of his goods the too much carelesnesse of necessarie affayres which could not but fall out to bee many and of no small weight within so large an Empire in the space of sixe moneths and especiallie the contempt of the true God who is neither acknowledged nor worshipped by these feasters and finally that prophane mirth and gladnesse without any note of holynesse which ought principally to shine among the faithful so that it was not much to be maruailed at that the issue was so mournefull as God granting we shall see VVherefore if we desire to haue our ioy and mirth continue long and haue it ioyned with Gods blessing let vs beginne with calling vpon his name and let vs end with the same yea let vs direct the whole course of our life to his glorie For therfore are we borne that when we haue serued him in this world and yeelded vnto him the glorie that is due wee may at the last be made partakers of euerlasting ioyes with him in heauen Amen THE THIRD SERMON Of the mournefull ende of these feasts from verse 10. vnto 16. 10. Vpon the seuenth day when the king was merrie with wine hee commanded Mehuman Biztha Harbona Bigtha Abagtha Zethar and Carcas the seuen Eunuches that serued before the King Assuerus 11 To bring Queene Vashti into the Kings presence with the Crowne royall that hee might shew the people and the Princes her beautie because she was fayre to looke vpon 12 But when the Queene Vashti refused to come at the Kings worde which was brought vnto her by those Eunuches the King was verie angrie and his wrath kindled in him 13 Therfore the King sayde to the wise men that knewe the times for so the Kings businesse was wont to be propouÌ„ded to all that knew the law and iudgement 14 And to those that were next vnto him Carshena Shethar Admatha Tarshish Meroe Marsena and Memuchan the seven Princes of Persia and Media which saw the Kings face and sate the first in the Kingdome 15. VVhat shall wee doo to the Queene Vashti according to the law because she did not obey the commnudement of the King Assuerus sent by the Eunuches HItherto we haue seene the Court of Assuerus and the whole citie of Susa ful of ioy the King feasting with his Princes and all the people of Susa the Queen Vashti likewise banketting with the women Now let vs heare the holie Ghost reciting howe all this ioy ended in great sorrow and that for light cause to wit on the one side by reason of the Kings intemperancie coÌ„manding the Queen to be brought into the kings presence to boast of hir beauty in the sight of the people on the other side by reason of the Queenes disdainfulnesse refusing to come vnto the King wherby the Kings wrath is kindled and the banquets disturbed the King consulting with his Nobles and demaunding their opinion what they thought was to bee doone to the Queene Vashti for his stubburnnesse Like for the most part 〈◊〉 the ende of prophane and immoderate 〈◊〉 So often times the ioyes of mortall 〈◊〉 ende in sorrow God accursing all inâ—emperancie and ryot and turning the â—assions and desires of great men whose â—oyes no man dares to trouble to bee the â—ause that they themselues trouble themâ—elues Wherefore God forbidde that we â—hould enuie at their prosperitie and deâ—ights but rather reioyce with spirituall 〈◊〉 beeing content with our owne estate For it is better being content with a little to feele the fauour and blessing of God â—hen in the middest of carnall delights and â—leasures to feare his wrath For diuers times it so falleth out that when men most desire to take theyr delight they receiue the message of death As it was saide to that rich man which stirred vp his soule to liue Luc. 12. 19. 20. at ease Eate drinke and take his pastime O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided And this in generall is to be noted Let vs now weight euery thing seuerally Vpon the seuenth day which was the last of that feast which was made for the people it is saide that The Kings heart was mâ—rie with wine that is that hee exceeded measure in drinking and that there was in him an immodest mirth vnworthy the person of a king his mind being thereby benâ— to speake and doo things scarce seemely which is wont to happen to those who are ouer-ful of drinke So that he transgressed that law which himself had made For why had he forbidden that no man shuld compel another to drink but because he might take away excesse and intemperancie So many times Kings set downe good lawes which shortly after they breake and take away perswading themselues that it is vnseemely for the Maiestie of a king to bee subiect to the lawes which hee hath made Which thing also is often beateÌ„ into their minds by flatterers but in vaine do they publish good lawes vnlesse by their owne example they procure them authoritie And in lesser common-weales good lawes made either against drunkennesse or anie other excesse are vaine and voyde vnlesse the magistrates also be subiect vnto them For with what face can hee punish those tliat be drunke when he himselfe is guiltie of the same offence Neither are they here to be hearkened vnto who that they may make small fault of intemperancie in drinke say that it is a farre other matter to be merrie with wine then to be drunke For where the boundes of mediocritie are passed and men waxe hot with wine it is a fault so that although the vse of reason be not quite taken away with wine nor all the senses astonished as it coÌ„meth to passe in those wretches whom we may see staggering in the streets Yet the effects of this halfe drunkennesse are farre more dangerous then those which and wont to accompanie that other great excesse wherby those who are drunke be quite benummed and as it were in a trance for he that is merie with the wine if he be bent to anger quickly picketh a quarrell if hee bee prone to lust breaks out soon into vnchast and filthie wordes and actions if hee bee a pratler vncouers euerie secret if hee bee a tale carrier or backbiter spares no mans good name neyther abstaineth euen from contemning GOD and treading vnder foote all honestie as the wise man notably teacheth in these wordes wine is a mocker and strong drinke is raging What neede wee then set fayre colours Prou. 20. 1 on vices away with such patrons of most wicked causes For against such men Isaie pronounceth a curse because they call euill good and darknesse light Neither doth hee Isa 5. 20. onely inueigh against those which fill their tables with vomit which is the propertie of filthie dogs and beasts but against them that continue sitting till the wine doo inflame them for then is the minde readie bent to
place offeare and terror So did not the good Kings and Emperours in old time but themselues would iudge the causes of euery priuate man and heare 1. King 3. 16. euery one as we see that Salomon did patiently heare the controuersie of those two harlots and with exceeding wisedome did decide it So the good Emperours of Rome did themselues openly iudge the controuersies of their subiects Now what a miserie and what a mischiefe is this the kings house and eares are at all seasons open to Hamans false accusations and slanders but it is not lawfull for the Queene to make intercession to the king for the iust defense of her selfe and her people I confesse that there ought to be great regard to be had of the safetie and dignitie of Princes but they are not to be depriued of clemencie and iustice then which they haue not either surer pillers or safer defence for their State And thus farre of Esters excuse Yet Mardochaeus accepteth not of this excuse but couragiously exhorteth yea in a manner compelleth her to do her duetie Thinke not sayth he in thy minde that thou shalt be deliuered in the Kings house onely and alone of all the Iewes For if thou altogether hold thy peace at this time a breathing and deliuerance shall come to the Iewes by some other meanes but thou and thy fathers house shall perish and who knoweth whether thou art come to this kingdome for such a time In fewe words hee propoundeth vnto her three chief points of great moment First that she is greatly deceiued if she thinke that she alone should be deliuered from the common danger Next that if she held her peace yet God would otherwise prouide for his people and shee should perish The third point is Gods prouidence whereby not without some great cause shee was lifted vp into the dignitie royall to wit that in this vrgent necessitie shee should helpe the Church of God Hee may seeme to haue spoken these things as a Prophet of God for otherwise some will say how could hee so confidently say that succour and deliuerance should come vnto the Iewes and Ester if shee held her peace should perish Yet because hee followeth not the vsuall manner of speech of the Prophets Thus sayeth the Lord therefore in this historie the words of Mardochaeus are not to be taken as a Prophecie but as an application of the generall doctrine of the lawe and of the Prophets to this speciall fact And these things will better be vnderstoode by the explication of euerie part The drift of Mardochaeus is to put out of Esters minde the feare of the danger which priuately might light on her if not beeing called shee had gone in vnto the King to make supplication for the Iewes that hee might effect this hee obiecteth a greater feare vnto her and that in two sorts first that shee shall not escape free from this slaughter if by force of this decree all the Iewes bee put to death then she also hath cause to feare least if at this tyme shee denye her helpe vnto the Church it should be deliuered by some other meanes and God would punish her sloth and cowardise The first point was very likely if you consider Hamans malice and his fauour and authoritie with the King which was so great that the King easily beleeued him in all things And truly when all the rest of the Iewes were destroyed as the furie and rage of cut-throates encreaseth by sheading of mans bloud it would be an easie matter to perswade this prophane king to take away her life also who onely being left aliue of that whole nation would euen do nought but breath out reuenge for the iniurie receiued The other point dependeth vpon the promises of God to preserue and defend his Church to heare the cry of the afflicted to arise for their help to haue his eares open vnto their prayers and his hands stretched out to saue them and others of this sort many whereof the whole Scripture is full and on the contrarie part vppon the threatnings against those who do not help and ay de those who are in miserie and affliction and this by force of the couenant made with Abraham I will Gen. 12. 3. blesse them that blesse thee and curse them that curse thee As also Debora doth curse Iud. 5. 23. the inhabitants of Meroz who came not as their dutie required to helpe the people of the Lord. Mardochaeus therefore fitly doth apply to the present purpose the promises and threatnings made by God in his law and so teacheth vs in our greatest dangers both publique and priuate to apply those pretious testimonies of Gods fauor as for example that saying of the Prophet He that toucheth you toucheth the apple of Zach. 2. 8. vers 5. â—ine eye Also I will be a wall of fire about â—ou And againe to the stirring vp of our owne and other mens slouth and cowardise the threatnings are to be considered wherein God threatneth punishment not â—nely to those who oppresse the Church â—r laugh at her calamitie but also to all â—hose who do not helpe her if they may â—oth by word and deed for this which Mardochaeus setteth down is to be noted â—f thou hold thy peace at this time thou and â—y fathers house shall perish So that in the â—ngerous times of the Church to take â—re for thy selfe alone and for thine own â—curitie and not to dare to speake any â—ing in the defence of the Church and to seperate thy state and cause from the people of God is to procure ruine and destruction to thy selfe For if safetie be any where it is in Gods house Whereunto appertaine those things which are spoken Pro. 24 11 12. How great then is the madnesse of those who go out of the Church and abiure the truth that they may prouide for themselues their state and how great is their furie who hunt for commoditie onely by the losse and ruine of the Church Further out of this place we may learne that as the weak and fearfull are not altogither to be reiected so also they are not to be nourished in their infirmitie but to be pricked eueÌ„ to the quick by the proposing of Gods threatnings and iudgements vnto them and when the question is of the safetie of the Church all feare of dangers and threatnings which may proceed from meÌ„ are to be despised The King Assuerus forbiddeth that any shuld come vnto him vnlesse he were called great danger hangeth ouer his head that doth the contrary but God biddeth euery one according to their power abilitie to help his Church Woe then vnto vs if we shal be slacke or slothful and vnlesse we rather obey God then man which Act. 4. 19. thing the Apostles themselues in theyr greatest daungers by their example haue taught vs. The third reason is of greatest weight from Gods prouidence whereby Ester was exalted into so great dignitie for so
necessarie a time who knoweth saith hee whether for such a time thou art come to the Kingdome as though he should say God who ruleth and gouerneth all things by his prouidence euen the very moments of time hath not without cause exalted thee to so great a dignitie by so wonderfull a meanes but that weighing with thy selfe so great a fauour of God bestowed on thee thou shouldest serue his purpose for the profit and deliuerance of his people For what vnthankfulnes shal it be not to acknowledge so great a liberalitie of Gods toward thee not to consecrate thy dignitie to his glory and thy fauour and authoritie to the safetie of his Church So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence by his benefits in euery estate and vocation wherein God by his grace hath placed vs. Kings and Queenes must remember that Isai 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church Ministers must remember that they giue themselues to prayer and the administration of the word finally by how much euery one hath receiued greater gifts at the hand of God and abilitie to helpe the Church by so much the more carefully ought he to employ himself vnto it Here also we may perceiue that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people it was not done to teach her to dissemble her religion and not to care for her brethren but to helpe the Church more conueniently when necessitie should require So then must we vse discretion that we may shew forth our faith when time shall require by all good effects and what our zeale is towards the house of God Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp that she might be an instrument of his grace and mercie Let vs now then proceed to see her holy purpose being compelled by the force and weight of so necessary reasons Shee commandeth to call all the Iewes which dwelt at Susa togither to a fast of three dayes and three nights and promiseth that she also and her maides will fast likewise to crie vnto God for helpe and aide to whose will committing her selfe and her life shee determineth with a setled mind to go to the King and make supplication for the safetie of her people The assembling of the faithfull hath bene at all times very necessarie when any necessitie hath bene offred to pray more earnestly vnto God and to make profession of publique repentance which is most euident in the first and second Chapters of the Prophet Ioel and by the examples of the Kings of Iuda in their greatest dangers and distresse as we see that Hezechiah did when he was besieged by Sennacherib and Iehosaphat 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idumeans did set against him I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues but they had Gods promises who is present with all that call vpon him and perhaps they had before obtained some place for the exercise of their religion So exact and rigorous a fast of three dayes and three nights without meate or drinke in colder regions should exceed measure because men in those countries could not endure it but yet in those hot countries it was not altogither intollerable thogh indeed it were very strict rigorous This fast also is not commaunded as a worship acceptable to God of it selfe but as an incitemēt to more vehemēt and feruent prayer to greater humilitie and liuely repentance Fasting therefore of it selfe is not acceptable but because of the sacrifice of a contrite and humble heart because of praiers proceeding from faith because of the confession of sinnes and expectation of helpe from Gods mercie as before hath bene said Ester wil haue Serm. 11. them fast for her not as though she alone were in danger but because shee was to make intercession for al and by her good or euill successe others were to bee dealt with so that in her life or death the life or death of others did consist The Church therefore doth not without cause pray so earnestly for her that shee might find fauour with Assuerus and obtaine that which she did demand for the safetie of the people The pietie and godlinesse of this holy Queene sheweth it selfe in this that shee desireth not more of others then she wold fulfill her selfe giuing her selfe to fasting and prayer with her maides three dayes and three nights By which also we learne what care Ester had vsed in instructing her maides in true religion and the knowledge of God and our negligence is so much the more blame-worthy vnlesse we follow the example of this noble Lady as well in prayer as in the right education of her familie But what a shame is it I beseech you in these dangerous times wherin we are fallen that the zeale of many is so cold in fasting in praying in calling vpon GOD with humble petitions and in stirring vp of one an other to the true exercises of religion Can any man marueile then that wee are ouerwhelmed with so many euilles and that our calamities encrease daily more and more That she saith she will go to the king against the law she speaketh it not in contempt of the lawe but that shee might shew that shee more esteemed of Gods commandement then of the Kings law and of the peoples safetie then of her own danger therfore shee committeth her life into Gods hand in these words If I perish I perish Thinke not that these words are rashly and vnaduisedly cast out by her as thogh she did wilfully and by despaire cast her selfe into danger for they are holy words proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith whatsoeuer did betide being ready and reposing the euent on the good pleasure of God esteeming her selfe happie if it happened that she should die in so iust a cause So did that good Patriarch Iacob speake when he sent his sonne Beniamin into Aegypt Ge. 49. 14. with his other brethren If I be robbed of my child let me be robbed Hence it appeareth that faith which is guided by the holy Ghost is not rash and yet when necessitie shall so require and dutie binde it refuseth not any daungers bee they neuer so greate with a trust and hope to glorifie GOD in his bodie both in life and death because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death aduantage Heereby also we may learne how profitable the mutuall admonitions and the holy exhortations of the faithfull among themselues are for loe Ester who before was fearefull by Mardochaeus exhortation is made more bold and that with an holy boldnesse shewing in deede that to be true which was sayd
on Mardochaeus make her any thing the more insolent or proude but that most modestly most humbly shee layeth open her petition for shee more esteemeth of the greatnes of the matter whereof she was to speake and the maiestie of the king then that leaue which was granted her to speake freely Shee beginneth with the kings fauour and good will when she sayeth If I haue found fauour if it please the King shewing that in this petition she dependeth as well on the kings good will and fauour as to trust to the equitie of the cause Her petition is simple and not painted with deceit although it concerned great matters her owne life and her whole peoples Let my life sayth she be granted me at my request and my people at my petition She desireth her life to be granted that she may shew that she receiued a great gift and reward of the kings liberalitie and bountie both for her self and her people if shee were deliuered from the present danger that hanged ouer them She openeth the cause of her most iust petition and the certaintie of the danger in that she addeth For we are solde I and my people to be destroyed to be slayne and to perish She sayeth that they were solde because they were deliuered vnto death and set in open market as sheep vnto the slaughter For although there were no bargaine made of their sale yet as those who sell any thing deliuer it ouer to be vsed at the will and pleasure of him to whom it is solde so also in that Edict which was set forth against the poore wretches they were laide open to euery mans furie as many as would kill slay or destroy them And indeede shee retaineth the very words of the decree as wee heard them before Chap. 3. vers 13. that thereby she might more and more make knowne the equitie of the demaund Shee might also haue respect vnto the offer made by Haman of the ten thousand talents of siluer although the King accepted it not thereby to note his malicious mind who would not spare any cost to bring his bloudie purpose to passe She adioyneth by way of yeelding an argument of great modestie and humilitie If saith she Wee had bene solde for seruants and handmaides I would haue kept silence so that it had bin profitable and gainfull to the King but he who goeth about to deliuer vs vnto death is not profitable but indammageth the King And this also she most simplie setteth downe for shee might boldly haue said What profit can there any way come vnto the king by such crueltie and the bloudy slaughter of so many innocents without difference of men women olde yoong high or low degree But she tooke diligent care not to speake any thing that might prick or trouble the kings minde who had consented vnto such a decree which might haue bene if shee had made any mention of crueltie or had amplified the hainousnesse of the decree But we must yet more exactly weigh the vertues of Ester which doo shine in this Oration For therein as in a Glasse do appeare her wisedome faith charitie humilitie and modestie her vprightnesse and integritie ioyned with an holy boldnesse Her wisedome is seene in all the parts of her speech For from the beginning that she might procure the Kings good will she maketh no mention of her dignitie value merit or worthinesse for kings do not willinglie heare those things to bee spoken of by their subiects and inferiours but shee speaketh onely of the Kings fauour of his good will and pleasure onely for which things Kings especially delight to be commended It is wisedome that in her petition she craueth not reuenge of the iniurie offered vnto her but saith that she will account it in lieu of a great benefite if her life and the life of her people bee graunted her at her request How great wisedome also is there to be seene in these words Wee are solde I and my people to bee destroyed to bee slaine and to perish For in fewe words both shee expresseth both the truth of the thing and the barbarous crueltie of the fact yet so that shee toucheth not the King whom shee passeth ouer vnnamed although hee suffered that inhumane and bloudie Edict to passe For though Kinges erre and bee deceiued yet they cannot abide to haue their errours in expresse words to be laid before them or to bee reprooued Shee doth not also name Haman vntill shee had tryed the Kings affection towardes her petition This also is wisely added by her That shee would haue helde her tongue if they had onely bene solde for slaues so that it had bene profitable and gainefull to the king For Kings are greatly delighted with such humilitie and liberall offer that for their sake and profit men auoyde no incommoditie Besides nothing could make more to procure hatred and enuie against Haman though hee were not named then when shee sayth that the enemie who goeth about the death of so many doeth not care for the Kings profit but shall rather hinder and endammage him And this is her wisedome Her faith is apparant in that she saith Let my life and the life of my people be granted me And I and my people are solde For so shee confesseth and in the middest of dangers professeth that she is of the kindred of the Iewes that shee embraceth their doctrine and religion and that shee neither hath nor is willing to haue any thing separated or apart from the people of God but that she would both liue and die togither with them Whereby it appeareth that when by Mardochaeus commaundement she concealed her kindred and her people it was not done for want of faith or godlinesse to dissemble her religion but of an holy wisdome God so gouerning both her mind tongue that she might more conueniently helpe both her selfe and her people in their greatest danger And if at first by reason of feare there had bene any defect in faith this confession is so plaine and simple that it taketh away all matter of excuse from those who in time of persecution forsweare their religion at what time they should more freely make confession therof So Nicodemus who when before hee was somewhat fearefull and a secret Disciple of the Lord did in the time of greatest danger make himselfe knowne together with Ioseph of Aramathia begging Iohn 19. 39. the body of our Lord Iesus Christ and taking it downe from the Crosse and laying it with honour into the Sepulchre How great a shame is it then for those that glory in the name of Christians so cowardly to forsweare the Gospell for feare of losse of their goods The charitie of Ester consisteth in this that she desireth nothing for her selfe alone but beareth a like care for her people as for her self and holdeth the church of God more deare then her life Easily might she haue obtained for her selfe by name whatsoeuer shee had demaunded
battaile that so he might destroy and ouerthrow them vnder the pretence of this Proclamation Whereby it appeareth that the King was not very carefull of the quiet and safetie of his people For if he would not or could not call backe againe the former edict why did hee not at the least secretly signifie that hee woulde haue euerie one remaine quiet and leaue the Iewes vntouched But marke heere the iust vengeance of God when he is bent against any kingdome there is easily place giuen vnto euill counsaile and so all things are troubled and turned vpside downe so that no place is left for sounde aduise Kings do not in time represse the furie of the wicked but by their lenitie and negligence rather nourish it and the people following euill leaders are caryed headlong willingly and with a blinded course into their owne destruction The enemies of the Iewes therefore do assemble themselues furnished with weapon and a minde to hurt them but they can not stand before the Iewes nor resist them so much can a good cause which vseth good counsaile and lawfull meanes preuaile when it pleaseth God to cast a feare vpon the enemies as heere it is sayd That the feare of the Iewes fell vpon all people For whence came this feare but frō God who made his seruants though fewe in number to be terrible and cause of feare to those of whome most mightie nations and all the people of the world stoode in feare Is victorie then from any other then from god who feareth the enemies and giueth vnto his strength courage So say the faithfull when they set foorth Gods praises that neither by their owne nor their fathers sword came they into the possessiō Ps 44. 3. of the lād of Canaā or did hold it so many yeares but by Gods right hand and the light of his coūtenance So Dauid giuing God thankes for the victories which hee had gotten saith that he followed his enemies Ps 18. 38. 39. 40. and stroke them so that they were not able to arise because God had girded him with strength and had bowed downe those vnder him who had risen vp against him And in an other Psalme he acknowledgeth that Ps 144. 1 it is God that teacheth his hands to fight and his fingers to warre For this cause also the Apostle in the Epistle to the Hebrewes saith that the auncient fathers through Heb. 11. 34. faith were made strong in battell and turned the Armies of the Aliants into flight These are the most sure and strong armor of the faithfull whereby they are vnto all their enemies most fearefull and inuincible Wherefore their arrogancie and rashnesse can neuer sufficiently be reproued and condemned who professing themselues Christians and fighting for religiō think of nothing lesse then of calling vpon God Hence also we haue sufficient proofe how great the fauor of God is towards all that feare him and call vpon his name and defend a iust cause with lawful armes when as he maketh euen an handfull as it were ofseely captiues dispersed heere and there to be terrible to all the people of so great a Monarchie These things then will vs to hope well in the lawfull defence of a iust cause against the disturbers of publike peace and tranquillitie and the sworne deadly enemies not only of the state but also of the truth Thus haue ye the first chiefest cause of the victorie which the Iewes had ouer their enemies who were terrified with feare and fled from them The other followeth that the Rulers of the Prouinces and the Princes and the Captaines the officers of the king furthered the Iewes How much the fauour of rulers and those who are the kings officers can preuaile in the furthering of any part no man is ignorāt But marke you heere a strange matter the Princes and rulers take part with the Iewes against the naturall subiects of the land but they sufficiently perceiue◠to what part the Kings affection did bend whose fauour when as they were willing to haue they fauour that part which the king is most affectionate vnto although perhaps they wish the Iewes vtterly destroyed Moreouer the feare of Mardochaeus had taken hold of them that when they saw him in such fauour and authoritie with the King and that all things were guided by his counsell and ruled at his becke they would also seeke to gratifie him Out of which also it is euident how that God not onely in a moment lifteth vp whom it pleaseth him but also doth furnish them with Maiestie spreading farre and wide the honour of their name by their exceeding great glory casting a fear of them far and neare into the harts of men and at the last repressing the sparks of enuie which cōmōly are wont to be kindled against such as out of base estate do suddēly rise vnto high honor For who could sufficiently maruel that a man newly risen and a straunger and bringing a maruellous change into the state at his first comming euē such as was hurtfull dammageable vnto the naturall subiects of the King should not be open vnto the hatred enuie and slaunders of all men and especially of those who thought so much to bee abated from their dignitie how much he was exalted but so much the more clearely doth God shewe himselfe to be hee who at his good pleasure lifteth vp men and throweth them down and that he hath in his hand the harts and wils of men which he turneth what way pleaseth him Wherefore wee are heere taught to depend on his prouidence and to rest wholy thereon not curiously seeking how they are promoted vnto honor who take vpon them the defence of the Church or by what meanes they retaine it and how they auoyd the hatred of one and the deceits of an other and finally how they defend themselues from many daungers which stand round about them For hee that exalted Mardochaeus and made him to be reuerenced and feared of the Princes and preserued vnto him his dignitie safe and whole knoweth also by what meanes to defend and protect those whose worke he will vse to the defence of his Church scattering and turning to nought all the craftie counsels of the enemies which shal threaten any euil against them But heere especially this is to be obserued that Mardochaeus did ascend vnto this honour by these steps godlinesse the feare of God zeale of his glory a pure affection of helping and defending the Church so farre forth as it pleased God to put to his hande to giue any quiet and tranquillitie vnto the Church which was so miserably afflicted By these vertues then is the dignitie of those who vndertake the defence of the state of the Church encreased and by the same shall it continue These are the meanes which it pleaseth God to vse to the succouring of his Let vs now looke into the execution of that vengeance which was granted vnto the childrē of God
of the sonnes of Heli was most vnhappie The same kingdome being almost spoyled and wasted vnder Saul was restored 2. Sam. all by the wisdome and pietie of Dauid Finally all affayres either publicke or priuate do speede well if good meÌ„ and carefull in their office do manage them on the contrarie when wicked or negligent men haue them in hand they come to nothing and therefore Iethro the father in lawe of Moses when he gaue him aduise for the choosing of Iudges by whom he might be holpen in deciding of controuersies warneth him that he choose men of courage fearing God dealing truly Exo. 18. 21. hating couetousnes So Dauid promiseth that he will not suffer either in his house Psal 101. or in his kingdome wicked and vitious men but that with great care and diligence hee would seeke out godly men that they might dwell with him and serue him So that there is no certayner prognostication whereby either hurt and infelicitie is threatned vnto any State then when the wicked raigne and beare rule therein or whereby happinesse and good successe is promised then when godly men sit chiefe in the gouernment thereof Wherefore we are with most feruent prayers to craue at Gods hand that the commonwealth may be gouerned by men that truly feare God and that are carefull of publique peace and tranquillitie respecting the common good and not their owne profit In fewe words are the dignitie and vertues of Mardochaeus set forth in the third verse his dignitie that he was next vnto the King Assuerus and great among the Iewes his vertue that he was accepted of all his brethren procured the good of his people and spake peaceablie to all his seede It was no small honor to possesse the second place of dignitie to the king in so mightie and flourishing a Monarchie so that he had neede to be furnished with rare exquisite and heroicall vertues to be able to guide the affaires of so great an estate with prayse and honor But it was a farre greater honor and dignitie vnto him to be a member of the Church and to retaine true godlinesse and religion among the delicacies and riot of so great a court then to be the Viceroy of so high a Monarch Of this mind was Ioseph wheÌ„ Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing then of all the riches of Aegypt The like also Moses did who had rather suffer with the Heb. 11. 24. 25. Daniel 6. people of God then to be accounted the sonne of Pharaos daughter Daniel also in Babylon had rather endanger his life in the Lyons iawes then neglect his duetie in praying vnto God It is not sayd how long this dignitie of Mardochaeus lasted but it is likely that it endured vnto his death to the profit and commoditie of the Church of God wherefore God also blessed the Monarchie of the Persians because his Church therein had a peaceable seate So God is wont to blesse Nations Kingdomes in which his Church is harboured with quiet and tranquillitie and he doth diuers times choose out some of his Church to be rulers that thereby the peace of the Church may the better be confirmed and established And who can hinder the purpose of God but that he may promote whome pleaseth him to the highest top of honor So the kingdome of Dauid was established maugre Saul and all his practises and in spite of all the borderers who laboured to hinder the setling thereof Of the vertues of Mardochaeus the first is gentlenesse and curtesie whereby hee was accepted of all his brethren For iâ— vnmindfull of his former estate hee had despised his brethren or had behaued himselfe towards them proudly by reason of his dignitie he should not haue benâ— esteemed or beloued by them but on the contrarie he loued them and did abase himselfe to their estate whatsoeuer dignitie he obtained shewing that he esteemed nothing more pretious then that he might be accounted among the seede of Abraham a member of the Church and a brother of all the faithfull This thing Dauid did set forth in himselfe saying All my delight is in the Saincts that are on Psal 16. 3 the earth and in those that excell in vertue Another of his vertues is his studie and carefulnesse for the wealth and commoditie of the Church and his diligeÌ„t search of all those things which made any whit to the preseruation of the doctrine of the law the seruice of God a most worthy care certainely for all those whome God hath exalted to any dignitie or authoriâ—ie For what greater thing I pray can they performe then to preserue that people which God hath chosen vnto himself for his inheritaÌ„ce as a most pretious iewel by what meanes can their memories be more highly commended Truely those great meÌ„ David Ezechias Iosias Constantine the great are not so much coÌ„mended for their great exploits which they did although euery one were most renowmed in them as for their zeale towards God and carefull preseruation of his Church and the establishing in it of Gods worship and the safe defending it against all heresies by the bright shining of the heauenly doctrine Finally Mardochaeus spake peace or prosperitie to all the seede of the Iewes that is he prouided for them against the time to come and tooke care that after his death the state of the Church should prosper remaine flourishing which care assuredly doth especially beseeme those whom God hath called to such publike places So we see with how great care Dauid did prouide 1. Chr. 22. 6 for his Salomon giuing him precepts and exhorting him vnto his duetie together Verse 17. with all the Princes of his people that the Temple might be built Gods seruice maintayned pure and the state gouerned with religion and iustice If then the fathers of families and priuate housholds are wont not without cause to prouide for their posteritie how much more ought they to do it who beare the name and charge of the fathers of the people and nourses of the Church By these vertues was Mardochaeus great among the Iewes and left behinde him an happie and blessed memorie for euer It remayneth that wee gather into a briefe summe those things which particularly haue bene hitherto expounded The principall scope and drift of this booke is that God might set before our eyes the care which he bare towards his Church in the time of Assuerus and deliuered it from the conspiracie of Haman and gaue it a notable victorie ouer all her enemies The end of this deliuerance as also of all other which God at sundrie times bestowed on his people is this that we may learne in the time of affliction and persecution to hope and looke for help succour and deliuerance from God alone who sendeth it vnto his when it is most conuenient time euen as we haue seene it to come to passe in al the regions
it had beene ioyned with exceeding great contempt But among the Medes Persians ouer whom their kings challenge an absolute power this fault was the greater though not therfore to bee chaunged into so hainous a crime nor so farre to be vrged that the inconuenience should so hardly be scanned which therof might follow among others By this speech also of Memuchan we gather that in Persia the husbands had obtained great authoritie ouer their wiues were willing to retaine it and also that the women would gladly shake off this yoke of hard bondage which mischiefe Memuchan here seeketh in time to preuent VVee learne also out of his wordes that to pronounce right iudgement of any matter it is requisite that all things bee weighed what may followe vppon any thing that the euils which may ensue bee preuented but yet by such conuenient remedies as shall not be more dangerous theÌ„ the euils which be feared By the way also this is to be noted that there is nothing that so easily stirreth vp strife between the married as when the wife despiseth and conteÌ„neth her husband And these things touching the sentence of Memuchan concerning the fact of the Queene Vashti There followeth now what punishment is fit for such a fact to wit Let it please the king that a royal decree proceed from him and â—â—â— it be written among the statutes of Persia and Media that it be not transgressed That the queene Vashti come no more into the kings presence and let the King giue her kingdome vnto her neighbor which shall be better then shee This is a most greeuous punishment whether it be considered in it selfe or in the manner of the publishing For he will haue her to be diuorced with shame reproach and her princely dignitie to be taken from her as being rebellious against her king and husband another to be appoynted in her place whereby her greefe might be increased with greater indignation As touching the maner there must a decree go forth from the king which shal be published through all prouinces and layde vppe in record among the statutes and not to bee called backe againe In which poynt Memuchan seemes to prouide for his owne safetie for hee might chance to heare of it afterward if the decree might be recalled This sentence seemeth iust vnto many such as the pride and stubburnnes of the queene Vashti did well deserue But to him that shall weigh the matter in equall ballance it may well appear that the punishment was far greater then the offence and so more seuere then right For simple disobedience is not a sufficient cause to dissolue the band of matrimonie especially it beeing grounded on a seasonable shew if any list to bee the queenes patrone in the cause Asa the King of Iuda did indeede depose his mother Maacha from gouerning the people but it was for her horrible idolatrie I confesse that the people of the East partes did neuer greatly esteeme of marriage hauing ioyned vnto themselues many wiues at once yea euen of those who were neere of bloud vnto them and vsing also for verie light occasions to diuorce them againe Neither ought this to seeme straunge when euen among the people of GOD these vices founde place But these things are not to bee measured by theyr abuse but by the truth and the auncient lawe of nature Besides the deposing of a personage of so great Maiestie especially ioyned with so great reproach and perpetuall note of infamie is most commonly more bitter then death it selfe But far be it from me that I shuld go about to search out the iudgments of God which seeing they are alwayes holy and iust we must confesse that the Queene Vashti was for iust cause throwne downe by him which thing the blessed virgin doth in her song confesse that God hath put downe the Luâ— 1. 52. mightie from their seates and exalted them of low degree But those things which God by his secret decree doth bring to passe and those which men decree do many degrees differ the one from the other wherein men may easily passe their boundes and deale vniustly though God alwayes deale iustlie This is plaine vnto vs in the example Gen. 37. of Ioseph when God iustly humbleth and tryeth when his brethren traiterously and with more then barbarous trecherie do sell him Wherefore the punishment of Vashti if they had obserued the proportion between the fault and the punishment might haue beene gentler neither needed they to haue dealt with her by extreame lawe which often times is extreame iniurie By this let the mightie learne not to trust in their dignitie which is so brittle for those fals are most dangerous which are from high places And any man may easily coniecture how great the sorrow of this great Ladie was being â—ast downe so sodainly from so high degree of honour That custome of the Persians to make lawes that shoulde not bee repealed is most commendable so that care be taken that fewe lawes be made and that those bee iust and diligently weighed with deliberate counsell before they be confirmed and published For it auaileth little or nothing to haue good lawes made vnlesse they be kept in force and diligently obserued and to set forth statutes which in short time shall be repealed is to lay them open to contempt and cause them to bee despised and it taketh much away from the authoritie of lawes when men see that they must either be taken away againe or at the â—east somewhat chaunged in them Yet notwithstanding there bee some things which may ought to be altered with the â—ime seeing as men are variable changeble so also are their lawes and affayres and some thing may bee fit and necessarie for one time which is not so conuenient at an other It is further to be noted that then common-weales are best gouerned and their â—state preserued when punishments are â—rdained for those that offend and contraâ—â—wise those that deserue well of the common-wealth are by the authoritie of the lawes sufficiently rewarded which two if they be wanting all things will be full of troubles and confusion And thus much hitherto of the punishment to be inflicted vpon the queene Vashti He confirms his sentence afterward with the profite that will follow to wit that all women afterwardes yeelde the greater honour to their husbands Hee seemeth indeed to iudge aright but hee seeth not on the otherside that many husbands beeing by this meanes made more insolent will abuse their authoritie and chaunge it into tyrannie and that many women may easily bee compelled vnto many things scarce honest as oft as their husbandes shall require and that by this meanes manie marriages by diuorce shall bee broken so that this wise councellor seemeth but with one eie to haue looked into this fact But when as he dealeth about a decree which should be irreuocable he was to haue had a more diligent care of all things that
to dissemble what religion we professe when we are demaunded is a treacherie which redoundeth to the dishonour of God Therfore when the time required it neither Ester nor Mardochaeus did hide their religion or their people Wherefore this place helpeth not those who by this example would shape a defence for Idolatrie for the sentence of the son of God remaineth firm vnremoued Whosoeuer Mark 8. 38. shall be ashamed of me of my words before men I wil also be ashamed of him before god my father But a man may demaund it not without cause how she could coÌ„ceale her people her kindred For wheras Mardochaeus from whom she was taken was â—nowne to be a Iewe and she did abstain from meates for bidden in Gods lawe it seemeth that she did sufficiently bewray her selfe For if any thinke that shee did eate of vncleane meates or violate the Saboth hee may also say that she cast away all godlinesse forasmuch as wee see that the faithfull would rather indure any torment then taste swines flesh wherof there is a most notable example in the Historie of the Macabees But I answer that neither the officers who gathered the maides togither nor Hegai vnder whose hand they were kept enquired very carefully after these things but were onely content that shee was beautifull which they chiefly sought after I adde that whereas Ester was in great fauor with Hegai she therefore obtained greater libertie to liue according to the lawe of God and yet not bee espied So is God wont to watch ouer his that they runne not into any hatred or contempt and yet notwithstanding preserue their conscieÌ„ce safe And thus farre of Esters wisedome That peculiar care which Mardochaeus had alwaies of her is now after this declared That euery day he walked before the court of the house of women that hee might learne of Esters prosperitie what became of her For when as it was not lawfull for him to enter into the womens house he diligently sought all occasion to talke with any by whom he might bee certified concerning her Neither was it without cause that hee tooke so great care for her for hee knewe that the manners of young maidens easily would be corrupted with courtly delights and soone forget their former education as daily expeperience doth teach that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court in which hee shall be brought vp For there be fewe Iosephs few Moses fewe Daniels who can bee conuersant in the Courts of Insidels and Idolaters without some spot or fault when as there raigneth such abundance of all manner of corruptions euen in the Courts of those who professe themselues to bee Christians Therefore not without cause did Mardochaeus so fear least Ester should be forgetfull of the doctrine of the lawe and of that good bringing vp and instruction which shee had receiued from him He was careful also for her health and what should become of her fearing least if by chaunce her people and the religion which shee did professe should be known she should be reiected with contempt and reproach or euill entreated and dealt with Here all Parents Tutors and Guardians by the example of Mardochaeus are warned put in minde of their dutie towards those pupils whom God hath committed vnto them not onely as long as they be vnder their charge but also after they be set at libertie to wit that they alwaies watch ouer them and whether they be remooued farre off or be neare vnto them to helpe forwarde as much as in them lieth their health and profite Mardochaeus might seeme in his owne conceite excellently to haue discharged his dutie and might saye as many in our time are wont what should I haue any further care of Ester seeing shee is so well prouided for I had care of her as long as shee was vnder my charge I haue done what I could for her I thinke I haue well performed my dutie shee is now in better case then I am why should I trouble my selfe any further But true loue is not so quenched in the mindes of good kinsmen it rather raiseth vp new sparkles whereby they may be stirred vp to beare an especiall care towards them to whom they are bound in kindred or alliance and to giue theÌ„ good counsell and aduice But you shall see in these daies that the greater part of meÌ„ rather studie this onely how they may be rid of the charge of their children or pupils or poore kindred by what meanes soeuer it be that beeing once freed they may euer after altogither cast away that care And let this suffice to be spoken of Mardochaeus care Here is now described in the three verses following the manner of the preparation too too laboursome and sumptuous and delicate whereby the maidens were annoynted with oyles and sweete perfumes before they were brought vnto the king Next in what manner they went in vnto the king and thirdly howe they had an other house appoynted for them after they had bene one night with the king These are the tokens of extreame riotousnesse and extreame wantonnesse in this wanton and effeminate Infidell king wherby we may learne that those whom the spirite of holinesse and regeneration doth not gouerne are made the bondslaues of all manner most vnstayed lusts thinking that all things are lawfull for them by reason of their dignitie This king then beeing a seruant vnto lust will not touch a mâ—ide though faire clean vnlesse shee haue beene first whole sixe moneths besmeered and as it were soked with oyle of myrrhe and then other sixe moneths annoynted perfumed and as it were seasoned with all manner of sweete spices So nothing that is naturall can content these vassals of most prodigious lusts but onely painting and art doth please them Now how troublesome thinke you was this vnto Ester who had bene brought vp in all godlinesse frugahtie and modestie to be basted and soked a whole yeare in such wantonnesse and riot Yea but some will say ought shee to endure it Certes seeing shee was a modest and godly maiden I doubt not but shee was ashamed of these delicacies and allurements But what should shee do whether shee would or no euen with extreame griefe shee was compelled vnto it The vse indeed of oyles and perfumes is not simply to be condemned but excesse in the vse of them and a corrupt affection abusing theÌ„ to an other end then they ought Neuerthelesse in a matter wherein her conscience was not wounded and which she sought not by ambition she might with a good conscience yeeld to necessitie and frame her self vnto the time keeping notwithstanding in her heart her former loue of simplicitie puritie those most fit vertues for faithfull virgines Wherefore these things do nothing helpe those women who infected with the poyson of pride ambition neuer make an ende of painting and colouring themselues that they may
Queene â—efore them all would make it known that she was his spouse and wife of which feast also the end was quiet happie He had indeed many women besides her as the corrupt maners of that age did beare but in a far lower degree for which cause also they were called concubines But this fact was especially praise worthie in this feast because he gaue great occasion vnto his subiects of publike ioy in that hee granted them release froÌ„ their burthenâ— and payments It is not declared whether that immunitie was granted for oney earâ— or moe but it is likely that it was granted at the least for a yeare wherefore the people being set free from this burthen 〈◊〉 iust cause of gladnesse and to reioyce 〈◊〉 Ester was made Queen Neither is it expressed to whom those royall gifts 〈◊〉 giuen but it is to bee supposed that 〈◊〉 were giuen to those that were bidden vnto the feast euen as at this day in som places it is a custome to giue giftes to 〈◊〉 that are inuited to a banquet By the example of this royall magnificence and liberalitie of Assuerus let king and great men learne that their feasts anâ— pastimes be not the cause of weeping 〈◊〉 teares vnto their poore subiects by 〈◊〉 hard exacting of taxes other tributes â—hich yet notwithstanding at this day is 〈◊〉 to bee done in the Courts of many â—reat Princes so that they neither celeâ—rate feasts nor mariage nor come almost 〈◊〉 any of their Cities without great 〈◊〉 and oppression of the miserable â—eople whose very marrowe as it were 〈◊〉 sucke out so farre off be they from â—eeing liberal and beneficiall vnto them 〈◊〉 the ioy may be common to all but â—here is scraping euery where and violent â—atching to satisfie the sacred famine of a 〈◊〉 Courtiers which indeed can neuer 〈◊〉 satisfied Moreouer here is set downe a patterne â—or all vnto which they must conforme â—heir marriage feasts whosoeuer aâ—ong Christians will celebrate them â—ith holy mirth that the beginning 〈◊〉 so holy a bande and league bee â—edicated vnto the author thereof of whom onely the blessing thereof doth â—epend But here euery man must measure himâ—elfe according to his abilitie least those â—hings be consumed in a few daies which ought to haue sufficed for many yeares Besides men must abstaine in such feastes from all intemperancie in meate and drinke from all filthie speech and prophane wantonnesse and we must take care that the poore bee made partakers of our ioy finally wee must labour that all things be done holily in so holy an action for whereas for the most part men let loose the reines to all intemperancie it is the cause wherefore wee see so many vnhappie endes of marriages which God doth not blesse because hee dwelleth but onely with the holy The wisedome of Ester is afterwardes foâ— down in coÌ„cealing those things which Mardochaeus had willed her that is of her kindred people In that the virgins are said to bee gathered togither the second time it hath some difficultie in it and may beare diuers senses But this seemeth to be the most simple meaning if we shalâ— say that the king hauing so many Concubines and Ester beeing declared to bee Queene and that there were as yet many maidens in the custodie of Hegai which had not yet bene brought in vnto the king did gather those rest againe togither that they might be restored euery one vnto their friends and parents For seeing he had chosen one out of the whole number to be his Queen it was right that the rest should be sent backe againe to their home It is not altogither also without difficultie how it might come to passe that Ester beeing so suddainly exalted into so high a dignitie could conceale her people for men are wont most especial 〈◊〉 to make enquirie concerning such and that very diligently Wee must therefore suppose that in those daies the people were 〈◊〉 so curious as they be now especially concerning a woman and that they gaue themselues only to miâ—th and ioy not regarding whence shee was But especially the fauour of God is to bee considered whereby Ester was preserued safe that it might not be known of what kindred she was or what religion she did professe vnâ—ill there were fit time for it the Lord so defending her against that contempt and â—nuie which if it hadbene knowne shee â—ad bene a Iewe a captiue she should â—aue runne into Behold how the Lord â—oth direct the waies of his how hee â—efendeth and maketh plaine their paths 〈◊〉 giueth them at last the thing they wish for To what ende then should Ester speake any thing of her kindred or nation when no man made demaunde concerning it vntill fit opportunitie and her dutie should require it Heere then her wisedome is greatly to bee commended but especially therein is she to be praised that although she were a Queene yet she is obedient to her cosin Mardochaeus eueÌ„ as before when she was brought vp with him and vnder his custodie This vertue is most rare that those who are exalted out of base and lowe degree to any estate or dignitie do acknowledge their poore kinsmen or will vouchsafe theÌ„ of any honour which pride and insolencie is especially found in those Ianissaries which the Turke bringeth vp For how can those who are lifted vp into dignitie and so set free from their Parentes power almost but waxe haughtie when wee seâ— those who yet are vnder their parents gouernment do account it a small matter to contemne them and behaue themselueâ— stubbornly against them What faire excuses might Ester haue preteÌ„ded to Mardochaeus if she had refused to yeeld to hiâ— precepts to wit that shee was now vndeâ— the power of her husband who being so mightie a Monarch hee ought to knowe that her former estate was greatly altred which now might not suffer her to bee subiect to a priuate man other matters of like sort But shee whatsoeuer honour and felicitie shee attained vnto she attributed it vnto the good education she had vnder him and to the good lessons instructions she had receiued from him For what dignitie what honour can be compared to the incoÌ„parable treasure of true pietie religioÌ„ which by the care of our Parents their diligent education wee attaine vnto How great then shall the vice of ingratitude vnthankfulnes be vnlesse children alwaies haue it fixed in their memorie what a madnesse finally is it to esteem lesse of such a precious tresure then of worldly riches transitorie honours The godlinesse which Ester had learned vnder Mardochaeus was it not far more profitable vnto her then her royall crown She did then iustly obey him whoÌ„ she did honour as her father What then shall become of those miserable wretches who attaining to the least honours do arrogantly despise euery man Truly they are worthie to be hated of all men and as they set light by their old
in one kingdome that the diuersitie of religion is the cause of sedition and war that the people which liue after their own fashion will easily rebel and reuolt vnto the enemies of the kingdome Thus sayd that stubborn Pharao when in Exo. 1 10 the counsell of his states they concluded that the Israelites were to bee oppressed with hard bondage And againe the purpose and determination Dan. 3 of Nabuchadnezzar in erecting that great golden Image to establish one onely religion in his whole Empire But the experiēce of al times hath made it manifest as euen at this day it also doth that true religion is not the cause of stirres and troubles but the malice of them that cannot abide it Indeed false religions doo easily beare one an other but all hate the true for truth and lying cannot stand togither For who knoweth not how many sects of Monkes the Church of Rome doth nourish what diuersities of opinions which yet defend one an other and that only vpon an hatred of the truth and in that consent whereby they acknowledge one Head who easily tollerateth all errors and disordered orders so that they yeeld him faith and obedience but cannot in any wise abide the truth whereby his pride may bee detected yet is this a most pleasing voyce and acceptable vnto all that there ought to be one King one Faith one Lawe And indeed it is a most excellent saying so that it be well vnderstood but when error is placed in steed of faith and abuse for law and a tyrant for a King that vnion and vnitie which is so much desired is turned into a miserable destruction scattering of true doctrine Furthermore that sentēce is so far of from being true that it is hurtfull and damageable to kings to suffer in their Kingdoms Gods people professing pure doctrine that on the contrary it is most profitable and their preseruation dependeth vpon it For God doth preserue the world for his elects sake although wicked men perswade themselues that the faithfull are the cause of all calamities and euill Insomuch as that which Haman thought was not profitable for King Assuerus was the commoditie and glory yea and the preseruation and defence of his Kingdome For did not Mardochaeus disclose that cōspiracie which was made against the king and by his wisedome preserued him from it And therefore so much the more is the conclusion of Haman to be condemned that the whole Nation of the Iewes was to be destroyed and so much the more his froward malice to be abhorred that perceiuing his request to bevniust he promiseth tenne thousand tallents of siluer whereby the losse might bee supplied which it seemed the King should sustaine by the slaughter of the Iewes So that he sufficiently sawe his purpose was voyd of all humanitie damageable to the kings reuenues and therefore he promiseth to recompence that losse with the sum of 10000 tallents of siluer And by this reason it appeareth how thirstie he was of the bloud of these wretched men when he endeuoureth to buye it hee careth not with what sum and goeth about to deceiue the King in faigning himselfe to be most carefull of his profit in as much as he sticketh not to bestowe so great a sum from which there shall arise a double profit to the King both by making away that stubborne and rebellious people and by encreasing the Kings treasure by such an heape of siluer in such sort do the wicked account nothing so deare or pretious which they will not willingly bestowe on the destructiō of the Church Some there are that thinke that Haman did not offer this summe of his own but of the spoyles of the Iewes and that he was not so prodigall that he would buye their bloud at so deare a price whome hee esteemed no better then dogs as for the most part Idolaters are wont to set light by the bloud of the faithfull but by the comparing of this place with those things which are after spoken in the 13. verse of taking the spoyle of the Iewes and with those things which are set downe in the 7. verse of the next Chapter that Haman had promised to pay that summe of siluer into the Kings treasure for the Iewes to destroy them it appeareth sufficiently that he offered this sum of his owne For otherwise to what purpose shuld a subiect offer such a sum vnto his King of the spoyle of subiects Therfore althogh the enemies of the Church be exceeding couetous yet the desire of reuenge and that deadly hatred wherewith they are driuen doo compell them to any prodigalitie so that they may shead the bloud of the faithfull at theyr pleasures This is apparant in the Romane Cleargie whose insatiable couetousnesse is knowne vnto euery man yet they spare not any cost to solicite Kings and set them on to the slaughter of the godly buying their bloud with the greatest most pretious part of their Ecclesiastiall reuenues And the people also being bewitched with the importune cryes of false teachers and Iesuites do willingly spend part of their goods so that religion may vtterly be abolished and destroyed with such and so great hatred which by no meanes can bee appeased doth the world fight against Gods people and his truth so Satan speweth out his rage and venome against the Church by his ministers and so is the bloud of the faithfull solde for ready mony But God forbid that we shuld grudge at this when we know that Christ Iesus our Lord was so betrayed and sold for a certaine sum of mony And this is Hamans opinion for the destruction of the nation of the Iewes Let vs then go forward to the kings answer in which his exceeding great inabilitie and vnskilfulnesse is seen for without any cōtradiction taking his Ring from his finger he gaue it to Haman the son of Hammedatha the Agagite that wold oppresse the Iewes besides he said to Hamā that he giueth him all that siluer besides that people also to do with them as seemeth good in his eyes The ring is giuen him in sign of the authoritie power which he receiued of the King to vse as shuld seeme good vnto him And this further appeareth in that hee giueth him the mony offered permitteth him to vse his pleasure with the people So we Gen. 41. 42. see that Pharao but in a lawfull cause whē he wold giue absolute authoritie vnto Ioseph in his Kingdome to dispose all things as he pleased gaue vnto him his Ring But what shal we most wonder at in this blockish king whether that hee gaue ouer his power to an other and him a stranger or that so rashly he admitteth his accusation or that so cruelly he condemnethso many innocents and gaue their goods for a pray or that without any mans aduise not hearing the accused neither making any inquisition of the cause hee deliuereth ouer so headdily so many thousand men to so bloudie a
who punished from heauen by the hand of an Angell by whom in â—ne night the hoste of this blasphemer was slaine before Libna might be so much â—he more renoumed among Gods peoâ—le and more feared among all other So 〈◊〉 our dayes we haue seene not a fewe of â—hese deliuerances though not by the like â—iracle or so apparantly Hence we learn 〈◊〉 hope for an issue out of so many euilles â—herewith we are oppressed by those who â—aue conspired against vs who now rage â—ore furiously then at any time before And thus farre of the contents of the Eâ—ict Furthermore this Edict thus composed according to Hamans pleasure is carried by the swiftest postes into all Prouinces by the Kings commaundement the decree is first published in Susa the chiefe Citie The king vrgeth this matter as though it concerned his Crowne or the defence of the State of the whole Empire as though the enemies were at the gates So it commeth to passe that the mischiese begun by the wicked against the Church encreaseth as it goeth and the wicked wil of vngodly men alwaies runneth into the woorst so that they neuer giue rest neyther to themselues nor others vntill they haue brought their vngracious purpose to an end This vnwise King is not ashamed to publish euery where his iniustice more then barbarous crueltie and to solicite his subiects to accomplish it he little regardeth the iudgement of posteritie against him neither careth what may followeamong his subiects of so inhumane a fact so much can the words of those preuaile who daily perswade Kings to new slaughters Finally the King and Haman are said to sit drinking when the inhabitants of Susa were in perplexitie that is they gaue themselues to banqueting and quaffing after the proclayming of this bloudie decree when in the meane while those in whom there was any sparke of humanitie were troubled at it and the poore Iewes mourned with teares and lamentation These things are added to depaint vnto vs in fewe words the nature and disposition of the enemies of the Church who are neuer more merrie neither at any time giue theÌ„selues more vnto banquets and drinking then when they see her destruction to be confirmed And this is a horrible sencelesnesse wherewith Satan hath blinded them in the middest of their malice that they should not feele it or be displeased with themselues for it which were a beginning of health and conuersion Especially consider the peruerse and wicked craft of Haman who imployeth the King with delights banquets least perhaps at leisure he might considerin his minde that euill whereunto he had beene solicited by Haman and repent of the doing thereof This wicked man also drownes himselfe in delights because he knewe the decree was irreuocable and thinketh that there was an ende of the Iewes and there remained no hope of helpe for them In like sort that Haman of ours did onely talk of feasting did onely thirst after mens bloud wherein he hoped that he and his shuld wade euen vnto the girdles after he had obtained that Edict of the States confirmed by an oath set down as a fundamentall lawe of the Kingdome for the killing of all that professed the Christian religion So we see that to haue beene true in all ages which our Lord and Sauiour Iesus Christ said to his Apostles The world Io. 16. 20. 2. shall laugh but you shall weepe yea those who kill you will thinke they doo God seruice So our Lord Iesus Christ hanging on the Mat. 27. 39. Marc. 6. 27. Crosse all his enemies reioyced and with mockes and scoffes derided him Whiles Herode with his Courtiers banquet them selues Iohn Baptist is beheaded in the prison The Papists were neuer merrier then when they knewe that the decree was confirmed to roote out and to destroy all those that professed the reformed religion But let vs learne that it is an haynous sin and crueltie to reioyce at the euilles of the Church for which cause God by his Prophet Ezekiel doth denounce destruction Ezek. 20. vnto Chap. 34. and ouerthrow not onely to the nations who spoyled Iudea and Ierusalem but vnto all those who were glad at their desolation For which cause also Obadiah Obad. v. 12. the Prophet threatned horrible iudgements to the Edomites Nay let vs know moreouer that we offeÌ„d greatly by inhumanitie if when the people of God suffer we be not moued but follow delights and banquet as though al things were wel For we are warned to weep with them that Rom. 12. 15. Amos. 6. 6. Heb. 13. 3. weepe that we must sorrow for the affliction of Ioseph that wee must suffer with those that are in bonds euen as if we our selues were bound Wherefore a curse is denounced vnto those among the Iewes who gaue themselues to drinking and wantonnesse whiles the tenne Tribes which are meant by the name of Ioseph in the place which before I alleadged of the Prophet Amos were ledde away Captiues and destroyed Therfore the Leuites being captiues in Babylon Psal 137. 6. 2. Sa. 11. 11 do testifie that they wil not reioyce â—nd be merrie vntil they heare of the restitution of Ierusalem Also Vrias would not go downe to his house to sleepe because the Arke of God and the hoste remained in tents and were in danger of war Wherfore the blockishnesse and senslesnesse of many is wonderfull in these dayes who are not moued with common calamities wherewith the Churches of France and Flanders are oppressed and it is greatly to be feared least those who thus delight themselues whiles others weepe beeing deafe to the complaints of their brethre shall haue their own turn come at last and haue their crosse so much the more greeuous by how much the more they haue bin hardned at others calamities Go too then let vs beare pitifull minds and let vs helpe one an other with mutuall benefits duties of charitie whereby in the day of visitation our stroke may be the lighter or else we may be altogither deliuered from the euil dayes and reuenge of Gods wrath that continually dooing good we may reioyce in his saluation through Iesus Christ our Lord to whom be glory foâ— euer Amen THE ELEVENTH Sermon Mardochaeus first fleeth vnto God after to the intercession of Ester to king Assuerus in the eight first verses of the fourth Chapter CHAP. IIII. 1. Now when Mordecai knew all that was done Mordecai rent his clothes and put on sackcloth and ashes and went out into the middest of the Citie and cryed with a great crie and a bitter 2. And he came euen before the Kings gate bnt he might not enter into the Kings gate being clothed with sackcloth 3. And in euery Prouince and place whither the Kings charge and his commission came there was great sorrow among the Iewes and fasting and weeping and mourning and many lay in sackcloth and ashes 4. Then Esters maides and her Eunuches came and told
may adde force and authoritie to their graunts and commandements that same were the kings of Persia wont to do with sealing with their ring The King then sawe and allowed what soeuer the Scribes had written at the commandement of Mardochaeus So we see that it is most â—ight that Kings heare and see those things which are published in their name vnto their subiects especially in things of great moment for otherwise neither can they auoide the note of caâ—elesnesse and negligence nor their counsellors of deceit and treason if letters shall be sent out in the Kings name concerning the estate of the kingdome which the King neither sawe nor with sufficieÌ„t deliberation did weigh and consider Let vs now then view their substance and argument in these words That the King graunted vnto the Iewes in what citie soeuer they were to gather together and to stand for their liues and to roote out and to slay and to destroy all the power of the people and of the prouince which should inuade them their children and wiues and to spoile their goods In these later words there is some ambiguitie and doubtfulnes for it is vncertaine whether the Iewes are permitted to kill not only their enemies but also their wiues and children or onely to kill those who would oppresse them their wiues and children But this later sence doth better agree with the humanitie of the faithfull neither is it likely that Mardochaeus without Gods exprese commandement would haue women and children to be slaine But some man will except that the enemies of God and his Church are worthy to feele that punishment which without cause they threatned vnto others But there appeareth no such thing in the execution which shortly after did follow So that to auoide all ambiguitie and doubtfulnes of speech the Hebrue may be thus translated That it was graunted vnto the Iewes by the king that they should slay all those that went about to lay violent hands on them their wiues or children and that the spoiles of the enemies slayne was giuen by the King to the Iewes So that the summe of this Proclamation was that it was graunted by the King vnto the Iewes that they shoulde be gathered together to defend their liues and to destroy all those that would offer them or theirs any force or violence and besides to spoile their goods So that they were not to set vpon any but vsing their lawfull defence to kill those that did lye in waite for their liues And this is most rightfull that being armed with the authoritie of the chiefe Magistrate they might fight for their life for their libertie and religion for the defence of their wiues and children and as the Prouerbe is for their Temples houses For this cause warres are lawfull whereby the inrodes and inuasions of enemies are repressed in so much that they who take away from the faithfull the sword of lawfull defence as the Anabaptists do do make a way for the wicked and let loose the bridle to all maner of robberies and do as it were lay open the innocent bound hand and foote to their furie and besides condemne all the Saincts the faithfull seruants of God Abraham Moses Iosua the Iudges David and almost all the other good kings who did leade the Lords hostes and fought his battailes In the meane while the former edict not being reuoked doth still retaine his force and so there arise heere great difficulties so that it seemeth that there is small prouision made for the safetie of the Iewes For who would hope that the naturall subiects of the king being more in number and first strengthened with the Kings authoritie could be ouercome and defeated by the Iewes being onely seely captiues dispearsed here and there without armour without authoritie Besides is it not likely that the gouernours of the prouinces would either secretly or openly rather encline to their owne mens side then to the Iewes Finally it beeing graunted that the Gouernours would encline to neither part are not the naturall subiects rather stirred vp by this meanes against the Iewes euen to thirst their bloud when as they were first armed by the Kings authoritie against them and had moe wayes to set vpon them then the other had to defend Without doubt Mardochaeus did sufficiently perceiue these inconuemences But what could hee do Only this procure that it may be lawfull for the Iewes to vse their iust defence and hope that God would helpe their iust cause as hee had alreadie begun to fauour and blesse his people and that hee would send a feare vpon their enemies which thing the issue did confirme Hee did also suppose that when they shoulde knowe the cause wherefore Haman was hanged and vnderstande whereupon this newe decree was graunted and heare of the fauour which the Iewes had with the King as well in regard of Ester the Queene as also for Mardochaeus sake they would all slake that anger they bare vnto the Iewes and abstaine from inuading them seeing by that meanes also themselues might be quiet For as the fauours and graces of Princes doo leane either to this part or to the other so are the wills and affections of subiects changed Heerehence also is to be obserued that Kings howsoeuer they woulde seeme to keepe their lawes holie and inuiolate yet by subtile and by-wayes they oftentimes ouerthrow them The King would by no meanes seeme willing to depart from his former commandement which notwithstanding by this contrarie decree hee ouerturneth and in deede taketh away Had he not dealt better with his subiects expressely to haue reuoked that former decree then by this to set them thus together by the eares For this inuading on the one part and defence on the other could not be done without bloudshed on the one side or the other or both But Gods prouidence ruled and guided all these things that the enemies of the Church might receiue the punishment they had deserued Heere is also farther to be noted that the wicked counsailes of the enemies of the Church are made deadly both to themselues and their confederates And although also after their death they leaue behinde them the effects of their treacheries and conspiracies yet at the last they are all ouerturned to the great confusion of those who shall follow their most wicked counsailes Moreouer Mardochaeus retaineth the very termes of the former edict to terrifie the enemies of the Church when hee sayeth that it is graunted to the Iewes to kill slay and destroy whereby they might perceiue that the mischiefe which they had prepared for others should fall vpon their owne heads And euen in this age beyond all expectation do we see the experience of all these things For after the death of that Haman the head of the League wee haue seene the force of former edicts repealed and other proclamations sent out from the King against his companions and confederates vnto whome notwithstanding licence was before graunted to destroy
aunswere is easie that 〈◊〉 long as this doctrine of Christian libertâ—â— remaineth that all dayes are equall anâ— that there is no greater holinesse in 〈◊〉 then in an other but that any day mighâ— alike be consecrated to Gods worship hath beene lawfull vnto Christians fâ—â— good orders sake and for great conuenencie to instruct the simple to ordain certaine dayes for the better calling 〈◊〉 remembrance and more plaine expouâ—ding yearely vnto the people of the chiâ—fest benefits of our redemption of whiâ—â— sort are the Natiuitie Death Resurrection and Ascension of our Lord Iesus Christ and the sending of the holy Ghost And also those daies which thogh in some churches they beare the names of Saints yet are ordained to put vs in minde of some notable thing belonging vnto Christ wherein the ministerie of the Saints did concurre as the Annunciation of the blessed Virgin is proper vnto Christ conceiued by the holy Luc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9. 20. 22. 21. Ghost in the wombe of the Virgin and the Purification to Christ presented in the Temple the day of the Natiuitie of 8. Iohn the Baptist putteth vs in remembrance of the preparation of Christes comming in the flesh for the saluation of mankinde the day of Peter of Christ professed to be the sonne of God the day of Paule of Christ preached euen vnto the Gentiles the day of S. Iohn Ioh. 21. 24. of Christ published by the writing of the Gospell c as it is cleare by the prayers which those churchesmake the parts of scripture which they read on those daies But yet behold what errors by litle litle haue crept in as wel in the celebrating of these feasts as in the instituting of others 1. EueÌ„ at the very beginning there by by arose an opinioÌ„ of necessitie euen with feare of sinne for the breaking of them which is coÌ„trarie vnto Christian libertie 2. Next the holines of one day was accouÌ„ted greater then of an other as thogh Gods grace were more easily found and more largely granted on the festiual daies then on others and in this feast rather then in that 3. Then also was there adioyned an opinion of merit euen by the worke it selfe wrought as though by the visiting of the temples and ceasing on these daies from work remission of sinnes were purchased and safegard or deliuerance from certaine diseases yea and as though eternall life were due vnto them for it 4. There followed a negligence and contempt to heare the word of God and giue themselues vnto holy exercises vpon other dayes 5. Lastly there ensued a carefull and scrupulous ceasing from all handiworke after the manner of the Iewes and the obseruation of the time of the feast from one twilight vnto the other But the fulâ— heap of prophanation was in the multipliing of the feasts almost without number in euery place after euery mans fancie and in dedicating of them to the honour of Saints yea euen of them of whose holinesse and sanctitie there was no certaine testimonie vnto whom also there was their peculiar worship prescribed that by this means their help intercessioÌ„ might more easily be obtained whereof it came to passe that all kinde of Idolatrie did grow into an exceeding greatnesse pride and wantonnesse as a riuer ouerflowed all and did eueÌ„ almost choke and quench all godlinesse That therefore the state of the Church so miserably fallen might be restored not without cause first were all those feasts abolished which were tainted with superstition after the right vse of godly feastes was renued in the reformed Churches which feastes notwithstanding for the olde abuses from which the people could not be reclaimed were â—n many places altogither left off which â—hing was lawful to be done because they were but the constitutions of men and men could not otherwise be taught what was Christian libertie Howbeit those Churches which in stead of all other â—eastes doo onely retaine the Lords day â—or order and publike assemblies must diligently take heed that they condemne not other Churches in which many such feasts are still retained so that mens consciences be not inthralled with the yoake of mens constitutions as thogh they were Gods and that all abuse al opinion of the holinesse of one day more then an other of merit and the like errors which before we haue spoken of be taken away and earnestly reprehended and all insolencie and excesse be driuen farre away Finally Christians are bounde all the dayes of their life to follow true holinesse preferring no day as more holy then an other continually mindfull of Gods benefites as euery day there is mention made of them in the articles of faith submitting themselues otherwise to order and Ecclesiasticall discipline that with one consent they may be partakers of doctrine Sacraments prayer praise and thanks-giuing and exhorting one an other to the worship and honor of God and to mutualâ— loue and charitie to holinesse and righteousnesse and to retain that libertie which Christ Iesus our Lord hath purchaseâ— with his bloud to whom be all honor anâ— glorie for euer Amen THE SIXE AND twentieth Sermon The honour of Mardochaeus is confirmed and augmented and peace granted to the Church CHAP. X. 1. After this the king Assuerus laid a tribute vpon the land and vpon the Iles of the sea 2. And all the acts of his power and of his might and the declaration of the dignitie of Mordecai wherewith the King magnified him are they not written in the book of the Chronicles of the Kings of Media and Persia 3. For Mordecai the Iew was the next vnto King Assuerus and great among the Iewes and accepted among the multitude of his brethren who procured the wealth of his people and spake peace to all his seede AMongst other reasons wherewith Dauid stirreth vp both himselfe and others to praise God hee also bringeth this That his anger endureth but a while but in his fauour is life so that if weeping lodge with vs at euening yet ioy cometh in the morning This is confirmed by many examples and ordinarie experience especially in the Church which is the house of God in which hee dooth shewe forth the riches of his bountie mercie That one booke of the ludges doth affoord vs many the like examples if the times wherein God chastised his people be compared with those in which sending them deliuerers he graunted them peace and quietnesse But this Historie which wee haue in hand â—oth clearely inough shew the same vnto vs for as we haue seene when as the Iewes beeing for two moneths space afflicted did humble themselues before God and cried vppon the Lorde they obtained at Gods hand that deliuerance which wee haue heard wherby their name became fearefull vnto the Gentiles and they obtained rest from their enemies Now this booke is concluded and shut vp with the recitall of their tranquillitie which was confirmed and increased by that