without any ones hatred or enuie by reason of that dignitie and state which shee held with the King but with the same feruentnesse of mind doth she make her supplication to the king as well for her people as for her ownelife which it seemeth she shuld haue liued prolonged very sorrowfully vnlesse the same at her request had bene granted to her people Such ought our charitie to be that we should loue our neighbors as our selues so that they who are carefull for their owne securitie and quiet onely little caring what becomes of others are voyde of charitie and worse then Infidels Her modestie and humilitie appeareth in this that she saith She would haue held her tongue if they had onely gone about to bring them into bondage and slauerie although shee and her people had bin sold for the Kings profit and aduantage which maketh much to procure the Kings good will and to moue his minde to mercie For who is so stonie hearted who would not be moued to heare so Noble a Lady so farre to abase her selfe that shee would suffer her selfe to be solde if it seemed good vnto the King and might turne to his profit Besides it made to shew with how great a terror of death shee was affected refusing no condition though it were of most hard slauerie so that shee might escape death It serued also very much to stirre vp more vehemeÌ„tly the kings pitie towards her whom he had vouchsafed so great fauour and bestowed the crowne royall vpon her afore all other if hee should see her to stand in danger of her life and so vehemently carefull for her safetie that she was ready to vndergo any slauerie to redeeme her life Furthermore her modestie is manifest by this that shee doth not make her complaint more hainous by great outcries and exclamatioÌ„s or importune desire of reuenge but she committeth the whole matter to the kings wil good pleasure esteeming of it as of a great gaine benefite to redeeme her life and the life of her people from the crueltie of that Edict which was published against them Her integritie and vprightnesse appeareth in this that shee faineth or deuiseth nothing neither addeth any thing besides the matter to the commendation thereof or hatred of the enemie of the people neither doth she fawne vpon the king with any flattering words to excuse his rashnesse to wit that the goodnesse of his nature and his vprightnesse in iustice would neuer haue suffered so great crueltie that it could not bee but that those Letters were obtained by deceit or were forged for his goodnesse and clemencie would neuer haue consented to so barbarous a fact to conclude shee inuenteth no flatterie for the Saints of God know not how to lie or flatter Last of all her courage and constancie is wonderously to be praised that she dare complaine on so mightie an enemie so deare and in fauour with the King to accuse him of such a crime to his face and that vnto the King without whose disgrace and reproach it could not be done when as rashly he had consented vnto that mischiefe which Haman wickedly had deuised Such is the boldnesse and strength of the Saints who to the defence of the Church are more bold then Lyons as Salomon speaketh Heere hence wee learne that all our affaires must bee managed by reason which must be accompanied with true faith in which charitie must rule vnto which must be adioyned modestie integritie vprightnesse courage in defending a good cause that neither for feare or shame we start from doing our dutie if we desire to haue the issue of them happie For where these vertues are wanting either the truth is betraied or not wel defended and a good cause is ouerthrowne by impudencie or pride and rashnesse But who doth at this day so gouerne his actions with reason that he could be content to haue iudgement giuen of them with like integritie and modestie Who is now of such constancie that in the presence of Princes hee will manfully defend the cause of the distressed Who is enflamed with so great an heate of charitie that he will take care of the life of an other man no lesse then of his owne Who is of such courage that he will constantly professe himselfe a member of the Church when he shall see it on euery side to be oppressed with slanders and condemned to death Truely you shall see few Esters at this day who so faithfully and wisely and with such successe will take vpon them the defence of the Church but there want not on the contrarie many like in disposition to Iezabel and Athalia by whome the furie of Kings shall be kindled to the hatred and destruction of the Church Furthermore if Ester did with so great reuerence feare and humilitie speake vnto a mortall King what shall wee thinke is our duetie to doo when wee come into the presence of the infinite and immeasurable maiestie of the King of Kings Shall wee bring our owne Luc. 18. merits as did that proude Pharisee Or shall wee speake with hatred and contempt of our neighbours as hee did Or shall wee proudly lift vp our heads vnto the skyes Or shall it not rather become vs following that Publicane to cast downe our countenance to the earth and to throwe downe and prostrate our selues before God with â— true feeling of our sinnes and sorrow for the same praying most humbly vnto him for our selues and the liues of our brethren And thus farre of Ester Let vs now hearken vnto the Kings answere Who sayeth he is he or where is he that presumeth to do thus By these words hee sheweth that hee was moued not onely to graunt Esters petition but also to take vengeance of him who had conspired against the life of her and of her people saying that he must needes be a presumptious and bolde man who dare attempt so great a wickednes For who can practise any thing against the life of the Queene and not touch and violate the maiestie of the King He asketh therefore who he may be and where hee is that hee may punish him as it is the duetie of Kings to pull downe those who extoll themselues contrarie to their duetie as Dauid protesteth concerning himselfe That hee would not suffer him that had Psal 101. 5. a proude looke and an high heart But who could tell better then the King who it was who had inuented so hainous a fact when hee himselfe not full â—wo moneths before had graunted vnto Haman whatsoeuer hee desired for the destruction of the Iewes had commaunded the Scribes to write the proclamation after Hamans direction had giuen him his Ring to seale it had sent his posts to carrie it with speed into euery Prouince as before in the third Chapter hath bene declared Had he forgotten so great a matter of weight so suddenly Or if he did remember it why doth hee dissemble it It may bee said that the
remayne those things which belonged to the institution of the dayes of Purim prescribed both by Mardochaeus and by Ester from the 25. verse vnto the end of the Chapter 25. And when she came before the King he commanded by letters Let this wicked deuise which heâ— imagined against the Iewes turne vpon his owne head therfore they hanged him his sons vpon the tree 26. Therefore they called those daies Purim of the name of Pur and because of all the words of this letter and because of that which they had seene besides this and of that which had come vnto them 27. The Iewes also ordained and promised for themselues and for their seede and for all that ioyned vnto them that they would not faile to obserue those two dayes euery yeare according to their writing and according vnto their season 28. And that those dayes should be remembred and kept throughout euery generation euery familie and euery prouince and euery citie euen those dayes of Purim should not faile from the Iewes and the memoriall of them should not perish from their seede 29. And Ester the Queene the daughter of Abihail and Mordecai the Iewe wrote with all authoritie to confirme this letter of the dayes of Purim the second time 30. Which letters he sent to all the Iewes in the hundred and seuen and twentie prouinces of the kingdome of Assuerus with words of peace and truth 31. To confirme those dayes of Purim according to their appointed times as Mordecai the Iewe and Ester the Queen had appointed them and as they had promised for themselues and for their seede the monuments of their fasting and of their prayer 32. So when the decree of Ester had confirmed these words of the dayes of Purim it was written in this booke WE began to declare how that custome of celebrating those two daies in the which the Iewes rested to giue thanks vnto God for their deliuerance obtained was established for a law and an ordinance for euer to weete by Mardochaeus as a Magistrate letters being written vnto all the Iewes wherein that was commanded the reason being added because they rested from their enemies and because that their sorrow was turned into mirth and their mourning into ioy wherefore they ought to consecrate those dayes of gladnesse vnto the Lord making a solemne commemoratioÌ„ of that victorie which God had granted vnto them Let vs now go forward in those things which appertaine heereunto vnto the end of the Chapter for there is contained in these letters of Mardochaeus the chiefe cause of this ordinance which is heere expressed to weere the conspiracie of Haman which by the wisdome of Ester returned vpon his head verse 24. and 25. After the names of these two feasts which are called the daies of Purim vers 26. And last of all how by Esters letters all these things were confirmeâ— in the foure last verses Whereout wee learne with how great care and diligence the memorie of Gods benefits is to be preserued good order appointed in the Church and retained when it is once rightly established Hence also we may easily gather what is the right and lawfull vse of festiuall dayes This is then the especiall and most expresse cause of the yearely celebrating of those two dayes the malice of Haman who thought to haue vtterly destroyed casting lots that he might finde out a fit day to accomplish his practises but that day by the prayer of Ester and expresse commandement of Assuerus fell vpon his owne head and was vnto him deadly but vnto the Iewes happie Therefore heere again is there mention made of the malice of Haman and of the charitie and faith of Ester that in the celebration of this feast the malice of Haman should neuer dye and the goodnesse of Ester remaine in blessednesse So it commeth to passe that the memorie of the notable deliuerances of the people of God which they haue had from their enemies cannot be â—â—peated without making mention of the faith and pietie of the one and on the contrarie of the crueltie vngodlines of the other as if at any time me fall in talke of the deliuerance out of Aegypt there is mention made of the hardnesse of heart and pride of Bhazao and of his destructioÌ„ If Ierusalem be sayd to haue bene deliuered from the siege of the Assyrians by and by there is added the slaughter made by the Angell and the shamefull death of Sennacherib himselfe Who can make meÌ„â—ion of the death of the Sonne of God Christ Iesus our Sauiour but that he shall â—eake of the treason of Iudas of the enuiâ—â—f the Scribes and Pharises of the vniust â—ntence of Pilate condemning him to each when he pronouÌ„ced an innocent â—o it coÌ„meth to passe that the names of the â—icked do so ofteÌ„ send forth their stench â—oft as there is mention made of them as if a man for examples sake would note a sworne and most hatefull enemie of Gods people he would call him another Haman if a traytour another Iudas On the contrarie by the remembrance of the Saincts their courage and constancie and their acts done for the defence of the Church and of the truth are blessed for euer and God is praysed who powred vengeance on the wicked but defended the godly deliuered them out of their throats Thus haue you the cause of these feasts The name of Purim is added from the name Pur which signifieth a lot whiâ—â— name is rather taken out of the Persian language and because Haman cast lots which yet deceiued his expectation and desire rather then from any other that the remembrance of this benefit of God might remaine also amongst the strangâ— nations and that the vanitie of all lotâ— casters and other the like superstitionâ— which the idolaters were wont to vseâ— might be the more knowen seeing thâ—â— God at the prayer of his by his prouideÌ„câ— and infinite wisdome had ouerthroweâ— all the expectation of the idolaters anâ— turned it vpon their owne heads The name then of Purim did serue to call to memorie whatsoeuer God had done in fauour of the Iewes Hamans practises being ouerthrowen which vpon confidence of the lots he tooke in hand It much auayleth to giue conuenient names vnto feasts and holy dayes which may fitly expresse the matters for memorie whereof they were ordained although â—he names we vse are not so much to bâ—â—egarded so that the matter be well vnâ—erstood and that we abuse them not to â—â—perstition There followeth the manâ—er of celebrating and keeping this feast 〈◊〉 weete that the Iewes vpoÌ„ Mardochaeus â—â—tters and vpon those things which they â—new by Hamans letters by which they â—ere put in danger of their life goods 〈◊〉 also by the contrarie letters of Assuerus 〈◊〉 which it was granted that they might â—â—fend themselues by armes against their â—â—emies did willingly consent to obserue â—â—ese things which follow 1. That they â—ll procure that these two dayes shall inconâ—ently be
Queene â—efore them all would make it known that she was his spouse and wife of which feast also the end was quiet happie He had indeed many women besides her as the corrupt maners of that age did beare but in a far lower degree for which cause also they were called concubines But this fact was especially praise worthie in this feast because he gaue great occasion vnto his subiects of publike ioy in that hee granted them release froÌ„ their burthenâ— and payments It is not declared whether that immunitie was granted for oney earâ— or moe but it is likely that it was granted at the least for a yeare wherefore the people being set free from this burthen 〈◊〉 iust cause of gladnesse and to reioyce 〈◊〉 Ester was made Queen Neither is it expressed to whom those royall gifts 〈◊〉 giuen but it is to bee supposed that 〈◊〉 were giuen to those that were bidden vnto the feast euen as at this day in som places it is a custome to giue giftes to 〈◊〉 that are inuited to a banquet By the example of this royall magnificence and liberalitie of Assuerus let king and great men learne that their feasts anâ— pastimes be not the cause of weeping 〈◊〉 teares vnto their poore subiects by 〈◊〉 hard exacting of taxes other tributes â—hich yet notwithstanding at this day is 〈◊〉 to bee done in the Courts of many â—reat Princes so that they neither celeâ—rate feasts nor mariage nor come almost 〈◊〉 any of their Cities without great 〈◊〉 and oppression of the miserable â—eople whose very marrowe as it were 〈◊〉 sucke out so farre off be they from â—eeing liberal and beneficiall vnto them 〈◊〉 the ioy may be common to all but â—here is scraping euery where and violent â—atching to satisfie the sacred famine of a 〈◊〉 Courtiers which indeed can neuer 〈◊〉 satisfied Moreouer here is set downe a patterne â—or all vnto which they must conforme â—heir marriage feasts whosoeuer aâ—ong Christians will celebrate them â—ith holy mirth that the beginning 〈◊〉 so holy a bande and league bee â—edicated vnto the author thereof of whom onely the blessing thereof doth â—epend But here euery man must measure himâ—elfe according to his abilitie least those â—hings be consumed in a few daies which ought to haue sufficed for many yeares Besides men must abstaine in such feastes from all intemperancie in meate and drinke from all filthie speech and prophane wantonnesse and we must take care that the poore bee made partakers of our ioy finally wee must labour that all things be done holily in so holy an action for whereas for the most part men let loose the reines to all intemperancie it is the cause wherefore wee see so many vnhappie endes of marriages which God doth not blesse because hee dwelleth but onely with the holy The wisedome of Ester is afterwardes foâ— down in coÌ„cealing those things which Mardochaeus had willed her that is of her kindred people In that the virgins are said to bee gathered togither the second time it hath some difficultie in it and may beare diuers senses But this seemeth to be the most simple meaning if we shalâ— say that the king hauing so many Concubines and Ester beeing declared to bee Queene and that there were as yet many maidens in the custodie of Hegai which had not yet bene brought in vnto the king did gather those rest againe togither that they might be restored euery one vnto their friends and parents For seeing he had chosen one out of the whole number to be his Queen it was right that the rest should be sent backe againe to their home It is not altogither also without difficultie how it might come to passe that Ester beeing so suddainly exalted into so high a dignitie could conceale her people for men are wont most especial 〈◊〉 to make enquirie concerning such and that very diligently Wee must therefore suppose that in those daies the people were 〈◊〉 so curious as they be now especially concerning a woman and that they gaue themselues only to miâ—th and ioy not regarding whence shee was But especially the fauour of God is to bee considered whereby Ester was preserued safe that it might not be known of what kindred she was or what religion she did professe vnâ—ill there were fit time for it the Lord so defending her against that contempt and â—nuie which if it hadbene knowne shee â—ad bene a Iewe a captiue she should â—aue runne into Behold how the Lord â—oth direct the waies of his how hee â—efendeth and maketh plaine their paths 〈◊〉 giueth them at last the thing they wish for To what ende then should Ester speake any thing of her kindred or nation when no man made demaunde concerning it vntill fit opportunitie and her dutie should require it Heere then her wisedome is greatly to bee commended but especially therein is she to be praised that although she were a Queene yet she is obedient to her cosin Mardochaeus eueÌ„ as before when she was brought vp with him and vnder his custodie This vertue is most rare that those who are exalted out of base and lowe degree to any estate or dignitie do acknowledge their poore kinsmen or will vouchsafe theÌ„ of any honour which pride and insolencie is especially found in those Ianissaries which the Turke bringeth vp For how can those who are lifted vp into dignitie and so set free from their Parentes power almost but waxe haughtie when wee seâ— those who yet are vnder their parents gouernment do account it a small matter to contemne them and behaue themselueâ— stubbornly against them What faire excuses might Ester haue preteÌ„ded to Mardochaeus if she had refused to yeeld to hiâ— precepts to wit that shee was now vndeâ— the power of her husband who being so mightie a Monarch hee ought to knowe that her former estate was greatly altred which now might not suffer her to bee subiect to a priuate man other matters of like sort But shee whatsoeuer honour and felicitie shee attained vnto she attributed it vnto the good education she had vnder him and to the good lessons instructions she had receiued from him For what dignitie what honour can be compared to the incoÌ„parable treasure of true pietie religioÌ„ which by the care of our Parents their diligent education wee attaine vnto How great then shall the vice of ingratitude vnthankfulnes be vnlesse children alwaies haue it fixed in their memorie what a madnesse finally is it to esteem lesse of such a precious tresure then of worldly riches transitorie honours The godlinesse which Ester had learned vnder Mardochaeus was it not far more profitable vnto her then her royall crown She did then iustly obey him whoÌ„ she did honour as her father What then shall become of those miserable wretches who attaining to the least honours do arrogantly despise euery man Truly they are worthie to be hated of all men and as they set light by their old
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
celebrated obserued and solemniâ—d 2. according to the apointed time yerely by all themselues and their seede and all that should ioyne themselues vnto them 4. in whatsoeuer prouince of the kingdome of Assuerus they were dispersed in euery age familie prouince and citie for euer That the dayes of Purim should not fayle from the Iewes and their memorie should not perish from their seede By which it appeareth that as they lacked the Temple or a publike place where they might all meete so this feast was kept by them euery yeare in euery citie village and familie Besides it seemeth that the Ieweâ— which were alreadie returned into theâ— country were not bound to this feast neither is there in any historian mentioâ— made of these dayes of Purim kept in Iudaea Neither is there any punishment appointed for those that neglect it seeinâ— they knew well that the constitutions oâ— men neither ought nor could bindâ— the conscience or haue the nature of thâ— worship of God for nothing properlâ— is to be accounted the worship of Goâ— but that which he himselfe hath expresâ—â— in his word prescribed I grant in deed that those things which ought to be donâ— in those dayes were of themselues acceâ—table and pleasing vnto God as to meeâ— to heare his word to call vppon him to giue him thankes and magnifie his workes and namely this so notable a deliuerance to make confession of their faith to relieue the necessitie of the poore to stirre vp one another with mutuall exhortations to loue feare serue and worship God with a trust in his goodnesse but that all these things were no better on these dayes then on other it is certayne It is moreouer to be noted that this feast is not dedicated vnto Mardochaeus or vnto Ester but vnto the liuing God onely who onely is to be called vpon in the Church For as he speaketh in the 42. chap. of Isai vers 8. I will not giue my glorie vnto other nor my prayse vnto images From hence therefore we must gather vnto whose honor and for what causes feasts and holydayes may be ordayned and what is the right meanes of celebrating them to weete all intemperancie wantonnes and riot which at all times displease God are to be banished farre from them besides wee must abstaine froÌ„ these works though otherwise good and of their owne nature lawfull by which those holy and diuine actions which are to be done vpon the day of rest mighâ— be hindred moreouer al manner of worship and seruice which is vsed vpon them ought to be holy vnto God and finally there must be reuerend mention made of the faith constancie and pietie of them whom it pleased God to vse to the preseruation and commoditie of his Church So most willingly shall wee make mention of the faith of Abraham the holinesse of the Prophets the constancie of the Martyrs the puritie of Virgins and especially of holy Marie the blessed Virgin that elect vessell by the singular grace of God to beare in her wombe the fruite of life but to dedicate holidayes vnto them to appoint them any seruice or worship to call vpon them or pray vnto them we say is prophane and ioyned with manifest abuse of Gods worship And thus farre of Mardochaeus letters It followeth after that Ester also wrote letters to confirme and by her authoritie to establish these things and that they were sent to all the Iewes through the hundred and seuen and twenty prouinces of the king Assuerus with words of prosperitie and assurance and that therby those dayes of Purim were yet farther confirmed and established This iterating done by Ester was not without cause or that she might bee talked of but it is likely that both she and Mardochaeus did feare least the Iewes which were dispersed through so many Prouinces would by little and little waxe forgetfull of so great a benefit And namely because those daies of Purim could not be celebrated without the indignation and griefe of the rest of the inhabitants of that regioÌ„ for that the memorie of those that were slaine to the number of seuentie and fiue thousand besides that eight hundred which were slain in Susa and the tenne sonnes of Haman would by this means againe be refreshed besides seeing they had no publike place to meet in as they were wont in the TeÌ„ple at Ierusalem it would be the harder to obserue this feast Vnto al which you may adde that it was to be feared least after that Assuerus Ester and Mardochaeus were dead the fauor of the Iewes should decay and in stead of that fauour which they had receiued there might rise vp some new conspiracie against them as for the most part it commeth to passe that old brawles hatreds are eftsoones renewed and that the remmembrance of hurt sustained with disgrace can hardly or almost neuer be put out of meÌ„s minds Therefore so much the more diligently did they renew this commandement vnto them the end whereof is principally to be noted which is expressed in the end of the 31. verse that it should be a monument of their fasting and of their prayer that is by these feasts they would erect a monument for euer by which it might be testified that God had regard of their humilitie heard their prayers and was the author and furtherer of so great and so admirable a deliuerance The ende then of those feasts was an open testifying before all men that God aboue doth help those who cast downe themselues before him and call vpoÌ„ his name Which is the principall fruite to be reaped by this whole Historie least that we be discouraged in persecutions but rather that wee should be the more stirred vp to seeke God in time conuenient being assuredly perswaded that he is neare vnto them that call vpon him in truth and seek him with an vpright heart and that it shall come to passe that those that put their trust in him shall neuer be confounded By this example of Ester all women whom God hath lifted vp vnto any dignitie and authoritie are taught so to vse that fauour and authoritie which they haue that they may procure good order to be stablished in the Church and to labour that the memorie of Gods benefites towards her be neuer blotted out being assuredly perswaded that if they be carried with a right zeale of the glorie of God their names be written in the booke of life and that the acts performed by them are registred most faithfully in the Lords moâ—â—ments and recordes neuer to be put out or abolished by any tract of time And thus faire let this suffice concerning the institution of the dayes of Purim There remaine yet in this matter certaine questions to bee dissolued The first whether it were lawfull for Mardochaeus and Ester to ordaine festiuall dayes to continue for euer when as the Law expresly warneth that Deut. 12. 32 nothing is to be added nothing to be taken away in those things which God
are scituate So Babylon Assyria Syria and Iudaea were at his commaunde and hee gouerned al these kingdomes in great peace being free from the feare of all enemies either abroade or at home which is easily gathered by that feast of which a little after we shall entreate So the Church then was vnder his Empire for they that were returned againe into Iudaea by Cyrus permission acknowledged him for their King did yeeld him fealtie and paid him tribute But be it farre from vs that weâ— should iudge by this dignitie and largenesse of so peaceable and flourishing an Empire that Assuerus and the Persians were more fauored cared for by God then all other Kings and people For God did more esteeme those poore and miserable captiues dispearsed here and there and subiect to that great monarch then either the King himselfe or the rest of his subiects seeing they were the Lords 〈◊〉 Ekod 19. 6. 1. Pet 2. 5. 9 ritance a chosen people a holy nation a kingly priesthood Wee may not therefore iudge of Gods loue or hatred by the glorie dignitie or largenesse of great Empires but by the forme of the couenant which hee 〈◊〉 made with his and by the 〈◊〉 of that free adoption into the which 〈◊〉 the most part are receiued the base 〈◊〉 contemptible before men when the 〈◊〉 and hautie are reiected because they 〈◊〉 haue disdained it In the meane 〈◊〉 God will haue his to bee subiect 〈◊〉 vnto Infidell Kings that wee may 〈◊〉 sufficient experience That the Lords Iohn 18 36. 〈◊〉 is not of this world neyther that 〈◊〉 church is to be sought for in the 〈◊〉 of the Empires of this worlde 〈◊〉 notwithstanding I denie not but that 〈◊〉 giueth Kingdomes and 〈◊〉 to his euen that it may be made 〈◊〉 that Kings are appoynted by God 〈◊〉 that he placeth in the Throne whom 〈◊〉 him Although the glorie of 〈◊〉 and Empires in the Church 〈◊〉 not continued long Dauid indeede 〈◊〉 a mightie King but how great I pray comparison of the Monarchies of 〈◊〉 and Babylon Constantine obtayned 〈◊〉 Empire both of the East and VVest 〈◊〉 after him some godly Emperours as 〈◊〉 the Theodosii but the glorie of so 〈◊〉 an Empire quicklie fell the barbarous Nations that came out of the North spoyling and waste it and seasing on the chiefe greatest part of it the Turke also and Saracens and other fauourers of Maâ—â—homets sect at this day possessing the greatest part of the worlde And this not without great cause least the faythfull should suppose that this outward glorie and greatnesse of Dominion were a note of the Church but rather that they shoulde followe the light of the Gospel for there indeede is the Church where Christ Iesus is acknowledged for the one lie authour of saluation Nowe GOD gaue so great an Empire vnto Assuerus for none other ende but to preserue pollicie and the estate of those Nations to establish lawes to represse confusions wherewith among themselues those fiero people woulde haue beene troubled and to brydle Tyraunts whose pride and arrogancie quicklie woulde bee kindled if they were not restrained by a greater power For great Empires though in there most corrupt men haue the gouernment yet they bind togither as it were with firme bande manie people though otherwise much different in maners and condition and draw them backe by good lawes and orders to a more ciuil kind of life God by this meanes making a way to his word as oft as it seemeth good vnto him to frame men vnto the obedience of his will Let vs not therefore thinke that there is heere mention made of the largenesse of Assuerus Empire to the commendation of his prowesse and wisedome as though he by his power and counsell had gotten to himselfe so great a Dominion 〈◊〉 to lay before our eyes the prouidence Dan. f. 32. of our God who at his pleasure appoynteth and establisheth kingdoms and transâ—ateth them from one nation to another as it was foretold by Daniel and deliuered in 〈◊〉 dreame to Nabuchadnezar in the vision of that great Image whose head was of gold the armes and breast of siluer So we haue seene it come to passe that that great Monarchy of the Babylonians which was figured by the golden head was taken away by the Monarchie of the Persians and Medes begun by Cyrus encreased by Cambyses and confirmed by Assuerus who did not discend from Cyrus but was chosen 〈◊〉 〈◊〉 King by the neighing of his horse as Hystories report Hee is sayde heere to sit on his throane whereby his Kingdome is noted to bee peaceable and quiet so that hee had no neede to go from place to place to represse his enemies or to appease seditions amongst his subiects So God oftentimes giueth rest vnto mightie Emperours that theyr Subiects may feare their power which if they shall attribute to their owne wisedome and industrie they truelie commit sacriledge and GOD oftentimes reuengeth their pride Of which diuine vengeaunce let Nabuchadnezar bee an example who when hee gloryed with himselfe in these woordes It not this that great Babylon which my handes haue built was on the suddaine dispoyled of his Kingdome for a while and throwne out from the societie of men to eategrasse with the beasts of the field This Assuerus chose for the chiefe Citie of his Kingdome Susa and so translated the seate of the Empire from Babylon where before it was into Persia Dan. 4. 27. whereby the Persians might bee acknowledged for the first and principall erectors of this Monarchie So great then was the power of his Monarch vnder whose shadowe there was giuen a seate and some rest to the Church but not without great troubles as in regarde of them who were returned into Iudaea the Booke of Ezra dooth witnesse and this booke will teach concerning those who remained as yet despersed in Chaldaea Persia Media and other Prouinces And such shall see the state of the Church vntill the sonne of God come to gather and receiue â—er into the triumph of eternall glory and to carry her with himselfe far aboue all the heauens To whom alone bee all honour and glorie for euermore Amen THE SECOND SERMON Of Assuerus feasts from the third verse to the tenth CHAP. II. 3 In the third yeare of his reigne hee made a feast vnto all his Princes and his serâ—â—nts to the Princes of the hoasts of persâ—â— and Media and to the Captaines and gouernours of the Prouinces in his presence 4 Shewing his riches the glorie of his Kingdome and the honour and Maiestie of his greatnesse manie dayes euen an hundred and foure score dayes 5 And when these dayes were almost expired the King made a feast to all the people which were found in the royall Citie of Susa from the greatest to the least seauen dayes in the Court of the Garden of the King s Palace â— Hauing hangings of white greene and blewe fastened with Coardes of fine Linnen and
Vers 11. dare to do any thing So Assuerus when his minde was merrie with the wine commaunderh those seuen Courtiers that serued him to bring his wife in to the baÌ„quet to shew to the people her beautie Which before when his minde was quiet hee did not neither would haue done vnlesse the force of the wine had takeÌ„ away the vse of his reason because it was repugnant to honestie and the custome of that countrey and besides it must needs be a most vaine thing and vnseeming the maiestie of so great a Prince to shewe the beautie of his wife to all and that among the cups For this could not bee but with great shame to the Queene and not without allurements and scant honest affections in the mindes of those who were no more temperate then the King Moreouer it was a matter of verie euill example to his subiects to abuse the beautie of their wines after the excesse of banquetting And if hee needes would haue her beautie seene had it not been a great deale more conuenient to haue called hir to banquet with them at the beginning of the feast By this it is made out â—oâ—t vnto all men how vaine and voyde of reason many times the iudgements of great men are 〈◊〉 whome notwithstanding all men are wont to maruaile by reason of the opinion they haue of their wisedome and that he wife man to purpose waâ—â—eth in the Proverbs that it is not for 〈◊〉 to drinke wine Pro. 31 4-5 〈◊〉 they forget the decree and pâ—ruert iudgeâ—ent as also for the same cause the Lorde â—â—rbiddeth his Priests which shall come Leu. 10. 9. 〈◊〉 vnto his tabernacle 〈◊〉 〈◊〉 wine or 〈◊〉 drinke Hereby also it appeareth the beautie 〈◊〉 women make so great account turneth â—any times to hee the cause of mourning 〈◊〉 of death vnto them But this seemeth 〈◊〉 to be maruailed at that so many wife â—ounsellors sitting with the King none of 〈◊〉 dares to disswade him from his purâ—se beeing so 〈◊〉 and vnhonest both for the king and the queene who though she had come when she was called might not without iust cause haue coÌ„ceiued indignation that she was brought forth as a gâ—â—ing stocke vnto her subiects in the midst of their pots as we read that the wife of Câ—ndaâ—leâ— long of Lydia did who when she perceiued that she had bin shewen naked by her husband to one of his familiar friends lying hidden in a secret place shee neuer was quiet vntill shee had reuenged that iniurie done vnto her her husband being slain by the hand of the same his friend Finally as this king dooth all things to the shew so he hath his ministers most obedient to follow his lusts his Princes most readie for such ieasts and his people prepared for this shew But the queene Vashti by not obeying deceyues all their expectation which fact of hers those who measure al mens deliberations and actions by the successe do condemne of pride stubburnnes rashnes and folly froÌ„ which vines perhaps she was not altogither free For seeing she was the daughter of Cyrus and sister of Cambyses Assuerus but the sonne of Hystaspis it might be that in contempt of her husband she refused to come at his call Yet neuerthelesse 〈◊〉 might defende her selfe by no slender â—â—asons to wit that this coÌ„mandement of 〈◊〉 kings was repugnant to the lawes of 〈◊〉 Persians contrary to common honeâ—e and full of very euill example neither 〈◊〉 it be but by this means the banket of 〈◊〉 ladies should be disturbed And this is 〈◊〉 especially to be commended that she 〈◊〉 not make shew of her beautie for 〈◊〉 at this day womeÌ„ are so carefull that 〈◊〉 desire this only and thinke that it 〈◊〉 not well with them vnlesse they can 〈◊〉 all mens eies towards theÌ„ Notwithâ—â—â—nding shee might haue taken a middle 〈◊〉 which is in stead of so suddain a 〈◊〉 so to haue excused her selfe that yet might haue shewed foorth her obediâ—e and haue gotten some of themessenâ—s to approue her excuse vnto the king 〈◊〉 vnlesse the King would accept it beene better to haue obeyed him in a 〈◊〉 in it owne nature not euill then by 〈◊〉 to haue prouoked the Kinges 〈◊〉 agaynst her and so to runne into 〈◊〉 suspitioÌ„ of coÌ„tempt stubbâ—mnes 〈◊〉 in so noble an assembly in whose 〈◊〉 the King was willing to shewe his power and magnificence from which by this her rebellion she seemed much to dâ—â—tract Here hence let women learne not to prouoke their husbandes in those thing which may bee done without offence 〈◊〉 God neither to make account of theyâ— stock or beautie or riches in their disgrace neither frowardly to denie those things 〈◊〉 denying whereof the peace and quiet 〈◊〉 their house might bee disturbed For 〈◊〉 though peraduenture they cannot be 〈◊〉 without some inconuenience yet is it beâ—ter if of their owne nature they bee 〈◊〉 euill by obeying to nourish peace 〈◊〉 by resisting to breake it This repulse the King tooke in 〈◊〉 euill part and brake forth into exceediâ—â— great wrath because by this meanes 〈◊〉 thought himselfe to be despised and lighâ—ly regarded by his wife and that it woulâ— bee a reproch vnto him especially in 〈◊〉 view of all the Princes of his kingdomâ— This so great heate of wrath is a fruit drunkennesse by which most especiaâ— bankers are disturbed and ioy is turn into sorrow the king taking such indigâ—tion at the matter and so immeasurabâ—â— boyling with anger by whoÌ„ theÌ„ rest 〈◊〉 〈◊〉 cheared and made merry For as Salomon Pro. 16 20. 〈◊〉 The Kings wrath is the Messenger of 〈◊〉 or of some great calamitie vnto him â—â—ainst whoÌ„ it is stirred and therfore it beâ—ueth kings to be so much the more 〈◊〉 in their anger when as yet notwithstaÌ„â—â—â—g meÌ„ wax so much the more vehemeÌ„tly 〈◊〉 by how much greater is their power 〈◊〉 their eie rather vpon their power 〈◊〉 vpoÌ„ their dutie whereby it coÌ„meth to 〈◊〉 that they wil not suffer themselues to be moued froÌ„ their affections whether they good or euil But they shuld haue regard right and not to their power or affectiâ—â—s For therefore doo they raigne with great power that they may establish 〈◊〉 preserue good lawes defende the 〈◊〉 punish the offenders yeeld vnâ—eason and compell others to obey it that there is nothing that is more 〈◊〉 for Kings then to giue that place â—assions where reason ought to beare â—sway For their Subiects take from 〈◊〉 the patterne of good and honest life 〈◊〉 clemencie and mildnesse are the 〈◊〉 ornaments of Kinges and anger 〈◊〉 woorst counsellor that may bee for 〈◊〉 it is it selfe vniust and the mother of all iniquitie and giueth any forme vnto a matter but that which is the right as when we beholde any thing through a coloured Glasse Therfore Saint Iames saith That the wrath of man doeth not fulfill the Iam. 1. 20. Ephes 4. 27 righteousnesse of God and Saint Paule
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
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
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
friends and despile good counsell so deserue they to be deprined of them and to be suffered to sink vnder the burthen of their honour And these things are thus farre spoken of the modestie and wisedome of Ester who would to God shee had many followers that would be desirous of her vertues both publikely and priuately It remaineth that wee heare a singular dutie performed by Mardochaeus to the King whereby hee made himselse a way to great honour and authoritie with Assuerus though not so soone as hee deserued which was that hee declared vnto the king by Ester the treason of two courtiers who conspired the death of king Assuerus and so he deliuered the king from death and when as the whole trueth being examined was found out and they were executed by iust punishment the matter was written before the king in the booke of Chronicles In this Historie first these two Bigtan and Teresh offer themselues to our consideration who in their wrath conspire the kings death What occasion they had of this wicked counsell is not expressed and there fore we ought not to be ouer curious in searching of it but this is to be obserued that Courtiers as they are drawne with desires and passions do many times very quickly take any occasion of sedition and treasons For they oftentimes conspire against their Prince either vpon the deniall of their petition or for indignation and hatred and enuie which they conceaue at other mens honour whom they cannot abide should be preferred before them or mooued with ambition and desire of alteration as Absolom did against 2. Sam. 15 Dauid And what Prince is there who may iustly boast that he hath no such traitors in his Court Princes also themselues oftentimes by their own insolencie pride and crueltie diuers times by their sloth and negligence doo yeelde occasion to their Courtiers to rebell Neuerthelesse they are wicked and vngodly men who cōspire wilfully the death of their Prince and especially those whom hee hath so trusted that they are admitted to the keeping and guard of their persons as these were by Assuerus whom hee preferred to the custodie of his gate For vnto such men the way is easie to execute their conspiracie as it is reported that diuers of the Nobles his most familiars did conspire the death of Alexander the great But kings are enforced to commit themselues their life to such men And look how much the greater the trust is that is reposed in them so much the more vgly is their treason and detestable in the sight of all men But vnto such wickednesse are we growne in this age that euen the Phisitians from whom Princes looke for the meanes of their preseruation commit their bodies to their direction haue bene found to haue cōspired the death of those who haue bene the causes of their wealth and honor Wherefore those Princes are blessed who put their trust wholly in God and not in mans ayd those are happie whom God doth shield and protect Besides in the person of Assuerus wee see how greatly the life of kings great men is many times endangered though their guard do seem to defend them against all daunger But often doth it happen that they are more in daunger then meaner men especially if they turn their iust gouernment into tyrannie Wherefore the auncients haue vsed it for a prouerb that fewe Tyrants descend to Pluto by drie death that is die without bloud So Alexander the great was made away by poyson so Iulius Caesar was murthered in the Senate so very many Romaine Emperors were slaine by their souldiers so Bennadab was choked Isboth slaine by two wicked men on his bed Ioas the king of Iuda by two of his seruants Amasias was slaine at Lachis finally of twentie kings which raigned in Israel tenne of them died by violent death that he seemeth not to haue spoken vnwittily who said that a Tyrant was like to him who sate at a table furnished with all daintie dishes accompanied with all kinde of musicke and a great many of wayting-men readie at all commaunds but seeing a naked sword hanging ouer his head by a small thread and euery minute readie to fall vpon him Therefore many wise men amongst thē haue wished that they might resigne those great honours which they had attained if safely they might to leade a quiet and sure life without daunger as it is written of Augustus Caesar Yea very many haue quite giuen ouer their Empires as Diocletian and Maximian those capitals enemies and persecutors of Christiaris Antigonus King of Macedonia when he was to set the Diademe on his head said very fitly truly O crown if men knew how great cares thou bringest with thee none would so much as stoupe to take thee vp though thou layest in his way So that state of life which wee account so happie is oftentimes condemned as most vnhappie euen by those who are esteemed most happy as being most opē to so many entrappings partly of opē enemies partly of faithlesse friendes from which indeed none could be safe were it not that the eyes of the Lord do watch for the safetie of kings though euen vnworthie of his fauour good wil. Which heere wee see done for this Assuerus vnto whom God raised vp Mardochaeus by whom hee is in time admonished of the conspiratours that no good turne bestowed on God should bee bestowed in vaine That benefite which Assuerus did for Ester and the whole people of God was very late and fresh in memorie and god by and by doth requite it deliuering him from the handes of those who had conspired his death that Dauid doth not without cause say That it is God which giueth deliuerance vnto kings and rescueth Psa 144. 10. them from the hurtfull sword as he himselfe had often by experience found It is also to he noted that Assuerus was warned of the treason that was practised against him by the relation of a mean man that kings may learne to contemne none though they be but of base and low degree If any demaund how Mardochaeus could detect that conspiracie it may be aunswered that he was one of the porters of the kings gate which is apparant out of this and other places especially the fift and sixt chapter and therfore he might heare and see somewhat wherby he might perceiue the matter and peraduenture hee might be sollicited by the traitors to see of what good will he was in the case and to drawe him to their partiallitie Whatsoeuer it was it pleased God to vse this instrument as well to preserue the Kings life as also to make knowne Mardochaeus fidelitie so much the better We are here then to obserue that nothing is done by fortune but all things are gouerned by Gods prouidence who by this prepared in time another helper against the imminent daunger of his Church Here let all naturall subiects and inhabitants in any Realme learn what is their dutie
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
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
place offeare and terror So did not the good Kings and Emperours in old time but themselues would iudge the causes of euery priuate man and heare 1. King 3. 16. euery one as we see that Salomon did patiently heare the controuersie of those two harlots and with exceeding wisedome did decide it So the good Emperours of Rome did themselues openly iudge the controuersies of their subiects Now what a miserie and what a mischiefe is this the kings house and eares are at all seasons open to Hamans false accusations and slanders but it is not lawfull for the Queene to make intercession to the king for the iust defense of her selfe and her people I confesse that there ought to be great regard to be had of the safetie and dignitie of Princes but they are not to be depriued of clemencie and iustice then which they haue not either surer pillers or safer defence for their State And thus farre of Esters excuse Yet Mardochaeus accepteth not of this excuse but couragiously exhorteth yea in a manner compelleth her to do her duetie Thinke not sayth he in thy minde that thou shalt be deliuered in the Kings house onely and alone of all the Iewes For if thou altogether hold thy peace at this time a breathing and deliuerance shall come to the Iewes by some other meanes but thou and thy fathers house shall perish and who knoweth whether thou art come to this kingdome for such a time In fewe words hee propoundeth vnto her three chief points of great moment First that she is greatly deceiued if she thinke that she alone should be deliuered from the common danger Next that if she held her peace yet God would otherwise prouide for his people and shee should perish The third point is Gods prouidence whereby not without some great cause shee was lifted vp into the dignitie royall to wit that in this vrgent necessitie shee should helpe the Church of God Hee may seeme to haue spoken these things as a Prophet of God for otherwise some will say how could hee so confidently say that succour and deliuerance should come vnto the Iewes and Ester if shee held her peace should perish Yet because hee followeth not the vsuall manner of speech of the Prophets Thus sayeth the Lord therefore in this historie the words of Mardochaeus are not to be taken as a Prophecie but as an application of the generall doctrine of the lawe and of the Prophets to this speciall fact And these things will better be vnderstoode by the explication of euerie part The drift of Mardochaeus is to put out of Esters minde the feare of the danger which priuately might light on her if not beeing called shee had gone in vnto the King to make supplication for the Iewes that hee might effect this hee obiecteth a greater feare vnto her and that in two sorts first that shee shall not escape free from this slaughter if by force of this decree all the Iewes bee put to death then she also hath cause to feare least if at this tyme shee denye her helpe vnto the Church it should be deliuered by some other meanes and God would punish her sloth and cowardise The first point was very likely if you consider Hamans malice and his fauour and authoritie with the King which was so great that the King easily beleeued him in all things And truly when all the rest of the Iewes were destroyed as the furie and rage of cut-throates encreaseth by sheading of mans bloud it would be an easie matter to perswade this prophane king to take away her life also who onely being left aliue of that whole nation would euen do nought but breath out reuenge for the iniurie receiued The other point dependeth vpon the promises of God to preserue and defend his Church to heare the cry of the afflicted to arise for their help to haue his eares open vnto their prayers and his hands stretched out to saue them and others of this sort many whereof the whole Scripture is full and on the contrarie part vppon the threatnings against those who do not help and ay de those who are in miserie and affliction and this by force of the couenant made with Abraham I will Gen. 12. 3. blesse them that blesse thee and curse them that curse thee As also Debora doth curse Iud. 5. 23. the inhabitants of Meroz who came not as their dutie required to helpe the people of the Lord. Mardochaeus therefore fitly doth apply to the present purpose the promises and threatnings made by God in his law and so teacheth vs in our greatest dangers both publique and priuate to apply those pretious testimonies of Gods fauor as for example that saying of the Prophet He that toucheth you toucheth the apple of Zach. 2. 8. vers 5. â—ine eye Also I will be a wall of fire about â—ou And againe to the stirring vp of our owne and other mens slouth and cowardise the threatnings are to be considered wherein God threatneth punishment not â—nely to those who oppresse the Church â—r laugh at her calamitie but also to all â—hose who do not helpe her if they may â—oth by word and deed for this which Mardochaeus setteth down is to be noted â—f thou hold thy peace at this time thou and â—y fathers house shall perish So that in the â—ngerous times of the Church to take â—re for thy selfe alone and for thine own â—curitie and not to dare to speake any â—ing in the defence of the Church and to seperate thy state and cause from the people of God is to procure ruine and destruction to thy selfe For if safetie be any where it is in Gods house Whereunto appertaine those things which are spoken Pro. 24 11 12. How great then is the madnesse of those who go out of the Church and abiure the truth that they may prouide for themselues their state and how great is their furie who hunt for commoditie onely by the losse and ruine of the Church Further out of this place we may learne that as the weak and fearfull are not altogither to be reiected so also they are not to be nourished in their infirmitie but to be pricked eueÌ„ to the quick by the proposing of Gods threatnings and iudgements vnto them and when the question is of the safetie of the Church all feare of dangers and threatnings which may proceed from meÌ„ are to be despised The King Assuerus forbiddeth that any shuld come vnto him vnlesse he were called great danger hangeth ouer his head that doth the contrary but God biddeth euery one according to their power abilitie to help his Church Woe then vnto vs if we shal be slacke or slothful and vnlesse we rather obey God then man which Act. 4. 19. thing the Apostles themselues in theyr greatest daungers by their example haue taught vs. The third reason is of greatest weight from Gods prouidence whereby Ester was exalted into so great dignitie for so
necessarie a time who knoweth saith hee whether for such a time thou art come to the Kingdome as though he should say God who ruleth and gouerneth all things by his prouidence euen the very moments of time hath not without cause exalted thee to so great a dignitie by so wonderfull a meanes but that weighing with thy selfe so great a fauour of God bestowed on thee thou shouldest serue his purpose for the profit and deliuerance of his people For what vnthankfulnes shal it be not to acknowledge so great a liberalitie of Gods toward thee not to consecrate thy dignitie to his glory and thy fauour and authoritie to the safetie of his Church So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence by his benefits in euery estate and vocation wherein God by his grace hath placed vs. Kings and Queenes must remember that Isai 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church Ministers must remember that they giue themselues to prayer and the administration of the word finally by how much euery one hath receiued greater gifts at the hand of God and abilitie to helpe the Church by so much the more carefully ought he to employ himself vnto it Here also we may perceiue that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people it was not done to teach her to dissemble her religion and not to care for her brethren but to helpe the Church more conueniently when necessitie should require So then must we vse discretion that we may shew forth our faith when time shall require by all good effects and what our zeale is towards the house of God Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp that she might be an instrument of his grace and mercie Let vs now then proceed to see her holy purpose being compelled by the force and weight of so necessary reasons Shee commandeth to call all the Iewes which dwelt at Susa togither to a fast of three dayes and three nights and promiseth that she also and her maides will fast likewise to crie vnto God for helpe and aide to whose will committing her selfe and her life shee determineth with a setled mind to go to the King and make supplication for the safetie of her people The assembling of the faithfull hath bene at all times very necessarie when any necessitie hath bene offred to pray more earnestly vnto God and to make profession of publique repentance which is most euident in the first and second Chapters of the Prophet Ioel and by the examples of the Kings of Iuda in their greatest dangers and distresse as we see that Hezechiah did when he was besieged by Sennacherib and Iehosaphat 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idumeans did set against him I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues but they had Gods promises who is present with all that call vpon him and perhaps they had before obtained some place for the exercise of their religion So exact and rigorous a fast of three dayes and three nights without meate or drinke in colder regions should exceed measure because men in those countries could not endure it but yet in those hot countries it was not altogither intollerable thogh indeed it were very strict rigorous This fast also is not commaunded as a worship acceptable to God of it selfe but as an incitemēt to more vehemēt and feruent prayer to greater humilitie and liuely repentance Fasting therefore of it selfe is not acceptable but because of the sacrifice of a contrite and humble heart because of praiers proceeding from faith because of the confession of sinnes and expectation of helpe from Gods mercie as before hath bene said Ester wil haue Serm. 11. them fast for her not as though she alone were in danger but because shee was to make intercession for al and by her good or euill successe others were to bee dealt with so that in her life or death the life or death of others did consist The Church therefore doth not without cause pray so earnestly for her that shee might find fauour with Assuerus and obtaine that which she did demand for the safetie of the people The pietie and godlinesse of this holy Queene sheweth it selfe in this that shee desireth not more of others then she wold fulfill her selfe giuing her selfe to fasting and prayer with her maides three dayes and three nights By which also we learne what care Ester had vsed in instructing her maides in true religion and the knowledge of God and our negligence is so much the more blame-worthy vnlesse we follow the example of this noble Lady as well in prayer as in the right education of her familie But what a shame is it I beseech you in these dangerous times wherin we are fallen that the zeale of many is so cold in fasting in praying in calling vpon GOD with humble petitions and in stirring vp of one an other to the true exercises of religion Can any man marueile then that wee are ouerwhelmed with so many euilles and that our calamities encrease daily more and more That she saith she will go to the king against the law she speaketh it not in contempt of the lawe but that shee might shew that shee more esteemed of Gods commandement then of the Kings law and of the peoples safetie then of her own danger therfore shee committeth her life into Gods hand in these words If I perish I perish Thinke not that these words are rashly and vnaduisedly cast out by her as thogh she did wilfully and by despaire cast her selfe into danger for they are holy words proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith whatsoeuer did betide being ready and reposing the euent on the good pleasure of God esteeming her selfe happie if it happened that she should die in so iust a cause So did that good Patriarch Iacob speake when he sent his sonne Beniamin into Aegypt Ge. 49. 14. with his other brethren If I be robbed of my child let me be robbed Hence it appeareth that faith which is guided by the holy Ghost is not rash and yet when necessitie shall so require and dutie binde it refuseth not any daungers bee they neuer so greate with a trust and hope to glorifie GOD in his bodie both in life and death because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death aduantage Heereby also we may learne how profitable the mutuall admonitions and the holy exhortations of the faithfull among themselues are for loe Ester who before was fearefull by Mardochaeus exhortation is made more bold and that with an holy boldnesse shewing in deede that to be true which was sayd
before that shee Chap. 2. 20. was subiect vnto him as wheÌ„ she was brought vp with him For if shee had sought for starting holes and excuses as noble personages are wont when they are ouermuch pressed she might take exceptions that desperate men did little care when they were past hope themselues to draw others with them into the like danger She might also say that she was not the cause of this mischiefe but Mardochaeus who would not yeeld vnto Haman or at least keepe himselfe secret rather then come into his presence But a quiet and setled minde seeketh not such hiding corners full of arrogancie and contempt but attendeth what his duetie requireth and trembleth at Gods word Last of all we are to see how Mardochaeus and the Church at Susa do also their dueties not casting all the burden as many do of the whole businesse on Ester but praying with fasting and earnest supplication vnto God that he will fauour and prosper her enterprise So faithfull people ought to pray vnto God for their Kings and rulers and for all that trauayle or be in danger for the defense or safetie of the Church that they faint not vnder their burden The people made prayer for the King going foorth to warre Psalme 20. The Church at Ierusalem Act. 12. 5. made earnest prayer vnto God for Peter as long as he was kept in prison And this is the true meanes to preserue the Church to wit that on the one side the Gouernours do their dueties and be the first by Gods guiding who vndertake any danger on the other side the people haue a speciall care of them who spare no labour nor paynes for them and all together looke for safetie and deliuerance at his hande who neuer fayleth them that call vpon him through Christ Iesus to whome be glorie for euermore Amen THE THIRTEENTH Sermon How after the fast and prayer God prospereth the entrance of Ester vnto King Assuerus and giueth her fauour with him from the first verse of the fift Chapter vnto the ninth CHAP. V. 1. And when the third day was accomplished Ester put on her royall apparell and stoode in the court of the Kings palace within ouer against the Kings house and the King sate vpon his royall throne in the Kings palace ouer against the gate of the house 2. And when the King sawe Ester the Queene standing in the court she found fauour in his sight and the King held out the golden scepter that was in his hand so Ester drew neere and touched the top of the scepter 3. Then sayd the King vnto her what wilt thou Queene Ester and what is thy request it shall be giuen thee to the halfe of the kingdome 4. Then sayd Ester if it please the King let the King and Haman come this day vnto â—he banket that I haue prepared for him 5. And the King sayd cause Haman to make haste that he may do as Ester hath sayd So the King and Haman came to the banket that Ester had prepared 6. And the King sayed vnto Ester at the banket of wine What is thy petition that it may be giuen thee and what is thy request it shall ouen be performed vnto the halfe of the kingdome 7. Then answered Ester and sayd My petition and request is 8. If I haue found fauour in the sight of the King and if it please the King to giue me my petition and to performe my request let the King and Haman come to the banket that I shall prepare for them and I will do to morrowe according to the Kings saying THe promises of the Lord made vnto the faithfull that he will be reconciled vnto them as oft as they turne vnto him and that he will heare them and deliuer them out of dangers when they poure out their prayers before him are so many and so expresly set downe that no man who hath but once heard of them can doubt but that he shall finde God as oft as he shall seeke him and shall by experience feele him to be a light in darkenesse a comfort in aduersitie a stay in affliction and a sauiour and deliuerer in all euils For what is more plaine then that which is spoken in the 145. Psalme vers 18 19 The Lord is neere vnto all that call vpon him yea to all them that call vpon him in truth He will fulfill the desire of them that feare him he also will heare their cry and will saue them And what more euident then that same of Amos the Prophet chap. 5. verse 4 Seeke the Lord and ye shall liue and that of Ioel chap. 2. vers 32. Whosoeuer shall call vpon the name of the Lord shall be saued Howbeit then are we made much more certaine when we see the effects of such promises in the notable examples of those which call vpon God As when Dauid doth in so many places testifie that he was heard of the Lord when he cryed vnto him that hee was set free out of distresse deliuered from all enimies and confirmed against all dangers that God was vnto him a light a Psal 18. 1. refuge defence castle weapon and saluation and therefore by his example hee inuiteth and exhorteth all men to Psal 34. 8. taste the goodnesse of God to trust in him and at all seasons and in all things wholie to leane vnto him And vnto this appertayneth this example which euen vnto the end of this historie wee shall intreate of in which we see how Ester Mardochaeus and the whole people of the Iewes after they had called vppon God in their extreme danger did feele his blessing and in all their businesse being happily led vnder his conduct sawe at the last both an admirable deliuerance of themselues and an horrible confusion and vengeance on their enimies that thereby we might more and more finde by proofe that God will be found to saluation of all those who in their griefes and euils seeke him and call vpon him in trueth For the present we are to see how God after fasting and prayer did blesse the entrance of Ester to the King Assuerus and gaue her such fauour that he was willing to come twise vnto her vnto the banket which she prepared Wherein there are three chiefe points to be vnfolded to wit 1. the entrance of the Queene into the Kings court 2. her entertainement and choise giuen vnto her by the King to demaund whatsoeuer she would 3. the wisedome of Ester before she would declare the chiefest part of her request An historie worthie to be throughly discussed in euery particular of it that out of euery part we may drawe some instruction And when the third day was accomplished Ester put on her royall apparell and stoode in the inner court of the Kings palace ouer against the Kings house and the King sate on the throne of his kingdome in the Kings house It is not expressed whether she entred alone or with some companye but
on Mardochaeus make her any thing the more insolent or proude but that most modestly most humbly shee layeth open her petition for shee more esteemeth of the greatnes of the matter whereof she was to speake and the maiestie of the king then that leaue which was granted her to speake freely Shee beginneth with the kings fauour and good will when she sayeth If I haue found fauour if it please the King shewing that in this petition she dependeth as well on the kings good will and fauour as to trust to the equitie of the cause Her petition is simple and not painted with deceit although it concerned great matters her owne life and her whole peoples Let my life sayth she be granted me at my request and my people at my petition She desireth her life to be granted that she may shew that she receiued a great gift and reward of the kings liberalitie and bountie both for her self and her people if shee were deliuered from the present danger that hanged ouer them She openeth the cause of her most iust petition and the certaintie of the danger in that she addeth For we are solde I and my people to be destroyed to be slayne and to perish She sayeth that they were solde because they were deliuered vnto death and set in open market as sheep vnto the slaughter For although there were no bargaine made of their sale yet as those who sell any thing deliuer it ouer to be vsed at the will and pleasure of him to whom it is solde so also in that Edict which was set forth against the poore wretches they were laide open to euery mans furie as many as would kill slay or destroy them And indeede shee retaineth the very words of the decree as wee heard them before Chap. 3. vers 13. that thereby she might more and more make knowne the equitie of the demaund Shee might also haue respect vnto the offer made by Haman of the ten thousand talents of siluer although the King accepted it not thereby to note his malicious mind who would not spare any cost to bring his bloudie purpose to passe She adioyneth by way of yeelding an argument of great modestie and humilitie If saith she Wee had bene solde for seruants and handmaides I would haue kept silence so that it had bin profitable and gainfull to the King but he who goeth about to deliuer vs vnto death is not profitable but indammageth the King And this also she most simplie setteth downe for shee might boldly haue said What profit can there any way come vnto the king by such crueltie and the bloudy slaughter of so many innocents without difference of men women olde yoong high or low degree But she tooke diligent care not to speake any thing that might prick or trouble the kings minde who had consented vnto such a decree which might haue bene if shee had made any mention of crueltie or had amplified the hainousnesse of the decree But we must yet more exactly weigh the vertues of Ester which doo shine in this Oration For therein as in a Glasse do appeare her wisedome faith charitie humilitie and modestie her vprightnesse and integritie ioyned with an holy boldnesse Her wisedome is seene in all the parts of her speech For from the beginning that she might procure the Kings good will she maketh no mention of her dignitie value merit or worthinesse for kings do not willinglie heare those things to bee spoken of by their subiects and inferiours but shee speaketh onely of the Kings fauour of his good will and pleasure onely for which things Kings especially delight to be commended It is wisedome that in her petition she craueth not reuenge of the iniurie offered vnto her but saith that she will account it in lieu of a great benefite if her life and the life of her people bee graunted her at her request How great wisedome also is there to be seene in these words Wee are solde I and my people to bee destroyed to bee slaine and to perish For in fewe words both shee expresseth both the truth of the thing and the barbarous crueltie of the fact yet so that shee toucheth not the King whom shee passeth ouer vnnamed although hee suffered that inhumane and bloudie Edict to passe For though Kinges erre and bee deceiued yet they cannot abide to haue their errours in expresse words to be laid before them or to bee reprooued Shee doth not also name Haman vntill shee had tryed the Kings affection towardes her petition This also is wisely added by her That shee would haue helde her tongue if they had onely bene solde for slaues so that it had bene profitable and gainefull to the king For Kings are greatly delighted with such humilitie and liberall offer that for their sake and profit men auoyde no incommoditie Besides nothing could make more to procure hatred and enuie against Haman though hee were not named then when shee sayth that the enemie who goeth about the death of so many doeth not care for the Kings profit but shall rather hinder and endammage him And this is her wisedome Her faith is apparant in that she saith Let my life and the life of my people be granted me And I and my people are solde For so shee confesseth and in the middest of dangers professeth that she is of the kindred of the Iewes that shee embraceth their doctrine and religion and that shee neither hath nor is willing to haue any thing separated or apart from the people of God but that she would both liue and die togither with them Whereby it appeareth that when by Mardochaeus commaundement she concealed her kindred and her people it was not done for want of faith or godlinesse to dissemble her religion but of an holy wisdome God so gouerning both her mind tongue that she might more conueniently helpe both her selfe and her people in their greatest danger And if at first by reason of feare there had bene any defect in faith this confession is so plaine and simple that it taketh away all matter of excuse from those who in time of persecution forsweare their religion at what time they should more freely make confession therof So Nicodemus who when before hee was somewhat fearefull and a secret Disciple of the Lord did in the time of greatest danger make himselfe knowne together with Ioseph of Aramathia begging Iohn 19. 39. the body of our Lord Iesus Christ and taking it downe from the Crosse and laying it with honour into the Sepulchre How great a shame is it then for those that glory in the name of Christians so cowardly to forsweare the Gospell for feare of losse of their goods The charitie of Ester consisteth in this that she desireth nothing for her selfe alone but beareth a like care for her people as for her self and holdeth the church of God more deare then her life Easily might she haue obtained for her selfe by name whatsoeuer shee had demaunded
in the middest of our dangers and greatest distresse And thus farre of Mardochaeus glorie The ioy and gladnesse of the Iewes is next to be considered and first of those who dwelt in Susa and then of those who were dispersed in other Cities and Prouinces ver 17. Of the Iewes which were abiding in Susa it is said in the end of the 15. verse that the naturall inhabitants reioyced for their sakes vnlesse we will follow a more simple sense of the place and say that there was light and ioy in the Citie of Susa that is among the Iewes But it may also be that many of the Citizens of Susa perceiuing the kings fauour to the Iewes the authoritie of Ester and loue which the King bare to her and the hoâ—our of Mardochaeus did giue forth some â—â—gnes of reioycing for this felicitie of the Iewes as for the most part wee see it to â—appen that vnto what part the Kings â—â—uour and affection doth bend to the 〈◊〉 also the good wil of the people doth â—â—cline Many therefore being moued â—ith so sudden and wonderfull changes and seeing them reuiued whom before â—â—ey thought dead might well say with 〈◊〉 Prophet Psal 126. 2. The Lord hath â—ne great things for them And so 〈◊〉 vnto them that deliuerance which the Lord had wrought for his Church Wherefore it is rightly said concerning the Iewes whose this happinesse properly was that there appeared vnto them a light and gladnesse and ioy and glorie Light is set against the darknesse of affliction gladnes against sorrow ioy against tears glorie against shame and abasing The fountaine of this gladnesse was the light of the countenance of the Lord which did shine ouer them for their safetie The matter was that happie changâ— of their estate their chiefe and most hate full enemie being dead and destroyed the king greatly fauouring them the coÌ„mandement sent forth in their behalfe Ester and Mardochaeus being exalted intâ— the highest dignitie and grace with thâ— king the ende of this ioy was the testifying of a mind not vnthankfull for so many benefites bestowed vpon them bâ— God It is lawfull then nay it is expresâ— commanded that the faithfull reioyceâ— be glad when as they receiue the testimonies of Gods fauour Therefore is Dâ—uid wont most often when he would she the greatnesse of his ioy and his thanâ—full minde for the benefits which he 〈◊〉 receiued from God to inuite and stirre Ps 103. vp all the workes of God to praise God with him Let vs not therefore suppose that this was a prophane ioy or the laughter of the children of this world who delight themselues with all intemperancie and ryot but a true spirituall ioy proceeding from God which had taken so deep roote in their minds that they did shewe forth the effects thereof in all the parts of their body and namely with their mouth in so much that they brast foorth into Psalmes and praises of god togither with the faithfull in these words Praised be the Ps 68. 10. 20. Lord eueÌ„ the God which ladeth vs daily with benefits This is our God euen the God that saueth vs and to the Lord God belong the issues of death Likewise also the rest of the Iewes which dwelt in euery Prouince are said to haue ioy and gladnesse feastes and mirth for they did not keep any festiuall day vntil after the executioÌ„ of the decree and destructioÌ„ of their enemies as afterwards we shall see Feastes agree with prosperitie fasts with aduersities and calamities but the â—easts of those which reioyce in the Lord â—re seasoned with teÌ„perance with thaÌ„ks giuing and adorned with the remembrance of the exceeding glorious workes of the Lord. For if the very Ethnickes in whom there was any sparkes of honestie left were wont in their feasts to treate of graue and honest matters and to tell of the false miracles of their Gods what is seemely for Christians to do vnto whom so abundant an argument of praising god is offered as wel in the former deliuerances of his church as in these latter which daily we see to be performed but some man will say there is not yet so great an occasion offered vnto the Iewes of gladnesse but that by reason of the dangers to ensue there remaineth yet much more cause of feare and carefulnesse For the former Edict as yet being in force and the Iewes hauing many enemies who are as well armed with publike authoritie to inuade them as they are for their owne defence dooth there not seeme to be greater occasion of feare and dread then of ioy and gladnesse especially seeing the successe of warres is so diuers and when as no part ouercommeth without greate losse It is not to be thought that the Iewes did so giue themselues to ioy that they were not carefull for their affaires or did not prouide themselues against the day of executioÌ„ and no doubt to this end did they often call vpon God in their prayers The ioy then that was bred in their hearts for this new benefit which they had receiued from God did likewise encourage them to hope the more boldly for that which was to come because God being so excellent a workeman is not wont to leaue his worke imperfect as Psal 138. 8. it is said The goodnesse of the Lord endureth for euer and that he neuer for saketh the worke of his hands The Lord therefore doth so make glad those that are his that not withstanding he leaueth them sufficient occasion to pray vnto him and to looke carefully vnto their affaires And yet not with standing leauing vnto them a certaine pledge and earnest of full deliuerance he giueth them hope of happie successe which yet dependeth wholy vpon him as also the Prophet Isai speaketh chap. 26. 12. Thou ô Lord wilt giue vs peace for thou also hast wrought all our works for vs. That which is added in the end of this verse might auaile much to raise vp the Iewes into a good hope to weete that many of the people of the land became Iewes because the feare of the Iewes fell vpon them So that it came to passe that on the one side many for desire tooke part with the Iewes on the other side they were striken with feare whosoeuer went about to procure their death That it is sayd that many of the people of the land were made Iewes may thus be vnderstoode that either they tooke part with them or that they did embrace their Religion acknowledging the God of the Iewes for the true God who alone can saue and deliuer out of danger those that put their whole trust and confidence in him And this is one of the fruites which is gathered out of danger those that put their whole trust and confidence in him And this one of the fruites which is gathered wonderfull deliuerances of his church that many who before were ignorant and despised or euen hated and persecuted the Church and her doctrine when as they
battaile that so he might destroy and ouerthrow them vnder the pretence of this Proclamation Whereby it appeareth that the King was not very carefull of the quiet and safetie of his people For if he would not or could not call backe againe the former edict why did hee not at the least secretly signifie that hee woulde haue euerie one remaine quiet and leaue the Iewes vntouched But marke heere the iust vengeance of God when he is bent against any kingdome there is easily place giuen vnto euill counsaile and so all things are troubled and turned vpside downe so that no place is left for sounde aduise Kings do not in time represse the furie of the wicked but by their lenitie and negligence rather nourish it and the people following euill leaders are caryed headlong willingly and with a blinded course into their owne destruction The enemies of the Iewes therefore do assemble themselues furnished with weapon and a minde to hurt them but they can not stand before the Iewes nor resist them so much can a good cause which vseth good counsaile and lawfull meanes preuaile when it pleaseth God to cast a feare vpon the enemies as heere it is sayd That the feare of the Iewes fell vpon all people For whence came this feare but frō God who made his seruants though fewe in number to be terrible and cause of feare to those of whome most mightie nations and all the people of the world stoode in feare Is victorie then from any other then from god who feareth the enemies and giueth vnto his strength courage So say the faithfull when they set foorth Gods praises that neither by their owne nor their fathers sword came they into the possessiō Ps 44. 3. of the lād of Canaā or did hold it so many yeares but by Gods right hand and the light of his coūtenance So Dauid giuing God thankes for the victories which hee had gotten saith that he followed his enemies Ps 18. 38. 39. 40. and stroke them so that they were not able to arise because God had girded him with strength and had bowed downe those vnder him who had risen vp against him And in an other Psalme he acknowledgeth that Ps 144. 1 it is God that teacheth his hands to fight and his fingers to warre For this cause also the Apostle in the Epistle to the Hebrewes saith that the auncient fathers through Heb. 11. 34. faith were made strong in battell and turned the Armies of the Aliants into flight These are the most sure and strong armor of the faithfull whereby they are vnto all their enemies most fearefull and inuincible Wherefore their arrogancie and rashnesse can neuer sufficiently be reproued and condemned who professing themselues Christians and fighting for religiō think of nothing lesse then of calling vpon God Hence also we haue sufficient proofe how great the fauor of God is towards all that feare him and call vpon his name and defend a iust cause with lawful armes when as he maketh euen an handfull as it were ofseely captiues dispersed heere and there to be terrible to all the people of so great a Monarchie These things then will vs to hope well in the lawfull defence of a iust cause against the disturbers of publike peace and tranquillitie and the sworne deadly enemies not only of the state but also of the truth Thus haue ye the first chiefest cause of the victorie which the Iewes had ouer their enemies who were terrified with feare and fled from them The other followeth that the Rulers of the Prouinces and the Princes and the Captaines the officers of the king furthered the Iewes How much the fauour of rulers and those who are the kings officers can preuaile in the furthering of any part no man is ignorāt But marke you heere a strange matter the Princes and rulers take part with the Iewes against the naturall subiects of the land but they sufficiently perceiue◠to what part the Kings affection did bend whose fauour when as they were willing to haue they fauour that part which the king is most affectionate vnto although perhaps they wish the Iewes vtterly destroyed Moreouer the feare of Mardochaeus had taken hold of them that when they saw him in such fauour and authoritie with the King and that all things were guided by his counsell and ruled at his becke they would also seeke to gratifie him Out of which also it is euident how that God not onely in a moment lifteth vp whom it pleaseth him but also doth furnish them with Maiestie spreading farre and wide the honour of their name by their exceeding great glory casting a fear of them far and neare into the harts of men and at the last repressing the sparks of enuie which cōmōly are wont to be kindled against such as out of base estate do suddēly rise vnto high honor For who could sufficiently maruel that a man newly risen and a straunger and bringing a maruellous change into the state at his first comming euē such as was hurtfull dammageable vnto the naturall subiects of the King should not be open vnto the hatred enuie and slaunders of all men and especially of those who thought so much to bee abated from their dignitie how much he was exalted but so much the more clearely doth God shewe himselfe to be hee who at his good pleasure lifteth vp men and throweth them down and that he hath in his hand the harts and wils of men which he turneth what way pleaseth him Wherefore wee are heere taught to depend on his prouidence and to rest wholy thereon not curiously seeking how they are promoted vnto honor who take vpon them the defence of the Church or by what meanes they retaine it and how they auoyd the hatred of one and the deceits of an other and finally how they defend themselues from many daungers which stand round about them For hee that exalted Mardochaeus and made him to be reuerenced and feared of the Princes and preserued vnto him his dignitie safe and whole knoweth also by what meanes to defend and protect those whose worke he will vse to the defence of his Church scattering and turning to nought all the craftie counsels of the enemies which shal threaten any euil against them But heere especially this is to be obserued that Mardochaeus did ascend vnto this honour by these steps godlinesse the feare of God zeale of his glory a pure affection of helping and defending the Church so farre forth as it pleased God to put to his hande to giue any quiet and tranquillitie vnto the Church which was so miserably afflicted By these vertues then is the dignitie of those who vndertake the defence of the state of the Church encreased and by the same shall it continue These are the meanes which it pleaseth God to vse to the succouring of his Let vs now looke into the execution of that vengeance which was granted vnto the childrē of God
petition of Ester as he was in promising For hee is reported to haue commanded that it should be done so that there was a Decree giuen at Susa whereby they hanged the tenne sonnes of Haman As soone then as Ester had spoken the commandement was giuen and published God so enclining the kings heart that the Church might afterward enioy the more firme peace and tranquillitie For otherwise it might worthily seeme a wonder that the King should make so little account to spend the bloud of his subiects whome he so easily layd open vnto the slaughter and that he feared not sedition in his people or that he was accounted by them a Tyrant who by coÌ„trarie edicts would arme his people one against another and play as it were wiâ—h the bloud of his subiects But hee neuer thought on any of these things it was enough for him to gratifie Ester Whereby it appeareth that his power was sufficiently established whereby he was the bolder to dispose of the life of his subiects Heereby also we may perceiue how mutable the fauour of Kings is and how shame and reproch do follow those who abuse their honor and prosperitie The commandement being published the Iewes are readie for the execution for it is sayd that the Iewes which were at Susa gathered themselues together vpon the fourteenth day also of the moneth Adar and slew three hundred men in Susa but layd not their hand on the spoyle In which their constancie and boldnesse deserueth high commendation admiration for they might haue vsed many delayes and cast many doubts they might haue excused themselues that they should runne into hatred and the note of bloudthirstie men and moreouer might haue pretended that it was to be feared least heereafter the Kings minde changing they should be called to an account for the sheading of so much bloud as wee see that such wounds often waxe rawe againe though they seeme healed in all states such a slaughter being made how good so euer the cause be They might also except that there was more commendation in remitting somewhat of their right and dealing mercifully then in prosecuting their iniuries with extreme rigour But when as they perceiued that they were called by God and armed with the authoritie of the lawfull Magistrate and did set before their eyes the chearfulnesse of their auncestors in executing Gods iudgements they ouercome all these difficulties and execute the worke they are commanded looking vpoÌ„ this that God would no lesse be praised and glorified in the punishing of his enemies then in the mercy and protection shewed vnto his They might therefore with a good conscieÌ„ce execute that which the king without sufficieÌ„t stayed counsaile had granted Howbeit it behoueth not any rashly and but with great discretion wisdome to follow these kinde of examples least both those who yeeld themselues being ouercome and those who fight in the heate of the battaile be accounted both alike and without differeÌ„ce be slain Also there is alwaies a great difference to be kept betweene an infidell and him that professeth the same religion with vs betweene a stranger and a citizen finally there are many circumstances of times persons lawes and customes whereby it falleth out that neither we may neither is it lawfull to imitate this fact in which notwithstanding it is not to be doubted but the Iewes kept themselues within the boundes of the Edict and did onely execute crueltie against those who had professed themselues open enemies and had sought the death and destruction of them their wiues and children For otherwise it had bene an vnruly libertie confusion if they might without controwlement set vpon whomsoeuer they would say was their enemie For those are the effects of an headlesse sedition to 〈◊〉 cruell against all whomsoeuer they 〈◊〉 friend or foe guiltlesse or guiltie And when as none of the other inhabiâ—ants of Susa did stirre it is to be affirmed 〈◊〉 the Iewes did not abuse their power â—either killed any which was innocent and besides that God opened the eyes of those who remained peaceable and quiet to see the barbarous iniustice of the former edict and to perceiue the good cause of the Iewes grounded as well on naturall equitie as vpon the iustice and authoritie of the latter decree so great is the force of right equitie and truth that those who were dead were iudged by their fellow citizens to be rightfully slaine And thus far of those things which were done at Susa Let vs now passe vnto those thingâ— which were done by the Iewes that were dispersed through the other prouinces to weete The other Iewes did gather themselues together that standing for their liues they might be quiet from their enemies and slew of those that hated them 75. thousandâ— but on the spoile they laid not their hand So that there was one manner and the like issue euery where sauing that the Ieweâ— which were in the prouinces in one day dispatched the whole matter taking reuenge vpon their enemies the number of whome is heere expresly set downe whereby the excellentie of this victoriâ— might be the better knowen vnto all which cannot sufficiently be extolled 〈◊〉 we consider the great fauour of 〈◊〉 towards his or the seueritie of the â—â—nishment vpon his enemies For I 〈◊〉 you who euer would haue perswaâ—â—d himselfe that the king would haue 〈◊〉 so affected to the Iewes that he wold 〈◊〉 ouer so many thousands of his 〈◊〉 to such a butcherie who euer would 〈◊〉 thought that silly men who had this 〈◊〉 time bin captiues and not exercised 〈◊〉 could so easily ouercome so warâ—â— a people which was feared farre and 〈◊〉 throughout the whole world for 〈◊〉 skil in warre was this also 〈◊〉 that the Gouernours of the proâ—â—â—ces would rather take part with these â—â—ngers fauour them rather then the â—â—â—â—rall inhabitants of the countrey that 〈◊〉 fellow citizens would so containe â—â—â—elues yeeld them no assistance in conflict and that the State could 〈◊〉 quiet after so bloudie an executioÌ„ that the Iewes not only should not 〈◊〉 all meÌ„s hatred but be after holdeÌ„â—â—eater price and estimation Finally 〈◊〉 would haue thought that there 〈◊〉 haue folowed no sedition against the King when oftentimes for less causes as feare or some light suspitioâ— subiects haue risen against their Prince All these effects therefore of the Lorâ— right hand are most worthy to be note wherunto also this is to be adioyned thâ— none of the Iewes perished in this reueÌ„g the Lord prouiding for them the sweâ— fruit of so great a victorie and admiral deliueraÌ„ce So hath the Lord oftentiâ—â— wrought that he might make it knowâ— vnto al the world that his people are 〈◊〉 vnto him as the apple of his eye as he spâ—keth in Zacharie chap. 2. v. 8. Besides that that so great a number of the eâ—mies were destroyed God would sigâ— how great a fault it is to rise vp against Church his Spouse and to seeke her
great authoritie and fauour wherein Mardochaeus was and which he so vsed that he was deare vnto the king and beloued of all the people He was also carefull especially for the good of the Iewes and prouided what he might for the rest of his posteritie Whereby it came to passe that they enioyed long and happie peace the Lord bestowing his fauour on them a long while when as his wrath had passed in a moment This conclusion of this booke is now to be weighed by vs with a briefe recapitulation to be gathered of the chiefe points of those things which we haue expounded that we may constantly expect our peace and quiet from his grace and fauour who in all ages hath granted it vnto his Church after that he hath exercised it for a season vnder diuers afflictions First it is sayd that king Assuerus layed a tribute vpon the land and vpon the yles of the sea There is mention made of this tribute as of an extraordinarie matter And it is likely that it was then imposed when Xerxes the sonne of Assuerus made his preparatiō for his voiage into Greece for which he gathered so great an armie to weete of twentie hundred thousand men if we may beleeue Herodotus for which action there was of necessitie required a huge masse of gold and siluer and therefore there was neede of extraordinarie tributes and subsidies from whence it seemeth that common prouerb sprung among the Persians that Cyrus was a Father Cambyses a Lord Darius an huckster of the kingdome as though he made retayle of his people So that kings do not by any thing sooner purchase the note of tyrannie or of couetousnesse and filthie desire of gaine then by great extraordinarie exactions vpō their subiects But why is there heere mention made of this tribute It is likely that it is in regard of that which followeth wherein is declared in how great fauour and authoritie Mardochaeus was with the king and that it might be signified that the Iewes were free frō this tribute which was the greatest amplification increase of the peace and tranquillitie of the Church In which matter the singular fauour of God doth shine who causeth the poore captiues to be spared whē in the meane while the naturall subiects of the kingdome are charged some with the labours dangers of war some with exactions diminishing of their goods and substance Lo what the grace and fauour of a wise Gouernour can do in the sparing of those that haue most neede such as it is likely that the Iewes were in comparison of the naturall inhabitants Wherefore Mardochaeus did nothing vnworthy praise or against his duty whē he procured their release with especiall care I grant that some are not to be oppressed that others may be released when the case is of those burdens taxes which belong vnto the profit or defence of all but yet there is no cause but that poore strangers may wisely relieue themselues from those burdens which Princes exact of their naturall subiects So Ioseph released the familie of Iacob his father frō Gen. 47. 12 al the burdēs of the Aegyptians who were cōpelled to sell their flocks and their possessions vnto Pharao for corne when the Israelites were freely sustained by the munificence and liberalitie of the king for the loue which he bare to Ioseph for that faithfulnesse and wisdome which he had sufficiently tried to be most necessarie and profitable for him his whole kingdome in the gouernment of the affayres of the realme So that it was no marueile if the king Assuerus for the like experience which he had of the faithfulnes and discretion of Mardochaeus profitable for the gouernment of his kingdome did for his sake make the Iewes free from this extraordinarie tribute More ouer the historie passeth ouer in silence the acts of Assuerus and the setting forth of the dignitie of Mardochaeus wherewith the king had magnified him because they are written in the booke of the Chronicles of the Kings of Media and Persia There was indeede a great preparation made by Assuerus vnder the conduct of Xerxes his sonne but very vnlucky as all histories do obserue and the rest of his acts the Chronicles of the Persians being lost are now vnknowen Now as touching Mardochaeus it is to be supposed that his wisdome faithfulnes and watchfulnes were sufficiently tryed and approued by Assuerus seeing that hee made so great account of him For although sometimes Princes do promote vnworthy men vpon sodaine aduise and affection which we haue seene in Haman yet that dignitie continueth not long for in short space they bewray either their pride and folly or their wickednesse and so in a moment fall headlong backe againe Wherefore it is certaine that Mardochaeus was adorned with vertues fit for that place and dignitie which he sustained for otherwise being an alien newly vpstart and lifted vp from base state to so high honor and procuring at his first comming to his estate that edict by force and authoritie whereof the Iewes slewe seuentie and fiue thousand of their enemies at one massacre it is sure that hee was watched and await layd for him in so much that if he had not shewed great faithfulnes in his office been most trustie vnto the King and most wise and vpright in his gouernement he should not long haue retained that dignitie Nay if besides all things had not had prosperous successe which hee dealt in there would not haue wanted those who would haue accused and slandered him as the cause of all the confusions which might arise in so great a monarchie Therefore God did adorne him not onely with gifts meete and necessary to beare out so great a charge but also did compasse him with speciall grace and fauour whereby hee might be safe from all the bitings of enuie and despight and couered against all the false slanders and iniuries of the malitious So was his gouernment profitable vnto the whole kingdome and procured peace vnto the Church whereby it appeareth how great difference there is between him who ruleth the commonwelth in the feare of God and him who is ruled by his affections The gouernment of Haman was troublesome to the Church hurtfull to the people dishonourable vnto the king and hated of all men but the rule of Mardochaeus was profitable and peaceable vnto the Church gaineful vnto the kings subiects and finally most honorable vnto the king Wherefore it is for the behoofe and profite of all States that their gouernment be cōmitted vnto wise men fearing God contrariwise it bringeth destruction vnto thē if men ambitious couetous desirous of reuēge and doing all things with passion for their own profit do sit at the helme to gouerne the rest So we reade that when Ioseph gouerned Gen. 41. Aegypt the kingdome was happy and quiet and vnder Samuel the state of the 1. Sam. 7. 1. Sam. 2. 1. Sam. 31. people was blessed which vnder the rule
of the sonnes of Heli was most vnhappie The same kingdome being almost spoyled and wasted vnder Saul was restored 2. Sam. all by the wisdome and pietie of Dauid Finally all affayres either publicke or priuate do speede well if good meÌ„ and carefull in their office do manage them on the contrarie when wicked or negligent men haue them in hand they come to nothing and therefore Iethro the father in lawe of Moses when he gaue him aduise for the choosing of Iudges by whom he might be holpen in deciding of controuersies warneth him that he choose men of courage fearing God dealing truly Exo. 18. 21. hating couetousnes So Dauid promiseth that he will not suffer either in his house Psal 101. or in his kingdome wicked and vitious men but that with great care and diligence hee would seeke out godly men that they might dwell with him and serue him So that there is no certayner prognostication whereby either hurt and infelicitie is threatned vnto any State then when the wicked raigne and beare rule therein or whereby happinesse and good successe is promised then when godly men sit chiefe in the gouernment thereof Wherefore we are with most feruent prayers to craue at Gods hand that the commonwealth may be gouerned by men that truly feare God and that are carefull of publique peace and tranquillitie respecting the common good and not their owne profit In fewe words are the dignitie and vertues of Mardochaeus set forth in the third verse his dignitie that he was next vnto the King Assuerus and great among the Iewes his vertue that he was accepted of all his brethren procured the good of his people and spake peaceablie to all his seede It was no small honor to possesse the second place of dignitie to the king in so mightie and flourishing a Monarchie so that he had neede to be furnished with rare exquisite and heroicall vertues to be able to guide the affaires of so great an estate with prayse and honor But it was a farre greater honor and dignitie vnto him to be a member of the Church and to retaine true godlinesse and religion among the delicacies and riot of so great a court then to be the Viceroy of so high a Monarch Of this mind was Ioseph wheÌ„ Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing then of all the riches of Aegypt The like also Moses did who had rather suffer with the Heb. 11. 24. 25. Daniel 6. people of God then to be accounted the sonne of Pharaos daughter Daniel also in Babylon had rather endanger his life in the Lyons iawes then neglect his duetie in praying vnto God It is not sayd how long this dignitie of Mardochaeus lasted but it is likely that it endured vnto his death to the profit and commoditie of the Church of God wherefore God also blessed the Monarchie of the Persians because his Church therein had a peaceable seate So God is wont to blesse Nations Kingdomes in which his Church is harboured with quiet and tranquillitie and he doth diuers times choose out some of his Church to be rulers that thereby the peace of the Church may the better be confirmed and established And who can hinder the purpose of God but that he may promote whome pleaseth him to the highest top of honor So the kingdome of Dauid was established maugre Saul and all his practises and in spite of all the borderers who laboured to hinder the setling thereof Of the vertues of Mardochaeus the first is gentlenesse and curtesie whereby hee was accepted of all his brethren For iâ— vnmindfull of his former estate hee had despised his brethren or had behaued himselfe towards them proudly by reason of his dignitie he should not haue benâ— esteemed or beloued by them but on the contrarie he loued them and did abase himselfe to their estate whatsoeuer dignitie he obtained shewing that he esteemed nothing more pretious then that he might be accounted among the seede of Abraham a member of the Church and a brother of all the faithfull This thing Dauid did set forth in himselfe saying All my delight is in the Saincts that are on Psal 16. 3 the earth and in those that excell in vertue Another of his vertues is his studie and carefulnesse for the wealth and commoditie of the Church and his diligeÌ„t search of all those things which made any whit to the preseruation of the doctrine of the law the seruice of God a most worthy care certainely for all those whome God hath exalted to any dignitie or authoriâ—ie For what greater thing I pray can they performe then to preserue that people which God hath chosen vnto himself for his inheritaÌ„ce as a most pretious iewel by what meanes can their memories be more highly commended Truely those great meÌ„ David Ezechias Iosias Constantine the great are not so much coÌ„mended for their great exploits which they did although euery one were most renowmed in them as for their zeale towards God and carefull preseruation of his Church and the establishing in it of Gods worship and the safe defending it against all heresies by the bright shining of the heauenly doctrine Finally Mardochaeus spake peace or prosperitie to all the seede of the Iewes that is he prouided for them against the time to come and tooke care that after his death the state of the Church should prosper remaine flourishing which care assuredly doth especially beseeme those whom God hath called to such publike places So we see with how great care Dauid did prouide 1. Chr. 22. 6 for his Salomon giuing him precepts and exhorting him vnto his duetie together Verse 17. with all the Princes of his people that the Temple might be built Gods seruice maintayned pure and the state gouerned with religion and iustice If then the fathers of families and priuate housholds are wont not without cause to prouide for their posteritie how much more ought they to do it who beare the name and charge of the fathers of the people and nourses of the Church By these vertues was Mardochaeus great among the Iewes and left behinde him an happie and blessed memorie for euer It remayneth that wee gather into a briefe summe those things which particularly haue bene hitherto expounded The principall scope and drift of this booke is that God might set before our eyes the care which he bare towards his Church in the time of Assuerus and deliuered it from the conspiracie of Haman and gaue it a notable victorie ouer all her enemies The end of this deliuerance as also of all other which God at sundrie times bestowed on his people is this that we may learne in the time of affliction and persecution to hope and looke for help succour and deliuerance from God alone who sendeth it vnto his when it is most conuenient time euen as we haue seene it to come to passe in al the regions