turne all mens eyes towardes them and procure euery ones fauor Behold yet further here how great the slauerie is which they liue in that liue in the courts of wicked kings Neither must we labor greatly to excuse Ester as though euery way she were free froÌ„ all vice For she might also be touched with some weaknesse euen as wee see the most holy to haue wrestled with many infirmities so that in Ester the mercie goodnesse of the Lord doth so much the more shine in that he vsed these means to procure fauour for Ester with the king These maidens thus besmeered and besmoked were lead to the King euery one in her course and there was giuen vnto her whatsoeuer shee would desire eyther for company or apparrell when shee went in vnto the king so that there was no spare made of any thing to satisfie the infatiable lust of this impure and leacherous king and it is very likely that euery maid affecting that high place of royall dignitie did shewe their skill in deuising of ornaments and fashions whereby shee might allure the king to like of her When they had passed the night with the king they were brought into an other house of Concubines vnder the hand of Shaashgaze in which they were holden in perpetuall prison vnlesse the king being delighted in any one of them did by name call for her There is heere described vnto vs such an horrible pollution and defiling of matrimonie which we ought most earnestly to hate and abhorre And considering how great the darknesse was wherin those miserable blinde wretches did walke or rather wander wee ought to make so much the greater account of that light which wee haue receiued from God and to vse holy and honourable marriage in most holy and pure manner For if we shall do otherwise wee are readie to fall into most certaine and vnauoydable danger yea though we passed Salomon in wisdome and we drawe downe vpon vs the iust furie of Gods wrath as he did by the multitude of womeÌ„ abuse of holy matrimonie And these things are to be obserued in these 3. verses 12 13 and 14 that we may not stay any longer in searching out the filth of this king who knew not the true God who yet notwithstanding hath at this day too many folowers eueÌ„ amoÌ„g those who professe the knowledge of God of this his vnchast and intemperate beastlines Now let vs see how Ester behaued her self wheÌ„ her turn came to go in vnto the king how god got her so great fauor with the king that she was preferred before al the other maideÌ„s It is said That she demaÌ„ded nothing but was coÌ„teÌ„t with those things which Hegai did prescribe eueÌ„ by this testifying that she was drawn against her will and with a discontented minde vnto this impure and vncircumcised king that she would not go about to purchase his fauour by any cunning but that she gaue ouer her selfe wholly to the prouidence and guard of the Lord that shee might be preserued vndefiled And this indeede she did obtaine by Gods singular bountie and clemencie that she was not cast out into the number of Concubines but ioyned in lawfull matrimonie to the king For by how much the more shee neglected all painting and beautie gotten by art by so much was shee the more accepted and fauoured of all that looked on her so much can Gods fauour so much can modestie and simplicitie do in procuring the good will of all men towards vs. Those therefore that feare god do receiue this reward at his hand of their vertue and integritie a reward I say and not a gift but yet of his meer grace and liberalitie who is debtor vnto none The time when shee was brought vnto the king is expresly noted both that the credite of the Historie maye bee the greater and the peculiar care which God hath ouer his Church the more knowne and famous for by this meanes hee prouided aforehand for the necessities therof when it should be in daunger before the perill drewe neare For Hamans conspiracie happened in the beginning of the twelfth yeare of Assuerus and Ester is receiued into fauor and the royall estate about the ende of the seuenth yeare in the month Tebeth which for the greater part answereth to our December Behold then with what fauor God embraced his handmaide to wit that Assuerus beeing mooued with a secret instinct loued Ester aboue all the women and she found grace and fauour in his sight more then all the other virgines Neyther was this by reason that shee was the most noble the most wittie the most expert in courtly affaires for where when how should shee learne them seeing she was brought vp with her cosin Mardochaeus in all feare and humilitie And besides it is very likely that many other were her equals or did passe her in beautie but the secret fauour of God can doo more then all these things By this wee may see how truly it was said by the wise man The hearts of Kings are Pro. 21. 1 in the hands of God he turneth theÌ„ at his Pro. 21. 1. pleasure and that the fauour and grace which we receiue of great men floweth from the especiall grace of God least any man should ascribe it vnto himselfe as though he were of himself worthie of such loue And truly this is altogither admirable that so lustful a king could so suddainly settle his affection vpon a base vnknowne maide so that he did prefer her before all the rest and ioyning her vnto him in marriage made her Queene Let maidens then learne from hence which wish to haue good husbandes and wiues who desire to bee beloued of their husbands with what ornaments they ought principally to desire to be decked to wit with the fauour of God which they shall procure if with humilitie and modestie they serue him Behold then Ester of a miserable captiue made a Queen the wife and spouse of the greatest Monarch in the world Prophane men would say that good Fortune laughed on her but we do herein acknowledge the singular prouidence of God lifting vp the base abiect as oft as it semeth good vnto him So was Ioseph promoted in Aegypt not by fortune or chance but by the certain couÌ„sel of god prouiding before hand for his Church that it might haue a remedie prepared in Aegypt against that great famine which theÌ„ was in haÌ„d that ther it might be receiued cherished for a while which Ioseph himself doth acknowledge tell his brethreÌ„ is expresly noted in the 105. Psa So Moses was brought vp in Pharaos court that being furnished with all the wisdom of the Aegyptians he might be of the greater authoritie grace when the time of â—he deliuerance of the people to bee wrought by him should come The same diuine prouidence did lift vp Daniel in Babylon not onely as an excellent Prophet but also as a protector and defendor
apparell which the King vseth to weare and the horse that the King rideth vpon and that the crown royal might be set vpō his head 9. And let the rayment and the horse be deliuered by the hand of one of the Kings most Noble Princes and lot them apparell the man whom the kiug would honor and cause him to ride vpon the horse thorow the streete of the Citie and proclaime before him Thus shall it be done vnto the man whom the king will honor 10. Then the King said to Haman Make haste take the rayment and the horse as thou hast said and do so vnto Mordecai the Iew that sitteth at the Kings gate let nothing faile of all that thou hast spoken 11. So Haman tooke the rayment and the horse and arayed Mordecai and brought him on horsebacke through the streete of the Citie and proclaimed before him Thus shall it be done to the man whom the King will honor VVE are not more troubled almost with any thing in the order which God keepeth in the gouerning and administration of this world then when we perceiue the wicked to florish and bee in prosperitie when in the meane while the good do weepe and mourne But this perturbation partly springeth from this because we looke not beyond the bounds of this life partly for that by reason of our impatience wee cannot expect the notable effects of Gods iudgements which oftentimes in this world he turneth on the head of the wicked and vngodly when the good are meane while deliuered That therefore we may meet with this so dangerous a tentation we must often call to minde those sentences which euery where are found in the whole Scriptures concerning the care which GOD beareth ouer the godly and concerning the vengeance wherewith he is reuenged of the wicked as that which is set downe Psal 33. vers 18. 19. Behold the eye of the Lord is vpon them ihat feare him and that put their trust in his mercie To deliuer their soule from death and to preserue them in famine and Psal 53. 6. That God will breake the bones of the enemies And Psal 58. 6. 11. That God will breake the teeth of the vngodly and that men shall say verily there is frute for the righteous doubtles there is a God that iudgeth in the earth Besides we must often set before our eyes the notable and memorable Histories of the iudgements of GOD whereof the holy Scripture is full and which the experience of all ages wil abundantly afford vnto vs if we be diligent in obseruing of them Such is that which in this Historie is proposed in which as in a liuely Image we see that God after hee hath tryed his doth deliuer them from reproach and affliction doth lift them vp euen by the hands mouth of their enemies whom on the contrary hee doth ouerwhelme with shame and confusion bringing to nought their counsels and wicked practises For behold Mardochaeus who out of sorrow and mourning yea euen out of death it selfe is drawne on the sudden to great honors thē which the kings of Persia did not bestow greater on their brauest courtiers dearest fauourites Assuerus fitly calling to minde the benefit which hee had receiued at the hand of Mardochaeus And Haman at vnawares doth himself set downe the maner of this rare extraordinary honor is the first author of it vnto the king afterward is cōpelled with his owne hand to performe that which he had prescribed In which action the singular admirable prouidence of God doth shine seeing that all things were so conueniently and fitly done to wit the kings waking who could not sleepe all night the reading out of the Chronicles which he commandeth to be done before him and therein the remembrance of Mardochaeus benefit occurring the readie will of the king to recompence is Hamans so fit comming though to another end the question proposed by the king of him whome the king would honour Hamans answere and conceit of himselfe and the kings commandement of leading Mardochaeus with triumph through the citie that in this narration especially if euer in any there appeareth the truth of this common prouerbe To him that awayteth all things fall out fitly For what could happen more to be wished for what more conuenient as well for Ester and Mardochaeus as for all the Iewes then that which heere God doth dispose commanding so many contrarie things to meete heerein together to the consolation of the godly who were greatly oppressed and to the confusion and shame of Haman and his confederates Let vs then more diligently weigh euery particular that we may the better taste the most wise counsaile of God in all things and his wonderfull gouernment and that wee may acknowledge how good and gentle he is towards his and how sharp and seuere to his enemies First therefore there is declared that when the King could not sleepe he commanded that they should reade vnto him the booke of the records that is the Chronicles Memorable is that night because in it by Gods purpose and prouidence there was prepared a remedie whereby the Church should be deliuered from all her feare and danger and Hamans pride should be beaten downe and all the enemīes of the Church confounded And as Assuerus tooke not his rest perhaps doutfull what the Q. Ester his wife would demaund so it is likely that Ester also was carefull by what meanes she might best speake vnto the king and propound her request vnto him and that Mardochaeus was in great feare by reason of Hamans furie whereof he could not be ignorant when as the galowes was already set vp neither would Haman cease vntill he had reuēged himself and brought his furious purposes to an end So good men watch in defence of the Church and their owne safegard the wicked watch for their destruction ouerthrow of the godly and God taketh away sleepe from the King that by his meanes he may prouide for the safetie of his and heape confusion on Hamans head Although therefore the kings sleepe was hindred by some natural cause yet God of purpose would haue him to watch and sent into his heart a desire to heare the historie of his owne time So God either sendeth or taketh away sleepe as semeth good vnto himselfe for the profit of those whom he will help so that he oftentimes waketh who would gladly sleepe and he sleepeth who would willingly awake God by this meanes furdering his worke men for the most part not knowing it or thinking of it vntill Gods decree be executed Heerehence it appeareth that the kings in those times were not like the kings of our time who turne the day into night sleeping in the day because they will not do the works of the light passing the night without sleepe bicause they are delighted with the works of darknes I cōfesse that is true which the Greeke Poet hath A counsellor ought not to sleepe all night but
the rest this Historie of Ester which by Gods fauor we take in hand doth propose vnto vs euen as in a glasse the wonderful prouidence of God in preseruing cherishing and defending his Church then againe the treacheries and cruell mindes of her most deadly enemies and last of all the carefulnesse and dutie of the godly as well at all other times as then principally when dangers hang ouer their heads and threaten vnto them all extremitie The name of the authour is vnknowne neither doth it much auaile vs to know who wrote it as in such like Histories of the Iudges Ruth Samuel Kings and Iob so that we know that it is sacred and diuine and hath been so taken and receiued alwaies in the Church of God sith the holy ghost hath engrauen it in the hearts of the faithfull by sufficient testimonies This Historie therefore bearing for title the name of Ester because Ester was as a principall instrument which God did vse for the deliuerance of his Church when it was like vtterly to haue bin destroyed in her time throughout all the prouinces of Assuerus is adorned with this note of diuine maiestie and vndoubted truth and layde vp in writing amongst the holy monuments for the instruction and consolation of the Church throughout all ages For as the Apostle Paul saith VVhatsoeuer things are written afore time are written for our learning Rom. 15. 4. that wee through patience and comfort of the Scriptures might haue hope For so notable and extraordinarie deliuerances of the Church of God at sundrie times and in diuers manners were not gathered togither and committed to writing without the ordinance and direction of Gods diuine prouidence but that diligently beholding howe great a care the Lord hath alwayes had of his people and with how vnwearied endeuour hee hath brought vnto them present helpe in greatest distresse we may learne to place our hope in him alone and to rest our selues onely on him whose goodnesse and truth endureth for euer The time when these things happened was in the raigne of Assuerus but who this Assuerus was or at what time he raigned it is not agreed vppon by all writers yet notwithstanding by comparing of other places of holy Scripture in which mention is made of Assuerus as Esra 4. 6. it appeareth that this Assuerus is hee whom the prophane Hystorians call Darius the sonne of Hystaspis which after the death of Cambyses the son of Cyrus had obtained the Kingdome Wherefore whereas this Historie setteth down a rehearsall from the third yeare of the raigne of Assuerus and the conspiracie of Haman falles out the twelfth yeare those things which are here recited seeme to haue happened in the two and thirtieth yeare after that the people by the decree of Cyrus â—ad leaue to returne out of the captiuitie into they rowne Countrey For Cyrus and Cambyses raigned nine yeare the two Magi surprised Babilon a yeare about the ende whereof Assuerus obtained the Kingdome So that there were but only tenne yeares past from the establishment of the Monarch of the Persians and Medes when Assuerus got the Kingdome in whose twelfth yeare this conspiracie happened But then it must needes bee that Mardochaeus must bee verie olde because as wee shall heare in the seconde Chapter hee was carried into Captiuitie with Iechoniah from which time vnto this there passed more then foure score yeares But the Lorde as often as the necessitie of his Church hath so required hath preserued certaine men strong and sounde for that purpose And let these things suffice to haue beene spoken of the time For their opinion hath not sufficient grounde which place these things vnder the time of the Captiuitie because that during the time of that fast Monarchie of the Babylonians none of the Persians had so large an Empire â—s this Assuerus râ—igning from India vnto Aethiopâ—â— The drift of this Historie is to make manifest howe the poore Church of those who remaine dispearsed in diuers â—egions into which they were led away â—aptiues when as a most certain and preâ—ent destruction hanged ouer their heads was by the peculiar care and sauour of God deliuered from the slaughter and â—s it were plucked out of the iawes of â—heir enemies the death which they â—â—reâ—tned and the detâ— and traps which â—hey prâ—pared for others beeing turâ—ed ouer vppon the aduersaries owne â—eades So that this Historie consisteth â—f two partes of the which the first conâ—â—ineth the mischieâ—s prepared against the â—ewes in the fiue first Chapters the â—ther contayneth the happie issue and â—iraculous deliueraunce from them in â—â—e rest of the Booke As concerning â—e former parte in the first two Chapâ—ers is recited the reiecting of Vashti and â—he exalting of Ester succeeding in her place In the third Chapter is recorded howe greatly Haman is had in fauour and authoritre with Assuerus his courtiers and with howe great and deadly hatred hee prosecuted Mardochaeus and all the rest of the Iewes The fourth containeth the praiers and supplications of the Iewes vnto God when they sawe so certaine a destruction to be readie to light on them The fift sheweth the preparation to the deliuerance the wrath and furie of Haâ—man notwithstanding increasing still against Mardochaeus and this is the first part of the booke In the other part wherin the deliuerance is contained in the sixt Chapter is declared the honour which Mardochaeus receiueth from the King by the ministrie of Haman and heereuppon the beginning of the euils that followed and an extreame dispaire of bringing his purpose to passe is foretolde him by his wife In the seuenth it is noted howe he was hanged on the gallowes which he had prepared In the two next Chapters is recited the slaughter of the enemies killed by the Iewes as well in Susa as in allother prouinces to the number of three score and fifteene thousand men amongst whom were the tenne sonnes of Haman 〈◊〉 and after hanged vpon gallowes Herehence ariseth great ioy and gladnes â—o the Iewes and that day is appoynted â—earely to celebrate so great a benefit â—eceiued at Gods hand The last Chapter 〈◊〉 teacheth that Mardochaeus beeing â—n great fauour and authoritie with the King and succeeding in Hamans place â—mployeth al his force to the good of the â—hurch And thus this Historie containeth â—he space of fifteene yeares though some â—ount more some lesse The vse and profit of this Historie is great For first out of it wee learne what â—or the most part is the state and conditiâ—n of the Church in this world to wit to â—e dispearsed heere and there vnder the â—ower and dominion of infidell Kings to â—e basely accounted of and hated of amâ—itious Courtiers to bee subiect to manie â—launders and to be appoynted euen vnâ—o death so that it shall be free for euerie â—ne without controlment to exercise tyâ—annie against it Contrariwise that the children of this worlde whiles others 〈◊〉 are despised and subiect to the crosse follow
slaughter Kings ought to bee a liuing lawe a sanctuary for the afflicted a helpe to the oppressed the Image of God on earth and a defence and comfort of the wretched and those in calamitie What then will come to passe when Kings giue eare onely to false accusers haue vnmercifull eyes inhumane hearts mindes without reason iudgement without equitie or right Are they not then rather the enemies of mankind the destruction of lawe the subersion of iustice the supporters of the wicked the instruments of iniustice and the vtter desolation of all good Such an one here Assuerut shewes himselfe to be not only voyd of all iustice reason and equitie but also of all common sence and humanitie But so for the most part it commeth to passe in the affaires of the Church so there be any that will accuse the eares of Princes are open to any accusation if the question be of the vtter destruction of it it shall be decreed but in other things in the least trifles euen in the death of dogges there will bee some sticking at the matter but the people of God with the Princes of this world are no more esteemed then the ofscouring and refuse of the whole world But why should we maruel at this when Barrabas was preferred before our Lord and Sauiour Against theeues there is obserued a due course of law neither are the guiltie condemned their cause not beeing heard Many times the seditious and rebellious multitude are spared by reason of their great number and because that euen very nature abhotred the slaughter of so many yea though they haue deserued it yea and the most raging enemies after the heate of the battell are wont to spare those whom they haue ouercome though they were iniured by them but this vnmanlike king in the midst of peace not being iniured no man cōplaining but one priuate slaunderer doth deliuer ouer a whole nation to the number of some two or three hundred thousand persons to a bloudy death and butchery How truly was it said that the tongue of the slaunderer is worse then Serpents then the poyson of Aspes sharper then any two-edged sword and more deadly then the biting of any the most sauage beast And that kings voyde of counsel wisedome are the plague and ruine of manking It is also a matter of great momēt to the whole state what maner of friends and Counsellours Princes haue for if they be wicked there can none other thing bee looked for from them but euill counsell to the damage of the subjects Wherefore those people are indeed wise who by their lawes prescribe vnto their Princes a certaine number of wise men for their counsell but ambition and tyrannie cannot long beare any good and stayed counsell Last of all heere-hence wee perceiue out of what fountaine the most bloudie persecutions of the Church doo spring to wit partly from the malice of certaine wicked counsellors who breathe out nothing but blood and fire and partly from the inabilitie or rather blockishnesse of Kings who making no enquirie of the the trueth deliuer ouer Gods people to their bloodie butcherie Such is the state and condition of the Church vnder vnfaithfull kings namely those who giue eare vnto euill Counsellors So haue our miserable Churches in France bene oftētimes set open to the lust of most bloudie cutthroates by reason of the rage of wicked Counsellours and the ouer-light credulitie of kings Hence therefore let vs learne not to trust in any earthly Prince but in God alone who so oft hath deliuered vs from the furie of so many most cruell enemies who also alone both can and will saue all those who flie vnto him in the name of his son our Lord Christ Iesus to whom alone be all glorie and dominion for euermore Amen THE TENTH Sermon How the day is appoynted for the vtter destruction of the Iewes and how the proclamation was published throughout all the Prouinces of the Empire of Assuerus from the 12. verse vnto the end of the Chapter 12. Then were the kings Scribes called on the thirteenth day of the first month and there was written according vnto al that Haman commaunded vnto the kings officers and vnto the Captaines that were ouer euery Prouince and to the Rulers of euery people to euery Prouince according to the writing thereof and to euery people according to their language in the name of the king Assuerus was it writtē and sealed with the kings ring 13. And the letters was sent by Postes into all the kings Prouinces to roote out to kill and to destroy all the Iewes both yong and olde children and women in one day vpon the thirteenth day of the twelfth moneth which is the moneth Adar and to spoyle them as a pray 14. The contents of this writing was that there should be giuen a commaundement in all Prouinces and published to all people that they should be readie against the same day 15. And the Postes went foorth with speed with the kings commandement and the commaundement was giuen in the Pallace at Susa and the king and Haman sate drinking but the Citie of Susa was in perptexitie THe distressed Church of God can neuer sufficiently cōsider how great the malice of their enemies is nor how great are the daungers which do cōpasse her about wherof it commeth that neither is she warie enough for her selfe neither sufficiently carefull to call for necessarie ayde and helpe at Gods hand for as the Apostle saith Wee are accounted Rom. 8. 36 Ier. 18. 23 26. 11 as sheep appoynted for the slaughter or as Ieremie professeth concerning himselfe We are as an Oxe in the stall of whose slaughter men aduise Of which thing wee haue heere a most memorable example for whiles the poore people of the Iewes dispearsed through all Prouinces of the Kingdome of Assuerus thinke to bee in safetie and liue secure vnder the custodie of the Lawes and protection of publicque authoritie beholde their enemie Haman without delaye speedily vrgeth that the Kings Edict of destroying the Iewes be written according to his mind and that all things may bee performed without stop for the vtter destruction of them in so much that their name may bee abolished from among men and no mention euer after made of them Therefore it is heere declared how the kings Scribes wrote the Edict according to Hamans pleasure and direction in authenticall forme verse 12. Then what were the contents thereof verse 13. and 14. and at last how it was made knowne vnto all Prouinces by Postes and published at Susa whiles the king and Haman sat drinking in the last verse In which thing as in a glasse wee beholde how great diligence and celeritie euery one vseth in executing those bloudie Edicts whereby vtter destruction is prepared for the Church The king he giues ouer all his authoritie to Haman the Scribes they write with speed the bloudie proclamation the Postes they quickly carrie it into all partes
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
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
therein diuers Adde moreouer that some may for certaine respects renounce their right and others with a good conscience vse it that God both in the ones abstaining and the others vsing may be glorified For the justice of God is so much the more famous against a most deadly enemie of the Church when as his goods are possessed by Ester and the equitie of the Iewes cause is so much the more apparant that being content to put away the force of their enemies danger wherein they were they do abstaine from the spoile Heere is to be learned that those who enioy goods giuē them by Princes must wisely forese◠what shall be conuenient and lawfull for them to do and what be the circumstances of the fact And thus farre of the forfaiture of Hamans goods Now his honors and dignities Mardochaeus obtained who came into the kings presence when Ester had tolde what he was vnto her and when the king had taken off his ring which he had taken from Haman and had given it vnto Mardochaeus Mardochaeus had alreadie receiued great honor for that benefit which he had done for the king and his faithfull seruice towards him when he was led by Haman through the streetes of the citie vpon the kings horse and in the kings apparell but that honor was but short now he receiueth firme and stable dignitie so that he possesseth the chiefe degree of honor with the king as Salomon faith When the wicked Pro. 28. 28. perish the iust are multiplied who lay hid whiles the wicked raigned These things also holp him to obtaine these honors that besides his faithfulnes alredie knowē vnto the King the Queene Ester shewed the King what he was vnto her to weet her cosen germane who had brought her vp and been vnto her in steed of a father Wherefore the King who loued the Queene entirely did therfore loue Mardochaeus so much the more Hereby wee perceiue partly the wisedome of Mardochaeus who hitherto had willed his kinswoman to conceale her kindred and her Nation partly the silence and discretion of Ester in keeping secret that which she was bidden Notwithstanding the Kings carelesnesse is wonderfull in this poynt that in foure or fiue yeares space hee enquireth not what an one or whence she was whom he had chosen for his wife and did so esteeme of her that preferring her before all the rest hee bestowed on her the Crowne royall But because shee was brought into the kings house among the damsels of the Citie of Susa dwelt in the Citie it is likely she was accounted the daughter of some natiue Citizen especially when her father and mother being dead the cōtrary did not appeare But whatsoeuer was done or supposed herein the admirable prouidence of God shineth in it who in fit time doth make known the vertue and state of his that he may preferre them to high dignitie so farre as is expedient for the good of the Church The Kings Ring taken from Haman and giuen vnto Madochaeus doth note the chiefe degree of honour with the King of which Haman was worthily depriued and Mardochaeus made possessor The King therefore acknowledging his error in chusing Haman is now more wise in the choise of an other whose fidelitie towards the King wisedome and modestic in gouernment constancie in aduersitie and moderation in honour were sufficiently before hand tryed This is a great benefit when kings haue beene deceiued whether by their willes and rash affections or by the deceits and crafts of those whom they haue preferred that yet at the last they bethink thēselues to appoynt men for gouernment whose faithfulnes vertue is sufficiently known and tryed And here in Haman is that fulfilled which is spoken Psal 49. vers 17. That every one whē he dieth shal take nothing with him neither shall his pomp descend after him And likewise that which Dauid wisheth against the enemies of the Church That their daies be fewe and an other take Ps 109. 8. their office So Eliakim a faithfull man and diligent Isai 22. 20. succeedeth Shebna an hypocrite the steward of the house of Hezekiah And Matthias the faithfull in the roome of Act. 1. 26 Iudas the traytour For although when they dye they cary not with them their goods or their honors or their estates callings yet those who vse them well cary this praise with thē that they haue faithfully discharged their duetie and do retaine with honor the titles of that dignitie which they had attained So when Moses or Isaiah are remembred they are alwaies named the Prophets and faithful seruants of God but the memorie of Achitophel Iudas is alwaies with reproch and they are only called traytors Wherefore the honor of good men doth as it were rest with them in their sepulchres and yet flyeth through the whole world in the mouthes of men but the name of the wicked perish for euer and those dignities which they haue abused wickedly are as it were by violēce taken from them with euerlasting shame Mardochaeus accepteth willingly the honor which is offered him by the king neither did hee thinke it vnlawfull to beare office in the court of an infidell king and to manage the kings chiefest businesse The same did Ioseph in Aegypt and Daniel in Babylon Wherehence it is apparant that it is lawfull for a faithfull man to beare any office in the courts of kings though infidels so that he be not thereby compelled to do any thing against his consciēce Fardermore the Lord to shew that kingdomes are gouerned by him and distributed according to his good pleasure oftentimes by this meanes doth promote his seruants for the profit and commoditie of his Church as in Ioseph and Daniel and heere in Mardochaeus and Ester is euident So Constantine the great was promoted to the Empire that hee might bridle the persecutors of the Church who had three hundred yeeres together raged against it and represse the pride of Licinius his companion in the Empire who euen then oppressed the Christians In our time God hath raysed vp some good Kings and Princes who by armes and lawfull power haue defended the truth and protected the Church frō the violence of tyrants vnto whome also the the Lord hath giuen their dignities who did abuse them to the oppressing of the faithfull Behold how in a moment the Lord changeth the state of this world casting downe the proude and haughtie and contrariwise lifting vp the abiect and Luc. 1. 51. 52. humble as the blessed Virgine doth sing in her Canticle And this may suffice to be spoken cōcerning Hamans being spoiled of his goods and Ester and Mardochaeus enriched with them Let vs now see with what care and with what minde Ester endeuoured and laboured that her people might be deliuered from that danger which hanged ouer them For the kings commandement set forth by Haman though the author thereof were dead yet retained still his force Ester therefore being
waxed greater and greater 5. Thus the Iewes smote all their enemies with strokes of the sword and slaughter and destruction and did what they would vnto those that hated them 6. And at Susa the citie royall slewe the Iewes and destroyed fiue hundred men 7. And Parshandatha and Dalphon and Aspatha 8. And Poratha and Adalia and Aridatha 9. And Parmashta and Arisai and Aridai and Vajezatha 10. The tenne sonnes of Haman the sonne of Amedatha the aduersarie of the Iewes slewe they but they layed not theâ—â— hands vpon the spoyle WE haue hiterto heard many notable and excellent effects of prayers which proceede from true faith and repentance For those prayers piercing the heauens found fauour with God made open a safe entrance for Ester vnto the King obtayned his good will got a place for her petition yea and obtained that which at the first she would not hope for to weete the shamefull death of Haman the most cruell enemie of the Church the great honours of Mardochaeus succeeding in his place a Proclamation in fauour of the Iewes froÌ„ which there arose a publick ioy vnto al the people whereof we spake in the last Sermon Such and so great were the fruites which the prayer of faith brought vnto the Iewes who fled vnto God by their prayers as vnto their only helper and defender in their greatest troubles and distresse There remaineth the greatest and most excellent effect proceeding froÌ„ the same cause to weete the victorie which they had ouer all their enemies whome being armed with the authoritie of the chiefe Magistrate they vtterly destroyed to execute the iust vengeance of God against the enemies of his Church Lâ—â— then the execution of the decree thâ—â— very same day wherein the enemies 〈◊〉 the Iewes hoped to haue dominion ouer them they could not resist them because the Lord had cast a feare into them and because Mardochaeus had gotten so great fauour and authoritie with all men that euen the greatest and noblest peeres did reuerence him So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads the mischiefe which they practised against them This whole matter is generally proposed in the fiue first verses and then particularly explicated vntil the 17. verse We shall deale at this present concerning those fiue hundred meÌ„ which were slaine in Susa with the tenne sonnes of Haman where there is set forth vnto vs very notable and most necessary doctrines to weet that by feruent and faithfull prayer all things are obtained from God euen victorie against allsorts of enemies as Dauid sheweth Psal 56. 9. When I cry vnto thee mine enemies shall be turned vnto flight Also that God giueth strength vnto the weake weakeneth the minds of the strong when it seemeth good vnâ—o him And farther that the end of the â—nemies of the Church is at the last shamefull and full of sorrow and their wicked counsailes turne at the last to their destruction and are made a ruine and coÌ„fusion vnto them But these things will better be learned in the explication of the particulars First therefore the day of this execution is noted the thirteenth day of the xij moneth Adar which answereth to part of our February and the beginning of March. In that day the counsailes of the enemies are reported to fall out contrary to their opinions for wheÌ„ they hoped to exercise dominion ouer the Iewes they were ouerthrowen and subdued by the Iewes So the lots which Haman cast that he might find out a fit day to roote out the people of God were found to be deceitfull and lying and those who 〈◊〉 their trust in them receiued a iust reward of their impietie Although therefore sometimes it fall out that Satan the author of all sorceries inchantments and diuinations do speake truth God by his 〈◊〉 iudgement vengeaÌ„ce giuing force 〈◊〉 to his errors yet this is his only end 〈◊〉 delude and draw into perdition all those curious folke which employ themseluâ—â— to such artes full of sacriledge and impietie that those who were not louers of the truth may perish as they haue deserued for as much as they haue left God in whome is the fountaine of life and truth to turne themselues vnto the author of death and father of lyes By this meanes were our idolatrous Leaguers deceiued who by force of the Bulles and Pardons they had from the Pope of their Iubilees Pilgrimages and Processions of their madnesse in the worshipping of images and foolish deuotions and by the foretellings of certaine Almanacks and deceits of other like leger-du-maines did promise vnto themselues the wished and happie end of their purposes which was the abolishing of the Reformed Churches and doctrine of the Gospell but the time and day which seemed vnto them most fit for their designements was turned vnto them into a day of sorrow shame and eternall confusion Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies They gathered themselues together in their cities through all the proâ—inces of the King Assuerus to lay hand vpoÌ„ those that sought their hurt They did then wisely prouide for their affaires so that they did not giue theÌ„selues so to ioy and gladnes but that they did diligeÌ„tly stand vpon their guard prouided them of armour gathered theÌ„selues together at certaine times places and principally did flee vnto God by prayer desiring that he who hitherto had shewed theÌ„ so great fauour would make perfect the worke of their deliuerance And surely then had they most neede of Gods help wheÌ„ they were to fight with their enemies for vnlesse God had daunted their courage and weakened their force prowesse there was no hope that the Iewes could be vanquishers of their enemies Furthermore they contained themselues within the bounds of the Proclamation that they would only vse force against those that sought their hurt that is those that were in armes to hurt them their wiues and children for this was the forme of the first edict chap. 8. vers 11. So that wee must needes say that the same day the enemies of the Iewes assembled to destroy and slay them for else how could they know who were their enemies or by what lawe could they haue vsed violence against those who kept themselues quiet and peaceable in their houses But by what lawe did the enemies of the Iewes take armour against them Euen bearing themselues bolde vpon the Kings Decree which was not called backe although one contrarie were published Besides vpon the confidence of their lot-casters and moued with the hatred of God and true religion being then principally driuen by Godssecret prouidence to gather themselues together that he might deliuer them into the hands of his people and that they should receiue a iust vengeance of their vngodlinesse and crueltie as God is sayd to harden the hearts of the Canaanites Iosh 11. 20. to goe out to meete the Israelites in
mutinous fellows which they could find either in that great Citie of Susa oâ— in any other where they had any authoritie So that happened vnto Haman which the Spirit of God pronounceth shoulâ— come vpon the wicked and the enemiâ—â— of his glory to wit that which Iob saith He shal neither haue sonne nor nephew amiâ— Iob. 18. 19 his people nor any posteritie in his dwelling whereunto also appertaineth that which is Psal 21. 10. Their fruite shalt thou dâ—stroy from the earth and their seede from tâ—â— children of men Wherefore the wickâ—â— who are so carefull for their posteritie 〈◊〉 destroy them by their owne wicked dâ—uices and ouer throw them by their fuâ—â—ous practises when euen from their iâ— fancie they teach them to hate the truâ— and persecute the Church of God Aâ—â— if sometime the stocke of the God God so willing it do decay this doth 〈◊〉 happen in his wrath but with a certaiâ— testimonie of his fauour and mercie tâ—wards them For what soeuer come passe this remaineth vnmooueabâ—â— The death of the righteous is precious 〈◊〉 Ps 115. 16. God What then remaineth but that 〈◊〉 carefully employ our selues to righteousnesse and holinesse call vnfainedly vpon God in all our necessities and calamities patiently expect his helpe and wait for his vengeance against our enemies whose good and saluation yet let vs seeke that so they beeing turned vnto God rather then turned from him and destroyed we may altogither sincerely with all our hearts serue him in Christ Iesus his sonne our Lord to whom bee glorie prayse and dominion for euer Amen THE THREE AND twentieth Sermon The rest of the execution of the Edict and of the ful victorie which the Iewes obtained against their enemies from the 11. verse of the 9 Chapter vnto the 17. 1. On the same day came the number of those that were slaine in Susa the Cittie royall before the King 12. And the King said vnto the Queene Ester The Iewes haue slaine in Susa the Citie royall and destroyed fiue hundred men and the ten sons of Haman what haue they done in the rest of the kings prouinces Now what is thy petition that it may be giuen thee or what is thy request moreouer that it may be performed 13. Then said Ester if it please the King let it be graunted also to morrow to the Iewes that are in Susa to do according vnto this dayes decree and that they may hang vpon the tree Hamans tenne sonnes 14. And the King charged to do so and the decree was giuen at Susa and they hanged Hamans ten sonnes 15. So the Iewes that were in Susa assembled themselves on the fourteenth day of the moneth Adar and slew three hundred meÌ„ in Susa but on the spoyle they laied not their hand 16. And the rest of the Iewes that were in the kings prouinces assembled themselues and stood for their liues and had rest from their enemies and slew of them that hated them seuentie and fiue thousand but they laid not their hand vpon the spoyle EVery man confesseth that victorie commeth from God so that there is scarcely any found euen among the Heathen so wicked or stubborne who hauing obtained a victorie did not by some signe testifie his thankfulnesse vnto him whoÌ„ he supposed to be agod But this was so proper and peculiar vnto the people of Israel as beeing better instructed that they haue made therof a proper name of God calling him the God of Hostes And if hee worthily be acknowledged the giuer of all victories how much more of those in which expresly dooth shine his especiall fauour and goodnesse towards his Church so that in euery part thereof the beginning middle and ende an happie and blessed token of his grace and wonderful power is apparant which in this most happie victorie of the Iewes did come to passe who by Gods fauour though they were seely captiues and dispersed through the Prouinces of the Empire of Assuerus did yet triumphe ouer their enemies so that no man cannot call it into question but that the hand of God was mightily stretched out for their safetie and commoditie Wee haue alreadie seene the beginning It remaineth that wee see also the proceeding and end the summe whereof is that by the Kings permission and decree the ten sonnes of Haman were hanged on a tree three hundred men more slaine in Susa and in the other Prouinces seuentie and fiue thousand without any losse of the Iewes without any sedition following without any hatred or publike enuie against the King and finally without any conspiracie or farther atteÌ„pt against the Iewes All which are so much the more wonderfull by how much the rarer they are and obtained so happie an issue For how could the king so lay open his naturall subiects to be slaine and destroyed by straungers how could a woman obtaine so much how could seely captiues dare commit so great a slaughter how could so mightie a people suffer it without some extraordinarie motion and Gods speciall fauour There is therefore heere proposed vnto vs a most profitable doctrine of the loue of GOD towards his Church of the vengeance which he taketh on his enemies and of the peace tranquilitie which he giueth to his who call vpon him in their greatest troubles But wee shall better vnderstand these things by the seuerall explication of euery part First it is sayd That vpon that day the number of those that were slaine in Susa the â—itie royall came before the King It is not knowen by whome or vpon what intent â—he king was certified of the number of â—he slaine It seemeth very likely vnto me that it was done by some who by telâ—ing that there were so many slaine in one â—itie would willingly haue stirred vp the â—ings wrath hatred against the Iewes But whence so euer the King was certiâ—â—ed it is certaine it was a sufficient mesâ—age to haue stirred the kings mind vnto â—ust anger for the slaughter of his subiects â—ade euen as it were in his sight For in â—uch bloudie slaughters kings if they haue â—ot cast off all humanitie and naturall afâ—ection at last repent them of that which â—uer-rashly they granted and are angry â—ith those by whome they were perswaâ—ed and induced vnto it Besides this â—ng might call to mind that his subiects â—ad attempted nothing against the Iewes â—ut by his commandemeÌ„t and that there was too great libertie granted to a strange people against the naturall subiects and that the courage of his people was too much daunted But none of all these things come vnto his mind but he goeth merily vnto the Queene reioycing for her sake at the number of those that were slaine and againe giuing her libertie to demand whatsoeuer she list For these are the words of our author The king said vnto Ester the Queene The Iewes haue killed and destroyed in Susa the citie royall fiue hundred men and the tenne sonnes of Haman what haue they done in
about vs as in Swizerland Germanie England and Scotland in which when as there haue bene troubles raysed for religion God hath deliuered those Churches and giuen them peace and tranquillitie Whereupon France and Flanders ought to be raysed vp with good hope of deliuerance which this long while and at sundrie times haue sustained the burden of most cruell persecutions and sharpe warres We haue seene then for the setting forth of the greatnes of this deliuerance the largenesse of the empire of Assuerus described in the first chapter and the magnificence excesse of his feasts The end of which feasts was lamentable and vnluckie the Queene Vashti refusing to come at the Kings commandement whereupō she was diuorced that so there might a way be prepared to the taking in of Ester which is declared in the second Chapter together with the benefite wrought by Mardochaeus for the King God so before hand prepating fit instruments for the bringing to nought of Hamans wicked deuises which things in the third chapter wee haue discussed For when as he was lifted vp by the King aboue all his courtiers and was worshipped of all sauing Mardochaeus he tooke so great indignation at it that he tooke counsaile how to make away Mardochaeus and the whole nation of the Iewes at one slaughter To which purpose by his false accusations and slanders he obtayned of the king an edict whereby partly by Hamans false suggestions and Assuerus ouer great credulitie the Church was layd open to be spoyled and murdered without any difference of men or women children or infants Which being published and made knowen the Iewes turned themselues vnto mourning weeping fasting and praying and namely Mardochaeus who left not to vrge and solicit Ester vntill he had perswaded her to make supplication vnto the King for her people Which thing she did after three dayes and three nights fast celebrated as well by her selfe as by all the Iewes inhabitants of Susa Wee haue seene the effect of these prayers that by them there was an entrie made open for Ester vnto the King shee found fauour in his sight with great promises of obtaining whatsoeuer she should demaund euen vnto the halfe of the kingdome But shee was content at the first to request the King and Haman to come vnto her to a banket and then desired none other thing but that the next day it would be the Kings pleasure to come the next day vnto another banket In the meane while Haman tooke counsaile speedily to make away Mardochaeus and by the aduise of his friends erected a gallowes that the next day they might hang Mardochaeus thereon but as in the sixt Chapter is shewed God turned his counsayle to a contrarie effect the King commanding him to leade Mardochaeus through the streetes of the citie with that great honor which Haman himselfe had prescribed whereupon returning sad and full of indignation vnto his house he heareth from his friends the sentence of condemnatiō which we haue declared in the 7. chapter which at the Queenes complaint and petition was fulfilled Haman being hanged on that same gallowes which he had prepared and this was also besides a great effect of the prayer and repentance of the Iewes but farre greater did follow in the eight Chapter wherein is declared that the riches and goods of Haman came vnto Ester and his honors vnto Mardochaeus and there was a contrarie edict vnto the former written in fauour of the Iewes whereupon the Iewes were made partakers of ioy and publicke gladnes as in the ninth Chapter We haue heard also how the Iewes performed the matter being authorised by the Kings Proclamation and slew seuentie and fiue thousand and eight hundred of their enemies who sought the goods and the liues of them their wiues and children so that the rest of the people being made afrayd dared not once to open their mouthes against the Iewes God restraining their minds and as it were compassing them about with a wall of fire Which singular benefit of the Lords Mardochaeus with Ester the Queene magnifying as they were bound and fearing least in short time the memorie thereof would decay did by their authoritie and proclamation commaund that the fourteenth and fifteenth dayes of that moneth wherein their enemies were slaine should be celebrated with a perpetual festiuitie and called the dayes of Purim because the lots which Haman cast did appoynt those dayes for the vtter destruction of the Iewes but God had heard the cries and fastes of his had returned on the heads of the enemies the mischiefes which they had deuised for others Finally we haue seene that the power and honour which before were Hamans and after bestowed by Assuerus the King vpon Mardochaeus were more and more encreased and confirmed and peace and tranquillitie procured vnto the Church then dispersed among so many Nations Out of al which we learne being taught by experience of Gods goodnesse that in the greatest distresses most dangerous and desperate cases our trust is to be reposed in God whose power is so great and confirmed vnto vs by so many proofes that it is not to be doubted but that he wil most powerfully deliuer vs out of all daungers if we crie vnto him yea and which more is Satan and all the world in vaine wringing at it he will giue vnto vs eternall life which that most precious bloud of Christ Iesus our Lord shead once vpon the Crosse hath purchased for vs. To him alone be all glorie praise and all power and strength for euer Amen Glorie be to God alone FINIS THE TABLE OF the chiefe points which are contained in these 26. Sermons vpon the tenne Chapters of the Booke of Ester CHAP. 1. SERMON I. VEr 1. What fruite is to be gathered out of Histories and namely out of the holy Histories of the Bible and especially out of this Historie of Ester pa. 1. 2. 3. The chief points of those doctrines which are contained in the Historie of Ester 7. 8. 9. 10. 11. c. Assuerus though vncircumcised possesseth ◠great Kingdome Gods fauour then is not to be measured by worldly dignities but is to be sought in Gods free adoption 15. 16 God will haue his to be subiect vnto Kings though Infidels 17. Great Empires are as bands whereby many Nations are ioyned togither 18. Vers 2. Gods prouidence establisheth and transferreth them from one people to an other 19. 20. SERMON II. 3. Of sumptuous feasts 27. 25. 26. With these two conditions wee may vse those things which God hath created first that God be glorified next that all intemperatenesse and vnthankfulnesse be auoyded 26. 27. 28. 4. What manner of ones the feastes of Kings and Noble men ought to be 29. What ones the feasts of those that feare God should be 30. 31. Of the patience of God towards the children of this world vnto whom he giueth so many good things 32. 6. 7. 8. Of ryot vsed for the most part by great men
do any good euen vnto the rudest and simplest for whose cause I vndertooke it I haue my desire the learned haue the Fountaines out of which they may draw in abundance this is vndertaken to help the vnlearned and vnskilfull in the tongues Touching the Authour of this booke and the occasion why he vndertooke it I am shortly to admonish thee He was a French man and sometimes Preacher vnto the King of France that now is then King of Nauarre and therefore he bendeth himselfe principally to touch the state of that Countrey and being by those broyles which then were raised by the League against the professours of the Gospell driuen to forsake his Countrey hee came into the Isle of Gernezey within her most excellent Maiesties dominions where he was accepted for one of the Ministers of that Church and there he deliuered first in French vnto his Auditorie and afterward committed to writing in latin these Sermons which here now good Reader thou hast now in English The occasion why he tooke this booke in hand was vpoÌ„ the death of the Duke of Guise who as an Haman had set himselfe against the Church of God and was by the same Assuerus whose power and authoritie he had before abused he meaneth the French King Henry the third suddenly slaine at an assembly of the states at Bloys wheÌ„ he thoght himselfe most sure of obtaining his purpose against all the godly and was most secure of his owne state The obseruing of this serueth to open the Authours meaning in diuers places which otherwise might seem somewhat dark therfore thus briefly I set it down to thee The profit that shall come by the reading of this Treatise and the principall points contained therein I had rather euery man should finde by proofe in reading the booke theÌ„ spend time in blazing it before hand And therfore I commit it to thine owne care and diligence praying God to open thine hart to vnderstand and blesse thy diligence to profit heereby both in knowledge practise euen for Christ Iesus sake to whose grace I commend thee Farewell Gods Ship Gods Church with many a tempest tost With waues of woe and furious billowes beaten Oft seemes to man to be euen fully lost Quight swallowed vp and of those surges eaten When straight at hand Gods succour doth appeare Who staies the stormes and doth all troubles cleare The worldlings proud fierce foemen to this barke Do swim in wealth and flote in honors hie So that they seeme deuoyd of any carke And beare their topsailes flanting in the skie When sodainly Gods vengeance doth appeare Which makes them buy their passed pleasure deare By those same stormes God tries his chosen pheere His Church his spouse how constant she wil stand Corrects his children whom he holds most deare Lest that they perish with that wicked band Whom when they haue those perils stoutly past He doth conduct to happie hauen at last By those faire calmes which wicked men enioy Without excuse Gods bountie doth them make And as the Oxe is fatted on with ioy Is brought at last vnto the dolefull stake The worldlings so doth time in pleasure spend But goes to paine when Death his life doth end These changes rife are each where to be seene â—pon this stage whereon we play our parts Examples strange in euery age hath beene If men had grace to laie them to their harts But specially this storie sweet and true Will laie these things apparant to thy vieu Then reade with heed what in this booke is pend And these examples to thy selfe applie Both text and Comment driue vnto this end And as it were with ioynt consent do crie First follow Vertue in thine actions all Then flee from vice for feare of endles fall Errata Page 6. l. 11 for Monarch read Monarchie Pag. 7. l. 8. foâ— remaine remained l. 16 for dets nets l. 20. of the which put our the. Pa. 18 l. 2. for waste wasting Pa 19. marg foâ— Dan. 1. 32. Dan. 2. 32 Pa. 21. l. 1. for his this Pa. 26. l. 1. foâ— Siiuer siluer l. 21. read receiued with thansgiuing l. vlâ— for these the P. 31. l. 2 for Bsides Besides P. 33. l. 1 read who euen when Bab. Marg. for Eccle. 10. 9 read 10. 16 P. 47 l. 2 read make a small l. 11. a periode put for a coâ—lon l. 13. for and are P. 64. in the title for the second Seâ— the fourth Ser. THE FIRST SERMON VPON the Booke of Ester The first Sermon containing the argument of the Booke and the exposition of the two first verses that is of the time when these things were done and of the greatnesse of the dominion of Assuerus CHAP. I. In the dayes of Assuerus this is that Assuerus that raigned from India euen vnto Aethiopia ouer an hundred and seuen and twentie Prouinces 2. In those dayes when the King Assuerus sate on his throne which was in the Pallace of Susa HIstories which contain the declaration of things true and profitable for the life of man haue alwayes beene greatly esteemed of all men who were not altogether Barbarous as well for the great pleasure as for the exceeding profitte which is receiued by them and because besides it is a most commendable matter for vs to knowe and a shamefull matter to be ignorant of those uâ—ble and vâ—liant acts which haue beene atchieued by those that liued in former ages before vs. So then Cicero the cheefe Father of the Romane eloqence did not without cause say that Histories are the witnesses of times the light of truth the life of memorie the schoole-mâ—stresse of life and the messenger of antiquitie For without Histories what certaintie can we haue of things past what truth of things spoken and done in former ages howe voyde shoulde our memorie bee of the knowledge of so many notable things which hapned before our dayes and then what skill or vse could there bee of things altogether vnknowne We should as children passe ouer our life ignorant of all reuerend antiquitie Now then if euery Historie faithfully committed to writing deserueth this prayse and glorieth worthily in these titles howe much more may wee truely say that the sacred Histories onely are free from all suspition which were endited by the Spirite of God written by the Prophets and carefully preserued in the Church which sette before our eyes the true originall of all things teach the beginning and order of times lay downe the truth of all things past stirre vp in vs and refresh the memorie of works both humane and diuine and propose vnto vs sound examples by which we may frame our whole life to the true knowledge and sincere worship of God Adde hereunto that the state of the Church is represented vnto vs by the same Histories and that the enemies of the same her fights and sufferings Gods manifold succours and at the last the full deliuerances thereof are in them plainely set downe to her view Amongst all
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
Vers 11. dare to do any thing So Assuerus when his minde was merrie with the wine commaunderh those seuen Courtiers that serued him to bring his wife in to the baÌ„quet to shew to the people her beautie Which before when his minde was quiet hee did not neither would haue done vnlesse the force of the wine had takeÌ„ away the vse of his reason because it was repugnant to honestie and the custome of that countrey and besides it must needs be a most vaine thing and vnseeming the maiestie of so great a Prince to shewe the beautie of his wife to all and that among the cups For this could not bee but with great shame to the Queene and not without allurements and scant honest affections in the mindes of those who were no more temperate then the King Moreouer it was a matter of verie euill example to his subiects to abuse the beautie of their wines after the excesse of banquetting And if hee needes would haue her beautie seene had it not been a great deale more conuenient to haue called hir to banquet with them at the beginning of the feast By this it is made out â—oâ—t vnto all men how vaine and voyde of reason many times the iudgements of great men are 〈◊〉 whome notwithstanding all men are wont to maruaile by reason of the opinion they haue of their wisedome and that he wife man to purpose waâ—â—eth in the Proverbs that it is not for 〈◊〉 to drinke wine Pro. 31 4-5 〈◊〉 they forget the decree and pâ—ruert iudgeâ—ent as also for the same cause the Lorde â—â—rbiddeth his Priests which shall come Leu. 10. 9. 〈◊〉 vnto his tabernacle 〈◊〉 〈◊〉 wine or 〈◊〉 drinke Hereby also it appeareth the beautie 〈◊〉 women make so great account turneth â—any times to hee the cause of mourning 〈◊〉 of death vnto them But this seemeth 〈◊〉 to be maruailed at that so many wife â—ounsellors sitting with the King none of 〈◊〉 dares to disswade him from his purâ—se beeing so 〈◊〉 and vnhonest both for the king and the queene who though she had come when she was called might not without iust cause haue coÌ„ceiued indignation that she was brought forth as a gâ—â—ing stocke vnto her subiects in the midst of their pots as we read that the wife of Câ—ndaâ—leâ— long of Lydia did who when she perceiued that she had bin shewen naked by her husband to one of his familiar friends lying hidden in a secret place shee neuer was quiet vntill shee had reuenged that iniurie done vnto her her husband being slain by the hand of the same his friend Finally as this king dooth all things to the shew so he hath his ministers most obedient to follow his lusts his Princes most readie for such ieasts and his people prepared for this shew But the queene Vashti by not obeying deceyues all their expectation which fact of hers those who measure al mens deliberations and actions by the successe do condemne of pride stubburnnes rashnes and folly froÌ„ which vines perhaps she was not altogither free For seeing she was the daughter of Cyrus and sister of Cambyses Assuerus but the sonne of Hystaspis it might be that in contempt of her husband she refused to come at his call Yet neuerthelesse 〈◊〉 might defende her selfe by no slender â—â—asons to wit that this coÌ„mandement of 〈◊〉 kings was repugnant to the lawes of 〈◊〉 Persians contrary to common honeâ—e and full of very euill example neither 〈◊〉 it be but by this means the banket of 〈◊〉 ladies should be disturbed And this is 〈◊〉 especially to be commended that she 〈◊〉 not make shew of her beautie for 〈◊〉 at this day womeÌ„ are so carefull that 〈◊〉 desire this only and thinke that it 〈◊〉 not well with them vnlesse they can 〈◊〉 all mens eies towards theÌ„ Notwithâ—â—â—nding shee might haue taken a middle 〈◊〉 which is in stead of so suddain a 〈◊〉 so to haue excused her selfe that yet might haue shewed foorth her obediâ—e and haue gotten some of themessenâ—s to approue her excuse vnto the king 〈◊〉 vnlesse the King would accept it beene better to haue obeyed him in a 〈◊〉 in it owne nature not euill then by 〈◊〉 to haue prouoked the Kinges 〈◊〉 agaynst her and so to runne into 〈◊〉 suspitioÌ„ of coÌ„tempt stubbâ—mnes 〈◊〉 in so noble an assembly in whose 〈◊〉 the King was willing to shewe his power and magnificence from which by this her rebellion she seemed much to dâ—â—tract Here hence let women learne not to prouoke their husbandes in those thing which may bee done without offence 〈◊〉 God neither to make account of theyâ— stock or beautie or riches in their disgrace neither frowardly to denie those things 〈◊〉 denying whereof the peace and quiet 〈◊〉 their house might bee disturbed For 〈◊〉 though peraduenture they cannot be 〈◊〉 without some inconuenience yet is it beâ—ter if of their owne nature they bee 〈◊〉 euill by obeying to nourish peace 〈◊〉 by resisting to breake it This repulse the King tooke in 〈◊〉 euill part and brake forth into exceediâ—â— great wrath because by this meanes 〈◊〉 thought himselfe to be despised and lighâ—ly regarded by his wife and that it woulâ— bee a reproch vnto him especially in 〈◊〉 view of all the Princes of his kingdomâ— This so great heate of wrath is a fruit drunkennesse by which most especiaâ— bankers are disturbed and ioy is turn into sorrow the king taking such indigâ—tion at the matter and so immeasurabâ—â— boyling with anger by whoÌ„ theÌ„ rest 〈◊〉 〈◊〉 cheared and made merry For as Salomon Pro. 16 20. 〈◊〉 The Kings wrath is the Messenger of 〈◊〉 or of some great calamitie vnto him â—â—ainst whoÌ„ it is stirred and therfore it beâ—ueth kings to be so much the more 〈◊〉 in their anger when as yet notwithstaÌ„â—â—â—g meÌ„ wax so much the more vehemeÌ„tly 〈◊〉 by how much greater is their power 〈◊〉 their eie rather vpon their power 〈◊〉 vpoÌ„ their dutie whereby it coÌ„meth to 〈◊〉 that they wil not suffer themselues to be moued froÌ„ their affections whether they good or euil But they shuld haue regard right and not to their power or affectiâ—â—s For therefore doo they raigne with great power that they may establish 〈◊〉 preserue good lawes defende the 〈◊〉 punish the offenders yeeld vnâ—eason and compell others to obey it that there is nothing that is more 〈◊〉 for Kings then to giue that place â—assions where reason ought to beare â—sway For their Subiects take from 〈◊〉 the patterne of good and honest life 〈◊〉 clemencie and mildnesse are the 〈◊〉 ornaments of Kinges and anger 〈◊〉 woorst counsellor that may bee for 〈◊〉 it is it selfe vniust and the mother of all iniquitie and giueth any forme vnto a matter but that which is the right as when we beholde any thing through a coloured Glasse Therfore Saint Iames saith That the wrath of man doeth not fulfill the Iam. 1. 20. Ephes 4. 27 righteousnesse of God and Saint Paule
might folow least he set downe a remedie more dangerous then the disease But thus we see it for the most part commeth to passe with those who only haue regard of their own coÌ„moditie and so are scarce indifferent iudges of â—thers Lawes ought to be equall and not â—hiles they prouide for one oppresse an 〈◊〉 as this counceller here doth Yet this 〈◊〉 gather out of his speech that it is a law 〈◊〉 downe by God himselfe and as it were â—â—itten with his finger in the hearts of all 〈◊〉 vsed in all nations and confirmed by 〈◊〉 lawes That women obey their husâ—â—nds Ephe. 5. 22 25 1. Pet 3 1 7. But againe on the otherside Husâ—â—nds must loue their wiues and beare with 〈◊〉 as with the weaker vessels so that wiues 〈◊〉 be subiect vnto their husbands but 〈◊〉 as slaues This sentence of Memuchan the King 〈◊〉 doth allow and the Councellors 〈◊〉 any gain-saying do confirme 〈◊〉 was this maruaile in the King who 〈◊〉 before giuen place in himselfe vnto 〈◊〉 bad Councellours Wine and Wrath. 〈◊〉 when the question vvas of the putting 〈◊〉 of his vvise and that vvith 〈◊〉 should hee not yet at the least haue 〈◊〉 vvhat other men vvoulde haue 〈◊〉 of him in this case should not his â—ouncell haue exhorted him to weigh the â—atter earnestly and euery circumstance 〈◊〉 Marke therefore I beseech you how great the force of wrath is when it is once kindled though for a light matter euen for denying her presence to the kinâ— when he called her and howe readie euiâ— counsell is to helpe it forward that so suddainly the sacred bande of matrimoniâ— should be broken and the loue so solemnlie professed violated Neither was it seemly that the rest of the Councell should be so readie to confirme so seuere a sentencâ— with their consent but you shall find verâ— few which dare speak against a king wheâ— he alloweth any sentence It therefore 〈◊〉 nie times little auayleth Kings to bee attended with a great number of Councâ—â—lours but onelie for greater pompe 〈◊〉 charge Those therefore whose will standeth for reason are wont to vse but one 〈◊〉 two as witnesses of then secrets But 〈◊〉 notwithstanding that remaineth vnmouâ—able which in the beginning we set downâ— that safetie consisteth in the multitude 〈◊〉 Councellours so that it be vnderstoode 〈◊〉 good and wise Councellors which handâ— and gouerne their affaires aright and 〈◊〉 iustice The sentence giuen is more speedily 〈◊〉 in execution the Edicts and Proclamaâ—â— â—ons beeing sent by the king into all prouinces according to euerie ones language the conclusion whereof was that euery man shuld beare rule in his owne house An vpright edict verily so that it be moâ—erated according as wee are taught by 〈◊〉 spirit of God and this lawfull rule of 〈◊〉 husband end not in tyrannie and opâ—ression Wee see then that all thinges 〈◊〉 done heere hastily which is vnseemeâ—â— for them who purpose to establish â—nmoueable and firme lawes and are to â—etermine of the weightie affaires which â—pertaine to so great an Empire And â—is notwithstanding wee see to happen â—any times euen to wise Counsellours â—od by his exceeding great wisedome â—awing out of their counsels that which â—all bee profitable for his Church and as â—were bringing light out of darkenesse 〈◊〉 the sudden motions and rages of 〈◊〉 most mightie Monarches and rulers 〈◊〉 the world to his owne glorie Loe then what was the end of the feasts Asuerus abounding with excesse and â—perfluitie Hee gaue the first place to 〈◊〉 wherewith beeing moued hee â—pointed these feasts the second to delights and delicaties giuing himselfe to wine and a vaine desire to shew foorth his wiues beautie who resusing so to do hee thirdly is stirred vp to wrath and indignation and diuorceth his wife and proclaimeth his owne shame through his whole kingdome and thus he exchangeth his delight ioy for sorrowful care sad pensiuenesse hauing lost his lawful companion at bed and boorde but yet the greatest losse and disgrace redowndeth to the Queene Vashti Behold heere I say the islue of worldly delights banquets ouerflowing with iyot and excesse Let vs therefore bee content with an holie mirth framed according vnto god word Let vs so vse wealth and prosperitie that wee faint not in aduerfitie buâ— vsing both estates holilie and vprightly wee may referre them to his glorie who doth distribute them according as it seemeth best vnto himselfe through Iesus Christ to whoÌ„ be glorie honour and power for euermore Amen THE V. SERMON Vpon what occasion Ester was brought into the Kings house for women vnder the keeping of Hegai the keeper of the maidens From the 1. verse of the 2. Chapter to the ninth CHAP. II. After these thinges when the wrath of King Assuerus was appeased hee remembred Vashsti and what she had done and what was decreed against her â— VVherefore the Kings seruants that ministred vnto him sayde Let them seeke for the King beautifull young Virgins â— And let the King appoint Officers throughout all the Prouinces of his kingdome who shall gather all the beautifull young Virgins vnto Susa the Cittieroyall into the house of the women vnder the hand of Hegai the Kings Eunuch the keeper of the women who shal giue them their things for purification 4. And the maide that shall please the King let her raigne in the steed of Vashti And this pleased the King and hee did so 5. In the Cittie royall of Susa there was a Iewe whose name was Mordecai the son of Iair the sonne of Shimei the sonne of Kish the Beniamite 6. VVhich had beene carried away from Ierusalem with the captiuitie that was carried away with Ieconiah king of Iuda whome Nebuchad-nezar King of Babylon carried away 7. And hee nourished Hadassa that is Ester his Vncles daughter for that shee had neither Father nor Mother and the maide was faire and beautifull to looke on whom after the death of her father and mother Mordecai tooke for his owne daughter 8. It came to passe therefore when by thâ— publishing of the Kings commaundement and decree there were many maides brought togither to Susa the Cittie royall vnder the hand of Hegai Ester was brought also vnto the kings house vnder the hand of Hegai the keeper of the women 9. VVhom the maide pleased well she found fauour in his sight therefore he caused her things for purification to be giuen her speedily and her portions and seuen comely maides to bee giuen her out of the kings house and he gaue vnto her and to her maides the best place in the house of the women Of the most sumptuous and most riotous banquets of Assuerus of his fond desires there hath beene none other end as wee haue heard but sorrow and sadnesse of which the greatest part did light on the Queene Vashti who was diuorced from her husband and depriued of her royall dignitie Now is declard what afterwards folowed and howe it came to passe that
the King going about to allaie the want he found of Qu. Vashti when by the counsel of his Courtiers hee had gathered many virgins out of his whole Empire that out of them he might chuse one whome he might take to succeed Vashti Ester was preserred to the Crowne Afterwarde how Mardochaeus by reuealing the conspiracie of certaine Courtiers prepared himselfe a way to highest honours And this is the summe of this Chapter There are at this present two things to be weighed by vs First the counsell which was giuen to the King to gather togither so many Virgines out of his whole Kingdome out of which hee might chuse one for his Qu. which beeing approued by the king is straightwaies executed which thinges are conteined in the foure first verses Next who and of what estate Ester was who among the rest was brought into the kings house where the maidens were gathered together for the King which is described from the fifth to the ninth verse The reason of entrance into this counsell is declared in the I. verse to witte After these things when the wrath of King Assuerus was appeased he remeÌ„bred Vashti and what she had dose and what was decreed against her The Author maketh not mention what time passed from the reiecting of Vashti but it is likely that it was some two yeares space for she was diuorced about the latter ende of the third yeare of the raigne of Assuerus and Ester succeeded in her place in the 7. yeare so there are 4. yeares that passed betweene those thinges of which if one be allowed to the gathering together of the Virgines the other in preparing them according to that which is desctibed in the 12. verse there remine two yeares in which the wrath of king Assuerus lasted Now when his wrath was appeased hee remembred the fact of the Queene Vashti and the decree that was made against her Although it bee not expresly said that he did repent it yet may it easily be gathered because it is not without cause said That his wrath was appeased For hee might call to minde her beautie and her noble race descending from Cyrus hee might acknowledge hee had done her wrong in that he reiected her for so light a fault So then the decree made against her was in the heate of his rage of which the king beginneth now to repent This for the most part commeth to passe in those thinges which are done in a rage For wheÌ„ they are done without aduise they leaue nought behind them but repentance But what is now to be done there remaineth no remedie the law is made yea it cannot bee recalled and so both the custome of the Countrie and his owne estimation will not permit him to alter any thing in the decree Wherefore Princes and men of high estate who are subiect to anger which is so much the more daÌ„gerous by how much the greater their power is must learne from hence that they must bridle and restraine their fury vnlesse they will do many things vntustly whereby they shall incurre great infamie which yet notwithstanding they cannot by any meanes remedie By this also we may marke that euery passioÌ„ is asswaged and mitigated by time and reason who was as it were throwne downe from her throne receiueth againe her authoritie but often times too late when things are brought into so bad a case that there remaineth no remedie Wherefore those who contend withperpetuall hatred and deadly feende do sufficientlie testifie that reason is banished out of their mindes and are more hard against the Lords reproofes theÌ„ any stone against the drops wherwith by often falâ—ing they are pearced Besides it had not been hard to haue found out a medicine for that mischiefe vnlesse by euill counsell the way had beene stopped which is â—euident in this action For the counsell that was giuen to Assuerus did more and more alienate his mind from Vashti Now although God did turne this counsell to the good of Ester and the Church that letteth not but that it may bee many wayes faultie as by the carefull sifting of it we shall easilie perceiue The counsell that is giuen by the yong men the Kings seruants is this Let there bee sought for the King beautiful young Virgines and let the King appoint Officers for this purpose in all the Prouinces of hiskingdome which shall gather all the young Virgines vnto Susa the Cittie royall into the â—house of women vnder the hand of Hegai who shall giue them their ornamints and the Virgin that pleaseth the Kings eye let her be Queene in steede of Vashti This counsell is giuen to the King by young Counsellours neither are the seuen Princes the ordinarie Counsellours of whome was spokeÌ„ in this former Chapter here called vnto counsell The counsell of young meÌ„ in weighty affaires is worthily suspected for when as they haue neither wisedome nor experience they do most times rather giue that counsell which lust and passion do suggest then that which reason 1. Kins 12. 16. should affoorde Of which thing the young Counsellours of Rehoboam doo make proofe These also doo frame their sentence according to the lust of an ambitious and riotous King neither haue they any regard of right or honestie For what neede was there I pray to gather togither so many Virgins out of all the Provinces of the kingdome when in the cittie of Susa onely there were ynough and ynough to be found To what end serued so many Officers which should take the daughters out of their Parents armes eueÌ„ against their wil was it iustice so by force to take them in despite of their Parents But these men will haue all thinges to be â—awfull for Kings Nay they say it is an â—onour for those parents whose daughâ—ers they vouchsafe to take for the kings Concubines or rather Bondslaues Howâ—eit let it bee that all men doo consent with willing mindes vnto the Princes â—â—sts it is notwithstanding a matter of veâ—â— bad example out of which there canâ—ot chuse but growe great confusion in 〈◊〉 states For O good God! how great 〈◊〉 the licentiousnesse how great the insoâ—â—ncie of those who are set about such â—atters How many thinges doo they â—uite besides al honestie and seemlinesse â—â—at they may bee thought to bee good â—â—rocurers of the lustes and pleasures of â—â—eir Lordes What then doo ye thinke â—as done in this case perhaps more then thousand Virgins thus taken For kings 〈◊〉 neuer more ready and willing Officers then when they commaunde those â—â—inges which make for their pleasures or the setting foorth of their pride though sometimes they bee scarce honest nay sometimes cruell What other â—â—ing then maye you thinke came to â—asse by this counsell but the opening of wide doore to all dissolutenesse and intemperancie and the preparing of matter to make a man effeminate wanton And in chusing of a wife for a King forsooth they onely haue regarde 〈◊〉 beautie which many times is voide 〈◊〉
vertue and chastitie Whereby it coâ—meth to passe that all those who onely respect beautie are most deceiued oâ— their expectation and receiue at last 〈◊〉 fit reward for their lustes The kings house whereinto they werâ— brought what other was it but a perpâ—tuall prison and though wee graunt 〈◊〉 were honourable or to bee esteemed yet was it a prison and vnto diuers 〈◊〉 them a perpetuall widdowhood 〈◊〉 â—â—dowed vnder the cloake of Matrimonie vnlesse they pleased the king wheâ—â— hee had deflowred them The preparation of which in the 12. verse 〈◊〉 other was it but a bastarding of 〈◊〉 natiue beautie But kings which 〈◊〉 wiues not by their owne but by other mens eyes haue many times those whom it pleaseth other and not them selues and delight rather in those 〈◊〉 are painted and set out by Art then 〈◊〉 true and naturall beautie And besides what neede I pray so many maidens â—o beecome most wretched for ones â—ake onely which should attaine the â—oyall seate And yet this sentence â—leased the king and hee commanded 〈◊〉 should most speedily bee put in exeâ—ution whom it had better beseemed â—o haue carefully weighed this matter that therein neither force nor iniurie should bee offered to any and to haue â—rouided that neither he should marry 〈◊〉 wife against her parents or her owne will or which himselfe might not loue and like of But those counsells chiefly please Princes whereby there is an easier way made to their delights their power increased Therefore the King is glad that by this meanes all prouinâ—ces should haue experience that he had power ouer the goods and persons of â—his subiects nothing regarding whether by right or wrong Hee is fedde then with hope of enioying those Virgines who should most excell in comelinesse and beautie throughout his whole Realmes he forefaineth vnto himselfe all manner of delightes and pleasures little caring for publike honestie or the affaires of the Common-wealth For what earnest matter can hee thinke of who tosseth in his minde none other thing theÌ„ to attaine a peece of most exact beautie fauor passing al others in comelinesse But of such Gouernours the world is worthie who onely studie for their owne profite and pleasure because all men for the most part are carried headlong with immoderate pleasures preferring tyrannie before iust gouernment Furthermore it is little to bee marueiled at that a Prince ignorant of the true religion did yeelde so much to his pleasures in gathering together so many women When Salomon 1. Kings 11 3. whose wisedome is reported to be so great and his kingdome far lesse did get vnto him a thousand Wiues whereof seuen hundreth were Noble women and three hundreth Concubins that against the expresse commandement of God which turned to his ouerthrowe So then it often commeth to passe that many times Princes haue not the best counsell giuen them many times they aske not counsell of the wisest because they are farre more desirous of setting foorth their power and magnificence then of wisedome and more carefull of their pleasures then of the common profite But you will say this counsell was for the good and profite of the Church I confesse it yet is it no whiâ—te the lesse faultie For God knoweth howe to bring light out of darkenesse though it remaine alwaies darkenesse and hee draweth good forth of euill the euill still continuing euill This counsell then though in it selfe euill and the multitude of wiues or rather fornications which heere are aduised beeing also euill yet God thence tooke an occasion to lift vppe Ester into so high a place of dignitie dooing those thinges well and wisely which by men were done rashly and inconsiderately So great is the goodnesse wisedome of our God turning all things to the health and commoditie of his And thus farre of the counsell and edict for the gathering of so many Virgins into the Kings house of women Wee are now to see who and of what estate Ester was which by force of this decree was brought to the hande of Hegai the Kings Eunuch keeper of the women who were gathered togither for the King Mardochaeus who by kindred was her Cousen germain had taken her for his daughter who also afterwardes did direct her with his counsel for deliuerance of the Church is described in two verses both in respect of his Stocke and of his state Therefore hee is said to bee A man of Beniamin descending from Kish the father of Saul hauing Iairus for his father Shimei his Grand-father and Kish his great Grand-father But it is likely that in this Cenealogie all the Auncestors of Mardorhaeus vntill Kish bee not reckoned For from the time that Saul the sonne of Kish began to raigne vnto the captiuitie which happened vnder Iechonia there passed more then foure hundreth yeares It is also to bee noted that when these thinges came to passe Mardochaeus was growen to great yeares for from that captiuitie vnder Iechonia vnto the time which heere is described there passed fourescore yeares so that it must needes bee that Mardocbans was carried with his father Ianus into captiuitie For God doth many times for the good of his Church giue long life olde yeares vnto diuers aboue the ordinarie course of nature as wee read of Ioiada the high Priest that hee reached to the age of an hundred and thirtie yeares In the meane while wee see what for the most part is the condition of the children of God in this world that they bee dispearsed into diuers parts of the world and carried captiues into a straunge countrie neither kings nor mightie nor learned men excepted For there were carried into captiuitie with Iechonia tenne thousande captiues out of Iuda and Beniamin all being men of might and all the workmen and cunning men of the kingdome as appeareth 2. King 24. 14. And this is our comfort consolation in flights and banishments that our God doth relieue our exile by giuing places of abode vnder Christian Princes giueth vs leaue to exercise all holy libertie both of body and conscience vnder their dominion And such was Mardochaeus estate It is said afterward that the father of Ester was the vncle of Mardochaeus he is named after in the 15. verse Abihail but shee remained an Orphane both by father and mother being borne in the captiuitie for otherwise shee must bee of necessitie fourescore yeare olde Shee being in this case Mardochaeus takes her as his daughter and doth the dutie of a father towards her wherein he shewes himselfe to bee a good kinsman and faithful friend of the dead hauing so great care of their daughter left in such a case Her fauour and beautie is commended because it was the means which got the kings grace and made a way for her to the royall dignitie So beautie doth helpe those that feare God to obtaine honour but vnto others it is oftentimes the instrument of their destruction as vnto Queene Vashti Those
the women vnder the hand of Shaashgaz the Kings Eunuch which kept the concubines shee came in to the King no more vnlesse she pleased the king and that shee were called by name 15 Now whē the course of Ester the daughter of Abihail the vncle of Mordecai which had taken her as his owne daughter came that she should go in to the king shee desired nothing but what Hegai the Kings Eunuch the keeper of the women sayde And Ester found fauor in the sight of all them that looked vpon her 16 So Ester was taken vnto king Assuerus into his house royall in the tenth moneth which is the moneth Tebeth in the seuenth yeare of his raigne 17 And the king loued Ester aboue all the women and shee found grace and fauor in his sight more then all the other virgins So that hee set the crown of the kingdome vpon her head and made her Queene in steade of Vashti AMongst the most wonderful workes of God in the ordering and gouerning of mens actions those are most worthie attent consideration when hee throweth downe the mightie and exalteth those of lowestate as in their Himnes Anna the mother of Samuell the Blessed 1. Sam. 2. 8. Luke 1. 52. virgin Marie do most sweetly record Nay the very Heathen did obserue and note them and haue deliuered many of those alterations in their writings not attributing them indeed vnto God as they ought but vnto Fortune which also at this day wee see to be done by the ignorant But in the holy scriptures many such excellent memorable examples are proposed vnto vs the meanes diligently obserued which God did vse in bringing lowe the one and lifting vp the other whereby the order and course of Gen. 41. 40. Exod. 12. 10. Dan. 2. 48 6. 28. his prouidence might the better be perceiued Which is most euident in the Historie of Ioseph who was exalted to so great dignitie in Aegypt that hee was next vnto the king and of Moses who was brought vp in Pharaohs Court and called the son of Pharaohs daughter and of Daniell who was so great in fauor and autho ritie in Babylon Amongst whō Ester whose Historie wee expound deserueth not the last place beeing lifted vp to the crowne royall from a lowe and base estate in which Historie there is particularly expressed by the holy Ghost the meanes which God vsed in exalting her to so high an estate for the good of his Church The reiection of Vashti was as it were the beginning and entrance into it then the counsell giuen to the king togather togither the fairest virgines out of all his Empire was a furtherance of it though in it selfe it were neither good nor honest besides her beautie and fauour was added whereby the kings officers were moued to bring her into the house of the women vnder the hand of Hegai al which wee haue hitherto declared Nowe there are other meanes set downe vnto vs to wit that she pleased Hegai and vsed wisedome and discretion in her behauiour by the counsell and aduice of Mardochaeus and that although shee were compelled to vse perfumes and those other prescribed paintings yet shee sought not any thing whereby shee might procure the kings fauour vnto whom notwithstanding shee was most acceptable as also vnto all that saw her insomuch that by an hidden yet heauenly motion the Kings loue rested on her and hee set the royall crowne vpon her head Thus we see how God did lift vp this base captiue maiden and that vsing but small and contemptible meanes whereby wee might the better learne to acknowledge all to come from his grace and mercie But wee shall knowe these things better by the diligent exposition of euery particular First therefore Shee is said to please Hegai and to finde fauour in his sight neither came that to passe as thogh she were the most beautifull most noble most industrious or most skilfull in courtlike matters but it came of God who gouerneth and hath in his hand the hearts of men turneth them euery way according to his pleasure that hee may procure the loue of all towardes them whom hee will exalt that is towardes those that feare him So that to purchase the good wils of men wee need no cunning or wicked or vnlawfull meanes as did Absolom who did steale the hearts of the people but 2. Sam. 15 6. 1. Sam. 2. 30. wee must feare and honour God Who honoreth those of whom hee is honoured wee must follow the way of integritie and humilitie which is the true only way to get the good wil ofal mē vnto which are altogither contrarie pride arrogancie insolencie Whosoeuer therefore desire to bee beloued of others let them looke into this exāple that by it they may learne to bee carefull of vprightnesse and holynesse The good will of Hegai is accompanied with an especiall care of his in yeelding vnto her things fit for women and her portions that is giuing vnto her whatsoeuer was requisite eyther for apparrell or diet besides a traine of seuen maids out of the kings house who should attend her and finally the best and most commodious place in the house of women So the feare of God bringeth all commodities to the faithful as the Prophet at large in the 112. Psalme doth particularly describe it Neither is it without cause that Dauid biddeth him that is desirous Psal 34 12. of long life and to bee furnished plentifully with al things which are truly good to fear God and doo iniurie to no man Therefore also the sonne of God exhorteth Mat. 6. 33. his to seeke the kingdome of heauen and the righteousnesse thereof promising that all other things besides shal be cast vpon them Yet wee say not that godlines doth alwaies bring to those that followe it such abundance of honours and goods but that it is enough if that wee learne by it to bee content with that measure which God doth measure vnto euery one which is more abundant vnto vs then all the superfluities of the wicked The wisedome and silence of Ester are afterward commended vnto vs to wit that shee shewed neither her people nor her kindred as shee was commaunded to doo by Mardochaeus The cause of this forbidding is not expressed but it is not hard to gesse that it was done because of that contempt and reproach wherewith the Iewes were oppressed as well because they were captiues as also because they followed a diuers contrarie religion from all others But this inhibition is to be vnderstoode to stretch so farre foorth vntill shee were demaunded by those who had lawful power and authoritie ouer her For otherwise vnlesse she did declare it vnto them when she should be examined truly she had not only lied but also secretly denied her religion It is indeed a high poynt of wisedome not rashly to bewray that which may breede vs hatred enuie and contempt but againe to denie the truth
of the Church Thus doth God lift vp the base abiect that they may say with Dauid O Lord my heart is not haughtie neither are mine eyes loftie on the contrarie Psa 131. 1. hee keepeth downe the proude and throweth downe the loftie countenance And this the Blessed virgin singeth in her Luk. 1. 48 52. Himne saying God hath regarded the base estate of his handmaid not that any ones humilitie or basenesse doth deserue to be exalted by God but that God wil thereby shew forth the treasures of his mercie And if the proude for a time sit in high estate it is for their greater mischiefe for that they shall leaue behind them an vnhappie memorie of their wickednesse Neither are all the base and contemptible people lifted vp by God into some high degree of dignitie in this world but it is enough and that abundantly for theÌ„ that they are by the grace of god made in Christ Iesus the sonnes of God kings Priests which dignitie is greater more precious then any dominion euen ouer all the kingdomes of the world Neither did the chiefe honour of Ester consist 〈◊〉 her dignitie royall or marriage with Assuerus but in her excellent faith and assurance of euerlasting life For if these things had bene wanting in her surely the greatnesse dignitie of her kingdome could not haue kept her from eternall misery malediction Furthermore the examples of such dignitie and extraordinarie preheminence are most rare among the faithfull least any should think that theâ—â— felicitie and happinesse were placed in such things neuerthelesse in those fewe exaÌ„ples which are god will haue vs to behold as in a glasse his most wise prouidence to whom it is most easie to exalt whom pleaseth him into most high dignitie least any should here faine as ignorant men are wont any turning vnconstant wheele of Fortune But let vs imprint this in our memorie that the way wherby we attaine to that glorie which is proper to the sonnes of God is humilitie integritie and modestie which are the gifts of God whereby wee may learne to know that the beginning middle and end of our saluation doth flow from the onely meere grace of God through the merit of Christ Iesus our Lord to whom bee all glorie praise and dominion for euer Amen THE SEVENTH Sermon The banquet made for Esters sake to the solemnization of her marriage her dutifulnesse towards Mardochaeus and the worthie fact of Mardochaeus in disclosing of the conspiracie against the King From verse 18. vnto the end of the second Chapter 18. Afterward the king made a great feast vnto al his Princes his seruants which was the feast of Ester and gaue freedome vnto the Prouinces and gaue gifts according to the power of a king 19. And when the virgines were gathered togither the second time then Mordecai sate in the kings gate 20. Ester had not yet shewed her kindred nor her people as Mordecai had charged her for Ester did after the word of Mordecai as when shee was nourished with him 21. In those daies when Mordecai sate in the kings gate two of the kings Eunuches Bigthan and Teresh which kept the doore were wroth and sought to laye hand on the king Assuerus 22. And the thing was knowne to Mordecai and he tolde it vnto Queene Ester and Ester certified the king therof in Mordecaies name 23. And when inquisition was made it was found so therefore they were both hanged on a tree and it was written in the booke of the Chronicles before the king IT commeth to passe for the most part that those who are exalted out of a base and abiect place into any higher degree of honor are either opeÌ„ vnto the biting of the enuious or waxing insolent forget their dutie or are subiect to some suddaine alteration For I know not how almost al meÌ„ enuie at the dignitie of those that suddainly arise Besides in so happie a successe it is very hard to keep measure but that pride commonly doth accompanie such after which followeth some vnhappie calamitie and ouerthrow For a man shal more hardly set sure footing vppon the toppe of an hill or in a steepe downfall then in a lowe and plaine place So that those who on the suddaine are lifted vp into any height of dignitie without enuie and doo therein behaue themselues modestly not proudly and stand firme against euery tempest do find a peculiar fauor at Gods hand by whose help they are safe from the venime of enuie malice and from the insolencie of a proude heart and so at the last from destruction and shamefull change This fauour wee see heere that Ester hath obtained from GOD whose so suddaine alteration of her estate into so high a dignitie was pleasant and acceptable without enuie by that liberalitie which king Assuerus shewed for her sake towards his subiects And because God in his secret prouidence made that her kindred and nation was not knowne she also is not forgetfull of her dutie but obeyeth Mardochaeus as before when she was brought vp with him and so God maketh a way for those honours which were after to bee giuen to Mardochaeus whereby her dignitiie may bee more and more confirmed So God giueth all things Psal 127 2. vnto his as it were sleeping Which doctrine is most profitable for vs whereby wee may learne to rest vppon the Lorde with all our heart not trust to our own wisedome but to acknowledge his prouidence in all our waies that so hee may continually gouerne our steppes as the wise man speaketh Prou. 3. 6. Let vs now then weigh this peculiar care of God ouer Ester Assuerus for her sake prouideth a great feast as well to celebrate her marriage as to confirme vnto her the royall dignitie and to shewe her forth vnto his people that she might be knowne to whom hee therefore granâ—th immunitie and rest from their taxes 〈◊〉 tributes and gaue gifts according to 〈◊〉 power of a king This feast is not to 〈◊〉 reprooued as the former of which we 〈◊〉 in the first Chapter for there is in â—is feast both a good end andan honest â—ccasion For this hath bene in all ages a â—ost commendable custome in the hoâ—our of marriage to celebrate a feast aâ—ongst the kinsfolke friends and neighâ—ours in so much that those who were 〈◊〉 and wealthie did continue the feast 〈◊〉 daies as may easily be gathered out 〈◊〉 the 29. of Gen. when Lea was giuen to â—â—acob to wife and out of the 14. of Iudg 〈◊〉 which there is mention of the marriâ—ge of Samson Now these feasts were so â—uch the more carefully kept by theÌ„ of old 〈◊〉 in honour of marriage because marâ—â—ages were not openly blessed in the Church of God as afterward among Christians it was accustomed to be done 〈◊〉 then with what honour the king enâ—ertaineth Ester that by a solemne feast â—hich hee made to his Princes and serâ—ants hee might proclaime her
friends and despile good counsell so deserue they to be deprined of them and to be suffered to sink vnder the burthen of their honour And these things are thus farre spoken of the modestie and wisedome of Ester who would to God shee had many followers that would be desirous of her vertues both publikely and priuately It remaineth that wee heare a singular dutie performed by Mardochaeus to the King whereby hee made himselse a way to great honour and authoritie with Assuerus though not so soone as hee deserued which was that hee declared vnto the king by Ester the treason of two courtiers who conspired the death of king Assuerus and so he deliuered the king from death and when as the whole trueth being examined was found out and they were executed by iust punishment the matter was written before the king in the booke of Chronicles In this Historie first these two Bigtan and Teresh offer themselues to our consideration who in their wrath conspire the kings death What occasion they had of this wicked counsell is not expressed and there fore we ought not to be ouer curious in searching of it but this is to be obserued that Courtiers as they are drawne with desires and passions do many times very quickly take any occasion of sedition and treasons For they oftentimes conspire against their Prince either vpon the deniall of their petition or for indignation and hatred and enuie which they conceaue at other mens honour whom they cannot abide should be preferred before them or mooued with ambition and desire of alteration as Absolom did against 2. Sam. 15 Dauid And what Prince is there who may iustly boast that he hath no such traitors in his Court Princes also themselues oftentimes by their own insolencie pride and crueltie diuers times by their sloth and negligence doo yeelde occasion to their Courtiers to rebell Neuerthelesse they are wicked and vngodly men who cōspire wilfully the death of their Prince and especially those whom hee hath so trusted that they are admitted to the keeping and guard of their persons as these were by Assuerus whom hee preferred to the custodie of his gate For vnto such men the way is easie to execute their conspiracie as it is reported that diuers of the Nobles his most familiars did conspire the death of Alexander the great But kings are enforced to commit themselues their life to such men And look how much the greater the trust is that is reposed in them so much the more vgly is their treason and detestable in the sight of all men But vnto such wickednesse are we growne in this age that euen the Phisitians from whom Princes looke for the meanes of their preseruation commit their bodies to their direction haue bene found to haue cōspired the death of those who haue bene the causes of their wealth and honor Wherefore those Princes are blessed who put their trust wholly in God and not in mans ayd those are happie whom God doth shield and protect Besides in the person of Assuerus wee see how greatly the life of kings great men is many times endangered though their guard do seem to defend them against all daunger But often doth it happen that they are more in daunger then meaner men especially if they turn their iust gouernment into tyrannie Wherefore the auncients haue vsed it for a prouerb that fewe Tyrants descend to Pluto by drie death that is die without bloud So Alexander the great was made away by poyson so Iulius Caesar was murthered in the Senate so very many Romaine Emperors were slaine by their souldiers so Bennadab was choked Isboth slaine by two wicked men on his bed Ioas the king of Iuda by two of his seruants Amasias was slaine at Lachis finally of twentie kings which raigned in Israel tenne of them died by violent death that he seemeth not to haue spoken vnwittily who said that a Tyrant was like to him who sate at a table furnished with all daintie dishes accompanied with all kinde of musicke and a great many of wayting-men readie at all commaunds but seeing a naked sword hanging ouer his head by a small thread and euery minute readie to fall vpon him Therefore many wise men amongst thē haue wished that they might resigne those great honours which they had attained if safely they might to leade a quiet and sure life without daunger as it is written of Augustus Caesar Yea very many haue quite giuen ouer their Empires as Diocletian and Maximian those capitals enemies and persecutors of Christiaris Antigonus King of Macedonia when he was to set the Diademe on his head said very fitly truly O crown if men knew how great cares thou bringest with thee none would so much as stoupe to take thee vp though thou layest in his way So that state of life which wee account so happie is oftentimes condemned as most vnhappie euen by those who are esteemed most happy as being most opē to so many entrappings partly of opē enemies partly of faithlesse friendes from which indeed none could be safe were it not that the eyes of the Lord do watch for the safetie of kings though euen vnworthie of his fauour good wil. Which heere wee see done for this Assuerus vnto whom God raised vp Mardochaeus by whom hee is in time admonished of the conspiratours that no good turne bestowed on God should bee bestowed in vaine That benefite which Assuerus did for Ester and the whole people of God was very late and fresh in memorie and god by and by doth requite it deliuering him from the handes of those who had conspired his death that Dauid doth not without cause say That it is God which giueth deliuerance vnto kings and rescueth Psa 144. 10. them from the hurtfull sword as he himselfe had often by experience found It is also to he noted that Assuerus was warned of the treason that was practised against him by the relation of a mean man that kings may learne to contemne none though they be but of base and low degree If any demaund how Mardochaeus could detect that conspiracie it may be aunswered that he was one of the porters of the kings gate which is apparant out of this and other places especially the fift and sixt chapter and therfore he might heare and see somewhat wherby he might perceiue the matter and peraduenture hee might be sollicited by the traitors to see of what good will he was in the case and to drawe him to their partiallitie Whatsoeuer it was it pleased God to vse this instrument as well to preserue the Kings life as also to make knowne Mardochaeus fidelitie so much the better We are here then to obserue that nothing is done by fortune but all things are gouerned by Gods prouidence who by this prepared in time another helper against the imminent daunger of his Church Here let all naturall subiects and inhabitants in any Realme learn what is their dutie
a reuenge he purposeth in his minde against his aduersarie for he accounteth it a small matter to kill him vâ—lesse also togither with him hee destroye his whole Nation at one massacre For hee might well consider with himselfe that the whole NatioÌ„ were also his enemies that there could be no better occasion giuen then to set vppon the matter whiles the King so highly fauoured him He might also call to memorie so many dammages calamities which his ancestors had suffered by the Israelites as by Saul and Dauid 1. Sam. 15 and before by the Tribe of Simeon al 2. Sam. 8. which things mouing him it is very likely that hee easily assented to so bloudie a slaughter Whereby we haue it sufficiently made manifest that cruell and ambitious men haue no moderation but ouerflowe as a floud or riuer and with violeÌ„ce drowne and destroy whatsoeuer displeaseth them that they cannot satisfie their bloudy hunger vnlesse together with the bodies of meÌ„they destroy their soules too not conteÌ„t to haue rooted out the people vnlesse they also abolish religion and the seruice of god That* Haman of our time * The D. of Guise when he was climbed vp vnto his height by the fauour of diuers Kings and promised himself the Crown one onely familie beeing the stop of his plots and designements he desired notwithstanding with that to ouerthrowe religion and to beate to the ground all the reformed Churches Heere also is to be obserued the goodnesse and patience of God who though he had many yeares before giuen sentence of the rooting out of the Amalekites yet deferred the first execution of it about 4. hundred yeares after hee had determined it and from that time there passed fiue hundred yeares and moe to this wherein he suffered Haman to be exalted to so high a degree of honour But wicked men are appeased with no benefites from the Lord nay rather they are confirmed more and more in their malice For GOD had hitherto suffered Haman with long patience but hee deuiseth how vtterly to ouerthrowe the church But by this meanes the iustice of Gods reuenge appeareth the clearer by how much more the vngodly are hardned in their malice vntill they haue filled the measure of their iniquities in the mean while the patience of the faithful is tried vntill God giue vnto them their right Go too then brethren let vs not be offended with the prosperous successe of the wicked but let vs feare God not declining froÌ„ his obedieÌ„ce and whatsoeuer the enemies practise let vs honor him coÌ„mending into his hand our life whereof he taketh a peculiar charge will in his good time pluck it out of the iawes of the enemies wil get vnto himself exceeding glory as welby the vengeance he wil execute vpon the enemies as also by the miraculous deliuerance of his To him therfore onely be glory dominion for euermore AmeÌ„ THE NINTH Sermon VVhat course Haman did followe for the execution of his determination in the 7 8 9 10 11. verses 7. In the first moneth which is the moneth Nifan in the twelfth yeare of King Assuerus they cast Pur that is a lot before Haman from day to day and from month to moneth vnto the twelfth month that is the month Adar 8. Then Haman said vnto King Assuerus there is a people scattered and dispersed in all the Prouinces of thy Kingdome whose lawes are diuers from the lawes of all people they do not obserue the Kings laws therfore it is not the Kings profit to suffer them 9. If it please the King let it be written that they may be destroyed and I will pay tenne thousand talents of siluer into the hands of them that haue the charge of this busines to bring it into the Kings treasurie 10. Then the king tooke his ring from his band and gaue it to Haman the sonne of Hammedatha the Agagite the Iewes aduersarie 11. And the king said vnto Haman Let the siluer be thine and do with this people as it seemeth good in thine eyes AFter that wicked men haue once conceiued mischief they alwaies are in trauell of it vntill they haue brought it foorth so that they cease not vntill they haue cruelly put in execution that which wickedly they did deuise especially when the desire of reuenge doth pricke them on Which passion is one of the most vehement wherewith men are driuen This is clearely to be seene in this wicked Haman who when vpon that furious indignation which he had conceiued because Mardochaeus would not honor him he had determined with himselfe not onely to kill him but togither with him to destroy the whole nation of the Iewes hee burneth with desire speedily to execute that his bloodie purpose and seeketh carefully alwaies to perfect it and first hee runneth vnto lots then to the Kings authoritie wherby he easily obtaineth what he wil that his determination might stand to kill and destroy the whole Nation of the Iewes which was dispersed into diuers places of Assuerus dominion So there is nothing so cruel nothing so barbarous nothing so bloudie which the capitall enemies of the Church cannot obtaine at the hands of Princes vtterly to ouerthrowe and roote it out But the eye of the Lord which watcheth for the safetie of his causeth that those wicked ones do often bring forth a birth quite contrary to their deliberation and that they fal into the pit which they digged for others and into the nets which theÌ„selues did bend and that the euill which they went about falleth vpon their own head This Historie ought to teach vs the estate of the Church in this world and the disposition of her enemies as also what meanes they are accustomed to vse practising for this purpose witchcraft and sorceries and feyning accusations wherby they blind the eyes of kings that they may the more easily abuse their name and authoritie their power and forces all which things by the exposition of euery part we shal the better vnderstand First then Haman commandeth to cast alot before him which in the PersiaÌ„ toong is called Pur. The time is noted for the greater light and credit of the Historie to wit the first month of the 12. yeare of the raigne of Assuerus about foure yeares after that Ester was proclaimed Queene The endwhich he proposeth to himselfin casting the lot was that it might be known what moneth and what day would be fittest for the execution of his cursed purpose it is said that the lot being cast froÌ„ day to day and from moneth to moneth did fall vpon the 12. moneth which here is called Adar answering in parr to our February For the months are here reconed after the maner of the Iewes which begaÌ„ their yeare in March the day also is afterward noted Vers 13. to wit the 13. day of the month So that the lots do certifie HamaÌ„ both of the month day which should be fittest for the
this was the first way which Haman vsed for the executing of his determination Now let vs see by what skill he perswaded the king that hee might abuse his name and authoritie to effect his cruell purposes Haman saide to the king Assuerus there is a people dispearsed among thy people in all the Prouinces of thy kingdom yet separated from others whose lawes are diuers from the lawes of all people and the kings lawes they do not obserue and therefore it is not profitable for the king to suffer them Hee disdaineth to name the Iewes but that hee might make them odious to the king hee setteth them foorth by these foure notes 1. That they are dispearsed through all the kings Prouinces 2. That they dwell apart from others 3. That they haue lawes different from all other people 4. That they obey not the kings lawes that is shortly that they are a people singular esteeming no lawes but their owne and therefore setting light by the kings lawes they are alwaies readie to rebell and so much the more to be feared that being mingled euery where among the kings subiects in all his Prouinces they are a bad example for the rest to stir vp any seditiō The last poynot of this accusation is most false and other things also are brought to set a colour to deceiue the king and to make them suspected of rebellion Hee obiecteth their calamity as a reproach that they were dispearsed into sundrie Prouinces as though this had bene done of purpose and certaine aduise by them and not rather by the violence of those by whō they were lead into captiuitie so dispearsed according to those threatnings which many ages before god had threatned vnto them if they rebelled against him and his lawes by Moses and other Prophets Deut. 32. That which hee telleth that they are seuered from the lawes of al people respecteth their religion whereby God had distinguished them from all other people and did prescribe vnto them holy and diuine lawes that they might serue him according vnto his will For as touching the lawes ciuill and statutes politicque they could vse none other but the kings vnlesse they were permitted by the king to liue according to their owne manners and customes So that hee reprooueth and accuseth them of that whereof they did most glorie before God and which they esteemed as their greatest praise that they were segregated by God as his proper treasure and store that they might bee his holy nation a people set at libertie and parte of his inheritance and that he had giuen them from heauē most holy lawes which should be their wisedome as Moses saith For the lawes of other people concerning religion were meer folly and abhomination before God for their idolatrie and impietie But so vse the blinde and ignorant to obiect vnto the people of God as a fault their holinesse their beautie and finally the heauenly doctrine which they haue from God Last of all hee accuseth them as disobedient to the kings lawes which was most false vnlesse peraduenture maliciously hee impute the priuate fact of Mardochaeus to the whole nation and that in a thing so iust to wit that he gaue not the honor due vnto the immortall God alone to a mortall creature By this accusation it appeareth that the Iews though they were captiues had nothing to do with the idolatrie of the Gentiles but obserued their sacred ceremonies as circumcision the Sabboths choise of meates and of other cleane things which were commanded by the lawe of God And it seemeth that this was granted vnto them or at the least suffered by the kings who therein were more fauourable vnto their poore subiects then the idolatrous kings of our age who cannot by any meanes abide those that professe true godlinesse For who knoweth not but that the enemies of the Church doo vse the same speeches with Haman and are carried away by the same spirit For if the faithfull endeuour to depend vpon the voyce alone of the son of God which is the Gospell are they not by and by accused of singularitie sedition contempt obstinacie saucinesse and selfe conceit Are they not accused as contemners of lawes and the constitutions of all antiquitie of the Councels Fathers and especially of the See of Rome which they haue lifted vp aboue the seate of Christ and finally as rebelles against kings and their lawes and statutes But I pray you wherefore Forsooth because they refuse to worship that Antichrist of Rome and serue his Idoles and to preferre his constitutions before the commandements of Christ Iesus as they do So wee see the malice and wickednesse of Haman and his bloudie mind as yet to remaine in the mouthes and hearts of the capitall enemies of the Church But yet notwithstanding let vs giue exceeding great thankes to our good and gracious God who at the last made it manifest that the king had none more stubborne and disobedient and rebellious then those who accused the Church of rebellion For how commeth it to passe that at this day the Leaguers rise so rebelliously against the king but that they are bewitched with the false doctrine of the Pope Do they not sufficiently shewe that they haue onely hitherto abused the kings name that they might wrongfully accuse vs Is it not abundantly experienced that they cared not for the king edicts but so farre foorth as they abused them to oppresse vs Nay what Edicts haue not these good Catholickes despised but those which haue bene wrested from the king to destroy religion Now that which they blame vs for that wee will not bee present in their Ecclesiasticall assemblies and Churches and obserue the same ceremonies and rites with them is it not rather contrariwise a most high praise vnto vs that we will not come into any fellowship with those superstitious and idolatrous rites wherwith their Churches are stuffed And let thus much be spoken of Hamans accusation against the people of God Let vs heare now his bloudie cōclusion It is not profitable for the king to suffer thē If it seeme good vnto the king let it bee decreed that they may be destroyed and I will weigh ten thousand talents of siluer into the hands of those who shall be appoynted to this businesse that they may bring it into the kings treasurie If the accusation had bene true the former parte of it seemed cleare enough For it is not expedient for States to tollerate a part of their subiects which should contemne cast aside good laws But yet that followeth not which Hamā inferreth that they shall bee destroyed with a generall massacre There are other waies more moderate wherby those who obey not good lawes as they shuld may bee corrected and amended which are to be followed rather then at once to destroy them all In that he saith It is not profitable for the king he hath respect vnto that common speech that but one kind of religiō only is to be suffered
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
the vnquiet mind is euer tossed vp and downe so that it cannot long enioy that good which they hane gotten but by how much the lighter the matter is wherewith they are offended so much the more doo they waxe madde vnlesse they bring it to passe according to their minde not knowing that it is not a small vertue to contemne smal things and such as cannot hurt and on the other side that it is great wisedome so to rule his affections that the vse and enioying of those good things which they haue gotten be not lost But Haman doth litle esteeme whatsoeuer riches estimation dignitie and honour which he hath receiued of the King vnlesse out of hand he be reuenged on Mardochaeus yet hee is said to haue perforce refrained himselfe and come home to aske counsell of his wife and friends He would no doubt willingly haue laid violent hands on Mardochaeus as reuenge and wrath do quickly moue the cruel but he repressed himselfe because Mardochaeus was as it were in a sanctuarie whiles he is in his office in guarding the kings gate and it wold also be accounted a contempt done vnto the King to lay bloudie hands on any of his seruants besides he thought with himselfe that it was better that hee should be put to death with shame keeping therein also some forme of law then that he should die by open force Adde hereunto that God doth restraine the furie of the wicked that they may not execute whatsoeuer they determine Hence let vs learn euen by force to restraine our passions not onely for a time as Haman did that after they may by deceit and guile obtaine a more cruell effect but that euill desires may altogither bee restrained and viterly extinguished in vs that wee may be obedient to Gods will and driue out of our minde all desire of reuenge and if we haue any iniurie offered that we leaue our cause and reuenge vnto him And thus far of Hamans anger Now being thus full of rage hee calleth his friends to counsell and especially his wife Zeresh as the chiefe and principall of his counsell In which thing hee seemeth to deale prudently as becommeth a wise man but neither was the matter oâ— such weight whereof they did consult neither ought he to come to counsaile so enflamed with anger neither shuld he vse those counsellours who depended onely on his becke and would say and do all things after his lust neither was the thing so hotly to be proposed And truly hee vseth not such counsellours who will perswade him to any moderation but those who will finde a way how they may speedily fulfill his furious passion wherefore it is also not any whit to be marueiled at that the conclusion of this counsell was so foolish and arrogant But let vs heare how he proposeth the matter He sheweth them the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and whereby he had exalted him aboue all the Princes seruants of the king which was euen the heaping vp of his glory that he only was broght in by the Queene with the king to the banquet and that he only was also bidden with the king the next day To what end all this that he might procure the greater enuie to Mardochaeus and that his fact might seeme the more bold and intollerable that therby he might moue his friends to the like rage reuenge against him therefore might desire them to shewe him some speedie way whereby he might be reuenged of his enemie otherwise he professeth vnto them what miserie he is in For saith he All this auaileth me nothing at what time soeuer I see this Iewe Mardochaeus sitting at the Kings gate That proude recounting of his riches the multitude of his children and the honour and dignitie to which the King had exalted him is a most certaine testimonie of the munificence and liberalitie of God towards the wicked the effects whereof he doth many wayes powre out vpon them next that the wicked do sufficiently know their goods commodities and greatnes but neuer attribute them to their true author whence it commeth that they wax wanton in arrogancie vanitie and foolish presumption yea and in exceeding crueltie that it is a capitall crime if any submit not themselues vnto them and yeeld not vnto them diuine honors Moreouer the nearer their ende approacheth the more do they glory and set out their magnificence But this is aboue all most worthie of obseruation which out of Hamans owne confession is manifest that the griefe and trouble wherwith the wicked are driuen for that they cannot by and by as they would destroy the godly who they see cannot bee bowed or brought by any meanes to be subiect to their tyrannicall affections do let that they cannot haue any taste of their prayse glorie riches honour and nobilitie of their stocke So the enemies of the Church of God to whom at this time all things came to passe as they wished as abundance of goods honours estates fauours and dignities yet not content therwith they desired to see the vtter ruine and ouerthrow of the faithfull For when they saw but one only Prince louing true godlinesse and taking vpon him the defence of the Church al their ioy perished and delight which they shuld haue taken of those honours riches and fauors which GOD had in abundance heaped vpon them Yea and the hatred of the Gospel had taken such deepe roote in the hearts of the poore commons astonied and bewitched by the conspirators the successors of Haman that they can abide none who professeth the sincere doctrine of the sonne of God And what I pray was the ende and marke of all the counselles and assemblies of their cleargie and of all their Preachers was it not that the people being stirred to vproares should not suffer any to enioy life who would not consent togither with them to the same idolatrie So then euen with their owne commodities and in the middest of their quiet are they troubled whiles they see any one Mardochaeus that is any one that wil constantly striue for god and his truth against the errors pride and ambition of Antichrist Thus haue you the oration of Haman to his friends not from whom hee looked for counsaile but whome he would kindle with him vnto wrath But it becommeth vs when we are to deliberate of any matter not to call to counsell those who will speake for our fauour and smoothe vp our desires but graue men who with all libertie and freedome of speech will admonish vs what is honest what is profitable and all passion must be far away from our counsels they must rather be gouerned by reason that we may be ready to heare those things not which please vs but which are honest and comely Finally if we must deliberate of any matter it must be free to discusse al things on euery side to obiect to
gainsay that by search there may be found what shall be most honest and profitable Wherefore they are wide from the truth and erre most greeuously who asking counsell of their friends desire to haue their passions approued by them for in stead of counsel they finde confusion which here wee see to haue happened vnto Haman For see I pray what good counsellours these friends and Zeresh his wife were Let there say they be made ready a gallows of fiftie Cubits high and in the morning speake vnto the King that they may hang Mardochaeus vpon it and then go in ioyfull with the King to the banquet which thing when it seemed good vnto Haman he prepared the gallowes By this counsell it is plaine that Haman being fierce and cruell had his wife Zeresh and his friends as cruel as himselfe and therefore by Gods iust iudgement they were at last wrapped togither in the same destruction God rightfully reuenging so bloudie an aduise They aduise that which they thinke the king will easily graunt seeing Haman so greatly in fauour with the King and the Kings readinesse alwaies so great in granting his requests Wherby it commeth to passe that men waxe more bold in demaunding things vnhonest when as before they haue very easily obtained the like besides that that men are allured with fauour and good will to hope for greater things They do not weigh that the king receiued a great benefite by the care and faithfulnesse of Mardochaeus before Chap. 2. of which fact they could not be ignorant when as there was open execution done vpon the traytors they thinke not therefore that such a benefite might come into the kings minde but they perswade themselues that Mardochaeus is nothing else but a miserable and vile Iewe without fauour and already condemned to death wherehence it commeth that they counsel no moderate matter to Haman but runne headlong into al inhumanitie But surely any wise counsellour might thus haue dealt with Haman What stand you vpon Mardochaeus this Iewe a man of no account he is not worthy that you should once thinke of him do you thinke that your fauour and estimation dependeth vpon him turne away your mind cogitation from thinking of him be carelesse secure is hee not already adiudged to death But wicked mē delight in cruel barbarous coūsels for what needed a gallowes offiftie cubites high vnlesse it were that not onely they would satisfie their thirst with the bloud of an innocent but also they longed to expose him to all mens sight with laughter and reproach So the enemies of our Lord Christ Iesus were not content we see to haue nayled him to the Crosse but they would haue him hang in the middest betweene two theeues as a notorious and famous theefe They adde that when this is done he may go in merry vnto the banquet For the enemies of the Church of God doo feigne theyr onely ioy in the death of innocents and doo onely relish with delight those meates which are sawced with the bloud of the faithfull So Herodias doth little Mare 6. 24. care for all the dainties at Herodes table vnlesse Iohn Baptists head be brought her in a platter so furious is the hatred wherwith euery one of the wicked doth persecute gods seruants him whom he thinketh to be his enemie This counsell liked Haman well for it agreed with his passion and he thought he should easily obtain it So is it often done to ouer-loose and fearfull Kings who dare denie nothing to those that are about them There is nothing so wicked or inhonest which is not craued at their hands euen with hope of obtaining He thought besides that it would be a pleasant and a faire shew if he might see him who would not bow himselfe before him to hang with shame and infamie on so high a galows Therefore he setteth vp the gibbet in his owne house as after we shall see Chap. 7. vers 9. Neither was it a hard matter for him to get a tree of such a height when as in the East the trees are of such a length that almost it passeth all credit or else many might be grafted togither and so make the gallows of such height Neither ought it to seeme strange vnto any that hee erected such a gibbet when he was in so great fauour and authoritie and had the kings Ring was next in dignitie vnto the king So by the iust iudgement ef God it commeth to passe that the worst and most dangerous counsels please the wicked as the coūsel of the false Prophets did to Achab by whose perswasion hee went to Ramoth Gilead where he receiued his deathes wound and his armie was ouerthrowne And as the wicked are delighted with lies so are they easily allured by thē as by a bait that they may be ensnared in their owne deceirs And indeed it is iust that those who will haue their wicked counsels praised and allowed and do please themselues in them should at the last bee taken in their owne nets But let vs embrace truth and integritie let vs vse moderately our ioy and gladnesse least we abuse our prosperitie neither let vs suffer our selues to be carried away headlong with our passions let vs not worke treacherie against any let vs seeke for counsell at God who wil be our guide in all our wayes defending vs by his power and deliuering vs from all violence and reproach and whatsoeuer fall vpon vs heere at the last hee will saue vs in his kingdome with Christ Iesus our Lord to whom alone be glory strength and dominion for euermore Amen THE FIFTEENTH Sermon Of the honor which was giuen by Haman to Mardochaeus at the Kings commandement euen by Hamans own appointment in the 11. first verses of the 6. Chapter CHAP. VI. 1. The same night the King slept not and he commaunded to bring the booke of the records and Chronicles which were read before the King 2. Then was it found written that Mordecai had told of Bigtana and Teresh two of the kings Eunuches keepers of the doore who sought to lay hands on the king Assuerus 3. Then the King said what honor and dignitie hath bene giuen to Mordecai for this And the kings seruants that ministred vnto him said There is nothing done for him 4. And the King said who is in the Court Now Haman was come into the inner Court of the Kings house that hee might speake vnto the King to hang Mordecai on the tree that hee had prepared for him 5. And the Kings seruants said vnto him Behold Haman standeth in the Court. And the King sayde Let him come in 6. And when Haman came in the King said vnto him What shall be done vnto the man whom the King will honour Then Haman thought in his heart to whom would the king do honor more then to me 7. And Haman answered the King the man whom the King would honor 8. Let them bring for him royall
beseemeth vs and our state and which we ought to preferre before all things euen the most precious And thus farre touching Mardochaeus who though hee thought modestly of himselfe yet he did not cease to comfort and cheere vp himselfe considering and beholding with himselfe the wonderfull gouernance of the Lord who had defended his right and brought his integritie into light and honoured his pietie and righteousnesse striking that proud Haman on the other side with feare and astonishment when he had deliuered his life out of his bloudie hands So Christian modestie doth not hinder but that wee may reioyce in those good and profitable things which are offred vs from God and magnifie the vprightnesse of his iudgements as it is said Psal 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse shall laugh and giue God continuall thankes for his iudgements So we see Dauid oftentimes to reioyce that God had broken Ps 3. 7. 27. 2. the cheeke-bone of his enemies and their teeth in their mouth and that hee sawe those who came with open mouth to deuoure him to be destroyed But we must take especial heed we mingle not carnall and fleshly ioy with that spirituall ioy which springeth from the spirit of God and a right zeale of his glorie Loe heere the ioy and gladnesse of Mardochaeus Let vs here now on the contrary Hamans sorrow and mourning He hasted him home mourning and his head couered This he did according to the maner custome of those times that those who had receiued any notable calamitie did couer their heads in signe of that sorrowe and griefe which they felt in themselues that if it were possible they would neither see any body nor be seene by any So Dauid fleeing from Ierusalem for feare of Absalom went bare-footed his head couered by this signe testifying his great sorrowe which he had for the treason of his son his people and of him whom he supposed to haue bin a faithful counsellor Achitophel So that as in prosperous matters by reason of ioy we lift vp our head countenance as Dauid did professe of himself Thou liftest vp my horne as the horne of an Vnicorne and makest me to walke with an vpright countenance so on the contrarie sadnesse throweth downe a mans countenance and harmes receiued do couer the head with shame and disgrace Loe heere then Haman who promised himselfe high honors and great magnificence is ouer whelmed with shame reproach in signe whereof hee couereth his head either with the lap of his garmēt or with somewhat else beholde him throwne downe with sorrow griefe and feare which God vseth as Bayliffes and Seriants to draw the wicked into iudgement that they may leaue off to waxe prowd in their fond cogitations vaine hope And surely Haman is not sorrowfull without cause partly because he seemed to loose that fauour and place which before he had with the King partly because that he was so abased before Mardochaeus whom hee esteemed no better then a dogge and was forced to bee Vsher vnto him whome hee iudged worthie nought but the gallowes who could neuer be brought to bowe himself before Haman whom yet all other Courtiers did honour But in very deede so must the wicked who haue prouoked the Lord vnto wrath and haue risen vppe against his inheritance so I saye must they bee pressed within with sorrow and fear without with shame and reproach which thing wee see Dauid doth most times pray for against the enemies of the Church as that Psal 109. 18. 19. Let him be cloathed with cursing as with a garment and let it come as water into his bowels and like oyle into his bones Let it be vnto him as a cloake to couer him and as the girdle that he is alwaies girded withall Also Ps 55. 15. Let death seize vpon them let them goe downe quicke into the graue And againe Lay iniquitie vpon their iniquitie and Ps 69. 27. 28. let them be put out of the booke of life Worthily then doth he lie ouerwhelmed with sorrow and shame who went about the ouerthrow and destruction of the whole Church of God By this we learn that we must giue diligent head that we go not about to worke hurt or iniurie vnto any if we will haue our sorrowes to be asswaged by the cōsolation of the holy Ghost and not to haue them made deadly and incurable as was this sorrow of Hamans who seeking solace for his euils in his house among his friends and familiars found no where more matter of dolor and dispaire For when he had declared to Zeresh his wife and to all his friends all those things that had befallen him he receiued this only answere of them Seeing that Mardochaeus is of the seede of the Iewes before whome thou hast begun to fall thou shalt not preuaile against him but shalt assuredly fall before him He felt himselfe alreadie iudged within himselfe he sought therefore remedie among his friends and by them he is adiudged and condemned to destruction So it hapned vnto him which God threatneth vnto the wicked by the prophet Amos that if they fled from a Lyon Amos. 5. 19. a Beare should meete him and if he went into the house and leaned on the wall a Serpent should bite him In this counsell of his friends Haman makes no mention as before of his riches nor of the multitude of his children nor of all that dignitie wherwith the king had magnified him but he is compelled to speake of his shame and folly For he reckoneth vp particularly whatsoeuer came to passe to weete that the king proposed the question vnto him of him whome he would honour his answere vnto it the hope that he had conceiued in his mind the straight commandement of the king to do all that honor which he had set downe vnto Mardochaeus finally how all things came to passe contrarie to his expectation This being done and his wound discouered to his friends and familiars he sought of them a remedie whereby either it might be healed throughly or at least by some meanes mitigated Heere is no mention made of seeking vnto God in prayer or of repentance or of asking pardon but onely deceits and wiles to escape the hande of God that did persecute him Haman perswadeth himselfe that his wife is not to seeke of some deuise and he hopeth that by his friends meanes hee shall finde some occasion whereby by slanders and false furmises hee may make Mardochaeus odious vnto the King and at the last triumpli ouer him as a conquerour For the wicked promise vnto themselues deliuerance out of all distresses by their malice deceits but oftentimes in steed of medicine they finde poyson For lo what Hamans friends who are called wise men do answere in few words Assuredly thou shalt fall before Mardochaeus Why so Because he is a Iewe and because thou hast begun to fall before him
both are an abhomination vnto the Lord. And without all doubt they who are hardned in their mischiefe can be tamed made gentle by no good turnes Heerehence sprang the Prouerbe Deliuer a thiefe from the gallowes and he will hang thee thereon if he can Yea it is an vnmercifull mercy to let a wolfe escape with his life who can do nothing but hurt the sheepe Wherefore by very good right he who had wrought the death and destruction of the poore faithfull ones who had appointed a shamefull death for Mardochaeus that same day he himself is couered with shame and hath no man to take pitie of him as Dauid prayeth and wisheth against the enemies of the Church Let there be none to extend mercy Psal 109. 12. vnto him when he is in miserie The king in the meane while returning out of the garden and perceiuing Haman to be fallen downe vpō the bed whereon Ester sate is reported to haue kindled with greater furie and to say Wil he force the Queene also before mee in the house The wretched man was fallen downe vpon the bed whereon the Queene after the maner of that countrie sate at the beginning of the feast being astonished with griefe the king perswadeth himself or faineth himselfe to beleeue that hee would offer violence vnto the Queene that might haue the better shew of occasion to condemne him to death although that those who are angrie do faine any thing against those whome they hate though they be neuer so vnlikely or contrary to the truth Haman then is accused by the king as one that would haue violated the Queenes chastitie And the word is to be noted which he vseth Will he also force as though he should say Is it not enough for him that by his wiles he hath layd snares for the Queenes life but that also he wil force her in the house before my face And these things do make his fault the more hainous So hee who with his false accusations did ouerwhelme euery man and troubled the whole world and filled all things with violence he is himselfe oppressed with a false surmise and is accused as a violater of chastitie So wee see that fulfilled which the Sonne of God speaketh With what measure ye meate it shall be measured Mat. 7. 2. vnto you againe So likewise that hapned vnto him which Dauid wished vnto his enimies That their prayer should be turned Psal 109. 7 into sinne and that the wicked should be condemned without either hearing or enquirie of his cause and that which is spoken in the 69. Psalme vers 27. Lay iniquitie vpon their iniquitie and heape vp sinne vpon their sinne And yet not withstanding in this respect Assuerus doth him iniurie and anger hindereth him that he cannot in this case see the truth so that he iudgeth otherwise of Hamans fact then he ought for there was not any the least suspition of this fact in respect of his present estate neither was the Queene left alone without companie But as our Lord and Sauiour Iesus Christ said that the bloud of all the iust euen frō Abel should Mat. 23. 35 come vpon the murderers of Ierusalem as though they had shead it in as much as they hated the iust and all righteousnes So in respect of Gods iustice it was right that this wicked man who would by ouerthrowing the Church abolish all remembrance of God should be accounted guiltie of any crime For being as it were made of nought but sinne they are readie for any mischiese if occasion only Psal 36. 4 be offered vnto them as the wicked is said to abhorre nothing that is euill As soone as the word came out of the kings mouth they couered Hamās face as one that was vnworthy the kings sight or to enioy the vse of the light being cōuicted of such crimes This was vnto him a messenger of death being aliue he begā to feele the darkenesse of death euen as Zophar in Iob sayeth chap. 20. vers 26. All darkenesse shall be hid in the secret places of the wicked that his light shall be put out and the sparkle of their fire shall no more giue light Finally that they shall be driuen out of the light into darkenesse and be rooted out of the land of the liuing as is sayd chap. 18. vers 18. And surely it is right that his face should be couered that he may looke for nothing but for the darknesse of death who would haue taken away the light of life from others The Kings of the West are not wont to couer their faces whome they wil see no more but command them presently to be caryed out of their presence Now heere steps forth one of the Eunuches Harbona who furdereth the sentence against Haman Behold sayth he the tree which Haman prepared for Mardochaeus who spake good for the king standeth in Hamans house fiftie cubits high Haman is heere accused of foolish arrogancie who of his owne priuate authoritie did set vp so high a gallowes then of extreme crueltie for that he would haue Mardochaeus to be hanged thereon an innocent man and the Kings seruant lastly of vnthankfulnes and rash boldnes desiring to lay on him a shamefull death who had done a singular benefit for the king Harbona may seeme heere to folow the maner of courtiers who bend themselues with euery blast as the king seemeth to fauour or dislike and are friends in prosperitie and in aduersitie enimies But it may also be that Harbonah had before noted and disliked the pride insolēcie of Haman and had also obserued the innocencie of Mardochaeus and therefore to shewe his affection towards his cause doth accuse the pride and crueltie of Haman Howsoeuer it were it appeareth sufficiētly that Hamā did not couer his mind and purpose and God by this meanes would haue his arrogācie disclosed This is that which is spoken by Zophar in Iob Iob. 20. 27. Iob. 15. 25. The heauen shal declare the wickednes of the vngodly the earth shal rise vp against him and euen as he hath lift vp his hand against God and made himself strong against the Almightie so the hand of all should rise vp against him It is not therefore simply to be condemned that those who stand in the presence of kings should hauing occasion offered admonish thē and help to furder their cause whome they see to be oppressed by iniurie and on the other side detect their malice arrogancie who oppresse them so that it be not done to flatter the Princes and please their passions but with a loue of truth equitie which very seldome do possesse a place in the minds of Kings or of the greater part of courtiers But why touch I here this fault Psal 12. 2 in courtiers whē as Dauid saith Euery mā speaketh falshood vnto his neighbour flattering with their lips speaking with a double heart We haue then Hamans cause furnished on euery side partly
with true accusatiōs partly with false The king without stay without counsaile pronounceth sentēce Hang him thereon A short iudgement as the whole handling of the cause was short so the sentence was shorter pronoūced in one word without farther aduise For he who had wrested out so bloudie a decree admitting none into counsaile is worthy to be condemned to death without any counsaile The sentēce is iust For it was conuenient that he who had lifted vp himself against God in seeking the destructiō of his Church should be lifted vp vpō an high gallows that his infamie might be manifest vnto all men Besides it is iust that the wicked perish by their owne crafts that wicked counsayle bring destruction vnto those that giue it that they be taken in the nets that themselues laid that they be entangled in their owne coards fall into the pit which they digged be consumed with the fire which they kindled to haue the mischiefe fall on their own heds which they had prepared for others that God may be acknowledged to be iust when the wicked is snared Psal 9. 16. in the worke of his own hands The king by this sentence sheweth his absolute power rule without law measure such as the Turke exerciseth at this day ouer his subiects by his word beck appointing to death whomsoeuer they please euen his owne children without any iudgement Which kinde of gouernment almost all the kings of the world do now challenge vnto them The lawes of this realme and sentence of death are executed and determined by Iudges thereunto appointed and by ordinarie course and not immediatly by the Prince And this is iust and most seemely least that Princes in their rage abuse their authority hasten iudgement wherein the life is called in question which being once lost can not be restored for nothing is so sacred and inuiolable which the lust and affection of wicked Princes doth not sometime prophane and violate The courtiers vnto whom that charge was committed do speedily execute the sentence Marke heere a wonderfull change they who very lately adored Haman draw him now to the gallowes he who consented with him vnto the death of the Iewes in fauour of the Iewes condemneth him to death Such is the iustice of God who putteth enimitie betweene the sworne enemies of truth and equitie that one of them destroyeth another Nay you shall not lightly see any who haue conspired together in wickednes to remaine long at accord but at the length one of them riseth against another as it is sayd that a fire went out of the Iud. 9. 15. bramble and consumed the cedars of Lebanon So Assuerus who had consented vnto Haman for the death of the Iewes and destruction of the Church now bringeth him to a shamefull death then which thing what could be more strange and vnheard of He who caused that Haman of our time to be slaine had consented with him to the butcherie of the french Churches and by warre sought the ruine and destruction of the professors of the Gospell Who will not heere wonder at the profound wisedome of the secrets of God Who can choose but acknowledge his iustice Who can but declare his wonderful works and praise them exceedingly Who would not cry out with Dauid Psal 92. 5. O Lord how glorious are thy workes how very deepe are thy thoughts And Psal 36. 6. Thy righteousnes is like the mightie mountaines thy iudgements are like the great deepe thou Lord doest saue man and beast What talke shall we thinke was then in Susa what words of the faithful but euen those which Dauid setteth forth in this Psal 118. 15. 16. manner The voyce of ioy and deliuerance shall be in the tabernacles of the righteous saying The right hand of the Lord hath done valiantly The right hand of the Lord is exalted the right hand of the Lord hath done valiantly Worthily might they say when they sawe that wicked man punished as he had deserued that which is in the Psal 52. vers 7. Behold the man that tooke not God for his strength but trusted in the multitude of his riches and put his strēgth in his malice For as it is sayd Psal 58. 10. The righteous shal reioyce when he seeth the vengeance he shall wash his feete in the bloud of the wicked Yea they might also say that which Debora sometimes sang in her song So let all thine enemies perish ô Lord Iud. 5. 31. And that which is Psal 129. 5. They that hate Sion shall be ashamed and turned backward Yea and Mardochaeus himselfe might rightly say with Dauid I will be glad and reioyce in thee I will sing prayse to Psal 9. 2. 3. 4. 5. 6. thy name ô thou most high For that mine enemies are turned backe fallen and perished at thy presence For thou hast maintayned my right my cause Thou art set in thy throne iudgest right Thou hast rebuked the Heathen thou hast destroyed the wicked thou hast put out their name euē for euer and euer O thou enemie are destructiōs come to a perpetuall end Also Psalm 54. 6. 7. I will sacrifice willingly vnto thee I will prayse thy Name ô Lord because it is good For God hath deliuered me out of al trouble and mine eye hath seene that which is right vpon mine enemies And what on the contrarie part might they thinke who were ignorant of the wonderfull works of God but euen that which is spoken Psal 64. 9. All men shal see it and declare the works of God and they shall vnderstand what he hath wrought For as Isai saith According as thy iudgemēts Isai 26. 9. are in the earth so the inhabitāts of the world shall learne righteousnes So is that also fulfilled which is Psal 73. 19. How suddenly are they destroyed perished and horribly consumed Therefore they which enioy prosperitie in this world and those who are in fauour in the court let them learne not to trust in those things nothing is sooner defaced and decayeth then fauour and dignitie in court nothing is sooner blotted out then the deceitfull shew of this world But it may not without cause be demanded whether the king did not offend and do amisse herein seeing he was chafed both with wine wrath and pronounced iudgement so hastily without appeale neither hearing the partie accused neither giuing him space to answere or to repent finally no forme of iudgement being obserued It may be answered to this question that there are diuers formes of iudgement according to the varietie of time and place and that which at this time and vpon this occasion and circumstance is right and iustice is not so at others Besides that euen in the same countries there are obserued diuers formes of iudgements according to the diuers circumstāces of time fact and persons In warre there is an other forme of iudgement then in peace an other when things are quiet then in sedition an
other against traytours and those who haue taken armes against the state then against those who are the breakers of any priuate lawe Moreouer what neede we to be carefull to cleare the actions of an heathen and infidell king when it chanceth many times that christian Princes do slip and erre in their iudgements It is sufficient if heere we acknowledge Gods iustice vsing what instruments pleaseth him and euen by the hand of his enimies furdering and effecting his worke and alwayes dealing most iustly in that thing which oftentimes the instruments do not but with passion and iniustice It is enough for vs to know that they are most worthy of death which vse fraud and deceit and abuse their fauour and authoritie to the ouerthrowing of good faithfull subiects and the name authoritie â—eale and armes of Princes onely to serue their owne reuenge couetousnes and â—mbition By this example also let vs learne that God doth not long leaue the open enimies of his Church vnpunished put that he taketh vengeance on them by some notable horrible destruction We haue the examples in the holy scriptures of three that were hanged Achitoâ—hel and Iudas with their owne hands and Haman by others vpon that gallowes which himself had prepared Pharao was Exod. 14. Iud. 4. 2. King 19. Act. 12. â—rowned in the middest of the red sea with his whole hoste Sisera fell by the and of a woman Sennacherib was slaine â—y his owne sonnes Herode who slewe â— lames was striken by an Angell and â—aten with wormes The Ecclesiasticall â—istorie is full of such examples of the â—udgements of God against the enimies â—f the truth of God as it noteth Nero amongst the rest who reysed vp the first â—ersecution and who flew himselfe was â—ondemned by the Romanes and drawen â—hrough the streetes of the citie Our age boundeth with examples against those â—ho haue persecuted the Church as well in France and Germanie as in England which it needeth not to follow in man words seeing they are yet fresh in mâ—morie If any man except that thosâ— who haue vndertaken the defence of the Church haue also dyed of violent death I do indeede confesse it which is also obserued in the historie of the Maccabeeâ— that many holy men were slaine in the warre or killed by the treason of the wicked enemies but the diuersitie of the who set vpon the in hostile manner as those who defended the Church doth make the death of both different for pretious before God is the death 〈◊〉 those who spend their liues for the dâ—fence of the Church as of Abel and al thâ— Martyrs since though vnto the wicked world it seeme shamefull but the death of the persecutors is abominalbe thougâ— to the world it seeme pretious and to be lamented In short when as all men dyâ— the death of one and other is not distinguished by any other meanes then â—â— faith and a good conscience which trâ—steth only to the fauour of God and defence of a good cause Finally it is to bâ— obserued that these examples of Gods â—engeance against the enimies of his gloâ—ie and our saluation are proposed vnto â—s that we should more and more be enâ—ouraged vnto goodnes be confirmed in â—ue patience and in expectation looking for help at Gods hand that we deâ—end on his prouidence that we restraine â—he murmurings and reasonings of flesh â—nd bloud that we learne more and more â—o despise the felicitie and pride of the â—icked confirme our minds against their â—hreats and be stirred so much the more â—chemently vnto prayer For if the prayers of his wife did so moue a mortal king â—hen she made supplication for her life and the life of her people much more will that great King of glorie heare the â—roanes of his Church who is his wife â—nd arise vp in his wrath to deliuer her and punish her enemies Let vs therefore â—atiently coÌ„mend our life into his hands â—lace our whole trust in him and conâ—tantly looke for his help For whatsoeuer â—hall happen vnto vs he will saue vs in â—is heauenly kingdome through Iesus Christ his Sonne our Lord to whome be â—lorie for euer Amen THE NINTEENTH Sermon Hamans goods are giuen vnto Ester and his honours vnto Mardochaeus Ester obtaineth letters from Assuerus in fauour of the Iewes the eight first verses of the eight Chapter CHAP. VIII 1. The same day did King Assuerus giue the house of Haman the aduersarie of the Iewes vnto Ester and Mordecai came before the King for Ester told what he was vnto her 2. And the King tooke off his ring which he had taken from Haman and gaue it vnto Mordecai and Ester set Mordecai ouer the house of Haman 3. And Ester spake againe before the King and fell downe at his feete weeping and besought him that he would put away the wickednes of Haman the Agagite and the deuise which he had imagined against the Iewes 4. And the King held out the golden scepter toward Ester Then arose Ester and stood before the King 5. And sayd If it please the King and if I haue fonnd fauour in his sight and the thing be acceptable before the King and I please him let it be written that the letters of the deuice of Haman the sonne of Hammedatha the Agagite may be called againe which wrote to destroy the Iewes that are in all the kings prouinces 6. For how can I suffer and see the euill that shall come vnto my people Or how can I suffer and see the destruction of my kindred 7. And the King Assuerus sayd vnto the Queene Ester and to Mordecai the Iewe Behold I haue giuen Ester the house of Haman whome they haue hanged vpon the tree because he would haue layd hand vpon the Iewes 8. Write yee also for the Iewes as it liketh you in the Kings name and seale it with the Kings ring but the writings which were written in the Kings name and sealed with the Kings ring may not be reuoked THe holy Scriptures doo represent God vnto vs after two manners on the one side gentle and easie to be intreated full of grace fauour and mercie towards those that feare him on the other side terrible and fearefull as a consuming fire to the wicked as it is said A fire shall Psal 50. 3. 97. deuoure before him and that there shall go a fire before him and burne vp his enemies round about him that we may know that God though for a time he shew an angrie countenance toward the faithfull yet his wrath is but for a short time and contrariwise his good will endureth to life and if hâ— Psal 30. 6. suffer the wicked to flourish enioy prosperitie it is but for a time but his wratâ— followeth them to destroy them for eueâ— as the wicked are said to growe vp as thâ— Psal 92. 7. grasse and all the workers of iniquitie do floâ—rish that they may perish for euer Wherefore the estate
glad with the prosperous successe of her former petition proceedeth to speak vnto the King and falling downe at his feete weeping besought him that he would turne away the wickednes of Haman the Agagite and the deuice which he had imagined against the Iewes Althogh then she had gained much the chiefe enemie of her people beeing dead his goodes beeing confiscate and shee enioying them as Mardochaeus also his honors yet she thinketh shee hath done nothing vnlesse shee deliuer her people from the present daunger Now because shee perceiued that it was a hard matter to desire the calling backe of the decree which by the law of the Persians was irreuocable she entreateth him with greater affection and humilitie falling down weeping at the kings feete that so shee might the more easily mooue his minde For how I pray could he be more moued to pittie and commiseration on so many innocent soules then by the teares carefulnesse and sorrow of his most dearely beloued wife Now Ester casteth al the blame vpon Haman because he was the mouer perswader promoter of this mischief against the Iewes whome by false slaunders hee had oppressed and wisely shee omitteth the mention of the King though by his authoritie hee had confirmed the deuice For the King had sufficiently witnessed how greatly the matter displeased him Besides when shee desireth that the deuice of Haman shuld be reuoked she couertly meaneth that as by his authoritie the proclamation was approued so also by his commandement the euill effect thereof ought to be turned away from the necks of those miserable wretches on whome it was like to light The King beeing moued with the presence of Ester holdeth out vnto her the golden scepter the signe of his fauour and good wil whereby the Queene being the more confirmed standing vp doth speake the more boldly vnto the King Her speech is like vnto that which we sawe in the former chapter full of humilitie wisdome faith and zeale towards God and feruent charitie towards her people It is most seemely to speake vnto Kings with greatest humilitie because of the dignitie and maiestie whereunto they are exalted as those who are also adorned with the title of Gods euen by Psal 82. 6. the Spirit of God from whome they receiue so excellent an office Ester therefore doth rightly debase and cast downe her selfe before the King when she speaketh vnto him not remembring her own dignitie nor desiring any thing but that which is right and beseeming the dignitie of the king And this indeede ought to be the end of all petitions so that all flatterie be away which is most hurtfull vnto kings as was that of the Tyrians to Herode Agrippa when they cryed The Act. 12. 22. 23. voyce of a God and not of a man which wheÌ„ he did not represse it was the cause of his death The summe of her petition is Let it be written that the letters of Haman be reuoked which he wrote to destroy the Iewes which are in all the kings prouinces It is most rightfull to giue life vnto them whome we know to be wrongfully condemned But if any shall except that her petition was vnlawfull and vnciuill seeing that by the lawes of the Persians all Proclamations were not to be called back againe the answer is easie that there is no place for any law of man against equitie and the lawes of God and nature For is it iust that because an euill lawe is receiued and in vse therefore no man may make any petition vnto Princes for equitie for truth for the life and innocencie of good men Heereby appeareth Esters holy boldnes what then shall become of â—heir sluggishnes cowardise who liue in those kingdomes wherein edicts do waxe olde of themselues and may euery houre be called back by contrary edicts and yet though they haue authorities dare not once open their mouths in the defence of Gods Church If Ester had sought excuses meanes to hide her selfe she would haue said that she had done as much as lay in her Haman being hanged Mardochaeus promoted into his place and dignities that it were a foolish rash and inconsiderate part to talke again to the king in his furie and that it was against the custome lawes of the couÌ„trie to go about to compell him to reuoke his coÌ„mandement but she because the matter coÌ„cerneth the safetie of the Church the glorie of God the honor estimation of the king is no whit afraid to craue that which otherwise might seeme to be vnciuill She sheweth also her zeale and charitie in the reason which she bringeth in these words How can I behold the euill which should come vpoÌ„ my people and how can I see the destructioÌ„ of my kindred for it is as much as if she should say that she had rather lose her life then with her eyes to behold the destruction of her people kindred and that nothing should be afterward more bitter vnto her then her life And so very openly she witnesseth that she desireth nothing more esteemeth nothing more then to be accounted amongst the people of God neither is she ashamed to ioyne her selfe to that people whom condeÌ„ned vnto death euery one contemned this also made much to moue the king to seeke a remedie for this almost incurable mischiefe The faith and charitie of this Queene is so much the more coÌ„mendable how much the rarer it is seeing we shall find but a few at this day to be so inflamed with the zeale of the house of God Let vs then at the least by her example with humble prayers call vpoÌ„ the King of heauen that he will turne away from our brethren the wicked counsailes and craftie practises of our enemies For although the head of this League conspiratours the oppressor of the Church of God be destroyed yet many remaine infected with this venime and the furie of his crafts and practises euen at this day euery where moueth warres and filleth al places with seditions most detestable apostasies Of Esters petition thus farre The answere of Assuerus is full of humanitie and gentlenes and in granting the protection of the Iewes easie courteous but yet it sheweth a troubled mind when he sayeth That he had done what he might hauing condemned Haman to the gallowes who would haue layd his hand vpoÌ„ the Iewes and hauing giueÌ„ his goods vnto Ester and that he doth now moreouer permit that they write for the Iewes as it shall seeme good vnto them but yet he addeth that the writing which was written in the Kings name and sealed with the Kings seale could not be called backe Notwithstanding what could be done in fauour of the Iewes but it would be contrarie to the former proclamation Lo into what straights Princes are often brought by the fraude and malice of wicked counsellours behold also how seeing the weaknes of mens wit is so great it is not expedient that all the constitutions
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
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
perceiue that so mightily beyond all expectatioÌ„ deliuer his out of the iawes of their enemies and not only our of their teeth but euen almost out of the bottome of their belly and bowels as it were whereinto they seeme quite to haue swallowed them then they take part with the Church and confesse that this God only is to be worshipped serued So when God had by so many miracles tamed and subdued Pharao and all Egypt and after the last plague when his people went out with an high and mightie hand a great multitude ioyned themselues to the Israelites to goe together Exo. 12. 38. with them out of Aegypt In the time of David when as he had obtained those noble victories many ioyned themselues vnto him some as himselfe sayeth for Psal 18. seruile feare some willingly and of their owne accord Many strangers also followed the people returning out of the captiuitie of Babylon as it is said in Ezra that Ezra 2. 59. 62. some were put from the Priesthood because they knew not their genealogie In the Christian Church also when as after that Licinius was ouercome by Constantine the persecutioÌ„s of the Church ceased which had continued almost three hundred yeeres together an innumerable company of people which before serued idols was content to be receiued into the Church So it coÌ„meth to passe that those miraculous deliuerances of the people of God are not onely profitable vnto themselues but also turne to the saluation of many idolaters so that the Church receiueth a double benefit by this helpe from God that is both her protection and defence and her encrease also and multiplication so that as Isai speaketh chap. 49. vers 21. She marueileth whence so many children are borne vnto her who was so long barren and as it were a widow We are therefore to wish not the desolation and destruction of those that hate vs and persecute vs of a false zeale being bewitched by the false doctrine of the Papists but rather their conuersion and saluation And if any come into the Church either by force or for feare and in hypocrisie in that also God is glorified for that his enemies are forced to acknowledge his power and confesse his maiestie and yeeld some signe of obedience Hence then did there arise vnto the Iewes good hope that many would stand on their part and on the other side also they receiued great comfort when they sawe that the feare of them fell vpon the people For this feare was from God who as oft as it seemeth good vnto him taketh away courage from the mightie and maketh them fall away like water that either their weapons fall out of their hands or be turned to their owne destruction And the holy Scripture oftentimes maketh mentioÌ„ of this feare whereby God protected his but terrified their enemies as Gen. 35. 5. the feare of God is said to haue fallen on all the cities neere vnto Sichem that they dared not follow after Iacob whose sonnes Simeon Leui had spoiled the citie of Sichem and slaine the inhabitants thereof And Iosue chap. 2. â—ver 9. Rahab which receiued the spies â—mongst other things telleth this I know that the Lord hath given you the land for the feare of you is fallen vpon vs and all the â—â—habitants of the land faint because of you This same God foretold vnto Moses â—hould come to passe Exod. 23. 27. I will â—end my feare before thee and will destroy all the people among whome thou shalt goe and I will make all thine enemies turne their â—acks vnto thee This is that feare I say â—hereby the enemies of the Church are â—estrained wherby their haÌ„ds are bound â—r their weapons fall out of their hands and they are made either made or sencelesse Out of all this we learne that a great part of the glorie of the Church consisteth in her deliuerance which God bestoweth vpon her after aduersitie and calamitie in which as in a furnace she is melted and purged that being so tryed she may come forth more pure out of the midst of the flame The Church then by those things which she suffereth is made more famous after that she is deliuered by God then if she had alwayes continued in one and the same estate yea Gods hand is made more knowen and his deliuerance more glorious by how much the greater the affliction was Let vs not therefore beare grudgingly the length of afflictions or despaire in mind though they be hard and violent whereby also we are as it were thrust downâ— into the graue and vnto the gates of death for so much the more admirable shall our deliuerance be how much the greater the danger was For God doth aâ— it were throw vs downe into the dust whome after he will lift vp so much the higher and casteth vs into the grauâ— that in quickning vs his force and power may be the more notable So wee see Dauid giue thanks vnto God sometimes that he had lifted him vp from the gates of death sometimes that he had made him to ascend out of the graue sometimes that he had drawen him out of the deepe pit sometimes that he had brought him out of the bowels of the earth Let not vs therefore beare it impatiently if we be as it were plunged into the graue when as the Sonne of God remayned three dayes in it being assuredly perswaded that as Iesus Christ our Lord by rising againe did abolish the shame of the crosse death and sepulcher and brought life and immortalitie to light so also it shall come to passe that we by his power being quickned together with him after the laying downe of the shame of the crosse and â—eath shall be also made partakers of his glorie and immortalitie that through â—im we may prayse God in the life eterâ—all to whome belongeth all honor and glorie for euermore Amen THE TWO AND twentieth Sermon By what meanes the Iewes did execute that which was contained in the Proclamation made in their fauour from the first verse of the ninth Chapter vnto the II. CHAP. IX 1. So on the twelfth moneth which is the moneth Adar vpon the thirteenth day of the same when it drewe neere that the Kings commaundement and his decree should be put in execution in the day that the enemies of the Iewes hoped to haue power ouer them but it turned contrarie for the Iewes had rule ouer them that hated them 2. The Iewes gathered themselues together in their cities throughout all the prouinces of the King Assuerus to lay hand on such as sought their hurt and no man coulâ— withstand them for the feare of them felâ— vpon all people 3. And all the rulers of the prouinces and the Princes and the Captaines and the officers of the King exalted the Iewes for the feare of Mordecai fell vpon them 4. For Mordecai was great in the Kings house and the report of him went through all the prouinces for this man Mordecai
against their enimies which is set downe in generall in the fifth verse and after particularly prosecuted in those which follow The Iewes then are said to haue strooken with the edge of the sword and slaughter and destruction and to haue don vnto those that hated them what they listed So that although the enemies fledd and by reason of that feare wherewith they were stricken durst not resist yet were they sought out to be destroyed and to receiue a iust reward of their iniquitie Which thing the Iewes with a good conscience might doo seeing they were armed with the authoritie of God and of the chiefe Magistrate and also by all lawes both humane and diuine in a lawfull warre and naturall defence against those which sought their life it was euer permitted so to doo Neither doth it here any whit helpe to say that they were to be spared because they tooke armes beeing deceiued with the shewe of the former Edict because that euery one who was not altogither voyde of humanitie or blinded with despite might easily of himselfe iudge that that Edict was beyond all equitie But if any againe shall except that there was no place for reuenge seeing it is written Vengeance is mine and Deut. 32. 35. Mat. 5. 44 Christ Iesus biddeth his to loue their enemies the aunswere is easie that GOD who forbiddeth priuate reuenge which euery priuate man taketh vpon him in his owne cause doth also commaunde those to whome hee hath committed the sworde to doo iustice to exercise his iudgements and to execute vengeance and reuenge so that hee hath oftentimes hardly chidden and seuerely punished those who by foolish pittie and clemencie haue beene more slacke in executing those iudgements of God and who haue spared those enemies whom God hath commanded to be slaine This is euident in 1. Sam. 15. 2. Kin. 20. 42. Saul when as he spared the life of Agag the king of the Amalekites and in Achab when he made league with Benadab the King of Syria the most deadly enemie of the people of God vnto whom GOD commanded his Prophet to tell that seeing hee had spared a man that was worthie to die his life should be pledge for the others and the life of his people for the life of the people of his enemie Therfore Pro. 17. 15. also Salomon sath He that iustifieth the wicked and he that condemneth the righteous they both are an abhomination vnto the Lord. Now who I pray you are more worthy to die then those who with a setled and grounded hatred do endeuour by all waies and meanes they may to destory the godly spoyle their goods depriue them of their dignities roote out the Church and extinguish the truth why then should they whom the Magistrate armeth with publike authoritie and God calleth therunto spare those that are such But Christ commandeth to loue our enemies I confesse but after the manner of a good Iudge who doth commaund those that are condemned to be caried to execution and yet loueth them and is sorie for their euill so that to loue and to kil are not so contrarie but that they may meete at the same instant in one and the same man who by reason of his dutie and office exerciseth the iudgements of God against the wicked of whom hee hateth not the nature but the vntamed wickednesse which cannot bee cured by any meanes but by cutting off Neither dooth God alwaies obserue one manner in reuenging himselfe vpon his enemies For diuers times he performeth his worke without the worke and ministerie of men as when Pharao was drowned being ouerwhelmed with the waues of the Exod. 14. 2. Ki. 19. 35. Sea and Senacheribs hoste wholy destroyed in one night by an Angell Diuers times by his enimies themselues mutually Iud. 7. 21. destroying one an other as in the Madianites battell and in that fight 2. Chr. 20 22 23. wherein that great armie which came against Iehosaphat did among themselues destroy themselues Diuers times and that most commonly he vseth the hands and weapons of his people to beate down the fiercenesse of the enemies who rose vp against him So by the hand of Iosua the Kings and people of Canaan were vanquished and destroyed So by the Iudges were they ouercome who oppressed his people So Dauid and other Kings of his â—osteritie did subdue and bring vnder â—any Nations Here God would by the and of these poore captiues ouerthrow â—he pride and malice of the enemies of his Church that they might be certified that â—lthough God had chastised his people â—et had he not altogither cast them from â—im but rather contrariwise was present â—ithin fit and conuenient time to defend â—â—d protect them against the violence of â—â—eir enemies Moreouer hereby we perceiue what punishment the enemies of the Church doo deserue and what shall be their successe at the last Besides here it is cleare how those who conspire against the Church at the last perish through their owne deuises For Haman and all that multitudâ— whom he had stirred vp to ouerthrow thâ— Church might haue liued peaceably anâ— honorably if they had attempted no neâ— matters but by the iust and secret iudgement and vengeance of God they with great ado kindle a fire and are at the laâ—choked with the flame This same thinâ— Isai threatneth vnto the enemies of thâ— Church of God in these words Yâ— shall conceiue chaffe and bring foorth stuâ—ble Isai 33. 11. 12. your owne breath is the fire that shâ— deuoure you And the people shall bee 〈◊〉 the burning of lime and as thornes cut 〈◊〉 shall they be burnt in the fire That which was spoken in generaâ— is in partes deliuered in the verses fâ—lowing to wit that there were 〈◊〉 hundred men slaine by the Iewes in 〈◊〉 the Cittie royall and amongst 〈◊〉 the tenne sonnes of Haman whose 〈◊〉 for the greater credit of the Historie recited It is maruell that in Susa the Citie â—yall any durst mooue against them â—hen as so many signes of the Kings faâ—our which hee shewed to Mardochaeus â—nd the other Iewes could not be hidde â—ut the vengeance of God will not sufâ—â—r the wicked to rest who retaine that â—esire and rage to doo hurt in their harts â—ut of necessitie they will breake forth 〈◊〉 be carried headlong as wilde beasts 〈◊〉 into the nets vpon the lawfull 〈◊〉 which God had furnished his 〈◊〉 with Yet notwithstanding all that 〈◊〉 vp against the Iewes in Susa could 〈◊〉 in one day be taken wherefore a 〈◊〉 diligent search is deferred 〈◊〉 the next day as after wee shall 〈◊〉 As concerning Hamans sonnes they 〈◊〉 deseruedly punished by death first 〈◊〉 they were of the stocke of the 〈◊〉 concerning whom God had 〈◊〉 that they should be vtterly 〈◊〉 and not one of them left 〈◊〉 Besides because it is likely 〈◊〉 in desire of reuenge of theyr 〈◊〉 shamefull death they had done 〈◊〉 they might in stirring vp to seditioÌ„ those
gifts bestowed vpoÌ„ the poor were signes of their charitie For whereas we haue almost alwaies among vs poore and needie sicke old Orphanes and others who liue hardly with smal sustenance shuld it not haue bin a cruel poynt in the publike ioy if the rich should not extraordinarily haue had them in remembrance that by their abuÌ„dance their want might be relieued and occasion of reioycing also with the rest giuen vnto them Wherfore we worthily detest their bankets who in celebrating their feasts giue themselues vnto drunkeÌ„nes ryot intemperancie For God accurseth such feasts wherin his name is prophaned his good gifts troden vnder foot and his beneficence drawn into an occasion of mischiefes Their prophane mirth also is detestable which haue learned to do nothing on the holy dayes but dance play that they may so be more more stirred vp to vncleannesse and loosenesse And how can the gifts of rich meÌ„ bestowed among themselues be acceptable vnto God if casting away the care of their miserable brethren they suffer them to be oppressed with pouertie and want whom yet our Lord and Sauiour Christ Iesus hath commended vnto them as his members It is lawfull then to banket be merrie and send presents one vnto an other on the holy dayes so that our bankets be seasoned with sobrietie and the praises of God our mirth and pastime tempered with talke of his goodnesse and sending presents vnto the rich for friendships sake we also bear a careful regard of the poor For otherwise woe vnto our feasts woe vnto our mirth and reioycing which cannot please GOD vnlesse they be consecrated to his name and referred to his glorie Out of this example we learne that wee owe vnto God a thankfull acknowledging of his benefits praise for thosâ— goods things which we haue receiued aâ— hishands for they are as the Prophet Hoseah saith the Calues of our lips they arâ— also a sacrifice more pleasant and acceptable vnto God then those of Oxen anâ— fat beastes which were offered vnder the Law as in the 50. Psalme after the Prophet had said that God had no neede of the flesh of Buls nor bloud of Calues hee addeth in the 14. verse Sacrifice vnto God praise and performe thy vowes vnto the Lord and in the last verse hee saith He that offereth praise he glorifieth me as on the contrarie God complaineth of nothing more then of the vnthankfull minde of his people not acknowledging his benefits Wherefore he also calleth heauen and earth to witnesse against the vnthankfulnesse of his people yea euen the Oxe and the Asse to condemne them Isai 1. 3. And in the fifth Chapter hee complaineth against his people vnder the parable of a vine in these words verse 4. What could I haue done any more to my â—ine-yard that I haue not done vnto it Why â—aue I looked that it should bring foorth â—rapes and lo it bringeth forth wilde Grapes And by Ieremie hee complaineth in this â—rt Chap. 2. vers 5. What iniquitie haue our fathers found in me that they are gone â—rre from me and almost in the same â—ords in Michah 6. vers 3. O my people â—hat haue I done vnto thee or wherein haue I greeued thee Wherefore it is not without cause commonly said that nothing is more vniust nothing more against nature then an vnthankful person Foras the testifying of a thankfull mind containeth many duties in it and namely iustice and truth by which that is giuen vnto God which is due vnto him and he is acknowledged to be the author of al good wherof we are voyd so on the contrary an vnthankfull minde is an heape and as iâ— were a bundel of many vices wherhencâ— we see it often come to passe that thosâ— who haue receiued great benefits of God haue not acknowledged it haue shortly after perished miserably Which is apparant in those of Sodome and Gomorrhâ— whom Abraham deliuered out of thâ— hand of the foure Kings their enemieâ— For when as by this deliuerance they dâ—â— nothing profit shortly after they we destroyed by fire from heauen Therefore we see that Dauid and ther the faithfull seruants of God beeiâ—â— deliuered out of daunger are wont caâ—â— fully to vowe vnto God the setting foâ— of his praise and perpetuall obedience namely in the 115. Psalme Dauid saiâ— verse 7. 8. 9. Returne vnto thy rest ô my soule for the Lord hath bene benificiall vnto thee Because thou hast deliuered my soule from death mine eyes from teares and my feete from falling I will walke before the Lord in the land of the liuing Let vs know then that true thankfulnesse consisteth first and principally in this that we yeeld vp our bodyes a liuely sacrifice holy and acceptable vnto God which is our reasonable seruing of him as the Apostle Paul speaketh Rom. 12. 1. then that also with our lips wee set forth the goodnesse of God whereunto that of Dauid is to be referred It becommeth the vpright to praise God and he saith by name the vpright because the praise proceeding from an infidell not repenting doth displease God as God himselfe in these words reproueth the vngodly What hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth Seeing thou hatest to be reformed hast cast my words behind thee And in the first Chapter of Isai the Lord reiecteth the worship which hipocrites and the irrepentant did yeelde vnto him Do not we then stand in feare least God should say the same of vs if after so many benefites receiued at his hand wee goe on still in our sinnes and thinke that we haue sufficiently satisfied him with presenting our selues to heare his word with the often singing of Psalmes or the multitude of praiers inconsiderately powred out and that hee should in these termes complaine what make your bodies before mee without your hearts what care I for your singing what weigh I your prayers they are abhomination vnto mee when you multiplie your prayers I will turne away my face from you for your hands are full of bloud The celebrating then of festiuall dayes with songs and mirth are of no moment or weight with God vnlesse wee be turned vnto God with all our heart hearken effectually with obedience vnto his voyce and relie wholy vpon him And these things are to be noted concerning these dayes of rest and publike ioy which the Iewes willingly did celebrate after their victorie There followeth after how these things became a perpetuall law and custome by the decree of Mardochaeus which Ester the second time doth confirme as wee shall see after vers 29. Mardochaeus then as a Magistrate wrote and sent letters to all the Iewes which were in all the prouinces of the King Assuerus farre and neere Inioyning them that they should keepe the foureteenth day of the moneth Adar and the fifteenth thereof euery yeere adding this reason According to the dayes wherein they rested froÌ„ their enemies and the moneth
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
remayne those things which belonged to the institution of the dayes of Purim prescribed both by Mardochaeus and by Ester from the 25. verse vnto the end of the Chapter 25. And when she came before the King he commanded by letters Let this wicked deuise which heâ— imagined against the Iewes turne vpon his owne head therfore they hanged him his sons vpon the tree 26. Therefore they called those daies Purim of the name of Pur and because of all the words of this letter and because of that which they had seene besides this and of that which had come vnto them 27. The Iewes also ordained and promised for themselues and for their seede and for all that ioyned vnto them that they would not faile to obserue those two dayes euery yeare according to their writing and according vnto their season 28. And that those dayes should be remembred and kept throughout euery generation euery familie and euery prouince and euery citie euen those dayes of Purim should not faile from the Iewes and the memoriall of them should not perish from their seede 29. And Ester the Queene the daughter of Abihail and Mordecai the Iewe wrote with all authoritie to confirme this letter of the dayes of Purim the second time 30. Which letters he sent to all the Iewes in the hundred and seuen and twentie prouinces of the kingdome of Assuerus with words of peace and truth 31. To confirme those dayes of Purim according to their appointed times as Mordecai the Iewe and Ester the Queen had appointed them and as they had promised for themselues and for their seede the monuments of their fasting and of their prayer 32. So when the decree of Ester had confirmed these words of the dayes of Purim it was written in this booke WE began to declare how that custome of celebrating those two daies in the which the Iewes rested to giue thanks vnto God for their deliuerance obtained was established for a law and an ordinance for euer to weete by Mardochaeus as a Magistrate letters being written vnto all the Iewes wherein that was commanded the reason being added because they rested from their enemies and because that their sorrow was turned into mirth and their mourning into ioy wherefore they ought to consecrate those dayes of gladnesse vnto the Lord making a solemne commemoratioÌ„ of that victorie which God had granted vnto them Let vs now go forward in those things which appertaine heereunto vnto the end of the Chapter for there is contained in these letters of Mardochaeus the chiefe cause of this ordinance which is heere expressed to weere the conspiracie of Haman which by the wisdome of Ester returned vpon his head verse 24. and 25. After the names of these two feasts which are called the daies of Purim vers 26. And last of all how by Esters letters all these things were confirmeâ— in the foure last verses Whereout wee learne with how great care and diligence the memorie of Gods benefits is to be preserued good order appointed in the Church and retained when it is once rightly established Hence also we may easily gather what is the right and lawfull vse of festiuall dayes This is then the especiall and most expresse cause of the yearely celebrating of those two dayes the malice of Haman who thought to haue vtterly destroyed casting lots that he might finde out a fit day to accomplish his practises but that day by the prayer of Ester and expresse commandement of Assuerus fell vpon his owne head and was vnto him deadly but vnto the Iewes happie Therefore heere again is there mention made of the malice of Haman and of the charitie and faith of Ester that in the celebration of this feast the malice of Haman should neuer dye and the goodnesse of Ester remaine in blessednesse So it commeth to passe that the memorie of the notable deliuerances of the people of God which they haue had from their enemies cannot be â—â—peated without making mention of the faith and pietie of the one and on the contrarie of the crueltie vngodlines of the other as if at any time me fall in talke of the deliuerance out of Aegypt there is mention made of the hardnesse of heart and pride of Bhazao and of his destructioÌ„ If Ierusalem be sayd to haue bene deliuered from the siege of the Assyrians by and by there is added the slaughter made by the Angell and the shamefull death of Sennacherib himselfe Who can make meÌ„â—ion of the death of the Sonne of God Christ Iesus our Sauiour but that he shall â—eake of the treason of Iudas of the enuiâ—â—f the Scribes and Pharises of the vniust â—ntence of Pilate condemning him to each when he pronouÌ„ced an innocent â—o it coÌ„meth to passe that the names of the â—icked do so ofteÌ„ send forth their stench â—oft as there is mention made of them as if a man for examples sake would note a sworne and most hatefull enemie of Gods people he would call him another Haman if a traytour another Iudas On the contrarie by the remembrance of the Saincts their courage and constancie and their acts done for the defence of the Church and of the truth are blessed for euer and God is praysed who powred vengeance on the wicked but defended the godly deliuered them out of their throats Thus haue you the cause of these feasts The name of Purim is added from the name Pur which signifieth a lot whiâ—â— name is rather taken out of the Persian language and because Haman cast lots which yet deceiued his expectation and desire rather then from any other that the remembrance of this benefit of God might remaine also amongst the strangâ— nations and that the vanitie of all lotâ— casters and other the like superstitionâ— which the idolaters were wont to vseâ— might be the more knowen seeing thâ—â— God at the prayer of his by his prouideÌ„câ— and infinite wisdome had ouerthroweâ— all the expectation of the idolaters anâ— turned it vpon their owne heads The name then of Purim did serue to call to memorie whatsoeuer God had done in fauour of the Iewes Hamans practises being ouerthrowen which vpon confidence of the lots he tooke in hand It much auayleth to giue conuenient names vnto feasts and holy dayes which may fitly expresse the matters for memorie whereof they were ordained although â—he names we vse are not so much to bâ—â—egarded so that the matter be well vnâ—erstood and that we abuse them not to â—â—perstition There followeth the manâ—er of celebrating and keeping this feast 〈◊〉 weete that the Iewes vpoÌ„ Mardochaeus â—â—tters and vpon those things which they â—new by Hamans letters by which they â—ere put in danger of their life goods 〈◊〉 also by the contrarie letters of Assuerus 〈◊〉 which it was granted that they might â—â—fend themselues by armes against their â—â—emies did willingly consent to obserue â—â—ese things which follow 1. That they â—ll procure that these two dayes shall inconâ—ently be