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
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
cause which hee did not knowe Therefore Iob. 29 16 1. Tim. 4. 13 5. 21 Deut. 17. 19 Paul willeth Timothie to giue attendance to the reading of the Scriptures which were able to make him wise and giueth him warning That hee encline not to one part more then another in iudgement Therefore were the Kings of Iuda commanded to cause to be written and to read the law of God al the dayes of their liues â—out of which they might learn iudgement and iustce For wherehence doo wrong iudgements arise but out of the ignorance of the law or of a malicious wandering from the same VVee learne besides out of this fact of Assuerus that no man ought to bee â—udge in his owne cause but leaue it to â—he iudgement of others how great soeuer â—is owne authoritie bee But indeed if Assuerus would haue sentence giuen according to the law of the question propounded this knot must first be dissolued wheâ—her at this time the queene were rightly called by Assuerus to shewe her beautie â—o the guests or no Nowe euerie man â—ootheth and flattereth himself mighty â—en will not haue their actions enquired of by any as though they could not slide erre or be deceiued in which opinion they are also confirmed by the impudencie of flatterers Of which thing let that courtly flatterer be a witnesse who said vnto Alexander the great that Iustice was the inseperable companion of Kings thrones that they might not erre in their iudgements And so the flatterers of our time say Kings can doo nothing vniustly the Popes holinesse cannot erre finally if euerie one might be iudge in his owne cause would he not say the like And thus farre of the question propounded by the King Let vs now then heare the sentence of Memuchan one of the councell who was last recited but speaketh first either because hee was the yongest or else the King commaunded him first to shewe his opinion His sentence is contained in fiue verses and in the three first hee iudgeth that the Queene hath offended as well against the Kings maiestie as also by her euil example which she hath shewed to all women and in this part hee is somewhat long in the two other verses which are the 19. and 20. hee setteth downe the punishment fit for such a fact proueth his sentence by the profit which shall come thereby to euerie maÌ„ Whose sentence the king alloweth of the rest of councel confirm verse 21 and in the last verse followeth the suddein execution of that sentence Lo then this is his â—udgement of the fact of O. Vashti That â—he Queene Vashti hath not onely done euil aâ—ainst the King but against all the Princes â—nd against all the people that are in all the 〈◊〉 of the King Assuerus but that shee â—ath done euil against the King he 〈◊〉 by no reason vvhich yet principally 〈◊〉 should haue done onely he taketh for 〈◊〉 and as a maxime vvithout all 〈◊〉 that they do euil vvhich are not â—bedient to the Kings vvord vvherein he 〈◊〉 greeuously for that vvhich the king 〈◊〉 is not by and by the rule of 〈◊〉 and then although the queene had 〈◊〉 in this point yet not 〈◊〉 of a peruerse minde but moued 〈◊〉 by feare or bashfulnesse or some 〈◊〉 ciuil and honest cause Moreouer he 〈◊〉 not that it is reason the queene shuld 〈◊〉 heard and so in this action hee maketh 〈◊〉 kings fault his owne Yet notwithstanâ—â—ng great is his liberalitie in speach which 〈◊〉 beseemeth counsellors which folow the right way but is most dangerous in them who do erre from the same A councellor therefore ought to bee most free in pronouncing sentence but he must also be a wise discerner of equitie least enclining to the mightier part he oppresse the weaker with his iudgement which thing we here see to be done by this Memucha who giueth seuere sentence with rigor against the queen though absent framing it according to the lust of this angrie king and inclining in that his sentence which seemeth to be so freely vttered rather vnto the one part then vnto the other It is then a vertue of a good councellor freely and without respect of persons to declare his sentence to iudge of euerie matter as it is but he must also be wise and warie least he erre in the fact and make it more hainous then it is indeede Furthermore Memuchan confirmeth the other part of his sentence to wit that the queen had don euil against al the princes against al the people of the whole Empire with this reason That the queenes fact shall come abroad to al women wherof they wil take occasion to despise their husbaÌ„ds so the princesses of Persia and Media who haue seenâ— and heard the fact of the queene shall so answere to all the Princes of the King whereof shall arise much despightfulnes wrath despightfulnes and contempt of the women towards their husbands wrath of the men against their wiues not enduring such contempt He therfore weigheth the consequeÌ„ what will follow of this fact the euil example giueÌ„ to the womeÌ„ by the queen And without doubt he that wil iudge right must weigh diligently al circumstaÌ„ces namely what will be the consequent of any euil act especially if it be done by theÌ„ who are in high authoritie estimation For their euil deedes do more hurt by reason of the example theÌ„ if they were otherwise considered by theÌ„selues But we must diligently take great care to distinguish an offeÌ„ce â—aken froÌ„ an offence giueÌ„ least that we rashâ—y impute vnto him who hath comitted a fault whatsoeuer peruerse malicious meÌ„ wil gather thereof For there may be some especial coÌ„sideration of a mans fact which others know not therfore shuld it be an vnaduised part to go about to follow it Moreouer when men are to giue theyâ—â—udgement of those controuersies which â—rise betweene such as are ioyned with so â—eare bonds as is matrimonie especially â—mong Princes all things are not to bee interpreted in the worser part Neither must wee as the Prouerb is cast oyle into the fire to increase the flame but all waies and meanes must be sought of reconciliation and renuing of loue yet so that the euill committed be not thereby altogether couered Last of all we must prudently discerne betweene a light fault and an haynous offence This deniall of the Queene was indeede a fault but it was not any hainous offence as iâ— shee had beene guiltie of adulterie or some other vnchaste act or had conspired against the Kings maiestie or had practised any rebellion or alteration of the Kings state Neither had those offences beene to be punished only with diuorce but with greater punishments euen with death I confesse that a fault may be either lesser or greater according to the manners or customes of people or regions In other countreyes this refusall would not haue beene so hardly taken vnlesse perhaps
to dissemble what religion we professe when we are demaunded is a treacherie which redoundeth to the dishonour of God Therfore when the time required it neither Ester nor Mardochaeus did hide their religion or their people Wherefore this place helpeth not those who by this example would shape a defence for Idolatrie for the sentence of the son of God remaineth firm vnremoued Whosoeuer Mark 8. 38. shall be ashamed of me of my words before men I wil also be ashamed of him before god my father But a man may demaund it not without cause how she could coÌ„ceale her people her kindred For wheras Mardochaeus from whom she was taken was â—nowne to be a Iewe and she did abstain from meates for bidden in Gods lawe it seemeth that she did sufficiently bewray her selfe For if any thinke that shee did eate of vncleane meates or violate the Saboth hee may also say that she cast away all godlinesse forasmuch as wee see that the faithfull would rather indure any torment then taste swines flesh wherof there is a most notable example in the Historie of the Macabees But I answer that neither the officers who gathered the maides togither nor Hegai vnder whose hand they were kept enquired very carefully after these things but were onely content that shee was beautifull which they chiefly sought after I adde that whereas Ester was in great fauor with Hegai she therefore obtained greater libertie to liue according to the lawe of God and yet not bee espied So is God wont to watch ouer his that they runne not into any hatred or contempt and yet notwithstanding preserue their conscieÌ„ce safe And thus farre of Esters wisedome That peculiar care which Mardochaeus had alwaies of her is now after this declared That euery day he walked before the court of the house of women that hee might learne of Esters prosperitie what became of her For when as it was not lawfull for him to enter into the womens house he diligently sought all occasion to talke with any by whom he might bee certified concerning her Neither was it without cause that hee tooke so great care for her for hee knewe that the manners of young maidens easily would be corrupted with courtly delights and soone forget their former education as daily expeperience doth teach that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court in which hee shall be brought vp For there be fewe Iosephs few Moses fewe Daniels who can bee conuersant in the Courts of Insidels and Idolaters without some spot or fault when as there raigneth such abundance of all manner of corruptions euen in the Courts of those who professe themselues to bee Christians Therefore not without cause did Mardochaeus so fear least Ester should be forgetfull of the doctrine of the lawe and of that good bringing vp and instruction which shee had receiued from him He was careful also for her health and what should become of her fearing least if by chaunce her people and the religion which shee did professe should be known she should be reiected with contempt and reproach or euill entreated and dealt with Here all Parents Tutors and Guardians by the example of Mardochaeus are warned put in minde of their dutie towards those pupils whom God hath committed vnto them not onely as long as they be vnder their charge but also after they be set at libertie to wit that they alwaies watch ouer them and whether they be remooued farre off or be neare vnto them to helpe forwarde as much as in them lieth their health and profite Mardochaeus might seeme in his owne conceite excellently to haue discharged his dutie and might saye as many in our time are wont what should I haue any further care of Ester seeing shee is so well prouided for I had care of her as long as shee was vnder my charge I haue done what I could for her I thinke I haue well performed my dutie shee is now in better case then I am why should I trouble my selfe any further But true loue is not so quenched in the mindes of good kinsmen it rather raiseth vp new sparkles whereby they may be stirred vp to beare an especiall care towards them to whom they are bound in kindred or alliance and to giue theÌ„ good counsell and aduice But you shall see in these daies that the greater part of meÌ„ rather studie this onely how they may be rid of the charge of their children or pupils or poore kindred by what meanes soeuer it be that beeing once freed they may euer after altogither cast away that care And let this suffice to be spoken of Mardochaeus care Here is now described in the three verses following the manner of the preparation too too laboursome and sumptuous and delicate whereby the maidens were annoynted with oyles and sweete perfumes before they were brought vnto the king Next in what manner they went in vnto the king and thirdly howe they had an other house appoynted for them after they had bene one night with the king These are the tokens of extreame riotousnesse and extreame wantonnesse in this wanton and effeminate Infidell king wherby we may learne that those whom the spirite of holinesse and regeneration doth not gouerne are made the bondslaues of all manner most vnstayed lusts thinking that all things are lawfull for them by reason of their dignitie This king then beeing a seruant vnto lust will not touch a mâ—ide though faire clean vnlesse shee haue beene first whole sixe moneths besmeered and as it were soked with oyle of myrrhe and then other sixe moneths annoynted perfumed and as it were seasoned with all manner of sweete spices So nothing that is naturall can content these vassals of most prodigious lusts but onely painting and art doth please them Now how troublesome thinke you was this vnto Ester who had bene brought vp in all godlinesse frugahtie and modestie to be basted and soked a whole yeare in such wantonnesse and riot Yea but some will say ought shee to endure it Certes seeing shee was a modest and godly maiden I doubt not but shee was ashamed of these delicacies and allurements But what should shee do whether shee would or no euen with extreame griefe shee was compelled vnto it The vse indeed of oyles and perfumes is not simply to be condemned but excesse in the vse of them and a corrupt affection abusing theÌ„ to an other end then they ought Neuerthelesse in a matter wherein her conscience was not wounded and which she sought not by ambition she might with a good conscience yeeld to necessitie and frame her self vnto the time keeping notwithstanding in her heart her former loue of simplicitie puritie those most fit vertues for faithfull virgines Wherefore these things do nothing helpe those women who infected with the poyson of pride ambition neuer make an ende of painting and colouring themselues that they may
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
who punished from heauen by the hand of an Angell by whom in â—ne night the hoste of this blasphemer was slaine before Libna might be so much â—he more renoumed among Gods peoâ—le and more feared among all other So 〈◊〉 our dayes we haue seene not a fewe of â—hese deliuerances though not by the like â—iracle or so apparantly Hence we learn 〈◊〉 hope for an issue out of so many euilles â—herewith we are oppressed by those who â—aue conspired against vs who now rage â—ore furiously then at any time before And thus farre of the contents of the Eâ—ict Furthermore this Edict thus composed according to Hamans pleasure is carried by the swiftest postes into all Prouinces by the Kings commaundement the decree is first published in Susa the chiefe Citie The king vrgeth this matter as though it concerned his Crowne or the defence of the State of the whole Empire as though the enemies were at the gates So it commeth to passe that the mischiese begun by the wicked against the Church encreaseth as it goeth and the wicked wil of vngodly men alwaies runneth into the woorst so that they neuer giue rest neyther to themselues nor others vntill they haue brought their vngracious purpose to an end This vnwise King is not ashamed to publish euery where his iniustice more then barbarous crueltie and to solicite his subiects to accomplish it he little regardeth the iudgement of posteritie against him neither careth what may followeamong his subiects of so inhumane a fact so much can the words of those preuaile who daily perswade Kings to new slaughters Finally the King and Haman are said to sit drinking when the inhabitants of Susa were in perplexitie that is they gaue themselues to banqueting and quaffing after the proclayming of this bloudie decree when in the meane while those in whom there was any sparke of humanitie were troubled at it and the poore Iewes mourned with teares and lamentation These things are added to depaint vnto vs in fewe words the nature and disposition of the enemies of the Church who are neuer more merrie neither at any time giue theÌ„selues more vnto banquets and drinking then when they see her destruction to be confirmed And this is a horrible sencelesnesse wherewith Satan hath blinded them in the middest of their malice that they should not feele it or be displeased with themselues for it which were a beginning of health and conuersion Especially consider the peruerse and wicked craft of Haman who imployeth the King with delights banquets least perhaps at leisure he might considerin his minde that euill whereunto he had beene solicited by Haman and repent of the doing thereof This wicked man also drownes himselfe in delights because he knewe the decree was irreuocable and thinketh that there was an ende of the Iewes and there remained no hope of helpe for them In like sort that Haman of ours did onely talk of feasting did onely thirst after mens bloud wherein he hoped that he and his shuld wade euen vnto the girdles after he had obtained that Edict of the States confirmed by an oath set down as a fundamentall lawe of the Kingdome for the killing of all that professed the Christian religion So we see that to haue beene true in all ages which our Lord and Sauiour Iesus Christ said to his Apostles The world Io. 16. 20. 2. shall laugh but you shall weepe yea those who kill you will thinke they doo God seruice So our Lord Iesus Christ hanging on the Mat. 27. 39. Marc. 6. 27. Crosse all his enemies reioyced and with mockes and scoffes derided him Whiles Herode with his Courtiers banquet them selues Iohn Baptist is beheaded in the prison The Papists were neuer merrier then when they knewe that the decree was confirmed to roote out and to destroy all those that professed the reformed religion But let vs learne that it is an haynous sin and crueltie to reioyce at the euilles of the Church for which cause God by his Prophet Ezekiel doth denounce destruction Ezek. 20. vnto Chap. 34. and ouerthrow not onely to the nations who spoyled Iudea and Ierusalem but vnto all those who were glad at their desolation For which cause also Obadiah Obad. v. 12. the Prophet threatned horrible iudgements to the Edomites Nay let vs know moreouer that we offeÌ„d greatly by inhumanitie if when the people of God suffer we be not moued but follow delights and banquet as though al things were wel For we are warned to weep with them that Rom. 12. 15. Amos. 6. 6. Heb. 13. 3. weepe that we must sorrow for the affliction of Ioseph that wee must suffer with those that are in bonds euen as if we our selues were bound Wherefore a curse is denounced vnto those among the Iewes who gaue themselues to drinking and wantonnesse whiles the tenne Tribes which are meant by the name of Ioseph in the place which before I alleadged of the Prophet Amos were ledde away Captiues and destroyed Therfore the Leuites being captiues in Babylon Psal 137. 6. 2. Sa. 11. 11 do testifie that they wil not reioyce â—nd be merrie vntil they heare of the restitution of Ierusalem Also Vrias would not go downe to his house to sleepe because the Arke of God and the hoste remained in tents and were in danger of war Wherfore the blockishnesse and senslesnesse of many is wonderfull in these dayes who are not moued with common calamities wherewith the Churches of France and Flanders are oppressed and it is greatly to be feared least those who thus delight themselues whiles others weepe beeing deafe to the complaints of their brethre shall haue their own turn come at last and haue their crosse so much the more greeuous by how much the more they haue bin hardned at others calamities Go too then let vs beare pitifull minds and let vs helpe one an other with mutuall benefits duties of charitie whereby in the day of visitation our stroke may be the lighter or else we may be altogither deliuered from the euil dayes and reuenge of Gods wrath that continually dooing good we may reioyce in his saluation through Iesus Christ our Lord to whom be glory foâ— euer Amen THE ELEVENTH Sermon Mardochaeus first fleeth vnto God after to the intercession of Ester to king Assuerus in the eight first verses of the fourth Chapter CHAP. IIII. 1. Now when Mordecai knew all that was done Mordecai rent his clothes and put on sackcloth and ashes and went out into the middest of the Citie and cryed with a great crie and a bitter 2. And he came euen before the Kings gate bnt he might not enter into the Kings gate being clothed with sackcloth 3. And in euery Prouince and place whither the Kings charge and his commission came there was great sorrow among the Iewes and fasting and weeping and mourning and many lay in sackcloth and ashes 4. Then Esters maides and her Eunuches came and told
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 vnquiet mind is euer tossed vp and downe so that it cannot long enioy that good which they hane gotten but by how much the lighter the matter is wherewith they are offended so much the more doo they waxe madde vnlesse they bring it to passe according to their minde not knowing that it is not a small vertue to contemne smal things and such as cannot hurt and on the other side that it is great wisedome so to rule his affections that the vse and enioying of those good things which they haue gotten be not lost But Haman doth litle esteeme whatsoeuer riches estimation dignitie and honour which he hath receiued of the King vnlesse out of hand he be reuenged on Mardochaeus yet hee is said to haue perforce refrained himselfe and come home to aske counsell of his wife and friends He would no doubt willingly haue laid violent hands on Mardochaeus as reuenge and wrath do quickly moue the cruel but he repressed himselfe because Mardochaeus was as it were in a sanctuarie whiles he is in his office in guarding the kings gate and it wold also be accounted a contempt done vnto the King to lay bloudie hands on any of his seruants besides he thought with himselfe that it was better that hee should be put to death with shame keeping therein also some forme of law then that he should die by open force Adde hereunto that God doth restraine the furie of the wicked that they may not execute whatsoeuer they determine Hence let vs learn euen by force to restraine our passions not onely for a time as Haman did that after they may by deceit and guile obtaine a more cruell effect but that euill desires may altogither bee restrained and viterly extinguished in vs that wee may be obedient to Gods will and driue out of our minde all desire of reuenge and if we haue any iniurie offered that we leaue our cause and reuenge vnto him And thus far of Hamans anger Now being thus full of rage hee calleth his friends to counsell and especially his wife Zeresh as the chiefe and principall of his counsell In which thing hee seemeth to deale prudently as becommeth a wise man but neither was the matter oâ— such weight whereof they did consult neither ought he to come to counsaile so enflamed with anger neither shuld he vse those counsellours who depended onely on his becke and would say and do all things after his lust neither was the thing so hotly to be proposed And truly hee vseth not such counsellours who will perswade him to any moderation but those who will finde a way how they may speedily fulfill his furious passion wherefore it is also not any whit to be marueiled at that the conclusion of this counsell was so foolish and arrogant But let vs heare how he proposeth the matter He sheweth them the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and whereby he had exalted him aboue all the Princes seruants of the king which was euen the heaping vp of his glory that he only was broght in by the Queene with the king to the banquet and that he only was also bidden with the king the next day To what end all this that he might procure the greater enuie to Mardochaeus and that his fact might seeme the more bold and intollerable that therby he might moue his friends to the like rage reuenge against him therefore might desire them to shewe him some speedie way whereby he might be reuenged of his enemie otherwise he professeth vnto them what miserie he is in For saith he All this auaileth me nothing at what time soeuer I see this Iewe Mardochaeus sitting at the Kings gate That proude recounting of his riches the multitude of his children and the honour and dignitie to which the King had exalted him is a most certaine testimonie of the munificence and liberalitie of God towards the wicked the effects whereof he doth many wayes powre out vpon them next that the wicked do sufficiently know their goods commodities and greatnes but neuer attribute them to their true author whence it commeth that they wax wanton in arrogancie vanitie and foolish presumption yea and in exceeding crueltie that it is a capitall crime if any submit not themselues vnto them and yeeld not vnto them diuine honors Moreouer the nearer their ende approacheth the more do they glory and set out their magnificence But this is aboue all most worthie of obseruation which out of Hamans owne confession is manifest that the griefe and trouble wherwith the wicked are driuen for that they cannot by and by as they would destroy the godly who they see cannot bee bowed or brought by any meanes to be subiect to their tyrannicall affections do let that they cannot haue any taste of their prayse glorie riches honour and nobilitie of their stocke So the enemies of the Church of God to whom at this time all things came to passe as they wished as abundance of goods honours estates fauours and dignities yet not content therwith they desired to see the vtter ruine and ouerthrow of the faithfull For when they saw but one only Prince louing true godlinesse and taking vpon him the defence of the Church al their ioy perished and delight which they shuld haue taken of those honours riches and fauors which GOD had in abundance heaped vpon them Yea and the hatred of the Gospel had taken such deepe roote in the hearts of the poore commons astonied and bewitched by the conspirators the successors of Haman that they can abide none who professeth the sincere doctrine of the sonne of God And what I pray was the ende and marke of all the counselles and assemblies of their cleargie and of all their Preachers was it not that the people being stirred to vproares should not suffer any to enioy life who would not consent togither with them to the same idolatrie So then euen with their owne commodities and in the middest of their quiet are they troubled whiles they see any one Mardochaeus that is any one that wil constantly striue for god and his truth against the errors pride and ambition of Antichrist Thus haue you the oration of Haman to his friends not from whom hee looked for counsaile but whome he would kindle with him vnto wrath But it becommeth vs when we are to deliberate of any matter not to call to counsell those who will speake for our fauour and smoothe vp our desires but graue men who with all libertie and freedome of speech will admonish vs what is honest what is profitable and all passion must be far away from our counsels they must rather be gouerned by reason that we may be ready to heare those things not which please vs but which are honest and comely Finally if we must deliberate of any matter it must be free to discusse al things on euery side to obiect to
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
equitie then reuenge lette euerie one according to his vocation study to attaine true wisedome and the knowledge of rights lawes and iudgement especially those who ought to gouerne others with good counsaile that in all our meetings a lawfull order may be obserued and the endes of them may bee happie beeing ioyned with the glorie of God to whom only be alhonor strength and power for euer more Amen THE FOVRTH SERMON The sentence of those seuen wise men of the question proposed what by law was to be done to the Queene Vashti from the sixteenth verse to the end of the Chapter 16 Then saide Memuchan before the King the Princes the Qeene Vashti hath not onely done euill against the King but against all the Princes and against all the people that are in all the prouinces of King Assuerus 17 For when the Act of the Queene shal come abroad vnto all women it shall come to passe that they shall despise their husbands in their owne eyes saying The King Assuerus commaunded the Queene Vashti to bee brought into his presence but she câ—me not 18 Also thus shal the Princesses of Persia and Medea this day say vnto all the Kings Princes when they heare of the act of the Queene thus shall there bee among vs much despitefulnesse and wrath 19 If it seeme good vnto the King let aroyall decree proceede from him and let it be written among the Statutes of Persia and Media that it be not transgressed that the Queene Vashti come un more into the presence of King Assuerus and let the King giue her royall estate vnto her companion that shall be better then she 20 So when the decree of the King shall be heard which he shall publish throghout all his Kingdome though it bee great all the women shall giue their husbands honour both great and small 21 And when this saying pleased the King and the Princes the King did according to the sentence of Memuchan 22 For hee sent letters into all the prouinces of the King into euerie prouince according to the writing thereof and to euerie people after their language That euerie man should beare rule in his owne house which euerie officer published in the language of his people RIghtly doth the wise man say in the Prou. 11. 14 Prouerbs as VVhere no counsaile is the people fall so in the multitude of good councellors there is health Rightly also haue the ancients said That counsaile is 〈◊〉 sacred holy thing For where all things are diligently weighed and decerned by deliberate counsell there right determinatioÌ„s are made which bring both profit vnto al men remedy for all mischiefs But there 〈◊〉 no good counsaile without God Therâ—ore Wisdome cryeth out I haue counsaile Pro. 8. 14. 15. and equitie wisedom is mine a little after By me Kings raigus rulers decree iustice Therefore vnlesse God sit president in â—he counsaile of the wife they quickly â—urne away from that which is right wherâ—f this Historie wilgiue vs sufficieÌ„t proofe 〈◊〉 which the king beeing as yet hot in wrath â—emaÌ„deth of his couÌ„cellors what they think 〈◊〉 to be done to the Queen Vashti because she â—bâ—yed not the kings commandement one â—f the couÌ„cellors pronouncing the sentence â—he king without further inquiry alloweth 〈◊〉 the rest confirme it with their consâ—â— â—hat by by therâ— shuld a decree be made â—hereby the Queen should be depriued of â—er dignitie and so be diuorced least that women should afterward become disobedient or stubburne against their husbands but euery man should be ruler in his owne house The ende of this decree was good and commendable but the manner of the proceeding vnlawfull and no proportion or equalitie obserued betweene the fault and the punishment and therefore no regarde had either of iustice or of publique commoditie which will better appeare by the diligent consideration of euery particular First therefore let vs weigh the question propounded by the King and afterwards examine the sentence of Memuchan one of the councell Lo then this is the question proposed by the King to be deliberated of what shall bee done according to the Lawe to the Queene Vashti because she fulfilled not the commaundement of the King Assuerus â—sent by the Eunuches A plaine proposition and as it seemeth not vniust for he requires to haue her iudged by the law But was a matter of so great moment to be referred to the couÌ„cell when they had well drunke or whiles the king was yet inflamed with wine and incensed with anger For as yet his wrath was not asswaged as appeareth by the decree of the councel and those things which expresly are spoken in the beginning of the next Chapter Besides is not a matter of so great weight ouer-hasfily handeled when he wil haue sentence giuen euen in their banquet Moreouer what iustice was it to giue iudgement against so noble a personage the cause being neuer heard seeing there is none so vile or abiect who can bee condemned in the equitie of any lawe either diume or humane wheÌ„ neither he hath pleaded his cause neither is lawfully conuict Last of all euen by the lawe of nations euery man is to be heard in his own cause before he be condemned First therfore they should haue enquired whether the matter were worthie to be called into consultation which if it should be found so to bee then both the day should haue bene assigned and a conuenient place appointed and the partie accused called if this had bene done that ioyfull meeting of theirs had not bene turned into so wofull a tragedie He desireth indeed that the queene Vashti should be iudged according to the lawes but the contempt of lawes in this action sufficiently sheweth that he maketh mention of the lawes onely for fashions sake So for the most part Kings are vvont to talke of lawes statutes as though they would submit themselues vnto them but indeede they meane to haue their will to stand for reason and their passion to possesse the place of iudgement So euerie one that goeth to lavv pretendeth law equitie vvhich the greater part of them haue an hundreth times broken or at the least turned to their own commodity So those who sit in the place of gouernment wil seeme to speake nothing but lawe and statutes which notwithstanding for the most part they wrest and alter as they list Notwithstanding this saying of the Kings if it bee rightly vnderstood prescribeth a rule whereby all controuersies as wel ciuil as Ecclesiastical may bee compounded For vvhereas vve liue so heere vppon this earth by reason of the infirmitie of man that it cannot be but that strife vvil sometime arise they must all bee iudged according to the lavve VVherefore it behooueth that in iudgement the Iudges haue the lavves alvvaies before theyr eyes and diligently enquire of the cause and euerie circumstaunce thereof as Iob protesteth of himselfe that hee was wont to Examine diligently the