
forsake
thy
sinne
by
remembring
thy
end
,
behold
thy
sinne
shall
remember
thee
euen
when
thou
wouldst
forget
it
,
and
though
the
King
(
no
doubt
)
would
haue
beene
spared
this
memento
,
yet
saith
the
spirit
,
He
remembred
Vashty
and
what
she
had
done
.
excuse
for
sinne
,
check
and
represse
the
doing
thereof
,
And
though
it
in
some
measure
informe
vs
in
wel-doing
,
without
excuse
,
and
thereby
to
yeeld
him
vp
to
the
iaylor
to
be
reserued
for
vengeance
euen
til
he
haue
paid
the
vttermost
farthing
,
Oh
consider
this
yea
that
forget
God
and
say
the
Lord
hath
forgotten
,
God
which
is
greater
then
the
conscience
must
much
more
condemne
you
,
Of
all
torments
most
feare
this
rod
,
and
yet
of
al
rods
santcified
looke
for
best
issue
of
this
.
But
what
doth
the
conscience
here
remember
vnto
this
miserable
King
?
Now
he
burnes
in
Iust
,
yea
she
remembers
of
that
small
fault
which
the
poore
Queene
had
committed
,
that
so
his
sinne
might
yet
appeare
to
be
the
greater
in
putting
her
away
for
so
slight
an
offence
,
yea
she
remembers
him
also
of
those
base
Courtiers
that
had
beene
ministers
to
his
lust
,
that
yet
hee
might
bee
more
vile
in
himselfe
as
to
haue
abased
him
to
such
councellors
:
yea
she
remembers
him
of
the
decree
,
excluding
her
restitution
that
so
this
might
cut
his
heart
the
more
,
in
that
the
euill
was
remedilesse
,
that
the
constancy
of
his
lawes
must
make
him
constant
in
his
misery
.
Thus
you
see
the
conscience
remembers
with
a
witnesse
,
she
failes
not
a
particuler
but
sets
his
sinnes
in
order
before
him
,
and
she
plaies
the
Orator
to
amplifie
his
sinnes
that
so
he
may
haue
soure
sauce
for
his
vnsauory
pleasures
.
So
doth
the
Lord
of
conscience
iudge
righteously
:
so
shall
the
sonne
of
God
iudge
the
world
;
we
shall
giue
an
account
euery
one
euen
of
the
things
which
he
hath
done
in
his
body
whither
they
be
good
or
bad
.
So
may
we
beleeue
that
their
shal
be
a
generall
iudgment
when
we
feele
the
conscience
thus
makeing
way
for
the
sinne
,
so
by
this
secret
arraignment
may
we
still
be
put
in
mind
of
that
sudden
and
yet
most
certaine
iudgment
,
that
so
when
our
Maister
commeth
he
may
find
vs
ready
.
So
by
this
particular
iudgement
of
the
conscience
may
we
learne
particularly
to
iudge
our selues
,
yea
to
make
the
worst
of
our
sinnes
that
God
may
make
the
best
of
them
.
He
remembred
the
decree
]
some-what
more
their
is
in
this
that
he
is
said
to
remember
the
decree
,
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
error
in
his
gouernment
(
a
thing
which
Princes
will
no
way
heare
of
;
as
they
are
peerelesse
in
greatnesse
so
they
must
be
accounted
absolute
in
goodnesse
:
that
so
they
may
robbe
GOD
of
his
honour
;
and
he
may
lay
their
honour
in
the
dust
)
yea
his
safety
tells
him
that
he
must
not
crosse
his
Princes
,
nor
antiquate
his
lawes
,
least
his
Princes
rebell
,
and
turne
the
edge
of
the
law
against
him
.
And
therefore
in
his
carnall
Wisdome
he
stickes
to
that
which
was
his
best
hold
,
namely
to
prouide
for
his
credit
,
and
present
safety
,
as
for
the
conscience
,
that
was
but
a
fit
of
melancholy
,
and
howsoeuer
it
might
lead
him
to
the
hope
of
a
better
life
,
if
hee
would
haue
obeyed
;
yet
being
without
that
hope
,
no
maruaile
if
he
leaues
the
guide
thereto
and
so
makes
ship-wracke
of
his
conscience
to
embrace
this
present
world
.
Behold
the
miserable
estate
of
the
sonnes
of
Adam
!
here
is
a
Kingdome
diuided
against
it selfe
and
can
it
continew
?
here
is
credit
against
conscience
,
and
safety
of
life
present
opposed
against
the
security
of
the
life
to
come
:
but
will
you
see
the
issue
?
the
leane
Kine
deuoure
the
fat
,
Behold
I
set
before
thee
this
daie
life
and
death
,
good
and
euill
,
therefore
choose
life
that
thou
and
thy
seed
may
liue
.
Yea
that
they
may
the
rather
be
allured
to
the
better
:
But
all
is
one
,
Let
vs
eate
and
drinke
for
to
morow
wee
shall
die
,
they
haue
made
a
couenant
with
hell
and
with
death
,
But
how
shall
the
wicked
bee
confirmed
in
this
choyce
?
the
conscience
tells
them
,
that
there
is
a
better
;
in
that
it
checks
them
in
the
best
vse
of
the
present
:
Yea
their
happinesse
it selfe
tells
them
that
there
is
a
better
,
as
neither
yeelding
them
any
sound
contentment
while
it
is
present
,
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
now
make
the
best
of
their
miserable
choice
,
therfore
al
the
force
shal
be
bent
to
corrupt
the
conscience
,
that
so
they
may
enioy
without
controulement
the
benefit
of
their
choyce
:
hence
it
is
that
the
right
square
beeing
cast
off
,
Sect.
1.
The
false
rules
which
the
wicked
deuise
to
iustefie
their
actions
.
which
is
the
word
of
GOD
,
false
rules
are
deuised
,
to
blinde
the
light
of
the
conscience
;
examples
are
imbraced
,
and
multitude
is
followed
,
Time
becomes
one
rule
and
Opinion
another
,
and
to
take
downe
the
edge
of
it
,
that
it
may
not
cut
at
all
,
or
else
very
dully
,
behold
here
they
plunge
them-selues
deeper
in
sinne
,
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
.
1
Vse
.
Thus
doth
the
Lord
bring
about
the
destruction
of
the
wicked
;
and
that
especially
by
the
ministery
of
the
conscience
:
so
vaine
is
it
for
them
,
to
resist
the
power
thereof
,
so
iustly
they
herein
renounce
their
owne
saluation
in
preferring
credit
or
present
safety
before
the
gouernement
of
conseicnce
.
This
was
right
the
case
of
this
miserable
great
one
.
And
this
is
the
case
of
the
wicked
of
the
world
that
are
prepared
to
destruction
,
their
conscience
would
retayne
them
but
their
credit
sayes
no
,
their
securing
for
present
happynesse
excludes
them
the
hope
of
eternall
glory
:
and
makes
also
their
present
happynesse
to
be
most
fearefull
and
miserable
.
So
righteous
is
the
Lord
in
accomplishing
of
his
will
so
inexcusable
are
the
wicked
concerning
their
owne
damnation
▪
so
powerfull
is
the
conscience
which
is
slightly
regarded
;
so
mercifull
is
the
LORD
heereby
to
teach
his
Children
to
count
all
things
as
dung
in
regard
of
keeping
faith
and
a
good
conscence
,
Is
not
Godlinesse
profitable
aswell
for
this
life
as
the
life
to
come
?
And
if
we
do
first
seeke
the
Kingdome
of
heauen
shall
not
all
these
things
be
cast
vpon
vs
?
If
wee
preuaile
with
GOD
shall
we
not
preuaile
with
men
?
Are
not
the
Children
of
GOD
of
the
best
report
?
Is
not
wisdome
iustified
of
her
Children
?
Nay
is
not
wisdome
Iustified
of
her
enemies
?
Was
not
our
Sauiour
acquitted
euen
of
those
that
condemned
him
?
And
when
the
waies
of
man
please
the
Lord
will
he
not
make
all
his
enemies
at
peace
with
him
,
yea
surely
if
wee
could
beleeue
we
should
be
stablished
,
For
to
examine
this
point
a
little
in
the
Court
of
conscience
?
Why
might
not
this
decree
with
good
conscience
be
reuersed
?
was
it
because
it
was
a
law
of
a
mighty
Kingdome
,
the
happinesse
whereof
depended
vpon
the
maintenance
and
obedience
of
good
and
wholesome
lawes
?
Surely
;
though
it
cannot
be
denied
but
that
such
lawes
of
Kingdomes
ought
not
to
be
antiquated
,
which
are
expositions
of
the
morall
law
of
GOD
;
and
thereby
entend
conscionable
obedience
thereto
(
such
as
the
Gentiles
are
directed
from
the
light
of
Nature
,
Surely
,
is
not
hard
to
conceiue
the
causes
thereof
,
if
we
do
vnderstand
the
nature
and
condition
of
these
Kingdomes
.
Old
Adam
liues
not
in
vaine
in
all
his
Children
,
he
had
a
conceipt
to
be
like
vnto
God
,
and
this
conceipt
is
the
rather
entertained
of
great
Monarches
because
they
are
bewitched
with
the
peoples
acclamations
,
the
voice
of
God
and
not
of
man
:
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
vnmeasurble
pride
and
shamelesse
insolency
,
both
which
were
also
no
meane
occasions
for
the
eternizing
of
their
lawes
.
For
what
could
giue
greater
imputation
of
wisdome
vnto
them
,
then
to
make
such
lawes
that
might
endure
for
euer
,
what
could
be
added
more
to
their
perfection
then
hereby
to
ascribe
vnto
them
that
they
could
not
Whereby
they
were
not
onely
maintained
their
pride
,
but
further
also
hereby
they
became
Maisters
of
their
desires
,
not
onely
to
yoake
any
of
their
subiects
whom
they
ment
to
vnhoise
,
but
euen
to
bridle
the
King
himselfe
,
and
to
make
him
a
slaue
to
their
basenesse
and
ambition
,
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
the
great
mercy
of
God
vnto
his
Children
that
preferring
a
good
conscience
before
their
outward
estimation
;
in
preseruing
of
the
one
they
obtaine
the
other
.
Whereby
as
the
Children
of
GOD
may
reape
sound
comfort
euen
when
they
passe
through
euill
report
,
that
at
least
they
shall
finde
more
fauor
,
Which
as
it
may
lesson
;
vs
generally
to
discerne
betweene
things
that
differ
and
so
wisely
to
preferre
our
conscience
before
our
credit
;
so
in
the
case
of
vowes
and
promises
it
may
be
a
good
direction
vnto
vs
,
how
farre
we
are
bound
to
stand
vnto
them
.
Namely
if
they
be
such
as
are
commanded
of
God
,
and
do
not
exclude
his
ordinance
,
they
are
within
the
compasse
of
our
power
&
greeable
to
our
callings
,
if
they
be
not
forced
from
vs
,
but
proceed
from
a
willing
minde
,
and
tend
not
to
the
annihilating
of
our
Christian
liberty
.
Lastly
if
we
haue
power
of
our selues
to
make
such
promises
,
as
not
being
vnder
the
tuition
of
others
,
then
such
vowes
and
promises
are
most
lawfull
and
do
bind
vs
,
yea
though
it
tend
to
our
owne
hinderance
.
Vse
.
1.
Which
as
it
condemneth
all
popish
vowes
and
such
like
rules
as
neither
being
of
things
commanded
but
contrarying
the
same
,
[
2
](A19286-e31800-b)
2
Also
rash
and
forced
promises
.
So
it
also
reproueth
all
such
rash
and
forced
couenants
and
promises
,
which
either
being
forced
by
our
passion
,
of
others
threatnings
,
are
not
therefore
to
stand
,
because
the
ground
was
not
voluntary
.
And
therefore
as
the
Saints
of
God
,
keepe
wee
watch
before
our
tongue
,
and
a
compasse
according
to
our
callings
seake
wee
truth
from
our
hearts
and
labour
wee
sincerity
in
all
our
actions
.
Lastly
to
our
doue-like
simplicity
ioyne
we
spirituall
wisdome
,
so
shall
we
auoide
the
snare
of
the
Hunter
,
we
shall
not
be
en-snared
with
the
words
of
our
owne
mouth
.
Lastly
whereas
the
King
though
he
hath
a
Law
to
cleare
him
,
soueraignty
of
conscience
,
which
if
it
stand
with
vs
,
we
need
not
feare
who
is
against
vs
,
if
it
only
plead
against
vs
,
what
will
all
the
world
aduantage
vs
?
1.
Vse
.
Whereby
we
may
learne
as
to
feare
in
our
greatest
outward
safety
,
if
the
conscience
be
not
quieted
;
so
on
the
contrary
to
be
most
secure
in
the
greatest
danger
,
because
the
spirit
of
a
man
will
beare
his
infirmitie
.
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
;
(
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
the
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
the
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
,
Or
if
by
Gods
mercy
they
are
at
length
reclaimed
,
who
must
be
the
sacrifices
to
appease
the
people
,
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
.
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
.
That
there
may
raigne
insteed
of
Vashty
.
A
matter
very
equal
,
light
of
nature
here
taught
these
prephane
men
,
that
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
,
That
which
is
added
concerning
the
speciall
quality
of
the
wife
that
must
be
chosen
,
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
.
Let
them
seeke
beautiful
Virgins
.
Say
these
ioylie
courtiers
both
she
wing
therein
their
chiefest
aime
,
&
not
being
ignorant
what
would
please
the
King
.
Vse
.
1
Oh
that
wee
could
bee
so
wise
to
take
notice
what
would
please
the
King
of
heauen
,
as
these
carnall
wretches
are
to
serue
the
honour
of
this
earthly
Monarch
,
that
wee
could
so
further
one
another
in
the
way
to
happynesse
,
as
the
wicked
are
skilful
to
fit
each
others
turne
to
hell
,
that
we
could
see
our
owne
weaknesse
to
be
humbled
therewith
,
as
the
wicked
fit
each
others
corruption
to
the
strengthning
thereof
,
that
wee
could
so
know
our
owne
strength
to
be
resolute
against
sinne
,
as
the
wicked
know
each
others
weakenesse
to
help
forward
to
euil
:
Surely
if
we
do
not
,
these
Courtiers
shall
condemne
vs
:
their
wisdome
in
sinne
,
our
folly
to
goodnesse
.
Let
them
seeke
for
the
King
beautifull
Virgins
;
so
they
are
desired
of
the
wicked
,
for
they
though
seeming
good
,
yet
indeed
are
for
true
hurt
&
distruction
.
And
therfore
as
they
occasion
the
wicked
to
rest
vpon
them
:
so
because
these
will
serue
the
turne
,
for
their
present
vse
of
the
world
,
therefore
they
will
not
seeke
after
durable
riches
:
Whereby
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
the
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
.
1
vse
.
Namely
as
to
condemne
the
world
for
respecting
men
extraordinarily
,
only
for
these
thinges
:
so
much
the
rather
for
excluding
by
these
the
more
excellent
blessings
,
as
if
so
be
religion
were
enemy
to
pollicy
,
and
sound
holinesse
would
not
worke
true
subiection
.
And
seeing
indeed
these
are
common
to
all
,
&
are
rather
portions
cast
vppon
the
wicked
to
their
greater
condemnation
:
Therefore
lette
vs
not
be
discouraged
if
wee
are
scanted
of
them
,
but
rather
lette
vs
seek
after
durable
riches
.
Let
vs
not
take
paines
and
lay
out
our
money
vpon
things
of
no
value
,
but
rather
let
them
that
thirst
come
to
the
waters
and
buy
without
money
,
as
being
assured
,
that
if
wee
choose
the
better
part
we
shal
not
want
the
complement
,
these
outward
things
shal
be
cast
into
the
reckoning
.
This
shal
be
wisdome
,
riches
,
honour
and
all
vnto
vs
.
Thus
farre
of
the
quallitie
by
which
this
wife
must
bee
chosen
:
shee
must
bee
beautifull
,
the
best
pearle
in
a
carnall
eye
.
But
where
shall
we
seeke
for
this
beautifull
wife
?
Hearken
what
these
Ministers
aduise
in
this
point
,
must
we
fetch
her
from
other
countries
that
differ
in
manners
and
religion
from
vs
?
No
say
these
Counsellors
.
Let
the
King
appoint
officers
throughout
all
the
Prouinces
of
the
Kingdome
,
and
let
the
gather
all
the
yong
beautifull
Virgins
into
the
Palace
of
Sushan
into
the
house
of
the
women
vnder
the
hand
of
Hege
the
Kings
Eunuch
,
And
the
maid
that
shall
please
the
King
let
her
raigne
insteed
of
Vashtie
.
This
you
see
is
the
summe
of
their
councell
,
why
this
wife
should
bee
chosen
,
and
it
may
bee
drawne
to
these
heades
.
1
Because
it
is
a
matter
of
state
,
therefore
it
must
be
done
in
state
;
Officers
must
be
appointed
(
happily
a
new
)
and
for
a
season
onely
for
this
worke
,
that
so
it
may
be
done
in
order
and
decencie
2
These
Officers
as
they
must
not
exceed
the
boundes
of
the
Kingdome
,
so
their
commission
is
large
,
the
whole
kingdome
is
their
circuit
.
3
Though
there
be
but
one
to
be
chosen
,
yet
all
the
beautifull
Virgins
in
the
Kingdome
must
be
sought
out
and
gathered
together
,
that
so
of
them
all
this
choyce
of
one
may
be
made
.
4
They
must
be
brought
to
the
place
of
Sushan
,
neere
the
hand
of
the
chiefe
Keeper
of
the
women
;
that
so
they
may
be
sure
for
starting
away
,
or
at
least
loose
the
crowne
and
pride
of
their
reioycing
.
5
They
must
haue
things
giuen
them
for
their
purification
,
that
they
must
be
trained
vp
to
the
fashion
and
manners
of
the
Court
,
and
they
must
be
fitted
here
to
the
state
and
lust
of
the
Prince
&c.
These
are
the
particulers
of
this
prudent
Counsell
.
Now
let
vs
examine
the
equitie
thereof
.
And
surely
that
matters
of
state
should
be
carried
in
state
,
and
affaires
of
Princes
ought
to
haue
complement
accordingly
:
So
that
howsoeuer
they
differ
from
common
men
,
yet
this
may
stand
with
their
lawfull
libertie
;
both
their
calling
doth
require
it
,
and
their
meanes
will
allow
;
and
who
may
better
be
imployed
herein
then
the
subiect
;
who
fitter
then
Abrahams
seruant
to
procure
a
wife
for
his
Maisters
sonne
?
Onely
obserue
wee
that
the
complement
of
state
bee
no
no
cloak
to
sin
,
nor
countenance
to
secret
wickednes
.
2.
that
the
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
comon
wealth
:
which
as
it
condemneth
the
imploiment
of
many
vnnecessary
officers
to
base
&
vnseemly
seruices
toward
prophane
princes
,
when
the
subiect
is
taken
vp
for
satisfying
priuat
lusts
:
so
it
is
a
good
lesson
to
christian
princes
,
that
though
thei
haue
the
lawful
command
of
the
bodies
&
good
of
their
subiects
,
not
to
make
them
drudges
to
euery
base
seeruice
,
but
if
the
iust
man
bee
merciful
to
his
beast
,
then
surely
ought
they
much
more
to
be
respectiue
of
man
,
For
seeing
in
the
choyce
of
a
wife
we
should
especially
respect
similitude
of
time
,
which
is
best
discerned
by
agreement
in
the
same
religion
,
Else
what
need
all
the
beautifull
virgins
to
be
gathered
to
Sushan
.
Vse
1.
Which
though
it
be
no
warrant
to
cast
of
the
yoake
of
gouernment
,
because
the
wicked
abuse
the
same
:
Yet
it
is
a
good
lesson
for
Princes
not
vniustly
to
greeue
the
subiect
by
abusing
vnnecessarily
their
authority
ouer
them
,
as
knowing
that
howsoeuer
their
bodies
and
goods
are
theirs
at
command
,
4
In
that
these
Virgins
must
be
brought
into
the
palace
of
Sushan
and
as
it
were
clapt
vnder
hatches
,
vnder
the
custodie
of
the
Eunuch
that
had
the
charge
of
the
women
,
the
misery
hereof
beeing
such
as
ought
not
to
bee
named
among
Christians
I
spare
therefore
to
searching
therevnto
.
Onely
consider
wee
the
power
of
Sathan
in
these
Children
of
vnbeleefe
that
as
it
was
counted
a
great
honor
among
those
vassalls
of
Sathan
,
to
offer
vp
the
soules
and
bodies
of
their
daughters
in
fire
vnto
the
diuil
;
so
to
prostitute
the
chastity
also
of
their
Virgins
to
the
lust
of
their
Priests
,
as
if
it
were
a
sacrifice
most
acceptable
to
their
supposed
Gods
.
Wherevpon
also
it
came
to
passe
that
as
their
Princes
affected
a
kind
of
deity
herein
to
haue
the
spoile
of
the
Virgins
chastity
,
to
be
a
cloake
to
colour
their
lust
,
so
it
was
no
small
honour
accounted
euen
to
these
to
become
the
Paramours
to
so
mighty
Monarchies
.
Vse
Which
as
it
doth
apparantly
iustifie
the
righteous
vengeance
of
God
against
Idolators
that
they
shall
account
that
their
greatest
honor
which
brings
both
ceraine
infamy
in
this
life
and
eternall
condemnation
in
the
other
life
.
So
we
shall
see
that
the
diuell
is
not
dead
,
if
we
consider
a
like
power
of
Satan
not
onely
among
Papists
where
this
sinne
is
maintained
;
Well
the
Virgins
are
thus
appointed
to
be
brought
to
Susan
:
They
must
haue
things
giuen
them
for
purification
.
That
is
such
things
as
might
both
serue
to
cleanse
natures
infirmities
,
and
also
might
set
out
nature
more
gloriously
to
the
satisfaction
of
the
lust
of
the
eye
,
wherin
that
meanes
are
vsed
to
heale
Natures
sickenes
:
This
in
it selfe
is
a
most
lawfull
thing
as
both
commanded
by
God
,
Vse
.
1.
Which
as
it
condemneth
the
practize
of
those
worse
then
brutish
natures
that
runne
together
at
all
times
without
respect
of
natures
preuelidge
,
so
also
this
very
clensing
shall
be
a
heauy
witnesse
against
those
gentiles
,
yea
against
all
such
in
generall
that
are
thus
precise
to
clense
the
infirmities
of
the
body
,
and
yet
neuer
regard
the
purging
of
the
soule
And
therefore
the
best
of
vs
may
take
out
lessons
very
profitable
hereby
,
namely
by
the
infermities
of
the
body
to
be
put
in
mind
of
the
blemishes
of
the
soule
,
and
in
the
necessity
and
benefit
of
releeuing
the
one
,
to
labour
also
the
releasing
of
the
other
.
And
seeing
such
care
there
was
of
purifiyng
,
that
these
virgins
might
please
an
earthly
King
,
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
.
If
it
be
by
painting
the
visage
or
such
like
hipocrisie
;
1
Vse
.
Wel
let
vs
Court
,
and
Citty-dames
learn
here
instruction
,
&
let
al
take
heed
of
the
like
hipocrisie
,
least
seeming
to
be
that
which
they
are
not
;
they
proue
only
what
they
seeme
,
Thus
far
of
the
counsell
that
these
yongsters
giue
their
Soueraigne
:
What
?
now
hee
is
not
ashamed
of
such
councellors
?
No
sure
he
was
al
on
fire
with
●ust
,
and
therfore
he
cares
not
who
powres
in
oyle
thereto
:
and
who
fitter
for
such
an
occasion
then
young
heads
.
lesse
knowledge
,
and
therefore
may
be
ouer-reached
of
their
Prince
,
so
they
haue
lesse
courage
,
and
so
are
fitter
to
be
ouer-ruled
by
him
,
and
which
is
the
maine
,
they
are
lesse
setled
in
their
affections
,
and
therefore
most
likely
to
aduize
rather
for
pleasure
then
profit
.
Vse
1.
A
notable
lesson
for
Princes
that
they
follow
not
young
heads
,
but
rather
to
distrust
themselues
when
such
stand
before
them
;
procuring
such
as
are
graue
&
setled
in
their
affections
,
as
may
crosse
them
in
their
lusts
,
rather
then
giue
allowance
therto
.
But
here
you
see
like
King
,
like
Councellors
,
they
no
sooner
aduize
,
but
he
presently
assents
to
it
,
so
saith
the
spirit
.
This
pleased
the
King
and
he
did
so
:
It
is
a
true
prouerb
:
They
must
needes
go
that
the
diuell
driues
,
here
's
more
hast
then
good
speed
;
no
sooner
spoken
but
approued
presently
,
no
sooner
approued
,
but
presently
executed
.
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
is
Satan
to
follow
them
,
so
madde
vppon
vs
is
our
corrupt
nature
.
1
Vse
.
And
seeing
the
wicked
are
so
forward
to
put
euill
motions
in
practise
,
Oh
be
thou
as
ready
to
entertaine
the
good
motions
of
Gods
blessed
Spirit
:
Well
thus
you
heare
the
King
is
pleased
;
And
with
what
I
pray
you
?
Surely
that
,
here
's
more
fuell
preparing
for
his
lust
,
that
hee
may
lengthen
out
his
dayes
in
dalliance
and
wantonnesse
.
The
ordinary
state
of
these
Persian
Monarches
rather
to
liue
in
a
chamber
making
loue
Ballads
to
their
Minions
,
A
notable
president
for
Christian
Princes
to
possesse
their
vessels
in
holynesse
and
honour
,
not
suffering
the
stranger
to
deuoure
their
strength
,
nor
exposing
their
posteritie
to
cursing
and
dishonour
,
but
to
be
carefull
of
chastitie
in
themselues
.
So
to
banish
the
occasions
there
of
from
their
Courts
,
as
idlenesse
,
filthy
dancing
,
vaine
stage-plaies
&c.
And
to
see
the
Lawes
seuerely
executed
against
this
sin
,
least
the
stranger
indeed
doe
deuoure
their
strength
;
and
as
they
tooke
it
of
the
hyre
of
an
harlot
,
so
they
shall
returne
to
the
wages
of
an
harlot
.
But
he
that
is
filthie
will
be
filthy
still
.
The
King
is
pleased
,
and
he
puts
his
desire
in
execution
.
Now
let
vs
further
consider
how
God
is
pleased
herein
.
What
light
bringes
hee
out
of
this
darknesse
?
What
waie
makes
he
hereby
for
the
deliuerance
of
his
Church
?
In
the
Cittie
of
Shushan
there
waas
a
certaine
Iew
whose
In
these
few
next
verses
the
holy
Ghost
sets
downe
such
meanes
whereby
Hester
is
aduanced
to
the
Court
,
as
shew
their
grounds
and
reference
to
others
.
And
they
are
of
two
sorts
.
The
first
is
her
preseruation
and
education
,
being
for
an
orphane
captiue
,
and
so
more
extraordinarily
plunged
in
affliction
,
and
thereby
more
extraordinarily
cast
vpon
the
prouidence
of
God
:
who
as
he
vsually
worketh
by
meanes
,
so
he
prouides
a
kins-man
to
become
his
tutor
and
nourisher
,
and
such
a
kins-man
who
as
he
was
pertaker
with
her
in
her
humiliation
should
also
be
pertaker
with
her
of
her
aduancement
.
This
kins-man
therefore
is
here
described
at
large
,
by
his
habitation
he
dwelt
in
Sushan
;
secondly
by
his
Country
he
was
a
Iew
.
3.
by
his
name
he
is
called
Mordicai
.
4.
by
his
pedigree
he
was
of
the
tribe
of
[
*
](A19286-e35030-b)
*
Bitter
contrition
.
Beniamin
where
also
his
descent
is
remembred
;
the
sonne
of
Iair
,
the
sonne
of
Shimey
the
sonne
of
Kish
&c.
vers.
5.
5.
He
is
described
vnto
vs
by
his
outward
condition
,
namely
that
he
was
borne
,
in
the
captiuity
,
which
the
holy
Ghost
necessarily
implieth
when
speaking
in
the
5.
verse
.
of
his
father
Kish
,
He
it
was
(
saith
the
spirit
)
which
had
bin
carried
away
from
Ierusalem
with
the
captiuity
that
was
caried
away
with
Ieconiah
King
of
Iuda
,
whom
Nebuchadnezar
King
of
Babel
had
caried
away
.
vers.
6.
Wherepon
it
must
needs
follow
that
Mordecai
was
not
caried
away
in
the
captiuity
,
but
his
father
Kish
.
And
so
the
worke
of
GOD
herein
appeeres
more
admirable
,
that
one
man
borne
in
the
captiuity
should
not
onely
be
gardian
to
his
cousin
,
left
fatherlesse
and
comfortlesse
,
who
in
all
likely-hood
might
need
of
such
helpe
himselfe
,
but
that
both
these
being
in
such
a
desperate
condicion
,
should
be
so
highly
aduanced
in
the
land
of
their
captiuity
.
Now
that
by
this
verse
,
Kish
the
father
must
be
ment
,
and
not
Mordecai
the
sonne
.
I
take
it
is
more
then
probable
.
1.
Because
men
at
this
time
vsually
attained
not
to
halfe
those
yeares
(
for
Iewish
conceits
passe
them
not
)
as
of
necessity
Mordecai
must
now
be
of
,
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
,
3
And
what
need
we
serch
the
scripture
vpon
the
authors
of
Iewish
fables
and
vnnecessary
supposals
;
seeing
granting
that
there
might
be
diuers
men
of
that
same
name
,
one
succeeding
another
within
generations
,
So
then
we
will
take
him
for
Hesters
kins-man
and
indeed
he
performeth
the
part
of
a
Kins-man
vnto
her
,
as
here
in
the
verse
is
described
.
He
nowrished
Hester
who
was
the
daughter
of
his
vnkle
,
and
the
holy
Ghost
giueth
a
fourefold
reason
of
it
,
One
from
the
bond
of
affinity
,
she
was
his
vnkles
daughter
,
and
therefore
by
the
rule
of
nature
he
was
tied
to
nowrish
her
.
Secondly
from
her
miserable
condition
,
she
had
neither
father
nor
mother
,
and
therefore
,
she
had
need
of
such
of
a
gardian
:
and
that
we
may
see
the
prouidence
of
the
Lord
,
in
the
tempering
of
his
Childrens
misery
,
that
there
shal
be
somewhat
euen
therein
not
onely
to
moue
to
compassion
,
but
to
giue
hope
of
repentance
,
or
else
at
least
to
make
misery
greeuious
:
behold
another
reason
is
added
.
Namely
the
maide
was
faire
and
beautifull
to
looke
on
,
and
therev
on
followeth
a
fourth
reason
:
why
hee
did
nourish
her
,
drawne
from
his
owne
conscience
and
holy
affection
.
Namely
that
after
the
death
of
her
father
and
mother
he
tooke
her
for
his
owne
daughter
;
that
is
he
not
only
adopted
her
to
be
his
Child
,
as
by
the
rule
of
conscience
he
was
bound
,
but
further
also
as
his
Child
did
most
tenderly
and
fatherly
traine
her
vp
,
●as
his
loue
did
guide
him
and
her
condition
did
require
,
hauing
also
likely
some
portion
from
her
friends
,
the
rather
to
induce
him
thereto
:
and
that
may
be
a
sixt
circumstance
in
the
description
of
Mordecai
.
Namely
from
the
vprightnesse
of
his
conscience
and
conuersation
in
loue
:
and
this
is
the
first
,
Wherefore
,
that
first
this
Mordi●ai
was
planted
in
Sushan
,
not
in
any
out
or
obscure
corner
of
the
Kingdome
,
farre
from
notice
and
so
from
preferment
,
but
hauing
his
abode
in
the
Imperiall
Cittie
,
whereas
there
wanted
no
meanes
to
corrupt
,
so
their
wanted
not
also
meanes
for
imployment
and
aduancement
,
according
to
the
fitnesse
,
and
forwardnesse
of
men
thereto
;
herein
wee
may
behold
,
the
admirable
prouidence
of
GOD
,
not
onely
,
in
keeping
this
his
seruant
and
his
Nephew
vndefiled
in
such
a
sinke
of
wickednesse
,
but
hereby
also
making
a
neerer
cut
by
the
aduancement
of
these
,
for
the
deliuerance
of
his
Church
.
And
surely
that
Mordecai
is
resident
in
Susis
;
that
Susis
hath
a
Mordecai
to
keepe
out
the
wrath
of
GOD
,
The
one
of
his
generall
prouidence
to
the
wicked
,
that
when
he
will
lengthen
out
temporall
blessings
vnto
them
,
and
beare
with
longer
patience
,
such
vessells
appointed
to
wrath
,
yet
that
they
may
see
it
is
not
for
their
sakes
,
therefore
hee
plants
among
them
some
Lot
or
Mordeeaies
,
either
to
bridle
their
sinne
by
their
example
,
that
so
they
may
be
fit
for
longer
prosperitie
and
thereby
flatters
themselues
in
a
vaine
happinesse
;
or
els
to
pluck
some
out
of
the
fire
that
they
may
avoide
the
vengeance
to
come
,
that
so
the
decree
of
GOD
being
furthered
in
adding
to
the
Church
,
such
as
shal
be
saued
,
the
poore
Church
growing
more
visible
,
might
haue
some
rest
and
shelter
among
the
wicked
,
for
the
iustyfiyng
thereof
euen
in
the
sight
of
it
enemies
,
when
Christ
shall
raigne
euen
in
the
midest
of
them
.
And
the
wicked
hereby
being
conuinced
and
so
ripened
to
their
destructino
,
Gods
Children
may
be
also
furthered
and
ripened
to
their
perfection
:
and
so
beeing
fit
for
beauty
and
prosperity
they
may
enuy
the
same
,
not
so
much
by
their
owne
care
and
industry
,
left
they
should
boast
of
themselues
as
by
the
admirable
prouidence
of
GOD
making
their
enemies
their
puruayers
,
who
though
they
heape
vp
filuer
as
the
dust
,
and
prepare
raiment
as
the
clay
,
yet
they
may
prepare
it
and
the
wise
shall
put
it
on
,
Where
we
may
learne
as
to
leaue
it
to
Gods
prouidence
concerning
our
abiding
,
because
we
are
in
his
hands
to
dispose
at
his
pleasure
,
and
therefore
neither
to
plot
for
our
planting
in
Sushans
,
nor
to
murmur
at
our
Lot
in
Sodome
,
so
for
the
changing
of
our
habitations
,
to
rest
vpon
the
vnchangeablenesse
of
that
prouidence
,
who
if
he
takes
vs
out
of
Canaan
and
plant
vs
in
Aegipt
,
where
wee
would
or
should
not
be
,
yet
it
is
the
will
of
our
glorious
GOD
and
therefore
must
not
be
gain-said
,
Mesech
▪
to
be
humbled
for
our
sinne
,
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
:
And
therefore
howsoeuer
wee
should
rather
choose
to
conuerse
with
the
godly
,
call
vs
we
are
not
to
refuse
,
because
his
commandement
is
our
sufficient
warrant
;
if
God
cast
vs
vpon
them
we
cannot
choose
;
and
then
his
prouidence
is
our
protection
.
Nay
if
they
seeke
vnto
vs
in
their
extremity
wee
may
not
deny
them
,
for
the
hole
haue
no
need
of
the
Phisitian
but
the
sicke
.
Nay
we
are
to
seek
them
out
if
they
be
gon
astray
&
so
to
ouercome
them
with
our
loue
&
industry
.
So
shall
they
return
vnto
vs
,
&
not
wee
vnto
them
:
Gods
power
shal
be
seen
in
the
land
of
Goshen
,
and
the
righteousnes
of
his
Saints
shal
haue
a
glorious
trial
,
when
it
is
iustified
&
desired
by
the
enemies
therof
:
thus
was
Mordecai
safe
in
Shusan
.
But
how
comes
it
to
passe
that
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
)
which
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
,
Thus
was
Ioseph
gratious
:
Lords
doing
to
turne
the
hearts
of
our
enemies
:
The
power
of
godlinesse
is
such
,
as
sometimes
to
rauish
al
:
left
inexcusable
hereby
,
and
his
the
better
secured
by
the
same
:
as
hauing
a
friend
in
the
Court
so
gratious
with
the
greatest
:
who
at
the
best
are
but
seruants
to
further
the
cause
of
the
Church
.
1
Vse
.
And
therefore
though
seruice
of
princes
bee
no
inheritance
,
and
their
fauor
(
as
them-selues
)
partiall
and
mutable
:
and
so
not
ambitiously
or
corruptly
to
be
bought
or
begd
of
vs
,
yet
neither
must
we
neglect
to
demerite
the
same
by
all
lawfull
obedience
:
nor
if
it
be
cast
vpon
vs
,
proudly
to
reiect
it
,
as
being
both
a
true
note
that
wee
preuaile
with
God
worthily
,
if
we
be
gratitious
in
their
eyes
who
are
onely
vnder
him
,
and
being
a
meanes
also
not
so
much
to
aduance
our selues
as
that
the
Church
of
God
may
finde
fauour
hereby
.
This
was
the
end
why
the
LORD
brought
Mordecai
to
the
Court
,
and
so
did
Mordecai
very
gratiously
answer
this
end
.
Well
thus
wee
haue
heard
of
the
place
of
his
habitation
.
But
may
wee
not
know
of
what
Country
he
was
?
Yea
the
holy
Ghost
tels
vs
he
was
a
Iew
by
nation
,
a
son
of
Iacob
,
and
heire
of
the
Couenant
,
who
in
the
greatest
Apostacie
of
his
bretheren
remained
faithfull
with
his
GOD
,
and
therefore
in
that
greatest
misery
findes
fauour
with
men
.
Vse
.
Where
we
may
learn
as
to
be
like
vnto
God
in
not
respecting
persons
,
where
there
is
equallitie
in
the
cause
;
so
we
must
take
heed
that
with
the
Anabaptist
wee
abuse
not
this
liberty
,
as
a
cloake
of
disobedience
against
such
persons
as
the
Lord
hath
aduanced
,
neither
lette
vs
robbe
Gods
free
election
with
the
Papist
,
Who
would
haue
lookt
for
good
of
Sauls
posteritie
,
that
was
forsaking
of
God
,
and
had
the
Kingdome
rent
from
him
?
Who
would
haue
thought
that
there
could
haue
bin
a
remnant
in
Susis
,
to
call
vpon
the
name
of
God
,
and
to
be
zealous
for
his
glory
?
1.
Behold
here
the
condition
of
the
Church
in
this
miserable
world
:
may
haue
it
owne
drosse
also
purged
out
thereby
to
be
prepared
to
her
eternall
rest
.
Vse
1.
By
which
we
may
learne
to
discerne
the
true
Church
of
God
,
And
withall
a
most
excellent
comfort
to
the
Children
of
God
:
that
Sushan
shall
receiue
them
,
when
Iudah
casts
them
out
,
and
which
may
yet
make
for
our
greater
comfort
,
this
remouing
of
the
Church
,
as
it
tends
to
the
continuance
therof
in
this
life
,
so
it
also
fitteth
it
to
eternall
rest
in
heauen
.
And
therefore
let
vs
not
thinke
it
strange
if
we
find
not
a
biding
Citty
but
are
tossed
vp
and
downe
and
scattred
among
the
nations
.
It
is
the
portion
that
our
God
hath
allotted
vs
if
we
wil
be
true
members
of
his
Church
,
and
it
is
good
for
vs
thus
to
be
changed
,
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
?
little
seed
;
shal
there
be
a
truth
,
Lord
is
faithfull
,
and
in
indgement
remembreth
mercy
.
And
her
soundings
are
meanes
to
reuiue
her
againe
.
Vse
.
Which
being
so
.
1.
as
therefore
the
bandyings
of
the
wicked
are
in
vaine
against
Gods
Church
,
So
is
ou●
feare
as
vaine
that
the
Church
may
be
destroied
.
And
therefore
as
the
Church
is
continued
,
by
being
led
aside
into
the
wildernes
:
so
let
vs
now
liue
by
faith
in
the
discerning
of
this
Church
.
Let
vs
not
forsake
that
fellowshippe
,
Oh
let
vs
not
end
in
the
flesh
that
haue
begenne
in
the
spirit
.
Let
vs
hold
the
profession
of
our
hope
without
wauering
,
and
continue
to
the
end
,
so
is
the
crowne
of
righteousnesse
laid
vp
for
vs
,
which
the
righteous
Iudge
shall
giue
at
that
day
.
And
that
we
may
be
the
rather
certaine
hereof
,
behold
the
Lord
knoweth
who
are
his
,
he
calls
them
by
their
names
,
yea
their
names
are
registred
&
finally
recorded
in
the
word
,
that
they
may
be
the
better
perswaded
that
their
names
are
written
in
heauen
:
so
faith
the
spirit
.
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
,
that
must
be
son
of
cosolation
.
So
do
the
children
of
God
answere
their
names
that
which
they
are
they
also
make
profession
of
.
So
doth
God
sanctifie
his
children
to
the
accomplishment
of
his
worke
:
So
are
they
fitted
to
giue
him
al
the
glory
.
Vse
1
Wherby
we
may
learne
As
;
giue
fit
names
to
our
children
,
to
shew
our
hope
of
them
,
or
to
put
them
in
minde
of
their
natural
condition
,
or
of
the
means
of
God
towards
them
.
So
we
are
to
acknowledge
the
loue
of
God
vnto
his
children
that
takes
perticular
notice
of
them
in
giuing
and
changing
their
names
,
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
,
To
this
purpose
is
it
that
many
others
being
omitted
,
there
is
speciall
mention
made
here
of
the
tribe
of
Beniamin
and
of
some
such
in
speciall
which
may
seeme
to
come
out
of
the
house
and
family
of
Saul
.
That
so
we
might
know
how
that
this
Mordecai
was
of
the
house
of
Saul
and
therein
behold
the
great
mercy
of
God
,
who
though
he
reiected
Saul
,
and
in
a
manner
rooted
out
his
posterity
,
yet
he
shewed
great
mercy
vnto
the
posterity
of
Ionathan
not
onely
in
preseruing
the
same
in
a
lineall
descent
for
the
summe
of
fiue
hundred
yeares
(
if
this
Mordecai
draw
his
petigree
there
,
Vse
.
1.
Surely
if
this
lesson
were
througly
learned
,
how
would
it
humble
the
first
borne
,
that
they
loose
not
their
birth-right
?
how
would
it
comfort
the
out-cast
and
despised
that
he
may
get
the
blessing
?
how
is
he
taught
hereby
to
repaire
his
fathers
house
,
euen
by
declaring
wisely
the
sins
of
his
father
:
how
may
hee
hope
by
this
meanes
to
see
light
in
darkenesse
,
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
;
so
it
concernes
his
power
to
maintaine
the
righteous
seede
,
and
his
Church
is
by
this
meanes
continued
,
and
aduanced
on
the
earth
.
Which
as
it
containeth
that
Doctrine
of
diuels
which
forbiddeth
marriage
to
the
best
sort
of
men
,
as
if
it
made
them
bad
and
their
posterity
worse
:
so
it
also
checketh
the
infidelity
of
such
who
esteeme
the
plentiful
issue
as
a
crosse
vnto
them
if
they
be
otherwise
crossed
and
pinched
in
the
world
.
Neither
can
they
also
here
be
excused
,
who
hauing
children
do
rather
nourish
corruption
in
them
,
that
so
they
may
depriue
them
of
the
blessing
of
the
couenant
,
then
by
holy
education
fit
them
thereto
:
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
,
imploy
them
in
such
callings
as
may
humble
the
flesh
,
and
season
them
with
instruction
to
set
them
to
grace
,
so
shalt
thou
be
a
happy
father
of
gratious
children
,
and
thou
shalt
not
only
to
thy
comfort
see
thy
childrens
children
,
but
to
thy
greater
comfort
peace
vpon
Israel
.
Wel
thus
we
have
heard
of
the
habitation
and
country
of
Mordecai
.
Now
lets
a
little
further
consider
of
his
condition
,
it
followeth
.
Which
had
beene
caried
away
from
Ierusalem
with
the
captiuity
that
was
caried
away
with
Ieconiah
King
of
Iudah
,
King
of
Babel
had
carried
away
.
In
which
word
being
referd
as
we
haue
proued
before
to
the
faith
of
Mordecai
the
spirit
of
God
sets
downe
the
estate
and
condition
of
Mordecai
by
a
consequent
,
namely
that
he
was
borne
in
the
land
of
his
countries
captiuity
.
He
was
a
captiue
in
a
strange
land
,
so
were
his
fore-fathers
in
Egypt
,
and
so
are
his
posterity
now
slaues
to
all
nations
so
are
the
children
of
God
exercised
with
this
affliction
:
Ioseph
was
sould
for
a
bond-slaue
&
it
is
the
lot
of
the
poore
Christians
vnder
the
Turke
and
such
enemies
of
the
Gospel
to
be
sould
&
led
captiues
into
a
strange
land
.
And
that
not
without
the
especiall
prouidence
of
God
▪
both
to
put
his
children
in
minde
of
their
naturall
condition
that
they
are
no
better
then
the
slaues
of
Satan
,
Who
while
they
are
in
Babilon
remember
Sion
,
and
thereby
not
only
apprehend
the
true
cause
of
their
affliction
namely
the
contempt
of
Sion
,
and
the
comforts
thereof
,
but
remembring
Sion
they
also
reuiue
such
comforts
as
before
they
had
stored
vp
,
thereby
to
maintain
in
them
the
true
life
of
grace
:
and
so
often
remembering
Sion
,
and
meditating
thereon
as
ther
by
they
witnesse
their
harty
longing
after
the
same
,
so
hereby
they
fit
them-selues
to
the
restoring
of
Ierusalem
.
To
this
end
is
it
that
while
they
are
in
captiuity
they
hartily
labour
the
conuersion
of
others
,
that
so
they
may
offer
vp
the
riches
of
the
gentiles
vnto
God
and
so
the
prouidence
of
God
is
magnified
ouer
them
,
not
only
in
humbling
the
flesh
in
the
land
of
their
captiuity
their
soule
refuseth
comfort
,
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
of
men
;
or
by
impudent
communicating
the
wickednesse
abroad
they
do
thereby
choose
the
threshing
floore
,
where
the
Church
must
be
purged
.
Surely
as
God
is
righteous
in
his
iudgements
so
is
he
mercifull
,
and
therefore
we
shall
beare
the
rod
before
we
feele
it
,
yea
one
correction
of
the
almighty
shal
foretel
another
,
that
so
we
may
see
the
plague
and
hide
our selues
,
and
happily
avoyd
the
vengenace
to
come
,
who
so
is
wise
let
him
vnderstand
these
things
and
to
whom
the
arme
of
the
Lord
hath
reuealed
them
.
Well
the
Churh
of
GOD
is
in
Captiuity
,
and
is
it
not
to
some
purpose
that
the
holy
Ghost
,
makes
such
perticular
and
often
mention
of
it
?
1
Yea
surely
.
Vse
1.
And
therefore
seeing
the
Lord
doth
daily
bring
his
iudgements
to
light
,
But
is
the
glory
of
the
earth
gone
into
captiuity
?
but
further
also
by
the
changing
of
the
outward
state
in
this
life
,
he
make
way
for
the
accomplishment
of
his
vnchangeable
and
eternall
decree
concerning
the
saluation
of
his
Church
,
to
which
by
these
outward
changes
,
she
is
graciously
prepared
.
Vse
1.
Which
as
it
makes
the
way
to
the
accomplishment
of
his
owne
,
so
it
iustifieth
also
the
truth
of
his
promises
,
which
being
conditional
in
regard
of
temporall
blessings
namely
so
long
as
they
shal
be
fit
for
vs
,
and
wee
can
make
right
vse
of
them
:
when
we
faile
in
those
conditions
,
these
promises
are
yet
so
expired
,
that
the
right
of
them
are
remayning
;
we
are
onely
so
farre
depriued
of
the
effect
,
as
that
being
humble
therein
and
so
renued
by
repentance
,
wee
not
only
recouer
our
possession
in
these
things
,
but
are
also
further
fitted
to
the
enioying
of
the
substance
whereof
these
are
but
very
shadowes
.
And
therefore
as
it
stands
with
the
constancy
and
couenant
of
God
,
that
the
Church
may
be
thus
obscured
,
and
to
the
outward
view
extinguished
,
so
doth
it
make
also
for
the
exceeding
good
of
the
Church
of
God
and
condemnation
of
the
world
.
Concerning
the
Church
it
tends
to
the
good
thereof
many
waies
.
1.
That
it
may
discerne
it selfe
to
be
the
true
Church
of
God
,
in
that
it
liues
and
inwardly
prospers
,
yea
intierely
preuailes
,
though
the
branches
and
leaues
seeme
dead
and
withred
.
2
The
Church
hereby
is
exceedingly
humbled
in
regard
of
the
abuse
of
her
former
liberty
,
and
so
is
fitted
greeuously
to
repentance
.
3
She
is
also
stripped
of
carnall
confidence
,
by
occasion
whereof
she
fell
to
such
abuse
and
so
is
prouoked
to
settle
wholy
on
God
.
4
She
hath
now
more
comfortable
experience
of
the
power
of
God
and
Godlinesse
,
who
as
he
now
shewes
himselfe
more
inwardly
gratious
,
5
She
hath
now
more
leisure
gather
inward
strength
as
being
happily
eased
of
outward
prosperity
,
a
very
maine
let
and
weakning
thereof
.
6
It
hath
by
this
meanes
experience
of
her
friends
,
and
so
is
drawne
thinner
and
nerre
to
God
.
And
lastly
she
is
by
this
meanes
deliuered
from
greater
desolations
which
in
the
Land
of
her
prosperity
might
have
happened
vnto
her
:
as
for
the
world
it
receiues
his
condemnation
hereby
many
waies
.
1.
It
is
offended
at
this
blackenesse
of
the
Church
and
the
crosse
of
Christ
is
a
stumbling
blocke
thereto
.
downe
with
it
downe
to
the
ground
,
And
therefore
seeing
the
Church
of
God
may
sometimes
be
thus
base
and
contemptable
in
the
eye
of
the
world
.
1.
But
adorne
we
the
hidden
man
in
the
heart
which
shal
be
glorious
for
euer
.
And
feare
we
his
iustice
if
we
be
found
in
the
like
sins
.
6.
But
magnifie
we
his
prouidence
,
that
is
able
thus
to
bring
light
out
of
his
darkenes
.
7.
and
beleeue
we
constantly
the
perpetuity
of
the
Chruch
which
is
meruailously
preserued
in
her
greatest
decaies
.
Well
thus
we
have
heard
of
the
captiuity
of
the
Church
.
But
who
are
they
that
beare
the
brunt
of
this
heauy
affliction
?
Surely
I●coniah
the
King
his
Princes
and
Nobles
,
2
These
greater
persons
are
the
ring-leaders
in
sinne
,
and
therefore
there
is
a
time
when
they
shal
be
met
withall
.
3
They
are
the
rod
to
scourge
and
afflict
their
people
and
therefore
it
is
iust
with
God
to
heare
the
cry
of
4
The
pride
and
couetousnesse
of
the
conqueror
aymeth
at
the
greatest
,
these
shal
be
sure
to
the
spoile
,
howsoeuer
others
scape
;
a
notable
lesson
both
for
great
ones
and
inferiors
.
1
As
to
humble
the
great
ones
in
the
sence
of
their
greatnesse
,
because
they
cannot
out-stand
the
wrath
of
God
.
2
So
to
aduise
them
also
to
be
carefull
of
their
waies
,
not
sparing
great
offences
▪
nor
presuming
of
their
owne
greatnesse
,
les●
the
smart
of
their
sinne
light
most
heauily
vpon
themselues
.
3
Secondly
the
subiect
is
here
instructed
as
not
to
dreame
of
impunity
seeing
the
greatest
shall
smart
for
it
,
and
therfore
to
beare
the
yoake
with
patience
,
seeing
there
will
be
an
end
.
4.
So
to
mourne
when
Princes
do
eate
in
the
morning
,
and
st●etche
themselues
vpon
Iuory
beds
▪
not
regarding
the
affictions
of
Ioseph
because
this
is
a
certaine
note
of
some
iudgement
insuing
.
5
And
yet
herein
also
to
comfort
themselues
;
that
God
will
set
a
marke
on
those
that
mourne
for
the
present
euills
;
they
shal
be
deliuered
from
the
common
calamity
.
But
who
is
the
rod
that
the
Lord
appoints
to
this
great
execution
:
the
holy
Ghost
addeth
.
Whom
Nebuchadnezar
King
of
Babel
had
caried
away
.
Behold
the
rod
with
God
vseth
for
the
chastisement
of
his
Children
:
The
righteousnes
of
the
Lord
appeares
in
these
circumstances
.
1
Because
it
is
in
his
choice
to
vse
what
rod
he
will
and
the
rod
he
vseth
is
sanctified
thereto
.
2
The
wickeds
teeth
are
an
edgetil
they
be
on
this
worke
,
it
is
the
office
they
desire
,
this
count
they
their
greatest
of
happinesse
,
all
their
honour
is
nothing
,
because
Mordecai
wil
not
bow
vnto
them
,
4
The
Godlie
themselues
makes
choice
of
this
rod
:
they
will
commit
abhomination
and
al
filthinesse
with
them
,
in
their
extremity
they
will
seeke
for
helpe
of
them
.
to
prouide
such
a
furnace
as
shall
not
dally
with
them
but
purge
them
thoroughly
.
Vse
1.
Surely
as
here
we
may
behold
the
estate
of
the
Church
,
that
she
must
looke
for
great
and
sharpe
afflictions
So
we
may
also
take
notice
of
the
power
of
sinne
in
arming
our
owne
flesh
thus
cruelly
against
vs
;
And
seeing
al
curses
from
Adam
are
turned
into
blessings
by
Christ
,
therfore
lette
vs
learn
to
make
our
flesh
our
friend
,
1.
not
by
soothing
in
sinne
,
nor
pertaking
there-with
:
but
by
sound
reproofe
and
wise
preseruing
our selues
from
the
contagion
thereof
:
Labour
wee
to
subdue
the
flesh
〈◊〉
God
,
and
then
it
shall
bee
seruiceable
vnto
vs
.
And
in
all
thinges
labour
wee
to
approue
our selues
vnto
God
;
so
shall
he
make
our
enemies
at
peace
with
vs
.
And
seeing
our
greatest
enemies
are
they
of
our
owne
flesh
;
rest
wee
not
in
man
,
Well
thus
wee
see
the
Church
of
God
is
carryed
away
captiue
▪
But
was
this
the
first
draught
of
this
cup
of
affliction
?
Surely
no
:
We
shall
find
that
this
people
of
the
Iewes
,
famine
,
pestilence
,
ciuill
warres
,
forreyne
inuasions
,
and
the
like
,
had
three
great
draughts
before
euen
of
this
cuppe
of
captiuitie
,
and
after
this
dranke
the
dregges
,
of
this
cuppe
.
The
first
draught
did
the
Kingdome
of
Israel
drinke
:
One
by
Tiglath
Pileser
the
King
of
Ashur
,
who
carried
away
diuers
of
their
Tribes
into
bondage
,
Shalmaneser
King
of
Ashur
,
who
carried
away
the
whole
residue
of
the
ten
Tribes
into
perpetuall
captiuitie
:
the
other
three
draughts
the
Kingdome
of
Iudah
dranke
at
in
Manasseh
his
time
,
who
was
carried
away
captiue
into
Babilon
,
The
second
draught
was
in
the
time
of
Iehoiakim
King
of
Iuda
,
who
hauing
rebelled
against
Nabuchad-nezzar
king
of
Babell
after
that
he
had
serued
him
three
yeares
;
King
of
Babel
hauing
first
sent
his
Captaines
to
spoyle
and
waste
the
Country
round
about
,
to
the
very
walles
of
the
Citty
,
at
length
in
the
raigne
of
Iehotachim
the
sonne
of
Iehoiachim
the
former
,
begirts
the
Citty
and
and
strangely
beseegeth
it
,
The
extremitie
whereof
,
the
King
and
his
Princes
beeing
not
willing
to
indure
it
,
by
the
perswasion
of
the
Prophet
Ieremy
,
yeeld
them-selues
to
the
conquerors
pleasure
,
and
so
for
this
time
though
they
saued
the
Citty
from
desolation
,
yet
both
the
spoile
thereof
was
aboundantly
carryed
away
,
and
togither
with
the
King
,
seauenteene
thousand
are
at
this
time
carryed
into
Babilon
:
and
this
is
the
captiuitie
mentioned
in
this
booke
of
Hester
;
the
same
which
is
here
Iechoniah
being
no
other
then
Iehoiachim
,
as
appeareth
by
the
euidence
of
the
word
,
to
call
one
person
by
diuers
names
.
After
this
captiuity
in
the
raigne
of
Iehoiachim
,
followed
the
last
and
most
extreme
draught
of
this
cuppe
,
some
eleuen
yeares
after
,
when
Zedekiah
raigned
as
Viceroy
vnder
Nebuchad-nezzar
,
who
because
he
rebelled
against
his
Lord
:
Nabuchad-nezzar
the
second
time
and
beseeged
the
Cittie
,
and
the
inhabitants
standing
vppon●their
defence
,
Thus
did
this
people
drinke
of
this
cuppe
of
captiuitie
,
and
yet
(
as
you
haue
heard
)
in
measure
,
in
the
branches
therof
;
not
all
at
once
,
least
they
should
be
drunke
thereby
,
and
so
returning
to
their
vomit
,
at
once
:
but
as
he
giues
them
warning
of
the
rod
,
that
so
they
may
be
prepared
for
it
,
so
he
orders
his
iudgements
that
they
may
best
preuaile
.
And
therefore
first
he
shootes
forth
his
more
gentle
and
scattering
arrowes
of
the
famine
and
pestilence
:
which
though
they
hit
some
,
yet
they
flye
ouer
the
heades
of
many
,
that
by
these
,
being
warned
they
might
be
brought
to
repentance
,
when
these
milder
corrections
will
not
serue
,
then
hee
smites
them
yet
seauen
times
more
:
ciuill
dissentions
and
forreyne
Inuasions
,
to
humble
&
abait
the
pride
of
the
great
ones
;
and
if
as
yet
they
will
not
returne
vnto
him
,
then
behold
hee
will
smite
them
seauen
times
more
:
cuppe
of
Capiuitie
shall
be
ministred
vnto
them
:
yet
shall
they
drinke
thereof
at
times
,
in
measure
and
by
degrees
:
So
doth
the
Lord
in
iustice
remember
mercy
,
so
doth
hee
measure
out
his
Iudgements
,
both
that
wee
may
beare
them
,
and
that
by
them
we
might
be
brought
to
repentance
:
As
for
the
wicked
,
the
Lord
deales
not
so
with
them
.
Affliction
shall
not
rise
the
second
time
,
roote
and
branches
,
head
and
taile
,
Vse
.
Which
prouidence
of
God
is
manifested
most
infallibly
in
the
course
of
his
chasticements
vpon
his
Church
,
as
it
namely
confoundeth
the
insolency
of
the
wicked
,
who
thinke
to
make
an
end
,
when
God
doth
begin
;
so
it
is
also
a
gratious
checke
to
the
preiudice
and
impatience
of
Gods
children
,
who
notwithstanding
this
apparant
difference
that
God
makes
between
them
and
the
wicked
in
the
seuerall
chasticements
,
which
he
laies
vpon
them
:
for
many
times
in
that
folly
doe
they
both
censure
God
as
their
enemie
,
And
seeing
affliction
giueth
vnderstanding
,
and
the
Lord
especially
aimeth
hereat
in
this
ordering
of
his
chasticements
;
Therefore
lette
the
man
of
God
feare
the
rodde
,
and
who
hath
appointed
it
.
Lette
vs
taker
notice
hereby
that
God
appointeth
them
,
in
that
they
are
so
wisely
and
mercifully
ordered
:
and
so
let
vs
patiently
vndergoe
this
burthen
and
be
comforted
therein
,
that
wee
are
vnder
the
hands
of
a
father
who
knoweth
whereof
we
are
made
,
and
therefore
will
lay
no
more
vpon
vs
then
we
shall
be
able
to
indure
:
And
seeing
the
Lord
hereby
intends
our
repentance
,
And
lette
this
be
our
marke
▪
to
looke
for
seauen
times
more
if
we
do
yet
multiplie
our
sinnes
against
the
Lord
of
glory
.
And
therefore
let
vs
meet
the
Lord
by
repentance
that
he
may
stay
the
hand
of
his
iustice
Let
al
States
be
humbled
,
because
the
Lyon
hath
roared
.
Egipt
:
Let
vs
not
run
to
Ashur
,
&
trust
in
vain
helps
:
but
let
vs
turn
to
the
Lord
,
for
he
hath
wounded
and
he
wil
heale
vs
he
wil
render
vs
the
losse
that
the
pestilence
and
inundations
,
the
intollerable
frosts
,
and
fearefull
earth-quakes
(
our
cruell
oppressors
at
home
,
and
treacherous
friendes
abroad
)
have
made
:
he
wil
yet
devell
among
vs
for
his
name
sake
,
and
restore
beauty
for
ashes
▪
yea
we
shall
for
euer
liue
in
his
sight
.
Thus
haue
we
now
the
condition
of
Mordecai
,
he
is
in
the
state
of
bondage
and
slauery
to
the
wicked
:
How
doth
he
now
behaue
him-selfe
in
this
condition
?
Doth
he
yeeld
to
necessitie
,
and
imbrace
the
present
world
?
Doth
he
renounce
he
God
and
the
care
of
his
country
,
to
eat
of
such
things
as
please
the
wicked
?
No
you
haue
heard
before
that
he
liued
vnrebukeably
:
but
what
instance
haue
we
to
giue
euidence
thereof
:
It
followeth
therefore
He
nourished
Hadassah
that
is
Hester
,
his
vncles
daughter
:
What
reason
had
he
to
moue
him
thereto
?
Here
is
,
first
the
bond
of
nature
:
She
was
his
vncles
daughter
.
Secondly
,
Here
is
the
bond
of
necessitie
,
for
she
had
neither
father
nor
mother
.
Thirdly
,
here
's
a
priuiledge
of
nature
.
And
the
Maid
was
faire
and
beautifull
to
looke
on
,
rather
to
allure
and
perswade
him
thereto
.
Fourthly
,
here
is
the
bond
of
conscience
,
likely
it
is
she
was
committed
vnto
him
after
her
fathers
and
mothers
decease
,
and
therefore
it
is
said
.
And
after
the
death
of
her
father
and
mother
,
Mordecai
tooke
her
for
his
owne
daughter
.
First
he
not
only
tooke
vpon
him
her
education
and
maintenance
,
but
adopted
her
also
as
his
owne
daughter
,
and
so
to
conferre
vppon
her
the
priuiledges
of
a
Child
.
Wherein
first
we
may
behold
the
great
mercie
of
God
vnto
his
children
,
that
in
their
greatest
afflictions
,
they
shall
be
prouided
for
:
Mordecai
shall
be
able
to
nourish
Hester
,
and
Hester
shall
haue
her
Vncle
Mordecai
not
only
to
preserue
her
from
the
extremitie
of
misery
(
which
Orphanes
are
subiect
to
)
but
to
traine
vp
this
tender
Maiden
in
the
feare
of
God
;
and
to
defend
her
chastitie
from
the
rage
of
lust
.
Two
notable
priuiledges
of
Gods
children
vnder
the
crosse
,
that
either
they
shall
be
able
to
succor
others
,
or
they
shall
find
reliefe
with
the
safety
of
their
credit
,
and
peace
of
conscience
.
And
surely
that
Gods
children
in
their
troubles
,
The
power
of
God
is
seene
herein
,
that
the
wicked
are
brideled
,
who
(
out
of
question
)
would
not
haue
the
righteous
liue
by
them
,
vnlesse
they
will
hang
vppon
them
,
if
they
might
haue
their
wills
,
they
would
keepe
them
bare
ynough
from
doing
good
to
others
;
and
so
the
children
of
God
are
planted
in
the
midst
of
their
enemies
,
and
herein
also
doth
appeare
the
great
faithfulnes
of
our
god
,
who
inables
his
children
to
lend
where
they
should
borrow
,
and
by
this
to
be
assured
of
a
good
successe
in
al
occasions
seeing
in
the
land
of
their
captiuity
they
can
minister
to
others
:
and
is
not
our
faith
very
gratiously
tried
herein
,
when
hauing
our
liues
continually
in
our
hands
,
and
therfore
no
certainty
of
what
we
haue
;
yet
depending
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
the
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
,
he
knowes
y●
to
feare
well
doing
in
regard
of
the
wicked
,
is
to
giue
strength
to
the
wicked
,
and
so
depriue
himselfe
of
the
oportunity
of
doing
good
.
He
beleeues
that
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
,
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
the
merciful
man
that
sowes
in
teares
:
the
Lord
wil
recompence
him
aboundantly
;
he
shal
reap
in
ioy
:
so
was
Mordecai
,
and
so
hee
did
finde
.
1.
Vse
.
A
notable
president
of
tr●e
bounty
,
and
therein
also
a
liuely
marke
of
the
true
child
of
God
.
And
therefore
lette
not
inabilitie
hinder
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
commandeth
!
But
how
I
pray
you
is
Hester
nourished
?
What
doth
she
pay
for
hir
outward
maintenance
?
Is
her
conscience
set
to
sale
for
the
belly
?
Is
her
beauty
made
the
broker
to
maintaine
this
miserable
life
?
And
so
are
his
children
like
their
heauenly
Father
,
so
they
do
find
their
bread
after
many
daies
againe
,
when
it
is
thus
distrst●buted
in
conscience
and
wisdome
.
Vse
1.
A
notable
rule
for
true
liberality
:
that
the
streame
thereof
turne
good
to
the
soule
.
Not
that
we
should
be
exempted
hereby
from
doing
good
to
the
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
Ki●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
,
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
,
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
,
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
,
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
,
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
.
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
s●und
humiliation
before
we
be
truly
exhalted
.
So
was
Hester
before
she
was
exhalted
.
But
what
reason
hath
Mordecai
to
take
this
care
of
Hester
?
First
it
is
said
shee
was
His
vncles
daughter
.
The
band
of
affinitie
moued
him
to
this
duty
,
shee
was
his
cousin
Germaine
,
and
therfore
hee
tooke
charge
of
her
.
A
very
good
bond
to
inforce
this
duty
,
not
only
imposed
by
God
in
this
case
vppon
the
like
occasions
of
widdowhood
.
But
very
agreeable
to
the
law
of
nature
,
both
being
of
our
blood
in
a
more
particular
manner
,
so
that
in
releeuing
of
them
we
keepe
the
true
order
of
nature
;
and
so
performe
therein
honour
to
God
and
our selues
,
as
herein
approuing
our selues
to
haue
naturall
affection
;
1
Vse
.
This
condemneth
those
monsters
in
nature
that
feed
on
their
owne
flesh
,
deuouring
their
kindred
,
or
leauing
them
to
the
spoile
:
aboue
all
others
affecting
them
lest
,
and
most
vnnaturally
preferring
strangers
before
them
.
As
also
they
are
here
reproued
that
preferre
the
naturall
affinitie
before
the
spirituall
:
And
reiect
the
care
of
GODS
Church
vppon
pretence
of
prouiding
for
their
families
.
And
lastly
hereby
wee
may
learne
so
to
subdue
nature
,
that
we
giue
it
also
her
right
;
not
stripping
our
posterity
of
their
lawful
inheritance
,
vppon
pretence
of
preferring
the
spirituall
affinitie
,
least
we
burthen
the
Church
and
wrong
our
posterity
:
but
wi●ely
deuiding
vnto
each
his
right
:
our
children
their
patrymony
,
and
the
Church
her
competencie
;
in
equallitie
of
inward
gifts
,
giuing
nature
her
priuiledge
,
and
God
the
glory
in
preferring
greatest
blessings
.
But
had
Hester
this
need
of
reliefe
from
her
Kinsman
?
Yea
surely
it
followeth
.
For
she
had
neither
father
nor
mother
.
A
stranger
shee
was
,
and
therefore
to
be
releeued
;
a
kins●oman
she
was
,
and
therefore
nature
requires
it
but
she
was
an
O●phane
,
and
therefore
there
was
a
necessitie
in
it
.
And
surely
such
is
the
condition
of
the
children
of
God
,
And
th●t
not
without
the
spec●all
prouidence
of
God
,
who
both
may
thus
leaue
them
as
it
seemeth
good
to
him
;
And
doth
this
also
for
their
exceeding
good
that
forgetting
their
Fathers
house
and
the
proppes
of
flesh
they
may
more
intirely
depend
vpon
him
,
and
haue
better
experience
of
his
immediate
prouidence
.
Vse
1
And
therefore
:
let
it
not
be
strange
vnto
vs
,
if
God
shall
thus
deale
:
neither
let
vs
desire
this
day
of
affliction
:
some
are
sick
of
their
parents
,
Let
vs
make
sure
of
God
our
father
who
now
will
take
vs
vp
:
and
make
much
of
our
spirituall
Fathers
,
who
in
Gods
steed
are
set
ouer
vs
:
Pray
we
for
the
Magistrate
who
will
be
alwaies
a
father
vnto
vs
,
and
loue
we
the
Saints
that
they
may
be
our
Father
:
so
shall
we
neuer
want
a
Father
,
while
God
hath
a
Church
and
Kingdome
,
and
he
shall
aduance
vs
his
children
to
that
glo●ious
inheritance
.
But
doth
not
God
,
make
his
seruant
gratious
in
the
eye
of
Mordecai
,
the
better
to
moue
him
to
the
performance
of
this
duety
?
Yea
surely
besides
the
inward
beauty
of
her
minde
,
where-with
she
was
furnished
to
approue
her
to
Mordecai
:
And
the
maide
was
faire
and
beautifull
to
lo●k●
one
,
That
is
,
togither
with
her
beautie
,
she
was
comely
and
welfauoured
;
two
notable
outward
graces
of
a
yong
Virgin
:
In
regard
whereof
,
as
she
had
more
need
of
a
gardian
,
Because
of
natures
aptnes
to
sinne
vpon
such
a
preuiledge
,
And
the
forceable
battery
that
would
be
layd
to
her
from
without
:
so
it
pleaseth
GOD
to
prouide
for
her
accordingly
.
Vse
.
1.
Which
as
it
condemneth
the
practise
of
parents
that
vsually
giue
most
liberty
where
natures
gifts
are
more
eminent
,
and
put
forth
their
beautifull
children
to
the
preferment
of
the
world
,
as
if
their
outward
feature
would
be
their
preueledge
and
prouider
,
keeping
their
more
humble
children
(
as
we
say
)
at
home
vnder
gouernment
:
so
it
is
a
notable
lesson
to
all
natures
children
that
haue
outward
endouments
aboue
the
other
,
that
in
this
respect
they
most
feare
them-selues
,
and
they
rather
carie
a
seuere
hand
ouer
them-selues
for
these
priueledges
;
as
knowing
that
such
gifts
not
kept
vnder
,
are
but
fuell
to
sinne
;
yea
patterns
thereof
,
and
yet
by
restrayning
of
them
they
may
be
sanctified
vnto
vs
.
And
surely
,
yea
surely
,
as
God
giues
them
not
in
vaine
,
but
to
bee
vsed
in
the
world
,
so
by
this
meanes
they
shall
preuaile
as
both
rightly
vsed
of
vs
and
so
worthily
respected
of
GOD
him-selfe
:
who
both
craueth
his
gifts
with
conuenient
honour
in
this
life
,
and
makes
the
least
of
their
steppes
to
aduance
,
vs
to
eternall
happinesse
.
And
therefore
as
this
doth
not
warrant
that
whorish
sophisticating
of
natures
gifts
by
adulterous
arts
vpon
pretence
to
set
out
nature
in
her
glory
,
and
to
procure
her
aduancement
:
so
it
condemnes
on
the
contrary
,
that
obiect
of
defacing
natures
endowments
,
as
if
they
were
not
Gods
blessings
but
rather
enemies
to
Godlinesse
:
And
so
out
of
these
contraries
we
may
learne
a
ciuell
course
,
so
to
esteeme
of
these
guists
as
they
further
sanctification
;
as
also
to
a
voyde
such
occasions
as
may
make
them
weapons
vnto
sinne
,
maintayning
them
daily
by
the
word
;
and
the
examples
of
the
most
sober
:
and
wisely
considering
the
changeablenesse
of
them
make
we
them
seruants
to
inward
graces
and
let
their
speciall
grace
and
luster
be
from
thence
so
shall
they
serue
vs
to
preuaile
with
God
,
and
preuailing
with
God
we
shall
also
preuaile
with
Men
,
well
now
we
see
the
reason
why
Mordecai
takes
vpon
him
the
tuition
of
his
kinswoman
:
and
that
we
may
obserue
in
him
a
care
and
conscience
more
then
ordinary
,
behold
he
not
onely
receaues
her
into
his
famile
,
and
so
deliuers
her
from
misery
,
but
adopts
her
also
as
his
child
:
both
to
giue
her
more
security
&
also
therby
to
fit
her
to
further
aduancement
,
as
being
now
the
reputed
daughter
of
him
,
who
was
admitted
one
of
the
family
of
this
great
Mordecai
:
and
that
a
place
of
no
meane
trust
,
euen
to
be
keeper
of
the
pallace
.
An
office
the
likeler
to
be
of
more
trust
,
by
how
much
these
Persian
Princes
kept
great
estate
,
and
were
more
iealous
of
their
persons
:
and
thereby
also
not
vnlikely
to
be
more
commodious
in
regard
of
the
stricktnesse
of
accesse
into
the
palace
.
Behold
here
a
further
act
of
the
prouidence
of
God
.
Miserable
Hester
hath
now
a
house
to
put
her
head
in
,
and
the
fatherlesse
hath
a
father
prouided
for
her
by
the
Lord
,
for
so
it
followeth
,
And
after
the
death
of
her
father
and
mother
Mordecai
tooke
her
for
his
owne
daghter
.
See
here
the
lawfulnesse
of
this
liberty
of
adoption
.
Pharaohs
daughter
Moses
to
be
her
sonnes
:
so
doth
God
▪
in
Christ
Iesus
adopt
vs
to
be
his
sonnes
:
A
case
wherein
the
mercy
and
goodnesse
of
God
is
most
comfortably
manifested
not
onely
that
the
adopter
here
by
is
supplied
with
the
benefit
of
children
,
which
are
the
blessing
of
God
,
and
so-strenght
of
age
in
whom
he
may
receaue
his
life
,
and
continew
his
posterity
,
are
not
vaine
controuersies
preuented
about
dead
mens
goods
?
are
not
foolish
hopes
here
by
wisely
cut
of
?
and
each
man
sent
to
depend
on
Gods
prouidence
and
worke
out
his
liuing
?
the
end
of
our
adoption
.
Concerning
the
persons
we
are
to
adopt
,
as
here
we
may
safely
perferre
,
our
kindred
before
a
stranger
:
so
I
take
it
we
must
haue
herein
a
principal
respect
vnto
the
spiritual
aff●nity
if
so
be
our
kinne
shall
not
be
in
apparant
necessity
:
And
we
may
with
one
comparison
looke
for
better
successe
of
our
liberty
;
And
which
is
especially
to
be
heeded
of
vs
,
because
we
haue
the
example
of
our
gratious
God
for
our
warrant
therein
;
who
as
he
onely
adopts
those
that
were
eternally
beloued
in
his
sonne
,
so
especially
when
it
is
in
our
choice
,
we
ought
to
make
choise
of
such
for
our
children
by
adoption
;
who
haue
best
euidence
to
be
the
sonnes
of
God
.
Vse
.
1.
Which
as
it
condemneth
the
practise
of
those
that
ty
them-selues
in
their
choyce
simply
to
their
kindred
,
without
respect
of
inward
fitnes
:
whereas
they
might
haue
better
choice
in
the
Church
;
both
for
inward
and
outward
guifts
;
so
I
take
it
hereby
they
do
much
crosse
the
prouidence
of
God
,
which
entending
by
this
liberty
the
choyce
of
the
most
worthy
,
is
hereby
resisted
,
when
the
choyce
is
thus
tied
to
the
kindred
.
If
it
shall
bee
obiected
the
GOD
will
prouide
for
his
,
But
for
the
gifts
of
grace
,
it
is
not
so
with
them
:
they
are
hated
of
the
world
,
and
so
make
their
owners
hatefull
:
where
then
shall
this
be
remedied
?
dost
thou
say
God
will
prouide
for
his
,
and
therefore
i
le
passe
them
by
?
I
tell
thee
.
God
hath
bountifully
prouided
for
his
:
he
hath
giuen
them
his
sonne
and
so
all
is
theirs
,
And
how
shalt
thou
then
better
make
thee
friends
of
thy
vnrighteous
Mammon
,
And
were
it
not
better
for
thee
when
it
is
in
thy
choice
,
to
make
sure
thy
habitation
by
this
life
,
and
so
lay
vp
a
good
foundation
against
the
day
of
Christ
,
receiuing
God
into
thy
family
,
in
the
adoption
of
his
children
:
then
by
shutting
out
the
Lord
,
thereby
to
shut
thy selfe
out
also
,
not
onely
from
the
earth
,
but
from
heauen
to
:
and
yet
al
thy
policy
shal
be
mightily
confounded
:
Iosephs
bretheren
shall
bow
vnto
him
:
and
the
righteous
shal
be
thy
haires
,
whether
thou
wilt
or
no
?
Vse
2
And
surely
this
doth
no
lesse
condemne
the
vanity
of
those
,
that
neglecting
religion
and
onely
seeking
a
name
on
earth
,
do
therefore
make
choice
of
such
in
this
kind
,
as
are
of
the
name
:
reiecting
also
nature
,
&
common
humanity
:
Little
do
these
men
consider
that
it
is
the
memoriall
of
the
iust
onely
,
that
shall
endure
for
euer
,
as
for
the
wicked
,
their
name
shall
rot
;
and
though
they
build
them
houses
,
and
call
them
after
their
names
,
though
they
adopt
such
children
,
as
may
continue
the
name
;
yet
looke
we
to
the
third
generation
if
the
place
remaine
in
the
name
,
nay
consider
we
wisely
,
if
the
place
it selfe
can
be
found
?
3.
As
for
those
who
adopt
strangers
,
and
do
also
change
their
names
,
mooued
thereby
neither
by
the
bond
of
religion
,
no
not
so
much
as
nature
,
but
rather
by
the
abuse
of
nature
and
fellowshippe
in
euill
:
Though
such
things
should
not
be
named
among
Christians
,
yet
it
is
no
meruaile
,
if
like
will
loue
their
like
,
and
society
in
euill
will
haue
a
cloake
for
the
maintenance
thereof
Thus
farre
of
the
persons
whom
we
must
adopt
.
Now
for
the
ends
we
must
propose
herein
;
proposing
principally
the
glory
of
GOD
,
the
furtherance
of
religion
and
releeuing
of
the
truely
afflicted
;
we
may
here
also
in
a
second
place
respect
present
comfort
herein
and
future
propagation
of
posterity
,
being
wisely
purged
of
security
and
vaine-glorie
.
Well
thus
we
haue
Hester
now
the
adopted
daughter
of
Mordecai
,
and
so
by
Gods
good
prouidence
this
Orphane
is
well
prouided
for
.
And
hath
not
the
Lord
much
better
prouided
for
vs
;
whom
he
hath
in
Christ
Iesus
adopted
to
be
his
children
,
and
so
to
be
heires
with
him
of
eternall
glory
?
Oh
that
we
would
therefore
walke
worthy
of
so
high
a
calling
;
that
we
would
behaue
our selues
as
sonnes
of
so
gratious
a
Father
?
Surely
Hester
in
all
her
glory
is
not
like
the
meanest
of
the
sonnes
of
God
:
and
the
least
in
the
Kingdome
of
heauen
hs
greater
then
Salomon
in
all
his
Maiesty
.
Well
,
strange
cries
vnto
our
Father
.
Let
this
straight
appeare
by
iustifying
his
cause
.
Let
his
cause
be
maintained
by
increasing
his
kingdome
,
and
his
kingdome
being
come
,
Let
vs
lift
vp
our
heads
that
his
will
may
be
done
in
earth
as
it
is
in
heauen
;
that
God
may
bee
all
in
all
.
And
surely
though
it
be
a
curse
vnto
the
wicked
to
be
left
as
Orphanes
,
yet
it
is
but
a
temperall
iudgement
,
and
so
may
befall
(
and
hath
)
the
Godly
,
and
therefore
though
the
wicked
being
Orphanes
shall
seeke
their
bread
and
desolate
places
,
Vse
1.
Well
,
Let
this
be
a
glorious
crowne
to
those
Citties
and
persons
who
haue
set
harbours
for
Orphanes
and
strangers
:
And
let
it
be
the
glorie
of
true
religion
that
it
hath
taught
such
places
and
persons
Christian
duetie
:
Let
the
Ostrich
be
ashamed
that
leaues
her
egges
in
the
sand
,
and
let
vnnaturallnesse
be
confounded
that
forsaketh
her
owne
:
Crueltie
bee
condemned
that
makes
the
fatherlesse
:
and
let
oppression
stoppe
her
mouth
that
turnes
the
fatherlesse
out
of
their
owne
:
detest
we
such
trechery
that
makes
tuition
a
broker
for
priuate
gaine
:
and
take
we
heed
of
hipocrisie
that
secretly
deuoures
where
it
pretends
deuotion
;
and
in
steed
of
Children
makes
slaues
or
spunges
of
their
pupils
:
I
would
our
enclosers
could
wash
their
hands
from
this
sinne
,
and
do
not
gardians
of
wards
trample
deepe
herein
?
Wel
let
vs
not
liue
by
examples
but
by
lawes
;
&
let
good
example
prouoke
vs
to
the
obedience
of
them
.
Mordecai
takes
vpon
him
the
tuition
of
this
orphane
:
now
let
vs
see
what
successe
he
hath
herein
,
it
followeth
.
And
when
the
Kings
commandement
,
and
his
decree
was
published
,
Hege
:
Hester
was
brought
also
vnto
the
Kings
house
under
the
hand
of
Hege
the
keeper
of
the
women
.
In
which
words
the
holie
Ghost
setteth
downe
a
second
meanes
,
by
which
Hester
is
aduanced
to
the
Court.
Namely
she
is
taken
in
the
generall
suruay
,
according
to
the
Kings
commandement
,
and
so
togither
with
those
many
other
Virgins
,
that
were
chosen
out
by
these
officers
out
of
all
the
Kings
dominions
:
she
is
brought
to
the
Court
;
And
so
the
Kings
commandement
and
the
thorough
execution
thereof
,
is
a
second
meanes
of
her
aduancement
.
And
surely
,
if
we
consider
the
end
of
this
commandement
:
Namely
that
the
King
might
haue
a
wife
:
if
we
obserue
the
equity
thereof
;
that
he
might
make
choice
of
his
wife
where
it
pleased
him
;
throughout
his
dominions
;
if
we
wisely
examine
the
lawfulnesse
of
these
Officers
imployment
in
this
businesse
,
and
successe
therein
:
all
these
will
witnesse
vnto
vs
that
Hester
had
a
lawfull
calling
to
the
Court
,
the
meanes
of
her
aduancement
were
honest
and
honorable
.
Shee
is
not
thrust
vpon
the
Court
,
to
bee
a
prey
thereto
,
neither
doth
she
basely
seeke
to
it
,
to
make
sale
of
her
chastitie
,
shee
followes
it
not
to
catch
a
fall
by
it
,
but
the
court
followes
her
,
and
seekes
her
out
:
As
Daniel
was
sent
for
,
and
Ioseph
fetcht
out
of
prison
,
so
she
is
sent
for
to
the
Court
:
GOD
guiding
the
generall
intent
of
the
King
to
his
perticular
purpose
;
and
so
reseruing
the
issue
to
his
speciall
prouidence
,
that
though
shee
might
feare
the
worst
,
to
become
the
Kings
concubine
,
yet
she
might
hope
the
best
,
to
be
receiued
as
his
wife
:
and
so
the
case
being
doubtfull
and
the
daunger
not
being
inuincible
;
she
was
to
cast
her selfe
vpon
the
prouidence
of
GOD
,
for
a
good
issue
of
that
which
might
threaten
euill
;
as
vndoubtedly
perswading
her-selfe
,
that
as
she
beleeued
,
so
it
should
come
vnto
her
.
Behold
then
the
mercy
of
GOD
,
Moyses
,
Mordecai
and
the
rest
.
And
all
this
to
two
speciall
ends
;
Namely
that
they
may
be
cleered
from
ambition
&
intrusion
,
two
encrochers
on
greatnes
,
and
dangerous
enemies
thereto
,
that
enuy
may
be
remoued
,
the
moath
of
aduancement
,
that
pride
may
be
abandoned
which
wil
make
their
fal
the
greater
:
that
hauing
hereby
an
evidence
of
their
holy
entrance
to
dignity
,
they
might
haue
better
vse
,
and
longer
continuance
thereof
.
Vse
1
A
notable
lesson
,
for
all
aspirers
,
that
they
wait
such
holy
and
likely
meanes
,
as
GOD
hath
sanctified
thereto
,
not
thrusting
themselues
to
preferment
.
Not
hunting
greedily
after
the
same
,
not
by
base
flattery
,
and
detraction
to
clime
into
fauour
:
Neither
by
●ordid
corruption
to
blind-fold
greatnesse
.
But
wisely
to
esteeme
their
fitnesse
by
gifts
both
inward
,
and
outward
:
and
yet
to
wait
with
comfort
a
lawfull
thereto
:
not
neglecting
such
gracious
oportunities
as
GODS
prouidence
doth
offer
,
neither
resisting
such
necessarie
meanes
,
as
may
be
vnlikely
thereto
.
For
to
examine
a
little
further
the
case
of
Hester
:
the
king
commandeth
;
must
she
not
obey
?
is
it
not
lawfull
for
a
subject
to
come
to
a
prophane
Court
?
is
it
vnlawfull
for
a
religious
person
to
haue
her
abode
among
the
wicked
?
especially
,
where
the
prouidence
of
GOD
doth
extraordinarily
cast
her
,
and
no
present
iniquity
lying
therein
?
A
necessity
lies
vpon
her
and
she
cannot
refuse
.
Surely
Gods
children
are
to
yeeld
to
the
necessity
of
more
where
as
their
is
a
prouidence
of
GOD
to
ouer-rule
them
to
good
:
and
our
yeelding
thereto
,
is
not
simplie
euill
.
2.
And
what
know
we
also
,
whether
the
Lord
hath
herein
a
further
worke
to
vse
our
Ministery
for
the
good
of
others
?
was
it
not
so
with
Hester
,
Daniel
and
the
like
?
If
it
shall
be
said
;
that
the
King
had
no
good
intent
therein
,
because
no
doubt
he
ment
hereby
to
supplie
the
number
of
his
concubines
,
and
it
might
haue
beene
Hesters
lot
,
to
haue
beene
one
of
them
.
Surely
this
being
but
coniecturall
,
and
the
publike
purpose
of
the
King
being
to
make
choice
of
a
wife
:
and
God
intending
that
purpose
to
preuaile
,
why
might
not
Hester
safely
rest
vpon
this
knowne
purpose
,
and
so
commit
her selfe
into
the
hand
GOD
,
for
the
issue
thereof
?
If
it
shal
be
said
,
that
the
best
intent
was
bad
;
namely
that
Hester
should
mary
an
Infidel
.
Surely
as
this
cannot
chalendge
the
Kings
purpose
,
which
was
simply
to
choose
a
wife
,
so
neither
may
it
preiudice
Gods
prouidence
,
who
knowing
what
he
would
do
,
prouides
this
meanes
to
bring
his
purpose
to
passe
:
As
for
Hester
this
was
more
then
yet
she
knew
of
(
when
she
knowes
of
it
you
shall
heare
her
Apology
.
)
As
yet
she
hath
little
reason
of
any
such
hope
,
and
therefore
she
will
herein
yeeld
to
necessity
;
because
the
Lord
might
aswell
preserue
her
vndefiled
in
the
Court
,
as
he
had
done
before
in
the
house
of
her
kinswoman
.
Vse
And
therefore
as
herein
she
seemes
to
be
blamelesse
,
because
she
yeelds
that
,
which
might
turne
either
to
good
or
euill
when
she
could
not
otherwise
choose
:
so
herein
she
doth
teach
vs
.
An
excellent
point
of
wisdome
in
our
obedience
.
That
as
we
must
obey
rather
God
then
man
:
so
we
must
yeeld
to
man
,
when
there
is
no
apparant
disobediencc
to
God
.
We
must
not
cast
,
what
may
be
,
seeing
God
may
ouer-rule
:
lest
while
we
nourish
feare
,
we
betray
our
faith
:
neither
must
we
demur
with
our
superiors
,
where
our selues
are
vncertaine
;
but
yeeld
wee
so
to
necessitie
,
that
we
still
depend
on
our
God
:
who
will
accept
our
obedience
,
and
giue
a
good
issue
thereto
.
So
did
Daniell
and
God
preserued
him
vndefiled
.
So
did
Hester
and
the
Lord
gaue
a
blessing
.
And
yet
surely
not
without
great
difficulties
and
extremities
:
the
nerer
she
came
to
it
,
the
greater
were
her
dangers
:
First
,
her
bodie
is
in
hazad
by
being
left
fatherlesse
,
God
heere
supplies
and
she
is
receiued
into
Mordecaies
familie
:
who
together
with
her
bodie
,
prouides
principally
for
her
soule
.
Here
she
saies
no
,
being
where
she
hath
greatest
comfort
,
but
shortly
she
is
remoued
out
of
heauen
euen
into
hell
,
to
a
prophane
Court
she
is
called
,
where
Sathan
hath
his
throne
.
And
to
what
end
I
pray
you
?
surely
reason
and
likelihood
can
giue
neither
,
but
to
the
apparant
distruction
both
of
bodie
and
soule
.
Thus
the
nerer
Gods
children
approch
to
their
comfort
&
preferment
;
the
greater
are
their
dangers
,
the
more
desperate
their
extremities
.
So
was
it
with
the
I
sraelits
before
their
deliuerance
.
Their
burdens
were
increased
,
their
straw
was
taken
away
;
Vse
.
Whereby
as
Gods
children
are
taught
not
to
bee
discouraged
,
if
their
afflictions
doe
still
increase
vppon
them
,
because
if
deliuerance
approach
not
,
yet
patience
shall
increase
,
to
make
the
deliuerance
more
glorious
when
it
comes
:
So
are
they
to
increase
their
faith
as
their
temptations
doe
increase
,
by
more
earnest
prayer
,
and
examining
of
them-selues
,
more
abasing
them-selues
,
and
increasing
constancy
in
wel-doing
,
that
so
they
may
hasten
the
worke
,
and
bee
fitted
thereto
.
Thus
was
Hester
brought
at
length
from
Mordecaies
house
to
the
Court
,
that
in
this
fierie
furnace
(
beeing
throughly
purged
)
shee
might
bee
fitte
for
the
worke
that
GOD
had
appoynted
,
so
meruailous
is
the
LORD
to
turne
all
thinges
to
the
good
of
his
children
;
And
surely
if
wee
shall
wisely
obserue
the
prouidence
of
God
herein
;
that
though
Hester
is
brought
to
the
Court
,
a
place
of
liberty
and
prouocation
to
euill
:
yet
shee
is
restrained
in
the
Court
,
vnder
the
hand
of
a
Keeper
,
and
as
it
were
clapt
vp
in
a
glorious
prison
,
being
not
to
come
abroad
but
when
the
King
calls
,
nor
to
frequent
any
society
,
but
such
as
is
appointed
her
for
her
necessary
attendance
and
comfort
;
doth
not
this
exceedingly
magnifie
the
mercy
of
GOD
,
that
vseth
this
as
a
preseruatiue
against
the
infection
of
the
place
,
and
so
euen
therein
sanctifies
her
comming
thether
?
Had
shee
beene
exposed
to
the
liberty
of
the
Court
?
might
accesse
haue
beene
free
vnto
her
?
As
her
tryall
had
beene
the
greater
,
so
her
danger
must
needes
bee
the
greater
.
And
therefore
behold
here
the
faithfulnesse
of
Almightie
God
to
his
children
;
lust
of
the
eye
and
pride
of
life
,
and
such
like
temptations
might
want
their
nourishment
,
and
so
without
wood
the
fire
might
be
quenched
.
So
when
the
Lord
had
brought
Ioseph
into
the
land
of
his
aduancement
,
that
the
pride
and
fulnesse
of
the
Country
might
not
corrupt
him
;
Hee
is
cast
first
uppon
Putiphers
familie
:
Where
though
he
receiues
no
small
preferment
,
yet
it
is
sauced
with
such
temptations
,
as
might
greeuously
humble
the
heart
of
his
seruant
.
And
yet
is
hee
further
sent
to
the
prison
,
where
the
yrons
might
enter
into
his
soule
,
to
his
further
humiliation
:
Yea
when
hee
is
aduanced
,
hee
hath
an
Office
to
humble
him
,
whereby
hee
is
both
kept
from
the
Court
,
the
place
of
temptation
,
and
also
from
idlenesse
the
roote
of
all
euill
.
And
was
not
this
a
great
humbling
to
Hester
in
the
flesh
,
that
her
glorious
beautie
must
bee
pinned
vp
from
being
seene
?
shee
must
bee
kept
as
a
prisoner
,
where
libertye
was
so
pleasant
,
And
yet
the
worke
of
the
Lord
most
admirable
herein
;
both
to
keepe
her
flaxe
(
as
I
may
say
)
from
the
fire
,
and
by
a
lesse
affliction
to
preuent
a
greater
.
1
Vse
.
Oh
that
wee
would
therefore
praise
the
Lord
for
his
faithfulnesse
and
obserue
his
gratious
prouidence
in
the
quallifying
of
our
temptations
!
That
we
would
rest
vppon
our
God
,
in
the
greatest
extremities
,
and
wisely
admit
lesser
chastisments
to
preuent
greater
.
Surely
there
is
no
temptation
hath
ouertaken
vs
,
but
such
as
appertaineth
to
man
,
and
God
is
faithfull
,
And
therefore
admit
the
worst
that
may
be
sayd
in
this
case
:
Say
it
was
her
great
affliction
to
bee
brought
to
the
Court
;
and
her
greater
affliction
to
bee
in
danger
of
defiling
:
and
therefore
her
infirmitie
to
put
her selfe
into
this
danger
(
although
I
cannot
see
how
she
could
auoyd
it
)
(
so
desperate
is
their
case
liuing
vnder
prophane
gouernement
)
yet
seeing
God
bringes
light
out
of
darkenesse
,
and
turnes
our
infirmities
to
his
glory
and
our
good
:
Nay
seeing
hee
iustifies
particular
actions
by
extraordinary
instants
,
which
wee
being
ignorant
off
,
are
therefore
to
keepe
silence
in
:
why
shall
we
censure
that
,
of
the
ground
whereof
wee
may
bee
ignorant
?
Why
doe
wee
not
rather
giue
our
God
the
glories
,
whereof
the
infirmities
of
his
children
,
raiseth
meanes
for
their
strength
,
and
hereby
makes
way
for
his
absolute
glory
?
Well
thus
wee
haue
heard
of
some
of
the
outward
meanes
of
Hesters
aduancement
.
Namely
Mordecaies
nourishing
of
her
,
and
her
bringing
to
the
Court.
Now
lette
vs
further
consider
of
her
intertainment
in
the
Court
,
and
so
of
some
meanes
wherby
she
fitted
is
to
the
marriage
bed
.
It
followeth
.
And
the
maid
pleased
him
,
In
which
words
the
holy
Ghost
settes
downe
vnto
vs
a
third
steppe
to
Hesters
aduancement
.
Namely
,
that
she
findes
fauour
in
the
sight
of
the
Keeper
of
the
Maidens
.
By
which
meanes
it
was
likely
that
the
King
beging
much
ledde
by
his
iudgement
and
commendation
,
would
cal
for
her
more
speedily
to
his
presence
,
and
so
consequently
preferre
her
.
And
there
is
in
the
word
contained
two
speciall
thinges
.
i.
The
fauor
that
Hester
findes
with
the
Eunuch
,
testified
by
a
variety
,
and
increase
of
speach
;
not
onely
the
Maide
pleased
him
(
but
)
shee
found
fauour
in
his
fight
.
2.
there
are
set
down
the
vndoubted
signes
of
his
fauour
in
that
liberall
and
extraordinary
allowance
which
hee
affordes
her
for
her
maintenance
,
in
the
rest
of
the
Verse
.
And
surely
that
shee
findes
this
extraordinary
fauour
in
the
sight
of
the
Eunuch
,
who
was
likely
to
be
a
meanes
of
her
speedy
aduancement
.
This
magnifieth
the
gratious
prouidence
of
Almightie
God
,
who
hauing
the
hearts
of
all
men
in
his
handes
to
dispose
them
as
hee
pleaseth
;
So
gratious
is
godlynesse
euen
in
the
eyes
of
the
wicked
,
so
doth
the
Lord
still
sort
the
meanes
for
the
effecting
of
his
righteous
will
;
that
the
weakenesse
of
our
faith
might
be
supplyed
hereby
;
and
he
might
haue
the
glory
of
his
truth
and
faithfulnesse
.
1.
Vse
.
Wherby
we
are
taught
as
to
shew
fauor
vnto
strangers
,
and
such
as
are
in
affliction
.
So
not
to
despaire
the
reconciling
most
bitter
enemies
,
seeing
our
God
can
make
this
Eunuch
to
affect
a
poore
captiue
,
how
shall
not
he
also
turne
the
hearts
of
our
enemies
towards
vs
.
And
therefore
let
vs
not
prouoke
an
enemie
by
vpbrayding
to
keepe
him
further
off
,
but
rather
draw
we
him
nerer
vnto
vs
by
praier
,
and
kindnesse
.
Labour
we
to
please
our
God
,
so
shall
his
heart
be
turned
towards
vs
.
And
make
we
much
of
friends
,
seeing
the
loue
of
enemies
is
so
douhtfull
.
Especially
,
make
we
much
of
the
houshold
of
faith
,
who
when
they
wound
vs
do
not
meanely
befriend
vs
,
and
yet
that
s
the
greatest
enmity
we
feare
from
them
.
As
for
our
enemies
they
shal
be
cloathed
with
shame
,
and
though
they
shall
iustifie
vs
so
farre
forth
as
may
make
for
Gods
glorie
and
our
good
,
yet
this
shall
make
to
their
further
condemnation
,
that
they
shall
like
of
those
,
whom
they
do
not
desire
to
bee
like
;
they
shall
loue
vs
for
such
blessings
as
GOD
bestoweth
on
vs
,
and
yet
not
loue
God
with
vs
that
they
in
like
manner
may
be
blessed
.
Well
thus
Hester
finds
fauour
in
the
eye
of
this
Eunuch
:
But
how
doth
this
appeare
?
It
followeth
.
He
makes
hast
to
giue
her
things
for
her
purification
:
he
is
not
kinde
in
shew
,
but
he
performeth
it
in-deed
:
and
that
we
may
know
his
willingnes
,
he
causeth
it
to
be
done
speedily
,
yea
he
enlargeth
him selfe
,
and
euen
stretcheth
his
authority
;
he
encreaseth
her
attendance
,
and
giues
her
seauen
comely
maides
out
of
the
Kings
house
,
yea
he
gaue
change
to
her
and
to
her
maides
of
the
best
in
the
house
of
the
woman
;
and
all
this
to
make
good
the
truth
and
greatnesse
of
his
fauour
towards
her
.
Thus
euer
the
wicked
haue
their
shadowes
of
excellent
vertues
:
yea
they
haue
some
relikes
of
the
true
inconstancies
required
therein
.
They
are
not
onely
kinde
in
words
,
but
they
make
it
good
in
deeds
:
yea
they
are
cherefull
weldoing
,
and
bountifull
therein
.
Vse
1.
Which
though
it
will
not
any
thing
iustifie
them
but
rather
tend
to
their
greater
condemnation
:
because
they
foolishly
content
themselues
with
this
●●imme
light
of
nature
:
which
onely
concernes
this
present
life
,
and
will
not
embrace
the
light
of
grace
,
which
would
lead
them
to
glory
.
Yet
shall
euen
these
Gentiles
condemne
many
Christians
,
who
as
they
vsually
boast
of
false
liberalitie
;
making
great
shewes
in
words
,
and
performing
little
in
deed
:
So
when
they
do
any
thing
the
Children
of
God
tast
least
of
their
bountie
:
they
of
all
other
are
shut
from
their
fauours
:
nay
I
would
the
worst
they
could
do
were
not
good
enough
for
them
:
thought
they
did
not
God
good
seruice
when
they
entertaine
his
Saints
with
greatest
outrage
.
Surely
though
religion
must
not
teach
them
to
fauour
their
contraries
,
yet
wisdome
might
lesson
them
,
herein
to
prouide
for
themselues
.
Do
not
they
fare
the
better
for
the
Saints
of
God
?
and
shall
they
fare
the
worse
by
them
?
will
they
remoue
them
out
of
the
gappe
,
who
keepe
away
their
scourges
,
and
are
the
onely
meanes
to
maintaine
their
prosperity
?
Oh
that
the
world
would
learne
to
be
wise
!
but
he
that
is
filthy
wil
be
filthier
still
.
Lastly
from
these
shadowes
of
bounty
we
may
learne
the
true
substance
thereof
.
Not
onely
in
words
but
in
deed
to
make
good
our
kindnesse
,
and
that
not
forcibly
,
or
with
grudging
,
but
cheerefully
;
and
that
not
sparingly
and
basely
but
bountifully
and
with
a
large
hand
:
and
if
wee
shall
doe
this
from
the
true
ground
because
GOD
hath
commanded
;
and
to
a
right
end
,
namely
that
God
may
be
glorified
,
and
our
neighbours
bettered
,
thre
shall
not
be
any
thing
wanting
to
true
liberality
:
but
of
this
heretofore
.
That
which
may
further
be
commended
in
the
Eunuch
is
his
faithfulnesse
in
his
office
.
So
was
Ioseph
faithful
in
distribution
of
the
corne
:
so
was
Iacob
faithfull
,
vnder
his
vnkle
Laban
.
A
notable
president
to
all
officers
,
Vse
.
I.
Which
as
it
condemneth
all
Zibaes
,
and
Iudasses
,
that
caried
the
bagge
for
their
priuate
profit
,
and
like
false
stewards
rob
others
to
prouide
for
themselues
so
it
aduiseth
Princes
to
appoint
sufficient
stipends
for
such
kind
of
officers
,
that
they
need
not
fal
to
such
shamelesse
oppressions
.
And
also
teacheth
such
persons
to
be
content
with
their
allowance
,
&
to
esteeme
it
their
greatest
glory
,
that
their
charge
prospers
vnder
them
,
least
the
leane
kine
deuour
the
fat
,
the
wrongs
of
the
oppressed
cry
for
vengeance
against
them
.
That
so
honorable
an
attendance
is
graunted
to
this
poore
captiue
,
who
so
lately
liued
at
the
best
but
a
seruant
;
in
the
house
of
her
vncle
this
as
it
serueth
much
to
the
commendation
of
the
Eunuches
bounty
,
in
whose
power
no
doubt
it
was
to
haue
contented
her
with
one
,
so
doth
it
much
more
commend
the
mercy
of
God
vnto
this
his
seruant
:
that
in
this
glorious
seruitude
shee
there
hath
this
benefit
of
such
society
which
as
shee
might
better
rule
,
hauing
ferme
power
ouer
them
,
so
she
might
lesse
feare
,
as
being
of
her
owne
sex
:
which
as
it
might
giue
her
some
hope
of
her
further
aduancement
,
the
eie
of
the
seruant
to
looke
vpon
the
hand
of
his
maister
,
&
the
eie
of
a
maiden
vnto
the
hand
of
her
mistres
,
a
matter
politickely
obserued
in
popery
to
take
away
suspition
,
at
least
of
vncleanes
yet
surely
euen
this
policy
shal
condemne
that
prophanes
,
wher
there
is
not
this
care
of
fitnes
both
to
preserue
order
,
&
comlines
in
the
family
,
and
also
to
auoide
occasions
,
and
apparances
of
euil
.
Lastly
that
to
Hester
and
her
maides
is
giuen
charge
of
the
best
in
the
house
,
And
doth
not
this
also
commend
the
exceeding
faithfulnesse
of
God
vnto
his
;
that
as
all
is
theirs
in
Iesus
Christ
,
so
they
aboue
any
other
,
shal
so
farre
enioy
this
right
,
euen
in
this
life
as
that
the
best
and
fattest
shal
be
their
portion
.
So
had
Iacob
and
his
famile
the
best
of
the
land
of
Egypt
:
so
had
Iacobs
posterity
the
most
fruitefull
country
of
the
world
:
so
haue
the
Saints
of
God
had
this
their
right
renewed
that
the
Gospell
hath
taken
place
euen
in
the
best
inheritance
,
what
country
may
compare
in
happines
with
those
where
the
word
hath
beene
entertayned
?
So
righteous
is
the
Lord
to
giue
his
children
the
best
in
this
life
to
assure
vnto
them
the
enioying
of
the
better
,
so
profitable
is
Godlinesse
to
be
recompenced
with
the
best
gaine
:
haue
not
the
children
of
God
shared
euen
with
the
best
&
of
the
best
?
shall
not
the
widow
giue
the
Prophet
before
she
releeue
her selfe
?
Shall
not
Ioseph
haue
the
next
best
chariot
,
and
Mordecai
the
horse
that
the
King
rides
on
?
Oh
that
we
could
beleeue
,
how
should
we
be
established
!
How
should
wee
enuy
the
best
if
we
could
hope
the
best
,
that
our
iniquities
did
not
many
times
depriue
vs
of
the
best
:
that
the
world
should
thinke
the
worst
to
good
for
the
best
.
Surely
though
wee
haue
not
the
best
in
it selfe
,
yet
contednesse
may
make
it
the
best
to
vs
:
And
if
we
be
faithful
in
vsing
the
least
,
we
may
by
Gods
mercy
attain
to
the
best
:
let
this
be
our
comfort
that
wee
shall
haue
what
s
best
for
vs
:
and
therein
if
wee
liue
by
faith
,
we
may
take
hold
of
the
best
inheritance
:
onely
waite
we
the
Lords
leysure
,
and
hee
will
giue
vs
our
hearts
desire
:
and
resigne
our selues
alwaies
into
the
handes
of
our
most
gratious
father
,
who
only
knoweth
what
s
best
for
vs
.
Well
thus
is
Hester
now
prouided
honourably
for
in
the
house
of
the
maidens
.
How
doth
shee
now
behaue
her selfe
to
keepe
her
in
fauor
?
Doth
she
reueale
her
country
,
which
was
odious
to
these
Gentiles
?
Doth
shee
conceale
her
religion
,
which
was
to
these
abhomination
?
Or
doth
she
fal
to
temporising
after
the
manner
of
the
Court
?
Doth
she
forget
her
former
affliction
,
and
so
grow
headstrong
?
Doth
shee
now
hauing
changed
her
keeper
,
change
her
obedience
?
Hearken
I
pray
you
what
the
holy
Ghost
saith
of
her
.
But
Hester
shewed
not
her
people
nor
her
kinred
:
Mordecaies
Kinswoman
.
Wherby
it
is
apparant
that
it
was
not
yet
knowne
,
so
the
reason
of
this
concealment
may
be
coniectured
to
be
this
;
namely
that
had
Hester
yet
bene
knowne
to
be
a
Iew
;
she
might
insteed
of
good
intertainment
,
receiue
both
dishonour
and
disgrace
too
;
as
beeing
in
regard
of
her
country
most
abhominable
to
these
Gentiles
.
Gods
glory
,
2.
the
satisfying
of
others
,
3.
ad
securing
of
our selues
,
4.
without
the
preiudice
to
the
truth
,
and
iust
scandall
to
our
profession
,
especially
when
we
are
not
questioned
thereof
.
So
doth
Samuel
and
Moyses
conceale
part
of
truth
:
Kings
of
Syria
who
were
sent
of
purpose
to
seeke
him
;
insteed
of
telling
them
,
that
hee
was
the
man
(
which
hee
wisely
conceales
)
hee
tels
them
that
that
was
not
the
way
,
nor
that
the
Towne
,
in
a●l
which
hee
spake
truth
;
but
if
they
would
follow
him
,
hee
would
lead
them
to
the
man
they
sought
for
.
So
doth
Hester
here
wisely
conceale
the
truth
,
because
shee
is
neither
demanded
the
matter
,
and
the
concealing
therof
would
further
her
safety
;
And
surely
as
none
is
to
bring
vnnecessary
troubles
on
himselfe
by
reuealing
of
what
may
bee
lawfully
hidden
;
so
by
such
concealments
both
much
glory
hath
redounded
to
the
truth
,
and
also
Gods
Children
hereby
reserued
to
better
times
:
and
therfore
so
we
intend
not
to
smother
the
truth
by
our
present
concealment
thereof
,
so
we
are
not
ashamed
of
the
truth
of
God
,
but
onely
conceale
it
that
it
may
not
bee
reproached
:
So
we
do
not
by
silence
betray
the
truth
,
but
rather
by
this
hely
wisdome
keepe
it
from
treachery
:
So
we
deny
not
our
●●ofession
,
but
only
defend
our
person
:
So
we
indammage
not
our
neighbour
by
concealing
the
truth
:
so
we
〈◊〉
not
only
the
auoyding
of
danger
but
rather
purpose
to
do
the
most
good
hereby
.
Surely
vpon
these
grounds
(
I
take
it
)
truth
may
be
concealed
,
especially
if
it
be
a
truth
concerning
only
ciuil
occasions
.
And
this
was
the
case
of
Hester
in
this
place
:
she
conceales
not
her
religion
she
denies
not
her
profession
;
but
onely
not
being
demaunded
,
shee
reueales
not
her
country
nor
her
kinred
,
both
ciuill
things
.
Obiect
.
If
it
shall
be
demanded
how
she
could
conceale
her
country
,
seeing
her
diet
and
religion
which
could
or
should
not
be
hid
,
must
needs
declare
it
though
she
hold
her
peace
(
as
Daniel
and
his
followers
euen
by
this
were
necessarily
discouered
)
And
therfore
it
was
vnpossible
to
conceale
her
country
:
vnlesse
you
wil
say
,
shee
framed
in
her
diet
an
outward
ceremony
of
religion
,
to
the
present
time
,
&
so
she
would
proue
no
lesse
then
a
deep
dissembler
.
Ans.
Surely
as
wee
may
not
in
any
case
iustifie
dissembling
,
so
I
doubt
not
but
we
may
very
well
cleare
Hester
from
the
same
,
if
we
consider
that
in
some
things
,
her
diet
might
be
answerable
to
the
place
wherein
shee
liued
(
the
Iew
agreeing
with
the
Gentile
in
the
promiscuous
eating
of
the
most
things
)
and
so
by
that
her
country
might
not
be
discouered
.
Surely
concerning
the
profession
of
our
religion
,
Obs
▪
81.
Religion
when
&
how
to
be
giuen
account
off
.
as
the
Apostle
would
haue
vs
principally
readie
thereto
,
that
so
in
due
season
we
may
publish
the
same
:
so
he
seemeth
to
aime
at
a
speciall
season
,
namely
when
we
are
demaunded
a
reason
of
our
hope
.
appearance
of
euill
,
that
shee
did
not
auoid
the
occasions
therto
;
this
being
a
thing
that
was
not
now
in
her
choyce
,
as
wee
may
not
rashly
condemne
her
for
the
same
,
so
what
know
we
whether
by
some
extraordinary
instinct
,
shee
was
incouraged
and
warranted
herein
.
So
that
in
her
that
may
be
iustifiable
,
which
of
vs
simply
is
not
to
be
immitated
.
Vse
▪
1.
Wherby
wee
may
learne
that
there
is
a
time
to
hold
our
peace
as
wel
as
to
speak
,
&
when
we
may
safely
conceale
a
truth
.
2.
We
may
obserue
the
bounds
of
lawful
subiection
,
that
we
so
far
obey
the
magistrate
as
may
stand
with
the
safety
of
our
soules
.
3.
We
may
contemplate
the
absolute
power
of
God
,
in
giuing
his
children
extraordinary
dispensations
euen
beyond
his
righteous
law
,
that
so
we
may
not
feare
the
pardon
of
our
sins
,
if
in
weaknesse
they
be
committed
against
the
law
of
God
.
Lastly
,
we
see
here
an
holy
vse
of
our
infirmities
;
not
that
wee
should
presume
here-vpon
to
sin
:
But
rather
that
hereby
our
faith
being
increased
we
may
get
dayly
from
Christ
Iesus
more
strength
against
sin
,
not
measuring
Gods
faithfulnesse
by
our
desart
,
but
by
the
eye
of
faith
,
looking
for
light
out
of
darkenes
,
that
so
God
may
haue
the
glory
of
all
his
mercies
.
Thus
doth
Hester
conceale
her
country
and
her
kindred
too
.
But
by
whose
aduise
doth
she
this
?
It
followeth
.
For
Mordecai
had
charged
her
that
shee
should
not
tell
it
.
Lo
here
the
cause
of
Hesters
silence
:
her
foster-father
Mordecai
had
giuen
her
this
in
charge
:
&
among
many
other
holy
instructions
,
which
he
had
furnished
her
withal
,
that
so
she
might
be
better
armed
against
the
abuses
of
the
Court
:
this
was
one
especiall
,
that
shee
should
rule
her
tongue
,
and
especially
herein
impose
silence
on
her selfe
,
that
she
discouer
not
her
Nation
,
nor
her
fathers
house
.
Wherein
,
Whereby
we
may
learne
to
sette
forth
our
children
,
and
friendes
into
the
world
:
not
so
much
prouiding
stockes
,
and
such
furniture
for
the
body
,
as
especially
with
good
counsell
to
arme
the
soule
;
as
knowing
that
if
it
be
secured
the
other
shall
not
want
,
and
the
full
prouision
for
the
body
,
may
bee
a
meanes
to
expose
the
soule
naked
to
all
temptations
.
But
what
is
the
summe
of
this
councell
that
Mordecai
giues
to
Hester
?
Surely
silence
,
the
chiefe
outward
ornament
of
women
and
keeper
of
their
chastitie
,
Wherin
as
we
see
the
fitnesse
of
this
Christian
councel
;
what
greater
gaine
heere
then
silence
?
Whereby
a
man
may
learne
,
and
make
vse
of
all
others
speach
,
that
so
when
he
is
called
,
he
may
speak
with
authority
.
Vse
.
And
therefore
lette
not
impudent
beggers
heere
continue
still
crauing
,
vpon
presumptions
that
the
Prince
will
neuer
be
weary
of
giuing
:
Lette
not
discoursers
runne
them-selues
out
of
breath
at
tables
and
chambers
,
to
make
others
sport
and
them-selues
a
marke
for
euery
mans
tongue
:
let
not
complementers
account
it
their
glory
to
pratle
of
euery
thing
,
when
they
make
no
conscience
to
practise
the
best
things
;
let
not
flatterers
trust
to
this
same
glibbe
&
slippery
member
:
to
whom
being
so
deeply
indebpted
,
they
must
look
to
make
paiment
,
and
happy
are
they
if
shame
&
repentance
wil
cleare
the
score
:
what
should
I
say
?
Let
not
Carry-tales
and
Detractors
hope
to
carry
it
away
cleanly
,
seeing
their
own
tongues
shal
one
day
cry
quittance
with
them
:
But
let
al
remember
Mordecaies
lesson
to
Hester
,
that
in
the
Court
they
rule
their
tongue
,
and
so
shall
they
bee
sure
to
keepe
their
friend
.
But
what
end
doth
Mordecai
aime
at
in
this
his
lesson
of
silence
?
Surely
his
heart
was
touched
with
the
care
of
the
Church
,
for
he
saw
a
greater
storme
like
to
come
in
vpon
it
:
He
feared
least
Hester
by
this
dis-vnion
might
indanger
the
same
:
he
hoped
that
her
wise
silence
for
a
time
,
might
breed
good
blood
for
it
deliuerance
:
and
therfore
doth
he
aduise
her
,
especially
,
silence
in
this
case
,
least
her
discouery
might
bee
a
meanes
of
indangering
the
Church
of
God
:
As
beeing
that
which
the
enemy
lay
in
wait
for
;
and
to
which
her
weaknes
&
youth
might
be
easily
abused
.
Wherein
wee
may
obserue
what
principally
ought
to
affect
vs
,
the
danger
wherof
we
ought
especially
to
preuent
:
Namely
the
Church
of
God
and
its
successe
.
1.
Thus
doth
our
god
principally
regard
,
yea
our
care
hereof
wil
be
meanes
to
confort
vs
in
our
troubles
,
&
make
way
for
our
deliuerance
;
yea
which
is
especially
to
be
regarded
of
vs
,
our
zeale
to
Gods
Church
witnesseth
our
true
interest
therein
;
that
if
we
mourne
with
it
,
we
shall
also
reioyce
therewith
;
Nehemiah
,
Dauid
,
Iosiah
and
the
rest
.
1.
Vse
.
What
shall
we
then
say
of
those
that
neuer
take
thought
for
Gods
inheritance
?
Lette
it
sinke
or
swimme
its
all
one
to
them
:
What
case
are
they
in
that
drinke
their
wine
in
bowles
,
while
Ioseph
is
in
affliction
?
How
fearefull
is
their
condition
that
helpe
forward
the
affliction
;
reioycing
greatly
at
the
Churches
fall
?
And
with
all
their
strength
and
pollicie
cry
it
downe
to
the
grounde
;
But
of
this
wee
shall
haue
fitter
occasion
to
speake
heereafter
,
when
wee
consider
of
Hamans
and
Mordecaies
contrary
affection
heerein
.
Thus
you
see
the
care
of
Mordecai
for
the
Church
of
God
:
and
to
this
end
you
haue
heard
of
his
charge
to
his
Nephew
.
Now
let
vs
see
how
Hester
obeyes
this
iniunction
:
It
is
said
that
Shee
did
not
shew
her
people
nor
her
kinred
.
i.
shee
was
obedient
to
the
Councell
of
her
Father
Mordecai
,
and
doth
not
discouer
her
country
nor
her
Fathers
house
.
A
notable
marke
of
the
true
childe
of
God
:
so
is
God
honoured
better
then
with
sacrifice
.
6.
and
man
also
by
obeying
more
honored
then
if
he
could
commaund
obedience
.
In
a
word
,
where
obedience
is
,
there
is
safety
,
and
all
prosperity
:
but
confusion
followeth
disorder
and
disobedience
.
What
may
we
then
iudge
of
those
that
iustifie
treason
and
rebellion
in
inferiors
?
that
allow
the
subiect
to
rebel
against
the
Prince
,
yea
to
take
his
life
from
him
?
that
warrant
the
childe
to
forsake
their
parents
,
and
iustifie
disobedience
in
al
sorts
:
shall
we
think
that
this
proceeds
from
an
heroical
spirit
?
Shal
we
esteem
it
as
greater
obedience
and
honour
vnto
God
?
who
because
hee
is
obeyed
aboue
man
,
therfore
wee
must
not
obey
man
in
him
,
&
vnder
him
?
So
the
Papists
aduance
their
traitors
&
iustifie
their
treasons
:
Surely
how
necessarily
must
these
erre
,
not
knowing
the
Scriptures
?
how
fearefully
do
these
reiect
God
in
not
obeying
his
ordinance
?
shall
wee
looke
that
God
will
honour
them
that
doe
thus
dishonour
him
?
Blessed
bee
our
GOD
who
hath
maintained
his
own
cause
,
and
hath
iustified
his
ordinance
in
the
confusion
of
his
enemies
.
So
lette
all
thine
enemies
perish
oh
Lord
,
so
bee
thou
exalted
in
the
protection
of
thine
Annoynted
.
But
wherin
doth
this
obedience
of
Hester
shew
it selfe
?
conscionablenesse
of
her
obedience
;
that
though
shee
might
haue
thus
strayned
in
the
poynt
,
yet
the
reuerent
authority
of
the
commander
keepes
her
from
these
demurres
,
and
so
not
so
much
shee
considers
the
waight
of
the
thing
commaunded
;
as
that
she
is
simply
led
by
the
authority
of
her
superiors
.
A
notable
euidence
,
of
the
sincerity
of
our
obedience
,
that
it
depend
not
so
much
vppon
the
thing
commanded
,
as
vppon
the
iust
authority
of
the
commander
him-selfe
:
because
as
our
seruice
is
then
most
acceptable
to
GOD
when
it
hath
least
respect
to
our selues
,
and
most
to
his
glory
,
so
it
is
most
free
from
mercenary
basenesse
when
we
stand
not
so
much
vpon
the
thing
commanded
which
doth
concerne
our
owne
good
;
as
vpon
the
power
of
the
commander
for
whose
sake
we
do
it
.
Thus
did
the
Lord
trye
the
obedience
of
our
first
parents
,
the
thinges
he
commandes
might
seeme
to
bee
of
no
great
waight
,
but
that
the
Authoritie
and
commander
gaue
power
thereto
:
which
they
not
wayghing
duely
(
as
in
conscience
they
should
)
but
principally
respecting
what
a
smal
matter
was
only
imposed
;
not
to
cutte
of
an
Apple
:
were
therefore
easily
drawne
to
very
fearefull
disobedyence
;
and
so
haue
sette
their
childrens
teeth
on
edge
,
by
eating
that
forbidden
fruit
.
Vse
.
1.
Whereby
wee
may
learne
,
how
to
certifie
our
obedience
.
Namely
to
haue
an
especiall
respect
to
the
iust
power
of
the
superior
,
and
so
in
reuerence
of
that
power
,
to
yeeld
obedience
to
his
righteous
commaund
:
not
making
difference
thereof
,
in
regard
of
the
things
commanded
,
but
performing
indifferent
obedience
to
al
alike
;
as
they
proceed
from
a
like
power
of
those
whome
God
hath
set
ouer
vs
:
making
conscience
as
well
of
the
least
as
the
greatest
commaunds
;
because
the
Commaunder
is
the
same
,
and
his
power
as
great
in
the
least
as
in
the
greatest
:
And
our
faith
and
humilitie
beeing
more
tryed
in
obeying
the
least
,
will
be
a
good
meanes
to
further
to
preferment
,
that
so
not
obeying
man
for
hope
of
reward
;
we
may
not
yet
be
disapointed
of
our
hope
in
the
reward
aboue
.
as
when
she
was
nourished
by
him
:
We
haue
herein
a
further
testimony
of
the
vprightnesse
thereof
.
The
holy
Ghost
(
as
I
take
it
)
signifying
herein
vnto
vs
the
maine
ground
of
her
obedience
:
Namely
that
though
shee
was
now
exempted
from
the
sight
and
gouernment
of
her
earthly
father
Mordecai
,
yet
shee
remayned
vnder
the
obeysance
of
her
heauenly
Father
:
For
whose
sake
shee
performes
as
conscionably
obedience
to
Mordecai
being
absent
,
as
if
he
had
hir
vnder
neuer
so
much
subiection
.
So
doth
she
approue
her
obedience
to
bee
in
the
sight
of
God
,
so
is
cleared
from
eye-seruice
,
and
such
like
;
so
doth
she
witnesse
it
also
to
be
for
the
Lords
sake
,
and
so
purgeth
it
vtterly
of
all
carnall
respects
:
And
in
this
her
bodily
absence
performing
as
true
seruice
vnto
Mordecai
as
if
he
were
present
;
shee
retaines
her
right
in
the
holy
family
,
and
so
is
partaker
of
the
prayers
,
and
blessings
thereof
.
Yea
shee
keeps
hereby
within
the
couenant
of
God
,
and
so
prepares
a
way
for
further
blessings
.
Behold
here
a
patterne
of
sincere
obedience
:
And
doth
not
the
Lord
requite
it
accordingly
?
Yea
surely
,
as
Hester
obeyes
Mordecai
when
he
is
out
of
her
sight
;
so
doth
Mordecai
care
for
Hester
though
now
she
be
from
vnder
his
gouernment
.
For
so
it
followeth
.
And
Mordecai
walked
euery
day
before
the
Court
of
the
womens
house
,
to
know
if
Hester
did
well
,
and
what
should
be
done
with
her
.
Thus
carefull
is
he
of
his
Nephew
euen
when
shee
is
of
yeares
to
gouerne
her selfe
.
So
ought
parents
not
to
reiect
the
care
of
their
children
,
so
this
riper
estate
of
their
children
,
doth
now
most
require
this
care
,
as
exposing
their
children
to
more
fearefull
extremities
,
as
now
knowing
their
strength
,
and
so
now
strong
to
do
euill
.
And
wherein
shall
earthly
parents
better
resemble
their
heauenly
Father
,
then
by
continuall
loue
and
care
of
their
posteritie
?
Nay
how
shall
they
otherwise
differ
from
bruit
beasts
,
if
they
onely
care
for
their
children
to
hatch
them
vp
,
&
so
send
them
forth
into
the
world
;
Vse
1.
Wel
let
Mordecai
condemne
prophane
parents
that
thinke
much
to
giue
their
Children
euen
bringing
vp
,
if
they
haue
done
this
,
they
thinke
they
are
fully
discharged
;
especially
if
they
can
prouide
them
some
trade
,
or
portion
to
get
a
liuing
withall
:
Alas
if
they
considered
well
,
the
greatest
care
is
behind
;
when
do
children
more
greiue
and
shame
their
parents
,
then
at
this
estate
?
when
they
come
to
their
owne
liberty
,
and
haue
fuell
to
their
lusts
?
and
how
many
iust
curses
doe
lie
vpon
parents
,
not
for
giuing
too
little
,
when
they
were
Children
,
as
for
giuing
to
much
libertie
,
when
they
haue
growne
vp
to
be
men
.
If
you
say
they
are
now
past
correction
,
they
are
better
able
then
I
,
Surely
giue
good
example
vnto
them
,
that
so
they
may
be
ordered
.
But
what
need
Mordecai
take
this
care
of
Hester
?
was
he
not
perswaded
that
GOD
would
care
for
her
?
Yea
surely
,
and
therefore
also
is
he
carefull
for
her
,
because
he
knowes
the
prouidence
of
God
to
subordinate
fit
meanes
.
And
who
more
fitte
to
care
for
her
then
he
that
had
bound
himselfe
thereto
?
Vse
.
1.
Which
as
it
condemneth
their
presumption
,
that
cast
all
vpon
God
,
neglecting
the
meanes
:
So
on
the
other
side
it
reproueth
their
carnall
confidence
who
rest
all
on
themselues
and
shut
out
God
.
The
meane
which
(
I
take
it
)
is
to
bee
obserued
herein
,
is
an
obedience
to
Gods
commandement
,
to
watch
circumspectly
in
our
callings
,
1.
casting
about
the
best
meanes
,
and
2.
caring
to
compasse
our
desires
,
that
we
neither
tie
3.
the
issue
absolutely
to
our
labour
,
but
referre
it
wholy
to
the
blessing
of
GOD
,
nor
4.
sacrifice
to
our
care
as
if
by
it
we
had
obtained
,
nor
by
it
make
5.
sacrifices
of
our selues
to
Satan
in
our
cruell
macerating
of
our selues
to
impotency
and
distrust
.
But
as
we
must
1.
care
,
to
be
humbled
thereby
;
so
we
must
also
cast
our
2.
care
on
God
,
for
he
careth
for
vs
,
3.
contenting
our selues
that
we
haue
done
our
best
,
and
beeing
4.
comforted
further
also
in
the
greatest
plunges
,
because
our
GOD
shall
turne
all
to
our
good
.
Thus
doth
Mordecai
giue
God
the
glory
of
his
faith
,
while
yet
he
shewes
his
loue
to
his
kinswoman
.
And
doth
not
the
Lord
giue
a
gracious
issue
thereto
?
Consider
I
pray
you
what
followeth
next
.
12.
And
when
the
course
of
euery
maide
came
to
go
in
to
King
Ahashucrosh
after
that
she
had
beene
&c.
In
these
three
next
verses
,
the
holy
Ghost
sets
downe
the
abhominable
custome
of
these
maidens
;
in
their
preparing
to
the
Kings
bedde
;
and
also
,
their
admittance
to
the
same
.
Their
preparation
is
set
downe
by
two
circumstances
.
First
by
the
continuance
of
Time
which
was
allotted
for
this
preparation
:
It
was
no
lesse
then
twelue
moneths
.
2.
It
is
also
described
by
the
meanes
thereof
,
and
those
are
of
two
sorts
.
The
first
is
ordinary
,
and
this
also
is
two-fold
,
they
must
be
annointed
and
purified
sixe
moneths
,
with
oyle
of
mirrhe
.
2.
and
the
other
sixe
monethes
with
sweet
odours
,
and
in
the
purifying
of
the
women
.
The
extraordinary
meanes
that
is
allowed
for
their
purification
,
is
here
described
indiferently
:
Namely
whatsoeuer
any
of
the
Virgins
did
otherwise
require
,
to
set
out
their
beauty
,
and
steale
away
the
Kings
heart
,
that
must
also
be
giuen
vnto
them
.
The
maidens
being
thus
prepared
,
are
in
the
second
place
,
admitted
to
the
Kings
bed
,
and
herein
also
we
may
obserue
two
circumstances
.
1.
The
time
of
their
admission
,
a
very
short
time
:
In
the
euening
shee
went
and
on
the
morrow
shee
returned
&c.
2.
The
condition
of
her
admission
is
here
also
commended
,
vnto
vs
.
Namely
that
when
euer
she
returned
,
shee
came
vnto
the
King
no
more
except
shee
pleased
the
King
and
were
called
by
name
.
This
is
breefely
the
summe
of
these
words
.
Wherein
that
no
lesse
then
a
yeare
must
be
spent
in
fitting
these
miserable
Virgins
to
the
lust
of
the
King
,
this
regard
most
pretious
,
Vse
.
Oh
that
we
were
wise
to
consider
these
things
!
that
our
Time-seruers
would
lay
it
to
their
hearts
:
what
a
heauy
wittnes
time
wil
be
against
them
,
when
neglecting
the
Iewell
thereof
the
saluation
of
our
soules
,
they
are
only
slaues
to
the
corruptions
of
time
?
Did
our
gamesters
wisely
consider
of
this
,
that
togither
with
their
witte
,
and
money
,
and
honestie
,
they
also
play
away
their
time
,
that
most
pretious
time
which
can
neuer
be
wonne
againe
:
surely
they
would
labour
with
God
,
number
their
daies
,
that
so
they
might
apply
their
hearts
vnto
wisdome
.
And
shall
not
time
be
a
witnesse
against
our
wordlings
,
who
haue
no
leysure
to
come
to
the
marriage
of
the
Kings
sonne
?
but
all
time
is
to
little
for
their
farmes
and
for
their
oxen
?
What
shall
I
say
to
our
prophane
E●awes
;
that
say
it
is
not
yet
time
to
build
the
house
of
God
?
good
time
enough
behinds
for
the
saluation
of
our
soules
:
Let
vs
be
wise
,
and
take
the
time
while
wee
may
:
let
vs
looke
to
the
maine
chance
;
Let
our
owne
houses
go
forward
:
What
is
this
birth-right
to
vs
?
shall
we
die
for
hunger
?
hearken
how
our
voluptuous-persons
,
haue
disposed
of
time
?
At
all
times
let
thy
garments
bee
white
,
and
let
no
oyle
be
lacking
vpon
thy
head
.
Let
vs
eate
and
drinke
,
for
to
morrow
we
shal
die
:
soule
take
thy
ease
thou
hast
goods
laid
vp
for
many
yeares
.
Shall
not
the
Lord
of
that
●eruant
come
in
an
houre
when
he
knowes
not
?
shall
not
he
say
,
and
make
it
good
,
thou
fo●le
this
night
shall
thy
soule
be
taken
away
from
thee
?
Oh
yee
foolish
how
long
will
yee
loue
foolishnesse
?
Why
doe
yee
lay
out
siluer
,
and
not
for
bread
?
Why
do
you
spend
your
time
,
and
strength
,
without
being
satisfied
?
Say
not
with
thy selfe
,
yet
a
little
sleepe
,
yet
a
litle
slumbe●
?
put
not
off
(
as
Felix
did
)
til
a
more
conuenient
time
?
Oh
boast
not
of
to
morrow
,
for
thou
knowest
not
what
a
day
may
bring
forth
!
rather
admire
the
mercy
of
thy
God
,
that
thou
art
not
alreadie
consumed
:
and
seeing
the
Lord
hath
spared
thee
,
and
esteeme
euery
minuite
pretious
that
is
offered
thee
,
Behold
his
drunkennesse
added
to
thirst
:
you
haue
heard
how
these
Princes
Minions
spend
their
time
,
good
creatures
of
God
are
made
fuell
to
sinne
,
heer
's
no
sparing
of
cost
to
maintaine
sinne
:
All
the
creatures
of
God
are
to
little
in
this
case
,
but
that
Art
also
must
be
made
a
broker
euen
to
corrupt
nature
(
six
moneths
with
oyle
of
myrhe
,
and
six
moneths
with
sweet
odors
)
and
such
other
purifyings
as
do
belong
to
women
.
No
end
of
excesse
vpon
pretence
of
our
right
in
the
creature
:
No
end
of
abuse
to
condemne
our
vsurped
power
ouer
them
:
so
corrupt
is
our
nature
to
abuse
our
liberty
,
Vse
.
1.
A
notable
euidence
of
the
fearefull
condition
of
the
wicked
,
who
in
the
iudgement
of
the
world
seeme
therfore
to
be
most
happy
,
because
they
haue
most
commaunds
ouer
outward
blessings
.
Whose
great
liberty
on
the
creatures
,
prouoking
to
greater
abuse
,
doth
either
thereby
moue
the
Lord
to
cast
out
such
Nebuchadnezzars
as
beasts
in
this
life
,
there
continuance
in
these
blessings
,
encreasing
sinne
vpon
them
,
doth
thereby
further
vengeance
against
the
day
of
reckoning
.
A
thing
which
because
the
wicked
cannot
avoyd
as
vsurping
ouer
Gods
blessings
,
and
therefore
necessarily
making
them
strangers
vnto
them
.
That
we
may
therefore
avoyd
running
into
the
same
excesse
;
let
vs
labour
to
be
in
Christ
,
that
so
we
may
haue
a
right
in
these
things
,
and
let
vs
renew
our
right
by
prayer
and
holy
imployment
of
them
in
our
seuerall
callings
,
that
so
we
may
attaine
to
a
right
vse
of
them
,
frugally
husbanding
them
as
the
good
blessings
of
God
,
and
vsing
them
soberly
as
hand-maides
to
higher
graces
,
a
cheerefull
account
for
them
at
the
day
of
Christ
Iesus
.
But
is
there
no
colour
for
this
great
excesse
?
might
not
this
be
imputed
as
a
complement
of
state
,
clensing
of
the
body
must
be
with
the
defiling
of
the
soule
,
and
lust
will
haue
a
law
to
enrage
and
prouoke
the
same
.
Thus
are
the
wicked
deceiued
,
while
they
deceiue
others
,
thus
are
they
hardned
in
their
sinne
while
it
hath
a
cloake
to
keepe
it
from
shame
:
Thus
pretending
what
they
may
doe
,
what
euill
will
they
not
prosecute
with
greedinesse
,
seeing
power
is
in
their
hands
,
and
so
hauing
made
vp
the
measure
of
their
sinne
,
bee
suddenly
caught
with
destruction
,
while
they
say
peace
and
security
.
1.
Thess.
5.
3.
Vse
1.
Oh
that
we
would
trie
our selues
whether
we
stand
in
grace
or
no!
To
sinne
is
naturall
,
but
to
cloake
sinne
is
diuelish
.
ability
of
the
minde
should
temper
such
meanes
,
for
the
good
of
both
;
and
though
it
be
lawfull
for
me
to
take
my
fill
of
Gods
creatures
,
yet
expediency
will
moderate
as
may
best
fit
me
to
glorifie
my
Creator
:
And
what
should
necessity
do
with
such
superfluity
?
what
seemelinesse
can
their
be
where
Nature
is
thus
adulterated
?
As
for
complement
of
state
to
be
furnished
hereby
,
what
greater
abasement
of
state
then
to
be
a
slaue
where
it
should
rule
?
and
what
more
enthrals
greatnesse
then
abuse
of
it
power
,
then
excesse
in
it
libertie
?
Let
vs
therefore
cast
away
these
cloakes
of
shame
;
and
in
the
feare
of
GOD
,
let
not
necessity
make
vs
●antons
,
nor
fulnesse
make
vs
miserable
.
But
vse
we
the
blessings
of
GOD
to
the
glorie
of
the
giuer
:
Let
our
callings
be
the
measure
,
and
our
saluation
the
end
,
let
necessity
bee
the
motiue
,
and
true
liberty
the
moderator
:
Let
experience
be
the
Iudge
,
Well
thus
we
haue
remoued
these
shamelesse
vyzards
,
and
pretences
for
this
.
Now
let
vs
examine
the
true
cause
of
this
excesse
.
It
followeth
in
the.
13.
verse
.
What
soeuer
she
called
for
,
it
was
giuen
vnto
her
to
go
with
her
out
of
the
womens
house
into
the
Kings
house
.
Lo
here
the
maine
cause
of
all
this
superfluity
.
It
was
to
go
into
the
house
of
the
King
,
to
satisfie
his
lust
:
And
therefore
spare
no
cost
,
let
there
be
giuen
what-soeuer
is
called
for
:
So
engerly
are
the
wicked
bent
to
the
satisfying
of
their
lusts
,
so
do
they
spare
no
cost
,
for
the
fulfilling
thereof
.
Not
their
eare-rings
and
bracelets
but
shall
go
willingly
to
make
the
yea
the
fruit
of
their
bodie
,
for
the
sinne
of
their
soule
.
How
should
sinne
bee
nourished
,
but
by
such
aboundance
of
fuell
?
There
credit
now
binding
them
,
hauing
laid
out
so
much
vpon
it
,
to
make
the
best
of
their
bargaine
;
And
this
cost
,
giuing
for
a
time
some
miserable
comfort
in
the
sinne
,
that
so
they
might
at
length
make
vppe
the
measure
thereof
.
Vses
1.
Which
as
it
condemneth
that
opinion
of
the
world
,
that
rich
men
are
onely
righteous
,
and
onely
the
poore
wicked
;
whereas
rather
these
being
not
able
to
be
at
the
cost
of
sinne
,
are
so
kept
from
it
,
the
other
hauing
where-withall
,
are
the
likelier
chapmen
:
So
it
much
more
condemneth
these
badde
market-men
,
who
cast
away
their
money
on
such
trash
as
sinne
is
:
yea
hereby
also
do
cast
away
themselues
.
Surely
if
GOD
be
the
bestower
of
those
outward
blessings
,
and
to
this
end
they
were
giuen
,
that
he
might
haue
the
glorie
:
are
not
great
ones
here
tied
to
Gods
seruice
with
a
greater
bond
?
haue
they
not
better
meanes
and
leisure
then
others
to
intend
the
same
?
And
yet
this
shall
not
excuse
the
poore
,
but
they
are
badde
husbands
also
:
Though
they
haue
not
such
meanes
,
yet
they
can
bestow
to
much
cost
on
sinne
:
they
will
bestow
their
Time
,
and
whatsoeuer
they
haue
:
their
wills
are
as
good
,
though
they
cannot
put
it
in
practize
;
and
what
can
the
diuell
haue
more
then
all
that
they
haue
.
Well
let
such
consider
of
this
,
that
thinke
all
cost
to
little
〈◊〉
seruice
of
GOD
,
in
tythes
,
and
offerings
:
that
giue
him
but
the
lippes
,
and
out-side
in
his
seruice
,
that
rent
him
in
the
power
and
plenty
thereof
,
as
if
we
could
be
to
righteous
or
he
too
much
serued
,
shall
not
the
grosse
sinner
rise
vp
in
iudgement
against
them
?
But
what
?
must
these
wantons
haue
whatsoeuer
they
call
for
?
must
they
do
what
they
list
as
(
if
their
were
no
King
in
Israel
)
and
yet
doth
the
King
commande
it
?
Behold
here
a
note
of
wicked
Magistrates
,
How
should
they
hope
for
the
loue
of
their
people
,
if
they
gaue
them
not
this
liberty
,
if
they
made
them
not
like
vnto
them
?
How
should
they
(
as
they
thinke
)
keepe
their
subiects
from
plotting
against
them
,
but
by
drowning
them
,
thus
in
all
kind
of
filthinesse
?
How
should
they
hope
to
rule
them
at
their
pleasure
,
if
they
did
not
thus
infatuate
and
abiect
them
to
all
kind
of
pleasures
?
Thus
doth
Atheisticall
policy
giue
liberty
to
sinne
.
But
not
I
pray
you
to
the
confusion
thereof
?
Let
vs
a
little
examine
these
grounds
?
must
sinne
be
made
common
that
I
may
goe
vncontrouled
?
what
extraordinary
priuiledge
and
delight
can
I
haue
herein
,
seeing
I
abase
my
pleasures
as
common
to
euery
one
?
What
security
can
I
haue
in
the
continuance
of
them
when
I
haue
so
many
sharers
and
spoilers
thereof
?
Ought
I
not
therefore
rather
restraine
sinne
in
others
,
that
so
I
may
in
them
reforme
my selfe
?
that
my
ill
example
may
be
better
indured
,
when
I
am
beloued
not
for
my
owne
worth
,
but
for
conscience
sake
?
surely
euen
a
bad
husband
,
will
yet
see
his
seruants
shall
worke
,
that
so
he
may
haue
to
maintaine
his
vnthri●tinesse
with
all
:
And
shall
I
hope
to
bee
beloued
of
my
people
by
giuing
that
libertie
which
makes
them
hatefull
to
themselues
,
and
vnfit
for
any
duty
wherby
they
might
shew
their
loue
?
Surely
though
by
this
meanes
I
make
them
like
vnto
me
,
yet
neither
is
likenesse
in
sinne
the
ground
of
loue
especially
betweene
the
Prince
and
subiect
,
neither
will
fellowshippe
in
euill
euer
breede
true
loue
,
but
rather
iealousie
and
hatred
are
the
hand-maides
thereof
.
And
shall
euil
be
preuented
by
giuing
the
reyne
thereto
?
doth
not
liberty
to
sinne
giue
strength
thereto
,
euen
iustly
to
be
auenged
,
of
such
foolish
indulgence
?
It
may
be
this
licence
may
for
a
time
abiect
the
subiect
to
a
slauish
obedience
,
and
hauing
made
him
a
beas●
you
may
happily
so
vse
him
as
your
drudge
and
pack-horse
,
but
if
you
tread
on
a
worme
to
hard
,
he
will
turne
againe
:
and
while
you
hope
the
better
to
rule
him
by
drawing
him
in
pleasure
,
take
heed
you
make
him
not
more
sauage
and
hard
to
be
tamed
.
And
therefore
if
you
plot
for
true
loue
and
security
of
your
states
,
kisse
you
the
Sonne
of
righteousnesse
,
that
your
people
may
embrace
you
:
Giue
lawes
that
may
breed
feare
,
and
chase
away
the
wicked
,
by
the
power
thereof
,
so
shall
your
thrones
be
established
in
iustice
.
So
shall
the
righteous
dwell
in
peace
,
and
shall
blesse
your
gouernment
.
This
shal
be
the
meanes
to
preuent
al
conspiracies
,
when
the
Keeper
of
Israel
watcheth
ouer
your
Kingdomes
,
and
knitteth
the
hearts
of
your
people
towards
you
,
and
by
this
you
shall
learne
to
be
mercifull
to
your
beasts
,
much
more
to
your
subiects
,
that
they
may
cheerefully
obey
you
.
Thus
ought
Godly
Princes
gouerne
their
people
:
But
as
for
our
Persia
▪
Monarch
his
lust
is
his
law
,
and
his
belly
his
God
,
and
therefore
no
maruaile
if
he
do
after
his
kind
,
and
in
his
greatest
wisdome
hasten
his
owne
distruction
.
For
to
come
now
to
the
issue
of
all
this
preparation
:
of
all
this
libertie
and
abuse
of
GODS
creatures
:
Is
it
not
to
prouoke
the
lust
of
this
Epicure
,
and
so
to
wast
his
bodie
,
and
destroy
his
soule
?
yea
surely
,
the
holie
Ghost
witnesseth
no
lesse
,
in
that
which
followeth
.
In
the
euening
shee
went
and
on
the
morrowe
shee
returned
,
In
which
words
the
admission
of
these
maidens
to
the
Kings
bedde
is
declared
vnto
vs
:
and
,
i.
the
Time
of
their
admission
is
specified
,
in
the
euening
shee
went
,
and
on
the
morrowe
shee
returned
that
is
to
say
,
Vse
1.
And
shall
we
set
our
hearts
on
that
which
is
such
a
stranger
vnto
vs
?
So
daungerous
in
the
vse
?
So
fearefull
in
the
change
?
Shall
we
to
catch
these
shadowes
,
forsake
the
substance
?
shall
the
pleasures
of
the
right
hand
which
last
for
euermore
,
shall
these
(
I
say
)
be
disclaimed
for
these
pleasures
of
sinne
which
endure
but
for
a
season
?
Shall
we
thinke
our selues
vnhappie
because
we
drinke
not
of
these
broken
miseries
?
Shall
we
esteeme
those
blessed
that
abide
in
such
slipperie
places
?
But
is
there
not
a
mistery
in
this
,
that
the
Virgin
must
come
in
the
euening
,
and
returne
in
the
morning
.
She
must
stay
but
a
night
,
lust
must
haue
change
,
that
it
may
be
satisfied
,
So
wise
are
the
wicked
for
the
maintenance
of
sinne
.
So
iust
is
the
LORD
,
in
confounding
this
their
wisdome
,
as
making
it
the
meanes
to
hasten
their
destruction
.
So
is
the
Epicure
met
withall
in
the
variety
of
his
danties
,
so
is
ambition
tangled
in
the
stirrops
of
her
climing
,
so
variety
of
meanes
to
sinne
,
is
the
snare
thereto
.
Vse
1.
And
may
not
they
then
be
condemned
of
extreame
follie
,
which
thinke
it
pleasantest
swimming
;
where
there
is
many
baites
?
they
may
bee
here
,
or
there
:
what
liberty
is
this
?
2.
Is
not
their
madnesse
intollerable
,
that
when
one
is
to
much
to
choake
them
,
wil
be
nibbling
at
them
all●
nay
,
will
swallow
them
greedily
,
as
if
they
had
found
great
spoiles
.
Surely
such
is
the
case
of
the
Whore-maister
,
and
drunkard
:
such
is
the
ambitious
person
,
the
coueteous
,
and
oppressor
:
such
are
all
they
that
delight
in
sinne
,
these
must
haue
variety
▪
that
their
confusion
may
be
the
greater
.
Oh
let
vs
not
therefore
binde
sinnes
togither
!
Let
vs
feare
such
baites
as
may
further
change
in
sinne
.
Let
complementers
looke
to
this
,
and
factors
for
other
mens
sinnes
.
Let
vs
single
out
our
sinnes
that
we
may
the
better
ouer-maister
them
.
Let
vs
not
seeke
after
greatnesse
,
which
may
yeeld
vs
this
libertie
:
But
rather
pray
for
superiors
that
haue
such
ba●tes
to
sinne
,
And
not
liue
by
examples
,
which
may
so
dangerously
corrupt
vs
.
Well
thus
we
haue
heard
what
short
pleasure
this
poore
maiden
hath
had
.
Shee
returned
into
the
second
house
of
the
women
:
that
hauing
made
sale
of
her
honesty
,
and
so
changed
her
happie
estate
of
Virginity
to
become
a
Concubine
,
she
changeth
also
her
habitation
:
And
whereas
before
she
was
in
the
house
of
the
Virgins
;
now
she
is
remoued
to
the
house
of
the
women
;
such
as
had
left
their
honesties
behind
them
,
that
here
among
fellowes
in
euill
griefe
might
be
prouoked
,
and
yet
notwithstanding
she
might
be
hardened
in
her
sinne
;
as
being
here
like
to
finde
companions
therein
,
&
so
miserable
comforters
to
excuse
and
iustifie
the
same
.
So
cunning
is
Satan
to
maintaine
his
new
gotten
hold
:
So
vnthankefull
is
sinne
to
recompence
our
seruice
with
shame
and
sorrow
.
So
desperate
is
the
condition
of
the
wicked
,
they
sinke
deeper
and
deeper
:
So
iust
is
the
Lord
in
their
appointed
condemnation
,
that
neither
shortnesse
of
pleasure
,
nor
change
thereof
into
sorrow
;
nor
disgrace
of
men
,
nor
sting
of
conscience
:
nothing
shall
stay
the
wicked
,
indeede
nothing
can
stay
them
,
till
they
haue
made
vp
their
measure
,
that
God
may
powre
on
his
.
1.
Well
let
this
aduize
vs
not
to
beleeue
the
faire
promises
of
the
world
;
the
best
recompence
she
can
yeeld
vs
when
she
hath
made
vs
serue
her
lust
,
is
to
thrust
vs
into
the
house
of
the
women
,
to
reape
desperate
sorrow
for
the
same
,
or
else
to
harden
vs
further
therein
,
seeing
now
we
are
knowne
to
be
but
broken
ware
,
here
is
the
best
remedie
the
world
affords
for
sinne
,
euen
to
send
vs
to
our
like
companions
in
euill
:
that
so
we
may
haue
company
to
go
to
hell
withall
.
Who
so
is
wise
let
him
vnderstand
these
things
,
let
him
not
hope
to
recouer
out
of
sinne
by
giuing
further
liberty
thereto
through
fellowshippe
&c.
Let
him
take
heed
of
the
house
of
the
women
,
of
pleasure
,
sencerity
&c.
such
meanes
as
do
harden
.
Nay
let
him
not
enter
into
his
brothers
house
in
the
day
of
his
humiliation
:
miserable
comforters
are
these
all
.
But
let
him
go
to
his
God
,
by
true
repentance
,
and
let
him
single
out
the
Lord
,
that
so
he
may
be
more
vile
in
his
presence
:
I
said
I
will
confesse
my
sinnes
vnto
the
LORD
and
thou
forgauest
me
the
iniquity
of
them
.
But
let
vs
a
little
further
consider
of
that
which
followeth
.
Shee
came
into
the
King
no
more
,
except
shece
pleased
the
King
and
,
(
this
was
a
signe
that
shee
pleased
the
King
)
if
that
shee
were
called
by
name
.
Behold
here
a
further
euidence
of
the
badde
wages
of
sinne
:
So
is
the
couetous
man
tormented
in
the
restraint
of
his
vnsatiable
desire
;
so
is
the
proude
man
reproched
because
the
world
will
not
honour
him
;
so
is
the
Epicure
punished
in
this
life
,
so
do
the
birds
of
prey
euen
die
for
famine
.
So
patient
is
the
Lord
hereby
to
prouoke
the
wicked
to
repentance
,
so
iustly
doth
hee
hasten
hereby
their
condemnation
,
because
sinne
restrained
is
the
more
enraged
:
so
wisely
doth
hee
discouer
hereby
the
vnsatiablenesse
of
the
minde
to
sinne
:
so
righteouslie
doth
he
seeke
vppe
into
them
,
there
eternall
vengeance
by
this
,
that
as
their
desire
to
sinne
is
vnsatiable
,
and
in
this
life
is
restrained
;
so
for
this
their
infinite
desire
,
they
shall
eternally
burne
in
hell
:
where
yet
they
shal
be
vtterly
depriued
,
of
all
satisfaction
of
their
lusts
.
1.
Oh
consider
this
you
that
forget
GOD
,
and
dead
your
consciences
,
with
his
owne
wayes
?
Oh
leaue
therefore
to
purge
the
fountaine
of
this
mischiefe
,
labour
to
preuent
vnsatiablenesse
in
sinne
,
1.
purge
it
from
the
heart
,
or
else
it
must
bee
vnsatiable
;
2.
libertie
of
sinne
,
that
in
giuing
thee
thy
desire
,
shall
nothing
lesse
then
satisfie
thee
:
and
consider
wisely
the
rest
of
sinne
,
euen
restlesse
torment
,
and
yet
neuer
satisfied
.
And
seeing
our
desires
in
euill
haue
such
ill
successe
,
oh
let
vs
labour
to
place
them
on
the
true
obiect
;
let
Heauen
bee
our
marke
,
and
godlinesse
our
race
:
here
wee
shall
bee
satisfied
,
as
hauing
assurance
by
faith
,
and
yet
still
desire
,
beeing
ledde
forward
by
hope
,
that
so
wee
may
at
length
obtaine
the
fulnesse
of
our
desire
,
in
the
end
of
our
faith
,
which
is
the
fulnesse
of
ioy
for
euermore
.
Thus
wee
may
see
(
for
conclusion
of
this
point
)
that
whether
the
wicked
winne
or
loose
in
sinne
there
s
no
gaine
on
eyther
side
.
shee
burnes
within
,
and
freezeth
without
,
the
King
hath
so
his
desire
that
hee
may
be
lesse
satisfied
;
the
Concubine
hath
not
hers
,
and
therfore
is
not
satisfied
,
and
yet
the
Lord
most
righteous
herein
:
who
in
not
giuing
her
her
present
desire
,
satisfies
her
inward
and
maine
purpose
,
&
by
this
meanes
inflameth
the
same
namely
neuer
to
be
satisfied
,
but
euer
to
burne
in
lust
.
Let
this
impose
silence
to
all
bragging
of
diminishing
of
sinne
;
the
begger
he
flatters
himselfe
that
hee
is
not
prodigall
,
and
the
gelded
person
that
hee
is
not
incontinent
:
what
gets
hee
hereby
,
seeing
hee
would
be
so
?
The
great
one
he
boasts
that
he
steales
not
for
neede
,
he
flatters
himselfe
that
hee
hath
enough
to
doe
at
home
,
what
doth
this
aduantage
him
if
he
steale
without
neede
?
nay
how
shall
we
know
hereby
,
but
that
he
would
if
he
had
need
whether
wee
be
restrained
in
what
we
would
,
or
enioy
our
desire
to
the
vtmost
:
sinne
got
ground
in
both
;
the
outward
restraint
encreaseth
the
inward
desire
,
and
the
inward
desire
is
also
enraged
by
the
outward
accomplishment
thereof
.
Let
vs
therefore
labour
first
to
rectifie
our
defires
by
the
word
of
GOD
,
●abou●
wee
to
haue
our
persons
accepted
of
GOD
,
so
sinne
restrained
,
or
committed
,
shall
bee
lesse
desired
.
And
so
much
concerning
the
abhominable
custome
of
these
Concubines
.
Now
let
vs
see
how
GOD
bringeth
light
out
of
darkenesse
.
It
followeth
.
Now
when
the
course
of
Hester
the
daughter
of
Abihail
the
Vnckle
of
Mordecay
,
In
these
foure
next
verses
,
the
holy
Ghost
sets
downe
vnto
vs
,
1.
the
admittance
of
Hester
into
the
Kings
presence
,
2.
her
aduancement
to
the
mariage
bed
,
and
so
to
the
kingdome
,
and
3.
the
solemnitie
thereof
.
And
that
still
wee
may
see
the
Lord
is
like
himselfe
in
vsing
fitte
meanes
to
bring
good
things
to
passe
:
the
spirit
of
God
sets
downe
in
this
15.
verse
,
diuerse
notable
circumstances
to
shew
the
orderly
and
worthy
admittance
of
this
poore
captiue
to
so
great
soueraigntie
.
First
,
it
is
sayd
,
When
the
course
of
Hester
came
,
that
is
;
shee
is
not
hoysed
on
the
suddaine
,
least
shee
might
bee
vnprepared
,
and
puffed
vp
therewith
:
neither
is
she
called
before
her
course
,
least
her
●ellows
might
enuie
her
,
as
being
grieued
at
it
:
neither
shall
she
stay
after
her
course
to
put
her
out
of
hope
:
but
euen
in
the
fit
time
.
When
her
course
came
,
then
did
the
King
send
for
Ioseph
and
loose
him
,
then
was
hee
deliuered
and
made
Lord
of
the
house
.
Thus
hath
God
an
appointed
time
to
aduance
his
Children
,
which
shal
be
fittest
and
most
comfortable
for
them
,
that
they
may
know
their
aduancement
is
not
by
chance
but
determined
of
the
LORD
:
that
they
might
wait
with
patience
the
LORDS
good
leysure
,
and
bee
confirmed
in
faith
,
for
the
accomplishment
thereof
.
Vse
1.
And
therefore
,
as
in
vaine
do
the
wicked
threaten
,
(
as
if
the
times
were
in
their
hands
)
because
Eliah
shall
prosper
,
and
his
word
shall
preuaile
against
Iezabel
:
so
weake
is
the
faith
of
GODS
children
,
that
will
prescribe
GOD
his
time
:
seeing
when
it
is
fittest
then
it
shall
come
to
passe
,
and
art
thou
wiser
then
GOD
?
Oh
that
we
would
be
still
!
and
the
LORD
would
establish
our
hearts
?
that
wee
would
fit
our selues
,
to
the
time
,
that
God
hath
appointed
.
Surely
there
is
an
end
●thy
hope
shall
not
bee
out
of
,
And
seeing
the
Lord
will
not
hide
from
his
children
what
may
be
for
their
good
,
liue
by
faith
may
see
a
farre
of
,
though
the
times
and
seasons
are
in
the
hands
of
God
,
yet
hath
he
not
left
vs
without
very
probable
markes
,
whereby
we
may
discouer
the
time
of
a
deliuerance
,
that
so
we
may
be
better
fitted
to
the
entertainment
thereof
and
be
confirmed
in
our
faith
,
in
the
enioying
of
the
same
:
when
the
signes
do
graciously
answer
our
expectation
.
To
this
pupose
is
it
,
that
as
the
Lord
hath
appointed
a
time
when
he
will
deliuer
his
Church
;
so
doth
he
also
in
the
word
discouer
the
same
;
and
also
not
obscurely
layes
open
the
markes
of
his
childrens
apprehension
thereof
.
God
who
is
the
delyuerer
,
or
in
respect
of
them-selues
that
are
to
be
deliuered
,
or
in
regard
of
their
enemies
from
whome
they
are
to
be
deliuered
.
Concerning
almighty
God
as
he
is
the
onely
deliuerer
of
his
Church
:
angry
with
them
,
&c.
not
that
indeed
he
is
angry
,
but
because
he
showes
such
effects
,
neither
indeed
is
hee
otherwise
a
sleepe
,
then
that
gratiously
preseruing
them
in
the
estate
of
their
affliction
,
he
doth
not
yet
deliuer
them
out
of
the
same
.
But
when
the
Lord
purposeth
to
deliuer
his
people
,
then
the
spirit
discribes
him
in
another
manner
.
Namely
that
he
awaketh
and
rowseth
vp
him-selfe
as
one
out
of
sleepe
,
he
returneth
to
his
people
,
As
first
he
puts
on
righteousnesse
as
an
habergeon
&
an
helmet
of
saluation
upon
his
head
:
hee
puts
on
the
garments
of
vengeance
for
clothing
,
and
is
clad
with
zeale
as
a
cloake
.
To
what
end
?
Surely
to
make
recompence
to
requite
the
fury
of
his
aduersaries
,
with
a
recompence
to
his
enemies
,
he
will
fully
repay
the
Ilands
;
mark
I
pray
you
how
the
holy
Ghost
sets
down
the
order
of
the
execution
of
Gods
recompence
1.
He
makes
inquirie
of
the
fury
of
his
aduersaries
,
he
comes
downe
to
see
whether
they
haue
done
altogether
according
to
that
cry
against
God
and
his
children
:
He
makes
inquisition
for
blood
,
and
remembers
it
:
and
forgets
not
the
complaint
of
the
poore
.
But
doth
the
Lord
make
this
inquisition
?
How
doth
hee
approue
the
righteousnes
of
the
complaint
of
the
poore
?
Surely
,
By
making
it
apparent
that
his
children
for
his
sake
suffer
all
these
euills
,
in
that
neither
would
their
enemies
persecute
them
,
extraordinary
Champions
to
venture
themselues
for
the
reskuing
of
his
people
:
And
wil
not
the
Lord
accompany
these
his
seruants
with
extraordinary
power
?
Yea
surely
:
behold
here
a
third
note
when
God
will
deliuer
his
people
:
Land
of
Ham
,
and
shew
his
wonders
in
Egipt
,
and
the
red
Sea
,
that
so
the
wicked
may
bee
compelled
,
Iudge
the
Nations
before
he
deliuer
his
people
;
that
their
hearts
hereby
being
hardned
,
&
more
indurate
against
God
and
his
people
,
the
deliuerance
of
the
Church
may
be
more
free
and
glorious
,
and
the
confusion
of
the
wicked
more
iust
and
fearefull
.
Thus
doth
the
Lord
awake
and
returne
when
he
will
deliuer
his
children
,
giuing
them
herein
these
apparant
markes
.
Namely
,
First
The
clearing
of
his
children
by
the
mouthes
of
their
enemies
:
Second
,
The
raizing
some
vp
among
them
to
spend
their
liues
in
his
cause
.
Third
,
inflicting
many
secret
and
open
iudgements
vpon
their
mallicious
enemies
.
And
surely
if
we
do
consider
the
state
of
the
Church
of
God
,
To
this
purpose
we
may
obserue
a
different
estate
of
the
Church
of
God
vnder
troubles
.
First
,
she
standes
vpon
her
priuiledge
,
as
if
she
had
wrong
herein
:
shee
looks
to
former
times
,
and
meruailes
why
she
is
thus
:
she
growes
impatient
vnder
the
burthen
,
and
complaines
of
her
louers
,
that
they
haue
deceiued
her
;
she
dissembles
with
God
and
seekes
to
humaine
helpers
;
she
yeelds
to
the
present
necessity
,
and
so
she
bowes
her
neck
to
the
yoakes
,
and
her
conscience
to
the
lust
of
the
oppressor
:
she
giues
her
most
pretious
things
for
meat
,
and
obiecting
her selfe
to
the
iniquitie
of
the
time
,
she
giues
ouer
hope
euer
to
rise
againe
,
Thus
you
shall
find
to
haue
beene
the
state
of
the
Church
of
God
vppon
it
entrance
into
captiuity
:
and
so
along
toward
the
time
of
her
appoynted
deliuerance
.
As
the
Prophets
do
most
liuely
decipher
the
same
:
And
doth
not
the
Lord
admirably
by
this
meanes
bring
light
out
of
darkenesse
,
and
so
prepare
his
Church
to
her
appointed
deliuerance
?
Yea
surely
the
more
Gods
children
wrestle
with
the
rod
,
the
more
they
are
beaten
,
and
at
length
tired
therewith
:
and
so
in
the
end
being
throughly
weary
,
the
poore
church
of
God
would
gladly
find
some
rest
.
And
seeing
the
hope
of
the
Hils
is
but
in
vaine
,
and
she
findes
it
too
true
that
her
louers
haue
deceiued
her
:
resolues
to
go
and
returne
to
her
first
husband
:
to
looke
vp
vnto
the
Lord
and
wait
for
God
her
Sauiour
:
if
there
be
iniquity
in
her
hand
,
the
Lord
will
not
heare
her
prayers
;
therefore
she
purposeth
to
forsake
her
Louers
,
and
renounce
her
sinnes
.
Heere
is
it
,
weepes
continually
and
giues
no
rest
to
her
eyes
,
because
the
Lord
hath
forsaken
his
rest
:
And
that
her
sorrow
may
be
more
kindly
,
remembers
Syon
,
Babilon
:
shee
remembers
all
her
pleasant
things
,
that
she
had
in
times
past
:
And
withall
remembers
her
rebellion
which
was
the
cause
of
that
great
losse
:
because
shee
hath
rebelled
against
him
,
acknowledging
that
she
is
worthy
to
bee
cutte
off
:
Shee
recouers
strength
in
God
from
her
owne
weakenesse
:
the
more
vile
shee
findes
her selfe
,
the
more
shee
striues
with
her
God
to
restore
her
beautie
vnto
her
,
confusion
of
her
enemies
,
and
in
their
confusion
sees
a
farre
off
her
deliuerance
;
here
she
staies
not
,
but
drawes
neerer
vnto
God
;
that
her
strength
and
hope
is
perished
from
the
Lord
.
that
the
Lord
wil
not
forsake
for
euer
.
She
is
perswaded
he
will
returne
:
she
sees
him
comming
a
farre
off
:
Here-vpon
she
prepares
her selfe
to
meete
her
God
by
examining
of
her selfe
,
and
trying
her
waies
;
she
incounters
her
God
by
earnest
and
hearty
prayer
,
though
shee
haue
the
repulse
;
yet
she
will
haue
no
nay
:
Her
eye
droppeth
without
stay
,
till
the
Lord
looke
downe
and
behold
from
heauen
.
And
considering
the
promises
of
God
for
the
reseruing
of
the
Church
:
she
presseth
the
Lord
to
arise
and
haue
mercy
vpon
Syon
;
and
by
the
power
of
faith
gathers
that
the
appointed
time
is
come
.
That
his
seruants
might
delight
in
the
stones
thereof
;
and
shew
compassion
vnto
the
dust
of
the
same
.
Thus
is
the
Church
changed
and
purged
inwardly
,
that
so
shee
may
bee
fitter
for
outward
glory
:
And
so
being
fitted
,
shee
applaudes
the
time
thereof
,
not
so
much
for
her
owne
good
,
as
for
the
glory
of
God
,
which
shall
be
magnified
in
the
restoring
thereof
.
And
from
hir
own
estate
may
the
Church
of
God
gather
apparant
notes
of
her
deliuerance
.
Now
if
wee
shall
looke
into
the
practises
of
Gods
enemies
:
GODS
word
,
then
it
is
time
for
the
Lord
to
put
to
his
hand
for
they
haue
destroied
thy
law
,
when
by
their
pollicy
,
&
cruelty
they
haue
made
such
hauock
,
that
there
is
none
to
offer
him-selfe
in
the
cause
of
God
:
Then
I
wil
vp
(
saith
the
Lord
)
to
auenge
the
poore
,
then
shall
the
Lord
be
knowne
by
exempting
of
iudgements
the
wicked
shall
be
turned
into
hell
,
and
all
the
Nations
that
forget
God
:
when
the
wicked
haue
made
a
couenant
with
hell
,
and
so
in
their
security
do
blesse
their
soules
:
as
if
they
had
Gods
children
so
sure
,
that
none
could
deliuer
them
:
as
if
their
happinesse
were
so
sure
,
Then
shall
a
sodaine
destruction
come
vpon
them
:
and
they
shal
not
be
able
to
auoid
it
.
Then
shall
the
destruction
of
the
wicked
bee
the
deliuerance
of
the
Church
.
Thus
euen
from
our
enemyes
wee
may
heare
good
newes
of
deliuerance
;
their
owne
mouthes
will
tell
vs
,
their
practises
cannot
hid
eit
.
A
second
probabilitie
of
Hesters
aduancement
,
is
that
shee
is
of
the
seed
of
the
righteous
,
The
daughter
of
Abihail
the
Vncle
of
Mordecai
.
i.
She
is
a
Iew
to
whom
belongeth
the
birth-right
,
whose
priuiledge
it
was
to
rule
the
Nations
;
to
whom
Esau
and
all
his
posterity
should
bow
,
and
do
homage
.
So
faithfull
is
the
LORD
in
keeping
couenant
for
euer
:
So
truly
is
Godlinesse
profitable
for
this
life
:
so
all
are
ours
both
by
right
and
possession
:
so
are
Gods
children
best
able
to
vse
prosperity
:
so
is
eternall
happines
hereby
sealed
vp
vnto
them
.
So
would
the
Lord
hereby
teach
vs
that
these
temporal
blessings
are
not
euil
,
because
he
bestowes
them
in
greatest
measure
vppon
them
.
The
vses
hereof
see
Obs.
79.
Onely
wee
may
not
here
forget
what
the
holy
Ghost
vouchsafes
vs
againe
to
remember
.
Namely
,
that
Hester
was
taken
by
Mordecai
for
his
daughter
.
Thus
the
Lord
thinks
it
fit
againe
to
make
honourable
mention
of
this
charitable
worke
of
Mordecai
:
did
delight
therin
,
to
confounde
the
practize
of
the
wicked
,
that
seeke
to
obliterat
the
same
and
to
approue
to
his
children
the
acceptaunce
of
the
same
,
as
also
to
assure
them
hereby
of
the
reward
to
come
,
and
withall
to
prouoke
the
Saints
to
the
imitation
thereof
.
Oh
how
vainely
then
doth
the
wicked
hope
to
put
out
their
names
from
vnder
Heauen
:
whose
names
as
they
are
written
in
the
booke
of
life
,
so
their
workes
also
are
registred
in
the
eternall
word
of
God
,
how
wickedly
do
they
depraue
,
and
obscure
those
gratious
deeds
,
which
the
Lord
of
glory
makes
glorious
by
his
remembrance
?
how
weake
are
the
Saints
to
doubt
of
their
well
doing
,
seeing
the
God
of
truth
giues
euidence
thereto
.
What
comfort
may
we
haue
in
the
acceptance
of
our
labours
,
seeing
the
righteous
Lord
takes
such
delight
in
them
?
how
may
we
be
established
against
the
reproches
of
the
world
?
how
little
need
we
esteeme
to
be
iudged
of
men
,
with
what
confidence
may
we
prepare
our selues
to
stand
before
that
righteous
Iudge
,
A
third
likelyhood
here
set
downe
of
Hesters
aduancement
,
is
her
confidence
in
God
and
relying
on
his
immediate
prouidence
,
specified
in
this
;
that
it
is
said
.
She
desired
nothing
but
what
Hege
the
Kings
Eunuch
the
keeper
of
the
women
said
.
Wherein
the
spirit
of
God
would
giue
vs
to
vnderstand
,
that
though
the
other
maydens
standing
vpon
there
preferment
,
vsed
all
art
to
set
out
there
beauty
as
the
meanes
thereof
:
and
therefore
spared
not
to
demaund
of
the
Eunuch
such
meanes
of
painting
,
&c.
as
might
further
the
same
,
yet
this
gratious
virgin
,
contenting
her selfe
with
the
image
which
God
had
set
on
her
,
and
resting
on
the
diuine
prouidence
,
that
had
enclinde
the
heart
of
the
Eunuch
towards
her
:
she
doth
not
impudently
presse
him
further
then
God
should
moue
his
heart
:
but
humbly
takes
what
Hege
directs
her
to
:
who
no
doubt
being
enclined
of
the
LORD
to
shew
her
extraordinary
fauour
;
was
also
restrained
of
the
LORD
▪
that
hee
should
not
offer
her
otherwise
then
was
fit
for
her
profession
.
The
LORD
as
it
is
likely
,
giuing
her
a
like
fauour
in
the
eyes
of
this
Eunuch
as
he
gaue
vnto
Daniel
with
the
other
,
that
she
was
not
defiled
with
this
vaine
and
superfluous
preparation
,
but
as
she
was
willing
to
leaue
the
Eunuch
to
his
liberty
,
so
the
Eunuch
also
might
leaue
her
to
hers
:
how-so-euer
,
though
in
other
things
she
might
happily
submit
her selfe
to
the
present
necessity
:
as
to
take
that
which
the
Eunuch
offers
her
,
One
is
that
she
presseth
not
impudently
to
insinuate
into
the
fauour
of
this
wicked
Eunuch
,
though
by
the
Kings
avthority
shee
might
haue
occasion
thereto
,
lest
shee
should
seeme
to
depend
vpon
him
and
giue
him
some
aduantage
ouer
her
pretious
liberty
;
To
receiue
what
is
offered
by
him
,
especially
moued
thereto
by
the
LORD
,
herein
shee
shewes
her
faith
;
which
knowing
all
was
hers
,
doth
herein
take
her
right
,
and
shewes
her
power
therein
,
in
that
shee
refuseth
not
her
owne
,
though
tendred
by
the
wicked
,
Shee
knew
the
prophanesse
of
the
Eunuch
could
not
make
GODS
blessing
▪
ineffectuall
to
his
children
;
And
therefore
shee
receiues
them
aright
,
though
from
an
vniust
possessor
.
And
lastly
in
that
she
vseth
such
ordinary
meanes
as
were
offered
,
not
seeking
to
aduance
her-selfe
by
adulterating
,
or
prophaning
of
nature
;
herein
also
in
the
third
place
she
sheweth
her
faith
,
which
as
it
refuseth
not
meanes
,
so
it
is
not
curious
of
meanes
;
but
takes
what
are
offered
,
reiects
such
as
are
not
warrantable
.
Whereby
we
may
learne
that
the
aduancement
to
Gods
children
is
warrantable
and
for
their
good
,
seeing
it
is
in
faith
,
and
hereby
to
try
our selues
whether
we
be
in
the
faith
or
no.
A
fourth
token
of
her
aduancement
is
this
which
followeth
.
And
Hester
found
fauor
in
the
sight
of
all
them
that
looked
vpon
her
.
Thus
did
the
Lord
make
her
gratious
in
the
eyes
of
all
men
that
her
aduancement
might
be
with
more
power
,
and
lesse
enuy
:
both
for
her
owne
and
the
good
of
others
,
that
shee
both
to
the
wicked
might
be
a
great
terror
,
as
being
conuinced
with
the
brightnesse
of
maiesty
appearing
gloriously
in
her
,
and
the
Godly
might
haue
a
more
gratious
protection
of
her
,
yea
her
owne
slippery
estate
might
hereby
be
the
better
serued
.
And
surely
;
vnto
all
,
or
not
at
all
times
.
Some
may
be
exempted
by
speciall
preuiledge
:
All
at
some-time
shall
haue
a
generall
approbation
.
our
Sauiour
fauour
with
GOD
and
men
,
who
after
was
hated
of
all
and
forsaken
of
his
owne
,
so
when
the
waies
of
man
do
please
the
LORD
,
hee
will
make
all
his
enemies
at
peace
with
him
:
either
they
shall
willingly
approue
him
,
or
GOD
shall
extraordinarily
bridle
them
:
So
doth
Hester
here
finde
fauour
in
the
sight
of
all
,
not
that
happyly
some
one
might
not
repine
at
her
:
but
generally
the
most
part
applauded
her
beautie
,
the
LORD
turning
their
eyes
vppon
her
,
〈…〉
and
their
hearts
toward
her
.
The
speech
I
take
it
is
hyperbolicall
;
we
being
by
the
vniuersall
to
vnderstand
the
most
,
or
better
sort
,
who
giuing
her
intertainement
the
inferior
durst
not
openly
gainesay
.
And
yet
more
likely
for
Hester
to
be
applauded
of
all
:
because
,
as
there
was
that
apparent
which
might
set
the
eyes
of
all
vpon
her
,
and
moue
their
hearts
towards
her
,
namely
her
beauty
,
so
that
was
concealed
which
would
haue
made
her
hatefull
,
namely
her
religion
and
country
;
especially
wee
are
to
ascribe
this
to
the
ouer-ruling
hand
of
GOD
,
who
thus
giues
her
fauour
generally
with
all
,
that
so
her
fauour
might
be
more
easily
perceiued
,
and
constantly
maintained
with
the
King
,
who
the
rather
would
affect
,
where
his
people
liked
,
and
was
likelier
hereby
to
settle
his
affection
,
and
so
to
continue
it
to
Hester
for
the
good
of
the
Church
.
cry
hosanna
,
euen
they
shall
be
conuinced
in
conscience
,
that
wee
are
to
bee
approued
,
yea
their
owne
mouthes
shall
giue
testimony
vnto
vs
,
if
it
shall
then
bee
demaunded
:
why
they
doe
after
hate
vs
,
And
doe
they
not
also
approue
vs
euen
while
they
prosecute
their
malice
against
vs
?
yea
surely
though
they
thinke
they
do
God
good
seruice
,
while
they
thus
hardly
entreat
vs
,
yet
in
that
they
persecute
vs
,
they
shew
we
are
not
of
them
,
we
are
contrary
to
them
.
And
do
they
not
herein
wonderfully
iustifie
the
generation
of
the
iust
.
Nay
would
they
not
fetch
vs
againe
,
when
they
haue
made
vs
away
?
do
they
not
approue
vs
when
they
haue
made
a
riddance
of
vs
?
Why
doe
they
build
the
tombes
of
the
Prophets
:
and
garnish
the
sepulchers
of
the
righteous
:
and
say
if
we
had
beene
in
the
daies
of
our
Fathers
,
we
would
not
haue
beene
partners
with
them
in
the
bloud
of
the
Prophets
:
What
can
we
haue
more
?
seeing
they
that
hate
vs
do
thus
approue
of
vs
?
Is
not
the
LORD
wonderfull
to
cleare
vs
by
the
mouthes
of
our
enemies
?
may
not
the
Children
of
God
haue
this
testimony
to
be
approued
of
all
?
And
surely
if
we
consider
the
power
of
GOD
;
who
hath
the
hearts
of
all
men
in
his
hands
,
if
wee
obserue
neither
bountie
of
Godlinesse
,
which
is
able
to
rauish
all
:
If
wee
wey
the
priuiledge
that
the
Children
of
GOD
haue
,
that
all
shall
do
seruice
vnto
them
:
If
wee
apprehend
the
purpose
of
GOD
herein
,
to
make
the
world
more
inexcusable
;
wee
shall
finde
it
no
hard
matter
with
Gods
Children
to
be
approued
generally
,
and
haue
fauorable
respect
of
all
that
looke
on
them
.
And
therefore
as
this
may
serue
to
commend
the
greatest
Godlinesse
,
So
it
wil
be
a
heauie
witnesse
against
the
vngodly
that
hate
where
they
should
loue
.
Oh
what
comfort
is
here
to
Gods
Children
that
the
world
shall
iustifie
them
!
What
vantage
haue
they
of
the
wicked
whose
tongues
shall
condemne
themselues
to
iustifie
the
righteous
?
May
wee
now
hope
to
finde
such
fauour
as
will
serue
the
turne
,
when
GOD
at
his
pleasure
,
shall
turne
all
hearts
towards
vs
?
And
shall
we
then
make
ship-wrack
of
a
good
conscience
to
winne
the
fauour
of
men
?
Is
there
no
way
to
bee
gracious
with
the
world
but
by
doubting
with
it
?
Oh
that
we
would
trie
God
in
this
case
!
how
should
we
preuaile
with
men
?
Well
,
Surely
;
that
such
as
are
to
be
in
authority
,
and
raised
to
greatnesse
:
they
are
to
be
gratious
in
the
eyes
of
their
people
:
hereby
the
Lord
approues
their
gouernement
:
and
so
knitting
the
heartes
of
the
people
vnto
them
,
confirmes
and
establisheth
the
same
by
this
meanes
:
the
blessinges
of
gouernment
are
plentifully
inioied
on
either
side
;
The
Prince
rules
in
loue
,
and
the
people
obey
in
truth
;
and
both
subiect
and
people
are
prepared
to
eternall
happinesse
.
Oh
that
Princes
would
wisely
lay
this
to
their
hearts
!
and
accepting
it
cheerefully
;
by
prizing
highly
the
liues
of
their
people
,
and
preseruing
their
Christian
liberty
aboue
their
liues
.
Thus
may
Princes
bee
gratious
in
the
eyes
of
their
people
,
if
they
estrange
not
them-selues
from
them
,
nor
vse
them
as
strangers
;
especially
if
they
make
them
gratious
in
the
eyes
of
God
,
by
giuing
good
examples
vnto
them
,
and
prouiding
for
their
instruction
in
the
word
of
life
.
Thus
is
Hester
gratious
in
the
eyes
of
all
men
.
What
followeth
here-vpon
?
Namely
;
In
which
words
the
spirit
of
God
sets
downe
the
receiuing
of
Hester
into
the
Kinges
house
,
and
the
time
therof
:
that
so
this
great
benefit
might
bee
the
rather
remembred
.
And
that
this
miserable
captiue
is
now
taken
to
the
royall
Pallace
of
this
great
Monarch
,
and
after
many
changes
,
and
remouings
from
Mordecaies
house
to
the
house
of
the
maidens
,
is
at
length
brought
to
a
place
of
rest
and
honour
:
Doth
not
this
commend
vnto
vs
the
exceeding
faithfulnesse
of
God
,
that
will
not
suffer
his
children
alwayes
to
lye
vnder
the
burthen
,
and
continually
to
passe
through
fire
and
water
,
Did
not
Ioseph
at
length
see
an
end
of
his
troubles
Was
not
Mordecai
quiet
at
length
?
Did
hee
not
finde
rest
and
honour
?
Yea
surely
,
the
Lord
is
mercifull
,
and
will
not
alwayes
bee
chiding
,
because
mercy
pleaseth
him
:
he
will
returne
and
haue
mercy
,
that
his
people
may
gloryfie
him
.
The
rod
of
the
vngodly
shall
not
alwaies
rest
vppon
the
lot
of
the
righteous
,
The
Lord
will
heare
the
prayers
of
his
children
,
and
he
will
make
them
hidings
for
others
,
that
are
in
trouble
;
they
shall
haue
gratious
experience
of
his
mercyfull
deliuerance
,
that
they
may
bee
more
willing
to
committe
them-selues
to
him
in
well-doing
,
and
so
be
better
fitted
to
their
eternall
rest
.
Loe
thus
shall
the
man
bee
blessed
that
feareth
the
Lord.
Reioyce
not
therefore
against
me
oh
myne
enemies
,
for
though
I
fall
yet
I
shall
rise
againe
.
Oh
that
wee
could
wait
the
Lords
leysure
and
hee
would
establish
our
hearts
;
marke
well
the
iust
man
,
and
the
end
of
that
man
is
peace
.
Faint
not
therefore
vnder
the
burthen
,
neither
repine
thereat
,
for
thy
Sauiour
Christ
doth
beare
the
waight
thereof
:
and
at
length
he
will
ease
thy
shoulders
of
all
;
sorrow
may
be
in
the
euening
,
but
ioy
is
in
the
morning
.
I
sayd
I
mas
cast
out
of
thy
sight
,
yet
will
I
looke
backe
towards
thy
holy
Temple
:
For
a
little
while
did
I
forsake
thee
but
in
euerlasting
compassion
will
I
gather
thee
againe
,
though
I
vtterly
destroy
al
the
nations
where
I
haue
scattered
thee
,
yet
wil
I
not
destroy
thee
;
but
I
wil
correct
thee
by
Iudgement
and
not
vtterly
cut
thee
off
:
But
I
will
guide
thee
by
my
counsel
,
and
after
bring
thee
to
glory
.
Thus
is
Hester
now
receiued
into
the
house-royall
of
the
King
.
The
Lord
hath
sette
her
vp
,
and
not
suffered
her
foes
to
triumph
ouer
her
,
and
because
the
heart
of
his
seruant
trusted
in
the
Lord
and
in
the
mercies
of
the
most
high
:
therefore
shee
shall
not
slide
:
her
heart
is
established
in
the
Lord
her
God
:
and
therefore
shee
will
not
feare
vntill
she
see
her
desire
vpon
her
enemies
.
And
is
not
so
great
a
blessing
worthy
remembrance
?
yea
surely
,
the
holy
Ghost
precisely
sets
downe
the
day
and
yeare
thereof
:
that
so
we
might
be
prouoked
to
remember
the
same
And
might
learne
that
such
blessings
ought
so
long
to
be
remembred
of
vs
,
as
the
daies
and
times
continue
in
our
vse
.
So
hath
the
Lord
tendered
great
blessings
to
his
Church
,
at
especiall
times
.
The
returne
of
the
captiuity
in
the
first
yeare
of
Darius
:
the
passion
at
the
feast
of
the
passe-ouer
:
The
gift
of
tongues
,
at
the
feast
of
the
pentecost
&c.
1.
That
the
extraordinarinesse
of
the
time
,
might
put
vs
in
minde
of
the
extraordinary
blessing
,
and
be
a
continuall
remembrance
of
the
●ame
for
the
praises
of
God
.
So
hath
the
Church
of
God
appointed
and
set
solemne
times
for
the
perpetuall
remembrance
of
great
blessings
:
and
commended
therein
the
celebration
of
Gods
blessings
,
for
euer
,
Mordecai
:
so
is
the
5●
of
Nouember
consecrated
to
the
remembrance
of
the
most
admirable
deliuerance
of
the
●ritaine
State
and
people
from
the
gunpowder
treason
.
And
therefore
seeing
the
Lord
hereby
prouides
,
that
his
blessings
may
not
be
forgotten
,
and
so
passe
without
their
true
vse
;
this
may
serue
for
the
great
condemnation
of
the
world
:
who
on
the
contrarie
,
vseth
all
occasions
to
put
out
the
remembrance
of
Gods
mercies
from
the
earth
:
either
ascribing
Gods
mercies
to
their
wit
or
desart
,
or
putting
them
off
to
second
causes
:
as
if
not
the
LORD
but
some
ordinarie
meanes
had
compassed
the
same
:
or
which
is
worst
of
all
imputing
them
to
blind
chance
&
c..
And
are
not
they
also
as
faultie
herein
,
that
diminish
and
obscure
the
great
workes
of
GOD
,
either
not
regarding
them
at
all
,
or
speaking
basely
of
them
?
What
shall
we
thinke
of
these
,
that
gnash
their
teeth
hereat
,
that
repine
that
the
Lord
should
bee
gracious
vnto
his
people
?
And
are
there
not
some
that
thinke
such
great
deliuerances
are
discredits
vnto
a
people
,
as
signifying
what
they
had
deserued
:
and
what
some
of
their
owne
bowells
would
haue
executed
on
their
Fathers
and
brethren
.
May
nor
pollicie
aduize
that
so
great
mercies
of
God
should
be
suppressed
,
lest
the
reioycing
thereof
,
vpbrading
the
wicked
should
prouoke
them
to
renue
their
malice
and
multiplie
their
mischiefes
?
Surely
if
there
were
no
other
euidence
to
condemne
vs
of
vnthankefulnesse
,
yet
the
generall
security
of
a
people
and
encrease
of
sinne
,
is
a
fearefull
witnesse
of
their
forgetfulnesse
of
a
blessing
:
and
so
may
bee
a
meanes
to
turne
it
vnto
a
curse
.
Well
let
vs
looke
our
faces
wisely
in
this
glasse
:
and
as
the
Lord
hath
offered
vs
time
to
remember
so
great
mercies
:
so
let
vs
daylie
meditate
on
the
wonders
of
our
GOD
.
Let
vs
keepe
a
regester
of
Gods
blessings
that
we
may
keepe
our selues
in
the
possessions
of
them
.
And
let
vs
withall
keepe
an
account
of
our
sinnes
:
that
so
we
may
see
,
what
need
we
haue
of
Gods
mercie
,
and
so
the
rather
meditate
thereon
.
And
for
our
comfort
let
vs
further
learne
this
;
that
as
God
neuer
bestowes
great
blessings
but
they
shal
be
truelie
sanctified
vnto
some
:
so
if
that
by
this
holie
remembrance
,
we
shall
keepe
our
right
in
them
,
we
shall
not
onely
be
deliuered
in
the
euill
day
,
when
the
LORD
shall
take
vengeance
on
the
vnthankefulnesse
of
the
world
:
but
we
shall
see
some
greater
things
then
these
;
the
LORD
will
deale
wonderfully
betweene
Israel
and
Aegipt
:
when
the
obstinate
shal
be
confounded
:
then
shall
the
righteous
flowrish
:
yea
the
Lord
will
prouide
meanes
for
the
constancy
of
their
happinesse
:
for
so
it
followeth
.
And
the
King
loued
Hester
aboue
all
the
women
,
In
which
words
the
spirit
of
God
,
setteth
downe
what
befell
Hester
after
her
taking
into
the
Kings
house
.
Namely
that
she
is
aduanced
further
to
bee
Queene
in
steed
of
Vashtie
,
which
is
notably
described
.
First
by
the
occasion
hereto
;
Namely
that
the
King
loued
her
aboue
all
the
women
.
And
secondly
by
the
signe
of
this
preferment
,
hee
set
the
crowne
of
the
Kingdome
vpon
her
head
.
Concerning
the
extraordinarie
fauour
and
affection
,
And
the
poore
maiden
(
no
doubt
)
much
humbled
with
yeelding
to
the
present
necessity
;
and
therefore
had
neede
of
some
meanes
to
cast
light
out
of
darkenesse
,
that
their
might
be
hope
of
sanctifying
of
this
sinne
into
her
:
So
doth
it
herein
most
notably
commend
the
power
,
mercie
and
Wisdome
of
GOD
vnto
vs
.
His
power
in
this
:
that
he
both
can
turne
the
affections
of
the
wicked
vpon
his
Children
,
and
settle
them
constantlie
therevpon
,
when
as
the
cause
in
them
rather
threatenes
change
.
His
wisdome
also
appeares
in
this
:
that
this
extraordinary
fauour
of
the
Prince
,
being
now
necessary
,
for
the
aduancement
of
Hester
,
and
so
for
the
good
of
the
Church
,
though
afterward
it
bated
(
to
shew
the
inconstancie
of
flesh
,
and
also
a
further
power
of
God
in
the
reuiuing
of
the
same
)
yet
now
it
increaseth
contrarie
to
the
carnall
occasion
,
which
being
satisfied
,
vsually
breedes
loathing
:
especiall
in
those
,
whose
honour
and
delight
in
is
change
,
so
that
aboue
all
the
rest
onely
Hester
is
gracious
:
the
fauour
of
this
great
Monarche
is
constant
to
her
.
And
the
mercie
of
God
doth
also
shine
herein
most
comfortably
,
both
to
the
good
of
the
Church
,
and
perticular
contentment
of
his
seruant
.
The
Church
hereby
is
now
prouided
for
a
deliuerer
:
before
she
be
plunged
into
the
extremitie
of
her
daunger
:
and
the
poore
maiden
is
by
this
aduancement
recompenced
for
hir
losse
;
and
comforted
also
in
some
measure
with
the
sanctifying
of
the
same
in
a
lawfull
calling
?
Aud
surely
that
the
Lord
prouided
a
Sauiour
before
man
had
sinned
:
doth
not
this
exceedingly
commend
the
watchfulnesse
of
GOD
ouer
his
Church
?
Doth
not
this
manifest
the
freenesse
of
his
loue
,
that
goes
before
the
particular
obiect
?
Doth
not
this
serue
much
to
the
confirmation
of
our
faith
,
that
before
we
call
he
will
heare
vs
,
before
we
haue
neede
hee
willl
prouide
for
vs
?
So
did
the
LORD
prouide
an
Elizabeth
before
the
great
and
sharpe
storme
fell
vpon
his
Church
.
Vse
1.
And
shall
we
then
feare
that
the
Lord
will
forsake
vs
in
our
troubles
when
he
prouides
meanes
of
deliuerance
before
troubles
come
?
Is
he
a
God
a
farre
off
,
and
shall
we
not
beleeue
him
to
be
a
GOD
nere
at
hand
?
Oh
let
vs
learne
to
liue
by
faith
,
so
shall
we
see
a
farre
off
!
Let
it
stay
vs
in
our
present
troubles
,
that
God
loued
vs
before
we
were
:
that
euen
when
we
were
his
enemies
,
But
are
the
mercies
of
God
here
at
an
end
?
No
surely
,
a
great
mercy
of
the
Lord
,
to
aduance
her
to
the
Kinges
house
:
And
was
it
not
a
greater
mercy
that
in
the
Kings
house
shee
is
humbled
,
that
so
by
renuing
her
repentance
shee
might
bee
better
fitted
to
her
further
estate
.
And
was
not
the
mercy
of
God
very
admirable
herein
,
that
being
abased
by
the
King
,
she
yet
finds
extraordinary
fauour
in
his
sight
,
that
so
shee
might
finde
comfort
in
her
former
sorrow
?
But
was
it
not
yet
a
further
mercy
,
that
beeing
a
subiect
,
yea
a
stranger
▪
and
of
the
abhominable
and
inthralled
Nation
;
yet
shee
is
called
to
bee
the
lawfull
wife
of
so
mighty
a
Monarch
,
and
not
onely
so
,
but
euen
to
bee
aduanced
to
the
hyghest
dignitye
of
all
.
So
constant
is
the
LORD
,
that
whome
hee
loueth
,
Such
a
priuiledge
hath
godlynesse
that
to
the
pure
all
thinges
are
pure
:
So
sure
is
our
saluation
that
euen
all
thinges
shall
turne
to
our
good
.
Vse
.
1.
And
shall
wee
then
sinke
vnder
the
burthen
of
our
sinnes
,
seeing
wee
cannot
sound
the
depth
of
the
mercies
of
God
?
Shall
wee
plead
vnwisely
against
GOD
,
seeing
hee
cannot
choose
but
loue
vs
,
seeing
his
loue
is
manifested
in
our
sinnes
,
and
his
power
in
our
weakenesse
?
Shall
wee
repine
at
his
chastisements
,
seeing
of
very
faithfulnesse
hee
doth
correct
vs
?
Shall
wee
distrust
his
blessinges
,
seeing
hee
bestowes
them
in
mercy
?
Surely
,
if
we
see
not
mercy
euery
where
wee
want
the
eye
of
faith
,
And
if
wee
laye
not
hold
of
eternal
mercies
,
we
fight
not
the
good
fight
of
faith
.
But
lette
vs
examine
a
little
further
this
case
of
Hester
?
least
beeing
full
they
should
deny
him
:
being
empty
they
should
blaspheme
God
.
Ans.
Surely
the
prayer
of
the
seruant
of
God
,
as
it
was
conditionall
,
not
simply
renouncing
either
fulnesse
,
or
want
,
but
as
it
might
stand
with
the
will
of
God
and
good
of
the
receiuer
:
so
thereby
doth
it
graunt
a
power
vnto
God
,
to
giue
either
fulnes
or
impose
want
at
his
pleasure
.
And
seeing
where
God
giues
in
loue
,
he
also
sanctifies
the
gift
,
may
not
then
the
Lord
giue
fulnesse
,
and
yet
preserue
in
humility
,
and
obedience
?
May
he
not
lay
pouerty
on
his
child
,
and
yet
keepe
him
from
impatience
?
Yet
at
least
so
farre
as
that
he
shall
not
take
the
name
of
God
in
vaine
:
Indeed
if
nature
be
left
to
it selfe
,
and
that
as
this
most
likely
and
vsuall
be
considered
in
this
case
:
fulnesse
may
breed
forgetfulnesse
,
and
pouerty
prophanesse
and
distrust
of
Gods
prouidence
.
And
therefore
in
regard
of
our
weakenesse
and
aptnesse
to
offend
in
the
excesse
:
Yea
considering
our
folly
,
that
wee
knowe
not
what
s
fittest
for
vs
;
and
the
wisdome
of
God
,
which
wee
must
not
sette
to
schoole
:
The
spirit
teacheth
vs
rather
to
pray
for
the
meane
,
that
God
would
feede
vs
with
food
conuenient
for
vs
,
neither
yet
simply
to
tye
God
to
this
measure
,
as
if
no
other
were
fit
for
vs
,
but
to
acknowledge
herein
our
infirmity
to
God
,
who
as
without
GOD
wee
are
not
able
to
compasse
any
,
so
least
able
to
sway
that
state
,
with
is
most
subiect
to
temptation
:
&
yet
this
doth
not
preiudice
,
but
God
may
giue
euen
fulnes
:
seeing
hee
doth
make
euen
the
greatest
honors
conuenient
for
his
children
,
and
therein
doth
shew
his
great
mercy
in
their
preseruation
:
by
how
much
the
more
their
estate
is
subiect
to
temptation
.
Yet
if
it
shall
now
be
demanded
,
Ans.
Surely
where
God
in
particular
hath
promised
,
and
leades
me
along
with
apparant
likelyhoods
thereof
,
there
I
may
safely
draw
on
the
Lord
,
to
the
accomplishment
of
his
worke
;
because
by
faith
we
obtaine
the
promises
:
and
prayer
is
the
meanes
to
expresse
and
increase
our
saith
.
And
this
was
the
case
of
Dauid
when
he
prayed
for
the
accomplishment
of
Gods
promise
concerning
the
Kingdome
.
But
where
there
is
no
such
manifestation
of
Gods
purpose
in
perticular
,
there
I
may
safely
desire
in
generall
what
God
will
cast
vppon
me
for
my
fitting
vnto
him
:
but
for
this
or
that
condition
,
I
must
leaue
it
to
God
,
least
I
preiudice
his
wisdome
,
and
discouer
my
distrust
,
least
I
presume
to
come
to
god
,
wheras
al
he
giues
vs
is
of
free
mercy
.
Only
I
deny
not
but
some
extraordinary
instinct
may
warrant
some
perticuler
extraordinary
practise
in
this
case
:
which
being
singular
,
is
not
to
be
imitated
of
vs
.
If
it
shall
be
further
demanded
whether
it
be
lawfull
to
receiue
such
excellent
blessings
as
are
cast
vpon
vs
,
Ans.
Surely
I
see
not
,
but
God
being
the
only
giuer
,
and
wee
hauing
the
best
right
;
much
good
likely
to
be
redeemed
hereby
,
and
good
meanes
vsed
in
the
compassing
thereof
;
these
thinges
considered
,
I
see
not
but
we
may
lawfully
receiue
them
,
as
the
speciall
pledges
of
Gods
fauor
:
if
there
be
no
leprosie
or
such
like
mischiefe
attending
vppon
them
.
As
for
Elisha
and
Daniel
,
their
refusal
was
iust
,
because
the
giftes
of
these
giuers
were
respectiue
and
conditional
,
if
they
would
doe
such
a
thing
for
them
,
Yea
surely
,
It
is
a
sinne
not
to
giue
:
It
is
a
greater
sinne
to
spoile
and
deny
:
and
therfore
it
is
most
lawfull
to
receiue
what
is
due
vnto
vs
.
And
yet
sometime
we
may
refuse
,
though
not
simply
as
Elisha
did
:
Sometime
we
may
not
exact
,
though
we
haue
power
,
as
the
blessed
Apostle
Paul
did
.
Daniel
did
:
refuse
wee
may
when
the
wicked
thinke
our
paines
no
better
worth
then
their
gifts
,
or
hope
that
only
by
these
gifts
they
may
compasse
the
benefit
of
our
paines
:
So
did
Daniell
first
refuse
the
gifts
of
the
King
:
So
did
Peter
refuse
the
gifts
of
Simon
Magus
;
And
yet
to
shew
our
right
,
wee
may
also
receiue
them
for
our
vse
;
when
these
stumbling-blockes
are
remoued
:
So
did
Daniel
afterward
receiue
those
honours
which
before
he
refused
.
Ans.
May
not
the
Law-giuer
dispence
with
his
Law
?
And
may
not
that
in
Hester
be
good
by
a
dispensation
,
which
in
others
without
such
extraordinary
priuiledge
,
is
simply
euill
?
And
what
though
the
Lord
shoulde
admitte
sinne
in
the
accomplishment
of
the
worke
:
may
hee
not
pardon
the
sinner
,
and
get
him-selfe
the
glory
.
Surely
though
wee
dare
not
simply
iustifie
Hester
in
this
case
;
yet
if
we
shall
measure
things
by
the
manner
&
successe
,
did
not
the
Lord
admirably
bring
this
thing
to
passe
?
Did
it
not
tend
to
the
great
good
of
the
Church
.
Nay
who
I
pray
you
were
loosers
hereby
?
The
Lord
hee
winnes
him-selfe
great
glory
,
in
aduancing
so
highly
his
hand-maid
from
so
base
an
estate
.
Hester
looses
not
heereby
,
shee
obtaines
the
greatest
honour
and
content
that
the
earth
can
afford
;
and
yet
shee
forsakes
not
her
righteousnesse
,
but
rather
increaseth
it
.
The
King
hee
gaines
hereby
some
truer
contentment
of
his
mind
and
restraint
of
his
lusts
,
yea
his
reproche
in
repudiating
Vashty
is
hereby
well
cured
:
The
Prouinces
and
whole
Kingdome
,
they
obtaine
rest
from
their
grieuous
oppressions
:
And
the
poore
Church
of
God
,
that
is
the
greatest
gayner
,
as
being
deliuered
from
a
most
desperate
extremity
,
and
aduanced
also
to
great
peace
and
prosperity
,
euen
in
a
strange
land
.
But
yet
ther
is
an
other
flaw
in
this
marriage
:
she
marries
with
an
Infidell
and
cursed
Idolater
:
how
may
this
bee
dispensed
withall
?
Surely
by
the
same
Lord
who
brings
light
out
of
darknesse
,
and
turnes
the
euills
of
his
children
to
his
glory
,
and
their
good
.
And
yet
wee
may
not
simply
condemne
this
maiden
herein
:
she
was
a
subiect
,
and
therefore
could
not
do
what
she
would
in
this
case
.
And
yet
the
Lord
here
did
what
he
would
:
yea
what
Hester
simply
was
not
to
refuse
.
For
though
the
Lord
had
commanded
that
his
people
should
not
marry
with
Idolaters
,
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
,
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
contentment
&
ioy
in
this
mariage
.
And
first
,
to
adde
greater
state
&
solemnity
to
the
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
.
That
which
followeth
concerning
the
dedication
of
the
feast
to
the
memory
of
Hester
;
as
it
doth
discouer
the
greater
affection
of
the
King
towards
his
spouse
:
so
it
magnifieth
yet
further
the
mercy
of
God
toward
his
servant
:
who
by
this
memoriall
is
commended
to
posteritie
,
and
euen
highly
honored
of
the
enemies
of
God
:
which
though
it
be
no
warrant
for
that
popish
custome
of
dedicating
feasts
to
the
honor
of
Saints
,
vnlesse
the
fact
of
a
wicked
Prince
shall
iustifie
the
same
:
so
notwithstanding
in
the
equity
there
of
doth
approue
such
holy
remembrances
of
the
Saints
of
GOD
,
which
may
both
put
them
in
minde
of
Gods
mercies
towards
them
;
and
prouoke
posterity
to
an
holy
imitation
thereof
:
as
tombes
,
trophes
,
&c.
Thus
doth
Ahas●uer
osh
celebrate
the
memory
of
Hester
by
a
solemne
feast
,
and
so
shall
the
children
of
God
bee
honored
of
their
enemies
,
so
shall
their
names
and
memorials
be
continued
to
posteritie
.
And
yet
the
affection
of
this
Monarch
stayes
not
here
:
but
yet
furt
her
to
grace
this
wedding
of
Hester
,
behold
,
he
giues
rest
to
the
Prouinces
,
which
were
euen
tyred
with
taxes
and
exactions
:
so
d●
the
wicked
fare
the
better
euen
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
,
So
doth
the
Lord
sanctifie
great
blessings
vnto
his
children
,
that
they
may
be
good
foundations
against
the
day
of
Christ
:
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
the
world
without
excuse
,
when
they
shall
hate
that
which
is
the
onely
cause
of
their
great
est
honor
,
security
&
contentment
.
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
;
that
thrust
out
Gods
children
,
as
the
only
disturbers
of
their
rest
&
happinesse
;
are
not
they
more
then
blind
,
who
will
shew
vs
any
good
?
do
not
they
open
their
mouthes
against
heauen
,
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
;
least
hee
should
set
his
King
vpon
his
holy
hill
of
Syon
?
Surely
if
the
sonne
of
GOD
,
Prince
of
peace
,
and
the
corner
stone
becomes
a
rock
of
offence
.
And
if
any
be
afra
de
,
wherein
they
should
take
most
comfort
;
they
are
the
sinners
in
Ston
,
that
are
thus
afraide
;
feare
takes
hold
vpon
the
hypocrites
:
these
indeed
shall
not
dwell
with
the
deuouring
fire
:
these
cannot
endure
the
euerlasting
burning
.
What
flesh
shall
endure
when
hee
appeares
;
who
is
like
a
purging
fire
,
and
like
Fullers
Soape
?
Yet
shall
the
siluer
abide
the
touche
,
and
be
purified
thereby
,
yea
the
sonnes
of
Leu●
shall
be
fiaed
and
prepared
,
that
they
may
bring
offerings
vnto
the
Lord
in
righteousnesse
.
Then
shall
the
offerings
also
of
Iudah
and
Ierusalem
bee
acceptable
vnto
the
Lord
,
as
in
old
time
,
and
in
the
yeares
before
,
yea
the
Lord
will
take
away
the
i●iquitie
of
the
land
in
one
day
.
Then
shall
many
bee
turned
away
from
iniquitie
,
Then
shall
Ierusalem
be
inhabited
without
walles
,
for
the
Lord
will
bee
unto
her
a
wall
of
fire
round
about
,
Oh
that
the
Lord
would
arise
,
&
haue
mercy
on
Syon
,
that
he
would
take
out
of
the
midst
of
her
them
that
reioyce
of
her
pride
,
and
are
puffed
up
,
in
regarde
of
the
holy
mountaine
:
that
the
lying
and
aequiuocating
generation
were
rooted
out
,
and
they
would
trust
in
the
name
of
the
Lord
:
then
should
there
bee
holy
vessels
vnto
the
Lord
,
yea
euery
pot
in
Ierusalem
should
be
holy
,
then
should
not
Ashur
saue
them
,
neither
would
they
ride
vpon
horses
:
The
righteous
Lord
shall
bee
exalted
in
the
saluation
of
his
chosen
.
Vse
.
Who
so
is
wise
and
hee
shall
vnderstand
these
things
,
and
prudent
and
bee
shall
know
them
:
for
the
wayes
of
the
Lord
are
righteous
,
and
the
iust
shall
walke
in
them
,
but
the
wicked
shall
fall
therein
.
But
of
this
point
more
fully
(
by
Gods
grace
)
hereafter
.
It
followeth
.
Gods
grace
)
hereaster
,
It
followetb
.
And
gaue
rest
vnto
the
Prouinces
,
and
gaue
gifts
according
to
the
power
of
a
King
.
In
that
this
Persian
Monarch
here
releases
his
subiects
of
the
burthen
of
subsidies
and
taxations
,
when
hee
and
his
court
do
enlarge
themselues
in
their
pleasures
:
herein
we
may
seeke
shadow
of
that
substance
,
which
is
required
in
Christian
Princes
:
namely
,
that
though
their
state
and
fulnesse
affoord
them
pleasure
and
ease
,
by
the
toyle
,
and
labour
of
others
,
yet
in
the
vse
thereof
,
they
should
so
indifferently
behaue
themselues
,
as
to
let
this
oyle
of
gladnesse
runne
downe
to
the
skirts
of
the
garment
;
who
haue
especially
troad
the
Wine-presse
,
and
prepared
the
cup
vnto
them
:
and
by
pertaking
therein
,
may
both
better
beare
the
burthen
,
and
so
still
maintaine
the
plough
in
going
.
Little
therefore
do
such
Princes
know
what
wrong
they
do
themselues
,
when
they
will
not
speake
comfortably
to
their
people
,
much
lesse
allow
them
some
immunity
when
they
take
their
pleasures
:
as
hereby
esteeming
their
delight
to
be
peerelesse
and
acceptable
,
because
they
are
singular
and
aboue
the
reach
of
others
,
yea
accounting
their
pleasures
herein
the
better
seasoned
,
when
they
are
procured
and
enioyed
with
the
paine
&
toyle
of
their
people
:
And
lesse
doe
such
know
what
belongs
to
God
,
or
the
safety
of
their
kingdomes
,
that
giue
the
bridle
to
their
subiects
,
to
prophane
Gods
Sabaothes
and
contemne
his
word
,
that
so
they
mighty
lesse
enioy
them
in
their
godlesse
pleasures
,
or
else
the
better
endure
such
drudgery
as
they
are
put
vnto
,
when
wicked
Princes
runne
ryot
.
And
surely
in
that
herein
they
thinke
to
gratifie
their
sinne
,
&
granting
pardon
for
any
offence
:
this
as
it
doth
most
dishonor
God
so
it
shall
surely
tend
,
to
the
reproach
of
such
indulgence
,
as
being
the
speciall
meanes
of
the
disobeying
of
gouernment
when
God
is
dishonoured
for
the
contentment
thereof
.
Oh
that
gouerners
were
wise
to
consider
these
things
:
that
they
would
consider
how
pleasures
communicated
are
both
lesse
enuied
and
lesse
set
by
:
and
so
both
preuent
danger
in
their
vse
and
abuse
also
by
wise
intermitting
the
same
.
And
yet
that
they
would
be
wise
in
yeelding
this
liberty
,
not
to
cloake
their
owne
abuse
,
neither
with
the
dishonour
of
God
,
not
to
the
iustifying
of
sinne
,
nor
hardning
of
sinners
▪
not
as
if
hereby
they
would
make
demonstration
of
their
happinesse
:
or
basely
prostitute
themselues
to
the
lust
of
their
people
:
but
herein
wisely
acknowledging
their
common
condition
by
nature
,
and
so
to
become
equall
with
those
of
the
lower
sort
:
recompencing
hereby
the
labour
of
their
subiects
:
and
keeping
herein
that
royal
law
,
euen
to
do
to
others
as
they
would
be
done
vnto
them-selues
:
considering
wisely
that
seeing
they
are
to
weepe
with
them
that
weepe
:
And
surely
if
we
consider
this
perticular
wherein
this
heathen
Prince
gratifies
his
subiects
,
namely
to
release
his
subiects
for
a
time
of
their
continual
taxes
;
as
this
was
especially
intended
to
honour
his
Nuptia's
,
that
the
loynes
of
his
people
might
blesse
their
Prince
,
and
his
marriage
:
so
we
shall
find
it
no
small
part
of
the
Princes
honour
,
as
not
vnnecessarily
to
exact
vpon
his
people
,
for
the
satisfying
of
his
pleasure
:
so
euen
to
remitte
somewhat
of
lawful
exactions
,
to
giue
some
breathing
&
intermission
therto
.
For
is
hee
not
herein
a
law
vnto
himselfe
,
when
in
that
which
is
lawful
,
he
bounds
him-selfe
,
&
doth
not
what
he
may
,
but
what
is
most
expedient
?
And
so
ruling
him-selfe
,
shall
better
rule
his
people
:
Is
he
not
wisely
to
keepe
some
stocke
in
store
and
not
still
to
bee
laying
forth
least
hee
haue
not
in
the
season
to
compasse
the
market
:
Doth
hee
not
heereby
keepe
his
subiects
in
heart
;
that
they
may
still
supply
cheerefully
whereas
the
King
must
loose
his
right
,
when
there
is
no
more
to
bee
had
:
And
then
the
King
must
supply
when
the
subiect
hath
it
not
:
Whereas
otherwise
the
King
receiuing
moderately
,
the
subiect
may
haue
where-withal
;
and
so
both
supplyed
,
and
contented
thereby
.
Surely
happy
are
those
Princes
that
know
their
strength
;
Yet
more
happy
if
they
knew
how
to
vse
it
:
which
is
not
to
inioy
their
pleasures
with
their
subiects
payne
,
not
to
empty
their
people
,
to
fill
them-selues
;
but
as
to
esteeme
it
their
glory
to
haue
multitude
of
people
:
so
wisely
to
maintaine
this
multitude
;
and
will
they
bee
maintained
with
nothing
?
If
they
be
still
emptied
how
can
they
prosper
?
And
how
can
they
then
bee
the
glory
of
the
Kingdome
?
Wel
Behold
our
Persian
Monarch
here
doth
not
only
giue
rest
vnto
the
Prouinces
,
but
also
.
Ga●e
gifts
according
to
the
power
of
the
King
.
Thus
euen
the
wicked
,
when
they
are
imployed
in
Gods
seruice
,
for
the
good
of
his
Church
,
shall
not
only
bee
bridled
from
much
euill
which
they
would
do
,
but
moued
also
to
doe
much
good
in
shew
,
though
otherwise
they
would
not
do
:
Here
's
no
mention
of
drunkennesse
,
no
calling
for
Vashty
:
as
were
in
the
former
feast
.
The
marriage
of
Gods
seruant
shal
not
be
dishonoured
with
such
abuses
.
But
what
?
here
's
rest
giuen
to
the
Prouinces
who
were
like
to
indure
heauier
burthens
;
&
gifts
distributed
according
to
the
power
of
the
King
,
whose
power
is
vsually
seene
in
taking
from
his
people
.
So
doth
God
honour
his
children
by
restrayning
the
wicked
:
so
doth
hee
harden
the
wicked
in
that
they
shall
not
want
the
shew
of
vertue
in
the
seruice
of
those
which
yet
notwithstanding
onely
for
their
vertue
,
they
doe
most
deadly
hate
:
so
doth
he
get
him
glory
by
them
both
in
confirming
hereby
the
faith
of
his
children
,
And
if
wee
shall
further
consider
the
bounty
of
this
Monarch
,
in
giuing
gifts
so
magnifically
:
Doth
not
the
Lord
hereby
further
honour
this
aduancement
of
his
seruant
?
May
not
Princes
learne
hence
to
bee
bountifull
to
their
subiects
;
and
insteed
of
pilling
of
them
,
to
bestow
sometimes
largesse
vpon
them
?
May
they
not
we
ldoe
it
,
seeing
they
giue
them
but
their
owne
,
and
doe
they
not
winne
their
hearts
therby
3.
and
can
they
store
it
vp
better
then
there
where
they
may
require
it
againe
.
And
do
they
not
ease
themselues
of
much
care
and
feare
.
Surely
as
it
was
the
custome
at
such
extraordinary
kinds
of
ioy
and
feasting
,
to
enlarge
the
heart
in
such
gifts
,
and
so
shall
Princes
finde
a
great
commodity
herein
:
the
people
are
contented
,
and
the
kingdome
well
fenced
,
vertue
is
encouraged
,
and
miserie
releiued
,
and
Princes
herein
do
most
come
neere
vnto
God
,
and
the
people
are
more
faithfully
knit
vnto
their
Gouernors
.
But
marke
I
pray
you
the
bountifulnesse
of
this
King
,
he
gaue
gifts
according
to
the
power
of
the
King
:
Not
niggardly
and
basely
,
but
bountifully
and
according
to
his
abilitie
.
So
ought
the
children
of
God
much
more
to
extend
their
liberality
according
to
their
callings
,
least
this
heathen
Monarch
rise
vp
in
iudgement
against
them
.
And
therefore
they
are
1.
to
distribute
in
faith
,
with
warrant
from
the
word
,
and
looking
for
recompence
at
the
hands
of
God
,
They
are
to
giue
in
righteousnesse
,
both
of
that
which
is
their
owne
,
and
also
where
it
may
bee
lawfull
,
not
to
maintaine
sinne
,
but
for
loue
of
the
person
,
yea
where
it
is
most
necessary
,
to
those
that
are
in
greatest
want
:
and
among
them
especially
to
the
houshold
of
faith
.
4.
Wee
must
respect
the
end
of
all
our
well-doing
principally
the
saluation
of
the
soule
and
glory
of
God
:
whereby
wee
may
both
condemne
all
Popish
charitie
,
which
generally
faileth
in
all
these
circumstances
,
and
so
trie
our selues
whether
we
be
truely
charitable
or
no.
Thus
is
the
mariage
of
Hester
solemnized
with
all
the
state
and
complement
sutable
thereto
:
Behold
here
some
resemblance
of
the
estate
of
Gods
children
in
a
visible
Church
,
where
shall
they
sit
but
they
may
meete
with
a
Iudas
in
their
dish
?
doth
not
the
Lord
hereby
humble
the
one
,
and
harden
the
other
?
is
not
his
prouidence
most
admirable
,
in
accomplishing
hereby
his
righteous
will
,
in
them
both
.
But
of
this
more
fitlye
by
Gods
grace
hereafter
.
And
thus
farre
concerning
the
aduancement
of
Hester
:
wherein
for
conclusion
we
may
note
.
1.
The
faithfulnesse
of
God
,
The
King
obeying
this
councell
,
is
honorably
according
to
his
estate
respected
during
his
life
;
and
among
the
rest
,
this
Hester
being
daughter
to
one
of
those
that
were
in
that
captiuitie
,
is
here
aduanced
to
the
most
eminent
dignitie
,
and
so
is
a
meanes
for
the
most
gratious
preseruation
of
the
Church
of
God
.
So
constant
is
the
Lord
in
performing
his
promise
:
Because
he
is
God
and
cannot
alter
his
loue
,
hee
is
all
sufficient
,
and
who
can
hinder
his
purpose
:
hee
is
truth
it selfe
,
and
therefore
hath
he
said
it
,
and
it
shall
stand
▪
neither
will
hee
for
his
glory
disappoint
the
expectation
of
his
people
which
are
his
praise
,
his
delight
and
glory
.
Vse
.
1.
Let
therefore
the
faithfulnesse
of
God
condemne
our
distiust
:
let
the
wicked
bee
confounded
,
that
make
a
mock
thereat
.
In
the
experience
of
what
is
past
,
let
vs
bee
confirmed
in
what
is
behinde
,
&
let
this
teach
vs
to
keepe
faithfully
lawfull
promises
to
each
other
:
and
as
the
Lord
is
faithfull
in
his
promises
,
so
is
hee
also
as
faithful
in
his
threatnings
,
and
therefore
let
vs
feare
him
for
the
one
,
and
loue
him
for
the
other
:
and
giue
him
both
the
glory
of
his
mercy
and
his
iustice
.
Thus
doth
the
righteous
Lord
make
good
his
promise
:
but
doth
he
not
magnifie
also
his
power
in
the
means
thereto
?
Behold
through
many
crossings
and
contrary
blasts
,
is
this
shippe
brought
to
the
hauen
:
and
through
many
desperate
plunges
is
this
poore
captiue
at
length
aduanced
to
greatest
dignity
.
So
doth
the
Lord
worke
by
contrary
means
,
that
his
power
may
be
more
manifest
in
making
such
vnlikely
meanes
serue
him
.
Whereas
otherwise
if
the
means
were
likely
,
Vse
1.
Let
vs
not
therefore
presume
,
when
the
meanes
are
fairest
,
neither
let
vs
despaire
,
when
they
are
most
crosse
and
vnlikely
,
And
though
God
vse
contrary
meanes
,
because
he
is
able
to
tunic
them
to
his
pleasure
;
Yet
let
vs
vse
the
most
likely
,
where
it
is
left
to
our
choice
,
and
not
despise
the
vnlikeliest
,
when
God
imposeth
the
same
.
Because
,
as
here
the
vnlikeliest
,
will
best
trie
our
faith
,
so
there
the
likeliest
do
shew
our
obedience
.
1.
As
being
commanded
of
God
,
2.
and
most
agreable
to
reason
fittest
for
our
vse
,
and
most
iustifiable
in
the
issue
whether
we
preuaile
or
no.
Lastly
that
Hester
,
So
at
that
wil
liue
Godly
must
suffer
affliction
and
by
many
tribulations
we
shall
enter
into
the
Kingdome
of
heauen
.
Because
afflictions
do
both
purge
out
our
drosse
,
humble
vs
,
that
we
may
vse
happines
aright
.
going
a
stray
▪
that
so
we
may
come
to
the
wished
hauen
,
they
preserue
vs
from
such
quicksands
,
They
trie
vs
wisely
whether
we
will
keepe
the
way
or
no
,
&
proue
very
comfortable
associates
,
to
preuent
Idlenesse
,
and
wearisomnes
.
What
should
I
say
?
though
the
world
account
them
euill
,
and
to
the
wicked
the
proue
no
lesse
?
yet
to
Gods
Children
,
no
blessing
is
well
seasoned
without
them
:
No
blessing
well
obtained
,
but
by
their
ministery
.
Vse
1.
And
therefore
though
the
world
●ee
●ffended
at
the
Crosse
of
Christ
,
and
esteeme
them
cursed
of
God
,
that
embrace
the
same
;
Yet
let
vs
take
vp
the
corsse
,
that
so
we
may
obtaine
the
crowne
.
Let
vs
suffer
with
Christ
,
that
so
we
may
reigne
with
him
.
Let
vs
looke
for
troubles
,
when
we
are
about
any
good
:
let
vs
distrust
our
goodnesse
,
if
it
be
not
seasoned
with
trouble
:
and
let
this
be
our
comfort
,
that
our
troubles
are
but
short
,
but
our
recompence
is
incomparable
and
shall
neuer
decay
.
Thus
Hester
is
aduanced
through
great
tribulation
;
and
at
length
findes
rest
in
a
most
honorable
estate
.
As
for
her
companions
it
is
not
so
with
them
:
Nay
the
King
himselfe
he
findes
no
rest
.
And
hath
not
Hester
also
some
affliction
to
season
her
great
prosperity
?
yea
surely
.
The
Kings
affection
growes
could
and
his
lust
enereaseth
.
The
Virgins
were
gathered
the
second
time
.
To
wit
;
for
a
new
supplie
of
the
Kings
vnsatiable
lust
.
So
vnreasonable
is
lust
,
so
inconstant
carnall
affection
:
so
lawlesse
are
the
wicked
:
so
short
is
any
happinesse
of
perfection
in
this
life
.
Thus
Tyrants
cease
not
to
molest
,
and
spoile
their
subiects
,
that
they
at
length
may
be
iustly
spoiled
.
Vse
1.
And
shall
not
the
righteous
feare
euen
greatest
happinesse
?
shall
they
rest
vpon
it
?
shall
they
not
haue
their
loynes
girt
to
follow
hard
after
the
marke
?
Shall
the
wickeds
torments
haue
an
end
,
whose
lusts
are
thus
endlesse
?
shall
we
not
hate
this
flesh
that
is
so
treacherous
&
deceitfull
?
shal
we
not
be
more
watchful
ouer
our selues
,
and
others
,
by
how
much
our
greatest
happines
is
subiect
to
such
foyles
?
such
is
Mordecai
.
So
it
is
here
recorded
of
them
.
Then
Mordecay
sate
in
the
Kings
gate
.
That
is
,
he
attended
on
his
office
in
these
times
of
Hesters
aduancement
,
hee
doth
not
presently
conceiue
higher
matters
,
and
so
neglect
his
ordinary
calling
(
as
some
ambitious
vpstart
would
haue
done
:
)
busying
himselfe
to
creepe
to
preferment
;
hauing
so
direct
a
meanes
to
raise
him
speedily
:
but
soberly
he
attends
on
his
office
;
as
▪
contented
therewith
:
and
for
state
matters
,
he
leaues
them
to
higher
powers
:
as
for
preferment
,
though
the
Lord
had
a
purpose
shortly
to
aduance
him
thereto
,
and
therefore
it
might
be
thought
some
spirits
might
bee
put
into
him
to
this
end
,
yet
wisely
doth
this
holy
man
put
off
the
thought
thereof
,
by
accustoming
himselfe
to
his
meane
condition
,
and
yet
not
without
regarde
of
his
aduanced
Nephew
;
whose
aduancement
growing
now
iealous
in
regarde
of
this
new
gathering
of
Virgins
,
he
is
therefore
sayd
further
to
sit
in
the
Kings
gate
,
to
haue
intelligence
thereof
,
and
so
to
aduize
and
determine
according
.
And
surely
in
this
example
of
Mordecay
wee
haue
many
notable
points
worthy
our
consideration
.
One
is
that
he
is
contented
with
his
calling
,
and
imployes
himselfe
faithfully
therein
;
a
notable
marke
of
the
childe
of
God
,
who
as
he
is
commanded
to
abide
in
the
calling
wherevnto
the
Lord
hath
called
him
:
as
being
fittest
for
him
,
and
a
tryall
of
his
faith
,
to
exercise
his
humilitie
:
so
i●
he
to
walke
faithfully
therein
,
as
whereby
he
doth
sanctifie
the
same
vnto
him
,
shall
see
the
blessing
of
God
therein
,
and
also
make
way
thereby
to
a
greater
blessing
.
Vse
.
1.
Which
as
it
condemnes
those
that
will
liue
in
no
calling
:
choyse
of
such
callings
as
can
yeeld
no
contentment
,
and
are
not
they
also
condemned
hereby
:
the
hauing
holy
&
lawfull
callings
,
do
either
basely
abuse
them
to
the
lusts
of
others
,
or
else
neglect
them
vnnecessarily
to
the
satisfying
of
their
own
lust
?
or
els
wickedly
giuing
them
ouer
,
or
changing
them
for
others
,
surely
though
it
be
not
simply
vnlawfull
to
change
our
callings
,
if
they
will
not
maintaine
vs
,
or
wee
bee
lawfully
called
to
other
more
necessary
,
As
for
our
holy
abiding
in
the
calling
vnto
which
God
hath
called
vs
,
Certainely
if
wee
doe
but
remember
the
account
wee
must
make
;
and
consider
the
vncertaintie
when
wee
shall
be
called
thereto
,
if
we
looke
for
our
reward
from
God
,
and
make
a
good
conscience
our
rule
to
direct
vs
therein
;
if
singlenesse
of
heart
shall
season
our
paines
:
and
casting
our
care
on
God
,
be
the
casting
of
our
profit
,
if
our
buying
to
profit
,
bee
not
vnprofitable
to
the
soule
;
if
our
striuing
for
profit
be
not
from
a
desire
of
ritches
;
If
prayer
be
the
foreman
of
our
shop
,
and
thanksgiuing
vnto
God
,
giue
vp
the
account
at
night
;
if
Christian
liberty
,
keepe
the
cash
,
and
con●ednesse
bee
the
Counter
.
Lastly
,
if
our
laying
out
,
bee
without
prodigalitie
,
and
our
receipts
without
couetousnesse
;
These
rules
well
obserued
,
and
practised
of
vs
;
shall
warrant
vs
safe
walking
in
these
slippery
places
,
good
foundation
for
vs
,
against
the
comming
of
Christ
Iesus
.
A
second
thing
to
be
considered
in
Mordekay
,
is
,
that
hee
is
not
hastie
of
preferment
,
Hee
sits
in
the
Kings
gate
,
hee
is
not
fawning
on
Hester
,
nor
proaling
for
greatnesse
.
A
very
true
and
liuely
marke
of
the
child
of
God
:
such
was
Hester
(
as
we
haue
noted
before
)
:
so
was
Dauid
,
Ioseph
,
and
the
rest
:
these
looke
higher
then
the
earth
,
and
therefore
count
these
things
as
dung
:
these
know
the
danger
of
climing
high
:
and
therefore
they
will
not
bee
too
hastie
to
catch
a
fall
.
In
a
word
;
as
the
children
of
God
know
best
how
to
vse
this
aboundance
,
so
of
all
other
they
haue
least
need
thereof
:
and
therefore
will
they
not
bee
too
hasty
to
take
this
but
then
vpon
them
,
that
when
it
is
cast
vpon
them
,
they
may
be
better
able
to
beare
it
.
Vse
.
1.
Which
being
so
,
let
hasty
climers
see
what
right
they
haue
in
heauen
:
let
them
wisely
consider
how
they
cast
off
all-care
of
vertue
,
when
once
they
begin
to
ride
poste
to
preferment
As
for
Gods
children
let
it
suffice
them
,
that
they
can
clime
no
higher
;
and
seeing
they
are
hastning
to
the
citie
which
is
aboue
let
them
wisely
decline
such
mountaines
as
may
require
some
dangerous
worship
at
their
hands
,
and
rather
desire
to
haue
their
life
hid
with
Christ
in
God
,
so
may
they
more
freely
imploy
themselues
in
the
things
which
are
aboue
,
which
in
the
flesh
is
kept
low
;
&
the
pride
thereof
abased
.
And
if
they
will
be
safely
ambitious
indeed
,
let
them
striue
to
exceede
in
grace
,
and
goe
formost
to
heauen
:
here
the
more
hast
the
better
speed
,
and
the
seaner
sped
the
lesser
misery
,
the
longer
happinesse
.
But
why
doth
the
holy
Ghost
here
make
such
precise
mention
of
Mordecayes
sitting
at
the
gate
?
no
doubt
though
he
attended
his
office
,
hee
forgat
not
his
daughter
now
being
aduanced
;
and
as
a
tender
father
,
hath
an
eare
after
her
;
he
sits
in
the
gate
to
hearken
after
her
estate
,
and
to
aduize
as
he
should
be
called
.
So
carefull
ought
fathers
to
bee
for
the
good
of
their
children
.
So
is
cur
heauenly
Father
carefull
and
continually
prouident
ouer
vs
But
of
this
point
heretofore
.
As
also
of
the
next
verse
,
concerning
the
concealing
of
Hesters
nation
and
kindred
,
according
as
Mordecay
had
formerly
aduized
;
onely
let
vs
adde
for
the
iustifying
of
this
practise
of
Hester
thus
much
:
that
though
she
lawfully
conceales
her
country
and
nation
to
preuent
danger
,
safety
of
her selfe
,
and
the
Church
of
God
,
they
keepe
them-selues
close
to
destroy
the
Church
of
God
.
She
is
commanded
by
her
Vnckle
,
who
hath
lawful
power
thereto
:
they
take
warrant
from
that
man
of
sinne
,
who
hath
none
to
giue
.
Thus
is
Hester
no
warrant
for
Popish
equiuocating
,
much
lesse
will
equiuocating
warrant
&
maintaine
Popery
,
The
Lord
will
confound
the
lyar
and
the
deceitfull
man
.
And
seeing
that
Hester
now
beeing
so
honorably
maried
,
That
as
honour
doth
not
quench
loue
in
the
Sanits
of
God
:
so
mariage
also
doth
not
take
away
obedience
to
Parents
.
And
surely
how
should
honour
quench
loue
in
them
,
who
the
more
pledges
they
haue
of
Gods
loue
,
the
more
are
they
prouoked
to
loue
one
another
▪
by
how
much
they
haue
now
better
meanes
to
show
their
loue
:
the
fire
goe
out
when
more
wood
is
cast
on
?
and
can
there
be
a
greater
honor
to
honor
,
then
to
be
kinde
and
affable
to
inferiors
and
how
shall
honour
bee
maintained
without
true
loue
?
and
if
wee
loue
not
may
wee
hope
to
bee
beloued
?
Vse
.
1.
What
comfort
then
can
such
haue
of
their
greatnesse
and
honors
,
that
place
the
glory
thereof
in
despising
inferiors
,
and
giuing
them
all
occasions
of
hatred
against
them
?
what
hope
of
continuance
where
loue
is
not
setled
?
Let
Politicians
looke
to
this
,
and
see
well
to
their
standing
.
Surely
feare
is
but
a
sorry
keeper
of
honor
,
and
iealousie
will
hardly
procure
continuance
thereto
:
let
them
hate
,
me
,
so
they
feare
mee
,
is
the
voyce
of
tyrany
:
and
if
they
hate
,
they
will
plotte
destruction
:
this
is
the
iustice
of
God
.
But
of
this
point
heretofore
.
Now.
Concerning
the
obedience
that
this
gratious
Queene
performes
to
her
father
,
that
children
are
bound
to
obey
their
parents
,
and
performe
dutie
vnto
them
,
though
they
be
married
from
them
,
and
so
bee
vnder
an
other
gouernment
.
And
the
reason
is
,
because
one
of
these
gouernments
is
subordinate
to
the
otber
.
&
may
both
agree
without
impeachment
to
each
other
:
yea
obedience
to
either
in
their
places
,
is
that
wherby
they
both
are-happily
maintained
:
&
surely
,
if
consent
of
parents
be
most
necessary
to
mariage
,
ought
there
not
to
be
a
respect
still
to
parents
,
euen
when
this
blessing
is
enioyed
.
Thus
did
the
Patriarches
obey
their
Fathers
,
and
the
commandement
of
obedience
to
parents
being
morall
,
and
perpetuall
,
doth
it
not
bind
vs
all
our
life
long
?
Indeed
,
because
it
both
renewes
the
bond
of
nature
,
and
aduanceth
also
nature
to
an
honorable
estate
:
yea
resemsbleth
the
most
neere
coniunction
betweene
Christ
and
his
Church
:
so
ought
we
rather
to
keepe
this
bond
,
then
the
bond
of
nature
:
if
such
occasion
should
bee
offered
which
should
be
preferred
:
not
that
herein
we
breake
the
bond
of
nature
,
but
wisely
establish
it
,
in
subordinating
the
same
to
a
more
high
and
neerer
bond
.
So
is
our
Sauiour
to
be
vnderstood
,
For
this
cause
shall
a
man
leaue
Father
and
Mother
a●d
cleaue
to
his
wife
:
meaning
thereby
,
that
mariage
is
a
neerer
bond
,
then
that
of
nature
:
therefore
of
the
two
,
rather
cleaue
to
thy
wife
,
if
occasion
should
be
offered
whether
should
be
forsaken
.
The
resolution
hereof
stands
in
the
consideration
of
such
duties
,
as
doe
belong
to
these
seuerall
callings
.
Whereof
some
are
common
to
both
,
others
are
peculiar
to
either
.
Those
which
are
common
to
both
are
either
simply
common
to
both
,
or
respectiuely
and
comparatiuely
.
Those
which
are
simply
and
generally
common
to
both
callings
,
are
1.
Reuerence
,
2.
Loue
,
and
3.
Naturall
affection
&c.
generally
such
as
simply
respect
their
persons
,
as
they
beare
the
Image
of
God
,
and
resemble
his
authoritie
ouer
vs
.
Those
which
are
common
to
both
with
respect
&
prolation
,
are
Obedience
,
Maintenance
&c.
which
though
we
owe
to
both
,
yet
are
wee
to
performe
them
in
their
order
.
Obedience
first
to
the
husband
before
the
Father
,
maintenance
to
the
wife
before
the
parents
,
yet
herein
also
being
lead
by
the
chiefest
bond
.
good
especially
to
the
houshold
of
faith
:
and
wisely
discering
the
inuinciblenesse
of
necessitie
:
not
standing
on
what
want
may
bee
,
neither
what
superfluousb
●e
wee
thinke
fitte
:
but
so
depending
on
the
prouidence
of
God
:
as
not
to
neglect
present
reliefe
,
and
therein
to
bee
led
by
the
neerer
bond
.
As
for
such
duties
as
are
proper
to
either
:
such
as
are
due
beneuolence
,
cohabitation
,
in
the
state
of
marriage
:
these
not
concerning
parents
,
may
well
be
performed
without
impeachment
to
their
honour
.
As
likewise
such
dueties
as
are
not
proper
betweene
the
Father
and
the
Sonne
,
may
very
well
stand
with
the
performance
of
such
as
concerne
the
State
of
marriage
:
so
that
they
all
tend
to
the
glorie
of
God
,
and
principally
intend
the
saluation
of
the
soule
.
Vse
1.
Which
as
it
condemneth
those
Parents
that
hauing
aduanced
their
Children
to
this
honorable
Estate
of
marriage
,
do
either
basely
crouch
vnto
,
or
by
too
much
indulgence
loose
the
right
in
their
Childrens
subiection
:
So
doth
it
conuince
their
extreame
folly
,
which
is
the
cause
thereof
;
Namely
,
their
parting
with
too
great
portions
,
or
putting
ouer
their
estates
vnto
them
:
By
which
,
it
comes
to
passe
,
that
their
Children
being
puft
vp
,
and
hauing
the
sword
put
into
their
hands
,
in
steed
of
obedience
to
Parentes
,
do
many
times
beate
them
with
their
owne
rodde
.
And
so
by
Gods
iudgement
prouoking
hereby
their
Parents
in
the
bitternesse
of
their
soules
,
to
cursing
and
complayning
:
the
Lord
heares
their
crie
,
and
punisheth
such
rebellious
plants
,
by
rooting
them
out
,
and
laying
wast
their
habitations
.
And
therefore
also
such
children
may
here
learne
their
lesson
.
As
not
so
much
to
stand
vpon
portion
,
or
such
outward
complement
for
their
preferment
:
so
to
performe
conscionable
obedience
,
while
they
are
at
home
,
so
shall
they
not
forget
it
when
they
are
abroad
.
And
married
folkes
also
,
may
here
take
out
their
lesson
,
not
to
despise
their
aged
Parents
but
rather
now
to
performe
them
double
honour
,
because
they
were
not
onely
the
cause
of
their
beeing
,
but
in
placing
them
thus
comfortably
,
a
good
meanes
of
their
well
being
.
Yea
they
that
are
left
of
their
Parents
,
to
take
their
chance
(
as
we
say
)
and
to
get
it
out
of
the
fire
;
these
haue
most
cause
to
honour
their
Parents
,
because
as
they
can
more
sufficiently
requite
them
in
that
they
were
meanes
of
their
being
:
So
being
now
put
to
a
more
iust
triall
of
the
sincerity
of
their
obedience
,
and
being
certainely
perswaded
;
that
as
what
was
wanting
in
Parents
hath
beene
supplied
by
the
Lord
:
so
his
hand
shall
not
be
shortned
if
they
enlarge
theirs
;
euen
where
they
haue
no
other
cause
but
only
for
Gods
sake
;
when
they
can
hope
for
no
better
pay-maister
then
God
himselfe
.
And
thus
farre
c●ncerning
Hesters
obedience
.
But
what
?
are
all
of
Hesters
minde
to
performe
obedience
to
their
superiors
:
doth
Ahashuerosh
finde
as
faithfull
subiects
as
Mordecai
found
faithfulnesse
in
his
aduanced
Nephew
?
Surely
no
;
Behold
Hester
so
highly
preferred
yet
performes
dutie
to
her
Father
,
and
yet
ahashuerosh
being
chiefe
Commander
,
cannot
finde
loyaltie
in
his
subiects
:
but
while
he
is
wallowing
in
the
fulnesse
of
his
pleasures
and
blessing
his
soule
in
his
security
and
false
content
,
his
life
is
sought
for
by
two
of
his
attendants
,
euen
those
that
he
appointed
keepers
of
the
doore
,
or
of
the
entry
,
for
his
greater
safety
:
so
it
followeth
.
In
those
daies
when
Mordecai
sate
in
the
Kings
gate
,
two
of
the
Kings
Eunuches
Bigthan
,
In
which
words
the
spirit
of
Gods
sets
downe
a
very
seareful
and
yet
vsual
accident
vnto
Tyrants
:
befalling
this
voluptious
Prince
in
the
glut
of
his
pleasures
to
sauce
the
same
,
&
so
to
make
him
more
without
excuse
:
namely
a
desperate
treason
entended
by
two
of
his
seruants
,
whom
he
put
in
some
trust
,
tending
to
no
lesse
,
then
the
taking
away
of
his
life
.
Wherein
we
may
obserue
these
circumstances
.
1.
The
time
when
this
Treason
was
committed
:
In
those
dales
.
i.
in
those
daies
of
pleasure
and
security
,
of
rauishing
and
deflowring
of
Virgins
,
of
enioying
delight
with
the
wronging
and
oppression
of
others
:
then
is
this
luxurious
Prince
summoned
to
his
account
,
then
is
his
life
sought
for
;
then
is
he
most
in
danger
.
2.
The
person
is
described
by
whom
the
Treason
is
discouered
,
and
the
daunger
preuented
:
who
is
Mordecai
the
seruant
of
GOD
:
he
prooues
the
faithfull
seruant
to
his
Prince
,
he
that
is
most
despised
,
yet
does
most
good
.
Now
Mordecai
is
here
described
.
1
by
his
faithfull
attending
on
his
office
:
he
sate
in
the
Kings
gate
.
2.
by
his
intelligence
of
the
Treason
.
The
thing
was
knowne
to
Mordecai
.
3.
by
his
wisdome
in
the
discouery
of
it
.
He
told
it
vnto
the
Queene
Hester
and
Hester
certefied
the
King
thereof
in
Mordecaies
name
.
3.
The
parties
are
set
downe
by
whom
this
treason
is
committed
,
and
that
.
1.
by
their
number
,
they
were
two
,
Secondly
by
their
quality
,
they
were
Eunuches
.
3.
by
their
names
.
they
were
called
Bigthan
&
Teresh
.
4.
by
their
office
,
they
kept
the
doore
.
5.
by
the
occasion
mouing
them
thereto
,
they
were
(
wroth
.
)
4.
The
Treason
it selfe
is
layd
open
,
Namely
to
laie
hands
on
the
King
Ahashuerosh
to
take
away
his
life
.
5.
The
person
is
described
against
whom
the
Treason
is
committed
,
namely
King
ahashuerosh
.
6.
Here
is
set
downe
the
discouery
of
the
Treason
,
and
that
both
by
the
Author
as
before
,
and
manner
of
the
discouery
,
namely
inquisition
was
made
and
it
was
found
to
bee
so
.
7.
Here
is
commended
vnto
vs
the
execution
of
these
Traitors
.
They
were
both
hanged
on
a
tree
.
8.
The
holy
Ghost
concludes
this
history
with
a
notable
relation
of
wisdome
euen
of
those
Godlesse
men
,
namely
it
was
written
in
the
booke
of
Chronicles
before
the
King
,
that
so
memorable
a
deliuetance
might
neuer
be
forgotten
,
and
the
seruice
of
Mordecai
might
hereafter
be
remembred
.
These
are
the
particulars
in
this
memorable
accident
.
And
1.
conceruing
the
Time
when
it
fell
out
.
In
those
daies
]
That
is
when
the
King
is
drowning
himselfe
in
pleasure
,
and
saith
,
soule
take
thy
ease
:
Then
doth
the
Lord
raise
some
of
his
owne
house
to
call
him
to
an
account
,
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
.
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
establesh
it
in
our
superiors
,
by
praier
to
God
for
them
,
and
watchfulnesse
in
our
callings
.
So
doth
M●rdecai
,
he
sate
in
the
Kings
gate
:
he
was
watchfull
in
his
calling
and
so
the
Lord
honoreth
him
to
be
a
meanes
of
the
preseruation
of
his
Prince
,
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
,
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
,
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
,
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
.
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
,
though
we
cast
our
bread
vpon
the
waters
,
yet
after
many
dates
wee
shall
finde
it
againe
.
But
wherein
is
it
,
that
the
Lord
blesseth
Mordecai
?
he
is
better
vnto
him
,
then
he
did
desire
:
his
desire
only
was
that
Hester
might
be
safe
,
and
loe
the
Lord
vseth
him
as
a
meanes
for
the
safety
of
the
King
too
;
yea
this
is
turned
about
by
the
Lord
as
a
meanes
of
his
owne
further
good
.
So●b●untifull
is
the
Lord
to
giue
vs
more
then
we
desire
:
so
when
we
seeke
the
principall
,
Vse
1.
Let
not
then
the
wicked
bragge
that
they
haue
more
then
their
heartes
desire
:
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
:
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
,
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
:
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
wrapped
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
man
discerneth
althings
:
not
onely
concerning
matters
of
saluation
,
Well
it
pleaseth
the
Lord
to
giue
his
seruant
Mordecai
notice
of
the
treason
:
Conceale
it
he
must
not
,
lest
he
incur
the
penalty
of
the
law
,
the
safety
of
the
Prince
requires
no
lesse
:
and
the
good
of
the
offendors
enioynes
the
same
,
that
the
body
being
punished
the
soule
may
bee
saued
:
and
the
common
wealth
also
shall
gaine
hereby
as
being
much
secured
in
the
detection
of
such
great
mischiefes
.
Which
as
it
iustifeth
the
equity
of
our
law
,
which
makes
concealers
of
Treason
,
parties
therein
:
So
it
discouers
the
notable
deepenesse
of
Satan
in
carying
these
mischiefes
so
closely
that
they
may
not
be
discouered
.
And
hereby
also
subiects
may
wisely
learne
,
as
to
make
conscience
of
their
company
least
they
heare
what
they
would
not
,
so
to
take
heed
,
what
they
heare
,
and
much
more
what
they
conceale
,
assuring
themselues
,
that
as
their
is
a
time
to
couer
the
infirmities
of
their
brethren
,
from
God
and
men
,
so
their
is
also
a
time
to
discouer
their
sin
,
when
the
publique
good
requires
it
,
and
their
priuate
also
will
sort
therewith
.
Treason
then
must
be
discouered
:
but
yet
waril●
too
:
I
must
haue
a
good
ground
for
what
I
report
;
lest
I
be
found
to
accuse
an
innocent
:
and
I
must
be
able
to
vphold
the
discouery
with
some
countenance
and
reputation
,
least
I
be
borne
downe
in
the
truth
by
the
greatnesse
of
the
offendor
Behold
here
then
the
wisdome
of
Mordecai
.
He
relates
not
the
matter
himselfe
to
the
King
,
least
he
might
not
be
beleeued
,
or
be
out-faced
by
the
countenance
of
the
Traytors
:
and
the
King
might
be
enraged
,
1.
He
takes
occasion
hereby
to
haue
accesse
to
Hester
:
and
so
in
wise
sort
to
renue
his
ancient
acquaintance
with
her
.
Wheras
otherwise
if
he
had
had
no
other
errant
,
his
comming
might
either
haue
smelt
of
malepartnesse
,
or
of
proud
ambition
.
2.
He
procures
hereby
credit
to
the
Narration
when
it
shal
be
promoted
,
by
honorable
and
acceptable
a
personage
.
3.
In
this
his
wisdome
he
renewes
also
his
loue
to
his
beloued
daughter
,
he
enuies
not
her
aduancement
,
and
therefore
will
reueale
the
treason
himselfe
to
take
away
the
thankes
from
her
;
but
knowing
that
fauour
was
mutable
and
greatnesse
iealous
;
therefore
he
makes
Hester
the
meanes
to
acquaint
the
King
therewith
:
both
,
that
she
might
take
occasion
hereby
,
to
performe
her
duetie
to
the
King
:
and
also
might
by
this
meanes
renue
his
affections
towards
her
.
Yea
Mordecai
might
safely
haue
also
a
further
reach
herein
;
namely
to
tire
the
sincere
affection
of
his
daughter
towards
him
,
whether
she
would
make
this
an
occasion
to
his
good
and
preferment
,
or
rather
take
the
glory
thereof
vnto
her-selfe
.
Vse
.
1.
Whereby
we
are
taught
,
as
rather
then
to
conceale
treason
to
reueale
it
our selues
;
yet
if
we
may
to
vse
such
for
the
acquainting
of
the
Prince
therewith
,
as
may
procure
more
credit
to
the
truth
and
lesse
daunger
to
our selues
:
Let
not
hope
of
reward
here
make
vs
to
hasty
,
least
the
wrath
of
a
King
being
the
messenger
of
death
,
it
light
vpon
those
that
are
neerest
thereto
:
Oh
how
gratious
is
a
word
in
due
season
?
how
doth
the
author
grace
the
narration
:
whereby
we
may
further
learne
,
to
get
true
fauour
to
our
persons
,
by
being
gratious
with
GOD
,
and
so
shall
we
happily
preuaile
with
men
.
And
yet
,
are
not
to
neglect
the
meanes
of
such
as
are
in
fauour
with
men
:
so
we
vse
modesty
,
and
sincerity
therein
:
Let
vs
especially
be
carefull
,
not
to
abuse
them
with
rumours
and
falcehoodes
:
though
Princes
for
a
time
are
delighted
with
these
;
yet
falce-hood
will
out
and
fauour
will
change
:
and
so
bring
shame
vpon
the
suggestors
,
and
reporters
both
.
Thus
Hester
is
also
acquainted
with
this
mischiefe
entended
against
her
LORD
.
What
doth
she
now
?
doth
she
conceale
it
as
being
sicke
of
her
Husband
?
discontent
might
haue
ministred
cause
,
and
reuenge
would
haue
furthered
the
mischiese
.
The
incontinency
of
the
King
must
needs
breede
iealosie
,
and
iealosie
is
the
rage
of
a
man
,
therefore
he
will
not
spare
in
the
day
of
vengeance
;
some
would
haue
tickled
,
at
this
occasion
,
to
haue
bene
rid
of
a
bad
husband
,
And
lust
here
would
haue
promoted
the
matter
,
by
suggesting
hope
o
change
,
yea
ambition
too
(
by
your
leaue
)
would
haue
puft
vp
some
such
Semiramis
,
that
so
she
might
raigne
alone
.
But
gratious
Hester
hath
none
of
his
fuell
;
So
ought
a
gratious
wife
to
respect
the
well-fare
of
her
husband
,
did
Abigail
aduize
her
husband
Nabal
.
So
must
they
reueale
vnto
their
husbands
what
they
know
concerning
there
estates
as
knowing
that
they
are
one
,
and
therefore
both
there
good
or
euill
doth
go
togeather
,
and
that
especially
hereby
,
they
keepe
themselues
in
Gods
fauour
,
and
thefore
though
the
husband
should
take
it
ill
,
yet
here
is
the
comfort
,
the
Lord
commands
it
,
and
he
will
turne
the
heart
of
he
husband
,
as
shall
be
best
for
both
.
Which
as
it
condemneth
those
murtherous
wiues
that
do
desperatly
seeke
the
life
of
their
husbands
either
by
direct
engines
,
as
poyson
,
strangling
,
&c.
or
by
indirect
meanes
,
as
by
faulse
accusations
,
vnreasonable
braulings
.
&c.
so
it
doth
also
condemne
those
,
that
flatter
them
in
their
sinne
,
and
sooth
them
vp
in
their
wickednesse
,
and
for
feare
of
displeasure
dare
not
louingly
reproue
and
admonish
them
therof
.
And
here
also
my
wiues
learne
for
these
instruction
,
to
discharge
their
duties
vnto
their
husbands
in
giuing
them
notice
of
such
daungers
,
as
they
are
subiect
vnto
,
leauing
the
successe
to
God
,
Thus
Hester
discouers
the
Treason
vnto
the
King
,
But
doth
she
enuiously
conceale
the
first
author
and
so
take
the
credit
to
her selfe
?
no
it
is
said
she
certifies
the
King
thereof
in
Mordecais
name
,
i.
she
signifies
vnto
the
King
that
Mordecai
was
he
first
discouerer
;
that
so
the
Prince
might
take
notice
of
his
faithfulnesse
,
and
God
might
vse
this
as
a
meanes
for
the
aduancement
of
his
seruant
,
in
conuenient
time
.
Thus
ought
the
Saints
of
God
to
right
each
others
:
in
acknowledging
there
good
parts
,
Vse
.
1.
Where
is
then
their
religion
that
detract
from
each
other
,
where
is
their
loue
,
that
thinke
they
do
God
good
seruice
in
faulse
accusations
,
and
wrong
●urmises
,
how
farre
are
these
from
ascribing
vnto
the
Saints
what
is
there
due
which
take
that
from
them
which
they
cannot
giue
them
?
Oh
what
folly
is
that
policy
which
seekes
to
aduance
it selfe
by
depriuing
of
others
,
what
trechery
that
loue
which
will
ascribe
to
others
what
is
none
of
theirs
;
crying
peace
peace
while
it
serues
there
owne
turne
,
but
if
a
man
put
not
in
their
mouthes
they
prepare
warre
against
him
,
Oh
what
shall
become
of
them
that
iustifie
the
wicked
for
a
reward
,
but
as
he
acknowledges
GOD
,
so
to
giue
testimony
to
his
gifts
,
that
the
good
may
be
encouraged
,
and
●OD
may
bee
gloryfied
.
Lastly
in
that
treasons
,
the
diuine
prouidence
in
ouerruling
such
euils
,
and
iudging
the
same
,
and
magnifieth
also
Gods
wisdome
,
in
confounding
the
policy
of
the
wicked
,
who
by
their
secrecy
in
euill
,
promise
to
them-selues
good
successe
therein
,
whereby
growing
confident
,
and
insolent
against
the
Lord
who
say
they
shall
see
them
?
who
can
preuent
them
?
they
are
iustly
met
withall
in
their
security
either
their
owne
,
tonges
shall
fall
vpon
them
or
the
foules
of
Heauen
,
shall
reueale
the
mischiefe
,
or
the
wisdome
of
the
Saints
shall
discouer
the
same
.
All
which
did
most
notably
appeare
in
he
discouery
of
the
Poulder
treason
,
and
so
doth
exceedingly
magnifie
the
truth
of
Gods
prouidence
therein
.
Vs
.
1.
Which
as
it
iustifieth
the
truth
of
the
word
,
that
ther
is
nothing
so
secret
,
which
shall
not
be
manifested
:
so
it
is
a
notable
lesson
to
all
clookers
of
sinne
,
not
to
trust
to
such
clokes
of
shame
for
hiding
of
sinne
,
but
rather
to
consider
,
that
as
he
that
hideth
his
sinne
shall
not
prosper
in
this
life
,
by
reason
of
the
hell
of
consicence
attending
the
same
,
so
shall
he
for
all
these
things
,
come
to
iudgement
,
that
there
is
no
GOD
,
yet
remember
,
that
this
thought
of
thy
heart
,
shall
one
day
be
discouered
,
yea
the
actions
of
thy
life
shall
cast
the
dart
of
thine
Atheisme
in
thy
face
,
and
reioyce
not
,
and
they
shall
not
know
who
hurt
them
:
behold
,
the
Lord
is
their
keeper
,
and
he
that
toucheth
them
,
toucheth
the
apple
of
his
eye
,
and
canst
thou
come
so
neare
God
,
and
hope
not
to
be
met
withall
?
Let
this
lesson
all
sorts
,
to
haue
the
Lord
alwaies
before
them
,
so
shall
they
either
bee
kept
from
running
into
sinne
,
or
if
they
fall
,
by
the
gratious
presence
of
the
LORD
be
raysed
vp
againe
.
Thus
haue
we
heard
,
of
the
meanes
and
manner
that
God
vseth
for
the
discouery
of
this
treason
.
Now
let
vs
a
little
further
consider
the
treason
it selfe
:
And
.i.
Obserue
we
the
authors
of
it
.
It
is
they
were
two
of
the
Kings
Eunuches
.
Behold
how
sinne
delights
in
company
:
especially
treason
will
not
be
alone
;
the
fact
is
horrible
,
and
therefore
company
must
needs
be
had
to
appease
and
to
embolden
to
the
mischiefe
trembling
conscience
,
The
attempt
is
desperate
,
and
therefore
many
hands
must
ioyne
therein
;
that
where
one
misseth
the
other
may
hit
,
And
the
Lord
herein
hath
an
ouerruling
hand
:
that
where
one
could
keepe
counsell
,
by
company
it
shall
be
reuealed
,
for
that
carnall
wisdome
might
proue
it
owne
confusion
;
do
bretheren
in
euill
further
each
others
punishment
?
so
was
the
multitude
of
conspirators
in
the
Poulder
treason
a
speciall
occasion
of
the
discouery
thereof
,
Let
sinners
learne
heare
to
take
heede
of
the
multitude
,
let
them
not
hope
by
company
in
sinne
to
carry
it
more
closely
,
or
accomplish
it
more
desperately
;
nay
let
them
feare
whatsoeuer
may
strengthen
and
countenance
sinne
,
because
as
repentance
is
hereby
hindred
,
and
security
encreased
,
so
vengeaunce
is
iustly
hastened
by
the
same
.
Surely
as
fellowshippe
in
euill
is
a
note
of
sinnes
wisdome
and
confusion
:
so
not
to
communicate
of
each
others
goodnesse
,
is
a
marke
of
it
vnsoundnesse
:
And
therefore
let
not
goodnesse
dwell
alone
either
in
singularity
or
weaknesse
,
let
it
not
feare
infection
,
couer
it
worthynesse
,
but
let
those
are
conuerted
,
conuert
their
bretheren
,
and
let
not
the
fellowship
of
the
Saints
at
any
hand
be
forsaken
:
but
let
vs
support
one
another
by
loue
,
let
vs
take
vnto
us
him
that
is
weake
,
least
we
also
be
tempted
,
labouring
to
keepe
the
vnity
of
the
spirit
in
the
bond
of
peace
,
that
so
we
may
grow
vp
together
,
As
heyres
of
the
blessing
.
Thus
we
see
the
number
of
these
Traytors
.
Now
let
vs
a
little
farther
consider
of
their
condition
;
it
is
here
said
,
they
were
Eunuches
,
that
is
,
they
were
some
honorable
personages
attending
on
the
prince
,
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
:
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
,
So
iust
is
the
Lord
to
make
instruments
of
sinne
,
weapons
to
punish
the
same
:
to
the
magnifying
of
his
prouidence
and
reformation
of
the
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
,
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
,
that
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
:
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
the
King
.
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
:
banisheth
reason
,
and
so
giues
way
to
all
vnrulinesse
so
●it
ends
in
malice
,
and
malice
will
haue
bloud
;
yea
such
is
the
progresse
of
this
sinne
of
anger
,
that
it
will
not
spare
it selfe
to
hurt
another
,
yea
none
can
be
priuiledged
from
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
,
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
,
So
doth
the
Lord
proceed
in
iudgement
:
so
is
innocency
preserued
,
when
only
accusation
goes
not
currant
;
so
is
authority
iustified
:
when
sinne
is
thoroughly
convinced
:
and
the
offender
happily
prepared
to
repentance
.
Vse
.
1.
By
which
wee
may
learne
,
as
not
to
beleeue
reports
,
without
due
inquisition
;
so
to
condemne
such
rash
iudgements
,
Henry
the
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
with
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
,
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
innocent
;
by
punishing
the
offender
,
according
to
the
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
,
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
Adoni●ah
being
spared
will
rebel
againe
,
but
when
he
is
cut
of
,
the
throne
wil
be
established
.
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
the
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
,
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
.
The
intent
then
of
the
law
being
the
good
of
mankind
:
herevpon
it
followeth
,
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-ge●ent
so
to
meet
with
sinne
as
that
the
holy
purpose
of
the
Lord
in
his
ordinance
might
be
best
accomplished
,
to
the
good
of
the
sinner
,
and
safety
of
gouerment
?
And
therefore
seeing
intent
of
treason
pardoned
,
doth
but
giue
further
breath
thereto
,
because
ambition
is
vnsatiable
,
and
such
sinners
otherwise
incorrigible
,
then
by
taking
them
in
the
blade
,
and
so
cutting
them
timely
off
.
Is
it
not
more
then
time
to
preuent
such
desperate
onsets
by
iust
seuerty
,
rather
then
to
giue
way
through
impunity
to
farther
mischiefe
?
And
shall
the
Traitor
thinke
he
hath
wrong
done
vnto
him
hereby
?
where
thought
of
the
least
sinne
deserues
eternall
vengeance
if
he
be
met
withal
by
temporall
iustice
for
the
determinate
purpose
of
a
capital
crime
,
which
may
also
be
a
meanes
for
the
sauing
of
his
soule
?
And
what
though
he
faile
in
the
execution
of
his
mischiefe
?
shall
the
Magistrate
therefore
faile
in
the
execution
of
iustice
,
seeing
there
was
no
good
will
wanting
sufficient
to
discouer
the
daungerousnesse
of
the
person
;
and
so
in
wisedome
to
haue
him
cut
off
?
And
may
not
the
purpose
of
such
euils
proue
very
hurtfull
to
gouerment
?
may
it
not
breed
Iealousie
therein
,
and
imputation
of
some
bad
desart
?
may
it
not
worke
desperatenesse
in
loose
gouernors
and
boldnesse
in
the
like
sinnes
?
Let
this
be
a
lesson
for
preuenting
of
such
purposes
,
and
the
Lord
giue
vs
vnderstanding
in
all
things
.
Thus
are
these
rebellious
seruants
iustly
met
withal
:
Surely
the
Lord
is
righteous
and
admirable
in
his
iustice
,
though
some
sinnes
especially
are
reserued
to
the
eternall
vengeance
,
yet
hee
will
punish
this
sinne
of
Treason
euen
in
this
life
,
because
it
so
nerely
toucheth
his
Maiesty
,
and
chalengeth
his
prouidence
.
Vse
.
And
therefore
let
not
Traytors
hope
to
go
vnpunished
,
And
are
not
disobedient
seruants
here
also
iustly
met
withall
?
yea
surely
,
Iehezi
shall
haue
aleprosie
,
and
these
rebellious
seruants
do
meet
with
a
halter
.
Vse
.
1.
Which
as
it
may
lesson
Maisters
,
to
watch
ouer
their
seruants
,
least
by
disobedience
they
fall
into
these
trobles
,
for
which
they
are
like
to
giue
an
account
,
though
in
the
meane
time
the
seruant
smart
for
it
;
so
let
seruants
here
learne
to
performe
obedience
for
conscience
sake
,
that
so
looking
for
their
reward
from
God
,
and
not
form
man
,
they
may
not
be
driuen
to
such
desperate
courses
.
And
as
they
must
looke
for
such
measure
,
if
they
breake
out
into
such
presumptious
sins
:
So
on
the
contrary
,
let
good
seruants
be
assured
,
that
the
diligent
shall
stand
before
Princes
,
they
shall
not
want
euen
plentifull
recompence
.
Thus
the
traitors
are
executed
,
and
Ahashuerosh
is
preserued
for
the
good
of
the
Church
,
Obea
Edoms
house
shall
prosper
while
the
Arke
remaines
there
,
Godlinesse
is
neuer
vnthankefull
to
the
embracers
thereof
;
her
enemies
fare
the
better
for
her
,
and
shal
not
much
more
her
friends
?
she
hath
the
promise
of
all
blessings
,
and
shall
she
not
make
them
good
?
he
preuailes
with
God
,
and
shall
she
not
preuaile
with
men
?
she
brings
peace
wheresoeuer
she
comes
,
and
in
her
pleasure
is
life
:
ritches
and
honor
,
bee
at
her
right
hand
,
yea
durable
ritches
and
righteousnesse
.
Why
are
then
the
children
of
God
counted
such
trouble-houses
,
could
the
world
indure
were
it
not
for
them
?
are
not
the
wicked
preserued
because
of
them
?
Oh
let
vs
make
much
then
of
such
profitable
guests
:
let
vs
learn
to
be
thankefull
of
them
in
this
point
:
lette
vs
take
hold
of
the
skirt
of
him
that
is
a
Iew
,
and
resolue
to
go
with
him
,
because
the
Lord
is
with
him
.
Well
the
King
is
preserued
;
and
his
life
renued
:
What
must
this
benefit
be
forgotten
?
shall
Mordecaies
seruice
be
buried
in
forgetfulnesse
?
No
;
Behold
the
prouidence
of
God
,
in
prouiding
for
his
seruant
,
Marke
the
care
of
the
Prince
that
his
deliuerance
should
be
remembred
.
It
followeth
.
And
this
was
written
in
the
booke
of
daies
before
the
King
:
That
is
this
admirable
deliuerance
was
committed
to
perpetuall
record
in
the
Chronicles
of
the
Kingdome
:
Behold
here
the
faithfulnesse
of
God
,
which
forgetteth
not
the
indeauors
of
his
children
;
a
bottle
to
put
their
teares
in
,
and
a
book
of
remembrance
for
them
that
feare
the
Lord
:
Hee
makes
inquisition
for
blood
,
and
so
remembreth
it
;
he
causeth
the
fact
of
his
seruant
to
bee
committed
to
perpetual
record
.
Vse
.
1.
Shall
wee
then
doubt
of
the
acceptance
of
our
workes
;
shall
wee
not
expect
a
plentifull
reward
thereof
?
Will
not
the
Lord
auenge
the
blood
of
his
Saints
?
Wil
he
not
wipe
all
the
teares
from
our
eyes
?
Oh
that
we
could
beleeue
!
How
should
wee
be
increased
?
that
we
would
consider
wisely
how
God
records
our
wel-doings
,
what
a
spurre
would
this
bee
to
prouoke
vs
to
go
forward
?
What
a
comfort
against
the
hard
measure
of
the
world
?
what
peace
of
comscience
?
What
euidence
of
weldoing
?
Seeing
the
Lord
makes
our
enemies
to
record
the
same
,
yea
to
promote
vs
thereby
to
a
seasonable
recompence
.
But
what
should
moue
this
prophane
Monarch
to
haue
Mordecaies
faithfulnesse
and
his
preseruation
thus
recorded
to
posterity
?
Is
this
intended
as
a
part
of
Mordecai
his
recompene
?
Or
doth
he
vse
this
as
a
meanes
to
put
him
in
mind
therof
?
That
so
in
conuenient
time
hee
might
accomplish
the
same
?
Surely
though
it
be
not
likely
this
proud
Monarch
had
any
such
intent
,
because
al
is
counted
but
due
,
&
thankfulness
;
here
is
a
rare
bird
:
yet
no
doubt
but
he
had
some
respect
to
him-selfe
.
Namely
the
recording
so
great
a
deliuerance
of
his
owne
person
,
he
might
both
prouoke
his
subiects
to
take
notice
thereof
,
and
so
to
preuent
the
like
mischiefes
:
as
also
confirme
him-selfe
the
better
in
the
hope
of
future
good
successe
,
and
so
recreate
him-selfe
at
his
leysure
with
the
remembrance
therof
.
The
light
of
nature
leades
him
thus
far
,
and
policy
cryes
aime
therto
:
that
memorable
acts
should
bee
recorded
to
posterity
.
And
may
wee
not
profitably
learne
hence
to
helpe
our
memories
with
such
faithfull
registers
:
Act
of
writing
and
printing
:
but
herein
especially
to
magnifie
his
prouidence
,
that
by
this
meanes
,
the
word
of
truth
hath
bene
preserued
,
and
purely
conueied
vnto
vs
.
Surely
though
the
soule
be
the
register
of
the
blessings
of
God
,
yet
must
the
flesh
vse
such
meanes
to
stir
vp
the
heart
;
as
humbling
the
same
,
in
that
it
needs
these
outward
helpes
,
may
therby
sanctifie
and
continue
the
right
vse
of
God
mercies
,
in
the
holy
remembrance
and
the
meditation
thereof
:
let
those
boast
of
the
spirit
,
which
are
not
clad
with
the
flesh
,
and
let
such
despise
these
helpes
,
as
haue
not
a
body
of
●inne
to
hinder
spirituall
duties
.
And
seeing
though
the
letter
of
the
word
be
not
the
power
of
it
,
yet
the
power
cannot
bee
conceiued
,
but
by
meanes
of
the
letter
:
let
such
despise
the
word
written
,
And
doth
not
the
spirit
of
God
herein
further
teach
vs
to
record
the
blessings
of
GOD
to
posterity
;
this
shal
be
written
for
the
generations
to
co●●
,
and
the
people
that
are
created
shall
praise
the
Lord
.
The
Lord
hath
commanded
great
mercies
to
be
commended
to
posterity
,
so
were
the
rod
of
Aaron
,
and
the
potte
of
Manna
kept
to
this
end
,
so
were
Alters
erected
,
So
doth
Iob
wish
that
his
words
were
written
in
a
booke
,
that
so
the
equity
of
the
cause
might
remaine
for
euer
.
So
when
the
Lord
will
publish
his
wil
and
haue
it
commended
to
the
vse
of
posterity
,
for
our
better
assurance
of
the
accomplishment
therof
,
he
commands
it
to
be
written
in
a
booke
,
yea
in
a
great
volume
.
special
daies
for
the
perpetuall
memory
of
his
mercies
,
to
be
kept
sollemnly
throughout
al
generations
:
this
care
hath
the
Lord
taken
for
the
remembrance
of
his
blessings
,
as
being
worthy
to
be
had
in
remembrance
,
and
profitable
for
vs
to
preuent
forgetfulnesse
,
the
maine
cause
of
prophanesse
,
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