before that shee Chap. 2. 20. was subiect vnto him as wheÌ„ she was brought vp with him For if shee had sought for starting holes and excuses as noble personages are wont when they are ouermuch pressed she might take exceptions that desperate men did little care when they were past hope themselues to draw others with them into the like danger She might also say that she was not the cause of this mischiefe but Mardochaeus who would not yeeld vnto Haman or at least keepe himselfe secret rather then come into his presence But a quiet and setled minde seeketh not such hiding corners full of arrogancie and contempt but attendeth what his duetie requireth and trembleth at Gods word Last of all we are to see how Mardochaeus and the Church at Susa do also their dueties not casting all the burden as many do of the whole businesse on Ester but praying with fasting and earnest supplication vnto God that he will fauour and prosper her enterprise So faithfull people ought to pray vnto God for their Kings and rulers and for all that trauayle or be in danger for the defense or safetie of the Church that they faint not vnder their burden The people made prayer for the King going foorth to warre Psalme 20. The Church at Ierusalem Act. 12. 5. made earnest prayer vnto God for Peter as long as he was kept in prison And this is the true meanes to preserue the Church to wit that on the one side the Gouernours do their dueties and be the first by Gods guiding who vndertake any danger on the other side the people haue a speciall care of them who spare no labour nor paynes for them and all together looke for safetie and deliuerance at his hande who neuer fayleth them that call vpon him through Christ Iesus to whome be glorie for euermore Amen THE THIRTEENTH Sermon How after the fast and prayer God prospereth the entrance of Ester vnto King Assuerus and giueth her fauour with him from the first verse of the fift Chapter vnto the ninth CHAP. V. 1. And when the third day was accomplished Ester put on her royall apparell and stoode in the court of the Kings palace within ouer against the Kings house and the King sate vpon his royall throne in the Kings palace ouer against the gate of the house 2. And when the King sawe Ester the Queene standing in the court she found fauour in his sight and the King held out the golden scepter that was in his hand so Ester drew neere and touched the top of the scepter 3. Then sayd the King vnto her what wilt thou Queene Ester and what is thy request it shall be giuen thee to the halfe of the kingdome 4. Then sayd Ester if it please the King let the King and Haman come this day vnto â—he banket that I haue prepared for him 5. And the King sayd cause Haman to make haste that he may do as Ester hath sayd So the King and Haman came to the banket that Ester had prepared 6. And the King sayed vnto Ester at the banket of wine What is thy petition that it may be giuen thee and what is thy request it shall ouen be performed vnto the halfe of the kingdome 7. Then answered Ester and sayd My petition and request is 8. If I haue found fauour in the sight of the King and if it please the King to giue me my petition and to performe my request let the King and Haman come to the banket that I shall prepare for them and I will do to morrowe according to the Kings saying THe promises of the Lord made vnto the faithfull that he will be reconciled vnto them as oft as they turne vnto him and that he will heare them and deliuer them out of dangers when they poure out their prayers before him are so many and so expresly set downe that no man who hath but once heard of them can doubt but that he shall finde God as oft as he shall seeke him and shall by experience feele him to be a light in darkenesse a comfort in aduersitie a stay in affliction and a sauiour and deliuerer in all euils For what is more plaine then that which is spoken in the 145. Psalme vers 18 19 The Lord is neere vnto all that call vpon him yea to all them that call vpon him in truth He will fulfill the desire of them that feare him he also will heare their cry and will saue them And what more euident then that same of Amos the Prophet chap. 5. verse 4 Seeke the Lord and ye shall liue and that of Ioel chap. 2. vers 32. Whosoeuer shall call vpon the name of the Lord shall be saued Howbeit then are we made much more certaine when we see the effects of such promises in the notable examples of those which call vpon God As when Dauid doth in so many places testifie that he was heard of the Lord when he cryed vnto him that hee was set free out of distresse deliuered from all enimies and confirmed against all dangers that God was vnto him a light a Psal 18. 1. refuge defence castle weapon and saluation and therefore by his example hee inuiteth and exhorteth all men to Psal 34. 8. taste the goodnesse of God to trust in him and at all seasons and in all things wholie to leane vnto him And vnto this appertayneth this example which euen vnto the end of this historie wee shall intreate of in which we see how Ester Mardochaeus and the whole people of the Iewes after they had called vppon God in their extreme danger did feele his blessing and in all their businesse being happily led vnder his conduct sawe at the last both an admirable deliuerance of themselues and an horrible confusion and vengeance on their enimies that thereby we might more and more finde by proofe that God will be found to saluation of all those who in their griefes and euils seeke him and call vpon him in trueth For the present we are to see how God after fasting and prayer did blesse the entrance of Ester to the King Assuerus and gaue her such fauour that he was willing to come twise vnto her vnto the banket which she prepared Wherein there are three chiefe points to be vnfolded to wit 1. the entrance of the Queene into the Kings court 2. her entertainement and choise giuen vnto her by the King to demaund whatsoeuer she would 3. the wisedome of Ester before she would declare the chiefest part of her request An historie worthie to be throughly discussed in euery particular of it that out of euery part we may drawe some instruction And when the third day was accomplished Ester put on her royall apparell and stoode in the inner court of the Kings palace ouer against the Kings house and the King sate on the throne of his kingdome in the Kings house It is not expressed whether she entred alone or with some companye but
beseemeth vs and our state and which we ought to preferre before all things euen the most precious And thus farre touching Mardochaeus who though hee thought modestly of himselfe yet he did not cease to comfort and cheere vp himselfe considering and beholding with himselfe the wonderfull gouernance of the Lord who had defended his right and brought his integritie into light and honoured his pietie and righteousnesse striking that proud Haman on the other side with feare and astonishment when he had deliuered his life out of his bloudie hands So Christian modestie doth not hinder but that wee may reioyce in those good and profitable things which are offred vs from God and magnifie the vprightnesse of his iudgements as it is said Psal 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse shall laugh and giue God continuall thankes for his iudgements So we see Dauid oftentimes to reioyce that God had broken Ps 3. 7. 27. 2. the cheeke-bone of his enemies and their teeth in their mouth and that hee sawe those who came with open mouth to deuoure him to be destroyed But we must take especial heed we mingle not carnall and fleshly ioy with that spirituall ioy which springeth from the spirit of God and a right zeale of his glorie Loe heere the ioy and gladnesse of Mardochaeus Let vs here now on the contrary Hamans sorrow and mourning He hasted him home mourning and his head couered This he did according to the maner custome of those times that those who had receiued any notable calamitie did couer their heads in signe of that sorrowe and griefe which they felt in themselues that if it were possible they would neither see any body nor be seene by any So Dauid fleeing from Ierusalem for feare of Absalom went bare-footed his head couered by this signe testifying his great sorrowe which he had for the treason of his son his people and of him whom he supposed to haue bin a faithful counsellor Achitophel So that as in prosperous matters by reason of ioy we lift vp our head countenance as Dauid did professe of himself Thou liftest vp my horne as the horne of an Vnicorne and makest me to walke with an vpright countenance so on the contrarie sadnesse throweth downe a mans countenance and harmes receiued do couer the head with shame and disgrace Loe heere then Haman who promised himselfe high honors and great magnificence is ouer whelmed with shame reproach in signe whereof hee couereth his head either with the lap of his garmēt or with somewhat else beholde him throwne downe with sorrow griefe and feare which God vseth as Bayliffes and Seriants to draw the wicked into iudgement that they may leaue off to waxe prowd in their fond cogitations vaine hope And surely Haman is not sorrowfull without cause partly because he seemed to loose that fauour and place which before he had with the King partly because that he was so abased before Mardochaeus whom hee esteemed no better then a dogge and was forced to bee Vsher vnto him whome hee iudged worthie nought but the gallowes who could neuer be brought to bowe himself before Haman whom yet all other Courtiers did honour But in very deede so must the wicked who haue prouoked the Lord vnto wrath and haue risen vppe against his inheritance so I saye must they bee pressed within with sorrow and fear without with shame and reproach which thing wee see Dauid doth most times pray for against the enemies of the Church as that Psal 109. 18. 19. Let him be cloathed with cursing as with a garment and let it come as water into his bowels and like oyle into his bones Let it be vnto him as a cloake to couer him and as the girdle that he is alwaies girded withall Also Ps 55. 15. Let death seize vpon them let them goe downe quicke into the graue And againe Lay iniquitie vpon their iniquitie and Ps 69. 27. 28. let them be put out of the booke of life Worthily then doth he lie ouerwhelmed with sorrow and shame who went about the ouerthrow and destruction of the whole Church of God By this we learn that we must giue diligent head that we go not about to worke hurt or iniurie vnto any if we will haue our sorrowes to be asswaged by the cōsolation of the holy Ghost and not to haue them made deadly and incurable as was this sorrow of Hamans who seeking solace for his euils in his house among his friends and familiars found no where more matter of dolor and dispaire For when he had declared to Zeresh his wife and to all his friends all those things that had befallen him he receiued this only answere of them Seeing that Mardochaeus is of the seede of the Iewes before whome thou hast begun to fall thou shalt not preuaile against him but shalt assuredly fall before him He felt himselfe alreadie iudged within himselfe he sought therefore remedie among his friends and by them he is adiudged and condemned to destruction So it hapned vnto him which God threatneth vnto the wicked by the prophet Amos that if they fled from a Lyon Amos. 5. 19. a Beare should meete him and if he went into the house and leaned on the wall a Serpent should bite him In this counsell of his friends Haman makes no mention as before of his riches nor of the multitude of his children nor of all that dignitie wherwith the king had magnified him but he is compelled to speake of his shame and folly For he reckoneth vp particularly whatsoeuer came to passe to weete that the king proposed the question vnto him of him whome he would honour his answere vnto it the hope that he had conceiued in his mind the straight commandement of the king to do all that honor which he had set downe vnto Mardochaeus finally how all things came to passe contrarie to his expectation This being done and his wound discouered to his friends and familiars he sought of them a remedie whereby either it might be healed throughly or at least by some meanes mitigated Heere is no mention made of seeking vnto God in prayer or of repentance or of asking pardon but onely deceits and wiles to escape the hande of God that did persecute him Haman perswadeth himselfe that his wife is not to seeke of some deuise and he hopeth that by his friends meanes hee shall finde some occasion whereby by slanders and false furmises hee may make Mardochaeus odious vnto the King and at the last triumpli ouer him as a conquerour For the wicked promise vnto themselues deliuerance out of all distresses by their malice deceits but oftentimes in steed of medicine they finde poyson For lo what Hamans friends who are called wise men do answere in few words Assuredly thou shalt fall before Mardochaeus Why so Because he is a Iewe and because thou hast begun to fall before him
against their enimies which is set downe in generall in the fifth verse and after particularly prosecuted in those which follow The Iewes then are said to haue strooken with the edge of the sword and slaughter and destruction and to haue don vnto those that hated them what they listed So that although the enemies fledd and by reason of that feare wherewith they were stricken durst not resist yet were they sought out to be destroyed and to receiue a iust reward of their iniquitie Which thing the Iewes with a good conscience might doo seeing they were armed with the authoritie of God and of the chiefe Magistrate and also by all lawes both humane and diuine in a lawfull warre and naturall defence against those which sought their life it was euer permitted so to doo Neither doth it here any whit helpe to say that they were to be spared because they tooke armes beeing deceiued with the shewe of the former Edict because that euery one who was not altogither voyde of humanitie or blinded with despite might easily of himselfe iudge that that Edict was beyond all equitie But if any againe shall except that there was no place for reuenge seeing it is written Vengeance is mine and Deut. 32. 35. Mat. 5. 44 Christ Iesus biddeth his to loue their enemies the aunswere is easie that GOD who forbiddeth priuate reuenge which euery priuate man taketh vpon him in his owne cause doth also commaunde those to whome hee hath committed the sworde to doo iustice to exercise his iudgements and to execute vengeance and reuenge so that hee hath oftentimes hardly chidden and seuerely punished those who by foolish pittie and clemencie haue beene more slacke in executing those iudgements of God and who haue spared those enemies whom God hath commanded to be slaine This is euident in 1. Sam. 15. 2. Kin. 20. 42. Saul when as he spared the life of Agag the king of the Amalekites and in Achab when he made league with Benadab the King of Syria the most deadly enemie of the people of God vnto whom GOD commanded his Prophet to tell that seeing hee had spared a man that was worthie to die his life should be pledge for the others and the life of his people for the life of the people of his enemie Therfore Pro. 17. 15. also Salomon sath He that iustifieth the wicked and he that condemneth the righteous they both are an abhomination vnto the Lord. Now who I pray you are more worthy to die then those who with a setled and grounded hatred do endeuour by all waies and meanes they may to destory the godly spoyle their goods depriue them of their dignities roote out the Church and extinguish the truth why then should they whom the Magistrate armeth with publike authoritie and God calleth therunto spare those that are such But Christ commandeth to loue our enemies I confesse but after the manner of a good Iudge who doth commaund those that are condemned to be caried to execution and yet loueth them and is sorie for their euill so that to loue and to kil are not so contrarie but that they may meete at the same instant in one and the same man who by reason of his dutie and office exerciseth the iudgements of God against the wicked of whom hee hateth not the nature but the vntamed wickednesse which cannot bee cured by any meanes but by cutting off Neither dooth God alwaies obserue one manner in reuenging himselfe vpon his enemies For diuers times he performeth his worke without the worke and ministerie of men as when Pharao was drowned being ouerwhelmed with the waues of the Exod. 14. 2. Ki. 19. 35. Sea and Senacheribs hoste wholy destroyed in one night by an Angell Diuers times by his enimies themselues mutually Iud. 7. 21. destroying one an other as in the Madianites battell and in that fight 2. Chr. 20 22 23. wherein that great armie which came against Iehosaphat did among themselues destroy themselues Diuers times and that most commonly he vseth the hands and weapons of his people to beate down the fiercenesse of the enemies who rose vp against him So by the hand of Iosua the Kings and people of Canaan were vanquished and destroyed So by the Iudges were they ouercome who oppressed his people So Dauid and other Kings of his â—osteritie did subdue and bring vnder â—any Nations Here God would by the and of these poore captiues ouerthrow â—he pride and malice of the enemies of his Church that they might be certified that â—lthough God had chastised his people â—et had he not altogither cast them from â—im but rather contrariwise was present â—ithin fit and conuenient time to defend â—â—d protect them against the violence of â—â—eir enemies Moreouer hereby we perceiue what punishment the enemies of the Church doo deserue and what shall be their successe at the last Besides here it is cleare how those who conspire against the Church at the last perish through their owne deuises For Haman and all that multitudâ— whom he had stirred vp to ouerthrow thâ— Church might haue liued peaceably anâ— honorably if they had attempted no neâ— matters but by the iust and secret iudgement and vengeance of God they with great ado kindle a fire and are at the laâ—choked with the flame This same thinâ— Isai threatneth vnto the enemies of thâ— Church of God in these words Yâ— shall conceiue chaffe and bring foorth stuâ—ble Isai 33. 11. 12. your owne breath is the fire that shâ— deuoure you And the people shall bee 〈◊〉 the burning of lime and as thornes cut 〈◊〉 shall they be burnt in the fire That which was spoken in generaâ— is in partes deliuered in the verses fâ—lowing to wit that there were 〈◊〉 hundred men slaine by the Iewes in 〈◊〉 the Cittie royall and amongst 〈◊〉 the tenne sonnes of Haman whose 〈◊〉 for the greater credit of the Historie recited It is maruell that in Susa the Citie â—yall any durst mooue against them â—hen as so many signes of the Kings faâ—our which hee shewed to Mardochaeus â—nd the other Iewes could not be hidde â—ut the vengeance of God will not sufâ—â—r the wicked to rest who retaine that â—esire and rage to doo hurt in their harts â—ut of necessitie they will breake forth 〈◊〉 be carried headlong as wilde beasts 〈◊〉 into the nets vpon the lawfull 〈◊〉 which God had furnished his 〈◊〉 with Yet notwithstanding all that 〈◊〉 vp against the Iewes in Susa could 〈◊〉 in one day be taken wherefore a 〈◊〉 diligent search is deferred 〈◊〉 the next day as after wee shall 〈◊〉 As concerning Hamans sonnes they 〈◊〉 deseruedly punished by death first 〈◊〉 they were of the stocke of the 〈◊〉 concerning whom God had 〈◊〉 that they should be vtterly 〈◊〉 and not one of them left 〈◊〉 Besides because it is likely 〈◊〉 in desire of reuenge of theyr 〈◊〉 shamefull death they had done 〈◊〉 they might in stirring vp to seditioÌ„ those
these threeverses which are now more diligently to be weighed by vs. Neither of these then either those that dwell in the Villages or those that dwell in the Citie doo deferre the matter and delay it vntill an other time but by and by after the victorie they consecrate the next day to the praise of God and thanks-giuing which is vnderstoode out of that word They rested For it is spoken of an holy rest and dedicated to the setting foorth of the goodnesse of God for why otherwise should there be mention made of Rest when no man is ignorant that after labour rest followeth and after victorie ioy and gladnesse This therefore which heere is spoken of is a rest dedicated to God which is afterward better expressed when as Mardochaeus ordaineth those two to bee holy dayes vnto them and to their posteritie that it might be a perpetuall memorie monument of their deliuerance and of that safetie which they had by their praier and fasting obtained at Gods hand as it is expresly noted after verse 31. No maÌ„ is ignorant that the rest of holy dayes ought altogither to be consecrated vnto God that his workes may be set forth his prayses sung his goodnesse might and power magnified that by this meanes they might exhort one another to repose their trust in him to feare him and worship him in all holinesse for euer but yet with diuers maner of praise according to the varietie of the matter for the which the feasts were ordained So the seuenth day which by an excellencie is called the day of rest instituted as the feast of the natiuitie of the world was dedicated vnto God to set forth and call to remembrance his goodnesse power and wisedome in the creation of the world and his most wise gouernment of the same This onely feast do we reade to be celebrated from the beginning of the world vntill the departure of the people out of Exod. 12. 13. Aegypt at which time the Lord added the feast of the Passeouer and of vnleauened bread for a perpetuall memorie of gods sauing the people froÌ„ the haÌ„d of the Angell which slew the first borne of the Aegyptians and of bringing them out of bondage that they might be vnto him an holy people and a Nation free to serue him After when God had giuen his law in mount Sinai and had ordained the forme of his seruice and appoynted both the ciuell policie and Ecclesiasticall among that people the feast of Penticost was adioyned to the former for the memorial of so great a benefit wherby God had shewed himselfe to be the Teacher King and law-giuer of this people Then â—he pâ—â—ple entring into the land of Caâ—aan the feast of Tabernacles was decreed 〈◊〉 remeÌ„brance of the benefits which the people receiued by the space of 40. years 〈◊〉 the wildernes There were also besides â—ertain feasts as the Kalends of euery 〈◊〉 which wer the first day of euery new Moone that they might bee warned that â—ll good things came vnto them froÌ„ god â—nd proceeded not froÌ„ the course of the Moone or the influence of other starres Besides the feastes of Trumpets and Expiation whereby they might learne that their filthinesse was onely washed away by the mercie of God in the bloud of the Messias which was to come Heere therefore the Iewes beeing deliuered by the onely goodnesse of God and following the examples of their auncestors would giue thankes vnto God for so great a deliuerance and to this end dedicated vnto God a day of rest and when as they had not meanes to offer the sacrifices prescribed in the law because they were farre from the Temple they offred at the least the sacrifice of praise They are not reported to haue made any new songs as in time past Moses Debora Anna the mother of Samuel Dauid in many 〈◊〉 and other holy men many had done before them For in their Câ—â—ticles they had sufficient matter of praise They might with Dauid sing that which is in the 9. Psalme verse 1 2 3. I will praise the Lord with my whole heart I will speake of all thy maruellous workes I will be glad and reioyce in thee I will sing praise to thy name ô most High For that mine enemies are turned backe they are fallen and perished at thy presence They might also worthily say that out of the 34. Psalme vers 1 2 3 4. I will alwaies giue thankes vnto the Lord his praise shall be in my mouth continually My soule shal glorie in the Lord the humble shall heare it and be glad Praise ye the Lord with me and let vs magnifie his name togither I sought the Lord and hee heard me yea he deliuered mee out of all my feares Besides that which is in the 103. Psal vers 2 3 4. My soule praise thou the Lord and forget not all his benefites Which forgiueth all thine iniquities and healeth all thine infirmities Which redeemeth thy life from the graue and crowneth thee with mercie and compassions Could they also sing any thing more fit and commodious that they might acknowledge god to be their defence and strength theyr buckler refuge and most sure place of defence then that which is most zealously and sweetely sung by the Prophet in the 18. and beginning of the 144. Psalmes And ioyne vnto all this that out of the 116. Psalme vers 12 13 14. What â—hall I render vnto the Lord for all his beâ—efits toward me I will take the Cup of Salâ—ation and call vpon the name of the Lord. I will pay my vowes vnto the Lord euen now in the presence of all his people Wherefore also at this day what neede is there of new Psalmes and songs when as the holy Ghost doth sufficiently afford vs wherewith to praise God and giue him thankes for his benefites of all sorts Howbeit they are not to be reprehended if any by the instinct of the holy Ghost doo compose any new songs whereby the goodnesse of God may be set forth and extolled This then was the chiefe poynt in the Iewes Rest. The other as feasts mirth sending of presents one to an other and gifts vnto the poore were onely annexed to declare their ioy beseeming the children of God ioyned with all honestie Their feasts then were holy and such as God in his law commanded to feast in his sight with gladnesse sauing that they were far from the Temple and could not eate of the sacrificed meates Their ioy also was holy in as much as they reioyced in the Lord the God of their saluation and acknowledged that hee had filled they hearts with gladnesse and their mouthe with laughter praying that that ioy mighâ— continue In that they sent gifts one vntâ— an other it was done that they might stir vp one an other to giue thanks vnto god for the preseruation of their life theyr wiues and childreÌ„ their libertie goods and for these things might testifie theyr thankfulnes before all men The
a reuenge he purposeth in his minde against his aduersarie for he accounteth it a small matter to kill him vâ—lesse also togither with him hee destroye his whole Nation at one massacre For hee might well consider with himselfe that the whole NatioÌ„ were also his enemies that there could be no better occasion giuen then to set vppon the matter whiles the King so highly fauoured him He might also call to memorie so many dammages calamities which his ancestors had suffered by the Israelites as by Saul and Dauid 1. Sam. 15 and before by the Tribe of Simeon al 2. Sam. 8. which things mouing him it is very likely that hee easily assented to so bloudie a slaughter Whereby we haue it sufficiently made manifest that cruell and ambitious men haue no moderation but ouerflowe as a floud or riuer and with violeÌ„ce drowne and destroy whatsoeuer displeaseth them that they cannot satisfie their bloudy hunger vnlesse together with the bodies of meÌ„they destroy their soules too not conteÌ„t to haue rooted out the people vnlesse they also abolish religion and the seruice of god That* Haman of our time * The D. of Guise when he was climbed vp vnto his height by the fauour of diuers Kings and promised himself the Crown one onely familie beeing the stop of his plots and designements he desired notwithstanding with that to ouerthrowe religion and to beate to the ground all the reformed Churches Heere also is to be obserued the goodnesse and patience of God who though he had many yeares before giuen sentence of the rooting out of the Amalekites yet deferred the first execution of it about 4. hundred yeares after hee had determined it and from that time there passed fiue hundred yeares and moe to this wherein he suffered Haman to be exalted to so high a degree of honour But wicked men are appeased with no benefites from the Lord nay rather they are confirmed more and more in their malice For GOD had hitherto suffered Haman with long patience but hee deuiseth how vtterly to ouerthrowe the church But by this meanes the iustice of Gods reuenge appeareth the clearer by how much more the vngodly are hardned in their malice vntill they haue filled the measure of their iniquities in the mean while the patience of the faithful is tried vntill God giue vnto them their right Go too then brethren let vs not be offended with the prosperous successe of the wicked but let vs feare God not declining froÌ„ his obedieÌ„ce and whatsoeuer the enemies practise let vs honor him coÌ„mending into his hand our life whereof he taketh a peculiar charge will in his good time pluck it out of the iawes of the enemies wil get vnto himself exceeding glory as welby the vengeance he wil execute vpon the enemies as also by the miraculous deliuerance of his To him therfore onely be glory dominion for euermore AmeÌ„ THE NINTH Sermon VVhat course Haman did followe for the execution of his determination in the 7 8 9 10 11. verses 7. In the first moneth which is the moneth Nifan in the twelfth yeare of King Assuerus they cast Pur that is a lot before Haman from day to day and from month to moneth vnto the twelfth month that is the month Adar 8. Then Haman said vnto King Assuerus there is a people scattered and dispersed in all the Prouinces of thy Kingdome whose lawes are diuers from the lawes of all people they do not obserue the Kings laws therfore it is not the Kings profit to suffer them 9. If it please the King let it be written that they may be destroyed and I will pay tenne thousand talents of siluer into the hands of them that haue the charge of this busines to bring it into the Kings treasurie 10. Then the king tooke his ring from his band and gaue it to Haman the sonne of Hammedatha the Agagite the Iewes aduersarie 11. And the king said vnto Haman Let the siluer be thine and do with this people as it seemeth good in thine eyes AFter that wicked men haue once conceiued mischief they alwaies are in trauell of it vntill they haue brought it foorth so that they cease not vntill they haue cruelly put in execution that which wickedly they did deuise especially when the desire of reuenge doth pricke them on Which passion is one of the most vehement wherewith men are driuen This is clearely to be seene in this wicked Haman who when vpon that furious indignation which he had conceiued because Mardochaeus would not honor him he had determined with himselfe not onely to kill him but togither with him to destroy the whole nation of the Iewes hee burneth with desire speedily to execute that his bloodie purpose and seeketh carefully alwaies to perfect it and first hee runneth vnto lots then to the Kings authoritie wherby he easily obtaineth what he wil that his determination might stand to kill and destroy the whole Nation of the Iewes which was dispersed into diuers places of Assuerus dominion So there is nothing so cruel nothing so barbarous nothing so bloudie which the capitall enemies of the Church cannot obtaine at the hands of Princes vtterly to ouerthrowe and roote it out But the eye of the Lord which watcheth for the safetie of his causeth that those wicked ones do often bring forth a birth quite contrary to their deliberation and that they fal into the pit which they digged for others and into the nets which theÌ„selues did bend and that the euill which they went about falleth vpon their own head This Historie ought to teach vs the estate of the Church in this world and the disposition of her enemies as also what meanes they are accustomed to vse practising for this purpose witchcraft and sorceries and feyning accusations wherby they blind the eyes of kings that they may the more easily abuse their name and authoritie their power and forces all which things by the exposition of euery part we shal the better vnderstand First then Haman commandeth to cast alot before him which in the PersiaÌ„ toong is called Pur. The time is noted for the greater light and credit of the Historie to wit the first month of the 12. yeare of the raigne of Assuerus about foure yeares after that Ester was proclaimed Queene The endwhich he proposeth to himselfin casting the lot was that it might be known what moneth and what day would be fittest for the execution of his cursed purpose it is said that the lot being cast froÌ„ day to day and from moneth to moneth did fall vpon the 12. moneth which here is called Adar answering in parr to our February For the months are here reconed after the maner of the Iewes which begaÌ„ their yeare in March the day also is afterward noted Vers 13. to wit the 13. day of the month So that the lots do certifie HamaÌ„ both of the month day which should be fittest for 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
King did think that the Queene did speak of some other fact that as yet he knew that she was a Iew or if hee remembred that fact hee was ashamed of it and as Princes are wont to spare themselues did lay the whole blame on an other or else that doubting hee would more truly vnvnderstand the whole matter whereof the Queene did complaine This is wont to happen vnto Kings that are not prouident in their affaires and that doo almost all things without counsell and at the pleasure of certaine Courtiers doo rashly gouerne and publish things of great moment oftentimes beeing more carefull of the recompencing of some dutie scarce honest then of the life of many thousands It may be that by reason of the multitude and varietie of affaires which Kings do manage they forget some things but what a negligence and blockishnesse was this not beseeming him vnto whose defence and gouernment so many millions ofmen were committed to be safely preserued to haue so little care of a decree made to the destruction of so many innocents of all ages sexes and estates that so soone he had forgotten it Now Ester when shee perceiued by this answer that the King was moued to take reuenge of him who was the author of so great a mischiefe to her and to her Nation is bolde to name Haman and set him forth with his deserued titles The aduersarie and enemie is this wicked Hamā And this she speaketh as it were with her finger poynting at him that hee should aunswere if hee could take any exceptions to this accusation She termeth him an aduersarie because iniuriously and without cause hee had conspired against the Church and had practised the destruction and vtter ouerthrow thereof She calleth him an enemie for that with deadly hatred he sought their bloud by whome hee neuer was iniuried And though perhaps he did not purposely bend himselfe against the person of the Queene concerning whome he might be ignorant that she was a Iewe yet she accounteth him her aduersarie and enemie because he hated the nation of the Iewes the Church of God So Dauid sayd Ps 139. 21. 22. that Gods enemies were his enemies whome he hated worse then a dog or toade She sayeth he is a wicked one and that deseruedly for his false surmises his crueltie against the Church his blasphemies against God his abuse of the Kings authoritie and his extreme ambition for which he went about to oppresse a quiet and innocent nation These things at the first fight will seeme to be an iniurie but it is lawfull in iudgement to shew◠the wicked their faults and to note their offences by name and to reproue those that are conuicted So Paul called Ananias Act. 23. 3. Ier. 22. 17. a white wall Ieremy said the Ioiaki◠did sauour of nothing but couetousnes and Ezekiel called Sedechia king of Iud◠Ezek a wicked and polluted man and Iohn th◠Baptist termed the Pharises which came Mat. 3. 7. to his baptisme a generation of vipers Wherefore that which our Sauiour lesus Christ doth warne that he that saith vnto Mat. 5. 22 his brother Racha is worthie to be punished by the Councell and whosoeuer shal say foole shal be worthie of hell fire is to be vnderstood of iniuries which are done wittingly malitiously by reproch or contempt or desire of priuate reuēge For otherwise the zeale of the glorie of God and the safetie of the Church do require that wicked mē be resisted their hainous faults noted by their proper names whereby they may returne to amendmēt or els be made knowē punished for their wickednes and obstinacie Hereby also we learne what is the simple and right manner of dealing in lawe before a Iudge either ordinarie or extraordinarie euen such as this was to weete that if it may be it be done in the presence of the parties and rather by word then by writing truely and simply that the good cause of the oppressed and the publique good and equitie be defended against the malice and false reports of the wicked Haman thus accused was astonied neither had he any thing to alleadge against it beeing conuicted by his owne conscience and the truth of Esters accusation whereof the King himselfe was the best witnesse So God is wont to stoppe the mouths of the wicked as Dauid saith that Ps 63. 11. 31. 18. 5. 10. 10. 12. 18. when the wicked haue long delighted in lying at the last their mouth shal be stopped and they shall be dumbe Neither also doth hee pray in vaine that their mouthes may be shut that God would search out their wickednesse that they may be deceiued of their hope On the contrarie part good men beeing accused by false slanders and iniuriously haue alwayes wherewith to defend themselues both before God and man who if they happen to be oppressed by false accusations 1. Ki. 22. 2. Chr. 24. and violence as wee see Naboth condemned by false witnesses stoned and Zacharie the Prophet commanded to be stoned by Ioas yet are they bolde vpon the goodnesse of their conscience before God and the innocencie of their life before men God bringing foorth at last their innocencie vnto light and clearing it from all false surmises and slaunders Hence let vs learne patiently to expect vntill God make inquirie and search out the wickednes of the vngodly and set them euery one in order before their Psal 50. 21. eyes as he hath threatned in the meane while let vs giue our minds to truth and vprightnesse and the iust defence of the faithfull euery one according to his power condition and vocation resisting the malice of the wicked enimies of the Church that the godly being set at libertie from the hand of their enimies God may be extolled by all as well for his mercie as for his iudgements for vnto him belongeth all honor and glorie in Christ Iesus his Sonne for euer Amen THE EIGHTEENE Sermon The rest of the points of the accusation against Haman his sentence and the execution thereof from the 7. verse vnto the end of the 7. Chapter 7. Then the King arose from the banket of wine in his wrath and went into the palace garden but Haman stoode vp to make request for his life to the Queene Ester for he sawe there was a mischiefe prepared for him of the King 8. And when the King came againe out of the palace garden into the house where they dranke wine Haman was fallen vpon the bed whereon Ester sate therefore the King sayed Will hee force the Queene also before me in the house As the word went out of the Kings mouth they couered Hamans face 9. And Harbona one of the Eunuches sayd in the presence of the King Behold there standeth yet the tree in Hamans house fiftie cubits high which Haman had prepared for Mordecai that spake good for the King Then the King sayd Hang him thereon 10.
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
therein diuers Adde moreouer that some may for certaine respects renounce their right and others with a good conscience vse it that God both in the ones abstaining and the others vsing may be glorified For the justice of God is so much the more famous against a most deadly enemie of the Church when as his goods are possessed by Ester and the equitie of the Iewes cause is so much the more apparant that being content to put away the force of their enemies danger wherein they were they do abstaine from the spoile Heere is to be learned that those who enioy goods giuē them by Princes must wisely forese◠what shall be conuenient and lawfull for them to do and what be the circumstances of the fact And thus farre of the forfaiture of Hamans goods Now his honors and dignities Mardochaeus obtained who came into the kings presence when Ester had tolde what he was vnto her and when the king had taken off his ring which he had taken from Haman and had given it vnto Mardochaeus Mardochaeus had alreadie receiued great honor for that benefit which he had done for the king and his faithfull seruice towards him when he was led by Haman through the streetes of the citie vpon the kings horse and in the kings apparell but that honor was but short now he receiueth firme and stable dignitie so that he possesseth the chiefe degree of honor with the king as Salomon faith When the wicked Pro. 28. 28. perish the iust are multiplied who lay hid whiles the wicked raigned These things also holp him to obtaine these honors that besides his faithfulnes alredie knowē vnto the King the Queene Ester shewed the King what he was vnto her to weet her cosen germane who had brought her vp and been vnto her in steed of a father Wherefore the King who loued the Queene entirely did therfore loue Mardochaeus so much the more Hereby wee perceiue partly the wisedome of Mardochaeus who hitherto had willed his kinswoman to conceale her kindred and her Nation partly the silence and discretion of Ester in keeping secret that which she was bidden Notwithstanding the Kings carelesnesse is wonderfull in this poynt that in foure or fiue yeares space hee enquireth not what an one or whence she was whom he had chosen for his wife and did so esteeme of her that preferring her before all the rest hee bestowed on her the Crowne royall But because shee was brought into the kings house among the damsels of the Citie of Susa dwelt in the Citie it is likely she was accounted the daughter of some natiue Citizen especially when her father and mother being dead the cōtrary did not appeare But whatsoeuer was done or supposed herein the admirable prouidence of God shineth in it who in fit time doth make known the vertue and state of his that he may preferre them to high dignitie so farre as is expedient for the good of the Church The Kings Ring taken from Haman and giuen vnto Madochaeus doth note the chiefe degree of honour with the King of which Haman was worthily depriued and Mardochaeus made possessor The King therefore acknowledging his error in chusing Haman is now more wise in the choise of an other whose fidelitie towards the King wisedome and modestic in gouernment constancie in aduersitie and moderation in honour were sufficiently before hand tryed This is a great benefit when kings haue beene deceiued whether by their willes and rash affections or by the deceits and crafts of those whom they haue preferred that yet at the last they bethink thēselues to appoynt men for gouernment whose faithfulnes vertue is sufficiently known and tryed And here in Haman is that fulfilled which is spoken Psal 49. vers 17. That every one whē he dieth shal take nothing with him neither shall his pomp descend after him And likewise that which Dauid wisheth against the enemies of the Church That their daies be fewe and an other take Ps 109. 8. their office So Eliakim a faithfull man and diligent Isai 22. 20. succeedeth Shebna an hypocrite the steward of the house of Hezekiah And Matthias the faithfull in the roome of Act. 1. 26 Iudas the traytour For although when they dye they cary not with them their goods or their honors or their estates callings yet those who vse them well cary this praise with thē that they haue faithfully discharged their duetie and do retaine with honor the titles of that dignitie which they had attained So when Moses or Isaiah are remembred they are alwaies named the Prophets and faithful seruants of God but the memorie of Achitophel Iudas is alwaies with reproch and they are only called traytors Wherefore the honor of good men doth as it were rest with them in their sepulchres and yet flyeth through the whole world in the mouthes of men but the name of the wicked perish for euer and those dignities which they haue abused wickedly are as it were by violēce taken from them with euerlasting shame Mardochaeus accepteth willingly the honor which is offered him by the king neither did hee thinke it vnlawfull to beare office in the court of an infidell king and to manage the kings chiefest businesse The same did Ioseph in Aegypt and Daniel in Babylon Wherehence it is apparant that it is lawfull for a faithfull man to beare any office in the courts of kings though infidels so that he be not thereby compelled to do any thing against his consciēce Fardermore the Lord to shew that kingdomes are gouerned by him and distributed according to his good pleasure oftentimes by this meanes doth promote his seruants for the profit and commoditie of his Church as in Ioseph and Daniel and heere in Mardochaeus and Ester is euident So Constantine the great was promoted to the Empire that hee might bridle the persecutors of the Church who had three hundred yeeres together raged against it and represse the pride of Licinius his companion in the Empire who euen then oppressed the Christians In our time God hath raysed vp some good Kings and Princes who by armes and lawfull power haue defended the truth and protected the Church frō the violence of tyrants vnto whome also the the Lord hath giuen their dignities who did abuse them to the oppressing of the faithfull Behold how in a moment the Lord changeth the state of this world casting downe the proude and haughtie and contrariwise lifting vp the abiect and Luc. 1. 51. 52. humble as the blessed Virgine doth sing in her Canticle And this may suffice to be spoken cōcerning Hamans being spoiled of his goods and Ester and Mardochaeus enriched with them Let vs now see with what care and with what minde Ester endeuoured and laboured that her people might be deliuered from that danger which hanged ouer them For the kings commandement set forth by Haman though the author thereof were dead yet retained still his force Ester therefore being
waxed greater and greater 5. Thus the Iewes smote all their enemies with strokes of the sword and slaughter and destruction and did what they would vnto those that hated them 6. And at Susa the citie royall slewe the Iewes and destroyed fiue hundred men 7. And Parshandatha and Dalphon and Aspatha 8. And Poratha and Adalia and Aridatha 9. And Parmashta and Arisai and Aridai and Vajezatha 10. The tenne sonnes of Haman the sonne of Amedatha the aduersarie of the Iewes slewe they but they layed not theâ—â— hands vpon the spoyle WE haue hiterto heard many notable and excellent effects of prayers which proceede from true faith and repentance For those prayers piercing the heauens found fauour with God made open a safe entrance for Ester vnto the King obtayned his good will got a place for her petition yea and obtained that which at the first she would not hope for to weete the shamefull death of Haman the most cruell enemie of the Church the great honours of Mardochaeus succeeding in his place a Proclamation in fauour of the Iewes froÌ„ which there arose a publick ioy vnto al the people whereof we spake in the last Sermon Such and so great were the fruites which the prayer of faith brought vnto the Iewes who fled vnto God by their prayers as vnto their only helper and defender in their greatest troubles and distresse There remaineth the greatest and most excellent effect proceeding froÌ„ the same cause to weete the victorie which they had ouer all their enemies whome being armed with the authoritie of the chiefe Magistrate they vtterly destroyed to execute the iust vengeance of God against the enemies of his Church Lâ—â— then the execution of the decree thâ—â— very same day wherein the enemies 〈◊〉 the Iewes hoped to haue dominion ouer them they could not resist them because the Lord had cast a feare into them and because Mardochaeus had gotten so great fauour and authoritie with all men that euen the greatest and noblest peeres did reuerence him So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads the mischiefe which they practised against them This whole matter is generally proposed in the fiue first verses and then particularly explicated vntil the 17. verse We shall deale at this present concerning those fiue hundred meÌ„ which were slaine in Susa with the tenne sonnes of Haman where there is set forth vnto vs very notable and most necessary doctrines to weet that by feruent and faithfull prayer all things are obtained from God euen victorie against allsorts of enemies as Dauid sheweth Psal 56. 9. When I cry vnto thee mine enemies shall be turned vnto flight Also that God giueth strength vnto the weake weakeneth the minds of the strong when it seemeth good vnâ—o him And farther that the end of the â—nemies of the Church is at the last shamefull and full of sorrow and their wicked counsailes turne at the last to their destruction and are made a ruine and coÌ„fusion vnto them But these things will better be learned in the explication of the particulars First therefore the day of this execution is noted the thirteenth day of the xij moneth Adar which answereth to part of our February and the beginning of March. In that day the counsailes of the enemies are reported to fall out contrary to their opinions for wheÌ„ they hoped to exercise dominion ouer the Iewes they were ouerthrowen and subdued by the Iewes So the lots which Haman cast that he might find out a fit day to roote out the people of God were found to be deceitfull and lying and those who 〈◊〉 their trust in them receiued a iust reward of their impietie Although therefore sometimes it fall out that Satan the author of all sorceries inchantments and diuinations do speake truth God by his 〈◊〉 iudgement vengeaÌ„ce giuing force 〈◊〉 to his errors yet this is his only end 〈◊〉 delude and draw into perdition all those curious folke which employ themseluâ—â— to such artes full of sacriledge and impietie that those who were not louers of the truth may perish as they haue deserued for as much as they haue left God in whome is the fountaine of life and truth to turne themselues vnto the author of death and father of lyes By this meanes were our idolatrous Leaguers deceiued who by force of the Bulles and Pardons they had from the Pope of their Iubilees Pilgrimages and Processions of their madnesse in the worshipping of images and foolish deuotions and by the foretellings of certaine Almanacks and deceits of other like leger-du-maines did promise vnto themselues the wished and happie end of their purposes which was the abolishing of the Reformed Churches and doctrine of the Gospell but the time and day which seemed vnto them most fit for their designements was turned vnto them into a day of sorrow shame and eternall confusion Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies They gathered themselues together in their cities through all the proâ—inces of the King Assuerus to lay hand vpoÌ„ those that sought their hurt They did then wisely prouide for their affaires so that they did not giue theÌ„selues so to ioy and gladnes but that they did diligeÌ„tly stand vpon their guard prouided them of armour gathered theÌ„selues together at certaine times places and principally did flee vnto God by prayer desiring that he who hitherto had shewed theÌ„ so great fauour would make perfect the worke of their deliuerance And surely then had they most neede of Gods help wheÌ„ they were to fight with their enemies for vnlesse God had daunted their courage and weakened their force prowesse there was no hope that the Iewes could be vanquishers of their enemies Furthermore they contained themselues within the bounds of the Proclamation that they would only vse force against those that sought their hurt that is those that were in armes to hurt them their wiues and children for this was the forme of the first edict chap. 8. vers 11. So that wee must needes say that the same day the enemies of the Iewes assembled to destroy and slay them for else how could they know who were their enemies or by what lawe could they haue vsed violence against those who kept themselues quiet and peaceable in their houses But by what lawe did the enemies of the Iewes take armour against them Euen bearing themselues bolde vpon the Kings Decree which was not called backe although one contrarie were published Besides vpon the confidence of their lot-casters and moued with the hatred of God and true religion being then principally driuen by Godssecret prouidence to gather themselues together that he might deliuer them into the hands of his people and that they should receiue a iust vengeance of their vngodlinesse and crueltie as God is sayd to harden the hearts of the Canaanites Iosh 11. 20. to goe out to meete the Israelites in
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