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
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
32. 33. 34. 5. Of that humanitie and gentlenesse which best beseemeth great estates 35. 36. 37. 9. Of the manners and customes of diuers Nations 38. Of modestie and temperancie in common conuersation and of the contrary extreame 39. 40. SERMON III. 10. The slips of Princes in obseruing of lawes 46. 47. Against drunkennesse euen that mery drunkennesse which men scarcely esteem so 47. 11. The vanitie of the mind of great Princes 48. What inconueniences many times arise by bewtie 49. 12. Against the vnchaste curiositie of women 50. 51. Of the reuerence which wiues owe to their Husbands 52. Wrath and anger is a fruite of drunkennesse 52. How much Princes offend who are gouerned rather by passions then by reason 54. The daungerous effects of the wrath of Princes 53. Moderation is especially required in Princes 54. 13. How great the profit is of wise Counsellors 55. What manner of men the Counsellours of Princes ought to be 56. 57. By what meanes the discretion and felicitie of a Prince is knowne 57. 58. SERMON IIII. Ver. 15. What order is to be obserued in deliberating of great affaires 64. 65. 66. None be he neuer so high in calling ought to be iudge in his owne cause 67. 68. Ver. 16. Of the vertues of a wise Counsellor 68. 69. 70. How we ought to iudge of other mens doings 71. 72. 73 The vncertaintie of humane things 74. 75. Of the vse of good lawes and of rewards and punishments 75. 76. 77. The obedience which wiues owe to their husbands 78. The lawes of Nature and of Nations is confirmed by the Law of God 79. Ver. 21. Of the number of Counsellours 79. 80. Ver. 22. All hastinesse is daungerous in publike Counsailes and in Proclamations which cannot be reuoked 81. 82. CHAP. II. SERMON V. Ver. 1. Passions are asswaged in time and the vse of reason called backe againe 87. 88. Ver. 2. 3. In matters of great weight the iudgement of young men is to bee suspected 90. 91. The miserie of the flatterers in Court 93 How great the infelicitie is of Princes who raigne wickedly and yet haue seruants ready to obey and fulfill their willes 94 Vers. 4. Flatterie is the bane of Princes 95 The goodnesse of God in vsing the disorders of Princes to the commoditie and profit of his Church 97 Ver. 5. 6. The estate of certaine of Gods Church in this world 97 Ver. 7. How farre forth bewtie doth helpe women that feare God 98 Ver. 7. 11. What care Parents ought to haue of their children 99 We must haue especiall care of Orphanes after the example of Mardochaeus 100 SERMON VI. Ver. 9. 15. The meanes of procuring loue and fauour 107. 108 The fruite of the feare of God 108. 109 110 Vers 10. Of wisedome and silence 110 111 Ver. 12. Of pleasure lawfull and vnlawfull 116. 117. 118 Ver. 17. The speciall prouidence of God 120 Of the honour and greatnesse of the faithfull 121. 122. SERMON VII Ver. 18. Of what sort the bankets both of high and lowe ought to be 128. 129 Ver. 20. Modestie doth exceedingly become great men 131. 132. c. Ver. 21. Of conspirators 136. 137 The instabilitie of the state of Princes 138 139 22. The wonderfull deliuerances of Princes 140. 141 Of false accusers 143 Ver. 23. How causes are to be ordered in iudgement Ibid. Publike Histories and their vse 144 We must alwais performe our duties 144 145 CHAP. III. SER. VIII Ver. 1. The vnaduisednesse of Princes i◠chusing their seruants 149 Gods patience in suffering the wicked The church oftentimes beholdeth the prosperitie of her enemies 15◠Ver. 2. The vanitie of Courtiers 15◠The constancie of the faithfull 154. 155 Ver. 3. The inconstancie of Apostataes 157 Ver. 4. Against priuie accusors 158 Ver. 5. 6. Of the rage and furie of the proud 159 SERMON IX Ver. 7. Of Lots 167 Against diuinations 168. 169. c. 8. The accusations of the enemie of the Church 174. 175 The hatred and conspiracie of the wicked against the Church 176. 177 9. Of the expences of the wicked to ouerthrow and destroy the Church 178. 179 10. The carelesnesse of Princes and the effects of false slaunders 18◠c. SERMON X. 12. The falles of those who serue Princes 194. 195 13. Cruel proclamatiōs against the church 196 197. c. The furious zeale of persecutors 199 14. The dangers of the faithfull and Gods care ouer them 200. c. 15. The wicked will of the vngodly 206 Their pleasures and delights in the distresses of the Church 206. 207. CHAP. IIII. SERMON XI 1. What the godly ought to do when they heare the practises of the wicked 213. 214 Of the outward signes of sorrow 214. 215 Of repentance and the circumstances thereof 216. 217 4. In publique calamities priuate men may not giue themselues to mirth 222. 223 5. We must haue a care of those that are afflicted 223. 224. c. 6. 7. We may not blame that which is well done whatsoeuer ensue of it 227. The dutie of all and namely of those who are of greatest authoritie in helping the Church 228. 229 SERMON XII Ver. 9. The feares of great Princes 233 The miserie of vnequall mariages 236 The greatnesse of Kings 237. 13. The fearefull are to be confirmed but yet without flatterie and to be stirred vp to do their dutie 238. c. 16. Of holy assemblies fasting and prayer 244. 245. The dutie of all in publike dangers 246. CHAP. V. SER. XIII Ver. 1. Of the ornaments of apparell 256. 2. The fruit of faith and humbling our selues before God 258. 259 3. The immoderatenesse of Princes 260 4. Of the modestie and wisedome of the faithfull 263. 264 5. Whether the wicked are to be honored and how farre we may gratifie them 265 266. SERMON XIIII Ver. 9. What ioy is to be commended what to be blamed 273. 274 The constancie of the faithfull 275. c. What honor we may giue or refuse to giue to the wicked 278. 279 The restlesse estate of the ambitious 280. 281 10. Of bridling our passions 282 The furious rage of the wicked 283 11. Their vaine glory and foolish anger 284 285 13. What our cōsultations ought to be 286. 287 14. A patterne of wicked Counsellors and of euill counsell 288. 289 The furious crueltie of the enemies of the Church 289. 290. 291. CHAP. VI. SER. XV. Ver. 1. Of the care that God carrieth of his 296 The wonderful meanes of the deliuerie of the Church 296. 297 Of the waking and care of Princes 299 The vse of Histories 300. 301 2. Good deeds are neuer forgotten before God 302 3. Of their rewards 304. 305 Of good Counsellors 305. 306 4. The consideration of the admirable effects of Gods wil for the profit of his 307. 308 6. The foolish arrogancie of the wicked when they are neare their fall 308. 309 9. The wonderfull furie of Ambitiō 310. 311 10. The hearts of Kings are in the hands of God 313 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
slaughter Kings ought to bee a liuing lawe a sanctuary for the afflicted a helpe to the oppressed the Image of God on earth and a defence and comfort of the wretched and those in calamitie What then will come to passe when Kings giue eare onely to false accusers haue vnmercifull eyes inhumane hearts mindes without reason iudgement without equitie or right Are they not then rather the enemies of mankind the destruction of lawe the subersion of iustice the supporters of the wicked the instruments of iniustice and the vtter desolation of all good Such an one here Assuerut shewes himselfe to be not only voyd of all iustice reason and equitie but also of all common sence and humanitie But so for the most part it commeth to passe in the affaires of the Church so there be any that will accuse the eares of Princes are open to any accusation if the question be of the vtter destruction of it it shall be decreed but in other things in the least trifles euen in the death of dogges there will bee some sticking at the matter but the people of God with the Princes of this world are no more esteemed then the ofscouring and refuse of the whole world But why should we maruel at this when Barrabas was preferred before our Lord and Sauiour Against theeues there is obserued a due course of law neither are the guiltie condemned their cause not beeing heard Many times the seditious and rebellious multitude are spared by reason of their great number and because that euen very nature abhotred the slaughter of so many yea though they haue deserued it yea and the most raging enemies after the heate of the battell are wont to spare those whom they haue ouercome though they were iniured by them but this vnmanlike king in the midst of peace not being iniured no man cōplaining but one priuate slaunderer doth deliuer ouer a whole nation to the number of some two or three hundred thousand persons to a bloudy death and butchery How truly was it said that the tongue of the slaunderer is worse then Serpents then the poyson of Aspes sharper then any two-edged sword and more deadly then the biting of any the most sauage beast And that kings voyde of counsel wisedome are the plague and ruine of manking It is also a matter of great momēt to the whole state what maner of friends and Counsellours Princes haue for if they be wicked there can none other thing bee looked for from them but euill counsell to the damage of the subjects Wherefore those people are indeed wise who by their lawes prescribe vnto their Princes a certaine number of wise men for their counsell but ambition and tyrannie cannot long beare any good and stayed counsell Last of all heere-hence wee perceiue out of what fountaine the most bloudie persecutions of the Church doo spring to wit partly from the malice of certaine wicked counsellors who breathe out nothing but blood and fire and partly from the inabilitie or rather blockishnesse of Kings who making no enquirie of the the trueth deliuer ouer Gods people to their bloodie butcherie Such is the state and condition of the Church vnder vnfaithfull kings namely those who giue eare vnto euill Counsellors So haue our miserable Churches in France bene oftētimes set open to the lust of most bloudie cutthroates by reason of the rage of wicked Counsellours and the ouer-light credulitie of kings Hence therefore let vs learne not to trust in any earthly Prince but in God alone who so oft hath deliuered vs from the furie of so many most cruell enemies who also alone both can and will saue all those who flie vnto him in the name of his son our Lord Christ Iesus to whom alone be all glorie and dominion for euermore Amen THE TENTH Sermon How the day is appoynted for the vtter destruction of the Iewes and how the proclamation was published throughout all the Prouinces of the Empire of Assuerus from the 12. verse vnto the end of the Chapter 12. Then were the kings Scribes called on the thirteenth day of the first month and there was written according vnto al that Haman commaunded vnto the kings officers and vnto the Captaines that were ouer euery Prouince and to the Rulers of euery people to euery Prouince according to the writing thereof and to euery people according to their language in the name of the king Assuerus was it writtē and sealed with the kings ring 13. And the letters was sent by Postes into all the kings Prouinces to roote out to kill and to destroy all the Iewes both yong and olde children and women in one day vpon the thirteenth day of the twelfth moneth which is the moneth Adar and to spoyle them as a pray 14. The contents of this writing was that there should be giuen a commaundement in all Prouinces and published to all people that they should be readie against the same day 15. And the Postes went foorth with speed with the kings commandement and the commaundement was giuen in the Pallace at Susa and the king and Haman sate drinking but the Citie of Susa was in perptexitie THe distressed Church of God can neuer sufficiently cōsider how great the malice of their enemies is nor how great are the daungers which do cōpasse her about wherof it commeth that neither is she warie enough for her selfe neither sufficiently carefull to call for necessarie ayde and helpe at Gods hand for as the Apostle saith Wee are accounted Rom. 8. 36 Ier. 18. 23 26. 11 as sheep appoynted for the slaughter or as Ieremie professeth concerning himselfe We are as an Oxe in the stall of whose slaughter men aduise Of which thing wee haue heere a most memorable example for whiles the poore people of the Iewes dispearsed through all Prouinces of the Kingdome of Assuerus thinke to bee in safetie and liue secure vnder the custodie of the Lawes and protection of publicque authoritie beholde their enemie Haman without delaye speedily vrgeth that the Kings Edict of destroying the Iewes be written according to his mind and that all things may bee performed without stop for the vtter destruction of them in so much that their name may bee abolished from among men and no mention euer after made of them Therefore it is heere declared how the kings Scribes wrote the Edict according to Hamans pleasure and direction in authenticall forme verse 12. Then what were the contents thereof verse 13. and 14. and at last how it was made knowne vnto all Prouinces by Postes and published at Susa whiles the king and Haman sat drinking in the last verse In which thing as in a glasse wee beholde how great diligence and celeritie euery one vseth in executing those bloudie Edicts whereby vtter destruction is prepared for the Church The king he giues ouer all his authoritie to Haman the Scribes they write with speed the bloudie proclamation the Postes they quickly carrie it into all partes