it had beene ioyned with exceeding great contempt But among the Medes Persians ouer whom their kings challenge an absolute power this fault was the greater though not therfore to bee chaunged into so hainous a crime nor so farre to be vrged that the inconuenience should so hardly be scanned which therof might follow among others By this speech also of Memuchan we gather that in Persia the husbands had obtained great authoritie ouer their wiues were willing to retaine it and also that the women would gladly shake off this yoke of hard bondage which mischiefe Memuchan here seeketh in time to preuent VVee learne also out of his wordes that to pronounce right iudgement of any matter it is requisite that all things bee weighed what may followe vppon any thing that the euils which may ensue bee preuented but yet by such conuenient remedies as shall not be more dangerous theÌ„ the euils which be feared By the way also this is to be noted that there is nothing that so easily stirreth vp strife between the married as when the wife despiseth and conteÌ„neth her husband And these things touching the sentence of Memuchan concerning the fact of the Queene Vashti There followeth now what punishment is fit for such a fact to wit Let it please the king that a royal decree proceed from him and â—â—â— it be written among the statutes of Persia and Media that it be not transgressed That the queene Vashti come no more into the kings presence and let the King giue her kingdome vnto her neighbor which shall be better then shee This is a most greeuous punishment whether it be considered in it selfe or in the manner of the publishing For he will haue her to be diuorced with shame reproach and her princely dignitie to be taken from her as being rebellious against her king and husband another to be appoynted in her place whereby her greefe might be increased with greater indignation As touching the maner there must a decree go forth from the king which shal be published through all prouinces and layde vppe in record among the statutes and not to bee called backe againe In which poynt Memuchan seemes to prouide for his owne safetie for hee might chance to heare of it afterward if the decree might be recalled This sentence seemeth iust vnto many such as the pride and stubburnnes of the queene Vashti did well deserue But to him that shall weigh the matter in equall ballance it may well appear that the punishment was far greater then the offence and so more seuere then right For simple disobedience is not a sufficient cause to dissolue the band of matrimonie especially it beeing grounded on a seasonable shew if any list to bee the queenes patrone in the cause Asa the King of Iuda did indeede depose his mother Maacha from gouerning the people but it was for her horrible idolatrie I confesse that the people of the East partes did neuer greatly esteeme of marriage hauing ioyned vnto themselues many wiues at once yea euen of those who were neere of bloud vnto them and vsing also for verie light occasions to diuorce them againe Neither ought this to seeme straunge when euen among the people of GOD these vices founde place But these things are not to bee measured by theyr abuse but by the truth and the auncient lawe of nature Besides the deposing of a personage of so great Maiestie especially ioyned with so great reproach and perpetuall note of infamie is most commonly more bitter then death it selfe But far be it from me that I shuld go about to search out the iudgments of God which seeing they are alwayes holy and iust we must confesse that the Queene Vashti was for iust cause throwne downe by him which thing the blessed virgin doth in her song confesse that God hath put downe the Luâ— 1. 52. mightie from their seates and exalted them of low degree But those things which God by his secret decree doth bring to passe and those which men decree do many degrees differ the one from the other wherein men may easily passe their boundes and deale vniustly though God alwayes deale iustlie This is plaine vnto vs in the example Gen. 37. of Ioseph when God iustly humbleth and tryeth when his brethren traiterously and with more then barbarous trecherie do sell him Wherefore the punishment of Vashti if they had obserued the proportion between the fault and the punishment might haue beene gentler neither needed they to haue dealt with her by extreame lawe which often times is extreame iniurie By this let the mightie learne not to trust in their dignitie which is so brittle for those fals are most dangerous which are from high places And any man may easily coniecture how great the sorrow of this great Ladie was being â—ast downe so sodainly from so high degree of honour That custome of the Persians to make lawes that shoulde not bee repealed is most commendable so that care be taken that fewe lawes be made and that those bee iust and diligently weighed with deliberate counsell before they be confirmed and published For it auaileth little or nothing to haue good lawes made vnlesse they be kept in force and diligently obserued and to set forth statutes which in short time shall be repealed is to lay them open to contempt and cause them to bee despised and it taketh much away from the authoritie of lawes when men see that they must either be taken away againe or at the â—east somewhat chaunged in them Yet notwithstanding there bee some things which may ought to be altered with the â—ime seeing as men are variable changeble so also are their lawes and affayres and some thing may bee fit and necessarie for one time which is not so conuenient at an other It is further to be noted that then common-weales are best gouerned and their â—state preserued when punishments are â—rdained for those that offend and contraâ—â—wise those that deserue well of the common-wealth are by the authoritie of the lawes sufficiently rewarded which two if they be wanting all things will be full of troubles and confusion And thus much hitherto of the punishment to be inflicted vpon the queene Vashti He confirms his sentence afterward with the profite that will follow to wit that all women afterwardes yeelde the greater honour to their husbands Hee seemeth indeed to iudge aright but hee seeth not on the otherside that many husbands beeing by this meanes made more insolent will abuse their authoritie and chaunge it into tyrannie and that many women may easily bee compelled vnto many things scarce honest as oft as their husbandes shall require and that by this meanes manie marriages by diuorce shall bee broken so that this wise councellor seemeth but with one eie to haue looked into this fact But when as he dealeth about a decree which should be irreuocable he was to haue had a more diligent care of all things that
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
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
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
So they hanged Haman on the tree that hee had prepared for Mordecai then was the Kings wrath pacified DAuid purposing to shew how short brittle the felicitie of the wicked is and how sodaine their destructiō which they can neuer recouer doth thus Ps 37. 36. 37. speake I haue seene the wicked strong and spreading himselfe like a greene bay tree yet he passed away and lo he could not be found so that the very signes of his place did not appeare which thing Zophar in Iob doth Iob. 20. 4. 5. 6. 7. 8. 9. more plainely declare when he sayeth Knowest thou not this of old and since God placed man vpon the earth that the praise of the wicked is short and that the ioy of the hypocrites is but a moment Though his pride mount vp to the heauens and his head touch the cloudes yet shall he perish for euer like dung and they which haue seene him shall say Where is hee Hee shall flee away as a dreame and they shall not finde him and shall passe away as a vision of the night So that the eye which had seene him shall see him no more neither shall his place beholde him any more These thinges doo therefore thus happen because as Psal 58. 11. 6. 7. 8. Dauid sayth There is a God which iudgeth the earth who breaketh the teeth of these Lyons and maketh that they passe away as water and melt as a snayle and are as the vntimely fruit of a woman which hath not seene the Sunne All these thinges wee see to bee most liuelye represented vnto vs in this historie of the fall of Haman who in a moment doth fall downe headlong into extreme confusion and destruction from that most high degree of honor which in the Persian court he had obtained We haue alreadie heard how Ester had begun her accusation against him and he held his peace hauing nothing to except against it It remaineth to see how the King proceeded in this cause what faults he was farder charged withall first by the King himselfe vers 8. next by Harbonah one of the Eunuches verse 9. then his short sentence and the sodaine execution thereof that by all these we may learne to reuerence the Lord in his iudgements to containe our selues in feare and trembling not to be puffed vp with prosperitie and patiently to expect vntill God bring forth his vengeance and deliuer his Church from the force and tyrannie of those that oppresse it The setting downe of this historie is simple but the things that are contained therein are of great moment which shall particularly be discussed First there is mention made of the Kings wrath wherewith being chafed he riseth from the banket and goeth into the palace garden This anger was vnto Haman a messenger of death who maketh supplication vnto the Queene Ester for his life perceiuing that euill was decreed by the king against him His wrath was kindled with shame and indignation as well because he had been deceiued by Haman in that he had obtained of him so bloudie an edict against the Iewes as also by the indignitie of the fact that he had so abused his name and authoritie to trouble the Queene and to bring her within the danger of her life Therefore enflamed with anger he ariseth and goeth into the palace garden with exceeding great indignation not any longer abiding the sight of him by whome he had been deceiued to the granting of so vnhonest a fact Neither doth he seeme to haue gone out into the garden to asswage but rather to sharpen his rage as by the euent of his returne appeareth But if he had well considered the matter he should rather haue been angrie with himselfe and accused his owne rashnes then with Haman For although his malice and crueltie was great yet it had been of no force vnlesse it had been strengthened by the Kings name and authoritie But when Kings offend by euil counsaile they lay all the blame vpon the wicked counsellours And surely it is a iust vengeance against such naughtie counsellours which ought to be an example vnto others whereby they may learne not to be the authors of euil counsayle Yet are not Kings therefore without blame for that ouer-rashly they gaue credite vnto them when as they might if they list take sufficient deliberation of euery particular The Kings wrath then was enflamed more and more against Haman God so preparing for him his deserued punishment If Kings be worthily angrie with those who leade them into error by deceite and shewe of reason how much more iust is their wrath against those who by practises and conspiracies by armes and threatnings by open force against their maiestie and persons go about to compell them and as it were to make them the ministers of their priuate reuenge and the seruants or rather bondslaues of their ambition In the meane while Haman maketh supplication to the Queene for his life and for griefe and sorrow falleth on the bed Loe he who would needes be adored by Mardochaeus is compelled to lye downe humbly at the feete of his cousin he that lately caryed his head aloft vnto the skies altogether swelling with arrogancie breathing out nothing els but threats and death against the Church of God maketh petition for his owne life being astonied with the gripes and sorrows of death and as it were hedged in on euery side with feares trembling And that deseruedly he that lately had filled the whole world with threatnings terrors and teares is now astonished and feareth standing as it were at the iudgement seate of the King of feare to be deuoured by the first borne of death as it is said Iob. 18. v. 13. 14. I confesse indeede that the faithfull also are griped with great sorrowes and feares as Dauid speaketh of himselfe that Psal 18. 4. 55. 4. 5. The sorrowes of death compassed him that feare and trembling came vpon him and an horrible feare couered him but in time they receiue comfort are deliuered frō their feares For as the causes of griefe wherewith the godly are affected are far other then of the infidels so likewise the issues of both are very different for only despaire followeth the one and consolation as well in life as in death accompanieth the other Haman hoped that Ester would be more easily intreated to grant him his life then the King whose wrath he knew to be violent and not to be appeased howbeit he found her as well as him not to be intreated God so restraining the Queenes affectiō that he might exercise iudgement without mercie on him who neuer vsed mercie Adde hereunto that Ester could not with a good conscience make intercession for him vnto the king and deliuer him from death who with so great a crueltie had threatned the vtter destruction of the Church For as Salomon excellently teacheth in the Prouerbs He that iustifieth the wicked Pro. 17. 15. and condemneth the innocent they
of his goods the too much carelesnesse of necessarie affayres which could not but fall out to bee many and of no small weight within so large an Empire in the space of sixe moneths and especiallie the contempt of the true God who is neither acknowledged nor worshipped by these feasters and finally that prophane mirth and gladnesse without any note of holynesse which ought principally to shine among the faithful so that it was not much to be maruailed at that the issue was so mournefull as God granting we shall see VVherefore if we desire to haue our ioy and mirth continue long and haue it ioyned with Gods blessing let vs beginne with calling vpon his name and let vs end with the same yea let vs direct the whole course of our life to his glorie For therfore are we borne that when we haue serued him in this world and yeelded vnto him the glorie that is due wee may at the last be made partakers of euerlasting ioyes with him in heauen Amen THE THIRD SERMON Of the mournefull ende of these feasts from verse 10. vnto 16. 10. Vpon the seuenth day when the king was merrie with wine hee commanded Mehuman Biztha Harbona Bigtha Abagtha Zethar and Carcas the seuen Eunuches that serued before the King Assuerus 11 To bring Queene Vashti into the Kings presence with the Crowne royall that hee might shew the people and the Princes her beautie because she was fayre to looke vpon 12 But when the Queene Vashti refused to come at the Kings worde which was brought vnto her by those Eunuches the King was verie angrie and his wrath kindled in him 13 Therfore the King sayde to the wise men that knewe the times for so the Kings businesse was wont to be propouÌ„ded to all that knew the law and iudgement 14 And to those that were next vnto him Carshena Shethar Admatha Tarshish Meroe Marsena and Memuchan the seven Princes of Persia and Media which saw the Kings face and sate the first in the Kingdome 15. VVhat shall wee doo to the Queene Vashti according to the law because she did not obey the commnudement of the King Assuerus sent by the Eunuches HItherto we haue seene the Court of Assuerus and the whole citie of Susa ful of ioy the King feasting with his Princes and all the people of Susa the Queen Vashti likewise banketting with the women Now let vs heare the holie Ghost reciting howe all this ioy ended in great sorrow and that for light cause to wit on the one side by reason of the Kings intemperancie coÌ„manding the Queen to be brought into the kings presence to boast of hir beauty in the sight of the people on the other side by reason of the Queenes disdainfulnesse refusing to come vnto the King wherby the Kings wrath is kindled and the banquets disturbed the King consulting with his Nobles and demaunding their opinion what they thought was to bee doone to the Queene Vashti for his stubburnnesse Like for the most part 〈◊〉 the ende of prophane and immoderate 〈◊〉 So often times the ioyes of mortall 〈◊〉 ende in sorrow God accursing all inâ—emperancie and ryot and turning the â—assions and desires of great men whose â—oyes no man dares to trouble to bee the â—ause that they themselues trouble themâ—elues Wherefore God forbidde that we â—hould enuie at their prosperitie and deâ—ights but rather reioyce with spirituall 〈◊〉 beeing content with our owne estate For it is better being content with a little to feele the fauour and blessing of God â—hen in the middest of carnall delights and â—leasures to feare his wrath For diuers times it so falleth out that when men most desire to take theyr delight they receiue the message of death As it was saide to that rich man which stirred vp his soule to liue Luc. 12. 19. 20. at ease Eate drinke and take his pastime O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided And this in generall is to be noted Let vs now weight euery thing seuerally Vpon the seuenth day which was the last of that feast which was made for the people it is saide that The Kings heart was mâ—rie with wine that is that hee exceeded measure in drinking and that there was in him an immodest mirth vnworthy the person of a king his mind being thereby benâ— to speake and doo things scarce seemely which is wont to happen to those who are ouer-ful of drinke So that he transgressed that law which himself had made For why had he forbidden that no man shuld compel another to drink but because he might take away excesse and intemperancie So many times Kings set downe good lawes which shortly after they breake and take away perswading themselues that it is vnseemely for the Maiestie of a king to bee subiect to the lawes which hee hath made Which thing also is often beateÌ„ into their minds by flatterers but in vaine do they publish good lawes vnlesse by their owne example they procure them authoritie And in lesser common-weales good lawes made either against drunkennesse or anie other excesse are vaine and voyde vnlesse the magistrates also be subiect vnto them For with what face can hee punish those tliat be drunke when he himselfe is guiltie of the same offence Neither are they here to be hearkened vnto who that they may make small fault of intemperancie in drinke say that it is a farre other matter to be merrie with wine then to be drunke For where the boundes of mediocritie are passed and men waxe hot with wine it is a fault so that although the vse of reason be not quite taken away with wine nor all the senses astonished as it coÌ„meth to passe in those wretches whom we may see staggering in the streets Yet the effects of this halfe drunkennesse are farre more dangerous then those which and wont to accompanie that other great excesse wherby those who are drunke be quite benummed and as it were in a trance for he that is merie with the wine if he be bent to anger quickly picketh a quarrell if hee bee prone to lust breaks out soon into vnchast and filthie wordes and actions if hee bee a pratler vncouers euerie secret if hee bee a tale carrier or backbiter spares no mans good name neyther abstaineth euen from contemning GOD and treading vnder foote all honestie as the wise man notably teacheth in these wordes wine is a mocker and strong drinke is raging What neede wee then set fayre colours Prou. 20. 1 on vices away with such patrons of most wicked causes For against such men Isaie pronounceth a curse because they call euill good and darknesse light Neither doth hee Isa 5. 20. onely inueigh against those which fill their tables with vomit which is the propertie of filthie dogs and beasts but against them that continue sitting till the wine doo inflame them for then is the minde readie bent to
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
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
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
in the Church yet hath shee retayned fasting teares and sighes as the most conuenient furtherances for our weakenesse and most beseeming the grauitie of publike assemblies Priuately it is lawfull for euery one to vse those meanes whereby hee may be stirred vp to true humilitie and repentance whether he put on sackcloth or lye on the ground putting his mouth in the dust as Ieremie Laâ— 3. 29. 1. Tim. 4. 8. speaketh so that he knowe that all this bodily exercise hath little profit as Paule sayeth and that hee place not the seruice of God in these exercises or faigne vnto it an opinion of merit as vnskilfull men are wont in the Church of Rome So that when these outwarde things are referred to their right ende and vse which is that wee may be the more cast downe and humbled before God by them and raysed vp to true repentance that our zeale may be increased and our prayers more feruent then they helpe and are pleasing and acceptable to God who as hee hath created the bodie no lesse then the soule doth also require to bee serued with both and in both will haue vs to giue testimonie of earnest repentance and amendment But wee must especially take care that the contrition and humilitie of the heart placing his hope and trust in the mercye of God doo goe before these outwarde things after which the confession of our sinnes must followe and an acknowledging of Gods iustice with earnest prayer desire of pardon and deprecation of the deserued punishments and last of all an ardent petition of help and defence to the glorie of his name The sprinklings of such a sacrifice are fastings sighes and teares and from that as from a fountaine do these outward things drawe all the dignitie that they haue but faith repentance hope are the gifts of God of his meere grace which receiue all their dignitie from the onely merite of Christ Iesus and his obedience Wherefore our whole repentance with all the parts fruits and testimonies thereof are the gifts of God whose whole merite commeth from that onely sacrifice which our Lord Iesus Christ offered once vppon the Crosse for vs by which alone God is appeased turneth away his wrath from vs and forgiueth vs our sinnes Therefore beeing reconciled vnto God by so excellent a price our repentance which is the gift of his grace is pleasing and acceptable vnto him because that by our humilitie wee magnifie his glorie and by acknowledging of our sinnes wee commend his iustice and in that wee flee vnto him in the middest of our miseries yea and death he is acknowledged to be the author of life and saluation a gratious gentle and mercifull God How then can it be but such a repentance shall be acceptable vnto God when he deferred the sentence of vengeance alreadie giuen against Achab for 1. Reg. 21 29. for that he humbled himselfe before God although his heart were not syncere and vpright and oftentimes did hee patiently beare with his people in the wildernesse although their heart were not Psa 78. 37. pure and right with God Thus haue wee how Mardochaeus and the rest of the Iewes did publiquely testifie their repentance looking for helpe and deliuerance from God If any man demaund what their sinnes were the answere is easie that besides the vsuall sinnes whereuâ—to men are giuen this also was added that through feare and negligence they remayned in those strange countryes when the rest of their brethren by the commandement and leaue of Cyrus were returned to Ierusalem and the holy land And it behoued them when they were thus appointed to the slaughter to feele how great a sinne they had committed in not returning with the rest into their country By this example and such like in which we see that the faithfull neuer found more safer protection then Gods mercie nor more strong weapons then prayers and teares our sluggishnes must be rowsed vp especially at this time in which we see the furie of the enimies more then euer to be kindled and that they take greater courage to oppresse Gods truth and destroy Gods pure seruice to flee vnto him and to be conuerted with our whole heart that hauing mercie on vs he will appoint an ende of our miseries or at the least moderate them and giue vs strength whereby through his name wee may ouercome all incommodities and daungers whatsoeuer And of the remedie which Mardochaeus and the rest of the Iewes did seeke thus farre The other remedie vnto which Mardochaeus did flee is the fauour of Ester for which cause it is sayd that he went euen vnto the Kings gate to wit that hee might be seene by some of Esters retinueâ— and so declare vnto her in how greaâ— danger both he and the whole nation oâ— the Iewes were for hee might not enter within the Kings gate beeing clothed with sackcloth Where by the way we are to note that the Kings of Persia that nothing might either come to their eares or be in their sight whereby they might be made sadde as are cryes and weeping and sighing and the very attyre of the afflicted testifying their sorrowe would not that any should come into their sight in such apparell and besides that this was vsed to be done by them that they might driue farre away all memorie and thought of death But this is not onely a great nicenesse and effeminacie but it is also exceeding great and more then barbarous crueltie For to what ende are Kings appointed but that they should be the refuge of the miserable and afflicted So it commeth for the most part to passe that there is no entrance for the distressed into the house nor any waye or meanes to complayne vnto them but they must comfort themselues with this that the gate of heauen is alwayes wide open vnto them in as much as the Father of heauen calleth all that are afflicted vnto him and promiseth them helpe and ayde Therefore Mardochaeus seeing he could not enter into the kings house cryeth out in the streetes that Ester may be certified of this his sorrow which also came to passe by her maidens Eunuchs whereat she was grieued exceedingly and sent him other garments that so he might enter into the kings palace but Mardochaeus refused them By this wee may know that Esters gentle disposition and nature was not altered by her royall dignitie and greatnesse but that she had a most louing carefulnes towards Mardochaeus whome she worthily acknowledgeth as her neere kinseman and holdeth him in steede of her father and besides would gladly relieue him and if it were possible rid him of all care and doubtfulnesse A most worthie example for all to behold and namely for mightie men who haue all delights in abundance that they may learne to relieue the distressed for for this end haue they receiued at Gods hande riches and aboundance of all prosperitie that they should communicate them vnto others and succour the
afflicted That Mardochaeus refuseth the garments offered it partly proceeded of the greatnesse of his sorrow which he could not dissemble partly that he would not seeme to be carefull of his priuate commoditie but remaining in mourning would more and more make appâ—rant the greatnesse of his sorrow both to Ester and to all his brethren By which example we are admonished that in publique calamities wee must not haue regard of our priuate securitie but of the defence of the whole common-wealth and by our example to moue others to seeke those remedies whereby the safetie of all may be prouided for and that we may moue others there ought to appeare in vs euident signes that wee are touched with the sence of Gods wrath and feeling of the common calamitie Now Ester is not offended with this efusing of the garments as Princes are â—ommonly wont to be angry if all things â—e not done as please them but shee senâ—eth Hatach one of her Eunuches to enâ—uire diligently the cause of this mourâ—ing that when it was knowne shee â—ight remedie it For shee knew that Mardochaeus was not wont to be so moued â—r a matter of nothing By her carefulnesse and sollicitude we learne not to neglect the teares and mourning of the afflicted as though they touched vs not For it is the property of an arrogant and disdainful person not to be moued with the teares and grones of those that mourne When as this is one of the greatest griefes in miserie to be contemned by those that are at case besides that if we diligently looke into the causes of sorrow we shal find that our state is in handling and that wee had need take heed when our neighbors house is on fire which thing we heere see that Ester had experience of Mardochaeus being demanded doth particularly vnfold what hapned vnto him the conspiracie of Haman against all the Iewes and the kings commandement to destroy them and withall sendeth a copie thereof vnto Ester shewing besides what had befallen he confesseth that he hath enflamed Hamans wrath against him because he wold not bow vnto him as other did though he were often solicited there vnto and so sheweth that he neither waâ— ashamed nor did repent not to haue yeeâ— ded to a mortall man him accursed bâ— God that honor which was due to God â— lone Therefore when as doing well resisting the pride impietie of the wicked we suffer calamitie affliction let vs not be ashamed if by occasion our fact shal draw others into any great danger and calamitie let vs not therefore thinke that we are to be blamed as we oght not to blame Dauid for hatred of whom Saul did slay 1. Sam. 21. foure score Priests at Nob and afterward wasted their whole Citie with sword and fire neither also those wise men which Math. 2. came out of the East to worship our Lord and Sauiour Christ Iesus who being warned in a dreame by an Angell kept not promise with Herode but departed secretly from him and so were the cause of the slaughter of those infants in the region of Bethlehem are therefore to be condemned That which he telleth of the mony offered by Haman that he might obtaine of the king authoritie to kill the Iewes it serueth to shew that he was the author of the conspiracie and so to thirst for the Iewes bloud that hee thought to buy it though with so great a price So that Haman of â—ur time did liberally bestow and would â—aue bestowed euen that which hee held most pretious as did also the Romane Cleargie in hope to roote out the Church and to abolish the Gospell vnder the name and pretence of heresie whereof they falsly accuse it He deliuereth also the copie of the Edict that all doubt might be remoued from Ester and that he might euen set before her eyes how certaine and present a danger did hang ouer all the Iewes So it behoueth vs before we be mooued and spread any report of feare and trouble that we haue certainly tried the truth of those things whereof we speak not to trouble any with vain and vncertaine coniectures I confesse that we haue cause to feare all euils at the hand of our enemies but yet not without wisedome that we be not moued but so farre forth as God reuealeth their malice vnto vs. The whole drift of all this relation is declared about the end of the 8. verse for Mardochaeus willeth Ester as one whom he had broght vp that she should go to the King to entreat him and to entreat in his presence for her people In a matter then of so great momeÌ„t he speaketh with authoritie least Ester shuld pretend any euasion or excuse not to go in vnto the king to become â— suter vnto him for her people So that Mardochaeus here teacheth them who are in fauour with Princes not to fauour theÌ„selues if they feare God but to make supplication vnto them for the Church wheÌ„ it shall be in calamitie and oppressed by iniurie Yea and those Kings and Princes who are neighbours vnto those that oppresse the Church ought to be intercessors vnto them both by intreatie and admonitions to release the Church nay further if necessitie so require to ay de it with men munition and money which in these last persecutions of Antichrist many with praise haue performed By this exaÌ„ple we are also admonished that we must not reiect those lawfull means which God doth offer for the preseruation of his Church Now what can be more conuenient then that the wife should intreate the husband for innocents What more iust then to desire the stay of the vniust sheading of maÌ„s bloud for in what thing may wee better employ that fauour and authoritie which we haue Wherefore woe vnto them who for feare of their delights profits which endure but for a while dare not once open their mouths for the defence of the poore members of the sonne of God whom they see daily to bee murdered woe vnto our sloth and carelesnesse vnlesse when as we see and heare the Lords inheritance to be wasted far and neare with fire and sword with these robbers we do not at least ioin our prayers with those who haue not ceased coÌ„tinually these many years to powre out their praiers vnto God for the deliuerance of his Church Dauid sheweth with how earnest affection he wept and fasted Ps 35. 13. for his enemies when they were afflicted what then may we think that we ought to do when we see the poore church of God so many wayes on euery side to be oppressed Assuredly our prayers supplicatioÌ„s shall not bee in vaine with that Father of mercie we haue many testimonies by vndoubted experience Let vs not then be wearied in praying looking wheÌ„ that iust Iudge will come to reuenge the cause of his to set them at libertie For God will Ps 12. 5. arise because of the sighing of
the poore wil come in a most conuenient time to deliuer and saue them that in the middest of the church there may be sufficient matter of praise and thanksgiuing through Iesus Christ to whom alone be glory for euer Amen THE TWELFTH Sermon The feare and excuse of Ester the faith and constancie of Mardochaeus and the holy deliberation and purpose of Ester after three dayes fast from v. 9. to the end 9. So Hatach returning told Ester the words of Mordecai 10. Then Ester said vnto Hatach and commanded him to say vnto Mordecai 11. All the Kings seruants and the people of the Kings Prouinces do know that whosoeuer man or woman that commeth to the King into the inner court which is not called there is a law of his that he shall die except him to whō the king holdeth out the golden rod that he may liue Now I haue not bene called to come vnto the king these thirtie dayes 12. And they certified Mordecai of Ester words 13. And Mordecai said that they should aunswere Ester thus Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes 14. For if thou heldest thy peace at this time comfort and deliuerance shall appeare vnto the Iewes out of an other place but thou and thy fathers house shall perish and who knoweth whether thou art come to the Kingdome for such a time 15. Then Ester commanded to answer Mordecai 16. Go and assemble all the Iewes that are found in Susa and fast yee for me and eate not nor drinke in three dayes I also and my maydes will fast likewise and so will I go in to the King which is not according to the law and if I perish I perish 17. So Mordecai went his way and did according vnto ali that Ester had commaunded him A Ffliction is the tryal of our faith and the fornance in which there is made manifest both the weakenes and infirmitie of our flesh as also the strength of the spirit which remaineth in the hearts of the faithfull it is also the whetstone whereby wee are sharpened in earnest and vehement prayer vnto GOD and which maketh vs wise to seeke the ayd and help of men in a lawfull manner All which things are most euident in this historie For in that extreme affliction which hanged ouer the heads of the Iewes Ester strooken with feare refuseth to go in vnto the king to intreate for thē Contrariwise Mardochaeus with an inuincible faith and constancie exhorteth her to do her dutie which she afterward purposeth to do fleeing to most feruent and extraordinarie prayer ioyned with three dayes fast after which she is fully determined to speake vnto the King for the safetie of the Church So that there are three chiefe points heere to be discussed the first the excuse of Ester for feare of certaine danger ver 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliuerance of the Church ver 12 13 14. the third the holie purpose and pietie of this holy woman being readie against all euents and danger for the succour of her people ver 15. 16. These examples are proposed vnto vs that we may know what we should do in aduersitie what meanes we may vse to be deliuered from them with what zeale what faith what constancie and courage the Church is to be defended and our brethren deliuered Touching the first point Ester being certified by Hatach of the decree made against the Iewes and of the helpe that Mardochaeus did desire in this necessitie doth excuse her selfe by the great rigour of the lawe made against those who came vnto the King not beeing called and doth adde that that was the thirtieth day since she had been called to come in vnto the King This seemeth a faire excuse for there is lykely to fall on her a most euident danger seeing the lawe is manifest and so much the more seuerely obserued by how much it was more commodious for preseruation of the Kings Maiestie It increased her feare because in thirtie dayes shee was not called in vnto the King and therefore seemeth to be out of fauour and she distrusteth that she should obtaine her suite offending against the lawe and so it was to be feared least shee should cast her selfe headlong into certayne perill of death and do no good neither to her selfe nor her people And so Ester desireth Mardochaeus to consider of it and holde her excused But the feare of priuate danger ought not to affright her but that neuerthelesse shee should with Gods fauour trie the Kings minde and seeke to turne it to hinder that horrible slaughter Heereby we see that those who are come to great dignities and possesse much which they may lose are also more fearefull then others though for the most part men rather care for their owne hinderance then the common danger And you shall scarcely finde any who will not seeke some excuse when he should helpe the Church and hath not more regard of redressing his owne discommodities then of relieuing the brethren Moreouer it is no great maruayle to see a woman affrayde of imminent danger when it often tymes happeneth that men euen of a good courage bee so daunted with dangers that they leaue their dueties vndone This is apparant in the Apostles and namely in Peter when they sawe theyr Lorde whose myracles were yet fresh in memorie and euen as it were before their eyes to be in the hands of his enemies therefore the weake and fearefull men are not to be reiected but rather to be stirred vp and encouraged Hence also it is to be noted how inconuenient the condition is of vnequall mariage when one part is greater and more worthie then the other and how the most mightie do most easily breake the lawes of holy matrimonie which are these That the man hath not power ouer his 1. Cor. 7. bodie but the woman nor the woman power of her bodie but the man and that they ought not to be separated but for a time with the consent of both parties Wee may obserue besides how kings vnder pretence of their securitie and defense of their princely maiestie do very often make tyrannicall and vniust lawes and quite contrarie and repugnāt to the end for which they are appointed by God For what I pray is more contrarie to the office of a good king then vnder paine of death to forbid any man to enter into his court What more inhumane then to shut the doore against those to whom Iustice is due How great a barbarousnes is it that the wife dares not come into the presence of her husband but that she shall stand in danger of death Thus it commeth to passe that Princes whiles they go about to maintaine their dignitie do degenerate into beasts so that none dares safely come neere vnto them and their throne which ought to be the refuge and sanctuarie of the poore and distressed is become a
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
it is euident that he aspired to somewhat more and indeede to haue desired the kings apparrell that hee might spoyle the king thereof to be caryed on the kings horse that he might make him go on foote and to put the kings crowne vpoÌ„ his head that he might thrust him into a monasterie and so hauing deposed his king he might vse the seruice of the Peers of the bloud royall and be caryed with triumph through the cities royall and command to be proclaymed not by one but by all not thus shal it be done to the man whom the king will honour but God saue the king him who is worthier of the kingdome then the king himselfe When ambition hath taken roote in the mindes of Nobles it can abide no moderation but desireth to be lifted vp aboue all dignitie and excellencie But how can it be that warlike men made drunke with the wine of the fornicatioÌ„s of that whore of Rome should not do thus when that whore dareth to lift vp her selfe aboue all that is called â— Thes 2. 4 God Thus haue you Hamans aduise promising vnto himselfe royal triumphes but the foole fell farre from his imagination which let vs consider out of the kings decree expressed in these words Make haste saith he take the apparell and the horse as thou hast said and do so to Mardochaeus the â—ew who sitteth in the kings gate omit not any thing of all that which thou hast spoken The prouidence of God is to be obserued in this commandement of the kings who so suddenly changed the Kings will that he would command this Courtier so beloued so magnified to serue Mardochaeus and to be compelled to so base an office from so high a degree of honour and this is so much the more to be obserued because the King could not be ignorant with how great hatred Haman followed all the Iewes Now Kings are not wont for a light cause without offence so hardly to entreate and debase their deare attendants and those whom they haue magnified aboue the rest but heere the kings commandement is straight and precise Make hast take the apparell do as thou hast said omit nothing of that which thou hast spoken What could a man more straightly enioyne his seruant But God would haue the King speake thus peremptorily that Haman might be terrified and his pride beaten downe neither that he should flee vnto the excellencie of his dignitie but that he should execute the aduise which he himselfe had giuen Such is the estate and condition of Courtiers that after the lust of Kings and at a word they are suddenly lifted vp and suddenly throwne downe so changeable and vnconstant is their condition and dignitie which hangeth vpon that slender and rotten threed of mans fauour Who oftentimes to make shew of his power is delighted with such sudden changes throwing downe those whom he hath lifted vp treading vnder feete those whom before hee did extoll ouerwhelming with shame those whom they had ennobled with honor finally vsing them as things created by themselues and that worthily seeing the courtiers are delighted with this maner of creation with wicked sacriledge transferring vnto men that which is due vnto god alone Haman affrighted with this voyce neither dareth answere nor resist but though against his will executeth that which hee was commaunded Heereby appeareth how great the authoritie and power of Assuerus was to wit absolute such as at this day the Turke doth exercise ouer all his subiects And heere also appeareth the cowardise and base minde of Haman He might as it seemeth obiect many things to wit that this Iewe was his most hatefull enemie already condemned by the Kings proclamation that he was rebellious against the Kings commandement of honouring him that it should not bee honourable for the King to bestowe so great honours vpon a man of so base estate that his benefite was not so great which proceeded not from any manlinesse or courage but onely from the bare reporting of words which might bee by any the most cowardly slaue who should not therefore bee accounted worthy so great honour finally if hee had obiected nothing else but that hee could not in a matter so base cast downe himself before his most deadly enemie it might haue bene sufficient for had it not bene farre more commendable for him before men to haue dyed manfully then so against his will to frame himselfe vnto the Kings will But this for the most part is the nature and disposition of them who place their hope and felicitie in the grace and fauour of Princes that they do most seruilely abase themselues to the ministerie of many things which ought to be vnto them more greeuous then death it selfe So God oftentimes is wont to throwe down their courage who seeme that they will rather die for madde then to yeelde but one iotte of their dignitie and magnificence Marke heere a wonderfull change iâ— the persons as well of Haman as of Mardochaeus For Haman is compelled to apparell him whom he desired to spoyle anâ— to carrie him vpon horsebacke of whom hee would needes be adored to adornâ— his head with the Crowne royall whosâ— necke he desired to breake with an haulter to prepare a triumphe for him foâ— whom he had erected a gallowes and tâ— proclaime before him whom hee woulâ— haue oppressed with reproach Thus shâ—â—â— be done to the man whom the King will honour Finally Haman heere is compelled to play the part of a seruant in apparelling of Mardochaeus of a horseman in helping him to horse of an vsher in going before him and of a cryer in proclaiming his honour On the other side Mardochaeus beeing â—ppressed with teares and sorrow is apâ—arelled with gladnesse he that lay in the â—ust is carried on the kings horse he that altogither was swallowed vp with sadâ—esse is Crowned with ioy hee who was â—ppointed to a shamefull death is honouâ—ed and that by him who had wrought all 〈◊〉 mischiefes against him Worthily â—â—en might this faithfull seruant of God 〈◊〉 out the Innocent shall not loose his laâ—our How pretious is thy goodnesse ô God to them that put their trust vnder â—â—e shadow of thy wings and that * How Ps 31. 20. 21 â—â—eat is thy goodnesse which thou hast layd vp â—â—r those that feare thee and that Saluaâ—â—on Ps 37. 39. Ps 92. 11. 12. belongeth vnto God also that Thou 〈◊〉 lift vp my horne as the horne of an Vniâ—â—rne for I am annoynted with fresh oyle And 〈◊〉 eye shall behold thy iudgements against â—â—ose that lie await for me Now these â—â—ings are written not that out of them euery one of vs should imagine to himselfe the like triumphes that Mardochaeus had or like honour in this world but let it suffice vs to haue made triall that God is the defender of our honor and that hee wil bring forth thy righteousnesse as the light Ps 37. 6. thy iustice as the noon-day
beseemeth vs and our state and which we ought to preferre before all things euen the most precious And thus farre touching Mardochaeus who though hee thought modestly of himselfe yet he did not cease to comfort and cheere vp himselfe considering and beholding with himselfe the wonderfull gouernance of the Lord who had defended his right and brought his integritie into light and honoured his pietie and righteousnesse striking that proud Haman on the other side with feare and astonishment when he had deliuered his life out of his bloudie hands So Christian modestie doth not hinder but that wee may reioyce in those good and profitable things which are offred vs from God and magnifie the vprightnesse of his iudgements as it is said Psal 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse shall laugh and giue God continuall thankes for his iudgements So we see Dauid oftentimes to reioyce that God had broken Ps 3. 7. 27. 2. the cheeke-bone of his enemies and their teeth in their mouth and that hee sawe those who came with open mouth to deuoure him to be destroyed But we must take especial heed we mingle not carnall and fleshly ioy with that spirituall ioy which springeth from the spirit of God and a right zeale of his glorie Loe heere the ioy and gladnesse of Mardochaeus Let vs here now on the contrary Hamans sorrow and mourning He hasted him home mourning and his head couered This he did according to the maner custome of those times that those who had receiued any notable calamitie did couer their heads in signe of that sorrowe and griefe which they felt in themselues that if it were possible they would neither see any body nor be seene by any So Dauid fleeing from Ierusalem for feare of Absalom went bare-footed his head couered by this signe testifying his great sorrowe which he had for the treason of his son his people and of him whom he supposed to haue bin a faithful counsellor Achitophel So that as in prosperous matters by reason of ioy we lift vp our head countenance as Dauid did professe of himself Thou liftest vp my horne as the horne of an Vnicorne and makest me to walke with an vpright countenance so on the contrarie sadnesse throweth downe a mans countenance and harmes receiued do couer the head with shame and disgrace Loe heere then Haman who promised himselfe high honors and great magnificence is ouer whelmed with shame reproach in signe whereof hee couereth his head either with the lap of his garmēt or with somewhat else beholde him throwne downe with sorrow griefe and feare which God vseth as Bayliffes and Seriants to draw the wicked into iudgement that they may leaue off to waxe prowd in their fond cogitations vaine hope And surely Haman is not sorrowfull without cause partly because he seemed to loose that fauour and place which before he had with the King partly because that he was so abased before Mardochaeus whom hee esteemed no better then a dogge and was forced to bee Vsher vnto him whome hee iudged worthie nought but the gallowes who could neuer be brought to bowe himself before Haman whom yet all other Courtiers did honour But in very deede so must the wicked who haue prouoked the Lord vnto wrath and haue risen vppe against his inheritance so I saye must they bee pressed within with sorrow and fear without with shame and reproach which thing wee see Dauid doth most times pray for against the enemies of the Church as that Psal 109. 18. 19. Let him be cloathed with cursing as with a garment and let it come as water into his bowels and like oyle into his bones Let it be vnto him as a cloake to couer him and as the girdle that he is alwaies girded withall Also Ps 55. 15. Let death seize vpon them let them goe downe quicke into the graue And againe Lay iniquitie vpon their iniquitie and Ps 69. 27. 28. let them be put out of the booke of life Worthily then doth he lie ouerwhelmed with sorrow and shame who went about the ouerthrow and destruction of the whole Church of God By this we learn that we must giue diligent head that we go not about to worke hurt or iniurie vnto any if we will haue our sorrowes to be asswaged by the cōsolation of the holy Ghost and not to haue them made deadly and incurable as was this sorrow of Hamans who seeking solace for his euils in his house among his friends and familiars found no where more matter of dolor and dispaire For when he had declared to Zeresh his wife and to all his friends all those things that had befallen him he receiued this only answere of them Seeing that Mardochaeus is of the seede of the Iewes before whome thou hast begun to fall thou shalt not preuaile against him but shalt assuredly fall before him He felt himselfe alreadie iudged within himselfe he sought therefore remedie among his friends and by them he is adiudged and condemned to destruction So it hapned vnto him which God threatneth vnto the wicked by the prophet Amos that if they fled from a Lyon Amos. 5. 19. a Beare should meete him and if he went into the house and leaned on the wall a Serpent should bite him In this counsell of his friends Haman makes no mention as before of his riches nor of the multitude of his children nor of all that dignitie wherwith the king had magnified him but he is compelled to speake of his shame and folly For he reckoneth vp particularly whatsoeuer came to passe to weete that the king proposed the question vnto him of him whome he would honour his answere vnto it the hope that he had conceiued in his mind the straight commandement of the king to do all that honor which he had set downe vnto Mardochaeus finally how all things came to passe contrarie to his expectation This being done and his wound discouered to his friends and familiars he sought of them a remedie whereby either it might be healed throughly or at least by some meanes mitigated Heere is no mention made of seeking vnto God in prayer or of repentance or of asking pardon but onely deceits and wiles to escape the hande of God that did persecute him Haman perswadeth himselfe that his wife is not to seeke of some deuise and he hopeth that by his friends meanes hee shall finde some occasion whereby by slanders and false furmises hee may make Mardochaeus odious vnto the King and at the last triumpli ouer him as a conquerour For the wicked promise vnto themselues deliuerance out of all distresses by their malice deceits but oftentimes in steed of medicine they finde poyson For lo what Hamans friends who are called wise men do answere in few words Assuredly thou shalt fall before Mardochaeus Why so Because he is a Iewe and because thou hast begun to fall before him
King did think that the Queene did speak of some other fact that as yet he knew that she was a Iew or if hee remembred that fact hee was ashamed of it and as Princes are wont to spare themselues did lay the whole blame on an other or else that doubting hee would more truly vnvnderstand the whole matter whereof the Queene did complaine This is wont to happen vnto Kings that are not prouident in their affaires and that doo almost all things without counsell and at the pleasure of certaine Courtiers doo rashly gouerne and publish things of great moment oftentimes beeing more carefull of the recompencing of some dutie scarce honest then of the life of many thousands It may be that by reason of the multitude and varietie of affaires which Kings do manage they forget some things but what a negligence and blockishnesse was this not beseeming him vnto whose defence and gouernment so many millions ofmen were committed to be safely preserued to haue so little care of a decree made to the destruction of so many innocents of all ages sexes and estates that so soone he had forgotten it Now Ester when shee perceiued by this answer that the King was moued to take reuenge of him who was the author of so great a mischiefe to her and to her Nation is bolde to name Haman and set him forth with his deserued titles The aduersarie and enemie is this wicked Hamā And this she speaketh as it were with her finger poynting at him that hee should aunswere if hee could take any exceptions to this accusation She termeth him an aduersarie because iniuriously and without cause hee had conspired against the Church and had practised the destruction and vtter ouerthrow thereof She calleth him an enemie for that with deadly hatred he sought their bloud by whome hee neuer was iniuried And though perhaps he did not purposely bend himselfe against the person of the Queene concerning whome he might be ignorant that she was a Iewe yet she accounteth him her aduersarie and enemie because he hated the nation of the Iewes the Church of God So Dauid sayd Ps 139. 21. 22. that Gods enemies were his enemies whome he hated worse then a dog or toade She sayeth he is a wicked one and that deseruedly for his false surmises his crueltie against the Church his blasphemies against God his abuse of the Kings authoritie and his extreme ambition for which he went about to oppresse a quiet and innocent nation These things at the first fight will seeme to be an iniurie but it is lawfull in iudgement to shew◠the wicked their faults and to note their offences by name and to reproue those that are conuicted So Paul called Ananias Act. 23. 3. Ier. 22. 17. a white wall Ieremy said the Ioiaki◠did sauour of nothing but couetousnes and Ezekiel called Sedechia king of Iud◠Ezek a wicked and polluted man and Iohn th◠Baptist termed the Pharises which came Mat. 3. 7. to his baptisme a generation of vipers Wherefore that which our Sauiour lesus Christ doth warne that he that saith vnto Mat. 5. 22 his brother Racha is worthie to be punished by the Councell and whosoeuer shal say foole shal be worthie of hell fire is to be vnderstood of iniuries which are done wittingly malitiously by reproch or contempt or desire of priuate reuēge For otherwise the zeale of the glorie of God and the safetie of the Church do require that wicked mē be resisted their hainous faults noted by their proper names whereby they may returne to amendmēt or els be made knowē punished for their wickednes and obstinacie Hereby also we learne what is the simple and right manner of dealing in lawe before a Iudge either ordinarie or extraordinarie euen such as this was to weete that if it may be it be done in the presence of the parties and rather by word then by writing truely and simply that the good cause of the oppressed and the publique good and equitie be defended against the malice and false reports of the wicked Haman thus accused was astonied neither had he any thing to alleadge against it beeing conuicted by his owne conscience and the truth of Esters accusation whereof the King himselfe was the best witnesse So God is wont to stoppe the mouths of the wicked as Dauid saith that Ps 63. 11. 31. 18. 5. 10. 10. 12. 18. when the wicked haue long delighted in lying at the last their mouth shal be stopped and they shall be dumbe Neither also doth hee pray in vaine that their mouthes may be shut that God would search out their wickednesse that they may be deceiued of their hope On the contrarie part good men beeing accused by false slanders and iniuriously haue alwayes wherewith to defend themselues both before God and man who if they happen to be oppressed by false accusations 1. Ki. 22. 2. Chr. 24. and violence as wee see Naboth condemned by false witnesses stoned and Zacharie the Prophet commanded to be stoned by Ioas yet are they bolde vpon the goodnesse of their conscience before God and the innocencie of their life before men God bringing foorth at last their innocencie vnto light and clearing it from all false surmises and slaunders Hence let vs learne patiently to expect vntill God make inquirie and search out the wickednes of the vngodly and set them euery one in order before their Psal 50. 21. eyes as he hath threatned in the meane while let vs giue our minds to truth and vprightnesse and the iust defence of the faithfull euery one according to his power condition and vocation resisting the malice of the wicked enimies of the Church that the godly being set at libertie from the hand of their enimies God may be extolled by all as well for his mercie as for his iudgements for vnto him belongeth all honor and glorie in Christ Iesus his Sonne for euer Amen THE EIGHTEENE Sermon The rest of the points of the accusation against Haman his sentence and the execution thereof from the 7. verse vnto the end of the 7. Chapter 7. Then the King arose from the banket of wine in his wrath and went into the palace garden but Haman stoode vp to make request for his life to the Queene Ester for he sawe there was a mischiefe prepared for him of the King 8. And when the King came againe out of the palace garden into the house where they dranke wine Haman was fallen vpon the bed whereon Ester sate therefore the King sayed Will hee force the Queene also before me in the house As the word went out of the Kings mouth they couered Hamans face 9. And Harbona one of the Eunuches sayd in the presence of the King Behold there standeth yet the tree in Hamans house fiftie cubits high which Haman had prepared for Mordecai that spake good for the King Then the King sayd Hang him thereon 10.
with true accusatiōs partly with false The king without stay without counsaile pronounceth sentēce Hang him thereon A short iudgement as the whole handling of the cause was short so the sentence was shorter pronoūced in one word without farther aduise For he who had wrested out so bloudie a decree admitting none into counsaile is worthy to be condemned to death without any counsaile The sentēce is iust For it was conuenient that he who had lifted vp himself against God in seeking the destructiō of his Church should be lifted vp vpō an high gallows that his infamie might be manifest vnto all men Besides it is iust that the wicked perish by their owne crafts that wicked counsayle bring destruction vnto those that giue it that they be taken in the nets that themselues laid that they be entangled in their owne coards fall into the pit which they digged be consumed with the fire which they kindled to haue the mischiefe fall on their own heds which they had prepared for others that God may be acknowledged to be iust when the wicked is snared Psal 9. 16. in the worke of his own hands The king by this sentence sheweth his absolute power rule without law measure such as the Turke exerciseth at this day ouer his subiects by his word beck appointing to death whomsoeuer they please euen his owne children without any iudgement Which kinde of gouernment almost all the kings of the world do now challenge vnto them The lawes of this realme and sentence of death are executed and determined by Iudges thereunto appointed and by ordinarie course and not immediatly by the Prince And this is iust and most seemely least that Princes in their rage abuse their authority hasten iudgement wherein the life is called in question which being once lost can not be restored for nothing is so sacred and inuiolable which the lust and affection of wicked Princes doth not sometime prophane and violate The courtiers vnto whom that charge was committed do speedily execute the sentence Marke heere a wonderfull change they who very lately adored Haman draw him now to the gallowes he who consented with him vnto the death of the Iewes in fauour of the Iewes condemneth him to death Such is the iustice of God who putteth enimitie betweene the sworne enemies of truth and equitie that one of them destroyeth another Nay you shall not lightly see any who haue conspired together in wickednes to remaine long at accord but at the length one of them riseth against another as it is sayd that a fire went out of the Iud. 9. 15. bramble and consumed the cedars of Lebanon So Assuerus who had consented vnto Haman for the death of the Iewes and destruction of the Church now bringeth him to a shamefull death then which thing what could be more strange and vnheard of He who caused that Haman of our time to be slaine had consented with him to the butcherie of the french Churches and by warre sought the ruine and destruction of the professors of the Gospell Who will not heere wonder at the profound wisedome of the secrets of God Who can choose but acknowledge his iustice Who can but declare his wonderful works and praise them exceedingly Who would not cry out with Dauid Psal 92. 5. O Lord how glorious are thy workes how very deepe are thy thoughts And Psal 36. 6. Thy righteousnes is like the mightie mountaines thy iudgements are like the great deepe thou Lord doest saue man and beast What talke shall we thinke was then in Susa what words of the faithful but euen those which Dauid setteth forth in this Psal 118. 15. 16. manner The voyce of ioy and deliuerance shall be in the tabernacles of the righteous saying The right hand of the Lord hath done valiantly The right hand of the Lord is exalted the right hand of the Lord hath done valiantly Worthily might they say when they sawe that wicked man punished as he had deserued that which is in the Psal 52. vers 7. Behold the man that tooke not God for his strength but trusted in the multitude of his riches and put his strēgth in his malice For as it is sayd Psal 58. 10. The righteous shal reioyce when he seeth the vengeance he shall wash his feete in the bloud of the wicked Yea they might also say that which Debora sometimes sang in her song So let all thine enemies perish ô Lord Iud. 5. 31. And that which is Psal 129. 5. They that hate Sion shall be ashamed and turned backward Yea and Mardochaeus himselfe might rightly say with Dauid I will be glad and reioyce in thee I will sing prayse to Psal 9. 2. 3. 4. 5. 6. thy name ô thou most high For that mine enemies are turned backe fallen and perished at thy presence For thou hast maintayned my right my cause Thou art set in thy throne iudgest right Thou hast rebuked the Heathen thou hast destroyed the wicked thou hast put out their name euē for euer and euer O thou enemie are destructiōs come to a perpetuall end Also Psalm 54. 6. 7. I will sacrifice willingly vnto thee I will prayse thy Name ô Lord because it is good For God hath deliuered me out of al trouble and mine eye hath seene that which is right vpon mine enemies And what on the contrarie part might they thinke who were ignorant of the wonderfull works of God but euen that which is spoken Psal 64. 9. All men shal see it and declare the works of God and they shall vnderstand what he hath wrought For as Isai saith According as thy iudgemēts Isai 26. 9. are in the earth so the inhabitāts of the world shall learne righteousnes So is that also fulfilled which is Psal 73. 19. How suddenly are they destroyed perished and horribly consumed Therefore they which enioy prosperitie in this world and those who are in fauour in the court let them learne not to trust in those things nothing is sooner defaced and decayeth then fauour and dignitie in court nothing is sooner blotted out then the deceitfull shew of this world But it may not without cause be demanded whether the king did not offend and do amisse herein seeing he was chafed both with wine wrath and pronounced iudgement so hastily without appeale neither hearing the partie accused neither giuing him space to answere or to repent finally no forme of iudgement being obserued It may be answered to this question that there are diuers formes of iudgement according to the varietie of time and place and that which at this time and vpon this occasion and circumstance is right and iustice is not so at others Besides that euen in the same countries there are obserued diuers formes of iudgements according to the diuers circumstāces of time fact and persons In warre there is an other forme of iudgement then in peace an other when things are quiet then in sedition an
other against traytours and those who haue taken armes against the state then against those who are the breakers of any priuate lawe Moreouer what neede we to be carefull to cleare the actions of an heathen and infidell king when it chanceth many times that christian Princes do slip and erre in their iudgements It is sufficient if heere we acknowledge Gods iustice vsing what instruments pleaseth him and euen by the hand of his enimies furdering and effecting his worke and alwayes dealing most iustly in that thing which oftentimes the instruments do not but with passion and iniustice It is enough for vs to know that they are most worthy of death which vse fraud and deceit and abuse their fauour and authoritie to the ouerthrowing of good faithfull subiects and the name authoritie â—eale and armes of Princes onely to serue their owne reuenge couetousnes and â—mbition By this example also let vs learne that God doth not long leaue the open enimies of his Church vnpunished put that he taketh vengeance on them by some notable horrible destruction We haue the examples in the holy scriptures of three that were hanged Achitoâ—hel and Iudas with their owne hands and Haman by others vpon that gallowes which himself had prepared Pharao was Exod. 14. Iud. 4. 2. King 19. Act. 12. â—rowned in the middest of the red sea with his whole hoste Sisera fell by the and of a woman Sennacherib was slaine â—y his owne sonnes Herode who slewe â— lames was striken by an Angell and â—aten with wormes The Ecclesiasticall â—istorie is full of such examples of the â—udgements of God against the enimies â—f the truth of God as it noteth Nero amongst the rest who reysed vp the first â—ersecution and who flew himselfe was â—ondemned by the Romanes and drawen â—hrough the streetes of the citie Our age boundeth with examples against those â—ho haue persecuted the Church as well in France and Germanie as in England which it needeth not to follow in man words seeing they are yet fresh in mâ—morie If any man except that thosâ— who haue vndertaken the defence of the Church haue also dyed of violent death I do indeede confesse it which is also obserued in the historie of the Maccabeeâ— that many holy men were slaine in the warre or killed by the treason of the wicked enemies but the diuersitie of the who set vpon the in hostile manner as those who defended the Church doth make the death of both different for pretious before God is the death 〈◊〉 those who spend their liues for the dâ—fence of the Church as of Abel and al thâ— Martyrs since though vnto the wicked world it seeme shamefull but the death of the persecutors is abominalbe thougâ— to the world it seeme pretious and to be lamented In short when as all men dyâ— the death of one and other is not distinguished by any other meanes then â—â— faith and a good conscience which trâ—steth only to the fauour of God and defence of a good cause Finally it is to bâ— obserued that these examples of Gods â—engeance against the enimies of his gloâ—ie and our saluation are proposed vnto â—s that we should more and more be enâ—ouraged vnto goodnes be confirmed in â—ue patience and in expectation looking for help at Gods hand that we deâ—end on his prouidence that we restraine â—he murmurings and reasonings of flesh â—nd bloud that we learne more and more â—o despise the felicitie and pride of the â—icked confirme our minds against their â—hreats and be stirred so much the more â—chemently vnto prayer For if the prayers of his wife did so moue a mortal king â—hen she made supplication for her life and the life of her people much more will that great King of glorie heare the â—roanes of his Church who is his wife â—nd arise vp in his wrath to deliuer her and punish her enemies Let vs therefore â—atiently coÌ„mend our life into his hands â—lace our whole trust in him and conâ—tantly looke for his help For whatsoeuer â—hall happen vnto vs he will saue vs in â—is heauenly kingdome through Iesus Christ his Sonne our Lord to whome be â—lorie for euer Amen THE NINTEENTH Sermon Hamans goods are giuen vnto Ester and his honours vnto Mardochaeus Ester obtaineth letters from Assuerus in fauour of the Iewes the eight first verses of the eight Chapter CHAP. VIII 1. The same day did King Assuerus giue the house of Haman the aduersarie of the Iewes vnto Ester and Mordecai came before the King for Ester told what he was vnto her 2. And the King tooke off his ring which he had taken from Haman and gaue it vnto Mordecai and Ester set Mordecai ouer the house of Haman 3. And Ester spake againe before the King and fell downe at his feete weeping and besought him that he would put away the wickednes of Haman the Agagite and the deuise which he had imagined against the Iewes 4. And the King held out the golden scepter toward Ester Then arose Ester and stood before the King 5. And sayd If it please the King and if I haue fonnd fauour in his sight and the thing be acceptable before the King and I please him let it be written that the letters of the deuice of Haman the sonne of Hammedatha the Agagite may be called againe which wrote to destroy the Iewes that are in all the kings prouinces 6. For how can I suffer and see the euill that shall come vnto my people Or how can I suffer and see the destruction of my kindred 7. And the King Assuerus sayd vnto the Queene Ester and to Mordecai the Iewe Behold I haue giuen Ester the house of Haman whome they haue hanged vpon the tree because he would haue layd hand vpon the Iewes 8. Write yee also for the Iewes as it liketh you in the Kings name and seale it with the Kings ring but the writings which were written in the Kings name and sealed with the Kings ring may not be reuoked THe holy Scriptures doo represent God vnto vs after two manners on the one side gentle and easie to be intreated full of grace fauour and mercie towards those that feare him on the other side terrible and fearefull as a consuming fire to the wicked as it is said A fire shall Psal 50. 3. 97. deuoure before him and that there shall go a fire before him and burne vp his enemies round about him that we may know that God though for a time he shew an angrie countenance toward the faithfull yet his wrath is but for a short time and contrariwise his good will endureth to life and if hâ— Psal 30. 6. suffer the wicked to flourish enioy prosperitie it is but for a time but his wratâ— followeth them to destroy them for eueâ— as the wicked are said to growe vp as thâ— Psal 92. 7. grasse and all the workers of iniquitie do floâ—rish that they may perish for euer Wherefore the estate
glad with the prosperous successe of her former petition proceedeth to speak vnto the King and falling downe at his feete weeping besought him that he would turne away the wickednes of Haman the Agagite and the deuice which he had imagined against the Iewes Althogh then she had gained much the chiefe enemie of her people beeing dead his goodes beeing confiscate and shee enioying them as Mardochaeus also his honors yet she thinketh shee hath done nothing vnlesse shee deliuer her people from the present daunger Now because shee perceiued that it was a hard matter to desire the calling backe of the decree which by the law of the Persians was irreuocable she entreateth him with greater affection and humilitie falling down weeping at the kings feete that so shee might the more easily mooue his minde For how I pray could he be more moued to pittie and commiseration on so many innocent soules then by the teares carefulnesse and sorrow of his most dearely beloued wife Now Ester casteth al the blame vpon Haman because he was the mouer perswader promoter of this mischief against the Iewes whome by false slaunders hee had oppressed and wisely shee omitteth the mention of the King though by his authoritie hee had confirmed the deuice For the King had sufficiently witnessed how greatly the matter displeased him Besides when shee desireth that the deuice of Haman shuld be reuoked she couertly meaneth that as by his authoritie the proclamation was approued so also by his commandement the euill effect thereof ought to be turned away from the necks of those miserable wretches on whome it was like to light The King beeing moued with the presence of Ester holdeth out vnto her the golden scepter the signe of his fauour and good wil whereby the Queene being the more confirmed standing vp doth speake the more boldly vnto the King Her speech is like vnto that which we sawe in the former chapter full of humilitie wisdome faith and zeale towards God and feruent charitie towards her people It is most seemely to speake vnto Kings with greatest humilitie because of the dignitie and maiestie whereunto they are exalted as those who are also adorned with the title of Gods euen by Psal 82. 6. the Spirit of God from whome they receiue so excellent an office Ester therefore doth rightly debase and cast downe her selfe before the King when she speaketh vnto him not remembring her own dignitie nor desiring any thing but that which is right and beseeming the dignitie of the king And this indeede ought to be the end of all petitions so that all flatterie be away which is most hurtfull vnto kings as was that of the Tyrians to Herode Agrippa when they cryed The Act. 12. 22. 23. voyce of a God and not of a man which wheÌ„ he did not represse it was the cause of his death The summe of her petition is Let it be written that the letters of Haman be reuoked which he wrote to destroy the Iewes which are in all the kings prouinces It is most rightfull to giue life vnto them whome we know to be wrongfully condemned But if any shall except that her petition was vnlawfull and vnciuill seeing that by the lawes of the Persians all Proclamations were not to be called back againe the answer is easie that there is no place for any law of man against equitie and the lawes of God and nature For is it iust that because an euill lawe is receiued and in vse therefore no man may make any petition vnto Princes for equitie for truth for the life and innocencie of good men Heereby appeareth Esters holy boldnes what then shall become of â—heir sluggishnes cowardise who liue in those kingdomes wherein edicts do waxe olde of themselues and may euery houre be called back by contrary edicts and yet though they haue authorities dare not once open their mouths in the defence of Gods Church If Ester had sought excuses meanes to hide her selfe she would haue said that she had done as much as lay in her Haman being hanged Mardochaeus promoted into his place and dignities that it were a foolish rash and inconsiderate part to talke again to the king in his furie and that it was against the custome lawes of the couÌ„trie to go about to compell him to reuoke his coÌ„mandement but she because the matter coÌ„cerneth the safetie of the Church the glorie of God the honor estimation of the king is no whit afraid to craue that which otherwise might seeme to be vnciuill She sheweth also her zeale and charitie in the reason which she bringeth in these words How can I behold the euill which should come vpoÌ„ my people and how can I see the destructioÌ„ of my kindred for it is as much as if she should say that she had rather lose her life then with her eyes to behold the destruction of her people kindred and that nothing should be afterward more bitter vnto her then her life And so very openly she witnesseth that she desireth nothing more esteemeth nothing more then to be accounted amongst the people of God neither is she ashamed to ioyne her selfe to that people whom condeÌ„ned vnto death euery one contemned this also made much to moue the king to seeke a remedie for this almost incurable mischiefe The faith and charitie of this Queene is so much the more coÌ„mendable how much the rarer it is seeing we shall find but a few at this day to be so inflamed with the zeale of the house of God Let vs then at the least by her example with humble prayers call vpoÌ„ the King of heauen that he will turne away from our brethren the wicked counsailes and craftie practises of our enemies For although the head of this League conspiratours the oppressor of the Church of God be destroyed yet many remaine infected with this venime and the furie of his crafts and practises euen at this day euery where moueth warres and filleth al places with seditions most detestable apostasies Of Esters petition thus farre The answere of Assuerus is full of humanitie and gentlenes and in granting the protection of the Iewes easie courteous but yet it sheweth a troubled mind when he sayeth That he had done what he might hauing condemned Haman to the gallowes who would haue layd his hand vpoÌ„ the Iewes and hauing giueÌ„ his goods vnto Ester and that he doth now moreouer permit that they write for the Iewes as it shall seeme good vnto them but yet he addeth that the writing which was written in the Kings name and sealed with the Kings seale could not be called backe Notwithstanding what could be done in fauour of the Iewes but it would be contrarie to the former proclamation Lo into what straights Princes are often brought by the fraude and malice of wicked counsellours behold also how seeing the weaknes of mens wit is so great it is not expedient that all the constitutions
may adde force and authoritie to their graunts and commandements that same were the kings of Persia wont to do with sealing with their ring The King then sawe and allowed what soeuer the Scribes had written at the commandement of Mardochaeus So we see that it is most â—ight that Kings heare and see those things which are published in their name vnto their subiects especially in things of great moment for otherwise neither can they auoide the note of caâ—elesnesse and negligence nor their counsellors of deceit and treason if letters shall be sent out in the Kings name concerning the estate of the kingdome which the King neither sawe nor with sufficieÌ„t deliberation did weigh and consider Let vs now then view their substance and argument in these words That the King graunted vnto the Iewes in what citie soeuer they were to gather together and to stand for their liues and to roote out and to slay and to destroy all the power of the people and of the prouince which should inuade them their children and wiues and to spoile their goods In these later words there is some ambiguitie and doubtfulnes for it is vncertaine whether the Iewes are permitted to kill not only their enemies but also their wiues and children or onely to kill those who would oppresse them their wiues and children But this later sence doth better agree with the humanitie of the faithfull neither is it likely that Mardochaeus without Gods exprese commandement would haue women and children to be slaine But some man will except that the enemies of God and his Church are worthy to feele that punishment which without cause they threatned vnto others But there appeareth no such thing in the execution which shortly after did follow So that to auoide all ambiguitie and doubtfulnes of speech the Hebrue may be thus translated That it was graunted vnto the Iewes by the king that they should slay all those that went about to lay violent hands on them their wiues or children and that the spoiles of the enemies slayne was giuen by the King to the Iewes So that the summe of this Proclamation was that it was graunted by the King vnto the Iewes that they shoulde be gathered together to defend their liues and to destroy all those that would offer them or theirs any force or violence and besides to spoile their goods So that they were not to set vpon any but vsing their lawfull defence to kill those that did lye in waite for their liues And this is most rightfull that being armed with the authoritie of the chiefe Magistrate they might fight for their life for their libertie and religion for the defence of their wiues and children and as the Prouerbe is for their Temples houses For this cause warres are lawfull whereby the inrodes and inuasions of enemies are repressed in so much that they who take away from the faithfull the sword of lawfull defence as the Anabaptists do do make a way for the wicked and let loose the bridle to all maner of robberies and do as it were lay open the innocent bound hand and foote to their furie and besides condemne all the Saincts the faithfull seruants of God Abraham Moses Iosua the Iudges David and almost all the other good kings who did leade the Lords hostes and fought his battailes In the meane while the former edict not being reuoked doth still retaine his force and so there arise heere great difficulties so that it seemeth that there is small prouision made for the safetie of the Iewes For who would hope that the naturall subiects of the king being more in number and first strengthened with the Kings authoritie could be ouercome and defeated by the Iewes being onely seely captiues dispearsed here and there without armour without authoritie Besides is it not likely that the gouernours of the prouinces would either secretly or openly rather encline to their owne mens side then to the Iewes Finally it beeing graunted that the Gouernours would encline to neither part are not the naturall subiects rather stirred vp by this meanes against the Iewes euen to thirst their bloud when as they were first armed by the Kings authoritie against them and had moe wayes to set vpon them then the other had to defend Without doubt Mardochaeus did sufficiently perceiue these inconuemences But what could hee do Only this procure that it may be lawfull for the Iewes to vse their iust defence and hope that God would helpe their iust cause as hee had alreadie begun to fauour and blesse his people and that hee would send a feare vpon their enemies which thing the issue did confirme Hee did also suppose that when they shoulde knowe the cause wherefore Haman was hanged and vnderstande whereupon this newe decree was graunted and heare of the fauour which the Iewes had with the King as well in regard of Ester the Queene as also for Mardochaeus sake they would all slake that anger they bare vnto the Iewes and abstaine from inuading them seeing by that meanes also themselues might be quiet For as the fauours and graces of Princes doo leane either to this part or to the other so are the wills and affections of subiects changed Heerehence also is to be obserued that Kings howsoeuer they woulde seeme to keepe their lawes holie and inuiolate yet by subtile and by-wayes they oftentimes ouerthrow them The King would by no meanes seeme willing to depart from his former commandement which notwithstanding by this contrarie decree hee ouerturneth and in deede taketh away Had he not dealt better with his subiects expressely to haue reuoked that former decree then by this to set them thus together by the eares For this inuading on the one part and defence on the other could not be done without bloudshed on the one side or the other or both But Gods prouidence ruled and guided all these things that the enemies of the Church might receiue the punishment they had deserued Heere is also farther to be noted that the wicked counsailes of the enemies of the Church are made deadly both to themselues and their confederates And although also after their death they leaue behinde them the effects of their treacheries and conspiracies yet at the last they are all ouerturned to the great confusion of those who shall follow their most wicked counsailes Moreouer Mardochaeus retaineth the very termes of the former edict to terrifie the enemies of the Church when hee sayeth that it is graunted to the Iewes to kill slay and destroy whereby they might perceiue that the mischiefe which they had prepared for others should fall vpon their owne heads And euen in this age beyond all expectation do we see the experience of all these things For after the death of that Haman the head of the League wee haue seene the force of former edicts repealed and other proclamations sent out from the King against his companions and confederates vnto whome notwithstanding licence was before graunted to destroy
the godly These are the admirable works of our God which no man can sufficiently wonder at and in meditation where of all our senses will faile For God doth fulfill those things before our eyes which no man could expect or so much as hope for There is a set day apointed for this matter throughout all the prouinces of the king Assuerus to weete the xv day of the xij moneth which is the moneth Adar and which was appointed for the destruction of the Iewes so that the day which was by Hamans malice prefixed for their ruine and ouerthrow by the goodnes of God should be turned into safetie and deliuerance Vntill that day came they might at leisure meete and prepare and furnish themselues with things necessarie for their iust defence diligently foreseeing as well the number of the enemies as their purposes and strength whereby they prepared to set vpō them or by what meanes they sought to 〈◊〉 them So it commeth to passe that fo◠the most part those times which the enemies of the Church did thinke to be most fit to obtaine an happie issue of their deuises and practises God doth appoint for their destruction whereof wee oftentimes haue had experience And thus farre of the dutie of the Iewes Let vs see what is commanded vnto the Gouernors That the coppie of this writing should be published among the people in euery Prouince and that the Iewes shuld be ready against that day to auenge theselues on their enemies This might seem hard vn to the Lieftenants and Gouernors who lately had published an Edict altogither contrarie vnto this But they were in subiection euen as seruants vnto this great Monarch neither dared they as much as to ope their lips against his pleasure But what I pray could they imagin whē they saw such contrarie commandements but that either the King was vndiscreete or vsed euill counsellors or else was delighted with the mutuall hatreds and discords of his subiects and would therfore make tryal which part was strongest Notwithstanding they go on and proclaime the Edict Whereby it commeth to passe that the Iewes are sufficiently furnished to be reuenged on their enemies Although then priuate reuēge be in expresse words forbidden Math. 5. 39. Yet the publike granted by the magistrate in a iust cause is alwaies lawfull and commaunded by God So Dauid giueth thankes vnto God Ps 18. 41. that hee had giuen him power to auenge himselfe It is likely that many contemned this decree as being wrested from the King by the importunitie of a woman and perswaded themselues that the King indeede would not haue those things to be done which were contained in that Edict and that therfore they wold stand vnto the former But by this meanes God drew on his enemies vnto the day of slaughter So diuers in our time trusting vnto that Edict which was first made against the professors of the reformed religion accounted of the Kings latter Edicts but as trifles and to be laughed at Which opinion yet was and will be to their hinderance Let vs now passe ouer vnto those by whose diligence those Letters were caried into all Prouinces to wit by the hand of swift postes which rode on the best horses and beasts prouided for the Kings affaires for the Kings of Persia vsed to haue stage postes prepared for the iournies of euerie Prouince that so in short time they might receiue newes of the whole affaires of the Kingdome or send into the Prouinces as need required of whose faithfulnesse no man would doubt seeing they had commaundement from the King So God prouided that his should speedily receiue the gladsome tidings of theyr deliuerance that in their anguish they might be comforted and in their sorrowes cheared and made glad and that by the effect it selfe he might approoue vnto them that he had heard their prayers and vnderstood their cries So when it seemeth good vnto the Lord all things are chaunged and turned vnto the good and ioy of the Church For the Kings will and lips wish and speak whatsoeuer shall be for theyr profit the Scribes write that which Mardochaeus commaundeth them who setteth downe that which he thinketh necessarie for their preseruation the Princes and Gouernors they publish that which they are commaunded the Posts speedily carie the Letters into all Prouinces So God is wont to comfort his after afflictions Let vs therefore wholy depend on him serue him continually in feare patiently expect his helpe looking vntill he make vs ioyfull in Christ Iesus by whom our ioy is purchased to whom be glorie for euer Amen THE ONE AND twentieth Sermon The magnificence of Mardochaeus the ioy of all the Iewes and the feare of all people From the 15 verse to the end of the 8. Chapter 15. And Mordecai went out from the king in royall apparell of blew and white and with a great Crowne of gold and with a garment of fine linnen and purple and the Citie of Susa reioyced and was glad 16. And vnto the Iewes was come light and ioy and gladnesse and honour 17. Also in all and euery Prouince and in all and euery Citie into whatsoeuer place the Kings commandement and his decree came there was ioy and gladnesse afeast and good day many of the people of the land became Iewes for the feare of the Iewes fell vpon them THere is none of vs who doth not most willingly confesse that the saying of Paul is most true That God according to that power which worketh Eph. 3. 20. in vs is able to do exceeding abundantly aboue all that we aske or thinke For who knoweth not that Gods power doth infinitly surpasse the reach and desires of our minde Howbeit when as the truth of this sentence is made open vnto vs by cleare and euident examples or when as God by experience doth shew forth the same in our owne affaires then with greater assurance and delight do we prooue it to be true wherby we do powre outmore abundantly the praises of God proclayming his power and bountie which is far greater then all our wishes desires or demandes Therefore the holy Scripture doth set before our eyes many notable examples in which the liberalitie and bountie of God doth infinitly passe our hope and petitions This is cleare in Ioseph being sold sor a bondslaue into Aegypt and Gen. 39. 41 by the slaunders of his Mistresse cast into prison For what more could he desire of God in this case then to be set free out of bondes into libertie and restored to his fathers house But God bestowed on him greater gifts lifting him vp into the gouernment of all Aegypt and giuing him the next degree of honour vnto Pharao The same fauour did Daniel feele in Babylon for when as hee durst not hope Da. 2. 48. 6. for any greater matter then to be set at libertie to returne vnto Ierusalem hee was made the chiefe of all Princes by Nabuchadnezzer The same heere is seene
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
miserie and vncertain state of Courtiers 314 11. Their base and abiect minde 315 The admirable changes in the estates of the good and of the badde 316. 317 SERMON XVI Ver. 12. The confusion of the enemies of the Church 321. 322 The modestie of the faithfull 323. 324 The effects of sorrow in the wicked 326. 327 13. Their shame distresse and blindnesse in afflictions 329. 330 What are the counselles of the worldly wise 331 Destruction of the enemies of the Church 332 14. The miserable condition of those who are bidden to mirth when they had rather lament 338. All things turne to the worst vnto the wicked 338 339 CHAP. VII SER. XVII Ver. 3. How men ought to behaue themselues in the gouernment of the Common wealth 348. 349. 351. c. 5. The greeuous ouersights of vnskilful Princes 356. 357 6. We may openly name the wicked who are conuict of their wickednesse 357. 358. Of the confusion of the wicked 359. 360 SERMON XVIII Ver. 7. What dangers the euill counsellors of Princes do incurre 364. 365 The feare of the wicked 366 Of the seueritie of the godly against the wicked 368. 369 8. Why there are some things some times laid to the charge of the wicked whereof they are not guiltie 370. c. Ver. 9. Their crafts and iniquitie at tâ—â— last are made manifest 373. 374 The wrath of kings is the messenger of death 374. 375 Ver. 10. The wonderfull iudgement of God vpon the wicked who are the cause one of an others destruction 377. 378 Of the order of iustice 380 The difference betweene the violent deathes which the wicked and the godly suffer 381 382. CHAP. VIII SER. XIX Ver. 1. Of the nature of God 386. 387 Of confiscations 388 The vaine hope of the wicked Of the felicitie of Princes 338. 389. c. Whether it be lawfull for the faithfull to exercise any publike function among the Infidels 392. 393. c. Ver. 3. How Kings are to be spoken vnto 398 Ver. 4. Of Edicts reuocable and irreuocable 399. c. Ver. 5. How much clemencie beseemeth Princes and what need they haue of faith full Counsellors 404. 40â— SERMON XX. 9. Of the distresses of the Church and her deliuerances 408. 409. Wisdome is giuen of God according to the necessitie of things in hand 409. 410. The duetie of Princes in making Proclamations 411. 412. c. 11. How great the authoritie of Magistrates is 414. 415. The admirable prouidence of God in guiding of mens counsayles 415. 416. c. 12. Of repelling force 418. 419. 13. Of priuate and publicke reuenge 419. 420. c. 14. God wanteth not meanes to comfort and lift vp his 427. 428. SERMON XXI 15. The sodaine changes of the state of the Church 430. Of the vse of things indifferent 434. The deliuerance and glorie of the faithfull 435. 16. Of the ioy of good men 436. c. 17. Of the fauour of the wicked towards the godly 442. 443. c. How much calamities profite the Church 446. CHAP. IX SERM. XXII 1. The falshood of those praedictions and foretellings which are giuen out by the Diuell 452. c. Of the vengeance of God 455. 456. c. 2. Of the feare of the wicked 459. 3. The inconstant inclination of the mindes of men 460. 4. The meanes whereby God is wont to defend those that worship him 461. 5. Of reuenge when it is lawfull and when not 461. 462. How our enemies are to be loued 462. The iudgements of God vpon the enemies of the Church 463. 464. The destruction of the posteritie of the wicked 465 466. SERMON XXIII 11. Of the author of victories and happie successe 471 472. 12. The chiefe commendation of a good Prince 475. 13. How farre the punishment of Gods enemies may proceede 478. 479. 14. Of the alteration of the fauour of Princes 480. 481. 15. The boldnesse of a good conscience 481. The efficacie of naturall iustice and equitie 482. 483. 484. 16. Of the excellencie of the deliuerances of the Church 485. 486. SERMON XXIIII Verse 17. What be the sacrifices of the Church 491. 18. Of the quiet and feasts of the Church 493. 494. 495. Of thanks-giuing 496. 497. 19. Of banquets and gifts 498. 499. 20. Vnto whome the care of religion and good order appertaineth 500. 501. The office of a good Magistrate 505. 506. c. How wee ought to obey good constitutions 509. 510. SERMON XXV V. 25. What the remembrance ought to be of the Churches deliuerance 515. 516. 26. The conuenient and fit names of feasts 516. 517. 27. Of Traditions humane and diuine 518. 28. Against superstitious feasts 519. 29. The true end of feasts and holydayes 520. The zeale of the faithfull in their vocation 521. 522. 31. Of the institution of holydayes and what power men haue therein 522. 523. Against the multitude of holydayes 524. Whether there be any holydayes expresly commaunded by God in the Christian Church 525. 526. c. The prophanation of holydayes 532. 533. among Christians and the remedies thereof 533. 534. CHAP. X. SERM. XXVI 1. Of tributes and of the Iewes beeing exempted from them 537. 538. 2. The difference betweene a wise and an vnwise gouernour 539. 540. 3. God lifteth vp and casteth downe whome â—t pleaseth him 541. 542. The vertue fit for a wise Gouernour 542. 543. c. The summe of the chiefe points of the whole treatise 549. 550. c. FINIS LONDON Printed by Thomas Creede 1599.
towards Princes to wit that there is not only honour and obedience due vnto them but also a care and watchfulnesse and defence of their life and dignitie Moreouer that it is a thing praise-worthie to bewray the guiltie though so oftentimes those who detect them incurre great danger the hatred of many especially if vpon examination the matter prooue not so Therefore Mardochaeus dealt indeed faithfully and wisely but not without daunger being a straunger and a captine but his oath and office did so require He openeth the matter by Ester either because he thought for his basenesse that hee was not worthie to speake vnto the king or because hee thought the matter would haue the more authoritie if it proceeded from a person in fauour besides by this meanes the loue of the king towards Ester his wife might bee encreased and confirmed when he should see her so carefull of his preseruation The king also handleth the matter wisely For hee maketh inquisition and doth not rashly vpon a bare report cause them to be condemned By which thing Princes are warned not to admit vnaduisedly euery accusation for if accusation onely should suffice who should bee innocent who should be safe from the tongues of slaunderers When the matter was found out the offendors were punished and hanged on a tree that is eyther fastened to a crosse as in those times they accustomed or hanged on a galous as is vsed at this day Further in the matter of treason especially where it concerneth the life of the Prince the will beeing proued is holden for the fact as also in other offences as if any prepare poyson for anothers death which yet was not drunke but giuen to be drunken seeing that hee sought his life though hee killed him not he should die for it Worthely then are these two punished by death though they did but onely conspire the kings death which matter by the kings commaundement is written in the Chronicles of the Persians Heereby it apppeareth that after a laudable custome Kings were wont to haue their Chronicles and yearely Acts recorded in all ages in which all memorable matters through the whole kingdome should be enrolled and so preserued for posteritie And this is very commendable for those manifold coÌ„modities which wee receiue by Histories as in the beginning of the booke was declared But the king remembreth not to requite Mardochaeus in which he cannot escape the note of an vnthankfull minde For as iustice hath place in the punishing of the wicked for their offences so is it also a part of iustice to reward the good according to their deserts But these things came not thus to passe without Gods prouidence which yet excuseth not Assuerus fault that in a more fit time Mardochaeus might receiue that honour which was prepared for him by God as in the sixt Chapter wee shall see Therefore let vs not be wearie of well doing though the enuie of men encrease and arise at it for the reward though it be deferred yet shall it not be lost And if men be vnmindfull of benefits receiued God who is rich towards all that call vpon him and worship him in purenesse and sinceritie of mind will restore abundantly that which notwithstanding hee oweth not and farther giuing vs the power of wel-willing and wel-working will crowne his workes in vs with immortall glorie through Iesus Christ our Lord to whom with the Father and the holy Ghost be all power and dominion for euer Amen THE EIGHT Sermon Haman is extolled and worshipped by al the Courtiers except Mardochaeus wher at Haman waxing angrie deliberateth to make away the whole nation of the Iewes In the sixt first verses of the third Chapter CHAP. III. 1. After these things did king Assuerus promote Haman the sonne of Ammedatha the Agagite exalted him so that he 〈◊〉 his seat aboue the sour of al the Princes that were about him 2. And all the kings seruants that entred in at the kings gate bowed their knees and reuerenced Haman but Mordecai bowed not the knee neither did reuerence 3. Wherefore the kings seruants that entered in at the kings gate said vnto Mordecai why transgressest thou the K. coÌ„mandemetic 4. Therefore when they had spoken vnto him daily and he would not heare them they tolde Haman that they might see whether Mordecaies words would stand for he had told them that he was a Iewe. 5. And when Haman saw that Mordecaies bowed not the knee unto him nor did reuerence unto him then was Haman full of wrath 6. Now he thought it too litle to lay his hands on Mordecai onely and because they had shewed him the people of Mordecai Haman sought to destroy all the Iewes that were throughout all the kingdome of Assuerus euen the people of Mordecai The wise man saith Pro. 29. 2. Wheâ— the righteous are encreased the peoplâ— reioyce but when the wicked beare rule then the people sigh vnto which also that which is Psa 12. 9. is to be referred The wicked walke too and fro when euil men are exalted to high dignitie The vse of which sentences this Historie doth plainly set before our eyes For when as Ester was exalted vnto the dignitie royall as before we saâ—e there was great ioy brought vnto all nations but now wheÌ„ Haman is promoted a fierce and cruell man there is prepared for all the godly weeping and teares and at the last by his wicked counsels threescore tenne thousande men were brought to death as in the progresse of this Historie we shall see In this Chapter is declared how HamaÌ„s indignation was so great against Mardochaeus because hee reuerenced him not as others did that hee procured acommaundement from the king to destroy in one certaine day appointed all the nation of the Iewes which was subiect to his Empire At this present wee are to consider how he was lift vp by the king into so high an estate of honour verse 1. How he was reuerenced uereÌ„ced of al meÌ„ except Mardochaeus vet 1. 2. 3 4. how throgh indignation impotencie of minde hee tooke counsell howe to destroy the Iewes togither with Mardochaeus at one massacre verse 5. 6. so cruell is Ambition so fierce and sauage is desire of reuenge in those who affect diuine honours See therefore first the Authors words When these things were done the king Assuerus did magnifie Haman the son of Hammedatha the Agagite and exalted him so that he set his seate aboue the seate of all his Prinoes that were about him This stranger the kings fauor did thus exalt foure years after the celebration of Esters marriage for Ester was brought in vnto the King about the end of the 7. year of the raigne of Assuerus Chap. 2 verse 6. and it appeareth by those things which are spoken after that Hamans dignitie and fauour happened about the ende of the eleuenth yeare because assoone as hee petceiued that Mardochaeus would not honour him hee conspired the death of him
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
both are an abhomination vnto the Lord. And without all doubt they who are hardned in their mischiefe can be tamed made gentle by no good turnes Heerehence sprang the Prouerbe Deliuer a thiefe from the gallowes and he will hang thee thereon if he can Yea it is an vnmercifull mercy to let a wolfe escape with his life who can do nothing but hurt the sheepe Wherefore by very good right he who had wrought the death and destruction of the poore faithfull ones who had appointed a shamefull death for Mardochaeus that same day he himself is couered with shame and hath no man to take pitie of him as Dauid prayeth and wisheth against the enemies of the Church Let there be none to extend mercy Psal 109. 12. vnto him when he is in miserie The king in the meane while returning out of the garden and perceiuing Haman to be fallen downe vpō the bed whereon Ester sate is reported to haue kindled with greater furie and to say Wil he force the Queene also before mee in the house The wretched man was fallen downe vpon the bed whereon the Queene after the maner of that countrie sate at the beginning of the feast being astonished with griefe the king perswadeth himself or faineth himselfe to beleeue that hee would offer violence vnto the Queene that might haue the better shew of occasion to condemne him to death although that those who are angrie do faine any thing against those whome they hate though they be neuer so vnlikely or contrary to the truth Haman then is accused by the king as one that would haue violated the Queenes chastitie And the word is to be noted which he vseth Will he also force as though he should say Is it not enough for him that by his wiles he hath layd snares for the Queenes life but that also he wil force her in the house before my face And these things do make his fault the more hainous So hee who with his false accusations did ouerwhelme euery man and troubled the whole world and filled all things with violence he is himselfe oppressed with a false surmise and is accused as a violater of chastitie So wee see that fulfilled which the Sonne of God speaketh With what measure ye meate it shall be measured Mat. 7. 2. vnto you againe So likewise that hapned vnto him which Dauid wished vnto his enimies That their prayer should be turned Psal 109. 7 into sinne and that the wicked should be condemned without either hearing or enquirie of his cause and that which is spoken in the 69. Psalme vers 27. Lay iniquitie vpon their iniquitie and heape vp sinne vpon their sinne And yet not withstanding in this respect Assuerus doth him iniurie and anger hindereth him that he cannot in this case see the truth so that he iudgeth otherwise of Hamans fact then he ought for there was not any the least suspition of this fact in respect of his present estate neither was the Queene left alone without companie But as our Lord and Sauiour Iesus Christ said that the bloud of all the iust euen frō Abel should Mat. 23. 35 come vpon the murderers of Ierusalem as though they had shead it in as much as they hated the iust and all righteousnes So in respect of Gods iustice it was right that this wicked man who would by ouerthrowing the Church abolish all remembrance of God should be accounted guiltie of any crime For being as it were made of nought but sinne they are readie for any mischiese if occasion only Psal 36. 4 be offered vnto them as the wicked is said to abhorre nothing that is euill As soone as the word came out of the kings mouth they couered Hamās face as one that was vnworthy the kings sight or to enioy the vse of the light being cōuicted of such crimes This was vnto him a messenger of death being aliue he begā to feele the darkenesse of death euen as Zophar in Iob sayeth chap. 20. vers 26. All darkenesse shall be hid in the secret places of the wicked that his light shall be put out and the sparkle of their fire shall no more giue light Finally that they shall be driuen out of the light into darkenesse and be rooted out of the land of the liuing as is sayd chap. 18. vers 18. And surely it is right that his face should be couered that he may looke for nothing but for the darknesse of death who would haue taken away the light of life from others The Kings of the West are not wont to couer their faces whome they wil see no more but command them presently to be caryed out of their presence Now heere steps forth one of the Eunuches Harbona who furdereth the sentence against Haman Behold sayth he the tree which Haman prepared for Mardochaeus who spake good for the king standeth in Hamans house fiftie cubits high Haman is heere accused of foolish arrogancie who of his owne priuate authoritie did set vp so high a gallowes then of extreme crueltie for that he would haue Mardochaeus to be hanged thereon an innocent man and the Kings seruant lastly of vnthankfulnes and rash boldnes desiring to lay on him a shamefull death who had done a singular benefit for the king Harbona may seeme heere to folow the maner of courtiers who bend themselues with euery blast as the king seemeth to fauour or dislike and are friends in prosperitie and in aduersitie enimies But it may also be that Harbonah had before noted and disliked the pride insolēcie of Haman and had also obserued the innocencie of Mardochaeus and therefore to shewe his affection towards his cause doth accuse the pride and crueltie of Haman Howsoeuer it were it appeareth sufficiētly that Hamā did not couer his mind and purpose and God by this meanes would haue his arrogācie disclosed This is that which is spoken by Zophar in Iob Iob. 20. 27. Iob. 15. 25. The heauen shal declare the wickednes of the vngodly the earth shal rise vp against him and euen as he hath lift vp his hand against God and made himself strong against the Almightie so the hand of all should rise vp against him It is not therefore simply to be condemned that those who stand in the presence of kings should hauing occasion offered admonish thē and help to furder their cause whome they see to be oppressed by iniurie and on the other side detect their malice arrogancie who oppresse them so that it be not done to flatter the Princes and please their passions but with a loue of truth equitie which very seldome do possesse a place in the minds of Kings or of the greater part of courtiers But why touch I here this fault Psal 12. 2 in courtiers whē as Dauid saith Euery mā speaketh falshood vnto his neighbour flattering with their lips speaking with a double heart We haue then Hamans cause furnished on euery side partly