place offeare and terror So did not the good Kings and Emperours in old time but themselues would iudge the causes of euery priuate man and heare 1. King 3. 16. euery one as we see that Salomon did patiently heare the controuersie of those two harlots and with exceeding wisedome did decide it So the good Emperours of Rome did themselues openly iudge the controuersies of their subiects Now what a miserie and what a mischiefe is this the kings house and eares are at all seasons open to Hamans false accusations and slanders but it is not lawfull for the Queene to make intercession to the king for the iust defense of her selfe and her people I confesse that there ought to be great regard to be had of the safetie and dignitie of Princes but they are not to be depriued of clemencie and iustice then which they haue not either surer pillers or safer defence for their State And thus farre of Esters excuse Yet Mardochaeus accepteth not of this excuse but couragiously exhorteth yea in a manner compelleth her to do her duetie Thinke not sayth he in thy minde that thou shalt be deliuered in the Kings house onely and alone of all the Iewes For if thou altogether hold thy peace at this time a breathing and deliuerance shall come to the Iewes by some other meanes but thou and thy fathers house shall perish and who knoweth whether thou art come to this kingdome for such a time In fewe words hee propoundeth vnto her three chief points of great moment First that she is greatly deceiued if she thinke that she alone should be deliuered from the common danger Next that if she held her peace yet God would otherwise prouide for his people and shee should perish The third point is Gods prouidence whereby not without some great cause shee was lifted vp into the dignitie royall to wit that in this vrgent necessitie shee should helpe the Church of God Hee may seeme to haue spoken these things as a Prophet of God for otherwise some will say how could hee so confidently say that succour and deliuerance should come vnto the Iewes and Ester if shee held her peace should perish Yet because hee followeth not the vsuall manner of speech of the Prophets Thus sayeth the Lord therefore in this historie the words of Mardochaeus are not to be taken as a Prophecie but as an application of the generall doctrine of the lawe and of the Prophets to this speciall fact And these things will better be vnderstoode by the explication of euerie part The drift of Mardochaeus is to put out of Esters minde the feare of the danger which priuately might light on her if not beeing called shee had gone in vnto the King to make supplication for the Iewes that hee might effect this hee obiecteth a greater feare vnto her and that in two sorts first that shee shall not escape free from this slaughter if by force of this decree all the Iewes bee put to death then she also hath cause to feare least if at this tyme shee denye her helpe vnto the Church it should be deliuered by some other meanes and God would punish her sloth and cowardise The first point was very likely if you consider Hamans malice and his fauour and authoritie with the King which was so great that the King easily beleeued him in all things And truly when all the rest of the Iewes were destroyed as the furie and rage of cut-throates encreaseth by sheading of mans bloud it would be an easie matter to perswade this prophane king to take away her life also who onely being left aliue of that whole nation would euen do nought but breath out reuenge for the iniurie receiued The other point dependeth vpon the promises of God to preserue and defend his Church to heare the cry of the afflicted to arise for their help to haue his eares open vnto their prayers and his hands stretched out to saue them and others of this sort many whereof the whole Scripture is full and on the contrarie part vppon the threatnings against those who do not help and ay de those who are in miserie and affliction and this by force of the couenant made with Abraham I will Gen. 12. 3. blesse them that blesse thee and curse them that curse thee As also Debora doth curse Iud. 5. 23. the inhabitants of Meroz who came not as their dutie required to helpe the people of the Lord. Mardochaeus therefore fitly doth apply to the present purpose the promises and threatnings made by God in his law and so teacheth vs in our greatest dangers both publique and priuate to apply those pretious testimonies of Gods fauor as for example that saying of the Prophet He that toucheth you toucheth the apple of Zach. 2. 8. vers 5. â—ine eye Also I will be a wall of fire about â—ou And againe to the stirring vp of our owne and other mens slouth and cowardise the threatnings are to be considered wherein God threatneth punishment not â—nely to those who oppresse the Church â—r laugh at her calamitie but also to all â—hose who do not helpe her if they may â—oth by word and deed for this which Mardochaeus setteth down is to be noted â—f thou hold thy peace at this time thou and â—y fathers house shall perish So that in the â—ngerous times of the Church to take â—re for thy selfe alone and for thine own â—curitie and not to dare to speake any â—ing in the defence of the Church and to seperate thy state and cause from the people of God is to procure ruine and destruction to thy selfe For if safetie be any where it is in Gods house Whereunto appertaine those things which are spoken Pro. 24 11 12. How great then is the madnesse of those who go out of the Church and abiure the truth that they may prouide for themselues their state and how great is their furie who hunt for commoditie onely by the losse and ruine of the Church Further out of this place we may learne that as the weak and fearfull are not altogither to be reiected so also they are not to be nourished in their infirmitie but to be pricked eueÌ„ to the quick by the proposing of Gods threatnings and iudgements vnto them and when the question is of the safetie of the Church all feare of dangers and threatnings which may proceed from meÌ„ are to be despised The King Assuerus forbiddeth that any shuld come vnto him vnlesse he were called great danger hangeth ouer his head that doth the contrary but God biddeth euery one according to their power abilitie to help his Church Woe then vnto vs if we shal be slacke or slothful and vnlesse we rather obey God then man which Act. 4. 19. thing the Apostles themselues in theyr greatest daungers by their example haue taught vs. The third reason is of greatest weight from Gods prouidence whereby Ester was exalted into so great dignitie for so
necessarie a time who knoweth saith hee whether for such a time thou art come to the Kingdome as though he should say God who ruleth and gouerneth all things by his prouidence euen the very moments of time hath not without cause exalted thee to so great a dignitie by so wonderfull a meanes but that weighing with thy selfe so great a fauour of God bestowed on thee thou shouldest serue his purpose for the profit and deliuerance of his people For what vnthankfulnes shal it be not to acknowledge so great a liberalitie of Gods toward thee not to consecrate thy dignitie to his glory and thy fauour and authoritie to the safetie of his Church So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence by his benefits in euery estate and vocation wherein God by his grace hath placed vs. Kings and Queenes must remember that Isai 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church Ministers must remember that they giue themselues to prayer and the administration of the word finally by how much euery one hath receiued greater gifts at the hand of God and abilitie to helpe the Church by so much the more carefully ought he to employ himself vnto it Here also we may perceiue that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people it was not done to teach her to dissemble her religion and not to care for her brethren but to helpe the Church more conueniently when necessitie should require So then must we vse discretion that we may shew forth our faith when time shall require by all good effects and what our zeale is towards the house of God Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp that she might be an instrument of his grace and mercie Let vs now then proceed to see her holy purpose being compelled by the force and weight of so necessary reasons Shee commandeth to call all the Iewes which dwelt at Susa togither to a fast of three dayes and three nights and promiseth that she also and her maides will fast likewise to crie vnto God for helpe and aide to whose will committing her selfe and her life shee determineth with a setled mind to go to the King and make supplication for the safetie of her people The assembling of the faithfull hath bene at all times very necessarie when any necessitie hath bene offred to pray more earnestly vnto God and to make profession of publique repentance which is most euident in the first and second Chapters of the Prophet Ioel and by the examples of the Kings of Iuda in their greatest dangers and distresse as we see that Hezechiah did when he was besieged by Sennacherib and Iehosaphat 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idumeans did set against him I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues but they had Gods promises who is present with all that call vpon him and perhaps they had before obtained some place for the exercise of their religion So exact and rigorous a fast of three dayes and three nights without meate or drinke in colder regions should exceed measure because men in those countries could not endure it but yet in those hot countries it was not altogither intollerable thogh indeed it were very strict rigorous This fast also is not commaunded as a worship acceptable to God of it selfe but as an incitemēt to more vehemēt and feruent prayer to greater humilitie and liuely repentance Fasting therefore of it selfe is not acceptable but because of the sacrifice of a contrite and humble heart because of praiers proceeding from faith because of the confession of sinnes and expectation of helpe from Gods mercie as before hath bene said Ester wil haue Serm. 11. them fast for her not as though she alone were in danger but because shee was to make intercession for al and by her good or euill successe others were to bee dealt with so that in her life or death the life or death of others did consist The Church therefore doth not without cause pray so earnestly for her that shee might find fauour with Assuerus and obtaine that which she did demand for the safetie of the people The pietie and godlinesse of this holy Queene sheweth it selfe in this that shee desireth not more of others then she wold fulfill her selfe giuing her selfe to fasting and prayer with her maides three dayes and three nights By which also we learne what care Ester had vsed in instructing her maides in true religion and the knowledge of God and our negligence is so much the more blame-worthy vnlesse we follow the example of this noble Lady as well in prayer as in the right education of her familie But what a shame is it I beseech you in these dangerous times wherin we are fallen that the zeale of many is so cold in fasting in praying in calling vpon GOD with humble petitions and in stirring vp of one an other to the true exercises of religion Can any man marueile then that wee are ouerwhelmed with so many euilles and that our calamities encrease daily more and more That she saith she will go to the king against the law she speaketh it not in contempt of the lawe but that shee might shew that shee more esteemed of Gods commandement then of the Kings law and of the peoples safetie then of her own danger therfore shee committeth her life into Gods hand in these words If I perish I perish Thinke not that these words are rashly and vnaduisedly cast out by her as thogh she did wilfully and by despaire cast her selfe into danger for they are holy words proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith whatsoeuer did betide being ready and reposing the euent on the good pleasure of God esteeming her selfe happie if it happened that she should die in so iust a cause So did that good Patriarch Iacob speake when he sent his sonne Beniamin into Aegypt Ge. 49. 14. with his other brethren If I be robbed of my child let me be robbed Hence it appeareth that faith which is guided by the holy Ghost is not rash and yet when necessitie shall so require and dutie binde it refuseth not any daungers bee they neuer so greate with a trust and hope to glorifie GOD in his bodie both in life and death because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death aduantage Heereby also we may learne how profitable the mutuall admonitions and the holy exhortations of the faithfull among themselues are for loe Ester who before was fearefull by Mardochaeus exhortation is made more bold and that with an holy boldnesse shewing in deede that to be true which was sayd
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
their pleasures abounde in riches and honour and they who are stirred vppe with greater rage of vnrulie minds go about to compasse the death and destruction of the poore faythfull ones by which wicked counsels Kings easily suffer themselues to bee perswaded and so deceiued But all these things happen not without Gods decree and prouidence to those whom by these meanes hee will haue exercised and prooued that they may acknowledge the greatnesse of theyr sinnes bee remooued from the loue of this worlde be brought to true repenâ—ance bee made like vnto theyr head yeelde testimonie and witnesse to the trueth and bee lifted vppe into the hope of the Kingdome of heauen The causes then of the afflictions with which for the most parte wee see the Church of GOD to wrestle are on the one side the will of God both that the spots and blemishes wherwith as yet shee is dimmed may bee washed away and also that the vertue wherewith GOD hath endued her may shine the more bright On the other side the most venemous hatred of the worlde against the truth and pure Religion and also the credulitie of â—â—ose who sitte at the stearne of the â—â—eatest Empires together with theyr 〈◊〉 great carelesnesse to search out the 〈◊〉 or false Religion or to iudge of 〈◊〉 vprightly Especially wee are to obâ—â—rue the trecherous and exceeding rage 〈◊〉 Satan moouing and driuing men at 〈◊〉 becke and going about by all meanes â—â—ssible to extinguish the light of the â—â—auenly doctrine Next wee are to note what are the â—â—ercises of the faythfull when afflicâ—â—â—ns growe vppon them to wit teares 〈◊〉 prayer whence they hope for â—elpe with what constancie and boldâ—â—sse they ought to bee endued that are â—â—noured with the greatest gifts in the â—hurch who ought following the â—â—ample of Mardochaeus and Ester oâ—â—rcomming all difficulties to employ â—â—eyr whole labour for the Church â—â—ensoeuer any daunger is like to fall 〈◊〉 it For lette this be the onely ende of â—â—ose gifts whatsoeuer which men haue receiued from God and of the authoritie and fauour whereby they be of power 〈◊〉 euen the glory of God and the good of the Church leauing the euent of thoâ—â— things which by reason of our dutie 〈◊〉 the feare of God are taken in hand 〈◊〉 his good will and pleasure Nowe wherâ— as God is at hand the helper of his in 〈◊〉 fitte time and by so many meanes 〈◊〉 learne first that it was not without 〈◊〉 said that The â—ye of the Lord is vpon 〈◊〉 Psal 33 18. Psal 121. that feare him and hope in his mercie 〈◊〉 that He that keepeth Israel doth not slumbeâ—â— and therefore that wee may safely 〈◊〉 vnto him and looke for his helpe Nexâ— that the Lord is admirable in the defencâ— of his and reuenge of his enemies that 〈◊〉 may know that it is hee alone that sauet◠〈◊〉 43 â—â— and none other that prayer and supplicatâ—ons are not powred out before him 〈◊〉 trust reposed in his goodnesse in vaineâ— and that al may be compelled to acknowledge in his works his hand and powerâ— Therefore often times by himselfe without any meanes of man rouengeth he 〈◊〉 himselfe on his enemies So in olde timâ— Pharao runnes headlong into the sea with his horses chariots so the hoast of Sennacherib Exod. 14. 1 King 19. was slain and discomfited Sometimes indeed he vseth humane meanes but thâ—se so strange and vnlooked for that all men are driuen to wonder at it as Iudg. 3. 2â— 22. 4. 21. 7. 22. 〈◊〉 Eglon was slain by Ehud Siserâ— by 〈◊〉 the hoast of the Madianites ouerâ—â—â—wne with a great slaughter by three 〈◊〉 men following Gedeon who 〈◊〉 not but onely blew their 〈◊〉 and as this Haman of whom we are 〈◊〉 hanged vpon the same gallowes 〈◊〉 himselfe had sette vp euen by his 〈◊〉 of whom before he had 〈◊〉 so great honours Hereby it is 〈◊〉 that the hearts of Kings are in the Prou. 21. 1. 〈◊〉 of the Lorde which hee turneth at his 〈◊〉 so that in a moment hee so 〈◊〉 the hand of him who had signed and 〈◊〉 the death of the poore and innoâ—â—â—t faithfull that he turneth the same to 〈◊〉 punishment of them whom before he 〈◊〉 furnished with authoritie and power 〈◊〉 the ouerthrowing of the true 〈◊〉 Here also this is apparant that when 〈◊〉 goeth about to deliuer his Church 〈◊〉 the oppression of tyrants hee first 〈◊〉 taketh away with shame and 〈◊〉 the cheefe and head and after 〈◊〉 vp his reuenging hand against the 〈◊〉 of the members of the conspiracie 〈◊〉 Pharao perished not alone in the sea but together with his hoast So Egloâ— slaine and then the restare punished Sisara is put to flight with his armie Haman is hanged after that his 〈◊〉 and a great multitude of the 〈◊〉 of Gods people are vtterly destroye those beeing chosen to execute this 〈◊〉 geance and strengthened therunto by 〈◊〉 authoritie of the lawfull Magistraâ—e 〈◊〉 were before appoynted to the 〈◊〉 Neither are the examples fewe of 〈◊〉 uers such exployts occurring 〈◊〉 where in holy Writ as in the 〈◊〉 of the Iudges Samuel and the King in which we often see the people of 〈◊〉 defending themselues with lawful arme to haue destroyed their enemies 〈◊〉 great slaughters and not to haue span often times neither women or childrenâ— great is the wrath of God in reuengin the iniuries offered to himselfe in thâ— person of his Church whome hee loueâ— as his most dearest spouse So many time when the enemies of the people of 〈◊〉 are most ioyfull and tryumphant as 〈◊〉 ming vnto themselues to haue fully 〈◊〉 the euent of their practises theÌ„ is the ioy triumph turned into mourning 〈◊〉 sorrow Contrariwise the groanes of the 〈◊〉 and her teares are changed into 〈◊〉 voyce of a song and mâ—â—th as the 〈◊〉 singeth Sorrow may lodge with her for psal 30. 5. 〈◊〉 but ioy commeth in the morning and 〈◊〉 wrath of God endureth but a moment but 〈◊〉 fauor is life euerlasting Let the 〈◊〉 therefore consecrate vnto the Lorde 〈◊〉 ioy gladuesse and let them in it 〈◊〉 vp a perpetuall monument 〈◊〉 of his benefits as here we shall see 〈◊〉 be done by these seely captiues who 〈◊〉 so great a safetie from the Lord 〈◊〉 thus much sufficeth to haue spoken 〈◊〉 the fruits of this Historie Let vs now then set in hand with the 〈◊〉 it selfe and first heere offereth 〈◊〉 vnto vs the greatnesse of the 〈◊〉 of Assuerus which is described vnto 〈◊〉 by two circumstances the first that he 〈◊〉 from India to Aethiopra the 〈◊〉 that twentie seauen prouinces 〈◊〉 him that he had his emperiall seate 〈◊〉 the royall Citie Susa among the 〈◊〉 So that the greatest parte of the 〈◊〉 world was subiect vnto him euen 〈◊〉 goodliest richest most fruitful 〈◊〉 seeing he had vnder his dominiâ—â— all Asia and no small part of Affrica in the which Egypt and Aethiopia
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
Queene â—efore them all would make it known that she was his spouse and wife of which feast also the end was quiet happie He had indeed many women besides her as the corrupt maners of that age did beare but in a far lower degree for which cause also they were called concubines But this fact was especially praise worthie in this feast because he gaue great occasion vnto his subiects of publike ioy in that hee granted them release froÌ„ their burthenâ— and payments It is not declared whether that immunitie was granted for oney earâ— or moe but it is likely that it was granted at the least for a yeare wherefore the people being set free from this burthen 〈◊〉 iust cause of gladnesse and to reioyce 〈◊〉 Ester was made Queen Neither is it expressed to whom those royall gifts 〈◊〉 giuen but it is to bee supposed that 〈◊〉 were giuen to those that were bidden vnto the feast euen as at this day in som places it is a custome to giue giftes to 〈◊〉 that are inuited to a banquet By the example of this royall magnificence and liberalitie of Assuerus let king and great men learne that their feasts anâ— pastimes be not the cause of weeping 〈◊〉 teares vnto their poore subiects by 〈◊〉 hard exacting of taxes other tributes â—hich yet notwithstanding at this day is 〈◊〉 to bee done in the Courts of many â—reat Princes so that they neither celeâ—rate feasts nor mariage nor come almost 〈◊〉 any of their Cities without great 〈◊〉 and oppression of the miserable â—eople whose very marrowe as it were 〈◊〉 sucke out so farre off be they from â—eeing liberal and beneficiall vnto them 〈◊〉 the ioy may be common to all but â—here is scraping euery where and violent â—atching to satisfie the sacred famine of a 〈◊〉 Courtiers which indeed can neuer 〈◊〉 satisfied Moreouer here is set downe a patterne â—or all vnto which they must conforme â—heir marriage feasts whosoeuer aâ—ong Christians will celebrate them â—ith holy mirth that the beginning 〈◊〉 so holy a bande and league bee â—edicated vnto the author thereof of whom onely the blessing thereof doth â—epend But here euery man must measure himâ—elfe according to his abilitie least those â—hings be consumed in a few daies which ought to haue sufficed for many yeares Besides men must abstaine in such feastes from all intemperancie in meate and drinke from all filthie speech and prophane wantonnesse and we must take care that the poore bee made partakers of our ioy finally wee must labour that all things be done holily in so holy an action for whereas for the most part men let loose the reines to all intemperancie it is the cause wherefore wee see so many vnhappie endes of marriages which God doth not blesse because hee dwelleth but onely with the holy The wisedome of Ester is afterwardes foâ— down in coÌ„cealing those things which Mardochaeus had willed her that is of her kindred people In that the virgins are said to bee gathered togither the second time it hath some difficultie in it and may beare diuers senses But this seemeth to be the most simple meaning if we shalâ— say that the king hauing so many Concubines and Ester beeing declared to bee Queene and that there were as yet many maidens in the custodie of Hegai which had not yet bene brought in vnto the king did gather those rest againe togither that they might be restored euery one vnto their friends and parents For seeing he had chosen one out of the whole number to be his Queen it was right that the rest should be sent backe againe to their home It is not altogither also without difficultie how it might come to passe that Ester beeing so suddainly exalted into so high a dignitie could conceale her people for men are wont most especial 〈◊〉 to make enquirie concerning such and that very diligently Wee must therefore suppose that in those daies the people were 〈◊〉 so curious as they be now especially concerning a woman and that they gaue themselues only to miâ—th and ioy not regarding whence shee was But especially the fauour of God is to bee considered whereby Ester was preserued safe that it might not be known of what kindred she was or what religion she did professe vnâ—ill there were fit time for it the Lord so defending her against that contempt and â—nuie which if it hadbene knowne shee â—ad bene a Iewe a captiue she should â—aue runne into Behold how the Lord â—oth direct the waies of his how hee â—efendeth and maketh plaine their paths 〈◊〉 giueth them at last the thing they wish for To what ende then should Ester speake any thing of her kindred or nation when no man made demaunde concerning it vntill fit opportunitie and her dutie should require it Heere then her wisedome is greatly to bee commended but especially therein is she to be praised that although she were a Queene yet she is obedient to her cosin Mardochaeus eueÌ„ as before when she was brought vp with him and vnder his custodie This vertue is most rare that those who are exalted out of base and lowe degree to any estate or dignitie do acknowledge their poore kinsmen or will vouchsafe theÌ„ of any honour which pride and insolencie is especially found in those Ianissaries which the Turke bringeth vp For how can those who are lifted vp into dignitie and so set free from their Parentes power almost but waxe haughtie when wee seâ— those who yet are vnder their parents gouernment do account it a small matter to contemne them and behaue themselueâ— stubbornly against them What faire excuses might Ester haue preteÌ„ded to Mardochaeus if she had refused to yeeld to hiâ— precepts to wit that shee was now vndeâ— the power of her husband who being so mightie a Monarch hee ought to knowe that her former estate was greatly altred which now might not suffer her to bee subiect to a priuate man other matters of like sort But shee whatsoeuer honour and felicitie shee attained vnto she attributed it vnto the good education she had vnder him and to the good lessons instructions she had receiued from him For what dignitie what honour can be compared to the incoÌ„parable treasure of true pietie religioÌ„ which by the care of our Parents their diligent education wee attaine vnto How great then shall the vice of ingratitude vnthankfulnes be vnlesse children alwaies haue it fixed in their memorie what a madnesse finally is it to esteem lesse of such a precious tresure then of worldly riches transitorie honours The godlinesse which Ester had learned vnder Mardochaeus was it not far more profitable vnto her then her royall crown She did then iustly obey him whoÌ„ she did honour as her father What then shall become of those miserable wretches who attaining to the least honours do arrogantly despise euery man Truly they are worthie to be hated of all men and as they set light by their old
friends and despile good counsell so deserue they to be deprined of them and to be suffered to sink vnder the burthen of their honour And these things are thus farre spoken of the modestie and wisedome of Ester who would to God shee had many followers that would be desirous of her vertues both publikely and priuately It remaineth that wee heare a singular dutie performed by Mardochaeus to the King whereby hee made himselse a way to great honour and authoritie with Assuerus though not so soone as hee deserued which was that hee declared vnto the king by Ester the treason of two courtiers who conspired the death of king Assuerus and so he deliuered the king from death and when as the whole trueth being examined was found out and they were executed by iust punishment the matter was written before the king in the booke of Chronicles In this Historie first these two Bigtan and Teresh offer themselues to our consideration who in their wrath conspire the kings death What occasion they had of this wicked counsell is not expressed and there fore we ought not to be ouer curious in searching of it but this is to be obserued that Courtiers as they are drawne with desires and passions do many times very quickly take any occasion of sedition and treasons For they oftentimes conspire against their Prince either vpon the deniall of their petition or for indignation and hatred and enuie which they conceaue at other mens honour whom they cannot abide should be preferred before them or mooued with ambition and desire of alteration as Absolom did against 2. Sam. 15 Dauid And what Prince is there who may iustly boast that he hath no such traitors in his Court Princes also themselues oftentimes by their own insolencie pride and crueltie diuers times by their sloth and negligence doo yeelde occasion to their Courtiers to rebell Neuerthelesse they are wicked and vngodly men who cōspire wilfully the death of their Prince and especially those whom hee hath so trusted that they are admitted to the keeping and guard of their persons as these were by Assuerus whom hee preferred to the custodie of his gate For vnto such men the way is easie to execute their conspiracie as it is reported that diuers of the Nobles his most familiars did conspire the death of Alexander the great But kings are enforced to commit themselues their life to such men And look how much the greater the trust is that is reposed in them so much the more vgly is their treason and detestable in the sight of all men But vnto such wickednesse are we growne in this age that euen the Phisitians from whom Princes looke for the meanes of their preseruation commit their bodies to their direction haue bene found to haue cōspired the death of those who haue bene the causes of their wealth and honor Wherefore those Princes are blessed who put their trust wholly in God and not in mans ayd those are happie whom God doth shield and protect Besides in the person of Assuerus wee see how greatly the life of kings great men is many times endangered though their guard do seem to defend them against all daunger But often doth it happen that they are more in daunger then meaner men especially if they turn their iust gouernment into tyrannie Wherefore the auncients haue vsed it for a prouerb that fewe Tyrants descend to Pluto by drie death that is die without bloud So Alexander the great was made away by poyson so Iulius Caesar was murthered in the Senate so very many Romaine Emperors were slaine by their souldiers so Bennadab was choked Isboth slaine by two wicked men on his bed Ioas the king of Iuda by two of his seruants Amasias was slaine at Lachis finally of twentie kings which raigned in Israel tenne of them died by violent death that he seemeth not to haue spoken vnwittily who said that a Tyrant was like to him who sate at a table furnished with all daintie dishes accompanied with all kinde of musicke and a great many of wayting-men readie at all commaunds but seeing a naked sword hanging ouer his head by a small thread and euery minute readie to fall vpon him Therefore many wise men amongst thē haue wished that they might resigne those great honours which they had attained if safely they might to leade a quiet and sure life without daunger as it is written of Augustus Caesar Yea very many haue quite giuen ouer their Empires as Diocletian and Maximian those capitals enemies and persecutors of Christiaris Antigonus King of Macedonia when he was to set the Diademe on his head said very fitly truly O crown if men knew how great cares thou bringest with thee none would so much as stoupe to take thee vp though thou layest in his way So that state of life which wee account so happie is oftentimes condemned as most vnhappie euen by those who are esteemed most happy as being most opē to so many entrappings partly of opē enemies partly of faithlesse friendes from which indeed none could be safe were it not that the eyes of the Lord do watch for the safetie of kings though euen vnworthie of his fauour good wil. Which heere wee see done for this Assuerus vnto whom God raised vp Mardochaeus by whom hee is in time admonished of the conspiratours that no good turne bestowed on God should bee bestowed in vaine That benefite which Assuerus did for Ester and the whole people of God was very late and fresh in memorie and god by and by doth requite it deliuering him from the handes of those who had conspired his death that Dauid doth not without cause say That it is God which giueth deliuerance vnto kings and rescueth Psa 144. 10. them from the hurtfull sword as he himselfe had often by experience found It is also to he noted that Assuerus was warned of the treason that was practised against him by the relation of a mean man that kings may learne to contemne none though they be but of base and low degree If any demaund how Mardochaeus could detect that conspiracie it may be aunswered that he was one of the porters of the kings gate which is apparant out of this and other places especially the fift and sixt chapter and therfore he might heare and see somewhat wherby he might perceiue the matter and peraduenture hee might be sollicited by the traitors to see of what good will he was in the case and to drawe him to their partiallitie Whatsoeuer it was it pleased God to vse this instrument as well to preserue the Kings life as also to make knowne Mardochaeus fidelitie so much the better We are here then to obserue that nothing is done by fortune but all things are gouerned by Gods prouidence who by this prepared in time another helper against the imminent daunger of his Church Here let all naturall subiects and inhabitants in any Realme learn what is their dutie
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
in 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
if wee haue regard to the prohibition that none should enter into the court without commandement it seemeth that her trayne stayed at the gate of this court into which she alone entred for so great was her charitie that she would not drawe any with her into danger being content with these companions onely Faith Charitie and Repentance She adorned herselfe with royall apparell not for pride or vaine shew when she was as yet in danger of her life but for ornament and seemelinesse least peraduenture she should haue been lesse acceptable to the King her husband if she should haue presented her selfe vnto him in mourning apparell Her bodie then was decked with magnificent ornaments but in her heart she retayned deepe sorrowe Neither is that to be accounted dissimulation but wisedome to obserue that which was seemely in the presence of the King For it appeareth that she rather sought to please God then men when by her three dayes fast she had made her selfe pale and wan but it was enough that God did fauour her who granteth beautie and grace according to his will Wherefore they who are delighted with the noueltie and vanitie of sumptuous and most luxurious apparel that they may turne al mens eyes to gaze on them and their tongues to talk of them glorying in their riches and bewtie are nothing holpen by this example neither doth it auaile any whit to excuse their pride and vain-glorie Neither do we condemne that euery one be apparelled according to their degree and dignitie so that they seeke not new fashions of apparell and those immodest and vnchaste and that the heart bee adorned within with true humilitie and the feare of god with charitie submission to learne and modestie Ester then entereth with her royal robes into the inner Court but she dares not enter into that part of the house in which the king sate but stayed in the inner court ouer against the Kings house vntill such time as she might be espied by the King which was not done without feare of that danger which she had cast her selfe into A most couragious enterprise of Esters proceeding from faith and charitie by whose guidance shee ouercame all feare for she might alwaies think with her selfe that shee offended against Assuerus lawe and that therefore she might bee in like case with Vashti for comming when shee was not called as Vashti was for not comming when she was called This also augmented her feare and distrust that for a moneths space shee had not beene called vnto the king But on the one side her confidence in the promises of God that he would be with them that feare him and walke in his wayes and on the other her charitie and desire that she hath to helpe the Church do cause her that shee preferreth the doing of her dutie before all dangers Hence wee are admonished straight after our prayers to set hand to worke and constantly to prosecute our enterprise as we see this holy woman to haue done who after her fast early in the morning without any delay doubteth not to go in vnto the King Assuerus And besides we are taught that our faith if it be liuely and working through charitie shall neuer bee remooued from performing her duties whatsoeuer danger seeme to threaten vs destruction for faith will affoord vs Gods present helpe in the middest of daungers all which through charitie and desire to helpe others we shal easily ouercome And this is Esters fact You shall now see the happie successe which it had from the Lord. Assoone as the king saw her she found fauor in his sight and he held out towards her the golden Scepter and kindly calleth her by her name adding also the titles which belonged to the dignitie royal Ester also draweth neare and toucheth the top of the Scepter in signe of reuerence and subiection which modestie most beseemeth al married women So God holdeth the heart of the King in his hand and he turneth it in a moment whither so euer it pleaseth him as is said Pro. 21. v. 1. Hee also bewtifieth the countenance of Ester with sweetnesse and amiable fauor that shemay be the more acceptable The golden Scepter which is holden forth vnto her is a token of pardon against the transgression of the law in that the king calling her by the name of Queen asketh what she would haue it is a signe of fauour and good will and in that he also inuiteth her to aske with so liberall an offer euen vnto the halfe of the kingdome it putteth her in hope of obtaining her supplication of the king For the King might easily gather both by this extraordinarie fact and by the countenance and gesture of Ester that she had some great thing in her minde Yet the King was too liberall in promising and might rashly haue ensnared himselfe if Ester had bene as readie in demanding as he was in promising But Kings can hardly moderate themselues whether they promise or threaten and surely it would better a great deale beseeme kings who oght to do nothing without iustice first with good counsell and mature deliberation to vnderstand what is demaunded before they binde themselues by any rash promise We see that it turned vnto euill to Herode that he bound himself in a Marc. 6. 23 rash promise for thereby he defiled both himselfe and his table with the innocent bloud of Iohn the Baptist. Neuerthelesse God would haue the minde of Ester to bee filled with good hope and ioy and assurance by this immoderate offer of the King Now if Ester had iustly occasion of reioycing for that she found the Kings fauour and good will towards her to bee so great what may we do who haue so excellent and large promises from God as well of this present as of the life to come For God who neither can lye nor be changed Tit. 1. 2. Iam. 1. 17 doth promise vnto vs eternall life and not a part onely or parcell of his Kingdome but a full fruition of himselfe and all his good things as it is written that God shall be all in all and that we also shall 1. Cor. 15. 28 2. Pet. 1. 4 be partakers of the diuine nature Heere we see how effectual prayers be by which the entrie is made open vnto Ester into the Kings house and the way made easie and the Kings heart mollified and made soft which haue in greatest distresses procured an issue in danger obtained securitie and in the very momēt of death haue wrought life and deliuerance If therefore we desire to wade out of our euilles and distresses to haue an happie end of our affayres to find fauour with the fiercest men behold here the onely meanes and easiest waye that casting our selues downe before God with ardent praier we desire his helpe and place our whole confidence in him For as the Prophet singeth sweetely Psal 34. vers 5. They that looke to him shall be lightned and their face shall not
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
that those who desired to seevs ouerwhelmed with shame and slaunders shall be compelled to approue the righteousnesse of our cause and to honour our right yea euen the very enemies of the truth shall be compelled to acknowledge the innocencie of the Martyrs and of those whom they haue persecuted The full accomplishment and effect whereof if wee see not in this world at the last when the time of refreshing shall come wee shall behold it Wherefore take courage my brethren let vs follow righteousnesse and innocencie let vs constantly suffer the crosse of Christ Iesus let vs not enuie at the prosperitie of the wicked let vs repose our hope in the grace of our GOD let vs waite for the euent of his promises and we shall see at length the confusion and vtter destruction of his and our enemies and shall bee Crowned at the last with glorie and felicitie in the life euerlasting with Christ Iesus our Lord to whom onely be power glory and dominion for euermore Amen THE SIXTEENTH Sermon Haman being beaten downe with sorrow hides himselfe at home and asketh counsell of his friends who denounce vnto him a wofull euent thence hee is called with haste vnto the banquet which is turned into a snare and deadly net vnto him From v. 12. of this 6. Chapter vnto the third verse of the next 12. And Mordecai came againe to the Kings gate but Haman hasted home mourning and his head couered 13. And Haman tolde Zeresh his wife and all his friends al that had be fallen him Then said his wise men and Zeresh his wife vnto him Seeing Mordecai is of the seed of the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him 14. And while they were yet talking with him the Kings Eunuches came and hasted to bring Haman to the banket that Ester had prepared CHAP. VII 1. So when the King and Haman came to the banquet with the Queene Ester 2. The King said againe vnto Ester on the second day at the banquet of Wine what is thy petition Queene Ester and it shall be giuen thee and what is thy request 〈◊〉 shall be euen performed vnto the halfe of the Kingdome WHen as the Lord once beginneth to draw the most cruell enemies of his church into iudgement to execute vengeance vpon theâ— according to the desert of their pridâ— and crueltie suddenly are they seene tâ— be intangled in the bands of their iniquitie amazed with sorrow and mourning ouerwhelmed with shame to seeke to hide themselues to be condemned by their owne friends and sentence to be pronounced against them in the middest of their delights wherin they looked for comfort in their distresse Which heere we see to happen vnto Haman who when on the sudden he was fallen froÌ„ his hope hieth him home with his head couered by reasoÌ„ of his exceeding sorrow there he heareth sentence to bee pronounced against him that most assuredly he shall fall seeing he hath to doo with the Iewes Thence is he brought vnto the banquet with the King and the Queene but that table was vnto him a iudgement seate of condemnation at which as anon after we shall heare iudgement is giuen against him that here may be an example of the fearefull vengeance of God vpon his enemies when once he hath turned his angry countenance against them And â—his is that which is spoken Psal 39. 11. When thou with rebukes doest chastice man for iniquitie thou as a moath makest his â—ewtie to consume And in an other place Psal 68. 1. 2. Let God arise and his enemies shall be scattered they also that hate him shall flee before him As the smoake vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Heere also we see that fulfilled which is spoken by Eliphaz Iob. 5. 13. God taketh the wise in their craftinesse and the counsell of the wicked is made foolishnesse and that which the wise man speaketh in the Prouerbes Chap. 11. 6. 8. The transgressors shal be taken in their owne wickednesse when the righteousnesse of the iust shall deliuer the. And The righteous escapeth out of trouble and the wicked commeth in his stead But yet notwithstanding this is not to be drawne into a generall rule as though God dealt withall the wicked after this maner in this world or as though they were all to be accounted wicked and vnrighteous as many as are oppressed with great and sudden calamities For many good men are oftentimes shaken with the greatest miseries and sorrowes in this life and on the contrary part many wicked vngodly men liue in prosperitie die quietly as though they had escaped gods hand Howbeit god doth oftetimes shew forth in this world notable signes of his wrath against the enemies of his truth Which although he execute after diuers sorts yet this in generall is most euident that they are ouerwhelmed with sudden mischiefe as a woman with childe and to heare their condemnation before their death euen by their dearest and nearest friends and that oftentimes the place where they imagined to find rest and quiet is turned vnto a deadly baite And these things in generall are most worthy the noting in this Historie but let vs also discusse euery part thereof First heere is offered the modestie of Mardochaeus who hauing receiued that honor which we haue spoken of before returneth to his ordinarie office as it seemeth to wit to the Kings gate testifying thereby that his minde did not swell with any pride but to thinke of his dutie with feare carefulnesse and to remember that he is not yet deliuered from all danger that Edict remaining yet written against the Iewes Besides that honour bestowed vpon him although it were very great and almost immeasurable in regard of his state passed away in one morning that rightly it may bee sayd if he receiued none other reward that it was honour without gaine yea honor full of vain ostentation and pride onely and of no firme and stable dignitie But these were but an entrance a shew before of greater and more continual honor to follow when Hamans malice was detected and worthily punished Heerehence therefore wee learne not to bee puffed vp and waxe insolent with any courtly grace fauour or any other honor For the fauour of men is momentanie and all honor slideth away and vanisheth as smoake into the ayre It remaineth that wee vse it well to the defence and commoditie of the Church and depend altogither vpon Gods goodnesse not placing our trust in any earthly Prince seeing that the greatest and most mightie Princes are nothing else but vanitie nay altogither lighter then vanitie as it is said Psal 62. 9. Let vs beware therefore that we be not turned away the least iot from our dutie by any blast of courtly grace or fauour or from any honest thought which
without any ones hatred or enuie by reason of that dignitie and state which shee held with the King but with the same feruentnesse of mind doth she make her supplication to the king as well for her people as for her ownelife which it seemeth she shuld haue liued prolonged very sorrowfully vnlesse the same at her request had bene granted to her people Such ought our charitie to be that we should loue our neighbors as our selues so that they who are carefull for their owne securitie and quiet onely little caring what becomes of others are voyde of charitie and worse then Infidels Her modestie and humilitie appeareth in this that she saith She would haue held her tongue if they had onely gone about to bring them into bondage and slauerie although shee and her people had bin sold for the Kings profit and aduantage which maketh much to procure the Kings good will and to moue his minde to mercie For who is so stonie hearted who would not be moued to heare so Noble a Lady so farre to abase her selfe that shee would suffer her selfe to be solde if it seemed good vnto the King and might turne to his profit Besides it made to shew with how great a terror of death shee was affected refusing no condition though it were of most hard slauerie so that shee might escape death It serued also very much to stirre vp more vehemeÌ„tly the kings pitie towards her whom he had vouchsafed so great fauour and bestowed the crowne royall vpon her afore all other if hee should see her to stand in danger of her life and so vehemently carefull for her safetie that she was ready to vndergo any slauerie to redeeme her life Furthermore her modestie is manifest by this that shee doth not make her complaint more hainous by great outcries and exclamatioÌ„s or importune desire of reuenge but she committeth the whole matter to the kings wil good pleasure esteeming of it as of a great gaine benefite to redeeme her life and the life of her people from the crueltie of that Edict which was published against them Her integritie and vprightnesse appeareth in this that shee faineth or deuiseth nothing neither addeth any thing besides the matter to the commendation thereof or hatred of the enemie of the people neither doth she fawne vpon the king with any flattering words to excuse his rashnesse to wit that the goodnesse of his nature and his vprightnesse in iustice would neuer haue suffered so great crueltie that it could not bee but that those Letters were obtained by deceit or were forged for his goodnesse and clemencie would neuer haue consented to so barbarous a fact to conclude shee inuenteth no flatterie for the Saints of God know not how to lie or flatter Last of all her courage and constancie is wonderously to be praised that she dare complaine on so mightie an enemie so deare and in fauour with the King to accuse him of such a crime to his face and that vnto the King without whose disgrace and reproach it could not be done when as rashly he had consented vnto that mischiefe which Haman wickedly had deuised Such is the boldnesse and strength of the Saints who to the defence of the Church are more bold then Lyons as Salomon speaketh Heere hence wee learne that all our affaires must bee managed by reason which must be accompanied with true faith in which charitie must rule vnto which must be adioyned modestie integritie vprightnesse courage in defending a good cause that neither for feare or shame we start from doing our dutie if we desire to haue the issue of them happie For where these vertues are wanting either the truth is betraied or not wel defended and a good cause is ouerthrowne by impudencie or pride and rashnesse But who doth at this day so gouerne his actions with reason that he could be content to haue iudgement giuen of them with like integritie and modestie Who is now of such constancie that in the presence of Princes hee will manfully defend the cause of the distressed Who is enflamed with so great an heate of charitie that he will take care of the life of an other man no lesse then of his owne Who is of such courage that he will constantly professe himselfe a member of the Church when he shall see it on euery side to be oppressed with slanders and condemned to death Truely you shall see few Esters at this day who so faithfully and wisely and with such successe will take vpon them the defence of the Church but there want not on the contrarie many like in disposition to Iezabel and Athalia by whome the furie of Kings shall be kindled to the hatred and destruction of the Church Furthermore if Ester did with so great reuerence feare and humilitie speake vnto a mortall King what shall wee thinke is our duetie to doo when wee come into the presence of the infinite and immeasurable maiestie of the King of Kings Shall wee bring our owne Luc. 18. merits as did that proude Pharisee Or shall wee speake with hatred and contempt of our neighbours as hee did Or shall wee proudly lift vp our heads vnto the skyes Or shall it not rather become vs following that Publicane to cast downe our countenance to the earth and to throwe downe and prostrate our selues before God with â— true feeling of our sinnes and sorrow for the same praying most humbly vnto him for our selues and the liues of our brethren And thus farre of Ester Let vs now hearken vnto the Kings answere Who sayeth he is he or where is he that presumeth to do thus By these words hee sheweth that hee was moued not onely to graunt Esters petition but also to take vengeance of him who had conspired against the life of her and of her people saying that he must needes be a presumptious and bolde man who dare attempt so great a wickednes For who can practise any thing against the life of the Queene and not touch and violate the maiestie of the King He asketh therefore who he may be and where hee is that hee may punish him as it is the duetie of Kings to pull downe those who extoll themselues contrarie to their duetie as Dauid protesteth concerning himselfe That hee would not suffer him that had Psal 101. 5. a proude looke and an high heart But who could tell better then the King who it was who had inuented so hainous a fact when hee himselfe not full â—wo moneths before had graunted vnto Haman whatsoeuer hee desired for the destruction of the Iewes had commaunded the Scribes to write the proclamation after Hamans direction had giuen him his Ring to seale it had sent his posts to carrie it with speed into euery Prouince as before in the third Chapter hath bene declared Had he forgotten so great a matter of weight so suddenly Or if he did remember it why doth hee dissemble it It may bee said that the
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
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