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
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
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 〈◊〉
therfore who are more faire then others haue not whereof to bee proude but there is rather giuen vnto them greater occasion of humilitie modestie that they may employ the gifts giuen them by God to his honour and glorie In the meane while marke what is the state sometime of those Virgines which feare God though borne of honest and noble Parents Ester is a captiue a straunger without father or mother and poore whose onely treasure and riches is godlinesse and her onely father and defendor the Lord. By which example wee are taught that Parents ought not to bee so carefull and greedie for their children that they do any thing in getting or keeping of wealth for them which shall bee against their conscience when as Godlinesse content with it owne is great riches and there can no better enheritance be left by Parents to their children then it Therefore they ought to bestowe diligent care in bringing them vp cast off 1. Tim. 4. 1. all other care and ouergreat carke of the things that appertaine to this life and not to carrie with them when they die that sorrowe and carefulnesse which many doo vnlesse they haue prouided for their children according to their minde For then are they well prouided for when they haue God for their father whose blessings are on a thousande generations towardes them that feare him so that without doubt hee will raise vp some faithful Mardochaeus who shall take care of the children of Gods faithfull seruants Heere also all men are taught by the example of Mardochaeus to haue a peculiar care of Orphanes and namely of their kindred and affinitie and especially of maidens who for their chastitie are in greatest daunger Num. 29. 12. And this carefulnesse Iob protesteth of himselfe Wherefore it is an intollerable shame that stonie hearted and more then barbarous men who abound in riches wealth do notwithstanding so little loue and regard euen their owne kindred that they suffer thē many times to be brought vnto extreame beggerie penurie Neyther may they lawfully stick at their losse pretend that for an excuse whē Mardochaeus though he were a banished man and a captiue did not yet cast off the care of his cosin germane but brought her vp with him in godlinesse and religion the fruites whereof did at the last shew forth themselues to the good and profit of the whole Church Thus haue you what Ester was There remaineth now to bee set forth how shee was brought into the house of women where the virgins were gathered togither for the King vnder the hand of Hegai as in the fift sixt verses is declared The authour doth not expresse whether it were done with Mardochaeus consent and hers or no it is most likely that there was not any ones consent looked for and that they should be in great perill whosoeuer should refuse but seeing they had much profited in godlinesse it cannot be doubted but that they were driuen into great distresse and that they did wrestle with many feares When on the one side Mardochaeus beholdeth all the good hope hee had of his pupile in a moment to perish and on the other side Ester feareth the present daunger of being reiected after the King had once known her For what reason should she haue to hope that shee should bee preferred before all the virgines in the whole Empire and bee exalted into the dignitie royall Besides how do you thinke that shee was vexed in mind and conscience when she saw that shee must bee ioyned to an Infidell and vncircumcised though a King and that by this meanes shee was separated and in a manner rent from the people of God Yea but some will say shee should rather haue suffered any shame offered her selfe vnto a thousand deaths then consent vnto this to be the Concubine of an Infidell But what could shee doo a greater force tooke her away and peraduenture there was in this fact some special extraordinarie motion of gods spiri◠who is wont so to leade his through the thickest darknesse of this world And if wee should say that in her and Mardochaeus there were some sparkes of infirmitie we should not speak of any strange and vnvsuall matter euen in the saints of God which yet notwithstanding we may not imitate For the infirmities of the saints are set downe vnto vs in the holy scriptures that wee should wonder at and learne to extoll the goodnesse of god towards them who turneth their infirmities to their good not that we should follow them I would not therefore suffer my self to be perswaded by any reasons much lesse wold I persuade any or yeeld cōsent that a christian maiden should be ioyned to the great Turke though it were in mariage But whatsoeuer happened in this case I doubt not but Ester had many thoughtes running in her minde when shee sawe shee should bee taken from the hand of Mardochaeus by whom so fatherly shee had bene brought vp and delivered to an Infidell and but that both of them with many grones and sighes did desire the helpe counsell and protection of God And so ought wee to do in all our difficulties and distresses certainly perswading our selues that God will lighten our darknesse as wee are taught Psal 18. and 112. When as wee relie on him alone and dedicate our selues with an vpright heart to set forth and celebrate his glorie euen as the Lord is said to direct the steppes of his and when they fal to lift them vp that they be not vtterly troden vnder foote Let vs therefore wholly commit our selues vnto him for hee hath a care of vs whom hee leadeth into all blessednesse in Christ Iesus his sonne to whom be glorie for euer Amen THE SIXT SERMON The preferment and exaltation of Ester to the royall dignitie from verse 9. vnto 18. of the second Chapter 9. And the maide pleased him and she found fauour in his sight therefore hee gaue her speedily the things for her purification and her portions and seuen comely maides out of the Kings house and he appoynted vnto her and her maides the best place in the house of the women 10. Ester had not shewed her people and her kindred for Mordecai had charged her that she should not tell it 11. But Mordecai walked euery day before the court of the womens house to know if Ester did well and what should bee done with her 12. And when the course of euery maide came to go in vnto King Assuerus after she had been twelue moneths after the manner of women for so were the daies of their purification accomplished sixe moneths with oyle of myrrhe and sixe months with sweet odours and in the purifying of women 13 Then when euery maide came vnto the King whatsoeuer shee required was giuen her to goe with her out of the womens house vnto the kings house 14 In the euening shee went and on the morrow she returned into the second house of
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
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
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
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
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
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
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
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
the poore wil come in a most conuenient time to deliuer and saue them that in the middest of the church there may be sufficient matter of praise and thanksgiuing through Iesus Christ to whom alone be glory for euer Amen THE TWELFTH Sermon The feare and excuse of Ester the faith and constancie of Mardochaeus and the holy deliberation and purpose of Ester after three dayes fast from v. 9. to the end 9. So Hatach returning told Ester the words of Mordecai 10. Then Ester said vnto Hatach and commanded him to say vnto Mordecai 11. All the Kings seruants and the people of the Kings Prouinces do know that whosoeuer man or woman that commeth to the King into the inner court which is not called there is a law of his that he shall die except him to whō the king holdeth out the golden rod that he may liue Now I haue not bene called to come vnto the king these thirtie dayes 12. And they certified Mordecai of Ester words 13. And Mordecai said that they should aunswere Ester thus Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes 14. For if thou heldest thy peace at this time comfort and deliuerance shall appeare vnto the Iewes out of an other place but thou and thy fathers house shall perish and who knoweth whether thou art come to the Kingdome for such a time 15. Then Ester commanded to answer Mordecai 16. Go and assemble all the Iewes that are found in Susa and fast yee for me and eate not nor drinke in three dayes I also and my maydes will fast likewise and so will I go in to the King which is not according to the law and if I perish I perish 17. So Mordecai went his way and did according vnto ali that Ester had commaunded him A Ffliction is the tryal of our faith and the fornance in which there is made manifest both the weakenes and infirmitie of our flesh as also the strength of the spirit which remaineth in the hearts of the faithfull it is also the whetstone whereby wee are sharpened in earnest and vehement prayer vnto GOD and which maketh vs wise to seeke the ayd and help of men in a lawfull manner All which things are most euident in this historie For in that extreme affliction which hanged ouer the heads of the Iewes Ester strooken with feare refuseth to go in vnto the king to intreate for thē Contrariwise Mardochaeus with an inuincible faith and constancie exhorteth her to do her dutie which she afterward purposeth to do fleeing to most feruent and extraordinarie prayer ioyned with three dayes fast after which she is fully determined to speake vnto the King for the safetie of the Church So that there are three chiefe points heere to be discussed the first the excuse of Ester for feare of certaine danger ver 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliuerance of the Church ver 12 13 14. the third the holie purpose and pietie of this holy woman being readie against all euents and danger for the succour of her people ver 15. 16. These examples are proposed vnto vs that we may know what we should do in aduersitie what meanes we may vse to be deliuered from them with what zeale what faith what constancie and courage the Church is to be defended and our brethren deliuered Touching the first point Ester being certified by Hatach of the decree made against the Iewes and of the helpe that Mardochaeus did desire in this necessitie doth excuse her selfe by the great rigour of the lawe made against those who came vnto the King not beeing called and doth adde that that was the thirtieth day since she had been called to come in vnto the King This seemeth a faire excuse for there is lykely to fall on her a most euident danger seeing the lawe is manifest and so much the more seuerely obserued by how much it was more commodious for preseruation of the Kings Maiestie It increased her feare because in thirtie dayes shee was not called in vnto the King and therefore seemeth to be out of fauour and she distrusteth that she should obtaine her suite offending against the lawe and so it was to be feared least shee should cast her selfe headlong into certayne perill of death and do no good neither to her selfe nor her people And so Ester desireth Mardochaeus to consider of it and holde her excused But the feare of priuate danger ought not to affright her but that neuerthelesse shee should with Gods fauour trie the Kings minde and seeke to turne it to hinder that horrible slaughter Heereby we see that those who are come to great dignities and possesse much which they may lose are also more fearefull then others though for the most part men rather care for their owne hinderance then the common danger And you shall scarcely finde any who will not seeke some excuse when he should helpe the Church and hath not more regard of redressing his owne discommodities then of relieuing the brethren Moreouer it is no great maruayle to see a woman affrayde of imminent danger when it often tymes happeneth that men euen of a good courage bee so daunted with dangers that they leaue their dueties vndone This is apparant in the Apostles and namely in Peter when they sawe theyr Lorde whose myracles were yet fresh in memorie and euen as it were before their eyes to be in the hands of his enemies therefore the weake and fearefull men are not to be reiected but rather to be stirred vp and encouraged Hence also it is to be noted how inconuenient the condition is of vnequall mariage when one part is greater and more worthie then the other and how the most mightie do most easily breake the lawes of holy matrimonie which are these That the man hath not power ouer his 1. Cor. 7. bodie but the woman nor the woman power of her bodie but the man and that they ought not to be separated but for a time with the consent of both parties Wee may obserue besides how kings vnder pretence of their securitie and defense of their princely maiestie do very often make tyrannicall and vniust lawes and quite contrarie and repugnāt to the end for which they are appointed by God For what I pray is more contrarie to the office of a good king then vnder paine of death to forbid any man to enter into his court What more inhumane then to shut the doore against those to whom Iustice is due How great a barbarousnes is it that the wife dares not come into the presence of her husband but that she shall stand in danger of death Thus it commeth to passe that Princes whiles they go about to maintaine their dignitie do degenerate into beasts so that none dares safely come neere vnto them and their throne which ought to be the refuge and sanctuarie of the poore and distressed is become a
that those who desired to seevs ouerwhelmed with shame and slaunders shall be compelled to approue the righteousnesse of our cause and to honour our right yea euen the very enemies of the truth shall be compelled to acknowledge the innocencie of the Martyrs and of those whom they haue persecuted The full accomplishment and effect whereof if wee see not in this world at the last when the time of refreshing shall come wee shall behold it Wherefore take courage my brethren let vs follow righteousnesse and innocencie let vs constantly suffer the crosse of Christ Iesus let vs not enuie at the prosperitie of the wicked let vs repose our hope in the grace of our GOD let vs waite for the euent of his promises and we shall see at length the confusion and vtter destruction of his and our enemies and shall bee Crowned at the last with glorie and felicitie in the life euerlasting with Christ Iesus our Lord to whom onely be power glory and dominion for euermore Amen THE SIXTEENTH Sermon Haman being beaten downe with sorrow hides himselfe at home and asketh counsell of his friends who denounce vnto him a wofull euent thence hee is called with haste vnto the banquet which is turned into a snare and deadly net vnto him From v. 12. of this 6. Chapter vnto the third verse of the next 12. And Mordecai came againe to the Kings gate but Haman hasted home mourning and his head couered 13. And Haman tolde Zeresh his wife and all his friends al that had be fallen him Then said his wise men and Zeresh his wife vnto him Seeing Mordecai is of the seed of the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him 14. And while they were yet talking with him the Kings Eunuches came and hasted to bring Haman to the banket that Ester had prepared CHAP. VII 1. So when the King and Haman came to the banquet with the Queene Ester 2. The King said againe vnto Ester on the second day at the banquet of Wine what is thy petition Queene Ester and it shall be giuen thee and what is thy request 〈◊〉 shall be euen performed vnto the halfe of the Kingdome WHen as the Lord once beginneth to draw the most cruell enemies of his church into iudgement to execute vengeance vpon theâ— according to the desert of their pridâ— and crueltie suddenly are they seene tâ— be intangled in the bands of their iniquitie amazed with sorrow and mourning ouerwhelmed with shame to seeke to hide themselues to be condemned by their owne friends and sentence to be pronounced against them in the middest of their delights wherin they looked for comfort in their distresse Which heere we see to happen vnto Haman who when on the sudden he was fallen froÌ„ his hope hieth him home with his head couered by reasoÌ„ of his exceeding sorrow there he heareth sentence to bee pronounced against him that most assuredly he shall fall seeing he hath to doo with the Iewes Thence is he brought vnto the banquet with the King and the Queene but that table was vnto him a iudgement seate of condemnation at which as anon after we shall heare iudgement is giuen against him that here may be an example of the fearefull vengeance of God vpon his enemies when once he hath turned his angry countenance against them And â—his is that which is spoken Psal 39. 11. When thou with rebukes doest chastice man for iniquitie thou as a moath makest his â—ewtie to consume And in an other place Psal 68. 1. 2. Let God arise and his enemies shall be scattered they also that hate him shall flee before him As the smoake vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Heere also we see that fulfilled which is spoken by Eliphaz Iob. 5. 13. God taketh the wise in their craftinesse and the counsell of the wicked is made foolishnesse and that which the wise man speaketh in the Prouerbes Chap. 11. 6. 8. The transgressors shal be taken in their owne wickednesse when the righteousnesse of the iust shall deliuer the. And The righteous escapeth out of trouble and the wicked commeth in his stead But yet notwithstanding this is not to be drawne into a generall rule as though God dealt withall the wicked after this maner in this world or as though they were all to be accounted wicked and vnrighteous as many as are oppressed with great and sudden calamities For many good men are oftentimes shaken with the greatest miseries and sorrowes in this life and on the contrary part many wicked vngodly men liue in prosperitie die quietly as though they had escaped gods hand Howbeit god doth oftetimes shew forth in this world notable signes of his wrath against the enemies of his truth Which although he execute after diuers sorts yet this in generall is most euident that they are ouerwhelmed with sudden mischiefe as a woman with childe and to heare their condemnation before their death euen by their dearest and nearest friends and that oftentimes the place where they imagined to find rest and quiet is turned vnto a deadly baite And these things in generall are most worthy the noting in this Historie but let vs also discusse euery part thereof First heere is offered the modestie of Mardochaeus who hauing receiued that honor which we haue spoken of before returneth to his ordinarie office as it seemeth to wit to the Kings gate testifying thereby that his minde did not swell with any pride but to thinke of his dutie with feare carefulnesse and to remember that he is not yet deliuered from all danger that Edict remaining yet written against the Iewes Besides that honour bestowed vpon him although it were very great and almost immeasurable in regard of his state passed away in one morning that rightly it may bee sayd if he receiued none other reward that it was honour without gaine yea honor full of vain ostentation and pride onely and of no firme and stable dignitie But these were but an entrance a shew before of greater and more continual honor to follow when Hamans malice was detected and worthily punished Heerehence therefore wee learne not to bee puffed vp and waxe insolent with any courtly grace fauour or any other honor For the fauour of men is momentanie and all honor slideth away and vanisheth as smoake into the ayre It remaineth that wee vse it well to the defence and commoditie of the Church and depend altogither vpon Gods goodnesse not placing our trust in any earthly Prince seeing that the greatest and most mightie Princes are nothing else but vanitie nay altogither lighter then vanitie as it is said Psal 62. 9. Let vs beware therefore that we be not turned away the least iot from our dutie by any blast of courtly grace or fauour or from any honest thought which
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
of a kingdome should be irreuocable For whē as the King dares not call back his former Proclamation what doth he but lay open his people to the slaughter by two contrarie writings being both of like authority arming his subiects one against another And if God himselfe had not holpen the poore oppressed it is most certaine that the former proclamation would haue had the greater force Heere then let vs rather admire Gods prouidence then praise the Kings wisedome These things are written for our comfort that in our greatest dāgers and hardest distresse when the mischiefe seemeth past remedie we flee vnto him who made a way for his people through the midst of the sea who lighteneth our most thickest darknes by the brightnes of his light who openeth the graues who deliuereth vs out of the shadow of death as heretofore he preserued by wonderfull meanes his people and the three children cast into the fierie fornace and finally Daniel in the very den of Lyons Howbeit the kings humanitie and courtesie is to be commended who so willingly consented that they should write in fauour of the Iewes but it is no maruell if he could not by his owne wisedome wind himselfe out of so intricate a busines and therefore committed the whole matter to the fidelitie and wisdome of Mardochaeus Heereby it is euident that Princes neede nothing more then faithful counsellors It is therefore our parts to obtaine them by our prayers for our Princes at the hand of the Lord and to pray that God will direct their minds to follow the aduise of faithfull and good counsellors For otherwise the Lord will finde out many wayes to punish the enemies of his name and to deliuer his people out of all distresse that they may giue him eternall prayse and immortall glorie for vnto him belong onely all glorie and dominion through Iesus Christ his Sonne our Lord. Amen THE TWENTIETH Sermon VVhat wisdome Mardochaeus did vse in writing the Proclamation in fauour of the Iewes in the great anguish and trouble of his mind from verse 9. to 15. of the 8. Chapter 9. Then were the Kings Scribes called at the same time euen in the third moneth that is the moneth Sivan on the xxiij day thereof and it was written according vnto all that Mordecai commanded vnto the Iewes and to the Princes and Captaines and rulers of the Prouinces which were from India euen vnto Ethiopia an hundred and seuen and twentie prouinces vnto euery prouince according to the writing thereof and to euery people after their speech and to the Iewes according vnto their writing and according to their language 10. And hee wrote in the King Assuerus name and sealed it with the Kings ring and he sent the letters by poasts on horsebacke and that roade on beasts of price as dromedaries and coltes of mares 11. Wherein the King graunted the Iewes in what citie soeuer they were to gather themselues together and to stand for their life and to roote out to slay and to destroy all the power of the people and of the prouince which shall inuade them their children and women and to spoile their goods 12. Vpon the same day in all the prouinces of King Assuerus euen the thirteenth day of the twelfth moneth which is the moneth Adar 13. The copie of the writing was how there should be a commandement giuē in all and euery prouince published among all the people and that the Iewes should be readie against that day to auenge themselues on their enemies 14. So the posts rode vpō beasts of price and dromedaries and wēt forth with speede to excute the Kings commandement and the decree was giuen at Susa the citie royall A Braham the father of the faithfull in the greatest troubles of his minde when he was in the way going to sacrifice his only sonne who demanded of him where was the lamb for the burnt offering gaue this memorable answere full of faith saying The Lord will prouide Gen. 22. 8. For in the midst of distresses which no wit of mā could haue remedied he sheweth that he depēdeth altogether on Gods prouidence and teacheth vs that in all hard and doubtfull matters we must do our dutie and vse that wisdome which God giueth vs least we be fearefull like the infidels and leaue the euēts doubts which we can not redresse to Gods prouidence and most wise gouernment who hath promised to be a light vnto vs in our most thickest darkenesse This also we see to be performed by Mardochaeus in this Historie for the King graunting him leaue to write what letters he would in fauour of the Iewes and yet not reuoking the former which were written for their destruction it is not to be doubted but that he wrestled with many doubts diuers feares perceiuing the Kings mind to be mutable and easily chaunged and besides foreseeing many daungers after what manner soeuer he should write the decree For as wee heere see the Edict written to graunt the Iewes that beeing gathered togither they might stand for their life against all that would as enemies inuade them was it not to set them open to a hard and most daungerous Combat against the naturall subiects of the kingdome armed no lesse with the Kings authoritie then the Iewes who were onely poore captiues and straungers and farre lesse in number then their enemies Mardochaeus therefore in these straights did what he could in dutie and by the authoritie graunted him from the king remitting the whole euent of the matter vnto the mercie of the Lord whose wonderful meanes in deliuering of his Church hee had alreadie had experience of in that happie end of so many dangers which the minde of man could not haue thought on hoping that it would come to passe that God who had begun the deliuerance of his Church by so sudden and vnhoped meanes would perfect the same vnto his glorie Here then we are to consider how Mardochaeus did prouide that this new proclamation might go forth absolute in all parts and forme and what was the substance and argument thereof Wherein shall be obserued his wisedome equitie and diligence in guiding and furthering the publike affaires of the Church which are particularly to be vnfolded by vs that in all things we may obserue the care and direction which God beareth ouer his and how he disposeth all things for their safetie and commoditie as oft as it seemeth good vnto him and that so we may learne to rest vpon his fatherly care doing not with standing our dutie as much as in vs lyeth The ninth verse declareth the time wherin that proclamation was made in fauor of the Iewes by whom vnto whom and how it was carried The time is the 23. day of the third moneth which is called Siuan which answereth to part of our May. Whereby it is apparant that this Edict went forth two moneths ten daies after the other which as we saw Chap. 3. vers 12. was made the
thirteenth day of the first moneth Besides from the publishing of this Edict vnto the execution therof there was eight months and about twentie dayes For as in the next Chapter we shall see it was fulfilled on the thirteenth day of the twelfth moneth The time is thus precisely noted not onely for the certaintie and truth of the Historie but also that the state of the Church may be set before our eyes what it was at that time first for the space of those two monethes and ten dayes wherein it was halfe buried as it were being condemned to death and destruction which seemed impossible to be auoyded After how in the space of other eight moneths beginning as it were to breathe againe she prepared her self to her iust lawful defēce yet not without many difficulties whereby she might be feared vntil God gaue her a full victorie ouer her enemies God therefore will haue the estate of his Church to be such in this world that she shal seem somtimes to be oppressed without hope of restoring sometimes armed with some iust defence sometimes also to haue the vpper hand of her enemies that so being tryed by all meanes she may the better know her infirmitie and the hatred wherewith shee is troubled by the world and yet not withstanding that she hath her whole defence resting in God alone by whom she is stayed vp and who as oft as it seemeth good vnto him turneth all things to her profit and commoditie We see then that the people of God was accounted as miserable and past hope as well in the opinion of the wicked as in their owne judgement hauing the sentence of death pronounced against them And this was not a little profitable vnto them that they might the better be stirred vp vnto repentance which in prosperitie is neglected and that she might be made like vnto the sonne of God who was consecrated by afflictions and that the wonderfull power of God in deliuering his might be the more knowne For if there were no oppression where were deliuerance vnlesse we were plunged in the darknesse of death how shuld that light of life whereby God quickneth vs be knowne God therefore being about to shew forth any notable deliuerance and great worke of his glorie first suffereth his to be drowned as it were shut vp in the graue that in their safetie his glorie may by some more excellent means shine most cleare and the hand of god may be acknowledged in it and that it may be said The Lord hath done it But he exerciseth his Church sometime more greeuously sometimes but lightly and either lengtheneth or shortneth the time of calamitie as hee seeth it expedient yeelding them strength and patience according to the measure of the time which hee hath prescribed vnto the affliction Afterward there is expressed by whom the decree is written to wit by Mardochaeus who did endite the substance therof vnto the Scribes who brought it into forme as he prescribed Heere then the king affoordeth the same fauour vnto Mardochaeus which before he did vnto Haman permitting to his pleasure whatsoeuer was needfull to be done so that he were not compelled to recall in expresse tearmes the former proclamation In which thing the King may worthily bee said to haue dealt inconsiderately to permit that whole matter vnto one mans will and pleasure which ought to haue beene done with great deliberation and stayed counsell For although in plaine words the former decree was not reuoked yet of necessitie this must be made contrarie vnto it But yet not without the exceeding great wisedome of God do these things thus come to passe for if the counsellors had bene called togither perhaps they would not haue consented to a decree so fauourable for the Iewes so contrarie to the former and so hurtfull vnto the Kings naturall subiects But so much the greater was the care and trouble of Mardochaeus because he alone must sustaine the whole hatred and enuie of that proclamation And it is not to bee doubted but that hee was greatly troubled when hee should endite that Edict vnto the scribes seeing that he was a mālate raised to that so great dignitie in a place so slipperie and in the guiding of matters of so great weight euen which concerned the whole state of so great a Monarchie hauing also to do with a King so vnconstant himselfe besides hauing in so fewe yeares bin the beholder of so many changes Howbeit God gaue him sufficient wisedome as hee is wont to bestowe gifts necessarie vpon all whom he calleth to any lawfull vocation The Scribes are called not to set downe their opinion but to write as they were commanded Wherefore they doo not admonish the King neither of the repugnance of this Edict with the former neither of the consequence which might fall out by it neither of the dammage which should come to all the Kings subiects who should destroy themselues by ciuill murther whereby appeareth that the kings authoritie was on all sides absolute and that none durst gainesay him or except any thing against his Decree Such at this day is the authoritie of the Turk but the better and more moderate Princes are wont for the most part to heare the opinion of their counsell and seruants Now these Scribes it seemeth cared not what they wrought so that they were assured that it was the Kings will The proclamation is appointed to be sent to the Iewes because it concerned their securitie then vnto the Princes Captaines and chiefe Gouernours of the Prouinces that they should publish it and least that they should hinder the Iewes in their iust defence that those who had receiued the former cōmādemēt frō the king shuld now be certified of his contrarie pleasure So we see that the king doth little esteeme what his Lieftenant and gouernors would iudge of so sudden a change and so contrarie opinions and decrees Whereby it appeareth what fearefull and absolute or rather immoderate dominion he exercised ouer his subiects These think themselues to be gods that may not be reprehended nor reproued so that no man may so much as looke into their actions much lesse gainsay them The manner of the writing of the Proclamation is diuers according to the stile and language of euery prouince that no man might pretend ignorance But if the commandements of earthly kings ought to be written in all the tongues of their subiects how much more the lawe of the eternall Iehouah which none can be ignorant of without certaine losse of their saluation Of those to whome the letters are committed to be caryed into the seuen and twentie prouinces we shall speake more commodiously afterward vers 14. So that heere we are to weigh that which is sayd That they were written in the Kings name and sealed with the Kings seale For so they were made authenticall without cotradiction For as in these dayes Kings and Princes are wont to seale their Patents with great seales that they
in the middest of our dangers and greatest distresse And thus farre of Mardochaeus glorie The ioy and gladnesse of the Iewes is next to be considered and first of those who dwelt in Susa and then of those who were dispersed in other Cities and Prouinces ver 17. Of the Iewes which were abiding in Susa it is said in the end of the 15. verse that the naturall inhabitants reioyced for their sakes vnlesse we will follow a more simple sense of the place and say that there was light and ioy in the Citie of Susa that is among the Iewes But it may also be that many of the Citizens of Susa perceiuing the kings fauour to the Iewes the authoritie of Ester and loue which the King bare to her and the hoâ—our of Mardochaeus did giue forth some â—â—gnes of reioycing for this felicitie of the Iewes as for the most part wee see it to â—appen that vnto what part the Kings â—â—uour and affection doth bend to the 〈◊〉 also the good wil of the people doth â—â—cline Many therefore being moued â—ith so sudden and wonderfull changes and seeing them reuiued whom before â—â—ey thought dead might well say with 〈◊〉 Prophet Psal 126. 2. The Lord hath â—ne great things for them And so 〈◊〉 vnto them that deliuerance which the Lord had wrought for his Church Wherefore it is rightly said concerning the Iewes whose this happinesse properly was that there appeared vnto them a light and gladnesse and ioy and glorie Light is set against the darknesse of affliction gladnes against sorrow ioy against tears glorie against shame and abasing The fountaine of this gladnesse was the light of the countenance of the Lord which did shine ouer them for their safetie The matter was that happie changâ— of their estate their chiefe and most hate full enemie being dead and destroyed the king greatly fauouring them the coÌ„mandement sent forth in their behalfe Ester and Mardochaeus being exalted intâ— the highest dignitie and grace with thâ— king the ende of this ioy was the testifying of a mind not vnthankfull for so many benefites bestowed vpon them bâ— God It is lawfull then nay it is expresâ— commanded that the faithfull reioyceâ— be glad when as they receiue the testimonies of Gods fauour Therefore is Dâ—uid wont most often when he would she the greatnesse of his ioy and his thanâ—full minde for the benefits which he 〈◊〉 receiued from God to inuite and stirre Ps 103. vp all the workes of God to praise God with him Let vs not therefore suppose that this was a prophane ioy or the laughter of the children of this world who delight themselues with all intemperancie and ryot but a true spirituall ioy proceeding from God which had taken so deep roote in their minds that they did shewe forth the effects thereof in all the parts of their body and namely with their mouth in so much that they brast foorth into Psalmes and praises of god togither with the faithfull in these words Praised be the Ps 68. 10. 20. Lord eueÌ„ the God which ladeth vs daily with benefits This is our God euen the God that saueth vs and to the Lord God belong the issues of death Likewise also the rest of the Iewes which dwelt in euery Prouince are said to haue ioy and gladnesse feastes and mirth for they did not keep any festiuall day vntil after the executioÌ„ of the decree and destructioÌ„ of their enemies as afterwards we shall see Feastes agree with prosperitie fasts with aduersities and calamities but the â—easts of those which reioyce in the Lord â—re seasoned with teÌ„perance with thaÌ„ks giuing and adorned with the remembrance of the exceeding glorious workes of the Lord. For if the very Ethnickes in whom there was any sparkes of honestie left were wont in their feasts to treate of graue and honest matters and to tell of the false miracles of their Gods what is seemely for Christians to do vnto whom so abundant an argument of praising god is offered as wel in the former deliuerances of his church as in these latter which daily we see to be performed but some man will say there is not yet so great an occasion offered vnto the Iewes of gladnesse but that by reason of the dangers to ensue there remaineth yet much more cause of feare and carefulnesse For the former Edict as yet being in force and the Iewes hauing many enemies who are as well armed with publike authoritie to inuade them as they are for their owne defence dooth there not seeme to be greater occasion of feare and dread then of ioy and gladnesse especially seeing the successe of warres is so diuers and when as no part ouercommeth without greate losse It is not to be thought that the Iewes did so giue themselues to ioy that they were not carefull for their affaires or did not prouide themselues against the day of executioÌ„ and no doubt to this end did they often call vpon God in their prayers The ioy then that was bred in their hearts for this new benefit which they had receiued from God did likewise encourage them to hope the more boldly for that which was to come because God being so excellent a workeman is not wont to leaue his worke imperfect as Psal 138. 8. it is said The goodnesse of the Lord endureth for euer and that he neuer for saketh the worke of his hands The Lord therefore doth so make glad those that are his that not withstanding he leaueth them sufficient occasion to pray vnto him and to looke carefully vnto their affaires And yet not with standing leauing vnto them a certaine pledge and earnest of full deliuerance he giueth them hope of happie successe which yet dependeth wholy vpon him as also the Prophet Isai speaketh chap. 26. 12. Thou ô Lord wilt giue vs peace for thou also hast wrought all our works for vs. That which is added in the end of this verse might auaile much to raise vp the Iewes into a good hope to weete that many of the people of the land became Iewes because the feare of the Iewes fell vpon them So that it came to passe that on the one side many for desire tooke part with the Iewes on the other side they were striken with feare whosoeuer went about to procure their death That it is sayd that many of the people of the land were made Iewes may thus be vnderstoode that either they tooke part with them or that they did embrace their Religion acknowledging the God of the Iewes for the true God who alone can saue and deliuer out of danger those that put their whole trust and confidence in him And this is one of the fruites which is gathered out of danger those that put their whole trust and confidence in him And this one of the fruites which is gathered wonderfull deliuerances of his church that many who before were ignorant and despised or euen hated and persecuted the Church and her doctrine when as they
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
battaile that so he might destroy and ouerthrow them vnder the pretence of this Proclamation Whereby it appeareth that the King was not very carefull of the quiet and safetie of his people For if he would not or could not call backe againe the former edict why did hee not at the least secretly signifie that hee woulde haue euerie one remaine quiet and leaue the Iewes vntouched But marke heere the iust vengeance of God when he is bent against any kingdome there is easily place giuen vnto euill counsaile and so all things are troubled and turned vpside downe so that no place is left for sounde aduise Kings do not in time represse the furie of the wicked but by their lenitie and negligence rather nourish it and the people following euill leaders are caryed headlong willingly and with a blinded course into their owne destruction The enemies of the Iewes therefore do assemble themselues furnished with weapon and a minde to hurt them but they can not stand before the Iewes nor resist them so much can a good cause which vseth good counsaile and lawfull meanes preuaile when it pleaseth God to cast a feare vpon the enemies as heere it is sayd That the feare of the Iewes fell vpon all people For whence came this feare but frō God who made his seruants though fewe in number to be terrible and cause of feare to those of whome most mightie nations and all the people of the world stoode in feare Is victorie then from any other then from god who feareth the enemies and giueth vnto his strength courage So say the faithfull when they set foorth Gods praises that neither by their owne nor their fathers sword came they into the possessiō Ps 44. 3. of the lād of Canaā or did hold it so many yeares but by Gods right hand and the light of his coūtenance So Dauid giuing God thankes for the victories which hee had gotten saith that he followed his enemies Ps 18. 38. 39. 40. and stroke them so that they were not able to arise because God had girded him with strength and had bowed downe those vnder him who had risen vp against him And in an other Psalme he acknowledgeth that Ps 144. 1 it is God that teacheth his hands to fight and his fingers to warre For this cause also the Apostle in the Epistle to the Hebrewes saith that the auncient fathers through Heb. 11. 34. faith were made strong in battell and turned the Armies of the Aliants into flight These are the most sure and strong armor of the faithfull whereby they are vnto all their enemies most fearefull and inuincible Wherefore their arrogancie and rashnesse can neuer sufficiently be reproued and condemned who professing themselues Christians and fighting for religiō think of nothing lesse then of calling vpon God Hence also we haue sufficient proofe how great the fauor of God is towards all that feare him and call vpon his name and defend a iust cause with lawful armes when as he maketh euen an handfull as it were ofseely captiues dispersed heere and there to be terrible to all the people of so great a Monarchie These things then will vs to hope well in the lawfull defence of a iust cause against the disturbers of publike peace and tranquillitie and the sworne deadly enemies not only of the state but also of the truth Thus haue ye the first chiefest cause of the victorie which the Iewes had ouer their enemies who were terrified with feare and fled from them The other followeth that the Rulers of the Prouinces and the Princes and the Captaines the officers of the king furthered the Iewes How much the fauour of rulers and those who are the kings officers can preuaile in the furthering of any part no man is ignorāt But marke you heere a strange matter the Princes and rulers take part with the Iewes against the naturall subiects of the land but they sufficiently perceiue◠to what part the Kings affection did bend whose fauour when as they were willing to haue they fauour that part which the king is most affectionate vnto although perhaps they wish the Iewes vtterly destroyed Moreouer the feare of Mardochaeus had taken hold of them that when they saw him in such fauour and authoritie with the King and that all things were guided by his counsell and ruled at his becke they would also seeke to gratifie him Out of which also it is euident how that God not onely in a moment lifteth vp whom it pleaseth him but also doth furnish them with Maiestie spreading farre and wide the honour of their name by their exceeding great glory casting a fear of them far and neare into the harts of men and at the last repressing the sparks of enuie which cōmōly are wont to be kindled against such as out of base estate do suddēly rise vnto high honor For who could sufficiently maruel that a man newly risen and a straunger and bringing a maruellous change into the state at his first comming euē such as was hurtfull dammageable vnto the naturall subiects of the King should not be open vnto the hatred enuie and slaunders of all men and especially of those who thought so much to bee abated from their dignitie how much he was exalted but so much the more clearely doth God shewe himselfe to be hee who at his good pleasure lifteth vp men and throweth them down and that he hath in his hand the harts and wils of men which he turneth what way pleaseth him Wherefore wee are heere taught to depend on his prouidence and to rest wholy thereon not curiously seeking how they are promoted vnto honor who take vpon them the defence of the Church or by what meanes they retaine it and how they auoyd the hatred of one and the deceits of an other and finally how they defend themselues from many daungers which stand round about them For hee that exalted Mardochaeus and made him to be reuerenced and feared of the Princes and preserued vnto him his dignitie safe and whole knoweth also by what meanes to defend and protect those whose worke he will vse to the defence of his Church scattering and turning to nought all the craftie counsels of the enemies which shal threaten any euil against them But heere especially this is to be obserued that Mardochaeus did ascend vnto this honour by these steps godlinesse the feare of God zeale of his glory a pure affection of helping and defending the Church so farre forth as it pleased God to put to his hande to giue any quiet and tranquillitie vnto the Church which was so miserably afflicted By these vertues then is the dignitie of those who vndertake the defence of the state of the Church encreased and by the same shall it continue These are the meanes which it pleaseth God to vse to the succouring of his Let vs now looke into the execution of that vengeance which was granted vnto the childrē of God
petition of Ester as he was in promising For hee is reported to haue commanded that it should be done so that there was a Decree giuen at Susa whereby they hanged the tenne sonnes of Haman As soone then as Ester had spoken the commandement was giuen and published God so enclining the kings heart that the Church might afterward enioy the more firme peace and tranquillitie For otherwise it might worthily seeme a wonder that the King should make so little account to spend the bloud of his subiects whome he so easily layd open vnto the slaughter and that he feared not sedition in his people or that he was accounted by them a Tyrant who by coÌ„trarie edicts would arme his people one against another and play as it were wiâ—h the bloud of his subiects But hee neuer thought on any of these things it was enough for him to gratifie Ester Whereby it appeareth that his power was sufficiently established whereby he was the bolder to dispose of the life of his subiects Heereby also we may perceiue how mutable the fauour of Kings is and how shame and reproch do follow those who abuse their honor and prosperitie The commandement being published the Iewes are readie for the execution for it is sayd that the Iewes which were at Susa gathered themselues together vpon the fourteenth day also of the moneth Adar and slew three hundred men in Susa but layd not their hand on the spoyle In which their constancie and boldnesse deserueth high commendation admiration for they might haue vsed many delayes and cast many doubts they might haue excused themselues that they should runne into hatred and the note of bloudthirstie men and moreouer might haue pretended that it was to be feared least heereafter the Kings minde changing they should be called to an account for the sheading of so much bloud as wee see that such wounds often waxe rawe againe though they seeme healed in all states such a slaughter being made how good so euer the cause be They might also except that there was more commendation in remitting somewhat of their right and dealing mercifully then in prosecuting their iniuries with extreme rigour But when as they perceiued that they were called by God and armed with the authoritie of the lawfull Magistrate and did set before their eyes the chearfulnesse of their auncestors in executing Gods iudgements they ouercome all these difficulties and execute the worke they are commanded looking vpoÌ„ this that God would no lesse be praised and glorified in the punishing of his enemies then in the mercy and protection shewed vnto his They might therefore with a good conscieÌ„ce execute that which the king without sufficieÌ„t stayed counsaile had granted Howbeit it behoueth not any rashly and but with great discretion wisdome to follow these kinde of examples least both those who yeeld themselues being ouercome and those who fight in the heate of the battaile be accounted both alike and without differeÌ„ce be slain Also there is alwaies a great difference to be kept betweene an infidell and him that professeth the same religion with vs betweene a stranger and a citizen finally there are many circumstances of times persons lawes and customes whereby it falleth out that neither we may neither is it lawfull to imitate this fact in which notwithstanding it is not to be doubted but the Iewes kept themselues within the boundes of the Edict and did onely execute crueltie against those who had professed themselues open enemies and had sought the death and destruction of them their wiues and children For otherwise it had bene an vnruly libertie confusion if they might without controwlement set vpon whomsoeuer they would say was their enemie For those are the effects of an headlesse sedition to 〈◊〉 cruell against all whomsoeuer they 〈◊〉 friend or foe guiltlesse or guiltie And when as none of the other inhabiâ—ants of Susa did stirre it is to be affirmed 〈◊〉 the Iewes did not abuse their power â—either killed any which was innocent and besides that God opened the eyes of those who remained peaceable and quiet to see the barbarous iniustice of the former edict and to perceiue the good cause of the Iewes grounded as well on naturall equitie as vpon the iustice and authoritie of the latter decree so great is the force of right equitie and truth that those who were dead were iudged by their fellow citizens to be rightfully slaine And thus far of those things which were done at Susa Let vs now passe vnto those thingâ— which were done by the Iewes that were dispersed through the other prouinces to weete The other Iewes did gather themselues together that standing for their liues they might be quiet from their enemies and slew of those that hated them 75. thousandâ— but on the spoile they laid not their hand So that there was one manner and the like issue euery where sauing that the Ieweâ— which were in the prouinces in one day dispatched the whole matter taking reuenge vpon their enemies the number of whome is heere expresly set downe whereby the excellentie of this victoriâ— might be the better knowen vnto all which cannot sufficiently be extolled 〈◊〉 we consider the great fauour of 〈◊〉 towards his or the seueritie of the â—â—nishment vpon his enemies For I 〈◊〉 you who euer would haue perswaâ—â—d himselfe that the king would haue 〈◊〉 so affected to the Iewes that he wold 〈◊〉 ouer so many thousands of his 〈◊〉 to such a butcherie who euer would 〈◊〉 thought that silly men who had this 〈◊〉 time bin captiues and not exercised 〈◊〉 could so easily ouercome so warâ—â— a people which was feared farre and 〈◊〉 throughout the whole world for 〈◊〉 skil in warre was this also 〈◊〉 that the Gouernours of the proâ—â—â—ces would rather take part with these â—â—ngers fauour them rather then the â—â—â—â—rall inhabitants of the countrey that 〈◊〉 fellow citizens would so containe â—â—â—elues yeeld them no assistance in conflict and that the State could 〈◊〉 quiet after so bloudie an executioÌ„ that the Iewes not only should not 〈◊〉 all meÌ„s hatred but be after holdeÌ„â—â—eater price and estimation Finally 〈◊〉 would haue thought that there 〈◊〉 haue folowed no sedition against the King when oftentimes for less causes as feare or some light suspitioâ— subiects haue risen against their Prince All these effects therefore of the Lorâ— right hand are most worthy to be note wherunto also this is to be adioyned thâ— none of the Iewes perished in this reueÌ„g the Lord prouiding for them the sweâ— fruit of so great a victorie and admiral deliueraÌ„ce So hath the Lord oftentiâ—â— wrought that he might make it knowâ— vnto al the world that his people are 〈◊〉 vnto him as the apple of his eye as he spâ—keth in Zacharie chap. 2. v. 8. Besides that that so great a number of the eâ—mies were destroyed God would sigâ— how great a fault it is to rise vp against Church his Spouse and to seeke her
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
aunswere is easie that 〈◊〉 long as this doctrine of Christian libertâ—â— remaineth that all dayes are equall anâ— that there is no greater holinesse in 〈◊〉 then in an other but that any day mighâ— alike be consecrated to Gods worship hath beene lawfull vnto Christians fâ—â— good orders sake and for great conuenencie to instruct the simple to ordain certaine dayes for the better calling 〈◊〉 remembrance and more plaine expouâ—ding yearely vnto the people of the chiâ—fest benefits of our redemption of whiâ—â— sort are the Natiuitie Death Resurrection and Ascension of our Lord Iesus Christ and the sending of the holy Ghost And also those daies which thogh in some churches they beare the names of Saints yet are ordained to put vs in minde of some notable thing belonging vnto Christ wherein the ministerie of the Saints did concurre as the Annunciation of the blessed Virgin is proper vnto Christ conceiued by the holy Luc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9. 20. 22. 21. Ghost in the wombe of the Virgin and the Purification to Christ presented in the Temple the day of the Natiuitie of 8. Iohn the Baptist putteth vs in remembrance of the preparation of Christes comming in the flesh for the saluation of mankinde the day of Peter of Christ professed to be the sonne of God the day of Paule of Christ preached euen vnto the Gentiles the day of S. Iohn Ioh. 21. 24. of Christ published by the writing of the Gospell c as it is cleare by the prayers which those churchesmake the parts of scripture which they read on those daies But yet behold what errors by litle litle haue crept in as wel in the celebrating of these feasts as in the instituting of others 1. EueÌ„ at the very beginning there by by arose an opinioÌ„ of necessitie euen with feare of sinne for the breaking of them which is coÌ„trarie vnto Christian libertie 2. Next the holines of one day was accouÌ„ted greater then of an other as thogh Gods grace were more easily found and more largely granted on the festiual daies then on others and in this feast rather then in that 3. Then also was there adioyned an opinion of merit euen by the worke it selfe wrought as though by the visiting of the temples and ceasing on these daies from work remission of sinnes were purchased and safegard or deliuerance from certaine diseases yea and as though eternall life were due vnto them for it 4. There followed a negligence and contempt to heare the word of God and giue themselues vnto holy exercises vpon other dayes 5. Lastly there ensued a carefull and scrupulous ceasing from all handiworke after the manner of the Iewes and the obseruation of the time of the feast from one twilight vnto the other But the fulâ— heap of prophanation was in the multipliing of the feasts almost without number in euery place after euery mans fancie and in dedicating of them to the honour of Saints yea euen of them of whose holinesse and sanctitie there was no certaine testimonie vnto whom also there was their peculiar worship prescribed that by this means their help intercessioÌ„ might more easily be obtained whereof it came to passe that all kinde of Idolatrie did grow into an exceeding greatnesse pride and wantonnesse as a riuer ouerflowed all and did eueÌ„ almost choke and quench all godlinesse That therefore the state of the Church so miserably fallen might be restored not without cause first were all those feasts abolished which were tainted with superstition after the right vse of godly feastes was renued in the reformed Churches which feastes notwithstanding for the olde abuses from which the people could not be reclaimed were â—n many places altogither left off which â—hing was lawful to be done because they were but the constitutions of men and men could not otherwise be taught what was Christian libertie Howbeit those Churches which in stead of all other â—eastes doo onely retaine the Lords day â—or order and publike assemblies must diligently take heed that they condemne not other Churches in which many such feasts are still retained so that mens consciences be not inthralled with the yoake of mens constitutions as thogh they were Gods and that all abuse al opinion of the holinesse of one day more then an other of merit and the like errors which before we haue spoken of be taken away and earnestly reprehended and all insolencie and excesse be driuen farre away Finally Christians are bounde all the dayes of their life to follow true holinesse preferring no day as more holy then an other continually mindfull of Gods benefites as euery day there is mention made of them in the articles of faith submitting themselues otherwise to order and Ecclesiasticall discipline that with one consent they may be partakers of doctrine Sacraments prayer praise and thanks-giuing and exhorting one an other to the worship and honor of God and to mutualâ— loue and charitie to holinesse and righteousnesse and to retain that libertie which Christ Iesus our Lord hath purchaseâ— with his bloud to whom be all honor anâ— glorie for euer Amen THE SIXE AND twentieth Sermon The honour of Mardochaeus is confirmed and augmented and peace granted to the Church CHAP. X. 1. After this the king Assuerus laid a tribute vpon the land and vpon the Iles of the sea 2. And all the acts of his power and of his might and the declaration of the dignitie of Mordecai wherewith the King magnified him are they not written in the book of the Chronicles of the Kings of Media and Persia 3. For Mordecai the Iew was the next vnto King Assuerus and great among the Iewes and accepted among the multitude of his brethren who procured the wealth of his people and spake peace to all his seede AMongst other reasons wherewith Dauid stirreth vp both himselfe and others to praise God hee also bringeth this That his anger endureth but a while but in his fauour is life so that if weeping lodge with vs at euening yet ioy cometh in the morning This is confirmed by many examples and ordinarie experience especially in the Church which is the house of God in which hee dooth shewe forth the riches of his bountie mercie That one booke of the ludges doth affoord vs many the like examples if the times wherein God chastised his people be compared with those in which sending them deliuerers he graunted them peace and quietnesse But this Historie which wee haue in hand â—oth clearely inough shew the same vnto vs for as we haue seene when as the Iewes beeing for two moneths space afflicted did humble themselues before God and cried vppon the Lorde they obtained at Gods hand that deliuerance which wee haue heard wherby their name became fearefull vnto the Gentiles and they obtained rest from their enemies Now this booke is concluded and shut vp with the recitall of their tranquillitie which was confirmed and increased by that
of the sonnes of Heli was most vnhappie The same kingdome being almost spoyled and wasted vnder Saul was restored 2. Sam. all by the wisdome and pietie of Dauid Finally all affayres either publicke or priuate do speede well if good meÌ„ and carefull in their office do manage them on the contrarie when wicked or negligent men haue them in hand they come to nothing and therefore Iethro the father in lawe of Moses when he gaue him aduise for the choosing of Iudges by whom he might be holpen in deciding of controuersies warneth him that he choose men of courage fearing God dealing truly Exo. 18. 21. hating couetousnes So Dauid promiseth that he will not suffer either in his house Psal 101. or in his kingdome wicked and vitious men but that with great care and diligence hee would seeke out godly men that they might dwell with him and serue him So that there is no certayner prognostication whereby either hurt and infelicitie is threatned vnto any State then when the wicked raigne and beare rule therein or whereby happinesse and good successe is promised then when godly men sit chiefe in the gouernment thereof Wherefore we are with most feruent prayers to craue at Gods hand that the commonwealth may be gouerned by men that truly feare God and that are carefull of publique peace and tranquillitie respecting the common good and not their owne profit In fewe words are the dignitie and vertues of Mardochaeus set forth in the third verse his dignitie that he was next vnto the King Assuerus and great among the Iewes his vertue that he was accepted of all his brethren procured the good of his people and spake peaceablie to all his seede It was no small honor to possesse the second place of dignitie to the king in so mightie and flourishing a Monarchie so that he had neede to be furnished with rare exquisite and heroicall vertues to be able to guide the affaires of so great an estate with prayse and honor But it was a farre greater honor and dignitie vnto him to be a member of the Church and to retaine true godlinesse and religion among the delicacies and riot of so great a court then to be the Viceroy of so high a Monarch Of this mind was Ioseph wheÌ„ Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing then of all the riches of Aegypt The like also Moses did who had rather suffer with the Heb. 11. 24. 25. Daniel 6. people of God then to be accounted the sonne of Pharaos daughter Daniel also in Babylon had rather endanger his life in the Lyons iawes then neglect his duetie in praying vnto God It is not sayd how long this dignitie of Mardochaeus lasted but it is likely that it endured vnto his death to the profit and commoditie of the Church of God wherefore God also blessed the Monarchie of the Persians because his Church therein had a peaceable seate So God is wont to blesse Nations Kingdomes in which his Church is harboured with quiet and tranquillitie and he doth diuers times choose out some of his Church to be rulers that thereby the peace of the Church may the better be confirmed and established And who can hinder the purpose of God but that he may promote whome pleaseth him to the highest top of honor So the kingdome of Dauid was established maugre Saul and all his practises and in spite of all the borderers who laboured to hinder the setling thereof Of the vertues of Mardochaeus the first is gentlenesse and curtesie whereby hee was accepted of all his brethren For iâ— vnmindfull of his former estate hee had despised his brethren or had behaued himselfe towards them proudly by reason of his dignitie he should not haue benâ— esteemed or beloued by them but on the contrarie he loued them and did abase himselfe to their estate whatsoeuer dignitie he obtained shewing that he esteemed nothing more pretious then that he might be accounted among the seede of Abraham a member of the Church and a brother of all the faithfull This thing Dauid did set forth in himselfe saying All my delight is in the Saincts that are on Psal 16. 3 the earth and in those that excell in vertue Another of his vertues is his studie and carefulnesse for the wealth and commoditie of the Church and his diligeÌ„t search of all those things which made any whit to the preseruation of the doctrine of the law the seruice of God a most worthy care certainely for all those whome God hath exalted to any dignitie or authoriâ—ie For what greater thing I pray can they performe then to preserue that people which God hath chosen vnto himself for his inheritaÌ„ce as a most pretious iewel by what meanes can their memories be more highly commended Truely those great meÌ„ David Ezechias Iosias Constantine the great are not so much coÌ„mended for their great exploits which they did although euery one were most renowmed in them as for their zeale towards God and carefull preseruation of his Church and the establishing in it of Gods worship and the safe defending it against all heresies by the bright shining of the heauenly doctrine Finally Mardochaeus spake peace or prosperitie to all the seede of the Iewes that is he prouided for them against the time to come and tooke care that after his death the state of the Church should prosper remaine flourishing which care assuredly doth especially beseeme those whom God hath called to such publike places So we see with how great care Dauid did prouide 1. Chr. 22. 6 for his Salomon giuing him precepts and exhorting him vnto his duetie together Verse 17. with all the Princes of his people that the Temple might be built Gods seruice maintayned pure and the state gouerned with religion and iustice If then the fathers of families and priuate housholds are wont not without cause to prouide for their posteritie how much more ought they to do it who beare the name and charge of the fathers of the people and nourses of the Church By these vertues was Mardochaeus great among the Iewes and left behinde him an happie and blessed memorie for euer It remayneth that wee gather into a briefe summe those things which particularly haue bene hitherto expounded The principall scope and drift of this booke is that God might set before our eyes the care which he bare towards his Church in the time of Assuerus and deliuered it from the conspiracie of Haman and gaue it a notable victorie ouer all her enemies The end of this deliuerance as also of all other which God at sundrie times bestowed on his people is this that we may learne in the time of affliction and persecution to hope and looke for help succour and deliuerance from God alone who sendeth it vnto his when it is most conuenient time euen as we haue seene it to come to passe in al the regions