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
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
and all his nation about the beginning of the 12. yeare of Assuerus raigne verse 7. The cause is not expressed why hee was thus promoted by the king neither ought wee greatly to labour in searching it for oftentimes kings for very light causes doo exalt men altogither vnworthie but despise men that deserue honour and that are endued with excellent vertues because they perswade themselues that their will ought to stand for reason and that whatsoeuer they list is lawfull for them Oftentimes for a litle seruice euen in an vnhonest matter for counsell giuen to establish tyrannie and augment tribute for inuenting some new delight and pleasure for some extreame flatterie and such like kings perswade themselues that they haue sufficient cause to promote the worst men to the highest honours and to admit them into the number of their chiefest friends and to follow their aduise and counsell in their most weightie affaires For what cause then so euer Haman was promoted it appeareth hee was a man vnworthie of it beeing full of malice and crueltie and so it often commeth to passe that wicked men by their crafts and cunning are preferred by the inconsiderate fauour of Princes to honour and yet not without Gods prouidence who onely lifteth vp whom please him and throweth down whom he list Now God doth this as well to exercise the godly as to punish the vnthankfulnesse of the world to beate downe the pride of kings who abuse their power and to throwe downe the vngodly with so much the greater shame and ruine by how much the higher they were exalted That honour which the king commaundeth to bee giuen to him offendeth in excesse because it was more then beseemeth man though vsual to be yeelded to the kings of Persia But this is altogither a wonderfull matter how kings being so carefull and iealous ouer their honor do yet not withstanding communicate it euen vnto bad men in whom there shineth not the least sparkle of vertue For it is most worthie and commendable and profitable for the state to preferre to the gouernment of the Common-wealth men notable for their vertues and wisedome So Pharao made Ioseph ruler of Aegypt whose wisedome was sufficiently knowne and approued so Daniel by his wisedome obtained great honor both with Nabuchadnezzar with Darius Notwithstanding many times Princes are too prodigall in these things supposing that they imitate the magnificence of God in promoting to honour whom please them Besides this Haman is said to be an Agagite that is of the ofspring of the kings of the Amalekites who all were of Agag surnamed Agags as the kings of Eegypt were all called Pharaoes of Pharaos and the Emperours of Rome Caesars of Iulius Caesar He was then an aliant and not a naturall subiect of the kings it is also vnknowne whether he were a captiue or no whether he came into the Court by the kings especiall fauour or by desert or mooued by his owne ambition But by what occasion so euer he came into the Court he descended of a nation which god had curâ—ed for their crueltie and had forbidden â—he childreÌ„ of Israel that they should not at any time haue peace with them but altogither roote them out from vnder the heauens and destroy them with a perpeâ—uall slaughter â—o that although the Amalekites did desâ—end of Esau the brother of Iacob and so â—ere ioyned in kindred to the Isralites yet did they alwaies striue in deadly and hereditarie hatreds and were most mortall enemies the one vnto the other Which on the Israelites part was done by the expresse commandement from God for that in humanitie which the Amulekits Exod. 17. 8. 1. Sam. 17 3. did shewe in the wildernesse against their brethren being the first that came out to warre against them after their comming out of Aegypt Behold then the most capitall and deadly enemie of the Iewes is exalted aboue theÌ„ into the most highest state of honour And such is the condition of the Church that most often shee seeth her most malicioÌ„us and deadly foeâ— daily to be extolled and to receiue neâ— encreases of honour encreasing with all their desire of her vtter ouerthrow Now followeth that honor which the Courtiers do yeeld vnto him by the kings commandement wherevnto onely Mardochaeus doth most constantly resist All the kings seruants therefore which passed in and out at the kings gate bowed themselues and did honor Haman onely Mardochaus bowed not himself down neither did him reuerence This is the customeâ— of those which followe the Court that they all fall downe before him whom the king magnifieth litle enquiring whether the cause be good or no. 1 confesse some did it against their wils and for feare others that they might procure themselues fauour which thing especially they hunted after and none will willingly enter into harred with great men none dare controll or condemne their actions and deuises But truly it alwaies hath seemed an intollerable seruitude to men of courage and any woorth to fall down before a mortall man although the people of the East and namely the Persians did exceed all measure therein whose custome wheÌ„ Alexander the great would followe after that by warre he had gotten the Monarchie hee purchased thereby the hatred of the Grecians and chiefly of the Macedonians his owne subiects For indeede it appeareth by the Histories that this honor which was giuen to the kings of Perfia was not meerely ciuill but mixt with that honour which is due vnto God For otherwise wee read that holy kings were honoured by their subiects vppon their knees with their faces towardes the ground but so that no part of diuine worship ship was mingled therewith Seeing that heere therefore the question was of an honour more then ciuill and due vnto a man Mardochaeus refuseth to fall downe on his face indeed so much the rather because this Haman was descended from a Nation which God had cursed and which he willed his people shuld hate and abhorre Now his constancie is so much the more to bee commended that looke how much the more he is vrged at and carped by the Courtiers to obey the Kings command so much the firmer is he in his purpose and is daunted by no threatnings neither being accused to Haman eyther concealeth his Nation or dissembleth his religion which was the onely cause wherfore he would not cast down himselfe before him whom he knew by Gods decree which could not be called backe to bee accursed The greater then that the importunitie was of the Courtiers who flattered Haman and sought his fauour the more greeuous the threatnings were the more certaine the daunger that hanged ouer Mardochaeus head the more praise worthy was his vertue and constancie But some wil say that that is not to be accounted constancie but contumacie or at the least ashnesse and impudencie to cast himselfe into so euident a danger to prouoke the Kings wrath against him and to stirre vp the
rage of so mightie a man against himself yea and his whole Nation For will he say could he not keepe himselfe close not come into Hamans sight 〈◊〉 aunswere that hee had first a regard of Gods sentence against al the Amalekites â—hat hee would not honour him whom God had cursed and besides by reason â—f his office and oath he must of necessity 〈◊〉 at the Kings gate He might moreouer â—ee mooued by some instinct and secret â—otion of the holy Ghost to giue testiâ—ony to the truth and make a way ready 〈◊〉 that wonderfull deliuerance which afterward was wrought So God brought foorth those three Dan. 3. â—hildren to bee witnesses of his glorie against that idolatrie which Nabuchadnezâ—ar would haue established that beeing 〈◊〉 into the firie furnace and by strange â—â—iracle deliuered from thence the most wonderfull power of GOD â—â—ould bee made the more brighter and more fearefull to them who durst 〈◊〉 about to tread it vnder foote This example of rare constancie is necessarie for vs at this day that we may be armed â—ith inuincible constancie against their flattering speeches or threatning words whâ— would haue vs to acknowledge that Antichrist of Rome and be subiect vnto him For he is that man of sinne that son of perdition 2. Thes 2. 3. 4. who sitteth in the Temple of God anâ— proudly exalteth himselfe against all that iâ— called God and causing himselfe to bee worshipped as God What a blockishnesse theâ—â— is it what an infidelitie to fall before hiâ— feete to hold him for such an head as 〈◊〉 would be accounted in the Church 〈◊〉 consent to all his blasphemies and I dolatries Go on brethren let vs call to minâ— this constancie of Mardochaeus whâ—â— though hee were alone and were vrgeâ— by the Courtiers to do as they did thogâ— the kings commandement were laied vnto him though hee were ouerwhelmeâ— with threatnings and at last accused as 〈◊〉 rebell yet hee remaineth without feareâ—â— and yeeldeth not vnto them but hee defendeth himselfe with this reason that 〈◊〉 is a Iewe and that his religion would noâ— permit him to bowe downe himselfe vnâ—â— him whom God would haue to be deâ—â—oyed So in that generall Apostasie wherein 〈◊〉 force of the edicts and proclamations 〈◊〉 Princes many yeeld diuine honor vnâ—â— Antichrist and the trueth of the son 〈◊〉 God is abiured wee must call to reâ—embrance that wee professe Christiâ—â—tie and that God the onely true God 〈◊〉 bee worshipped by vs. For what a â—ame I pray shall it bee vnto vs if wee 〈◊〉 not the like courage and strength of 〈◊〉 in preseruing the Lords right vnâ—â—him and giuing God his due worship â—â—â—honour with so many nations who do â—â—spise that Idole as was in one Mardoâ—eus in resisting the kings Edicts ouerâ—â—mming the importunitie of the Courâ—â—rs and not yeelding no not a iot to 〈◊〉 furie of so cruell an enemie And this â—â—iefly to be obserued in the example of Mardochaeus Besides wee see that those which most â—uilely obey the Edict of the King not â—ring whether the matter be iust and hoâ—â—st or no do neuer make an ende of alâ—ing yea and by force compelling of others into the same wickednesse witâ— them So none do at this time more solâ—cite Christians vnto Apostafie and to 〈◊〉 away from the true religion then thosâ— who haue bin first themselues Apostaâ—â— and forsakeÌ„ the truth But mark I beseeâ— you with what weapons they are furnâ—shed to set vpon them They set down 〈◊〉 Kings proclamation to terrifie them they propose their owne example 〈◊〉 bend against them the threats of the dâ—structioÌ„ of their families and those 〈◊〉 they see to be most constant they accuseâ— Where it is to bee obserued Experâ—ence the mistresse of all matters teachinâ— the same that there neuer wanteth 〈◊〉 of accusers which by their policies 〈◊〉 those who desire to keepe themseluâ—â— cleane and vnspotted from all Idolaâ—â— and vnhonestie But this mischiefe 〈◊〉 neth and rageth euery where that thingâ— well done are imputed as faults and 〈◊〉 reproofe turneth to the hurt of thâ— good And as it was a plausible accusâ—â—tion against Mardochaeus that hee oneâ—â— durst breake the Kings commandemenâ— which could not they thought but proceede from great stubbornnesse contumacie so at this day are we accused as rebelles and disturbers of the publique state But a good conscience ought to be our coÌ„fort before GOD who acknowledgeth and approueth those to be his who despise Psal 15. 4. the wicked and honour his seruants And thus far touching the fact of Mardochaeus and these Courtiers Let vs now goe forward and weigh the wrath and furie of Haman against Mardochaeus and his Nation when hee perceiueth that hee bowed not vnto him as others did Beeing tolde of it then hee marketh Mardochaeus more diligently and obserueth his dooing although he had about him many wayters who pryed carefully into all actions but so woulde hee cut off all matter of excuse after himselfe had made tryall of it And therefore his courage and manâ—ly minde shyneth so much the brighâ—ter that when hee sawe all their eyes bent vpon him though others bowed themselues vnto Haman yet he continued vnâ—daunted in his purpose He had therfore driuen out of his minde all feare of enuie slaunder infamie yea finally of death it selfe when as the very presence of HamaÌ„ could not a whit moue him from his determination Such ought the magnanimitie of the true faithfull seruants of God be that they bee not feared or driuen off from their due holy purpose with any power of mortall man be it neuer so great or with the presence or threates of any man bee hee neuer so fierce And this constancie and readinesse of minde doth shew that Mardochaeus was throghly resolued in his coÌ„science that he did no more but his dutie And without all doubt wheÌ„ the question is of the yeelding vp of life a faithfull man ought to be certainly perswaded that hee neither doth nor taketh in hand any thing but by the immooueable authoritie of the word of God to whom he dedicateth his life and committeth the issue of all euents vnto him Now by how much the more firme that Mardochaeus constancie is by so much the more is the rage of Hamans wrath kindled For the proude can beare nothing with lesse patience then to be despised by good men especially if they be but fewe in number and of small abilitie and fauour His anger seemeth vnto him to be iust and right seeing that he is supported by the fauour of the King the obedience of the Courtiers and the most willing consent of all others and that onely this wretch a strange Iew and a captiue too doth resist him So proud and arrogant men not weighing the equitie of the matter and little regarding reason do gather togither whatsoeuer they may eueÌ„ out of the least suspicions that they may be the more vehemently prouoked and enflamed to reuenge Behold then how cruell
a reuenge he purposeth in his minde against his aduersarie for he accounteth it a small matter to kill him vâ—lesse also togither with him hee destroye his whole Nation at one massacre For hee might well consider with himselfe that the whole NatioÌ„ were also his enemies that there could be no better occasion giuen then to set vppon the matter whiles the King so highly fauoured him He might also call to memorie so many dammages calamities which his ancestors had suffered by the Israelites as by Saul and Dauid 1. Sam. 15 and before by the Tribe of Simeon al 2. Sam. 8. which things mouing him it is very likely that hee easily assented to so bloudie a slaughter Whereby we haue it sufficiently made manifest that cruell and ambitious men haue no moderation but ouerflowe as a floud or riuer and with violeÌ„ce drowne and destroy whatsoeuer displeaseth them that they cannot satisfie their bloudy hunger vnlesse together with the bodies of meÌ„they destroy their soules too not conteÌ„t to haue rooted out the people vnlesse they also abolish religion and the seruice of god That* Haman of our time * The D. of Guise when he was climbed vp vnto his height by the fauour of diuers Kings and promised himself the Crown one onely familie beeing the stop of his plots and designements he desired notwithstanding with that to ouerthrowe religion and to beate to the ground all the reformed Churches Heere also is to be obserued the goodnesse and patience of God who though he had many yeares before giuen sentence of the rooting out of the Amalekites yet deferred the first execution of it about 4. hundred yeares after hee had determined it and from that time there passed fiue hundred yeares and moe to this wherein he suffered Haman to be exalted to so high a degree of honour But wicked men are appeased with no benefites from the Lord nay rather they are confirmed more and more in their malice For GOD had hitherto suffered Haman with long patience but hee deuiseth how vtterly to ouerthrowe the church But by this meanes the iustice of Gods reuenge appeareth the clearer by how much more the vngodly are hardned in their malice vntill they haue filled the measure of their iniquities in the mean while the patience of the faithful is tried vntill God giue vnto them their right Go too then brethren let vs not be offended with the prosperous successe of the wicked but let vs feare God not declining froÌ„ his obedieÌ„ce and whatsoeuer the enemies practise let vs honor him coÌ„mending into his hand our life whereof he taketh a peculiar charge will in his good time pluck it out of the iawes of the enemies wil get vnto himself exceeding glory as welby the vengeance he wil execute vpon the enemies as also by the miraculous deliuerance of his To him therfore onely be glory dominion for euermore AmeÌ„ THE NINTH Sermon VVhat course Haman did followe for the execution of his determination in the 7 8 9 10 11. verses 7. In the first moneth which is the moneth Nifan in the twelfth yeare of King Assuerus they cast Pur that is a lot before Haman from day to day and from month to moneth vnto the twelfth month that is the month Adar 8. Then Haman said vnto King Assuerus there is a people scattered and dispersed in all the Prouinces of thy Kingdome whose lawes are diuers from the lawes of all people they do not obserue the Kings laws therfore it is not the Kings profit to suffer them 9. If it please the King let it be written that they may be destroyed and I will pay tenne thousand talents of siluer into the hands of them that haue the charge of this busines to bring it into the Kings treasurie 10. Then the king tooke his ring from his band and gaue it to Haman the sonne of Hammedatha the Agagite the Iewes aduersarie 11. And the king said vnto Haman Let the siluer be thine and do with this people as it seemeth good in thine eyes AFter that wicked men haue once conceiued mischief they alwaies are in trauell of it vntill they haue brought it foorth so that they cease not vntill they haue cruelly put in execution that which wickedly they did deuise especially when the desire of reuenge doth pricke them on Which passion is one of the most vehement wherewith men are driuen This is clearely to be seene in this wicked Haman who when vpon that furious indignation which he had conceiued because Mardochaeus would not honor him he had determined with himselfe not onely to kill him but togither with him to destroy the whole nation of the Iewes hee burneth with desire speedily to execute that his bloodie purpose and seeketh carefully alwaies to perfect it and first hee runneth vnto lots then to the Kings authoritie wherby he easily obtaineth what he wil that his determination might stand to kill and destroy the whole Nation of the Iewes which was dispersed into diuers places of Assuerus dominion So there is nothing so cruel nothing so barbarous nothing so bloudie which the capitall enemies of the Church cannot obtaine at the hands of Princes vtterly to ouerthrowe and roote it out But the eye of the Lord which watcheth for the safetie of his causeth that those wicked ones do often bring forth a birth quite contrary to their deliberation and that they fal into the pit which they digged for others and into the nets which theÌ„selues did bend and that the euill which they went about falleth vpon their own head This Historie ought to teach vs the estate of the Church in this world and the disposition of her enemies as also what meanes they are accustomed to vse practising for this purpose witchcraft and sorceries and feyning accusations wherby they blind the eyes of kings that they may the more easily abuse their name and authoritie their power and forces all which things by the exposition of euery part we shal the better vnderstand First then Haman commandeth to cast alot before him which in the PersiaÌ„ toong is called Pur. The time is noted for the greater light and credit of the Historie to wit the first month of the 12. yeare of the raigne of Assuerus about foure yeares after that Ester was proclaimed Queene The endwhich he proposeth to himselfin casting the lot was that it might be known what moneth and what day would be fittest for the execution of his cursed purpose it is said that the lot being cast froÌ„ day to day and from moneth to moneth did fall vpon the 12. moneth which here is called Adar answering in parr to our February For the months are here reconed after the maner of the Iewes which begaÌ„ their yeare in March the day also is afterward noted Vers 13. to wit the 13. day of the month So that the lots do certifie HamaÌ„ both of the month day which should be fittest for the
this was the first way which Haman vsed for the executing of his determination Now let vs see by what skill he perswaded the king that hee might abuse his name and authoritie to effect his cruell purposes Haman saide to the king Assuerus there is a people dispearsed among thy people in all the Prouinces of thy kingdom yet separated from others whose lawes are diuers from the lawes of all people and the kings lawes they do not obserue and therefore it is not profitable for the king to suffer them Hee disdaineth to name the Iewes but that hee might make them odious to the king hee setteth them foorth by these foure notes 1. That they are dispearsed through all the kings Prouinces 2. That they dwell apart from others 3. That they haue lawes different from all other people 4. That they obey not the kings lawes that is shortly that they are a people singular esteeming no lawes but their owne and therefore setting light by the kings lawes they are alwaies readie to rebell and so much the more to be feared that being mingled euery where among the kings subiects in all his Prouinces they are a bad example for the rest to stir vp any seditiō The last poynot of this accusation is most false and other things also are brought to set a colour to deceiue the king and to make them suspected of rebellion Hee obiecteth their calamity as a reproach that they were dispearsed into sundrie Prouinces as though this had bene done of purpose and certaine aduise by them and not rather by the violence of those by whō they were lead into captiuitie so dispearsed according to those threatnings which many ages before god had threatned vnto them if they rebelled against him and his lawes by Moses and other Prophets Deut. 32. That which hee telleth that they are seuered from the lawes of al people respecteth their religion whereby God had distinguished them from all other people and did prescribe vnto them holy and diuine lawes that they might serue him according vnto his will For as touching the lawes ciuill and statutes politicque they could vse none other but the kings vnlesse they were permitted by the king to liue according to their owne manners and customes So that hee reprooueth and accuseth them of that whereof they did most glorie before God and which they esteemed as their greatest praise that they were segregated by God as his proper treasure and store that they might bee his holy nation a people set at libertie and parte of his inheritance and that he had giuen them from heauē most holy lawes which should be their wisedome as Moses saith For the lawes of other people concerning religion were meer folly and abhomination before God for their idolatrie and impietie But so vse the blinde and ignorant to obiect vnto the people of God as a fault their holinesse their beautie and finally the heauenly doctrine which they haue from God Last of all hee accuseth them as disobedient to the kings lawes which was most false vnlesse peraduenture maliciously hee impute the priuate fact of Mardochaeus to the whole nation and that in a thing so iust to wit that he gaue not the honor due vnto the immortall God alone to a mortall creature By this accusation it appeareth that the Iews though they were captiues had nothing to do with the idolatrie of the Gentiles but obserued their sacred ceremonies as circumcision the Sabboths choise of meates and of other cleane things which were commanded by the lawe of God And it seemeth that this was granted vnto them or at the least suffered by the kings who therein were more fauourable vnto their poore subiects then the idolatrous kings of our age who cannot by any meanes abide those that professe true godlinesse For who knoweth not but that the enemies of the Church doo vse the same speeches with Haman and are carried away by the same spirit For if the faithfull endeuour to depend vpon the voyce alone of the son of God which is the Gospell are they not by and by accused of singularitie sedition contempt obstinacie saucinesse and selfe conceit Are they not accused as contemners of lawes and the constitutions of all antiquitie of the Councels Fathers and especially of the See of Rome which they haue lifted vp aboue the seate of Christ and finally as rebelles against kings and their lawes and statutes But I pray you wherefore Forsooth because they refuse to worship that Antichrist of Rome and serue his Idoles and to preferre his constitutions before the commandements of Christ Iesus as they do So wee see the malice and wickednesse of Haman and his bloudie mind as yet to remaine in the mouthes and hearts of the capitall enemies of the Church But yet notwithstanding let vs giue exceeding great thankes to our good and gracious God who at the last made it manifest that the king had none more stubborne and disobedient and rebellious then those who accused the Church of rebellion For how commeth it to passe that at this day the Leaguers rise so rebelliously against the king but that they are bewitched with the false doctrine of the Pope Do they not sufficiently shewe that they haue onely hitherto abused the kings name that they might wrongfully accuse vs Is it not abundantly experienced that they cared not for the king edicts but so farre foorth as they abused them to oppresse vs Nay what Edicts haue not these good Catholickes despised but those which haue bene wrested from the king to destroy religion Now that which they blame vs for that wee will not bee present in their Ecclesiasticall assemblies and Churches and obserue the same ceremonies and rites with them is it not rather contrariwise a most high praise vnto vs that we will not come into any fellowship with those superstitious and idolatrous rites wherwith their Churches are stuffed And let thus much be spoken of Hamans accusation against the people of God Let vs heare now his bloudie cōclusion It is not profitable for the king to suffer thē If it seeme good vnto the king let it bee decreed that they may be destroyed and I will weigh ten thousand talents of siluer into the hands of those who shall be appoynted to this businesse that they may bring it into the kings treasurie If the accusation had bene true the former parte of it seemed cleare enough For it is not expedient for States to tollerate a part of their subiects which should contemne cast aside good laws But yet that followeth not which Hamā inferreth that they shall bee destroyed with a generall massacre There are other waies more moderate wherby those who obey not good lawes as they shuld may bee corrected and amended which are to be followed rather then at once to destroy them all In that he saith It is not profitable for the king he hath respect vnto that common speech that but one kind of religiō only is to be suffered
in Mardochaeus and the whole state of the Iewes which were dispersed throughout all the Prouinces of the kingdome of Assuerus For whereas they could not thinke or wish for any greater matter then to be deliuered froÌ„ death which by the decree of Haman did seeme to hang ouer theyr heads yea were ready to chaunge that bloudy death for the most hard bondage as we learned before out of Esters speech Chap. 7. v. 4. Behold now what God by an vnhoped meanes dooth make them to behold to wit the good will and exceeding fauour of the King towards them their enemie ouerthrowne his goods giuen vnto Ester and his honours bestowed on Mardochaeus an Edict proclaimed on their behalfe the greatest part of the people fauouring them their enemies fearing them and finally as God willing in the next Chapter we shall see a ful victorie ouer their enemies after which followed a publike ioy and a solemne feast the king allowing it Is not this to do exceeding abuÌ„dantly aboue all that we dare desire or think And do not we at this day find the like partly in respect of the churches in France partly in respect of those that defeÌ„d theÌ„ The churches beginning to enioy some peace tranquillitie and the defenders of them attaining greater honours then before they had or durst to desire the Pope in vaine thundring with his excommunications Besides the head and Captaine of the coÌ„spiracie being by so vnlooked vnhoped for meanes slaine and his other companions condemned of rebellion and treason Who I say some fewe moneths before coulde haue hoped for or thought of these things Therefore it is our dutie as well by those examples which we see in others as by those things the taste where of by experience we find in our selues more and more to be confirmed in the hope of greater fauour and help from God then in our thoughts we can attaine vnto For the Lords hand is not shortned neither is his goodnesse abated but we must certainly assure our selues that God will shew himselfe no lesse admirable in these daies then heretofore he hath done in the defence of his church Wherfore let vs so learn to discusse those things which we haue in this Historie set foorth vnto vs that we apply them to our owne vse and comfort First here is mention made of the honor and glorie of Mardochaeus then of the ioy and gladnesse of all the Iewes and lastly of the feare where with their enemies were affright The glory of Mardochaeus is commended by two things the first is his easie accesse vnto the King the other his gorgious and precious apparell for he is said to haue come out from the presence of the king in royall apparell of blew and white and with a great Crowne of Gold Such was their apparell whom the Kings of Persia would honour and vnto whom they gaue the chiefe places of dignitie about them that they might gouerne the weightiest affaires of the whole Kingdome For it is seemely that those who are called by the King to the gouernment of their State should be discerned by some notes whereby their dignitie and maiestie may be knowne and authoritie procured vnto them by that meanes now by purple and fine linnen and a golden Crowne the highest dignitie which was next vnto the Kings was noted For great Princes will haue certaine signes of greatnesse and mâ—iestie to shine as it were in theyr chiefest officers that theyr glory may thereby appeare the greater in as much as they can doo these things in those whom it pleaseth them to aduance So we see that garments which at the first were prouided onely for necessiâ—ie were at the last sought for comlinesse and ornament and for notes and distinctions of dignitie Mardochaeus then did not himselfe of his owne minde prouide this apparell so to boast of his dignitie but admitted such as the King commanded after the manner and custome of the Persian Kings Whereby it is apparant that the faithfull may with a good conscience vse all things that are meane and indifferent so that they retaine godlinesse modestie and charitie not proudly lifting vp theÌ„selues against others nor pampering delighting themselues in pleasures neither abusing that fauor authoritie which they haue receiued So Daniel of whose holinesse nomaÌ„doubteth receiued pretious ornaments a chain of gold and purple when they were offered him by the King of Babylon Wherefore holinesse and rich ornaments of apparell are not contrarie one vnto an other neither religion and the gouernment of publike affaires nor humilitie or modestie and high authoritie in those that vse it well For Ioseph Daniel Mardochaeus are neuer a whit the lesse holy for that they be apparelled in precious garments nor the Ì„TXT lesse religious for that they gouerned the affaires of mightie Monarches nor the lesse humble and modest for that they attained to high honor Nay on the coÌ„trary pride many times lurketh vnder course clothing and often they who exercise holy functions haue not the most godlinesse and vnder the emptie shew of holinesse hipocrisie and dissimulation lie hidden Lo here how god can in a momeÌ„t change the miserable condition of his seruants into an happie and flourishing estate that his power in this matter may be the more apparant For the Holy Ghost doth not lay down these things vnto our view that we should consider the gorgious garmeÌ„ts of a mortall man but that excelleÌ„t change which his hand hath wrought What then could Mardochaeus say but that which Dauid saith after he had prayed for the helpe of God to deliuer him Thou hast turned my mourning into ioy thou hast loosed my Ps 30. 11. 12 sacke and girded me with gladnesse Therefore shall my tongue praise thee and not cease Might he not also rightly say that of himselfe which is Ps 31. 7. 8. I will be glad and reioyce in thy mercie for thou hast knowne my trouble thou hast seene my soule in aduer sitie and thou hast not shut me up in the hand of the enemie but hast set my feete in a large roome Neither doth that any lesse agree vnto him which the same Prophet saith Thou art a place to hide mee in Ps 32. 7. thou shalt keepe me from trouble and compasse mee about with songs of deliuerance So God for the most part is wont to dispose the affaires of his that great ioy shall succeed great sorrow great gladnesse follow after many teares that great glory shall ensue after great disgrace and after great abasing high honor and magnificence whereof the knowne examples of Iob and Dauid do make proofe as Dauid himselfe doth acknowledge in these words Thou hast caused me to see great P s 71. 20. 21. troubles and aduersities but thou wilt againe reuiue me and take me vp from the depth of the earth Thou wilt encrease mine honour and returne and comfort me Ought not we then by these things to become more constant and bold
waxed greater and greater 5. Thus the Iewes smote all their enemies with strokes of the sword and slaughter and destruction and did what they would vnto those that hated them 6. And at Susa the citie royall slewe the Iewes and destroyed fiue hundred men 7. And Parshandatha and Dalphon and Aspatha 8. And Poratha and Adalia and Aridatha 9. And Parmashta and Arisai and Aridai and Vajezatha 10. The tenne sonnes of Haman the sonne of Amedatha the aduersarie of the Iewes slewe they but they layed not theâ—â— hands vpon the spoyle WE haue hiterto heard many notable and excellent effects of prayers which proceede from true faith and repentance For those prayers piercing the heauens found fauour with God made open a safe entrance for Ester vnto the King obtayned his good will got a place for her petition yea and obtained that which at the first she would not hope for to weete the shamefull death of Haman the most cruell enemie of the Church the great honours of Mardochaeus succeeding in his place a Proclamation in fauour of the Iewes froÌ„ which there arose a publick ioy vnto al the people whereof we spake in the last Sermon Such and so great were the fruites which the prayer of faith brought vnto the Iewes who fled vnto God by their prayers as vnto their only helper and defender in their greatest troubles and distresse There remaineth the greatest and most excellent effect proceeding froÌ„ the same cause to weete the victorie which they had ouer all their enemies whome being armed with the authoritie of the chiefe Magistrate they vtterly destroyed to execute the iust vengeance of God against the enemies of his Church Lâ—â— then the execution of the decree thâ—â— very same day wherein the enemies 〈◊〉 the Iewes hoped to haue dominion ouer them they could not resist them because the Lord had cast a feare into them and because Mardochaeus had gotten so great fauour and authoritie with all men that euen the greatest and noblest peeres did reuerence him So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads the mischiefe which they practised against them This whole matter is generally proposed in the fiue first verses and then particularly explicated vntil the 17. verse We shall deale at this present concerning those fiue hundred meÌ„ which were slaine in Susa with the tenne sonnes of Haman where there is set forth vnto vs very notable and most necessary doctrines to weet that by feruent and faithfull prayer all things are obtained from God euen victorie against allsorts of enemies as Dauid sheweth Psal 56. 9. When I cry vnto thee mine enemies shall be turned vnto flight Also that God giueth strength vnto the weake weakeneth the minds of the strong when it seemeth good vnâ—o him And farther that the end of the â—nemies of the Church is at the last shamefull and full of sorrow and their wicked counsailes turne at the last to their destruction and are made a ruine and coÌ„fusion vnto them But these things will better be learned in the explication of the particulars First therefore the day of this execution is noted the thirteenth day of the xij moneth Adar which answereth to part of our February and the beginning of March. In that day the counsailes of the enemies are reported to fall out contrary to their opinions for wheÌ„ they hoped to exercise dominion ouer the Iewes they were ouerthrowen and subdued by the Iewes So the lots which Haman cast that he might find out a fit day to roote out the people of God were found to be deceitfull and lying and those who 〈◊〉 their trust in them receiued a iust reward of their impietie Although therefore sometimes it fall out that Satan the author of all sorceries inchantments and diuinations do speake truth God by his 〈◊〉 iudgement vengeaÌ„ce giuing force 〈◊〉 to his errors yet this is his only end 〈◊〉 delude and draw into perdition all those curious folke which employ themseluâ—â— to such artes full of sacriledge and impietie that those who were not louers of the truth may perish as they haue deserued for as much as they haue left God in whome is the fountaine of life and truth to turne themselues vnto the author of death and father of lyes By this meanes were our idolatrous Leaguers deceiued who by force of the Bulles and Pardons they had from the Pope of their Iubilees Pilgrimages and Processions of their madnesse in the worshipping of images and foolish deuotions and by the foretellings of certaine Almanacks and deceits of other like leger-du-maines did promise vnto themselues the wished and happie end of their purposes which was the abolishing of the Reformed Churches and doctrine of the Gospell but the time and day which seemed vnto them most fit for their designements was turned vnto them into a day of sorrow shame and eternall confusion Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies They gathered themselues together in their cities through all the proâ—inces of the King Assuerus to lay hand vpoÌ„ those that sought their hurt They did then wisely prouide for their affaires so that they did not giue theÌ„selues so to ioy and gladnes but that they did diligeÌ„tly stand vpon their guard prouided them of armour gathered theÌ„selues together at certaine times places and principally did flee vnto God by prayer desiring that he who hitherto had shewed theÌ„ so great fauour would make perfect the worke of their deliuerance And surely then had they most neede of Gods help wheÌ„ they were to fight with their enemies for vnlesse God had daunted their courage and weakened their force prowesse there was no hope that the Iewes could be vanquishers of their enemies Furthermore they contained themselues within the bounds of the Proclamation that they would only vse force against those that sought their hurt that is those that were in armes to hurt them their wiues and children for this was the forme of the first edict chap. 8. vers 11. So that wee must needes say that the same day the enemies of the Iewes assembled to destroy and slay them for else how could they know who were their enemies or by what lawe could they haue vsed violence against those who kept themselues quiet and peaceable in their houses But by what lawe did the enemies of the Iewes take armour against them Euen bearing themselues bolde vpon the Kings Decree which was not called backe although one contrarie were published Besides vpon the confidence of their lot-casters and moued with the hatred of God and true religion being then principally driuen by Godssecret prouidence to gather themselues together that he might deliuer them into the hands of his people and that they should receiue a iust vengeance of their vngodlinesse and crueltie as God is sayd to harden the hearts of the Canaanites Iosh 11. 20. to goe out to meete the Israelites in