the poore wil come in a most conuenient time to deliuer and saue them that in the middest of the church there may be sufficient matter of praise and thanksgiuing through Iesus Christ to whom alone be glory for euer Amen THE TWELFTH Sermon The feare and excuse of Ester the faith and constancie of Mardochaeus and the holy deliberation and purpose of Ester after three dayes fast from v. 9. to the end 9. So Hatach returning told Ester the words of Mordecai 10. Then Ester said vnto Hatach and commanded him to say vnto Mordecai 11. All the Kings seruants and the people of the Kings Prouinces do know that whosoeuer man or woman that commeth to the King into the inner court which is not called there is a law of his that he shall die except him to whō the king holdeth out the golden rod that he may liue Now I haue not bene called to come vnto the king these thirtie dayes 12. And they certified Mordecai of Ester words 13. And Mordecai said that they should aunswere Ester thus Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes 14. For if thou heldest thy peace at this time comfort and deliuerance shall appeare vnto the Iewes out of an other place but thou and thy fathers house shall perish and who knoweth whether thou art come to the Kingdome for such a time 15. Then Ester commanded to answer Mordecai 16. Go and assemble all the Iewes that are found in Susa and fast yee for me and eate not nor drinke in three dayes I also and my maydes will fast likewise and so will I go in to the King which is not according to the law and if I perish I perish 17. So Mordecai went his way and did according vnto ali that Ester had commaunded him A Ffliction is the tryal of our faith and the fornance in which there is made manifest both the weakenes and infirmitie of our flesh as also the strength of the spirit which remaineth in the hearts of the faithfull it is also the whetstone whereby wee are sharpened in earnest and vehement prayer vnto GOD and which maketh vs wise to seeke the ayd and help of men in a lawfull manner All which things are most euident in this historie For in that extreme affliction which hanged ouer the heads of the Iewes Ester strooken with feare refuseth to go in vnto the king to intreate for thē Contrariwise Mardochaeus with an inuincible faith and constancie exhorteth her to do her dutie which she afterward purposeth to do fleeing to most feruent and extraordinarie prayer ioyned with three dayes fast after which she is fully determined to speake vnto the King for the safetie of the Church So that there are three chiefe points heere to be discussed the first the excuse of Ester for feare of certaine danger ver 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliuerance of the Church ver 12 13 14. the third the holie purpose and pietie of this holy woman being readie against all euents and danger for the succour of her people ver 15. 16. These examples are proposed vnto vs that we may know what we should do in aduersitie what meanes we may vse to be deliuered from them with what zeale what faith what constancie and courage the Church is to be defended and our brethren deliuered Touching the first point Ester being certified by Hatach of the decree made against the Iewes and of the helpe that Mardochaeus did desire in this necessitie doth excuse her selfe by the great rigour of the lawe made against those who came vnto the King not beeing called and doth adde that that was the thirtieth day since she had been called to come in vnto the King This seemeth a faire excuse for there is lykely to fall on her a most euident danger seeing the lawe is manifest and so much the more seuerely obserued by how much it was more commodious for preseruation of the Kings Maiestie It increased her feare because in thirtie dayes shee was not called in vnto the King and therefore seemeth to be out of fauour and she distrusteth that she should obtaine her suite offending against the lawe and so it was to be feared least shee should cast her selfe headlong into certayne perill of death and do no good neither to her selfe nor her people And so Ester desireth Mardochaeus to consider of it and holde her excused But the feare of priuate danger ought not to affright her but that neuerthelesse shee should with Gods fauour trie the Kings minde and seeke to turne it to hinder that horrible slaughter Heereby we see that those who are come to great dignities and possesse much which they may lose are also more fearefull then others though for the most part men rather care for their owne hinderance then the common danger And you shall scarcely finde any who will not seeke some excuse when he should helpe the Church and hath not more regard of redressing his owne discommodities then of relieuing the brethren Moreouer it is no great maruayle to see a woman affrayde of imminent danger when it often tymes happeneth that men euen of a good courage bee so daunted with dangers that they leaue their dueties vndone This is apparant in the Apostles and namely in Peter when they sawe theyr Lorde whose myracles were yet fresh in memorie and euen as it were before their eyes to be in the hands of his enemies therefore the weake and fearefull men are not to be reiected but rather to be stirred vp and encouraged Hence also it is to be noted how inconuenient the condition is of vnequall mariage when one part is greater and more worthie then the other and how the most mightie do most easily breake the lawes of holy matrimonie which are these That the man hath not power ouer his 1. Cor. 7. bodie but the woman nor the woman power of her bodie but the man and that they ought not to be separated but for a time with the consent of both parties Wee may obserue besides how kings vnder pretence of their securitie and defense of their princely maiestie do very often make tyrannicall and vniust lawes and quite contrarie and repugnāt to the end for which they are appointed by God For what I pray is more contrarie to the office of a good king then vnder paine of death to forbid any man to enter into his court What more inhumane then to shut the doore against those to whom Iustice is due How great a barbarousnes is it that the wife dares not come into the presence of her husband but that she shall stand in danger of death Thus it commeth to passe that Princes whiles they go about to maintaine their dignitie do degenerate into beasts so that none dares safely come neere vnto them and their throne which ought to be the refuge and sanctuarie of the poore and distressed is become a
to passe whole nights in pleasures and delights and to neglect ones duty is the part of mad men not only ouerthrowing al modestie honestie but also the very order of nature But this is to be commended in the king that for the ease of his minde and not to loose that time wherein he could not sleepe he commanded not bookes of loue not fables not trifles to be read vnto him which at this day courtiers both night and day delight in but the historie of things done in his time faithfully written as before we haue seene about the end of the second Chapter For I pray who ought rather to be skilfull in histories and especially of their owne kingdomes then Kings whereout they may learne examples of all sorts to enforme theâ— manners and iudgement and that they may know what is well done what ill Is it not a great shame that Kings know nothing of the affayres of their state but by the relation of others Heere hence wee learne how profitable it is to haue certaine and true histories to be written and those to be read also of them who haue the gouernment of the common-wealth For otherwise what doth it auailâ— to haue good and faithfull histories written if they be not read By the examplâ— also of this King wee learne what weâ— should do when sleepe forsaketh vs to weete either reade things profitable as â—re the sacred histories and whatsoeuer is contained in Gods most holy word or â—tleast repeate and record in memorie â—hose good things which we haue seene â—eard or read taking heed that we be not â—roubled or vinquiet either in bodie or â—inde Neither was it by fortune or chance â—hat this historie of the conspiracie of â—igtan and Teresh against the king deâ—ected by Mardochaeus was read vnto the â—ing but by Gods will that the king â—ight call to mind which he had forgot â—he benefite receiued by his fidelitie and â—atchfulnesse and so yeeld recompence â—or preseruation of his life That happeâ—ed about foure yeeres after that Ester â—as preferred to the dignitie royal which â—as in the seuenth yeere of the king Asâ—â—erus and the things which heere are â—ecited fell out in the twelfth yeere So â—â—ng a space of time did passe wherein â—he king remembred not so great a beâ—efite or did yeeld requitall to Mardoâ—â—aeus who had so well deserued it Alâ—hough in this respect the king was not without fault as shewing thereby an vnthankful mind and forgetfull of a benefit receiued yet notwithstanding God did deferre the recoÌ„pence of that benefit vnto a better time more coÌ„modious opportunitie as well for Mardochaeus as for his whole nation and besides for the ouerturning of HamaÌ„s deuises with greter shame then if by and by after the good turne performed he had receiued his reward The requitall then of things well done neuer perisheth with God and although their reward many times be deferred yet is it not takeÌ„ away whether God requite it by those who haue receiued them or by others or whether himselfe of his meere grace liberalitie do recompence those that haue well deserued Let vs not then at any time be weary in well doing because of meÌ„s vnthankfull minds for at the last though God seeme to slacke it for a time yet shall we reape most abundant fruit of those things which we haue well done by the direction of his word the light of faith For those things which are well done are more faithfully recorded in the Lords booke then in any records of the histories of this world See now how God stirreth vp the minde of Assuerus by the reading of this historie for he demandeth What honour and dignitie hath been giuen to Mordecai for this and vnderstaÌ„ding by his seruants that there had been nothing done for him he doth with aduised deliberation purpose to do it Who can doubt but that this motion of his mind came froÌ„ God by whom only the wils of men are disposed and enclined vnto good For vnlesse God by some secret force of his had wrought herein what hope was there that the king who when he had the fact of Mardochaeus as yet in fresh memorie did not care or thinke of requitall of it at which time it seemeth he would rather haue done it because lately he was deliuered out of the danger of death and conspiracies of the traytours what hope I say was there that hee should be stirred vp so long after with the dead reading to thinke of the benefite receiued by Mardochaeus fidelitie and to requite it For it commeth to passe for the most part that vnlesse whiles the benefit is fresh in memorie it be requited the grace estimation of it perisheth in processe of time as men are wont in time to forget thosâ— good turnes which we haue receiued either of God or man as the old prouerbe witnesseth The memorie of a good turne sleepeth That the king therefore asketh whether any honor or recompence hath been done to Mardochaeus for it doth shew that for these foure yeeres in this respect his mind had been very forgetfull For who should haue been more mindfull then himselfe either of a benefit receiued or of not recompencing it And yet his seruants remember it better then he Howbeit God so long a time after doth not only reuiue it and call it to memorie but also giue a desire to requite it For these principles are ingrafted by nature in euery one that euery good turne deserueth a reward and that the reward must be equall to the benefit Now what greater benefit can kings receiue then to haue their life preserued from the conspiracie of traytours and so with their life to haue their states defended Rightly therefore doth the king thinke that this dutie was worthie to be requited with honour and preferment and doth also determine to performe it And would to God that this principle might take deepe roote in the minds of all of what degree soeuer they be high meane or low that those who haue deserued well of vs are to be rewarded and honoured according to the abilitie of euery one who receiueth a benefit for then should we not dayly see so many vnthankfull mindes much lesse so much peruersenesse in altering and extenuating of those benefits which good men haue done whether to their King or to their countrie or to their friends and neighbours For what can remaine sound in the publique state and societie of man if you take away the punishment of wickednes and the reward of well doing The King then doth very well in enquiring whether Mardochaeus hath receiued an honour for reward of his fidelitie the seruants do better who remembring wel all those things which had passed do certifie the king of the truth of the matter And surely it is seemely that the seruants of Princes should so marke what is done that when neede shall require they may be sure to render a faithfull testimonie of euerie thing
of a kingdome should be irreuocable For whē as the King dares not call back his former Proclamation what doth he but lay open his people to the slaughter by two contrarie writings being both of like authority arming his subiects one against another And if God himselfe had not holpen the poore oppressed it is most certaine that the former proclamation would haue had the greater force Heere then let vs rather admire Gods prouidence then praise the Kings wisedome These things are written for our comfort that in our greatest dāgers and hardest distresse when the mischiefe seemeth past remedie we flee vnto him who made a way for his people through the midst of the sea who lighteneth our most thickest darknes by the brightnes of his light who openeth the graues who deliuereth vs out of the shadow of death as heretofore he preserued by wonderfull meanes his people and the three children cast into the fierie fornace and finally Daniel in the very den of Lyons Howbeit the kings humanitie and courtesie is to be commended who so willingly consented that they should write in fauour of the Iewes but it is no maruell if he could not by his owne wisedome wind himselfe out of so intricate a busines and therefore committed the whole matter to the fidelitie and wisdome of Mardochaeus Heereby it is euident that Princes neede nothing more then faithful counsellors It is therefore our parts to obtaine them by our prayers for our Princes at the hand of the Lord and to pray that God will direct their minds to follow the aduise of faithfull and good counsellors For otherwise the Lord will finde out many wayes to punish the enemies of his name and to deliuer his people out of all distresse that they may giue him eternall prayse and immortall glorie for vnto him belong onely all glorie and dominion through Iesus Christ his Sonne our Lord. Amen THE TWENTIETH Sermon VVhat wisdome Mardochaeus did vse in writing the Proclamation in fauour of the Iewes in the great anguish and trouble of his mind from verse 9. to 15. of the 8. Chapter 9. Then were the Kings Scribes called at the same time euen in the third moneth that is the moneth Sivan on the xxiij day thereof and it was written according vnto all that Mordecai commanded vnto the Iewes and to the Princes and Captaines and rulers of the Prouinces which were from India euen vnto Ethiopia an hundred and seuen and twentie prouinces vnto euery prouince according to the writing thereof and to euery people after their speech and to the Iewes according vnto their writing and according to their language 10. And hee wrote in the King Assuerus name and sealed it with the Kings ring and he sent the letters by poasts on horsebacke and that roade on beasts of price as dromedaries and coltes of mares 11. Wherein the King graunted the Iewes in what citie soeuer they were to gather themselues together and to stand for their life and to roote out to slay and to destroy all the power of the people and of the prouince which shall inuade them their children and women and to spoile their goods 12. Vpon the same day in all the prouinces of King Assuerus euen the thirteenth day of the twelfth moneth which is the moneth Adar 13. The copie of the writing was how there should be a commandement giuē in all and euery prouince published among all the people and that the Iewes should be readie against that day to auenge themselues on their enemies 14. So the posts rode vpō beasts of price and dromedaries and wēt forth with speede to excute the Kings commandement and the decree was giuen at Susa the citie royall A Braham the father of the faithfull in the greatest troubles of his minde when he was in the way going to sacrifice his only sonne who demanded of him where was the lamb for the burnt offering gaue this memorable answere full of faith saying The Lord will prouide Gen. 22. 8. For in the midst of distresses which no wit of mā could haue remedied he sheweth that he depēdeth altogether on Gods prouidence and teacheth vs that in all hard and doubtfull matters we must do our dutie and vse that wisdome which God giueth vs least we be fearefull like the infidels and leaue the euēts doubts which we can not redresse to Gods prouidence and most wise gouernment who hath promised to be a light vnto vs in our most thickest darkenesse This also we see to be performed by Mardochaeus in this Historie for the King graunting him leaue to write what letters he would in fauour of the Iewes and yet not reuoking the former which were written for their destruction it is not to be doubted but that he wrestled with many doubts diuers feares perceiuing the Kings mind to be mutable and easily chaunged and besides foreseeing many daungers after what manner soeuer he should write the decree For as wee heere see the Edict written to graunt the Iewes that beeing gathered togither they might stand for their life against all that would as enemies inuade them was it not to set them open to a hard and most daungerous Combat against the naturall subiects of the kingdome armed no lesse with the Kings authoritie then the Iewes who were onely poore captiues and straungers and farre lesse in number then their enemies Mardochaeus therefore in these straights did what he could in dutie and by the authoritie graunted him from the king remitting the whole euent of the matter vnto the mercie of the Lord whose wonderful meanes in deliuering of his Church hee had alreadie had experience of in that happie end of so many dangers which the minde of man could not haue thought on hoping that it would come to passe that God who had begun the deliuerance of his Church by so sudden and vnhoped meanes would perfect the same vnto his glorie Here then we are to consider how Mardochaeus did prouide that this new proclamation might go forth absolute in all parts and forme and what was the substance and argument thereof Wherein shall be obserued his wisedome equitie and diligence in guiding and furthering the publike affaires of the Church which are particularly to be vnfolded by vs that in all things we may obserue the care and direction which God beareth ouer his and how he disposeth all things for their safetie and commoditie as oft as it seemeth good vnto him and that so we may learne to rest vpon his fatherly care doing not with standing our dutie as much as in vs lyeth The ninth verse declareth the time wherin that proclamation was made in fauor of the Iewes by whom vnto whom and how it was carried The time is the 23. day of the third moneth which is called Siuan which answereth to part of our May. Whereby it is apparant that this Edict went forth two moneths ten daies after the other which as we saw Chap. 3. vers 12. was made the
in Mardochaeus and the whole state of the Iewes which were dispersed throughout all the Prouinces of the kingdome of Assuerus For whereas they could not thinke or wish for any greater matter then to be deliuered froÌ„ death which by the decree of Haman did seeme to hang ouer theyr heads yea were ready to chaunge that bloudy death for the most hard bondage as we learned before out of Esters speech Chap. 7. v. 4. Behold now what God by an vnhoped meanes dooth make them to behold to wit the good will and exceeding fauour of the King towards them their enemie ouerthrowne his goods giuen vnto Ester and his honours bestowed on Mardochaeus an Edict proclaimed on their behalfe the greatest part of the people fauouring them their enemies fearing them and finally as God willing in the next Chapter we shall see a ful victorie ouer their enemies after which followed a publike ioy and a solemne feast the king allowing it Is not this to do exceeding abuÌ„dantly aboue all that we dare desire or think And do not we at this day find the like partly in respect of the churches in France partly in respect of those that defeÌ„d theÌ„ The churches beginning to enioy some peace tranquillitie and the defenders of them attaining greater honours then before they had or durst to desire the Pope in vaine thundring with his excommunications Besides the head and Captaine of the coÌ„spiracie being by so vnlooked vnhoped for meanes slaine and his other companions condemned of rebellion and treason Who I say some fewe moneths before coulde haue hoped for or thought of these things Therefore it is our dutie as well by those examples which we see in others as by those things the taste where of by experience we find in our selues more and more to be confirmed in the hope of greater fauour and help from God then in our thoughts we can attaine vnto For the Lords hand is not shortned neither is his goodnesse abated but we must certainly assure our selues that God will shew himselfe no lesse admirable in these daies then heretofore he hath done in the defence of his church Wherfore let vs so learn to discusse those things which we haue in this Historie set foorth vnto vs that we apply them to our owne vse and comfort First here is mention made of the honor and glorie of Mardochaeus then of the ioy and gladnesse of all the Iewes and lastly of the feare where with their enemies were affright The glory of Mardochaeus is commended by two things the first is his easie accesse vnto the King the other his gorgious and precious apparell for he is said to haue come out from the presence of the king in royall apparell of blew and white and with a great Crowne of Gold Such was their apparell whom the Kings of Persia would honour and vnto whom they gaue the chiefe places of dignitie about them that they might gouerne the weightiest affaires of the whole Kingdome For it is seemely that those who are called by the King to the gouernment of their State should be discerned by some notes whereby their dignitie and maiestie may be knowne and authoritie procured vnto them by that meanes now by purple and fine linnen and a golden Crowne the highest dignitie which was next vnto the Kings was noted For great Princes will haue certaine signes of greatnesse and mâ—iestie to shine as it were in theyr chiefest officers that theyr glory may thereby appeare the greater in as much as they can doo these things in those whom it pleaseth them to aduance So we see that garments which at the first were prouided onely for necessiâ—ie were at the last sought for comlinesse and ornament and for notes and distinctions of dignitie Mardochaeus then did not himselfe of his owne minde prouide this apparell so to boast of his dignitie but admitted such as the King commanded after the manner and custome of the Persian Kings Whereby it is apparant that the faithfull may with a good conscience vse all things that are meane and indifferent so that they retaine godlinesse modestie and charitie not proudly lifting vp theÌ„selues against others nor pampering delighting themselues in pleasures neither abusing that fauor authoritie which they haue receiued So Daniel of whose holinesse nomaÌ„doubteth receiued pretious ornaments a chain of gold and purple when they were offered him by the King of Babylon Wherefore holinesse and rich ornaments of apparell are not contrarie one vnto an other neither religion and the gouernment of publike affaires nor humilitie or modestie and high authoritie in those that vse it well For Ioseph Daniel Mardochaeus are neuer a whit the lesse holy for that they be apparelled in precious garments nor the Ì„TXT lesse religious for that they gouerned the affaires of mightie Monarches nor the lesse humble and modest for that they attained to high honor Nay on the coÌ„trary pride many times lurketh vnder course clothing and often they who exercise holy functions haue not the most godlinesse and vnder the emptie shew of holinesse hipocrisie and dissimulation lie hidden Lo here how god can in a momeÌ„t change the miserable condition of his seruants into an happie and flourishing estate that his power in this matter may be the more apparant For the Holy Ghost doth not lay down these things vnto our view that we should consider the gorgious garmeÌ„ts of a mortall man but that excelleÌ„t change which his hand hath wrought What then could Mardochaeus say but that which Dauid saith after he had prayed for the helpe of God to deliuer him Thou hast turned my mourning into ioy thou hast loosed my Ps 30. 11. 12 sacke and girded me with gladnesse Therefore shall my tongue praise thee and not cease Might he not also rightly say that of himselfe which is Ps 31. 7. 8. I will be glad and reioyce in thy mercie for thou hast knowne my trouble thou hast seene my soule in aduer sitie and thou hast not shut me up in the hand of the enemie but hast set my feete in a large roome Neither doth that any lesse agree vnto him which the same Prophet saith Thou art a place to hide mee in Ps 32. 7. thou shalt keepe me from trouble and compasse mee about with songs of deliuerance So God for the most part is wont to dispose the affaires of his that great ioy shall succeed great sorrow great gladnesse follow after many teares that great glory shall ensue after great disgrace and after great abasing high honor and magnificence whereof the knowne examples of Iob and Dauid do make proofe as Dauid himselfe doth acknowledge in these words Thou hast caused me to see great P s 71. 20. 21. troubles and aduersities but thou wilt againe reuiue me and take me vp from the depth of the earth Thou wilt encrease mine honour and returne and comfort me Ought not we then by these things to become more constant and bold
their pleasures abounde in riches and honour and they who are stirred vppe with greater rage of vnrulie minds go about to compasse the death and destruction of the poore faythfull ones by which wicked counsels Kings easily suffer themselues to bee perswaded and so deceiued But all these things happen not without Gods decree and prouidence to those whom by these meanes hee will haue exercised and prooued that they may acknowledge the greatnesse of theyr sinnes bee remooued from the loue of this worlde be brought to true repenâ—ance bee made like vnto theyr head yeelde testimonie and witnesse to the trueth and bee lifted vppe into the hope of the Kingdome of heauen The causes then of the afflictions with which for the most parte wee see the Church of GOD to wrestle are on the one side the will of God both that the spots and blemishes wherwith as yet shee is dimmed may bee washed away and also that the vertue wherewith GOD hath endued her may shine the more bright On the other side the most venemous hatred of the worlde against the truth and pure Religion and also the credulitie of â—â—ose who sitte at the stearne of the â—â—eatest Empires together with theyr 〈◊〉 great carelesnesse to search out the 〈◊〉 or false Religion or to iudge of 〈◊〉 vprightly Especially wee are to obâ—â—rue the trecherous and exceeding rage 〈◊〉 Satan moouing and driuing men at 〈◊〉 becke and going about by all meanes â—â—ssible to extinguish the light of the â—â—auenly doctrine Next wee are to note what are the â—â—ercises of the faythfull when afflicâ—â—â—ns growe vppon them to wit teares 〈◊〉 prayer whence they hope for â—elpe with what constancie and boldâ—â—sse they ought to bee endued that are â—â—noured with the greatest gifts in the â—hurch who ought following the â—â—ample of Mardochaeus and Ester oâ—â—rcomming all difficulties to employ â—â—eyr whole labour for the Church â—â—ensoeuer any daunger is like to fall 〈◊〉 it For lette this be the onely ende of â—â—ose gifts whatsoeuer which men haue receiued from God and of the authoritie and fauour whereby they be of power 〈◊〉 euen the glory of God and the good of the Church leauing the euent of thoâ—â— things which by reason of our dutie 〈◊〉 the feare of God are taken in hand 〈◊〉 his good will and pleasure Nowe wherâ— as God is at hand the helper of his in 〈◊〉 fitte time and by so many meanes 〈◊〉 learne first that it was not without 〈◊〉 said that The â—ye of the Lord is vpon 〈◊〉 Psal 33 18. Psal 121. that feare him and hope in his mercie 〈◊〉 that He that keepeth Israel doth not slumbeâ—â— and therefore that wee may safely 〈◊〉 vnto him and looke for his helpe Nexâ— that the Lord is admirable in the defencâ— of his and reuenge of his enemies that 〈◊〉 may know that it is hee alone that sauet◠〈◊〉 43 â—â— and none other that prayer and supplicatâ—ons are not powred out before him 〈◊〉 trust reposed in his goodnesse in vaineâ— and that al may be compelled to acknowledge in his works his hand and powerâ— Therefore often times by himselfe without any meanes of man rouengeth he 〈◊〉 himselfe on his enemies So in olde timâ— Pharao runnes headlong into the sea with his horses chariots so the hoast of Sennacherib Exod. 14. 1 King 19. was slain and discomfited Sometimes indeed he vseth humane meanes but thâ—se so strange and vnlooked for that all men are driuen to wonder at it as Iudg. 3. 2â— 22. 4. 21. 7. 22. 〈◊〉 Eglon was slain by Ehud Siserâ— by 〈◊〉 the hoast of the Madianites ouerâ—â—â—wne with a great slaughter by three 〈◊〉 men following Gedeon who 〈◊〉 not but onely blew their 〈◊〉 and as this Haman of whom we are 〈◊〉 hanged vpon the same gallowes 〈◊〉 himselfe had sette vp euen by his 〈◊〉 of whom before he had 〈◊〉 so great honours Hereby it is 〈◊〉 that the hearts of Kings are in the Prou. 21. 1. 〈◊〉 of the Lorde which hee turneth at his 〈◊〉 so that in a moment hee so 〈◊〉 the hand of him who had signed and 〈◊〉 the death of the poore and innoâ—â—â—t faithfull that he turneth the same to 〈◊〉 punishment of them whom before he 〈◊〉 furnished with authoritie and power 〈◊〉 the ouerthrowing of the true 〈◊〉 Here also this is apparant that when 〈◊〉 goeth about to deliuer his Church 〈◊〉 the oppression of tyrants hee first 〈◊〉 taketh away with shame and 〈◊〉 the cheefe and head and after 〈◊〉 vp his reuenging hand against the 〈◊〉 of the members of the conspiracie 〈◊〉 Pharao perished not alone in the sea but together with his hoast So Egloâ— slaine and then the restare punished Sisara is put to flight with his armie Haman is hanged after that his 〈◊〉 and a great multitude of the 〈◊〉 of Gods people are vtterly destroye those beeing chosen to execute this 〈◊〉 geance and strengthened therunto by 〈◊〉 authoritie of the lawfull Magistraâ—e 〈◊〉 were before appoynted to the 〈◊〉 Neither are the examples fewe of 〈◊〉 uers such exployts occurring 〈◊〉 where in holy Writ as in the 〈◊〉 of the Iudges Samuel and the King in which we often see the people of 〈◊〉 defending themselues with lawful arme to haue destroyed their enemies 〈◊〉 great slaughters and not to haue span often times neither women or childrenâ— great is the wrath of God in reuengin the iniuries offered to himselfe in thâ— person of his Church whome hee loueâ— as his most dearest spouse So many time when the enemies of the people of 〈◊〉 are most ioyfull and tryumphant as 〈◊〉 ming vnto themselues to haue fully 〈◊〉 the euent of their practises theÌ„ is the ioy triumph turned into mourning 〈◊〉 sorrow Contrariwise the groanes of the 〈◊〉 and her teares are changed into 〈◊〉 voyce of a song and mâ—â—th as the 〈◊〉 singeth Sorrow may lodge with her for psal 30. 5. 〈◊〉 but ioy commeth in the morning and 〈◊〉 wrath of God endureth but a moment but 〈◊〉 fauor is life euerlasting Let the 〈◊〉 therefore consecrate vnto the Lorde 〈◊〉 ioy gladuesse and let them in it 〈◊〉 vp a perpetuall monument 〈◊〉 of his benefits as here we shall see 〈◊〉 be done by these seely captiues who 〈◊〉 so great a safetie from the Lord 〈◊〉 thus much sufficeth to haue spoken 〈◊〉 the fruits of this Historie Let vs now then set in hand with the 〈◊〉 it selfe and first heere offereth 〈◊〉 vnto vs the greatnesse of the 〈◊〉 of Assuerus which is described vnto 〈◊〉 by two circumstances the first that he 〈◊〉 from India to Aethiopra the 〈◊〉 that twentie seauen prouinces 〈◊〉 him that he had his emperiall seate 〈◊〉 the royall Citie Susa among the 〈◊〉 So that the greatest parte of the 〈◊〉 world was subiect vnto him euen 〈◊〉 goodliest richest most fruitful 〈◊〉 seeing he had vnder his dominiâ—â— all Asia and no small part of Affrica in the which Egypt and Aethiopia
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
before that shee Chap. 2. 20. was subiect vnto him as wheÌ„ she was brought vp with him For if shee had sought for starting holes and excuses as noble personages are wont when they are ouermuch pressed she might take exceptions that desperate men did little care when they were past hope themselues to draw others with them into the like danger She might also say that she was not the cause of this mischiefe but Mardochaeus who would not yeeld vnto Haman or at least keepe himselfe secret rather then come into his presence But a quiet and setled minde seeketh not such hiding corners full of arrogancie and contempt but attendeth what his duetie requireth and trembleth at Gods word Last of all we are to see how Mardochaeus and the Church at Susa do also their dueties not casting all the burden as many do of the whole businesse on Ester but praying with fasting and earnest supplication vnto God that he will fauour and prosper her enterprise So faithfull people ought to pray vnto God for their Kings and rulers and for all that trauayle or be in danger for the defense or safetie of the Church that they faint not vnder their burden The people made prayer for the King going foorth to warre Psalme 20. The Church at Ierusalem Act. 12. 5. made earnest prayer vnto God for Peter as long as he was kept in prison And this is the true meanes to preserue the Church to wit that on the one side the Gouernours do their dueties and be the first by Gods guiding who vndertake any danger on the other side the people haue a speciall care of them who spare no labour nor paynes for them and all together looke for safetie and deliuerance at his hande who neuer fayleth them that call vpon him through Christ Iesus to whome be glorie for euermore Amen THE THIRTEENTH Sermon How after the fast and prayer God prospereth the entrance of Ester vnto King Assuerus and giueth her fauour with him from the first verse of the fift Chapter vnto the ninth CHAP. V. 1. And when the third day was accomplished Ester put on her royall apparell and stoode in the court of the Kings palace within ouer against the Kings house and the King sate vpon his royall throne in the Kings palace ouer against the gate of the house 2. And when the King sawe Ester the Queene standing in the court she found fauour in his sight and the King held out the golden scepter that was in his hand so Ester drew neere and touched the top of the scepter 3. Then sayd the King vnto her what wilt thou Queene Ester and what is thy request it shall be giuen thee to the halfe of the kingdome 4. Then sayd Ester if it please the King let the King and Haman come this day vnto â—he banket that I haue prepared for him 5. And the King sayd cause Haman to make haste that he may do as Ester hath sayd So the King and Haman came to the banket that Ester had prepared 6. And the King sayed vnto Ester at the banket of wine What is thy petition that it may be giuen thee and what is thy request it shall ouen be performed vnto the halfe of the kingdome 7. Then answered Ester and sayd My petition and request is 8. If I haue found fauour in the sight of the King and if it please the King to giue me my petition and to performe my request let the King and Haman come to the banket that I shall prepare for them and I will do to morrowe according to the Kings saying THe promises of the Lord made vnto the faithfull that he will be reconciled vnto them as oft as they turne vnto him and that he will heare them and deliuer them out of dangers when they poure out their prayers before him are so many and so expresly set downe that no man who hath but once heard of them can doubt but that he shall finde God as oft as he shall seeke him and shall by experience feele him to be a light in darkenesse a comfort in aduersitie a stay in affliction and a sauiour and deliuerer in all euils For what is more plaine then that which is spoken in the 145. Psalme vers 18 19 The Lord is neere vnto all that call vpon him yea to all them that call vpon him in truth He will fulfill the desire of them that feare him he also will heare their cry and will saue them And what more euident then that same of Amos the Prophet chap. 5. verse 4 Seeke the Lord and ye shall liue and that of Ioel chap. 2. vers 32. Whosoeuer shall call vpon the name of the Lord shall be saued Howbeit then are we made much more certaine when we see the effects of such promises in the notable examples of those which call vpon God As when Dauid doth in so many places testifie that he was heard of the Lord when he cryed vnto him that hee was set free out of distresse deliuered from all enimies and confirmed against all dangers that God was vnto him a light a Psal 18. 1. refuge defence castle weapon and saluation and therefore by his example hee inuiteth and exhorteth all men to Psal 34. 8. taste the goodnesse of God to trust in him and at all seasons and in all things wholie to leane vnto him And vnto this appertayneth this example which euen vnto the end of this historie wee shall intreate of in which we see how Ester Mardochaeus and the whole people of the Iewes after they had called vppon God in their extreme danger did feele his blessing and in all their businesse being happily led vnder his conduct sawe at the last both an admirable deliuerance of themselues and an horrible confusion and vengeance on their enimies that thereby we might more and more finde by proofe that God will be found to saluation of all those who in their griefes and euils seeke him and call vpon him in trueth For the present we are to see how God after fasting and prayer did blesse the entrance of Ester to the King Assuerus and gaue her such fauour that he was willing to come twise vnto her vnto the banket which she prepared Wherein there are three chiefe points to be vnfolded to wit 1. the entrance of the Queene into the Kings court 2. her entertainement and choise giuen vnto her by the King to demaund whatsoeuer she would 3. the wisedome of Ester before she would declare the chiefest part of her request An historie worthie to be throughly discussed in euery particular of it that out of euery part we may drawe some instruction And when the third day was accomplished Ester put on her royall apparell and stoode in the inner court of the Kings palace ouer against the Kings house and the King sate on the throne of his kingdome in the Kings house It is not expressed whether she entred alone or with some companye but
if wee haue regard to the prohibition that none should enter into the court without commandement it seemeth that her trayne stayed at the gate of this court into which she alone entred for so great was her charitie that she would not drawe any with her into danger being content with these companions onely Faith Charitie and Repentance She adorned herselfe with royall apparell not for pride or vaine shew when she was as yet in danger of her life but for ornament and seemelinesse least peraduenture she should haue been lesse acceptable to the King her husband if she should haue presented her selfe vnto him in mourning apparell Her bodie then was decked with magnificent ornaments but in her heart she retayned deepe sorrowe Neither is that to be accounted dissimulation but wisedome to obserue that which was seemely in the presence of the King For it appeareth that she rather sought to please God then men when by her three dayes fast she had made her selfe pale and wan but it was enough that God did fauour her who granteth beautie and grace according to his will Wherefore they who are delighted with the noueltie and vanitie of sumptuous and most luxurious apparel that they may turne al mens eyes to gaze on them and their tongues to talk of them glorying in their riches and bewtie are nothing holpen by this example neither doth it auaile any whit to excuse their pride and vain-glorie Neither do we condemne that euery one be apparelled according to their degree and dignitie so that they seeke not new fashions of apparell and those immodest and vnchaste and that the heart bee adorned within with true humilitie and the feare of god with charitie submission to learne and modestie Ester then entereth with her royal robes into the inner Court but she dares not enter into that part of the house in which the king sate but stayed in the inner court ouer against the Kings house vntill such time as she might be espied by the King which was not done without feare of that danger which she had cast her selfe into A most couragious enterprise of Esters proceeding from faith and charitie by whose guidance shee ouercame all feare for she might alwaies think with her selfe that shee offended against Assuerus lawe and that therefore she might bee in like case with Vashti for comming when shee was not called as Vashti was for not comming when she was called This also augmented her feare and distrust that for a moneths space shee had not beene called vnto the king But on the one side her confidence in the promises of God that he would be with them that feare him and walke in his wayes and on the other her charitie and desire that she hath to helpe the Church do cause her that shee preferreth the doing of her dutie before all dangers Hence wee are admonished straight after our prayers to set hand to worke and constantly to prosecute our enterprise as we see this holy woman to haue done who after her fast early in the morning without any delay doubteth not to go in vnto the King Assuerus And besides we are taught that our faith if it be liuely and working through charitie shall neuer bee remooued from performing her duties whatsoeuer danger seeme to threaten vs destruction for faith will affoord vs Gods present helpe in the middest of daungers all which through charitie and desire to helpe others we shal easily ouercome And this is Esters fact You shall now see the happie successe which it had from the Lord. Assoone as the king saw her she found fauor in his sight and he held out towards her the golden Scepter and kindly calleth her by her name adding also the titles which belonged to the dignitie royal Ester also draweth neare and toucheth the top of the Scepter in signe of reuerence and subiection which modestie most beseemeth al married women So God holdeth the heart of the King in his hand and he turneth it in a moment whither so euer it pleaseth him as is said Pro. 21. v. 1. Hee also bewtifieth the countenance of Ester with sweetnesse and amiable fauor that shemay be the more acceptable The golden Scepter which is holden forth vnto her is a token of pardon against the transgression of the law in that the king calling her by the name of Queen asketh what she would haue it is a signe of fauour and good will and in that he also inuiteth her to aske with so liberall an offer euen vnto the halfe of the kingdome it putteth her in hope of obtaining her supplication of the king For the King might easily gather both by this extraordinarie fact and by the countenance and gesture of Ester that she had some great thing in her minde Yet the King was too liberall in promising and might rashly haue ensnared himselfe if Ester had bene as readie in demanding as he was in promising But Kings can hardly moderate themselues whether they promise or threaten and surely it would better a great deale beseeme kings who oght to do nothing without iustice first with good counsell and mature deliberation to vnderstand what is demaunded before they binde themselues by any rash promise We see that it turned vnto euill to Herode that he bound himself in a Marc. 6. 23 rash promise for thereby he defiled both himselfe and his table with the innocent bloud of Iohn the Baptist. Neuerthelesse God would haue the minde of Ester to bee filled with good hope and ioy and assurance by this immoderate offer of the King Now if Ester had iustly occasion of reioycing for that she found the Kings fauour and good will towards her to bee so great what may we do who haue so excellent and large promises from God as well of this present as of the life to come For God who neither can lye nor be changed Tit. 1. 2. Iam. 1. 17 doth promise vnto vs eternall life and not a part onely or parcell of his Kingdome but a full fruition of himselfe and all his good things as it is written that God shall be all in all and that we also shall 1. Cor. 15. 28 2. Pet. 1. 4 be partakers of the diuine nature Heere we see how effectual prayers be by which the entrie is made open vnto Ester into the Kings house and the way made easie and the Kings heart mollified and made soft which haue in greatest distresses procured an issue in danger obtained securitie and in the very momēt of death haue wrought life and deliuerance If therefore we desire to wade out of our euilles and distresses to haue an happie end of our affayres to find fauour with the fiercest men behold here the onely meanes and easiest waye that casting our selues downe before God with ardent praier we desire his helpe and place our whole confidence in him For as the Prophet singeth sweetely Psal 34. vers 5. They that looke to him shall be lightned and their face shall not
without any ones hatred or enuie by reason of that dignitie and state which shee held with the King but with the same feruentnesse of mind doth she make her supplication to the king as well for her people as for her ownelife which it seemeth she shuld haue liued prolonged very sorrowfully vnlesse the same at her request had bene granted to her people Such ought our charitie to be that we should loue our neighbors as our selues so that they who are carefull for their owne securitie and quiet onely little caring what becomes of others are voyde of charitie and worse then Infidels Her modestie and humilitie appeareth in this that she saith She would haue held her tongue if they had onely gone about to bring them into bondage and slauerie although shee and her people had bin sold for the Kings profit and aduantage which maketh much to procure the Kings good will and to moue his minde to mercie For who is so stonie hearted who would not be moued to heare so Noble a Lady so farre to abase her selfe that shee would suffer her selfe to be solde if it seemed good vnto the King and might turne to his profit Besides it made to shew with how great a terror of death shee was affected refusing no condition though it were of most hard slauerie so that shee might escape death It serued also very much to stirre vp more vehemeÌ„tly the kings pitie towards her whom he had vouchsafed so great fauour and bestowed the crowne royall vpon her afore all other if hee should see her to stand in danger of her life and so vehemently carefull for her safetie that she was ready to vndergo any slauerie to redeeme her life Furthermore her modestie is manifest by this that shee doth not make her complaint more hainous by great outcries and exclamatioÌ„s or importune desire of reuenge but she committeth the whole matter to the kings wil good pleasure esteeming of it as of a great gaine benefite to redeeme her life and the life of her people from the crueltie of that Edict which was published against them Her integritie and vprightnesse appeareth in this that shee faineth or deuiseth nothing neither addeth any thing besides the matter to the commendation thereof or hatred of the enemie of the people neither doth she fawne vpon the king with any flattering words to excuse his rashnesse to wit that the goodnesse of his nature and his vprightnesse in iustice would neuer haue suffered so great crueltie that it could not bee but that those Letters were obtained by deceit or were forged for his goodnesse and clemencie would neuer haue consented to so barbarous a fact to conclude shee inuenteth no flatterie for the Saints of God know not how to lie or flatter Last of all her courage and constancie is wonderously to be praised that she dare complaine on so mightie an enemie so deare and in fauour with the King to accuse him of such a crime to his face and that vnto the King without whose disgrace and reproach it could not be done when as rashly he had consented vnto that mischiefe which Haman wickedly had deuised Such is the boldnesse and strength of the Saints who to the defence of the Church are more bold then Lyons as Salomon speaketh Heere hence wee learne that all our affaires must bee managed by reason which must be accompanied with true faith in which charitie must rule vnto which must be adioyned modestie integritie vprightnesse courage in defending a good cause that neither for feare or shame we start from doing our dutie if we desire to haue the issue of them happie For where these vertues are wanting either the truth is betraied or not wel defended and a good cause is ouerthrowne by impudencie or pride and rashnesse But who doth at this day so gouerne his actions with reason that he could be content to haue iudgement giuen of them with like integritie and modestie Who is now of such constancie that in the presence of Princes hee will manfully defend the cause of the distressed Who is enflamed with so great an heate of charitie that he will take care of the life of an other man no lesse then of his owne Who is of such courage that he will constantly professe himselfe a member of the Church when he shall see it on euery side to be oppressed with slanders and condemned to death Truely you shall see few Esters at this day who so faithfully and wisely and with such successe will take vpon them the defence of the Church but there want not on the contrarie many like in disposition to Iezabel and Athalia by whome the furie of Kings shall be kindled to the hatred and destruction of the Church Furthermore if Ester did with so great reuerence feare and humilitie speake vnto a mortall King what shall wee thinke is our duetie to doo when wee come into the presence of the infinite and immeasurable maiestie of the King of Kings Shall wee bring our owne Luc. 18. merits as did that proude Pharisee Or shall wee speake with hatred and contempt of our neighbours as hee did Or shall wee proudly lift vp our heads vnto the skyes Or shall it not rather become vs following that Publicane to cast downe our countenance to the earth and to throwe downe and prostrate our selues before God with â— true feeling of our sinnes and sorrow for the same praying most humbly vnto him for our selues and the liues of our brethren And thus farre of Ester Let vs now hearken vnto the Kings answere Who sayeth he is he or where is he that presumeth to do thus By these words hee sheweth that hee was moued not onely to graunt Esters petition but also to take vengeance of him who had conspired against the life of her and of her people saying that he must needes be a presumptious and bolde man who dare attempt so great a wickednes For who can practise any thing against the life of the Queene and not touch and violate the maiestie of the King He asketh therefore who he may be and where hee is that hee may punish him as it is the duetie of Kings to pull downe those who extoll themselues contrarie to their duetie as Dauid protesteth concerning himselfe That hee would not suffer him that had Psal 101. 5. a proude looke and an high heart But who could tell better then the King who it was who had inuented so hainous a fact when hee himselfe not full â—wo moneths before had graunted vnto Haman whatsoeuer hee desired for the destruction of the Iewes had commaunded the Scribes to write the proclamation after Hamans direction had giuen him his Ring to seale it had sent his posts to carrie it with speed into euery Prouince as before in the third Chapter hath bene declared Had he forgotten so great a matter of weight so suddenly Or if he did remember it why doth hee dissemble it It may bee said that the
the godly These are the admirable works of our God which no man can sufficiently wonder at and in meditation where of all our senses will faile For God doth fulfill those things before our eyes which no man could expect or so much as hope for There is a set day apointed for this matter throughout all the prouinces of the king Assuerus to weete the xv day of the xij moneth which is the moneth Adar and which was appointed for the destruction of the Iewes so that the day which was by Hamans malice prefixed for their ruine and ouerthrow by the goodnes of God should be turned into safetie and deliuerance Vntill that day came they might at leisure meete and prepare and furnish themselues with things necessarie for their iust defence diligently foreseeing as well the number of the enemies as their purposes and strength whereby they prepared to set vpō them or by what meanes they sought to 〈◊〉 them So it commeth to passe that fo◠the most part those times which the enemies of the Church did thinke to be most fit to obtaine an happie issue of their deuises and practises God doth appoint for their destruction whereof wee oftentimes haue had experience And thus farre of the dutie of the Iewes Let vs see what is commanded vnto the Gouernors That the coppie of this writing should be published among the people in euery Prouince and that the Iewes shuld be ready against that day to auenge theselues on their enemies This might seem hard vn to the Lieftenants and Gouernors who lately had published an Edict altogither contrarie vnto this But they were in subiection euen as seruants vnto this great Monarch neither dared they as much as to ope their lips against his pleasure But what I pray could they imagin whē they saw such contrarie commandements but that either the King was vndiscreete or vsed euill counsellors or else was delighted with the mutuall hatreds and discords of his subiects and would therfore make tryal which part was strongest Notwithstanding they go on and proclaime the Edict Whereby it commeth to passe that the Iewes are sufficiently furnished to be reuenged on their enemies Although then priuate reuēge be in expresse words forbidden Math. 5. 39. Yet the publike granted by the magistrate in a iust cause is alwaies lawfull and commaunded by God So Dauid giueth thankes vnto God Ps 18. 41. that hee had giuen him power to auenge himselfe It is likely that many contemned this decree as being wrested from the King by the importunitie of a woman and perswaded themselues that the King indeede would not haue those things to be done which were contained in that Edict and that therfore they wold stand vnto the former But by this meanes God drew on his enemies vnto the day of slaughter So diuers in our time trusting vnto that Edict which was first made against the professors of the reformed religion accounted of the Kings latter Edicts but as trifles and to be laughed at Which opinion yet was and will be to their hinderance Let vs now passe ouer vnto those by whose diligence those Letters were caried into all Prouinces to wit by the hand of swift postes which rode on the best horses and beasts prouided for the Kings affaires for the Kings of Persia vsed to haue stage postes prepared for the iournies of euerie Prouince that so in short time they might receiue newes of the whole affaires of the Kingdome or send into the Prouinces as need required of whose faithfulnesse no man would doubt seeing they had commaundement from the King So God prouided that his should speedily receiue the gladsome tidings of theyr deliuerance that in their anguish they might be comforted and in their sorrowes cheared and made glad and that by the effect it selfe he might approoue vnto them that he had heard their prayers and vnderstood their cries So when it seemeth good vnto the Lord all things are chaunged and turned vnto the good and ioy of the Church For the Kings will and lips wish and speak whatsoeuer shall be for theyr profit the Scribes write that which Mardochaeus commaundeth them who setteth downe that which he thinketh necessarie for their preseruation the Princes and Gouernors they publish that which they are commaunded the Posts speedily carie the Letters into all Prouinces So God is wont to comfort his after afflictions Let vs therefore wholy depend on him serue him continually in feare patiently expect his helpe looking vntill he make vs ioyfull in Christ Iesus by whom our ioy is purchased to whom be glorie for euer Amen THE ONE AND twentieth Sermon The magnificence of Mardochaeus the ioy of all the Iewes and the feare of all people From the 15 verse to the end of the 8. Chapter 15. And Mordecai went out from the king in royall apparell of blew and white and with a great Crowne of gold and with a garment of fine linnen and purple and the Citie of Susa reioyced and was glad 16. And vnto the Iewes was come light and ioy and gladnesse and honour 17. Also in all and euery Prouince and in all and euery Citie into whatsoeuer place the Kings commandement and his decree came there was ioy and gladnesse afeast and good day many of the people of the land became Iewes for the feare of the Iewes fell vpon them THere is none of vs who doth not most willingly confesse that the saying of Paul is most true That God according to that power which worketh Eph. 3. 20. in vs is able to do exceeding abundantly aboue all that we aske or thinke For who knoweth not that Gods power doth infinitly surpasse the reach and desires of our minde Howbeit when as the truth of this sentence is made open vnto vs by cleare and euident examples or when as God by experience doth shew forth the same in our owne affaires then with greater assurance and delight do we prooue it to be true wherby we do powre outmore abundantly the praises of God proclayming his power and bountie which is far greater then all our wishes desires or demandes Therefore the holy Scripture doth set before our eyes many notable examples in which the liberalitie and bountie of God doth infinitly passe our hope and petitions This is cleare in Ioseph being sold sor a bondslaue into Aegypt and Gen. 39. 41 by the slaunders of his Mistresse cast into prison For what more could he desire of God in this case then to be set free out of bondes into libertie and restored to his fathers house But God bestowed on him greater gifts lifting him vp into the gouernment of all Aegypt and giuing him the next degree of honour vnto Pharao The same fauour did Daniel feele in Babylon for when as hee durst not hope Da. 2. 48. 6. for any greater matter then to be set at libertie to returne vnto Ierusalem hee was made the chiefe of all Princes by Nabuchadnezzer The same heere is seene
which was turned vnto them from sorrow to ioy and from mourning to mirth He noteth vnto vs that the memorie of Gods benefits and graces doth soone slip away except it be stayed by some notable meanes wherefore hee commandeth that those two dayes wherein they obtayned the victorie ouer their enemies should be kept holiday that they might rest in them with an holy rest thereby to call to memorie the benefit of so great a deliuerāce and to celebrate the grace of God who by a wonderfull meanes did turne their sorrow into ioy In which thing he performeth the dutie of a good and faithfull Magistrate whereof it is a part to take care that good order be preserued in the Church the worship of God retained pure and the memorie of his benefits continued for euer that in all ages euery one may learne to put his trust in God and to looke for all help and good from him Heereby then we learne that when the chiefe Magistrate neglecteth those things which make to the conseruation of pure religion because he is ignorant thereof the inferior Magistrate ought not therefore to cease but by reason of his office procure whatsoeuer shall appertaine to the nourishing and preseruing of godlinesse as heere we see when Assuerus little careth for the doctrine of the Iewes which he did not vnderstād Mardochaeus doth not therefore leaue off but decreeth those things which he thought to appertaine to the maintaining of the remembrance of so memorable a deliuerance Wherein there shineth not onely his pietie and care of the Church but also his courage and constancie For it could not choose but be odious vnto the natiue inhabitants when they shoulde yearely see this feast to be celebrated and so call to remembrance the slaughter and destruction of their fellow citizens by the Iewes seeing that no monuments or signes of victorie or offences amongst the people adioyning can be beholden without indignation and great griefe But the memorie of the benefites receiued from our God is not to be omitted for the griefe and sorrowe of minde which the ignorant take at the remembrance of true religion Yet is it wisely to be foreseene that after ciuill warres there be nothing done whereby the minds of men may be offended and olde wounds wax greene againe and warre eftsoones stirred vp Hence also we learne that it is the duetie of the faithfull Magistrate either to decree or approue by his decree that which is alreadie by authoritie well ordained to the preseruing and establishing of the good order of the Church and the outward seruice of God so that the word of God be alwaies the rule and squire whereby hee frame all his actions And this is so much the more diligently to be noted and vnderstoode by how much wee see that the slippe is easie in that part when the question is concerning the power of Magistrates in the ordering of Ecclesiasticall matters For some graunt vnto the highest Magistrate to ordayne in the Church whatsoeuer pleaseth them or whatsoeuer shall be perswaded vnto them by others But what is this other then to ouerthrow all religion by granting such licence vnto men So we see that the kings of Israel cleauing to their owne opinions did peruert the pure worship of God and also the kings of Iuda imitating them when leauing the doctrine of the lawe they followed their owne wisdome and sence as by the example of Achaz and Manasses it is apparant Othersome will not haue the Magistrate to take any care at all of Ecclesiasticall matters which opinion the Pope holdeth to vphold more easily his owne tyrannie What is then heere to be done That the Magistrate inuade not the Pastors office as to preach the word administer the Sacraments also that he change not or innouate any thing in religion at his owne pleasure or by worldly wisdome and policie but remembring that he is appointed of God a keeper and defender of the Church of wholsome and heauenly doctrine of the worship of God and of order requisite in the Church hee vse his authoritie and sword to the defence of the Church against all force that the Pastors may retaine their right and authoritie and that those who are slothfull may be stirred vp that sound doctrine and the right vse of the Sacraments may be conserued and that by the iudgemēt of the Pastors good lawes may be made agreeable vnto sound doctrine that all things may be done in order conuenient in the house of God And if the times be such that the state of the Church be altogether depraued and neede reformation the dutie also of the Magistrate requireth that he set hand vnto the worke prouide that all things be restored to their integritie according to the word of God rightly vnderstoode and applied vnto his right vse and end So we reade that the holy kings of the I. Chro. 24 25. 26 Israelites did as Dauid by the aduise of Gad and Nathan the Prophets did distribute the orders of the Priests and Leuits and the courses of their seruice and ministerie Salomon also dedicateth the Temple which he had built with that notable solemne prayer which is read 1. King 8. and confirmeth the order appointed by his father Iehosaphat restored as well the 2. Chro. 19. 2. Kings 12. State ciuill as the Ecclesiasticall Ioas also in his time after the confusions brought in by Athalia did by the counsaile of Iehoiada restore those things that were confounded and repaire the ruines of the temple But the zeale godlinesse constancie of Ezechias and Iosias are especially 2. Chro. 29. 2. Kings 23. Euseb de vit Constanti 1. 1. c. 37. alibi commended who in their times so happily reformed the Church So Constantine the great was present in the Coūcell of Nice and heard and approued the sentences of the Fathers grounded vpon the word of God and by his authoritie maintained and defended the sound doctrine and condemned heresie Out of all which examples let the faithfull Magistrates learne what parts and place they hold in the Church It remaineth to be shewed how the Iewes did execute that commandement prescribed by Ester and Mardochaeus but those things shal be after declared more at large So that it shall be sufficiēt for vs if at this present we learne to submit our selues vnto good cōstitutions by which the remembrāce of the benefits of God is cōfirmed in the Church and that we testifie both by word and deede euen in the whole course of our life that as we are the people whom God hath redeemed and freed from all miserie and accursednesse brought into libertie from the thraldome of death and sinne deliuered from so many dangers and adorned with so many gifts of his liberalitie so we will also do all that we may that his name may be set forth with worthie prayse in Iesus Christ to whome be glorie for euermore Amen THE FIVE AND twentieth Sermon There