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 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
of his goods the too much carelesnesse of necessarie affayres which could not but fall out to bee many and of no small weight within so large an Empire in the space of sixe moneths and especiallie the contempt of the true God who is neither acknowledged nor worshipped by these feasters and finally that prophane mirth and gladnesse without any note of holynesse which ought principally to shine among the faithful so that it was not much to be maruailed at that the issue was so mournefull as God granting we shall see VVherefore if we desire to haue our ioy and mirth continue long and haue it ioyned with Gods blessing let vs beginne with calling vpon his name and let vs end with the same yea let vs direct the whole course of our life to his glorie For therfore are we borne that when we haue serued him in this world and yeelded vnto him the glorie that is due wee may at the last be made partakers of euerlasting ioyes with him in heauen Amen THE THIRD SERMON Of the mournefull ende of these feasts from verse 10. vnto 16. 10. Vpon the seuenth day when the king was merrie with wine hee commanded Mehuman Biztha Harbona Bigtha Abagtha Zethar and Carcas the seuen Eunuches that serued before the King Assuerus 11 To bring Queene Vashti into the Kings presence with the Crowne royall that hee might shew the people and the Princes her beautie because she was fayre to looke vpon 12 But when the Queene Vashti refused to come at the Kings worde which was brought vnto her by those Eunuches the King was verie angrie and his wrath kindled in him 13 Therfore the King sayde to the wise men that knewe the times for so the Kings businesse was wont to be propouÌ„ded to all that knew the law and iudgement 14 And to those that were next vnto him Carshena Shethar Admatha Tarshish Meroe Marsena and Memuchan the seven Princes of Persia and Media which saw the Kings face and sate the first in the Kingdome 15. VVhat shall wee doo to the Queene Vashti according to the law because she did not obey the commnudement of the King Assuerus sent by the Eunuches HItherto we haue seene the Court of Assuerus and the whole citie of Susa ful of ioy the King feasting with his Princes and all the people of Susa the Queen Vashti likewise banketting with the women Now let vs heare the holie Ghost reciting howe all this ioy ended in great sorrow and that for light cause to wit on the one side by reason of the Kings intemperancie coÌ„manding the Queen to be brought into the kings presence to boast of hir beauty in the sight of the people on the other side by reason of the Queenes disdainfulnesse refusing to come vnto the King wherby the Kings wrath is kindled and the banquets disturbed the King consulting with his Nobles and demaunding their opinion what they thought was to bee doone to the Queene Vashti for his stubburnnesse Like for the most part 〈◊〉 the ende of prophane and immoderate 〈◊〉 So often times the ioyes of mortall 〈◊〉 ende in sorrow God accursing all inâ—emperancie and ryot and turning the â—assions and desires of great men whose â—oyes no man dares to trouble to bee the â—ause that they themselues trouble themâ—elues Wherefore God forbidde that we â—hould enuie at their prosperitie and deâ—ights but rather reioyce with spirituall 〈◊〉 beeing content with our owne estate For it is better being content with a little to feele the fauour and blessing of God â—hen in the middest of carnall delights and â—leasures to feare his wrath For diuers times it so falleth out that when men most desire to take theyr delight they receiue the message of death As it was saide to that rich man which stirred vp his soule to liue Luc. 12. 19. 20. at ease Eate drinke and take his pastime O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided And this in generall is to be noted Let vs now weight euery thing seuerally Vpon the seuenth day which was the last of that feast which was made for the people it is saide that The Kings heart was mâ—rie with wine that is that hee exceeded measure in drinking and that there was in him an immodest mirth vnworthy the person of a king his mind being thereby benâ— to speake and doo things scarce seemely which is wont to happen to those who are ouer-ful of drinke So that he transgressed that law which himself had made For why had he forbidden that no man shuld compel another to drink but because he might take away excesse and intemperancie So many times Kings set downe good lawes which shortly after they breake and take away perswading themselues that it is vnseemely for the Maiestie of a king to bee subiect to the lawes which hee hath made Which thing also is often beateÌ„ into their minds by flatterers but in vaine do they publish good lawes vnlesse by their owne example they procure them authoritie And in lesser common-weales good lawes made either against drunkennesse or anie other excesse are vaine and voyde vnlesse the magistrates also be subiect vnto them For with what face can hee punish those tliat be drunke when he himselfe is guiltie of the same offence Neither are they here to be hearkened vnto who that they may make small fault of intemperancie in drinke say that it is a farre other matter to be merrie with wine then to be drunke For where the boundes of mediocritie are passed and men waxe hot with wine it is a fault so that although the vse of reason be not quite taken away with wine nor all the senses astonished as it coÌ„meth to passe in those wretches whom we may see staggering in the streets Yet the effects of this halfe drunkennesse are farre more dangerous then those which and wont to accompanie that other great excesse wherby those who are drunke be quite benummed and as it were in a trance for he that is merie with the wine if he be bent to anger quickly picketh a quarrell if hee bee prone to lust breaks out soon into vnchast and filthie wordes and actions if hee bee a pratler vncouers euerie secret if hee bee a tale carrier or backbiter spares no mans good name neyther abstaineth euen from contemning GOD and treading vnder foote all honestie as the wise man notably teacheth in these wordes wine is a mocker and strong drinke is raging What neede wee then set fayre colours Prou. 20. 1 on vices away with such patrons of most wicked causes For against such men Isaie pronounceth a curse because they call euill good and darknesse light Neither doth hee Isa 5. 20. onely inueigh against those which fill their tables with vomit which is the propertie of filthie dogs and beasts but against them that continue sitting till the wine doo inflame them for then is the minde readie bent to
equitie then reuenge lette euerie one according to his vocation study to attaine true wisedome and the knowledge of rights lawes and iudgement especially those who ought to gouerne others with good counsaile that in all our meetings a lawfull order may be obserued and the endes of them may bee happie beeing ioyned with the glorie of God to whom only be alhonor strength and power for euer more Amen THE FOVRTH SERMON The sentence of those seuen wise men of the question proposed what by law was to be done to the Queene Vashti from the sixteenth verse to the end of the Chapter 16 Then saide Memuchan before the King the Princes the Qeene Vashti hath not onely done euill against the King but against all the Princes and against all the people that are in all the prouinces of King Assuerus 17 For when the Act of the Queene shal come abroad vnto all women it shall come to passe that they shall despise their husbands in their owne eyes saying The King Assuerus commaunded the Queene Vashti to bee brought into his presence but she câ—me not 18 Also thus shal the Princesses of Persia and Medea this day say vnto all the Kings Princes when they heare of the act of the Queene thus shall there bee among vs much despitefulnesse and wrath 19 If it seeme good vnto the King let aroyall decree proceede from him and let it be written among the Statutes of Persia and Media that it be not transgressed that the Queene Vashti come un more into the presence of King Assuerus and let the King giue her royall estate vnto her companion that shall be better then she 20 So when the decree of the King shall be heard which he shall publish throghout all his Kingdome though it bee great all the women shall giue their husbands honour both great and small 21 And when this saying pleased the King and the Princes the King did according to the sentence of Memuchan 22 For hee sent letters into all the prouinces of the King into euerie prouince according to the writing thereof and to euerie people after their language That euerie man should beare rule in his owne house which euerie officer published in the language of his people RIghtly doth the wise man say in the Prou. 11. 14 Prouerbs as VVhere no counsaile is the people fall so in the multitude of good councellors there is health Rightly also haue the ancients said That counsaile is 〈◊〉 sacred holy thing For where all things are diligently weighed and decerned by deliberate counsell there right determinatioÌ„s are made which bring both profit vnto al men remedy for all mischiefs But there 〈◊〉 no good counsaile without God Therâ—ore Wisdome cryeth out I haue counsaile Pro. 8. 14. 15. and equitie wisedom is mine a little after By me Kings raigus rulers decree iustice Therefore vnlesse God sit president in â—he counsaile of the wife they quickly â—urne away from that which is right wherâ—f this Historie wilgiue vs sufficieÌ„t proofe 〈◊〉 which the king beeing as yet hot in wrath â—emaÌ„deth of his couÌ„cellors what they think 〈◊〉 to be done to the Queen Vashti because she â—bâ—yed not the kings commandement one â—f the couÌ„cellors pronouncing the sentence â—he king without further inquiry alloweth 〈◊〉 the rest confirme it with their consâ—â— â—hat by by therâ— shuld a decree be made â—hereby the Queen should be depriued of â—er dignitie and so be diuorced least that women should afterward become disobedient or stubburne against their husbands but euery man should be ruler in his owne house The ende of this decree was good and commendable but the manner of the proceeding vnlawfull and no proportion or equalitie obserued betweene the fault and the punishment and therefore no regarde had either of iustice or of publique commoditie which will better appeare by the diligent consideration of euery particular First therefore let vs weigh the question propounded by the King and afterwards examine the sentence of Memuchan one of the councell Lo then this is the question proposed by the King to be deliberated of what shall bee done according to the Lawe to the Queene Vashti because she fulfilled not the commaundement of the King Assuerus â—sent by the Eunuches A plaine proposition and as it seemeth not vniust for he requires to haue her iudged by the law But was a matter of so great moment to be referred to the couÌ„cell when they had well drunke or whiles the king was yet inflamed with wine and incensed with anger For as yet his wrath was not asswaged as appeareth by the decree of the councel and those things which expresly are spoken in the beginning of the next Chapter Besides is not a matter of so great weight ouer-hasfily handeled when he wil haue sentence giuen euen in their banquet Moreouer what iustice was it to giue iudgement against so noble a personage the cause being neuer heard seeing there is none so vile or abiect who can bee condemned in the equitie of any lawe either diume or humane wheÌ„ neither he hath pleaded his cause neither is lawfully conuict Last of all euen by the lawe of nations euery man is to be heard in his own cause before he be condemned First therfore they should haue enquired whether the matter were worthie to be called into consultation which if it should be found so to bee then both the day should haue bene assigned and a conuenient place appointed and the partie accused called if this had bene done that ioyfull meeting of theirs had not bene turned into so wofull a tragedie He desireth indeed that the queene Vashti should be iudged according to the lawes but the contempt of lawes in this action sufficiently sheweth that he maketh mention of the lawes onely for fashions sake So for the most part Kings are vvont to talke of lawes statutes as though they would submit themselues vnto them but indeede they meane to haue their will to stand for reason and their passion to possesse the place of iudgement So euerie one that goeth to lavv pretendeth law equitie vvhich the greater part of them haue an hundreth times broken or at the least turned to their own commodity So those who sit in the place of gouernment wil seeme to speake nothing but lawe and statutes which notwithstanding for the most part they wrest and alter as they list Notwithstanding this saying of the Kings if it bee rightly vnderstood prescribeth a rule whereby all controuersies as wel ciuil as Ecclesiastical may bee compounded For vvhereas vve liue so heere vppon this earth by reason of the infirmitie of man that it cannot be but that strife vvil sometime arise they must all bee iudged according to the lavve VVherefore it behooueth that in iudgement the Iudges haue the lavves alvvaies before theyr eyes and diligently enquire of the cause and euerie circumstaunce thereof as Iob protesteth of himselfe that hee was wont to Examine diligently the
cause which hee did not knowe Therefore Iob. 29 16 1. Tim. 4. 13 5. 21 Deut. 17. 19 Paul willeth Timothie to giue attendance to the reading of the Scriptures which were able to make him wise and giueth him warning That hee encline not to one part more then another in iudgement Therefore were the Kings of Iuda commanded to cause to be written and to read the law of God al the dayes of their liues â—out of which they might learn iudgement and iustce For wherehence doo wrong iudgements arise but out of the ignorance of the law or of a malicious wandering from the same VVee learne besides out of this fact of Assuerus that no man ought to bee â—udge in his owne cause but leaue it to â—he iudgement of others how great soeuer â—is owne authoritie bee But indeed if Assuerus would haue sentence giuen according to the law of the question propounded this knot must first be dissolued wheâ—her at this time the queene were rightly called by Assuerus to shewe her beautie â—o the guests or no Nowe euerie man â—ootheth and flattereth himself mighty â—en will not haue their actions enquired of by any as though they could not slide erre or be deceiued in which opinion they are also confirmed by the impudencie of flatterers Of which thing let that courtly flatterer be a witnesse who said vnto Alexander the great that Iustice was the inseperable companion of Kings thrones that they might not erre in their iudgements And so the flatterers of our time say Kings can doo nothing vniustly the Popes holinesse cannot erre finally if euerie one might be iudge in his owne cause would he not say the like And thus farre of the question propounded by the King Let vs now then heare the sentence of Memuchan one of the councell who was last recited but speaketh first either because hee was the yongest or else the King commaunded him first to shewe his opinion His sentence is contained in fiue verses and in the three first hee iudgeth that the Queene hath offended as well against the Kings maiestie as also by her euil example which she hath shewed to all women and in this part hee is somewhat long in the two other verses which are the 19. and 20. hee setteth downe the punishment fit for such a fact proueth his sentence by the profit which shall come thereby to euerie maÌ„ Whose sentence the king alloweth of the rest of councel confirm verse 21 and in the last verse followeth the suddein execution of that sentence Lo then this is his â—udgement of the fact of O. Vashti That â—he Queene Vashti hath not onely done euil aâ—ainst the King but against all the Princes â—nd against all the people that are in all the 〈◊〉 of the King Assuerus but that shee â—ath done euil against the King he 〈◊〉 by no reason vvhich yet principally 〈◊〉 should haue done onely he taketh for 〈◊〉 and as a maxime vvithout all 〈◊〉 that they do euil vvhich are not â—bedient to the Kings vvord vvherein he 〈◊〉 greeuously for that vvhich the king 〈◊〉 is not by and by the rule of 〈◊〉 and then although the queene had 〈◊〉 in this point yet not 〈◊〉 of a peruerse minde but moued 〈◊〉 by feare or bashfulnesse or some 〈◊〉 ciuil and honest cause Moreouer he 〈◊〉 not that it is reason the queene shuld 〈◊〉 heard and so in this action hee maketh 〈◊〉 kings fault his owne Yet notwithstanâ—â—ng great is his liberalitie in speach which 〈◊〉 beseemeth counsellors which folow the right way but is most dangerous in them who do erre from the same A councellor therefore ought to bee most free in pronouncing sentence but he must also be a wise discerner of equitie least enclining to the mightier part he oppresse the weaker with his iudgement which thing we here see to be done by this Memucha who giueth seuere sentence with rigor against the queen though absent framing it according to the lust of this angrie king and inclining in that his sentence which seemeth to be so freely vttered rather vnto the one part then vnto the other It is then a vertue of a good councellor freely and without respect of persons to declare his sentence to iudge of euerie matter as it is but he must also be wise and warie least he erre in the fact and make it more hainous then it is indeede Furthermore Memuchan confirmeth the other part of his sentence to wit that the queen had don euil against al the princes against al the people of the whole Empire with this reason That the queenes fact shall come abroad to al women wherof they wil take occasion to despise their husbaÌ„ds so the princesses of Persia and Media who haue seenâ— and heard the fact of the queene shall so answere to all the Princes of the King whereof shall arise much despightfulnes wrath despightfulnes and contempt of the women towards their husbands wrath of the men against their wiues not enduring such contempt He therfore weigheth the consequeÌ„ what will follow of this fact the euil example giueÌ„ to the womeÌ„ by the queen And without doubt he that wil iudge right must weigh diligently al circumstaÌ„ces namely what will be the consequent of any euil act especially if it be done by theÌ„ who are in high authoritie estimation For their euil deedes do more hurt by reason of the example theÌ„ if they were otherwise considered by theÌ„selues But we must diligently take great care to distinguish an offeÌ„ce â—aken froÌ„ an offence giueÌ„ least that we rashâ—y impute vnto him who hath comitted a fault whatsoeuer peruerse malicious meÌ„ wil gather thereof For there may be some especial coÌ„sideration of a mans fact which others know not therfore shuld it be an vnaduised part to go about to follow it Moreouer when men are to giue theyâ—â—udgement of those controuersies which â—rise betweene such as are ioyned with so â—eare bonds as is matrimonie especially â—mong Princes all things are not to bee interpreted in the worser part Neither must wee as the Prouerb is cast oyle into the fire to increase the flame but all waies and meanes must be sought of reconciliation and renuing of loue yet so that the euill committed be not thereby altogether couered Last of all we must prudently discerne betweene a light fault and an haynous offence This deniall of the Queene was indeede a fault but it was not any hainous offence as iâ— shee had beene guiltie of adulterie or some other vnchaste act or had conspired against the Kings maiestie or had practised any rebellion or alteration of the Kings state Neither had those offences beene to be punished only with diuorce but with greater punishments euen with death I confesse that a fault may be either lesser or greater according to the manners or customes of people or regions In other countreyes this refusall would not haue beene so hardly taken vnlesse perhaps
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
in one kingdome that the diuersitie of religion is the cause of sedition and war that the people which liue after their own fashion will easily rebel and reuolt vnto the enemies of the kingdome Thus sayd that stubborn Pharao when in Exo. 1 10 the counsell of his states they concluded that the Israelites were to bee oppressed with hard bondage And againe the purpose and determination Dan. 3 of Nabuchadnezzar in erecting that great golden Image to establish one onely religion in his whole Empire But the experiēce of al times hath made it manifest as euen at this day it also doth that true religion is not the cause of stirres and troubles but the malice of them that cannot abide it Indeed false religions doo easily beare one an other but all hate the true for truth and lying cannot stand togither For who knoweth not how many sects of Monkes the Church of Rome doth nourish what diuersities of opinions which yet defend one an other and that only vpon an hatred of the truth and in that consent whereby they acknowledge one Head who easily tollerateth all errors and disordered orders so that they yeeld him faith and obedience but cannot in any wise abide the truth whereby his pride may bee detected yet is this a most pleasing voyce and acceptable vnto all that there ought to be one King one Faith one Lawe And indeed it is a most excellent saying so that it be well vnderstood but when error is placed in steed of faith and abuse for law and a tyrant for a King that vnion and vnitie which is so much desired is turned into a miserable destruction scattering of true doctrine Furthermore that sentēce is so far of from being true that it is hurtfull and damageable to kings to suffer in their Kingdoms Gods people professing pure doctrine that on the contrary it is most profitable and their preseruation dependeth vpon it For God doth preserue the world for his elects sake although wicked men perswade themselues that the faithfull are the cause of all calamities and euill Insomuch as that which Haman thought was not profitable for King Assuerus was the commoditie and glory yea and the preseruation and defence of his Kingdome For did not Mardochaeus disclose that cōspiracie which was made against the king and by his wisedome preserued him from it And therefore so much the more is the conclusion of Haman to be condemned that the whole Nation of the Iewes was to be destroyed and so much the more his froward malice to be abhorred that perceiuing his request to bevniust he promiseth tenne thousand tallents of siluer whereby the losse might bee supplied which it seemed the King should sustaine by the slaughter of the Iewes So that he sufficiently sawe his purpose was voyd of all humanitie damageable to the kings reuenues and therefore he promiseth to recompence that losse with the sum of 10000 tallents of siluer And by this reason it appeareth how thirstie he was of the bloud of these wretched men when he endeuoureth to buye it hee careth not with what sum and goeth about to deceiue the King in faigning himselfe to be most carefull of his profit in as much as he sticketh not to bestowe so great a sum from which there shall arise a double profit to the King both by making away that stubborne and rebellious people and by encreasing the Kings treasure by such an heape of siluer in such sort do the wicked account nothing so deare or pretious which they will not willingly bestowe on the destructiō of the Church Some there are that thinke that Haman did not offer this summe of his own but of the spoyles of the Iewes and that he was not so prodigall that he would buye their bloud at so deare a price whome hee esteemed no better then dogs as for the most part Idolaters are wont to set light by the bloud of the faithfull but by the comparing of this place with those things which are after spoken in the 13. verse of taking the spoyle of the Iewes and with those things which are set downe in the 7. verse of the next Chapter that Haman had promised to pay that summe of siluer into the Kings treasure for the Iewes to destroy them it appeareth sufficiently that he offered this sum of his owne For otherwise to what purpose shuld a subiect offer such a sum vnto his King of the spoyle of subiects Therfore althogh the enemies of the Church be exceeding couetous yet the desire of reuenge and that deadly hatred wherewith they are driuen doo compell them to any prodigalitie so that they may shead the bloud of the faithfull at theyr pleasures This is apparant in the Romane Cleargie whose insatiable couetousnesse is knowne vnto euery man yet they spare not any cost to solicite Kings and set them on to the slaughter of the godly buying their bloud with the greatest most pretious part of their Ecclesiastiall reuenues And the people also being bewitched with the importune cryes of false teachers and Iesuites do willingly spend part of their goods so that religion may vtterly be abolished and destroyed with such and so great hatred which by no meanes can bee appeased doth the world fight against Gods people and his truth so Satan speweth out his rage and venome against the Church by his ministers and so is the bloud of the faithfull solde for ready mony But God forbid that we shuld grudge at this when we know that Christ Iesus our Lord was so betrayed and sold for a certaine sum of mony And this is Hamans opinion for the destruction of the nation of the Iewes Let vs then go forward to the kings answer in which his exceeding great inabilitie and vnskilfulnesse is seen for without any cōtradiction taking his Ring from his finger he gaue it to Haman the son of Hammedatha the Agagite that wold oppresse the Iewes besides he said to Hamā that he giueth him all that siluer besides that people also to do with them as seemeth good in his eyes The ring is giuen him in sign of the authoritie power which he receiued of the King to vse as shuld seeme good vnto him And this further appeareth in that hee giueth him the mony offered permitteth him to vse his pleasure with the people So we Gen. 41. 42. see that Pharao but in a lawfull cause whē he wold giue absolute authoritie vnto Ioseph in his Kingdome to dispose all things as he pleased gaue vnto him his Ring But what shal we most wonder at in this blockish king whether that hee gaue ouer his power to an other and him a stranger or that so rashly he admitteth his accusation or that so cruelly he condemnethso many innocents and gaue their goods for a pray or that without any mans aduise not hearing the accused neither making any inquisition of the cause hee deliuereth ouer so headdily so many thousand men to so bloudie a
necessarie a time who knoweth saith hee whether for such a time thou art come to the Kingdome as though he should say God who ruleth and gouerneth all things by his prouidence euen the very moments of time hath not without cause exalted thee to so great a dignitie by so wonderfull a meanes but that weighing with thy selfe so great a fauour of God bestowed on thee thou shouldest serue his purpose for the profit and deliuerance of his people For what vnthankfulnes shal it be not to acknowledge so great a liberalitie of Gods toward thee not to consecrate thy dignitie to his glory and thy fauour and authoritie to the safetie of his Church So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence by his benefits in euery estate and vocation wherein God by his grace hath placed vs. Kings and Queenes must remember that Isai 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church Ministers must remember that they giue themselues to prayer and the administration of the word finally by how much euery one hath receiued greater gifts at the hand of God and abilitie to helpe the Church by so much the more carefully ought he to employ himself vnto it Here also we may perceiue that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people it was not done to teach her to dissemble her religion and not to care for her brethren but to helpe the Church more conueniently when necessitie should require So then must we vse discretion that we may shew forth our faith when time shall require by all good effects and what our zeale is towards the house of God Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp that she might be an instrument of his grace and mercie Let vs now then proceed to see her holy purpose being compelled by the force and weight of so necessary reasons Shee commandeth to call all the Iewes which dwelt at Susa togither to a fast of three dayes and three nights and promiseth that she also and her maides will fast likewise to crie vnto God for helpe and aide to whose will committing her selfe and her life shee determineth with a setled mind to go to the King and make supplication for the safetie of her people The assembling of the faithfull hath bene at all times very necessarie when any necessitie hath bene offred to pray more earnestly vnto God and to make profession of publique repentance which is most euident in the first and second Chapters of the Prophet Ioel and by the examples of the Kings of Iuda in their greatest dangers and distresse as we see that Hezechiah did when he was besieged by Sennacherib and Iehosaphat 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idumeans did set against him I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues but they had Gods promises who is present with all that call vpon him and perhaps they had before obtained some place for the exercise of their religion So exact and rigorous a fast of three dayes and three nights without meate or drinke in colder regions should exceed measure because men in those countries could not endure it but yet in those hot countries it was not altogither intollerable thogh indeed it were very strict rigorous This fast also is not commaunded as a worship acceptable to God of it selfe but as an incitemēt to more vehemēt and feruent prayer to greater humilitie and liuely repentance Fasting therefore of it selfe is not acceptable but because of the sacrifice of a contrite and humble heart because of praiers proceeding from faith because of the confession of sinnes and expectation of helpe from Gods mercie as before hath bene said Ester wil haue Serm. 11. them fast for her not as though she alone were in danger but because shee was to make intercession for al and by her good or euill successe others were to bee dealt with so that in her life or death the life or death of others did consist The Church therefore doth not without cause pray so earnestly for her that shee might find fauour with Assuerus and obtaine that which she did demand for the safetie of the people The pietie and godlinesse of this holy Queene sheweth it selfe in this that shee desireth not more of others then she wold fulfill her selfe giuing her selfe to fasting and prayer with her maides three dayes and three nights By which also we learne what care Ester had vsed in instructing her maides in true religion and the knowledge of God and our negligence is so much the more blame-worthy vnlesse we follow the example of this noble Lady as well in prayer as in the right education of her familie But what a shame is it I beseech you in these dangerous times wherin we are fallen that the zeale of many is so cold in fasting in praying in calling vpon GOD with humble petitions and in stirring vp of one an other to the true exercises of religion Can any man marueile then that wee are ouerwhelmed with so many euilles and that our calamities encrease daily more and more That she saith she will go to the king against the law she speaketh it not in contempt of the lawe but that shee might shew that shee more esteemed of Gods commandement then of the Kings law and of the peoples safetie then of her own danger therfore shee committeth her life into Gods hand in these words If I perish I perish Thinke not that these words are rashly and vnaduisedly cast out by her as thogh she did wilfully and by despaire cast her selfe into danger for they are holy words proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith whatsoeuer did betide being ready and reposing the euent on the good pleasure of God esteeming her selfe happie if it happened that she should die in so iust a cause So did that good Patriarch Iacob speake when he sent his sonne Beniamin into Aegypt Ge. 49. 14. with his other brethren If I be robbed of my child let me be robbed Hence it appeareth that faith which is guided by the holy Ghost is not rash and yet when necessitie shall so require and dutie binde it refuseth not any daungers bee they neuer so greate with a trust and hope to glorifie GOD in his bodie both in life and death because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death aduantage Heereby also we may learne how profitable the mutuall admonitions and the holy exhortations of the faithfull among themselues are for loe Ester who before was fearefull by Mardochaeus exhortation is made more bold and that with an holy boldnesse shewing in deede that to be true which was sayd
these threeverses which are now more diligently to be weighed by vs. Neither of these then either those that dwell in the Villages or those that dwell in the Citie doo deferre the matter and delay it vntill an other time but by and by after the victorie they consecrate the next day to the praise of God and thanks-giuing which is vnderstoode out of that word They rested For it is spoken of an holy rest and dedicated to the setting foorth of the goodnesse of God for why otherwise should there be mention made of Rest when no man is ignorant that after labour rest followeth and after victorie ioy and gladnesse This therefore which heere is spoken of is a rest dedicated to God which is afterward better expressed when as Mardochaeus ordaineth those two to bee holy dayes vnto them and to their posteritie that it might be a perpetuall memorie monument of their deliuerance and of that safetie which they had by their praier and fasting obtained at Gods hand as it is expresly noted after verse 31. No maÌ„ is ignorant that the rest of holy dayes ought altogither to be consecrated vnto God that his workes may be set forth his prayses sung his goodnesse might and power magnified that by this meanes they might exhort one another to repose their trust in him to feare him and worship him in all holinesse for euer but yet with diuers maner of praise according to the varietie of the matter for the which the feasts were ordained So the seuenth day which by an excellencie is called the day of rest instituted as the feast of the natiuitie of the world was dedicated vnto God to set forth and call to remembrance his goodnesse power and wisedome in the creation of the world and his most wise gouernment of the same This onely feast do we reade to be celebrated from the beginning of the world vntill the departure of the people out of Exod. 12. 13. Aegypt at which time the Lord added the feast of the Passeouer and of vnleauened bread for a perpetuall memorie of gods sauing the people froÌ„ the haÌ„d of the Angell which slew the first borne of the Aegyptians and of bringing them out of bondage that they might be vnto him an holy people and a Nation free to serue him After when God had giuen his law in mount Sinai and had ordained the forme of his seruice and appoynted both the ciuell policie and Ecclesiasticall among that people the feast of Penticost was adioyned to the former for the memorial of so great a benefit wherby God had shewed himselfe to be the Teacher King and law-giuer of this people Then â—he pâ—â—ple entring into the land of Caâ—aan the feast of Tabernacles was decreed 〈◊〉 remeÌ„brance of the benefits which the people receiued by the space of 40. years 〈◊〉 the wildernes There were also besides â—ertain feasts as the Kalends of euery 〈◊〉 which wer the first day of euery new Moone that they might bee warned that â—ll good things came vnto them froÌ„ god â—nd proceeded not froÌ„ the course of the Moone or the influence of other starres Besides the feastes of Trumpets and Expiation whereby they might learne that their filthinesse was onely washed away by the mercie of God in the bloud of the Messias which was to come Heere therefore the Iewes beeing deliuered by the onely goodnesse of God and following the examples of their auncestors would giue thankes vnto God for so great a deliuerance and to this end dedicated vnto God a day of rest and when as they had not meanes to offer the sacrifices prescribed in the law because they were farre from the Temple they offred at the least the sacrifice of praise They are not reported to haue made any new songs as in time past Moses Debora Anna the mother of Samuel Dauid in many 〈◊〉 and other holy men many had done before them For in their Câ—â—ticles they had sufficient matter of praise They might with Dauid sing that which is in the 9. Psalme verse 1 2 3. I will praise the Lord with my whole heart I will speake of all thy maruellous workes I will be glad and reioyce in thee I will sing praise to thy name ô most High For that mine enemies are turned backe they are fallen and perished at thy presence They might also worthily say that out of the 34. Psalme vers 1 2 3 4. I will alwaies giue thankes vnto the Lord his praise shall be in my mouth continually My soule shal glorie in the Lord the humble shall heare it and be glad Praise ye the Lord with me and let vs magnifie his name togither I sought the Lord and hee heard me yea he deliuered mee out of all my feares Besides that which is in the 103. Psal vers 2 3 4. My soule praise thou the Lord and forget not all his benefites Which forgiueth all thine iniquities and healeth all thine infirmities Which redeemeth thy life from the graue and crowneth thee with mercie and compassions Could they also sing any thing more fit and commodious that they might acknowledge god to be their defence and strength theyr buckler refuge and most sure place of defence then that which is most zealously and sweetely sung by the Prophet in the 18. and beginning of the 144. Psalmes And ioyne vnto all this that out of the 116. Psalme vers 12 13 14. What â—hall I render vnto the Lord for all his beâ—efits toward me I will take the Cup of Salâ—ation and call vpon the name of the Lord. I will pay my vowes vnto the Lord euen now in the presence of all his people Wherefore also at this day what neede is there of new Psalmes and songs when as the holy Ghost doth sufficiently afford vs wherewith to praise God and giue him thankes for his benefites of all sorts Howbeit they are not to be reprehended if any by the instinct of the holy Ghost doo compose any new songs whereby the goodnesse of God may be set forth and extolled This then was the chiefe poynt in the Iewes Rest. The other as feasts mirth sending of presents one to an other and gifts vnto the poore were onely annexed to declare their ioy beseeming the children of God ioyned with all honestie Their feasts then were holy and such as God in his law commanded to feast in his sight with gladnesse sauing that they were far from the Temple and could not eate of the sacrificed meates Their ioy also was holy in as much as they reioyced in the Lord the God of their saluation and acknowledged that hee had filled they hearts with gladnesse and their mouthe with laughter praying that that ioy mighâ— continue In that they sent gifts one vntâ— an other it was done that they might stir vp one an other to giue thanks vnto god for the preseruation of their life theyr wiues and childreÌ„ their libertie goods and for these things might testifie theyr thankfulnes before all men The
are scituate So Babylon Assyria Syria and Iudaea were at his commaunde and hee gouerned al these kingdomes in great peace being free from the feare of all enemies either abroade or at home which is easily gathered by that feast of which a little after we shall entreate So the Church then was vnder his Empire for they that were returned againe into Iudaea by Cyrus permission acknowledged him for their King did yeeld him fealtie and paid him tribute But be it farre from vs that weâ— should iudge by this dignitie and largenesse of so peaceable and flourishing an Empire that Assuerus and the Persians were more fauored cared for by God then all other Kings and people For God did more esteeme those poore and miserable captiues dispearsed here and there and subiect to that great monarch then either the King himselfe or the rest of his subiects seeing they were the Lords 〈◊〉 Ekod 19. 6. 1. Pet 2. 5. 9 ritance a chosen people a holy nation a kingly priesthood Wee may not therefore iudge of Gods loue or hatred by the glorie dignitie or largenesse of great Empires but by the forme of the couenant which hee 〈◊〉 made with his and by the 〈◊〉 of that free adoption into the which 〈◊〉 the most part are receiued the base 〈◊〉 contemptible before men when the 〈◊〉 and hautie are reiected because they 〈◊〉 haue disdained it In the meane 〈◊〉 God will haue his to bee subiect 〈◊〉 vnto Infidell Kings that wee may 〈◊〉 sufficient experience That the Lords Iohn 18 36. 〈◊〉 is not of this world neyther that 〈◊〉 church is to be sought for in the 〈◊〉 of the Empires of this worlde 〈◊〉 notwithstanding I denie not but that 〈◊〉 giueth Kingdomes and 〈◊〉 to his euen that it may be made 〈◊〉 that Kings are appoynted by God 〈◊〉 that he placeth in the Throne whom 〈◊〉 him Although the glorie of 〈◊〉 and Empires in the Church 〈◊〉 not continued long Dauid indeede 〈◊〉 a mightie King but how great I pray comparison of the Monarchies of 〈◊〉 and Babylon Constantine obtayned 〈◊〉 Empire both of the East and VVest 〈◊〉 after him some godly Emperours as 〈◊〉 the Theodosii but the glorie of so 〈◊〉 an Empire quicklie fell the barbarous Nations that came out of the North spoyling and waste it and seasing on the chiefe greatest part of it the Turke also and Saracens and other fauourers of Maâ—â—homets sect at this day possessing the greatest part of the worlde And this not without great cause least the faythfull should suppose that this outward glorie and greatnesse of Dominion were a note of the Church but rather that they shoulde followe the light of the Gospel for there indeede is the Church where Christ Iesus is acknowledged for the one lie authour of saluation Nowe GOD gaue so great an Empire vnto Assuerus for none other ende but to preserue pollicie and the estate of those Nations to establish lawes to represse confusions wherewith among themselues those fiero people woulde haue beene troubled and to brydle Tyraunts whose pride and arrogancie quicklie woulde bee kindled if they were not restrained by a greater power For great Empires though in there most corrupt men haue the gouernment yet they bind togither as it were with firme bande manie people though otherwise much different in maners and condition and draw them backe by good lawes and orders to a more ciuil kind of life God by this meanes making a way to his word as oft as it seemeth good vnto him to frame men vnto the obedience of his will Let vs not therefore thinke that there is heere mention made of the largenesse of Assuerus Empire to the commendation of his prowesse and wisedome as though he by his power and counsell had gotten to himselfe so great a Dominion 〈◊〉 to lay before our eyes the prouidence Dan. f. 32. of our God who at his pleasure appoynteth and establisheth kingdoms and transâ—ateth them from one nation to another as it was foretold by Daniel and deliuered in 〈◊〉 dreame to Nabuchadnezar in the vision of that great Image whose head was of gold the armes and breast of siluer So we haue seene it come to passe that that great Monarchy of the Babylonians which was figured by the golden head was taken away by the Monarchie of the Persians and Medes begun by Cyrus encreased by Cambyses and confirmed by Assuerus who did not discend from Cyrus but was chosen 〈◊〉 〈◊〉 King by the neighing of his horse as Hystories report Hee is sayde heere to sit on his throane whereby his Kingdome is noted to bee peaceable and quiet so that hee had no neede to go from place to place to represse his enemies or to appease seditions amongst his subiects So God oftentimes giueth rest vnto mightie Emperours that theyr Subiects may feare their power which if they shall attribute to their owne wisedome and industrie they truelie commit sacriledge and GOD oftentimes reuengeth their pride Of which diuine vengeaunce let Nabuchadnezar bee an example who when hee gloryed with himselfe in these woordes It not this that great Babylon which my handes haue built was on the suddaine dispoyled of his Kingdome for a while and throwne out from the societie of men to eategrasse with the beasts of the field This Assuerus chose for the chiefe Citie of his Kingdome Susa and so translated the seate of the Empire from Babylon where before it was into Persia Dan. 4. 27. whereby the Persians might bee acknowledged for the first and principall erectors of this Monarchie So great then was the power of his Monarch vnder whose shadowe there was giuen a seate and some rest to the Church but not without great troubles as in regarde of them who were returned into Iudaea the Booke of Ezra dooth witnesse and this booke will teach concerning those who remained as yet despersed in Chaldaea Persia Media and other Prouinces And such shall see the state of the Church vntill the sonne of God come to gather and receiue â—er into the triumph of eternall glory and to carry her with himselfe far aboue all the heauens To whom alone bee all honour and glorie for euermore Amen THE SECOND SERMON Of Assuerus feasts from the third verse to the tenth CHAP. II. 3 In the third yeare of his reigne hee made a feast vnto all his Princes and his serâ—â—nts to the Princes of the hoasts of persâ—â— and Media and to the Captaines and gouernours of the Prouinces in his presence 4 Shewing his riches the glorie of his Kingdome and the honour and Maiestie of his greatnesse manie dayes euen an hundred and foure score dayes 5 And when these dayes were almost expired the King made a feast to all the people which were found in the royall Citie of Susa from the greatest to the least seauen dayes in the Court of the Garden of the King s Palace â— Hauing hangings of white greene and blewe fastened with Coardes of fine Linnen and
proude ostenâ—â—ion of theyr riches to wit that by 〈◊〉 honest liberalitie they witnesse 〈◊〉 charitie that they nourish concord 〈◊〉 societie betweene many that by 〈◊〉 kindes of benefits they purchase 〈◊〉 friendshippe and good will of many 〈◊〉 when necessitie shall require they 〈◊〉 vse to honest and lawfull purposes 〈◊〉 that by their liberalitie they â—ay stirre vp others to sing prayses vnto â—od the giuer of so many and so great good things whereby our feasts may be cousecrated to him with prayer and thanksgiuing But what a miserable and lamentable thing is it that a most mightie King could not otherwise make 〈◊〉 magnificence and greatnesse to be knowne then by excessiue charge in feasting For howe many other things and there whereby he might declare it a great deale better and with much more profit to ensue both to himselfe and to his subiects that is if in euerie place he see that all things be gouerned in lawfull order if the laws retaine their due authority if right be administred to euery one if 〈◊〉 people be eased of tributes taxes subsidies if souldiers be contained within militarie discipline if rewards be giuen with kingly liberalitie to those that deserue them And heere wee are especially to 〈◊〉 to remembraunce that which the Lordâ— warneth vs that those who will makeâ—â— feast which should bee allowed by God should call vnto it not the rich but the Luc. 14. 13. poore in which thing there is liberalitie indeede But in this parte wee must also take heede of the leauen of the Pharises boasting and affectation of vaine glorie before men Bsides this is also here to be noted that Kings for the most part do bestow that money which they haue gathered with great labor from their subiects vpon vaine and vnprofitable expenses so that they seeme to labour more on the dispersing and loosing then was labour bestowed in the gathering of them together And thus farre of the end of the â—easts made by Assuerus There were many other perhaps who haue done the 〈◊〉 but this sufficed the holy Scriptures to note him as a cheese man and so 〈◊〉 these things thus bee spoken as well of the furniture of those feasts as of theyr 〈◊〉 Let vs come now to the speciall consideration of the particulars First the feast was celebrated an hundred and foure 〈◊〉 dayes that is full halfe a yeare together For all the Princes and seruants of the King that is the rulers of the kingâ—ome that hee might haue in his view the power of Persia and Media that is the princes and gouernors of the prouinces Which things declare great peace in the whole Empire of Assuerus for hee would not haue called vnto him the gouernours of the prouinces to feasting and banquetting if there had beene warre in any parte of his dominion or any light suspition of rebellion They are not called then to counsaile concerning the weighty affaires of the Common-wealth but to banquetting and mirth And thereby it may seeme likely that they wanted not in that great quiet all manner of sports that might serue their delight as musicke gaming tilt and other shewes as at this day noble men are wonderfully delighted with iesters enterludes wilde-fires daunces and such like toyes Beholde heere then a kingdome full of mirth and pastime and as it were drowned in delights and pleasures beholde with what ioyes the Lorde doth fill euen with sacietie the children of this world whiles the Church is oppressed with captiuitie and miseries beholde the endeâ— of victories obtained by great pollicieâ— and labour of mightie Kings and Counsellors and with much slaughter of they 〈◊〉 people euen pleasures and delights Although they were not come to so great 〈◊〉 madnesse as Balsazar the last Monarch◠〈◊〉 Babilonians euen when Babylon was 〈◊〉 gaue himselfe to feasting and 〈◊〉 or as manie princes in this 〈◊〉 age whom you shall see euen when 〈◊〉 estate of their Kingdomes shake and 〈◊〉 a fall are yet little mooued but 〈◊〉 drowned in pleasures take their fill 〈◊〉 This was also an euill 〈◊〉 for his subiects when they shoulde see 〈◊〉 King with all his Princes and 〈◊〉 giue themselues to banquetting 〈◊〉 and delights For what became 〈◊〉 meane while of the Prouinces 〈◊〉 〈◊〉 so long of their gouernours 〈◊〉 were to administer iustice vnto them 〈◊〉 the wise man saith not in vain VV. 〈◊〉 O land whose Princes rise early to play Eccles. 10 9. 〈◊〉 in vaine dooth Esay threaten the like 〈◊〉 Princes of his 〈◊〉 which rose up ears 〈◊〉 follow drunkennes So 〈◊〉 inueigheth Esay 5. 11. Amos 6 4. 〈◊〉 against the 〈◊〉 of the Iewes 〈◊〉 they made with great ryot in beds 〈◊〉 Vnlesse the courts of Princes go 〈◊〉 in example of sobrietie and 〈◊〉 the whole kingdome will easilie let 〈◊〉 the reines vnto surfetting 〈◊〉 and lasciuiousnesse For the whole 〈◊〉 labors to conforme itselfe vnto the patterne of the King Besides these gouernours being returned into their prouinces after so long time of absence employed in ryot studie to imitate the example of their king and being bold vpoÌ„ the fauors which they haue receiued of their Prince are more ready to deale vniustly and oppresse the people VVho here also may not worthily maruell that noble men are so soone wearied with consulting of the estate and coÌ„mon profit of the subiects but neuer satisfied with banquetting and following their delights For you shall see many who not only feast certain daies but speÌ„d the whole time of their life in such excesse And are not many priuate men also wont to do the like who haue none other care whiles they liue then to fill their paunch and prouide for their belly euen as they are said in this life to reioyce themselues and to bee praised by their flatterers wheÌ„ they make much of themselues To them appertaineth the example of the wicked rich man as though Psal 49. 18. Luc. 15. they did liue to eate and drinke whereas we must eate and drinke to liue and to be able to imploy our selues in our vocation Especially Kings and their officers who ought to be examples vnto their subiects of all vertues But what can be aright in so great wantonnesse and ryot But so they liue for the most part by the iust iudgment of God the reuenger because the people make themselues vnworthy of good kings and wise councellors The other feast vnto which all the people that were in Susa were inuited lasted only seuen dayes yet was it long inough for it is a great matter for a whole citie to giue themselues to eating and drinking to pastimes seueÌ„ daies togither So when great men begin once to giue themselues vnto ryot they are drowned in it more and more desiring to gratifie all others in the like This bidding of the whole people doth testifie not onely the kings liberalitie bountie but his humanitie kindnesse a vertue most beseeming kings And surely this gentlenes curtesie
warneth That hee that refraineth not his anger giueth place to the Diuell Now the wrath of Princes is so much the more dangerous by howe much they are of greater might and there are none which dare reprehende them or oppose themselues against them no more then against a Lion or any other wilde beast For which cause they shoulde be like vnto the lawes wherof they are the executours and giue their iudgement of euerie cause without passion So should Assuerus haue thought that the queene Vashti wanted not sufficient excuse whereby shee might approue her dooing vnto him if he would not haue let loose the reines to his anger Such a moderation is required in all Iudges and in all them who haue anie kind of power ouer others For vnlesse the minde be quiet and calme and setled in the feare of reason it can not but erre from the truth and trouble both it selfe and others In this rage the King asketh the opinion of his Councellours what they thinke may bee done to Vashti by the lawe It is prayse worthie to aske the aduise of wise men and for an angrie man to bee willing to heare their opinion but it is to bee feared least hee kindle his Councellours with his ouer-great heate because oftentimes wee see it happen how euerie one dooth frame his affections to the kings humour and giues him counsaile according to his passion The king therefore asketh those seuen Councellors whose names here are recited who sate the chiefest in the Kingdome of Persia and Media and sawe alwayes the Kings face that is were alwayes present with him to giue him aduice in all hard and doubtfull cases according to the manner and custome of the Countrey by which it seemeth that the Kings were subiect to this counsaile And surely that was an excellent order euen as in all Empires which are not tyrannicall there are appoynted vnto Kinges a certaine number of Councellours without whose aduice they doo not any great matter But in processe of time many kings giue themselues such libertie that they abuse the name of their counsellors to get the greater authoritie to their owne wilfull decrees For so it commeth to passe that great power cannot long abide any peere Those seauen who heere are named are adorned with excellent titles Of wise men which knew the times and were skilfull in iustice and iudgement And truely these gifts are verie requisite in Kings counsellors For by their wisedome and discreete counsaile profitable lawes and statutes are made as wel in peace as in warre by them the whole kingdome is gouerned they dispose of all matters both publique and priuate They create Magistrates and publique officers they vnfolde difficulties arising they preuent confusions or appease them when they are sprung vppe finally they repayre all losses and preserue the estate of the Common-wealth In all which there is required great wisedome long experience exquisite knowledge of the lawes True wisedome containeth the knowledge of things both diuine and humane and of their causes also Now because these men had not attayned the knowledge of the true God they were furnished onely with worldly wisedome which yet is also the gift of God and a light which is bestowed by him vppon some for the gonernment of great Empires whereby they may bee profitable to mankind who otherwise would become the instruments of great confusion in the same Next the knowledge of the times is attributed vnto them which containeth the skill in Histories out of which may bee drawne the examples of memorable acts in all ages to which must be adioyned experience a surer instructor a great deale then Histories which affoordeth sounde counsaile according to the varietie and necessitie of occurrents The knowledge also of Lawes is required for out of them is to be gathered the deciding and defining of doubts proposed Now that which is spoken of iudgements is referred to the knowledge of equitie whereby in many things the rigour of law is moderated and euerie â—ction with great wisedome is weighed by the circumstances that iudgement may be giuen in euerie case with equitie moderation VVherefore there is none other to be looked for but the ouerthrow of those states whose gouernment is managed by rash councellors and without knowledge by yong heads and without experience of which let those young Councellors of Rehoboam be a memorable example vnto 1. King 12. 10. vs by those that are vnskilfull in the lawes and not carefull of equitie but only wittie in subtile inuentions whereby they frame themselues to the will of their Prince Furthermore these vertues are not sufficient neither vnlesse they be grouÌ„ded on a good and vpright conscience which in euerie matter shall loue the truth right For otherwise wisedome is turned into subtilty experience into deceit the knowledge of the law into craftie cauils and equitie into a maliciouâ— interpretation of the statutes So that great authoritie dignitie knowledge of the Law in a wicked man is as a sword in the hand of a mad maÌ„ The lawes are holy and pure therefore they require a pure holy mind IudgemeÌ„ts are of God and in his feare ought they to bee administred as Iehosaphat warned his Iudges whoÌ„ he had appointed ouer the people That 2. Chro. 1â— 6. they should remember that they executed not the iudgements of man but of the lord Wherfore in the choyse of councellors iudges there is not greater care to be had of their industrie knowledge which yet are required in them then of their honestie and good conscieÌ„ce Neither do wise skilful councellors any whit profit a king vnlesse they be also iust seuere executors of the lawes And finally the wisedom of a good and discreet prince is not more known in any thing theÌ„ in the choise of good councellors in the approuing of right lawfull counsels For to no purpose are good couÌ„cellors vnlesse their couÌ„sels be obeied Behold here then at the last the ende of laughter to be anger behold in steed of a banquetting house a iudgement hall behold a feast turned into a consultation of a matter most intricate of great moment seeing on the one side is proposed the question of the Queens person her whole estate dignity on the other side how the kings mind though he were ful of wine wrath may be satisfied how his magnificeÌ„ce maiestie may be preserued whole and sound which he himself could not sufficiently defend So many times kings and princes stir vp troubles confusioÌ„ which afterwards their councellors must remedy But we will defer this consultatioÌ„ of theirs vnto the next Sermon in the mean while let vs be warie by others mens examples let vs retaine temperance and sobrietie in our feasts let vs auoyd all vanitie and vnseemly ostentation let vs bridle our wrath and the rage of our mindes let vs seeke counsaile of wise men but without passion seeking rather right and
to dissemble what religion we professe when we are demaunded is a treacherie which redoundeth to the dishonour of God Therfore when the time required it neither Ester nor Mardochaeus did hide their religion or their people Wherefore this place helpeth not those who by this example would shape a defence for Idolatrie for the sentence of the son of God remaineth firm vnremoued Whosoeuer Mark 8. 38. shall be ashamed of me of my words before men I wil also be ashamed of him before god my father But a man may demaund it not without cause how she could coÌ„ceale her people her kindred For wheras Mardochaeus from whom she was taken was â—nowne to be a Iewe and she did abstain from meates for bidden in Gods lawe it seemeth that she did sufficiently bewray her selfe For if any thinke that shee did eate of vncleane meates or violate the Saboth hee may also say that she cast away all godlinesse forasmuch as wee see that the faithfull would rather indure any torment then taste swines flesh wherof there is a most notable example in the Historie of the Macabees But I answer that neither the officers who gathered the maides togither nor Hegai vnder whose hand they were kept enquired very carefully after these things but were onely content that shee was beautifull which they chiefly sought after I adde that whereas Ester was in great fauor with Hegai she therefore obtained greater libertie to liue according to the lawe of God and yet not bee espied So is God wont to watch ouer his that they runne not into any hatred or contempt and yet notwithstanding preserue their conscieÌ„ce safe And thus farre of Esters wisedome That peculiar care which Mardochaeus had alwaies of her is now after this declared That euery day he walked before the court of the house of women that hee might learne of Esters prosperitie what became of her For when as it was not lawfull for him to enter into the womens house he diligently sought all occasion to talke with any by whom he might bee certified concerning her Neither was it without cause that hee tooke so great care for her for hee knewe that the manners of young maidens easily would be corrupted with courtly delights and soone forget their former education as daily expeperience doth teach that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court in which hee shall be brought vp For there be fewe Iosephs few Moses fewe Daniels who can bee conuersant in the Courts of Insidels and Idolaters without some spot or fault when as there raigneth such abundance of all manner of corruptions euen in the Courts of those who professe themselues to bee Christians Therefore not without cause did Mardochaeus so fear least Ester should be forgetfull of the doctrine of the lawe and of that good bringing vp and instruction which shee had receiued from him He was careful also for her health and what should become of her fearing least if by chaunce her people and the religion which shee did professe should be known she should be reiected with contempt and reproach or euill entreated and dealt with Here all Parents Tutors and Guardians by the example of Mardochaeus are warned put in minde of their dutie towards those pupils whom God hath committed vnto them not onely as long as they be vnder their charge but also after they be set at libertie to wit that they alwaies watch ouer them and whether they be remooued farre off or be neare vnto them to helpe forwarde as much as in them lieth their health and profite Mardochaeus might seeme in his owne conceite excellently to haue discharged his dutie and might saye as many in our time are wont what should I haue any further care of Ester seeing shee is so well prouided for I had care of her as long as shee was vnder my charge I haue done what I could for her I thinke I haue well performed my dutie shee is now in better case then I am why should I trouble my selfe any further But true loue is not so quenched in the mindes of good kinsmen it rather raiseth vp new sparkles whereby they may be stirred vp to beare an especiall care towards them to whom they are bound in kindred or alliance and to giue theÌ„ good counsell and aduice But you shall see in these daies that the greater part of meÌ„ rather studie this onely how they may be rid of the charge of their children or pupils or poore kindred by what meanes soeuer it be that beeing once freed they may euer after altogither cast away that care And let this suffice to be spoken of Mardochaeus care Here is now described in the three verses following the manner of the preparation too too laboursome and sumptuous and delicate whereby the maidens were annoynted with oyles and sweete perfumes before they were brought vnto the king Next in what manner they went in vnto the king and thirdly howe they had an other house appoynted for them after they had bene one night with the king These are the tokens of extreame riotousnesse and extreame wantonnesse in this wanton and effeminate Infidell king wherby we may learne that those whom the spirite of holinesse and regeneration doth not gouerne are made the bondslaues of all manner most vnstayed lusts thinking that all things are lawfull for them by reason of their dignitie This king then beeing a seruant vnto lust will not touch a mâ—ide though faire clean vnlesse shee haue beene first whole sixe moneths besmeered and as it were soked with oyle of myrrhe and then other sixe moneths annoynted perfumed and as it were seasoned with all manner of sweete spices So nothing that is naturall can content these vassals of most prodigious lusts but onely painting and art doth please them Now how troublesome thinke you was this vnto Ester who had bene brought vp in all godlinesse frugahtie and modestie to be basted and soked a whole yeare in such wantonnesse and riot Yea but some will say ought shee to endure it Certes seeing shee was a modest and godly maiden I doubt not but shee was ashamed of these delicacies and allurements But what should shee do whether shee would or no euen with extreame griefe shee was compelled vnto it The vse indeed of oyles and perfumes is not simply to be condemned but excesse in the vse of them and a corrupt affection abusing theÌ„ to an other end then they ought Neuerthelesse in a matter wherein her conscience was not wounded and which she sought not by ambition she might with a good conscience yeeld to necessitie and frame her self vnto the time keeping notwithstanding in her heart her former loue of simplicitie puritie those most fit vertues for faithfull virgines Wherefore these things do nothing helpe those women who infected with the poyson of pride ambition neuer make an ende of painting and colouring themselues that they may
all men are readie against the day of slaughter and Haman hauing al things perfected to his wish sitteth drinking with the king This Historie is worthie to be diligently weighed for it containeth a liuely pattern of those things which haue happened in our age First then the Kings Scribes are called as soone as the King hath giuen his assent least perhappes the matter beeing better thought on there might be left a place for repentance and occasion to call backe again that which ouer-rashly he had granted and so eyther himselfe thinking better vpon it or else warned by some other should take some newe aduise concerning so barbarous and bloudie a graunt So the wicked are wont to vrge Kings and to bee instant vpon them in a wicked purpose that there may bee left them neither time nor place to deliberate of it And thus are the Scribes called not to deliberate of the whole matter but onely to write those things which Haman shuld commaund to be sent to the Kings Nobles and to the Captaines that were in euery Prouince and to the rulers of euery people and to euery people according to their tongue that is in breefe to all which in euery Prouince had any authoritie For the Nobles were his Liefetenants generall the Captaines were the gouenors vnder them the rulers were those which in euery Citie in all meetings of the people were in greatest estimation and credit Hamans ende and purpose was that all sorts of men should doo their carefull endeuour in accomplishing that bloudie Edict which was so guarded with the Kings name and sealed with the Kings Ring which was in steed of those great seales which our Kings at this day vse So for the most part we see it to come to passe that those who are placed in the gouernmeÌ„t of the CoÌ„mon-wealth for the defence of good men the protection of lawes and preseruation of publique peace do often times kings being caried away with euil counsellours bestow their labour in murthering and massacring the most quiet peaceable subiects making no enquirie before whether it bee done by right or wrong to whom it is inough to say Thus it was the Kings pleasure neither are they mindful that they are called to that place not to serue the Princes lust who as other men is mortall but to serue the lawes and render to euery one that which is theirs Wherfore that saying Traiane of an Emperour of Rome is greatly to bee praysed who deliuering vnto the Generall of his horsemen the sword into his hand spake vnto him these words Vse this for mee if I commaund that which is right and against me if I command that which is vniust But the tyrannous will or rather lust of many Princes challeÌ„geth the force of lawe and to be the rule of equitie although euen in iest they deliberate of most vniust matters The Scribes againe on the other part yeeld themselues most obedient to Haman and obiect nothing against so bloudy and violent an Edict they would not forsooth displease the King Nothing also in so cruell a proclamation seemeth vniust or vnlawfull to the Nobles and Captains but they are ready to fulfill it So in our age if Edicts were to bee penned against religion the Scribes could neuer satisfie themselues in deuising significant words to make them more haynous and cruell the Gouernours without any exception were ready with all their might seuerely to obserue them and the people receiued them with alioy and gladnes And as here al things were written in the kings name and sealed with the Kings seale so in our age the colleagued enemies of the church and true religion with great cries and opeÌ„ mouth pretended still the kings name and maiestie and haue vsed his forces and the common treasure to the oppressing thereof running as it were to quench a fire that would bring destruction to the whole Realm Lo then how this Edict was written in authenticall forme according to Hamans will and lust Let vs come now to those things that were contained therein for of the maner how it came and was dispearsed into the Prouinces we will speake after in the 15. verse The Proclamation containeth two principall poynts The former is the killing of all Iewes without sparing or making difference and that all togither vpon one appointed day and the spoyling of their goods as a pray The other that this decree be made knowne vnto all Prouinces that all men might be ready against the day prefixed to coÌ„mit so bloudy aslaughter As concerning the former Haman is not contented with the common worde of killing the Iewes but that he might the better lay open his câ—uell and bloud-thirsty mind he saith that they should bee rooted out slaine and destroyed and that there should not any place be left for manhood or pietie wherewith mooued men at least migh spare infants he maketh mention of euery one seuerally as well young as olde little children as women This butcherie is appointed vpon one and the same day that with greater pleasure he might wallowe in aboundance of bloud flowing from al places at one time and that the cut-throates in euery place might the more bee stirred vp vnto that horrible slaughter nay farther that they may not spare any the goods of those that are slaine are set open for a pray to bee spoyled that euery one hauing this reward promised might runne vnto that slaughter with a barbarous and vnbridled furie If any man demaund with what shew of reason so detestable a fact could bee shadowed the answere is easie vpon Hamans accusation they were condemned as contemners of the Kings lawes and religion Finally the hatred of God and of true religion was a sufficient incitement vnto them to commit so bestiall a massacre Paraduenture it may seeme strange and incredible that so bloudie a decree could bee made when the most enraged enemies and most bloudie are wont in warres to spare women children vnlesse euen in our owne age we had seene farre more cruell things then these not onely to haue bene deliberated of and decreed by those who brag that they are Christians but also to haue beene executed with so great and so barbarous rage by them that euen a mans heart will quake onely to remember it For if any man call to remembrance that arrest of Parliament made at Aix against the inhabitants of Cabriers and Merindoll about some 44. yeares ago and also that most horrible butcherie begunne at Paris the 24. of August 1572. and afterward spread into the other Cities of France he must needes bee driuen to confesse that these were so cruell that they passed all others and this last so barbarous that it turneth away mens eyes from all others vnto that alone the crueltie was so fierce and vnheard of before that none can sufficiently wonder at it and bee mooued with horror who haue but onely heard the report thereof For what kinde of crueltie was there not
hath commaunded concerning his worship and Isaias saith That God is worshipped in vaine Isai 29. 13. by the commaundements of men I say that it was not Mardochaeus purpose to institute any new worship of God or to asscribe vnto the dayes of Purim any greater holynesse then vnto others neither to binde any mans conscience to the obseruation of this ordinance as they are to those things which God himselfe hath commaunded but whereas God hath graunted vnto man sixe dayes of labour and hath left it to his will either to labour or to employ it in holy things and those which appertaine properly vnto his seruice Mardochaeus onely respected this that these dayes should rather be bestowed in the remembrance of the benefites of God and in giuing thankes for such a deliuerance then in any handiworks but yet so that they shuld not be bound with any opinion of necessitie as though God himselfe had commanded it The same purpose Iudas Macchabaeus had in instituting the feast of the dedication of the Temple after he had purged it and the altar from the pollutions of Antiochus Of this feast the Euangelist S. Iohn maketh mention and saith that our Sauiour Christ was present at it walking in Salomons porch And if any great abuse or corruption should creep into these feasts instituted by men it should be lawfull for the Church to abolish them if by no other meanes it could not take away the abuse Let Ezekias be an example vnto vs who brake the brazen serpent in peeces because they offered incense vnto it although it were erected by Gods commaundement in the Wildernesse that those who looked vpon it might be heaâ—ed from the byting of the fierie Serâ—ents But when as God did not commaund that it should be kept for euer as â— remembrance of so great a benefit Heâ—ekaih did not doubt to stamp it to powâ—er So that if God haue commanded â—ny thing without this clause of perpetuiâ—e they may for abuses growing thereby â—e taken away and then how much more â—ose who are ordained by men Where it to be noted that although the Iewes receiued sundrie benefites at Gods hande at sundrie times yet did they not for euery one of them ordaine a festiuall day â—ay wee read not that they did dedicate any day for any neuer so great a benefit besides this and the dedication of the Temple after it was purged by Iudas Macchahbaus For as touching that feast which we read instituted in the booke of Iudith the Historie is not authenticall Therefore least that festiuall dayes should be too much multiplied and groweinto too great a number there was no feast instituted for that so miraculous a passage ouer Iordane none for the fall of the walles of Iericho nor for the slaughter of the Madianites in the time of Gedeon nor for that other no lesse admirable of the Ammonites and other people confederate in the dayes of Iehosaphat neither for that of the Assirians when the Angell of God in one night destroyed their whole host And who can reckon vp those so many the like miraculous deliuerances for remembrance whereof notwithstanding there were no solemne dayes dedicated And this is especially worthy the obseruation that Noah being safely preserâ—ed from the floud by so many euident miracles did neuerthelesse institute no soâ—emne dâ—y or festiuitie for the memoriall of this miracle but was content with continuall meditation thereof in himâ—elfe and declaration of it vnto others who were delighted with the rehearsall of such miracles Neither doo we alâ—o reade that Abraham did ordaine any â—estiuall day though he receiued from God many notable promises and wonâ—erfull deliuerances The instituting therefore of certaine eastes was a part of the schoolemaisters â—ffice belonging to the law in which GOD gaue shadowes and figures of â—hings to come wherefore by the comâ—ing of our Lord Iesus Christ all the old â—easts with the rest of the ceremonies are â—bolished This doubt beeing dissolued the unswere vnto the rest will bee the â—ore easie as if any man demaunde â—hether there bee any holydayes exâ—resly commanded by God in the Chriâ—ian Church wee aunswere There are not For it appeareth by the words of Paul that Christians being well instructed in the faith did make no distinction of dayes not esteem of one more then an other writing to the Colossianâ— he faith Let no man condemne you in respect of an holy day or of the new Moone or of the Sabboths It is a part of Christian libertie purchased by Christ if we well know that all our dayes are equall and all of like holynesse euen as the vse of all things is holy to a faithfull man as the Apostle saith So the auncient Christians came to togithre euery day without difference to heare the word of God be partakers of the Sacraments and to praier and thanksgiuing I confesse indeed that the Apostles that they might winne the Iewes vnto the Lord did frame themselues vnto their dispositions to wit taught in the Temple and in the Synagogues on the Sabboths and holy dayes which is apparant in the Historie of the Acts. Afterward the Church encreasing when all had not opportunitie to come euery day to the holy assemblies there was one day chosen in the weeke wherin all the people should come togither to bee taught and to employ themselues with one accord in holy exercises And it seemeth vnto me most likely that the first day of the weeke wherein Christ rose againe from the dead called therefore the Lords day was rather chosen then any other to be dedicated to that holy meeting as it is easily gathered out of 1. Cor. 16. 2. but yet without law or comandement or any band of necessitie but onely to keepe an â—rder and that the people might haue a certaine day of assemblie without difference of other dayes or opinion of greater holinesse Howbeit antiquitie the vse of the Apostles and the consent of all Churches haue brought to passe that it should seeme a barbarous and insolent wantonnesse if any should refusing that appoynt any other day for Ecclesiasticall assemblies In which thing not withstanding there is nothing derogated from Christian libertie which hindereth not â—ut that all things should bee done in â—rder in the Church as Paule hath commanded There remaineth heere to be obserued â—y vs that all other holidayes which at this day the Church obserueth haue biâ— brought by litle and litle into the Church since the time of the Apostles some sooner some later that for the space of foure hundred yeares these were the onely solemne feasts in the Church Easter Whitsontide the Natiuitie of Christ Iesus thâ— Ascension and the Epiphanie when he was worshipped by the wisemen Afterward many were by litle and litle added a sundrie times which grew at the last intâ— an excessiue number Wherein there againe is offered an other doubt to bâ— discussed how and how farre forth it 〈◊〉 lawfull for Christians to institute suâ—â— feasts The
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