of both is thus describe by the Prophet The eyes of the Lord aâ—â— Psal 34. 15. 16. vpon the iust and his eares are open to heaâ— their prayer But the face of the Lord is â—gainst those that do euill to cut off their remâ—â—brance froÌ„ the earth This is heere propâ—sed vnto vs to behold in the three chaâ—ters which remaine of this historie 〈◊〉 God did make euident his fauour blessing vpon Ester and Mardochaeus and all the Iewes who were but lately coÌ„demned vnto death and again on the coÌ„trary part his wrath curse vpoÌ„ the goods posteritie of Haman and vpoÌ„ all that consented with him to the destructioÌ„ of the Church These things ought to comfort vs at all times to nourish our hope of the grace fauour of God toward his people of his vengeance vpoÌ„ his enemies seeing he bringeth to shamefull death the authors of persecutions against his Church Now at this present we are to consider how the Lord going on farder to powre out his vengeance against Haman and to shew his fauour vnto Ester and Mardochaeus caused that these enioyed his substance honors in the two first verses of this chapter Next how Ester being moued with exceeding charitie zeale towards the Church of God obtained letters of Assuerus in fauour of the Iewes that they might be safe from their enemies Whereby we learne with what feruentnes of minde and vehemencie the safetie and preseruation of the Church is to be sought which though the wicked enemies be taken away yet is she still in danger by their wicked practises and conspiracies First therefore we are to see to whome the spoyles of Haman came to weet his goods and possessions were giuen by the king to Ester vers 1. and his honors to Mardochaeus vers 2. In that same day saith the historie did the king Assuerus giue vnto Ester the Queene the house of Haman the aduersarie of the Iewes Vnder the name of house is contained all his stuffe and goods both moueable and vnmoueable which the same day that he was hanged were giuen by the king to Ester as being forfaited vnto the king and so at his pleasure to bestow on whome soeuer it pleased him The wife then of Haman we see and his children and friends are deceiued of their hope of succession and Ester whome he held for his enemie and would haue destroyed both her and her whole nation is his heire so that although the sonnes of Haman ouerliued their father almost eight moneths before they were destroyed as we shall see in the next chapter yet they enioyed no part of their fathers goods So the house of the wicked the goods of the oppressor of the Iewes came into their hands who knew well to vse it for Ester to whome they were giuen set Mardochaeus to haue the ouersight of them which he well and faithfully discharged that so it might be fulfilled which Salomon spake That the Prou. 28. 8. 13. 22. goods of the wicked are gathered for the poore And that which he sayeth in another place The riches of the sinner are layd up for the iust Which is spoken yet more expresly in Iob Though he should heape Iob. 27. 16. 17. up siluer as the dust and prepare rayment as the clay He may prepare it but the iust shall put it on and the innocent shall diuide the siluer Whereby it appeareth that that testimonie of Dauid is true That men disquiet Psal 39. 6. 49. 10. themselues in vaine heaping up riches and can not tell who shall gather them As he also speaketh in another Psalme Wee see that wise men dye and also the ignorant and foolish and leaue their riches for others And which is another vanitie of theirs they thinke that their houses shall stand for verse 11. euer and their habitation from generation to generation call their lands by their names But this man shall not continue in honor he verse 12. is like the beasts that die Hereby then it is sufficiently tried that none doo sooner misse of their hope then the proud which make warre against God for both their goods come vnto others and their memorie is either vtterly extinguished or remaineth detestable amongst good men for euer as we see Haman is noted by none other title but the oppressor of the Iewes that is of the true Church and his goods are worthily confiscate as guiltie of treason both against God and his Princesse For by his wicked deuises he did rise against God defamed the King sought the life of the Queene Heerehence appeareth that the law of the confiscation of goods is most auncieÌ„t and vsed against those who were guiltie of most hainous crimes that so the pride of men might be beaten downe For there is no maÌ„ so wicked and vngodly but he is touched with a care of his children and posteritie In so much that many are not so afraid of deth as that their children by their fault shoulâ— be driuen to penurie Therefore to restraine bridle the malice of men therâ— are not onely appointed most grieuouâ— paines for the more hainous offences bâ—â— also the losse coÌ„fiscatioÌ„ of their good But if any shall except that the children are not guiltie of the fathers offeÌ„ces I say that there is no greater iniurie done vnto them though they be innocent wheÌ„ they are depriued of their fathers substance then when they are depriued of their life defence The confiscation then taking away of HamaÌ„s goods was a iust veÌ„geance vpoÌ„ him his familie I confesse that diuers times it may come to passe that the best by the false accusations of the wicked may be spoiled of their life and goods which we see was done vnto Naboth by the malice of Iezabel who caused 1. King 21. him to be accused of treason that so Achab might challeÌ„ge his goods possession by way of coÌ„fiscation but the wicked do not long enioy those goods as neither Achab had long cause of ioy wheÌ„ as shortly after the death of Naboth he receiued a message by Eliah the Prophet of Gods vengeance to be executed vpoÌ„ him his familie together with a most notable testimonie of Naboths innocencie as the same historie doth witnesse So that those who enioy the goods of the poore faithfull coÌ„demned for the profession of the Gospell by escheate and confiscation shal not loÌ„g reioice but shal shortly feele the curse of God vpon theÌ„selues their posteritie As touching Ester she might with a good conscience possesse the goods of Haman who suffered iustly for his deserts And if we shall say that the Iewes did afterward abstaine from the spoiles of those whom in their lawfull defence they slewe although the king gaue them the spoyles and that therefore likewise Ester ought to haue abstained from the spoiles of Haman we may aunswere that the circumstances in these actions were diuers and the manner of dealing
of a kingdome should be irreuocable For whē as the King dares not call back his former Proclamation what doth he but lay open his people to the slaughter by two contrarie writings being both of like authority arming his subiects one against another And if God himselfe had not holpen the poore oppressed it is most certaine that the former proclamation would haue had the greater force Heere then let vs rather admire Gods prouidence then praise the Kings wisedome These things are written for our comfort that in our greatest dāgers and hardest distresse when the mischiefe seemeth past remedie we flee vnto him who made a way for his people through the midst of the sea who lighteneth our most thickest darknes by the brightnes of his light who openeth the graues who deliuereth vs out of the shadow of death as heretofore he preserued by wonderfull meanes his people and the three children cast into the fierie fornace and finally Daniel in the very den of Lyons Howbeit the kings humanitie and courtesie is to be commended who so willingly consented that they should write in fauour of the Iewes but it is no maruell if he could not by his owne wisedome wind himselfe out of so intricate a busines and therefore committed the whole matter to the fidelitie and wisdome of Mardochaeus Heereby it is euident that Princes neede nothing more then faithful counsellors It is therefore our parts to obtaine them by our prayers for our Princes at the hand of the Lord and to pray that God will direct their minds to follow the aduise of faithfull and good counsellors For otherwise the Lord will finde out many wayes to punish the enemies of his name and to deliuer his people out of all distresse that they may giue him eternall prayse and immortall glorie for vnto him belong onely all glorie and dominion through Iesus Christ his Sonne our Lord. Amen THE TWENTIETH Sermon VVhat wisdome Mardochaeus did vse in writing the Proclamation in fauour of the Iewes in the great anguish and trouble of his mind from verse 9. to 15. of the 8. Chapter 9. Then were the Kings Scribes called at the same time euen in the third moneth that is the moneth Sivan on the xxiij day thereof and it was written according vnto all that Mordecai commanded vnto the Iewes and to the Princes and Captaines and rulers of the Prouinces which were from India euen vnto Ethiopia an hundred and seuen and twentie prouinces vnto euery prouince according to the writing thereof and to euery people after their speech and to the Iewes according vnto their writing and according to their language 10. And hee wrote in the King Assuerus name and sealed it with the Kings ring and he sent the letters by poasts on horsebacke and that roade on beasts of price as dromedaries and coltes of mares 11. Wherein the King graunted the Iewes in what citie soeuer they were to gather themselues together and to stand for their life and to roote out to slay and to destroy all the power of the people and of the prouince which shall inuade them their children and women and to spoile their goods 12. Vpon the same day in all the prouinces of King Assuerus euen the thirteenth day of the twelfth moneth which is the moneth Adar 13. The copie of the writing was how there should be a commandement giuē in all and euery prouince published among all the people and that the Iewes should be readie against that day to auenge themselues on their enemies 14. So the posts rode vpō beasts of price and dromedaries and wēt forth with speede to excute the Kings commandement and the decree was giuen at Susa the citie royall A Braham the father of the faithfull in the greatest troubles of his minde when he was in the way going to sacrifice his only sonne who demanded of him where was the lamb for the burnt offering gaue this memorable answere full of faith saying The Lord will prouide Gen. 22. 8. For in the midst of distresses which no wit of mā could haue remedied he sheweth that he depēdeth altogether on Gods prouidence and teacheth vs that in all hard and doubtfull matters we must do our dutie and vse that wisdome which God giueth vs least we be fearefull like the infidels and leaue the euēts doubts which we can not redresse to Gods prouidence and most wise gouernment who hath promised to be a light vnto vs in our most thickest darkenesse This also we see to be performed by Mardochaeus in this Historie for the King graunting him leaue to write what letters he would in fauour of the Iewes and yet not reuoking the former which were written for their destruction it is not to be doubted but that he wrestled with many doubts diuers feares perceiuing the Kings mind to be mutable and easily chaunged and besides foreseeing many daungers after what manner soeuer he should write the decree For as wee heere see the Edict written to graunt the Iewes that beeing gathered togither they might stand for their life against all that would as enemies inuade them was it not to set them open to a hard and most daungerous Combat against the naturall subiects of the kingdome armed no lesse with the Kings authoritie then the Iewes who were onely poore captiues and straungers and farre lesse in number then their enemies Mardochaeus therefore in these straights did what he could in dutie and by the authoritie graunted him from the king remitting the whole euent of the matter vnto the mercie of the Lord whose wonderful meanes in deliuering of his Church hee had alreadie had experience of in that happie end of so many dangers which the minde of man could not haue thought on hoping that it would come to passe that God who had begun the deliuerance of his Church by so sudden and vnhoped meanes would perfect the same vnto his glorie Here then we are to consider how Mardochaeus did prouide that this new proclamation might go forth absolute in all parts and forme and what was the substance and argument thereof Wherein shall be obserued his wisedome equitie and diligence in guiding and furthering the publike affaires of the Church which are particularly to be vnfolded by vs that in all things we may obserue the care and direction which God beareth ouer his and how he disposeth all things for their safetie and commoditie as oft as it seemeth good vnto him and that so we may learne to rest vpon his fatherly care doing not with standing our dutie as much as in vs lyeth The ninth verse declareth the time wherin that proclamation was made in fauor of the Iewes by whom vnto whom and how it was carried The time is the 23. day of the third moneth which is called Siuan which answereth to part of our May. Whereby it is apparant that this Edict went forth two moneths ten daies after the other which as we saw Chap. 3. vers 12. was made the
mutinous fellows which they could find either in that great Citie of Susa oâ— in any other where they had any authoritie So that happened vnto Haman which the Spirit of God pronounceth shoulâ— come vpon the wicked and the enemiâ—â— of his glory to wit that which Iob saith He shal neither haue sonne nor nephew amiâ— Iob. 18. 19 his people nor any posteritie in his dwelling whereunto also appertaineth that which is Psal 21. 10. Their fruite shalt thou dâ—stroy from the earth and their seede from tâ—â— children of men Wherefore the wickâ—â— who are so carefull for their posteritie 〈◊〉 destroy them by their owne wicked dâ—uices and ouer throw them by their fuâ—â—ous practises when euen from their iâ— fancie they teach them to hate the truâ— and persecute the Church of God Aâ—â— if sometime the stocke of the God God so willing it do decay this doth 〈◊〉 happen in his wrath but with a certaiâ— testimonie of his fauour and mercie tâ—wards them For what soeuer come passe this remaineth vnmooueabâ—â— The death of the righteous is precious 〈◊〉 Ps 115. 16. God What then remaineth but that 〈◊〉 carefully employ our selues to righteousnesse and holinesse call vnfainedly vpon God in all our necessities and calamities patiently expect his helpe and wait for his vengeance against our enemies whose good and saluation yet let vs seeke that so they beeing turned vnto God rather then turned from him and destroyed we may altogither sincerely with all our hearts serue him in Christ Iesus his sonne our Lord to whom bee glorie prayse and dominion for euer Amen THE THREE AND twentieth Sermon The rest of the execution of the Edict and of the ful victorie which the Iewes obtained against their enemies from the 11. verse of the 9 Chapter vnto the 17. 1. On the same day came the number of those that were slaine in Susa the Cittie royall before the King 12. And the King said vnto the Queene Ester The Iewes haue slaine in Susa the Citie royall and destroyed fiue hundred men and the ten sons of Haman what haue they done in the rest of the kings prouinces Now what is thy petition that it may be giuen thee or what is thy request moreouer that it may be performed 13. Then said Ester if it please the King let it be graunted also to morrow to the Iewes that are in Susa to do according vnto this dayes decree and that they may hang vpon the tree Hamans tenne sonnes 14. And the King charged to do so and the decree was giuen at Susa and they hanged Hamans ten sonnes 15. So the Iewes that were in Susa assembled themselves on the fourteenth day of the moneth Adar and slew three hundred meÌ„ in Susa but on the spoyle they laied not their hand 16. And the rest of the Iewes that were in the kings prouinces assembled themselues and stood for their liues and had rest from their enemies and slew of them that hated them seuentie and fiue thousand but they laid not their hand vpon the spoyle EVery man confesseth that victorie commeth from God so that there is scarcely any found euen among the Heathen so wicked or stubborne who hauing obtained a victorie did not by some signe testifie his thankfulnesse vnto him whoÌ„ he supposed to be agod But this was so proper and peculiar vnto the people of Israel as beeing better instructed that they haue made therof a proper name of God calling him the God of Hostes And if hee worthily be acknowledged the giuer of all victories how much more of those in which expresly dooth shine his especiall fauour and goodnesse towards his Church so that in euery part thereof the beginning middle and ende an happie and blessed token of his grace and wonderful power is apparant which in this most happie victorie of the Iewes did come to passe who by Gods fauour though they were seely captiues and dispersed through the Prouinces of the Empire of Assuerus did yet triumphe ouer their enemies so that no man cannot call it into question but that the hand of God was mightily stretched out for their safetie and commoditie Wee haue alreadie seene the beginning It remaineth that wee see also the proceeding and end the summe whereof is that by the Kings permission and decree the ten sonnes of Haman were hanged on a tree three hundred men more slaine in Susa and in the other Prouinces seuentie and fiue thousand without any losse of the Iewes without any sedition following without any hatred or publike enuie against the King and finally without any conspiracie or farther atteÌ„pt against the Iewes All which are so much the more wonderfull by how much the rarer they are and obtained so happie an issue For how could the king so lay open his naturall subiects to be slaine and destroyed by straungers how could a woman obtaine so much how could seely captiues dare commit so great a slaughter how could so mightie a people suffer it without some extraordinarie motion and Gods speciall fauour There is therefore heere proposed vnto vs a most profitable doctrine of the loue of GOD towards his Church of the vengeance which he taketh on his enemies and of the peace tranquilitie which he giueth to his who call vpon him in their greatest troubles But wee shall better vnderstand these things by the seuerall explication of euery part First it is sayd That vpon that day the number of those that were slaine in Susa the â—itie royall came before the King It is not knowen by whome or vpon what intent â—he king was certified of the number of â—he slaine It seemeth very likely vnto me that it was done by some who by telâ—ing that there were so many slaine in one â—itie would willingly haue stirred vp the â—ings wrath hatred against the Iewes But whence so euer the King was certiâ—â—ed it is certaine it was a sufficient mesâ—age to haue stirred the kings mind vnto â—ust anger for the slaughter of his subiects â—ade euen as it were in his sight For in â—uch bloudie slaughters kings if they haue â—ot cast off all humanitie and naturall afâ—ection at last repent them of that which â—uer-rashly they granted and are angry â—ith those by whome they were perswaâ—ed and induced vnto it Besides this â—ng might call to mind that his subiects â—ad attempted nothing against the Iewes â—ut by his commandemeÌ„t and that there was too great libertie granted to a strange people against the naturall subiects and that the courage of his people was too much daunted But none of all these things come vnto his mind but he goeth merily vnto the Queene reioycing for her sake at the number of those that were slaine and againe giuing her libertie to demand whatsoeuer she list For these are the words of our author The king said vnto Ester the Queene The Iewes haue killed and destroyed in Susa the citie royall fiue hundred men and the tenne sonnes of Haman what haue they done in
uerthrow Wherefore it is said in Isayâ—â— Isai 37. 32. zeale of the Lord of hostes will perforâ— this and vers 23. of the same chapter vpbraideth the insolencie of Sennachâ— against his Church in these words Wâ— hast thou rayled on and blasphemed anâ— gainst whom hast thou exalted thy voyce hast lifted vp the haughtinesse of thine eâ—â— euen against the holy one of Israel By seruants hast thou rayled on the Lord. Aâ— the Lord willing to shewe the horrible vengeance of his wrath against his enemies sayeth by Moses I will lift vp my Deut. 32. 40. 41. hand to heauen and say I lyue for euer If I whet my glittering sworde and my hand take holde on iudgement I will execute vengeance on mine enemies and will â—eward them that hate mee I will make â—ine arrowes drunke with bloud euen the bloud of the slayne and of the captiues and 〈◊〉 sword shall eate flesh when I beginne 〈◊〉 take vengeance of the enemie And do 〈◊〉 not in these dayes in part see the 〈◊〉 effects of Gods wrath against his enemies after that he hath chastised his Church Could there any thing seeme â—ore to be marueiled at then that which God hath set before our eyes to weet 〈◊〉 enemies of the Church armed against â—heÌ„selues the innocencie of the Church â—pproued the conspiratours condemned 〈◊〉 disobedience and rebellion the King â—ade their enemie and he again by them 〈◊〉 far as their power stretched deposed â—epriued of all dignitie finally the whole 〈◊〉 of the warre turned froÌ„ the faithâ—ull and turned against the rebellious 〈◊〉 We haue not yet I grant obtained so happie an end neither do we as yet enioy so great prosperitie but that there is daily offered vnto vs great matter to cast down our selues before God and to pray for his fauour with teares repentance whereby at the last hee may bring an ende to those manifold confusions and all kindâ— of mischiefes which ciuill warres do draw with them Howbeit these so wonderfull works of God are neuerthelesse to be obserued that wee may extoll him with deserued prayse and giue him condigne thanks as we are inuited by the Psa 66. 5. Prophet in these words Come and beholâ— the works of God he is terrible in his doing toward the sonnes of men and like wise Psal 46. 8. O come and behold the worke of the Lord. Moreouer that we may learnâ— to flee vnto him in our greatest distresses and patiently expect his help constantly euery one do our dueties in ouâ— vocations tremble vnder his iudgements and depend on his mercie whereof at thâ— last he will make vs partakers in Christ Iesus to whome be all glorie and dominion for euermore Amen THE FOVRE AND twentieth Sermon The publike and solemne ioy of the Iewes for the victorie obtained which Mardochaeus doth consecrate to be yearely celebrated for euer with solemn rites from verse 17. vnto 15. of the 9. Chapter 17. This they did on the thirteenth day of the moneth Adar and rested the fourteenth day thereof and kept it a day of feasting and ioy 18. But the Iewes that were in Susa assembled themselues on the thirteenth day and on the fourteenth thereof and they rested on the fifteenth of the same and kept it a day of feasting and ioy 19. Therefore the Iewes of the Villages that dwelt in the vnwalled Townes kept the fourteenth day of the moneth Adar with ioy and feasting euen a ioyfull day and euery one sent presents vnto his neighbour 20. Eor Mordecai wrote these words and sent Letters vnto all the Iewes that were in all the Prouinces of the king Assuerus both neare and farre 21. Inioyning them that they should keepe the fourteenth day of the moneth Adar and the fifteenth day of the same euery yeare 22. According to the dayes wherein the Iewes rested from their enemies and the moneth which was turned vnto theÌ„ from sorrow to ioy and from mourning into a ioyfull day to keepe them the dayes of feasting and ioy and to send presents euery man to his neighbour and giftes to the poore 23. And the Iewes promised to do as they had begun and as Mordecai had written vnto them 24. Because Haman the sonne of Hammedatha the aduersarie of all the Iewes had imagined against the Iewes to destroy them and had cast Pur that is a lot to consume and destroy them BEsides that one and onely sacrifice of the Sonne of God once offered for the remission of our sinnes of which the olde sacrifices were figures there haue bin alwaies among the faithfull two sortes of sacrifice most acceptable vnto God the one the sacrifice of a contrite Ps 51. 17 50. 14. 23. and broken heart the effect of true repentance in aduersitie and the other of praise and thanks-giuing in prosperitie that the one of these may yeelde vnto God the praise of iustice in correcting vs the other may set forth his clemencie mercie in deliuering vs from euils We haue seene before in the fourth Chapter how the Iewes in their troubles offered vnto God the sacrifice of an humble and contrite heart and what fruite they reaped from this conuersion vnto God with fasting weeping and prayer to wit deliuerance by God as it were out of the iawes of their enemies and a most admirable victorie ther remaineth now for vs to see how hauing receiued so great benefits at Gods hand they offered vnto him with great ioy gladnes the sacrifice of praise and thanks giuing therof would haue a perpetuall monument to remaine In three verses then it is recited how all the Iewes willingly and of their owne accord did celebrate their day of rest with gladnesse giuing thankes vnto God for the benefite receiued they who dwelt in the Prouinces vpon the foureteenth day and those who dwelt in Susa vpon the fifteenth afterward it is declared how Mardochaeus by a publike writing ordaind that those two dayes shuld be obserued amongst the Iewes by a perpetuall decree and that this was willingly accepted by them and againe ratified in the name of Ester and Mardochaeus and these things are contained in the latter ende of the Chapter At this present we are to coÌ„sider that which is contained from the 17 verse to the 25. whereout we learne with what gladnesse and what feruentnesse of minde the benefits and deliuerances of our eternall God are to be acknowledged by vs and set foorth with praise The Iewes then which dwelt in the Prouinces out of the Citie Susa when as vpon the thirteenth day they had now obtained a full victorie ouer their enemies and rest from them rested vpon the fourteenth day and that day was vnto thema day of ioy and gladnesse but those who dwelt in Susa being as yet occupied on the fourteenth day in following the rest of their enemies rested on the fifteenth day giuing themselues vnto ioy in the honour of God and celebrating the memorie of their deliuerance this is the sum of
gifts bestowed vpoÌ„ the poor were signes of their charitie For whereas we haue almost alwaies among vs poore and needie sicke old Orphanes and others who liue hardly with smal sustenance shuld it not haue bin a cruel poynt in the publike ioy if the rich should not extraordinarily haue had them in remembrance that by their abuÌ„dance their want might be relieued and occasion of reioycing also with the rest giuen vnto them Wherfore we worthily detest their bankets who in celebrating their feasts giue themselues vnto drunkeÌ„nes ryot intemperancie For God accurseth such feasts wherin his name is prophaned his good gifts troden vnder foot and his beneficence drawn into an occasion of mischiefes Their prophane mirth also is detestable which haue learned to do nothing on the holy dayes but dance play that they may so be more more stirred vp to vncleannesse and loosenesse And how can the gifts of rich meÌ„ bestowed among themselues be acceptable vnto God if casting away the care of their miserable brethren they suffer them to be oppressed with pouertie and want whom yet our Lord and Sauiour Christ Iesus hath commended vnto them as his members It is lawfull then to banket be merrie and send presents one vnto an other on the holy dayes so that our bankets be seasoned with sobrietie and the praises of God our mirth and pastime tempered with talke of his goodnesse and sending presents vnto the rich for friendships sake we also bear a careful regard of the poor For otherwise woe vnto our feasts woe vnto our mirth and reioycing which cannot please GOD vnlesse they be consecrated to his name and referred to his glorie Out of this example we learne that wee owe vnto God a thankfull acknowledging of his benefits praise for thosâ— goods things which we haue receiued aâ— hishands for they are as the Prophet Hoseah saith the Calues of our lips they arâ— also a sacrifice more pleasant and acceptable vnto God then those of Oxen anâ— fat beastes which were offered vnder the Law as in the 50. Psalme after the Prophet had said that God had no neede of the flesh of Buls nor bloud of Calues hee addeth in the 14. verse Sacrifice vnto God praise and performe thy vowes vnto the Lord and in the last verse hee saith He that offereth praise he glorifieth me as on the contrarie God complaineth of nothing more then of the vnthankfull minde of his people not acknowledging his benefits Wherefore he also calleth heauen and earth to witnesse against the vnthankfulnesse of his people yea euen the Oxe and the Asse to condemne them Isai 1. 3. And in the fifth Chapter hee complaineth against his people vnder the parable of a vine in these words verse 4. What could I haue done any more to my â—ine-yard that I haue not done vnto it Why â—aue I looked that it should bring foorth â—rapes and lo it bringeth forth wilde Grapes And by Ieremie hee complaineth in this â—rt Chap. 2. vers 5. What iniquitie haue our fathers found in me that they are gone â—rre from me and almost in the same â—ords in Michah 6. vers 3. O my people â—hat haue I done vnto thee or wherein haue I greeued thee Wherefore it is not without cause commonly said that nothing is more vniust nothing more against nature then an vnthankful person Foras the testifying of a thankfull mind containeth many duties in it and namely iustice and truth by which that is giuen vnto God which is due vnto him and he is acknowledged to be the author of al good wherof we are voyd so on the contrary an vnthankfull minde is an heape and as iâ— were a bundel of many vices wherhencâ— we see it often come to passe that thosâ— who haue receiued great benefits of God haue not acknowledged it haue shortly after perished miserably Which is apparant in those of Sodome and Gomorrhâ— whom Abraham deliuered out of thâ— hand of the foure Kings their enemieâ— For when as by this deliuerance they dâ—â— nothing profit shortly after they we destroyed by fire from heauen Therefore we see that Dauid and ther the faithfull seruants of God beeiâ—â— deliuered out of daunger are wont caâ—â— fully to vowe vnto God the setting foâ— of his praise and perpetuall obedience namely in the 115. Psalme Dauid saiâ— verse 7. 8. 9. Returne vnto thy rest ô my soule for the Lord hath bene benificiall vnto thee Because thou hast deliuered my soule from death mine eyes from teares and my feete from falling I will walke before the Lord in the land of the liuing Let vs know then that true thankfulnesse consisteth first and principally in this that we yeeld vp our bodyes a liuely sacrifice holy and acceptable vnto God which is our reasonable seruing of him as the Apostle Paul speaketh Rom. 12. 1. then that also with our lips wee set forth the goodnesse of God whereunto that of Dauid is to be referred It becommeth the vpright to praise God and he saith by name the vpright because the praise proceeding from an infidell not repenting doth displease God as God himselfe in these words reproueth the vngodly What hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth Seeing thou hatest to be reformed hast cast my words behind thee And in the first Chapter of Isai the Lord reiecteth the worship which hipocrites and the irrepentant did yeelde vnto him Do not we then stand in feare least God should say the same of vs if after so many benefites receiued at his hand wee goe on still in our sinnes and thinke that we haue sufficiently satisfied him with presenting our selues to heare his word with the often singing of Psalmes or the multitude of praiers inconsiderately powred out and that hee should in these termes complaine what make your bodies before mee without your hearts what care I for your singing what weigh I your prayers they are abhomination vnto mee when you multiplie your prayers I will turne away my face from you for your hands are full of bloud The celebrating then of festiuall dayes with songs and mirth are of no moment or weight with God vnlesse wee be turned vnto God with all our heart hearken effectually with obedience vnto his voyce and relie wholy vpon him And these things are to be noted concerning these dayes of rest and publike ioy which the Iewes willingly did celebrate after their victorie There followeth after how these things became a perpetuall law and custome by the decree of Mardochaeus which Ester the second time doth confirme as wee shall see after vers 29. Mardochaeus then as a Magistrate wrote and sent letters to all the Iewes which were in all the prouinces of the King Assuerus farre and neere Inioyning them that they should keepe the foureteenth day of the moneth Adar and the fifteenth thereof euery yeere adding this reason According to the dayes wherein they rested froÌ„ their enemies and the moneth
about vs as in Swizerland Germanie England and Scotland in which when as there haue bene troubles raysed for religion God hath deliuered those Churches and giuen them peace and tranquillitie Whereupon France and Flanders ought to be raysed vp with good hope of deliuerance which this long while and at sundrie times haue sustained the burden of most cruell persecutions and sharpe warres We haue seene then for the setting forth of the greatnes of this deliuerance the largenesse of the empire of Assuerus described in the first chapter and the magnificence excesse of his feasts The end of which feasts was lamentable and vnluckie the Queene Vashti refusing to come at the Kings commandement whereupō she was diuorced that so there might a way be prepared to the taking in of Ester which is declared in the second Chapter together with the benefite wrought by Mardochaeus for the King God so before hand prepating fit instruments for the bringing to nought of Hamans wicked deuises which things in the third chapter wee haue discussed For when as he was lifted vp by the King aboue all his courtiers and was worshipped of all sauing Mardochaeus he tooke so great indignation at it that he tooke counsaile how to make away Mardochaeus and the whole nation of the Iewes at one slaughter To which purpose by his false accusations and slanders he obtayned of the king an edict whereby partly by Hamans false suggestions and Assuerus ouer great credulitie the Church was layd open to be spoyled and murdered without any difference of men or women children or infants Which being published and made knowen the Iewes turned themselues vnto mourning weeping fasting and praying and namely Mardochaeus who left not to vrge and solicit Ester vntill he had perswaded her to make supplication vnto the King for her people Which thing she did after three dayes and three nights fast celebrated as well by her selfe as by all the Iewes inhabitants of Susa Wee haue seene the effect of these prayers that by them there was an entrie made open for Ester vnto the King shee found fauour in his sight with great promises of obtaining whatsoeuer she should demaund euen vnto the halfe of the kingdome But shee was content at the first to request the King and Haman to come vnto her to a banket and then desired none other thing but that the next day it would be the Kings pleasure to come the next day vnto another banket In the meane while Haman tooke counsaile speedily to make away Mardochaeus and by the aduise of his friends erected a gallowes that the next day they might hang Mardochaeus thereon but as in the sixt Chapter is shewed God turned his counsayle to a contrarie effect the King commanding him to leade Mardochaeus through the streetes of the citie with that great honor which Haman himselfe had prescribed whereupon returning sad and full of indignation vnto his house he heareth from his friends the sentence of condemnatiō which we haue declared in the 7. chapter which at the Queenes complaint and petition was fulfilled Haman being hanged on that same gallowes which he had prepared and this was also besides a great effect of the prayer and repentance of the Iewes but farre greater did follow in the eight Chapter wherein is declared that the riches and goods of Haman came vnto Ester and his honors vnto Mardochaeus and there was a contrarie edict vnto the former written in fauour of the Iewes whereupon the Iewes were made partakers of ioy and publicke gladnes as in the ninth Chapter We haue heard also how the Iewes performed the matter being authorised by the Kings Proclamation and slew seuentie and fiue thousand and eight hundred of their enemies who sought the goods and the liues of them their wiues and children so that the rest of the people being made afrayd dared not once to open their mouthes against the Iewes God restraining their minds and as it were compassing them about with a wall of fire Which singular benefit of the Lords Mardochaeus with Ester the Queene magnifying as they were bound and fearing least in short time the memorie thereof would decay did by their authoritie and proclamation commaund that the fourteenth and fifteenth dayes of that moneth wherein their enemies were slaine should be celebrated with a perpetual festiuitie and called the dayes of Purim because the lots which Haman cast did appoynt those dayes for the vtter destruction of the Iewes but God had heard the cries and fastes of his had returned on the heads of the enemies the mischiefes which they had deuised for others Finally we haue seene that the power and honour which before were Hamans and after bestowed by Assuerus the King vpon Mardochaeus were more and more encreased and confirmed and peace and tranquillitie procured vnto the Church then dispersed among so many Nations Out of al which we learne being taught by experience of Gods goodnesse that in the greatest distresses most dangerous and desperate cases our trust is to be reposed in God whose power is so great and confirmed vnto vs by so many proofes that it is not to be doubted but that he wil most powerfully deliuer vs out of all daungers if we crie vnto him yea and which more is Satan and all the world in vaine wringing at it he will giue vnto vs eternall life which that most precious bloud of Christ Iesus our Lord shead once vpon the Crosse hath purchased for vs. To him alone be all glorie praise and all power and strength for euer Amen Glorie be to God alone FINIS THE TABLE OF the chiefe points which are contained in these 26. Sermons vpon the tenne Chapters of the Booke of Ester CHAP. 1. SERMON I. VEr 1. What fruite is to be gathered out of Histories and namely out of the holy Histories of the Bible and especially out of this Historie of Ester pa. 1. 2. 3. The chief points of those doctrines which are contained in the Historie of Ester 7. 8. 9. 10. 11. c. Assuerus though vncircumcised possesseth ◠great Kingdome Gods fauour then is not to be measured by worldly dignities but is to be sought in Gods free adoption 15. 16 God will haue his to be subiect vnto Kings though Infidels 17. Great Empires are as bands whereby many Nations are ioyned togither 18. Vers 2. Gods prouidence establisheth and transferreth them from one people to an other 19. 20. SERMON II. 3. Of sumptuous feasts 27. 25. 26. With these two conditions wee may vse those things which God hath created first that God be glorified next that all intemperatenesse and vnthankfulnesse be auoyded 26. 27. 28. 4. What manner of ones the feastes of Kings and Noble men ought to be 29. What ones the feasts of those that feare God should be 30. 31. Of the patience of God towards the children of this world vnto whom he giueth so many good things 32. 6. 7. 8. Of ryot vsed for the most part by great men
it is euident that he aspired to somewhat more and indeede to haue desired the kings apparrell that hee might spoyle the king thereof to be caryed on the kings horse that he might make him go on foote and to put the kings crowne vpoÌ„ his head that he might thrust him into a monasterie and so hauing deposed his king he might vse the seruice of the Peers of the bloud royall and be caryed with triumph through the cities royall and command to be proclaymed not by one but by all not thus shal it be done to the man whom the king will honour but God saue the king him who is worthier of the kingdome then the king himselfe When ambition hath taken roote in the mindes of Nobles it can abide no moderation but desireth to be lifted vp aboue all dignitie and excellencie But how can it be that warlike men made drunke with the wine of the fornicatioÌ„s of that whore of Rome should not do thus when that whore dareth to lift vp her selfe aboue all that is called â— Thes 2. 4 God Thus haue you Hamans aduise promising vnto himselfe royal triumphes but the foole fell farre from his imagination which let vs consider out of the kings decree expressed in these words Make haste saith he take the apparell and the horse as thou hast said and do so to Mardochaeus the â—ew who sitteth in the kings gate omit not any thing of all that which thou hast spoken The prouidence of God is to be obserued in this commandement of the kings who so suddenly changed the Kings will that he would command this Courtier so beloued so magnified to serue Mardochaeus and to be compelled to so base an office from so high a degree of honour and this is so much the more to be obserued because the King could not be ignorant with how great hatred Haman followed all the Iewes Now Kings are not wont for a light cause without offence so hardly to entreate and debase their deare attendants and those whom they haue magnified aboue the rest but heere the kings commandement is straight and precise Make hast take the apparell do as thou hast said omit nothing of that which thou hast spoken What could a man more straightly enioyne his seruant But God would haue the King speake thus peremptorily that Haman might be terrified and his pride beaten downe neither that he should flee vnto the excellencie of his dignitie but that he should execute the aduise which he himselfe had giuen Such is the estate and condition of Courtiers that after the lust of Kings and at a word they are suddenly lifted vp and suddenly throwne downe so changeable and vnconstant is their condition and dignitie which hangeth vpon that slender and rotten threed of mans fauour Who oftentimes to make shew of his power is delighted with such sudden changes throwing downe those whom he hath lifted vp treading vnder feete those whom before hee did extoll ouerwhelming with shame those whom they had ennobled with honor finally vsing them as things created by themselues and that worthily seeing the courtiers are delighted with this maner of creation with wicked sacriledge transferring vnto men that which is due vnto god alone Haman affrighted with this voyce neither dareth answere nor resist but though against his will executeth that which hee was commaunded Heereby appeareth how great the authoritie and power of Assuerus was to wit absolute such as at this day the Turke doth exercise ouer all his subiects And heere also appeareth the cowardise and base minde of Haman He might as it seemeth obiect many things to wit that this Iewe was his most hatefull enemie already condemned by the Kings proclamation that he was rebellious against the Kings commandement of honouring him that it should not bee honourable for the King to bestowe so great honours vpon a man of so base estate that his benefite was not so great which proceeded not from any manlinesse or courage but onely from the bare reporting of words which might bee by any the most cowardly slaue who should not therefore bee accounted worthy so great honour finally if hee had obiected nothing else but that hee could not in a matter so base cast downe himself before his most deadly enemie it might haue bene sufficient for had it not bene farre more commendable for him before men to haue dyed manfully then so against his will to frame himselfe vnto the Kings will But this for the most part is the nature and disposition of them who place their hope and felicitie in the grace and fauour of Princes that they do most seruilely abase themselues to the ministerie of many things which ought to be vnto them more greeuous then death it selfe So God oftentimes is wont to throwe down their courage who seeme that they will rather die for madde then to yeelde but one iotte of their dignitie and magnificence Marke heere a wonderfull change iâ— the persons as well of Haman as of Mardochaeus For Haman is compelled to apparell him whom he desired to spoyle anâ— to carrie him vpon horsebacke of whom hee would needes be adored to adornâ— his head with the Crowne royall whosâ— necke he desired to breake with an haulter to prepare a triumphe for him foâ— whom he had erected a gallowes and tâ— proclaime before him whom hee woulâ— haue oppressed with reproach Thus shâ—â—â— be done to the man whom the King will honour Finally Haman heere is compelled to play the part of a seruant in apparelling of Mardochaeus of a horseman in helping him to horse of an vsher in going before him and of a cryer in proclaiming his honour On the other side Mardochaeus beeing â—ppressed with teares and sorrow is apâ—arelled with gladnesse he that lay in the â—ust is carried on the kings horse he that altogither was swallowed vp with sadâ—esse is Crowned with ioy hee who was â—ppointed to a shamefull death is honouâ—ed and that by him who had wrought all 〈◊〉 mischiefes against him Worthily â—â—en might this faithfull seruant of God 〈◊〉 out the Innocent shall not loose his laâ—our How pretious is thy goodnesse ô God to them that put their trust vnder â—â—e shadow of thy wings and that * How Ps 31. 20. 21 â—â—eat is thy goodnesse which thou hast layd vp â—â—r those that feare thee and that Saluaâ—â—on Ps 37. 39. Ps 92. 11. 12. belongeth vnto God also that Thou 〈◊〉 lift vp my horne as the horne of an Vniâ—â—rne for I am annoynted with fresh oyle And 〈◊〉 eye shall behold thy iudgements against â—â—ose that lie await for me Now these â—â—ings are written not that out of them euery one of vs should imagine to himselfe the like triumphes that Mardochaeus had or like honour in this world but let it suffice vs to haue made triall that God is the defender of our honor and that hee wil bring forth thy righteousnesse as the light Ps 37. 6. thy iustice as the noon-day
the godly These are the admirable works of our God which no man can sufficiently wonder at and in meditation where of all our senses will faile For God doth fulfill those things before our eyes which no man could expect or so much as hope for There is a set day apointed for this matter throughout all the prouinces of the king Assuerus to weete the xv day of the xij moneth which is the moneth Adar and which was appointed for the destruction of the Iewes so that the day which was by Hamans malice prefixed for their ruine and ouerthrow by the goodnes of God should be turned into safetie and deliuerance Vntill that day came they might at leisure meete and prepare and furnish themselues with things necessarie for their iust defence diligently foreseeing as well the number of the enemies as their purposes and strength whereby they prepared to set vpō them or by what meanes they sought to 〈◊〉 them So it commeth to passe that fo◠the most part those times which the enemies of the Church did thinke to be most fit to obtaine an happie issue of their deuises and practises God doth appoint for their destruction whereof wee oftentimes haue had experience And thus farre of the dutie of the Iewes Let vs see what is commanded vnto the Gouernors That the coppie of this writing should be published among the people in euery Prouince and that the Iewes shuld be ready against that day to auenge theselues on their enemies This might seem hard vn to the Lieftenants and Gouernors who lately had published an Edict altogither contrarie vnto this But they were in subiection euen as seruants vnto this great Monarch neither dared they as much as to ope their lips against his pleasure But what I pray could they imagin whē they saw such contrarie commandements but that either the King was vndiscreete or vsed euill counsellors or else was delighted with the mutuall hatreds and discords of his subiects and would therfore make tryal which part was strongest Notwithstanding they go on and proclaime the Edict Whereby it commeth to passe that the Iewes are sufficiently furnished to be reuenged on their enemies Although then priuate reuēge be in expresse words forbidden Math. 5. 39. Yet the publike granted by the magistrate in a iust cause is alwaies lawfull and commaunded by God So Dauid giueth thankes vnto God Ps 18. 41. that hee had giuen him power to auenge himselfe It is likely that many contemned this decree as being wrested from the King by the importunitie of a woman and perswaded themselues that the King indeede would not haue those things to be done which were contained in that Edict and that therfore they wold stand vnto the former But by this meanes God drew on his enemies vnto the day of slaughter So diuers in our time trusting vnto that Edict which was first made against the professors of the reformed religion accounted of the Kings latter Edicts but as trifles and to be laughed at Which opinion yet was and will be to their hinderance Let vs now passe ouer vnto those by whose diligence those Letters were caried into all Prouinces to wit by the hand of swift postes which rode on the best horses and beasts prouided for the Kings affaires for the Kings of Persia vsed to haue stage postes prepared for the iournies of euerie Prouince that so in short time they might receiue newes of the whole affaires of the Kingdome or send into the Prouinces as need required of whose faithfulnesse no man would doubt seeing they had commaundement from the King So God prouided that his should speedily receiue the gladsome tidings of theyr deliuerance that in their anguish they might be comforted and in their sorrowes cheared and made glad and that by the effect it selfe he might approoue vnto them that he had heard their prayers and vnderstood their cries So when it seemeth good vnto the Lord all things are chaunged and turned vnto the good and ioy of the Church For the Kings will and lips wish and speak whatsoeuer shall be for theyr profit the Scribes write that which Mardochaeus commaundeth them who setteth downe that which he thinketh necessarie for their preseruation the Princes and Gouernors they publish that which they are commaunded the Posts speedily carie the Letters into all Prouinces So God is wont to comfort his after afflictions Let vs therefore wholy depend on him serue him continually in feare patiently expect his helpe looking vntill he make vs ioyfull in Christ Iesus by whom our ioy is purchased to whom be glorie for euer Amen THE ONE AND twentieth Sermon The magnificence of Mardochaeus the ioy of all the Iewes and the feare of all people From the 15 verse to the end of the 8. Chapter 15. And Mordecai went out from the king in royall apparell of blew and white and with a great Crowne of gold and with a garment of fine linnen and purple and the Citie of Susa reioyced and was glad 16. And vnto the Iewes was come light and ioy and gladnesse and honour 17. Also in all and euery Prouince and in all and euery Citie into whatsoeuer place the Kings commandement and his decree came there was ioy and gladnesse afeast and good day many of the people of the land became Iewes for the feare of the Iewes fell vpon them THere is none of vs who doth not most willingly confesse that the saying of Paul is most true That God according to that power which worketh Eph. 3. 20. in vs is able to do exceeding abundantly aboue all that we aske or thinke For who knoweth not that Gods power doth infinitly surpasse the reach and desires of our minde Howbeit when as the truth of this sentence is made open vnto vs by cleare and euident examples or when as God by experience doth shew forth the same in our owne affaires then with greater assurance and delight do we prooue it to be true wherby we do powre outmore abundantly the praises of God proclayming his power and bountie which is far greater then all our wishes desires or demandes Therefore the holy Scripture doth set before our eyes many notable examples in which the liberalitie and bountie of God doth infinitly passe our hope and petitions This is cleare in Ioseph being sold sor a bondslaue into Aegypt and Gen. 39. 41 by the slaunders of his Mistresse cast into prison For what more could he desire of God in this case then to be set free out of bondes into libertie and restored to his fathers house But God bestowed on him greater gifts lifting him vp into the gouernment of all Aegypt and giuing him the next degree of honour vnto Pharao The same fauour did Daniel feele in Babylon for when as hee durst not hope Da. 2. 48. 6. for any greater matter then to be set at libertie to returne vnto Ierusalem hee was made the chiefe of all Princes by Nabuchadnezzer The same heere is seene
in the middest of our dangers and greatest distresse And thus farre of Mardochaeus glorie The ioy and gladnesse of the Iewes is next to be considered and first of those who dwelt in Susa and then of those who were dispersed in other Cities and Prouinces ver 17. Of the Iewes which were abiding in Susa it is said in the end of the 15. verse that the naturall inhabitants reioyced for their sakes vnlesse we will follow a more simple sense of the place and say that there was light and ioy in the Citie of Susa that is among the Iewes But it may also be that many of the Citizens of Susa perceiuing the kings fauour to the Iewes the authoritie of Ester and loue which the King bare to her and the hoâ—our of Mardochaeus did giue forth some â—â—gnes of reioycing for this felicitie of the Iewes as for the most part wee see it to â—appen that vnto what part the Kings â—â—uour and affection doth bend to the 〈◊〉 also the good wil of the people doth â—â—cline Many therefore being moued â—ith so sudden and wonderfull changes and seeing them reuiued whom before â—â—ey thought dead might well say with 〈◊〉 Prophet Psal 126. 2. The Lord hath â—ne great things for them And so 〈◊〉 vnto them that deliuerance which the Lord had wrought for his Church Wherefore it is rightly said concerning the Iewes whose this happinesse properly was that there appeared vnto them a light and gladnesse and ioy and glorie Light is set against the darknesse of affliction gladnes against sorrow ioy against tears glorie against shame and abasing The fountaine of this gladnesse was the light of the countenance of the Lord which did shine ouer them for their safetie The matter was that happie changâ— of their estate their chiefe and most hate full enemie being dead and destroyed the king greatly fauouring them the coÌ„mandement sent forth in their behalfe Ester and Mardochaeus being exalted intâ— the highest dignitie and grace with thâ— king the ende of this ioy was the testifying of a mind not vnthankfull for so many benefites bestowed vpon them bâ— God It is lawfull then nay it is expresâ— commanded that the faithfull reioyceâ— be glad when as they receiue the testimonies of Gods fauour Therefore is Dâ—uid wont most often when he would she the greatnesse of his ioy and his thanâ—full minde for the benefits which he 〈◊〉 receiued from God to inuite and stirre Ps 103. vp all the workes of God to praise God with him Let vs not therefore suppose that this was a prophane ioy or the laughter of the children of this world who delight themselues with all intemperancie and ryot but a true spirituall ioy proceeding from God which had taken so deep roote in their minds that they did shewe forth the effects thereof in all the parts of their body and namely with their mouth in so much that they brast foorth into Psalmes and praises of god togither with the faithfull in these words Praised be the Ps 68. 10. 20. Lord eueÌ„ the God which ladeth vs daily with benefits This is our God euen the God that saueth vs and to the Lord God belong the issues of death Likewise also the rest of the Iewes which dwelt in euery Prouince are said to haue ioy and gladnesse feastes and mirth for they did not keep any festiuall day vntil after the executioÌ„ of the decree and destructioÌ„ of their enemies as afterwards we shall see Feastes agree with prosperitie fasts with aduersities and calamities but the â—easts of those which reioyce in the Lord â—re seasoned with teÌ„perance with thaÌ„ks giuing and adorned with the remembrance of the exceeding glorious workes of the Lord. For if the very Ethnickes in whom there was any sparkes of honestie left were wont in their feasts to treate of graue and honest matters and to tell of the false miracles of their Gods what is seemely for Christians to do vnto whom so abundant an argument of praising god is offered as wel in the former deliuerances of his church as in these latter which daily we see to be performed but some man will say there is not yet so great an occasion offered vnto the Iewes of gladnesse but that by reason of the dangers to ensue there remaineth yet much more cause of feare and carefulnesse For the former Edict as yet being in force and the Iewes hauing many enemies who are as well armed with publike authoritie to inuade them as they are for their owne defence dooth there not seeme to be greater occasion of feare and dread then of ioy and gladnesse especially seeing the successe of warres is so diuers and when as no part ouercommeth without greate losse It is not to be thought that the Iewes did so giue themselues to ioy that they were not carefull for their affaires or did not prouide themselues against the day of executioÌ„ and no doubt to this end did they often call vpon God in their prayers The ioy then that was bred in their hearts for this new benefit which they had receiued from God did likewise encourage them to hope the more boldly for that which was to come because God being so excellent a workeman is not wont to leaue his worke imperfect as Psal 138. 8. it is said The goodnesse of the Lord endureth for euer and that he neuer for saketh the worke of his hands The Lord therefore doth so make glad those that are his that not withstanding he leaueth them sufficient occasion to pray vnto him and to looke carefully vnto their affaires And yet not with standing leauing vnto them a certaine pledge and earnest of full deliuerance he giueth them hope of happie successe which yet dependeth wholy vpon him as also the Prophet Isai speaketh chap. 26. 12. Thou ô Lord wilt giue vs peace for thou also hast wrought all our works for vs. That which is added in the end of this verse might auaile much to raise vp the Iewes into a good hope to weete that many of the people of the land became Iewes because the feare of the Iewes fell vpon them So that it came to passe that on the one side many for desire tooke part with the Iewes on the other side they were striken with feare whosoeuer went about to procure their death That it is sayd that many of the people of the land were made Iewes may thus be vnderstoode that either they tooke part with them or that they did embrace their Religion acknowledging the God of the Iewes for the true God who alone can saue and deliuer out of danger those that put their whole trust and confidence in him And this is one of the fruites which is gathered out of danger those that put their whole trust and confidence in him And this one of the fruites which is gathered wonderfull deliuerances of his church that many who before were ignorant and despised or euen hated and persecuted the Church and her doctrine when as they
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
the rest of the Kings prouinces Now what is thy demand and it shall be giuē thee or what is thy petition moreouer and it shall be done By these words he doth partly gratifie Ester in the reuenge abundantly taken vpō her enemies partly also giueth her power to do somewhat more if she list that nothing may be omitted which she would desire to the full reuēge on the enemies of her people Whereby it appeareth that hee did all these things more vpon passion then by reason and that he would rather please his wife in the affection of his loue then haue care of his subiects in regard of iustice For seeing he was an infidel he sought not Gods glory whome he knew not neither the quiet of the Church whose doctrine he did not vnderstand And if in regard and loue of iustice he would haue repressed the malice of his subiects which sought the destruction of the Iewes yet vnlesse he had cast off all humanitie and all care which a king ought to haue of his subiects he wold haue lamēted that the bloud of his people armed at his cōmandement should so miserably haue bin shead Among the chiefest cōmendations of a good Prince this is not the least that he hold the bloud of his subiects deare pretious and prouide by good lawes and constitutions that by tumults bloud be not shead and that it be not made lawfull by a confused libertie warranted by the lawes for one to make assault vpon an other But for the most part it commeth to passe that Kings little esteeme the life of mē whom they thinke onely to be borne for their pleasure so that they sell nothing for a lesse price many times more carefull of a little pleasure or honor then of the preseruation of many thousand mēs liues as though that losse might most easily of al be recouered But whatsoeuer heere hapned God did vse this scarce humane affection of the king towards his people and his ouergreat willingnesse to pleasure the Queene to the procuring of peace and tranquillitie to his Church and to the taking of reuenge vpon the hatred and despite of his enemies So great then is the goodnesse of God that he maketh al things to turne to the commoditie and profite of his so great also his wisdome and puritie that those things which are rashly and inconsideratly done by men he conuerteth into his glorie For we see that Assuerus doth not any thing heere aduisedly but onely of a vehement and forcible affection to please his wife who if he had had many an immoderate and vnmodest woman would haue forced him to do many vniust and wrongfull matters And indeede it is not seemely for kings to be too large and prodigall in their promises and to subiect the liues of his subiects and gouernment of their affayres vnto the lust and pleasure of a woman This so liberall a grant made vnto Ester she demandeth If it seeme good vnto the King let it be granted vnto the Iewes which are in Susa to do to morrow according vnto this dayes decree and the tenne sonnes of Haman to be hanged on the gallowes By this demand it is sufficiētly manifest that many who either by bearing of weapon or some other meanes had the day before shewed themselues enemies vnto the Iewes were escaped the Iewes not being ignorant therof because they were not sufficient in number to follow them farder also it appeareth that the tenne sonnes of Haman conspired or consented with their father vnto the destruction of the Iews But this demand of the Queene at first blush may seeme to proceede frō too much desire of reuenge for was it not sufficient that in the citie of Susa only there were slaine with the edge of the sword fiue hundred men but that shee must also desire to rage yet more cruelly against those that had escaped when as euen in the most bloudie battailes and between the most deadly enemies after the furie of the conflict those who haue escaped either yeeld themselues and so are to be caried into bondage or set free for their ransome or else the victorie only doth suffice Besides doth not that seeme also to passe the bounds of humanitie to desire to haue the tenne sonnes of Haman to be hanged with shame and reproch being alreadie slaine when as many haue granted buriall vnto their enemies being slaine But the godlinesse of Ester which she shewed in all her life doth hinder that we should thinke that she gaue place to any passion but on the contrarie wee must rather say that shee sought the glorie of God in the reuenge of the enemies of his people and the quiet and tranquillitie of the Church which those who were escaped might when they sawe their time disturbe and therefore she desired that the rest might be punished and Hamans sonnes hanged on the gallowes as they had deserued for example vnto those who are not a shamed to abuse the name authoritie and forces of the King to effect their wicked counsels practises and to the detestation of those who with all their power go about the destruction of the Church So that the free speech and holy boldnesse of Ester is rather to be praysed in following the punishment of the wicked then to be condemned as though she had bin a slaue vnto her affections For we reade that God hath approued the like punishments against the wicked and vngodly as it appeareth in the seuen sonnes of Saul who were deliuered by Dauid to the Gibeonites 2. Sam. 20. to be hanged on the gallowes because Saul had broken the oth and faith giuē of old time by the Israelites to the Gibeonites Num. 25. Besides God commanded the Princes of the congregatiō which had led the people into wickednes with the idols women of the Madianites to be hanged and many thousands of the rest of the people to be slaine with the sword so to satisfie the wrath of God So Gedeon not content Iud. 7. 8. with this that the Madianites were slaine with their owne swords doth follow with all his force vpon the rest and did execute punishment for example vnto others vpon those who being requested would not help him God forbid therefore that we should reproue as faultie all sharp and seuere punishment which is executed against the enemies of Gods people Notwithstanding whosoeuer he be that will imitate such examples must first most diligentlie search his owne heart that vnder a false pretence hee giue not place vnto any euill passion of the flesh In which thing the slip is easie which thing by their example those two disciples of Christ do teach vs who by a peruerse imitation of the fact of Elias would haue fire to descend from heauen to consume that citie of the Samaritanes Luc. 9. 44. which shut their gates against the Lord when he would haue entred Now the King heere sheweth himselfe as easie to be intreated in granting the
remayne those things which belonged to the institution of the dayes of Purim prescribed both by Mardochaeus and by Ester from the 25. verse vnto the end of the Chapter 25. And when she came before the King he commanded by letters Let this wicked deuise which heâ— imagined against the Iewes turne vpon his owne head therfore they hanged him his sons vpon the tree 26. Therefore they called those daies Purim of the name of Pur and because of all the words of this letter and because of that which they had seene besides this and of that which had come vnto them 27. The Iewes also ordained and promised for themselues and for their seede and for all that ioyned vnto them that they would not faile to obserue those two dayes euery yeare according to their writing and according vnto their season 28. And that those dayes should be remembred and kept throughout euery generation euery familie and euery prouince and euery citie euen those dayes of Purim should not faile from the Iewes and the memoriall of them should not perish from their seede 29. And Ester the Queene the daughter of Abihail and Mordecai the Iewe wrote with all authoritie to confirme this letter of the dayes of Purim the second time 30. Which letters he sent to all the Iewes in the hundred and seuen and twentie prouinces of the kingdome of Assuerus with words of peace and truth 31. To confirme those dayes of Purim according to their appointed times as Mordecai the Iewe and Ester the Queen had appointed them and as they had promised for themselues and for their seede the monuments of their fasting and of their prayer 32. So when the decree of Ester had confirmed these words of the dayes of Purim it was written in this booke WE began to declare how that custome of celebrating those two daies in the which the Iewes rested to giue thanks vnto God for their deliuerance obtained was established for a law and an ordinance for euer to weete by Mardochaeus as a Magistrate letters being written vnto all the Iewes wherein that was commanded the reason being added because they rested from their enemies and because that their sorrow was turned into mirth and their mourning into ioy wherefore they ought to consecrate those dayes of gladnesse vnto the Lord making a solemne commemoratioÌ„ of that victorie which God had granted vnto them Let vs now go forward in those things which appertaine heereunto vnto the end of the Chapter for there is contained in these letters of Mardochaeus the chiefe cause of this ordinance which is heere expressed to weere the conspiracie of Haman which by the wisdome of Ester returned vpon his head verse 24. and 25. After the names of these two feasts which are called the daies of Purim vers 26. And last of all how by Esters letters all these things were confirmeâ— in the foure last verses Whereout wee learne with how great care and diligence the memorie of Gods benefits is to be preserued good order appointed in the Church and retained when it is once rightly established Hence also we may easily gather what is the right and lawfull vse of festiuall dayes This is then the especiall and most expresse cause of the yearely celebrating of those two dayes the malice of Haman who thought to haue vtterly destroyed casting lots that he might finde out a fit day to accomplish his practises but that day by the prayer of Ester and expresse commandement of Assuerus fell vpon his owne head and was vnto him deadly but vnto the Iewes happie Therefore heere again is there mention made of the malice of Haman and of the charitie and faith of Ester that in the celebration of this feast the malice of Haman should neuer dye and the goodnesse of Ester remaine in blessednesse So it commeth to passe that the memorie of the notable deliuerances of the people of God which they haue had from their enemies cannot be â—â—peated without making mention of the faith and pietie of the one and on the contrarie of the crueltie vngodlines of the other as if at any time me fall in talke of the deliuerance out of Aegypt there is mention made of the hardnesse of heart and pride of Bhazao and of his destructioÌ„ If Ierusalem be sayd to haue bene deliuered from the siege of the Assyrians by and by there is added the slaughter made by the Angell and the shamefull death of Sennacherib himselfe Who can make meÌ„â—ion of the death of the Sonne of God Christ Iesus our Sauiour but that he shall â—eake of the treason of Iudas of the enuiâ—â—f the Scribes and Pharises of the vniust â—ntence of Pilate condemning him to each when he pronouÌ„ced an innocent â—o it coÌ„meth to passe that the names of the â—icked do so ofteÌ„ send forth their stench â—oft as there is mention made of them as if a man for examples sake would note a sworne and most hatefull enemie of Gods people he would call him another Haman if a traytour another Iudas On the contrarie by the remembrance of the Saincts their courage and constancie and their acts done for the defence of the Church and of the truth are blessed for euer and God is praysed who powred vengeance on the wicked but defended the godly deliuered them out of their throats Thus haue you the cause of these feasts The name of Purim is added from the name Pur which signifieth a lot whiâ—â— name is rather taken out of the Persian language and because Haman cast lots which yet deceiued his expectation and desire rather then from any other that the remembrance of this benefit of God might remaine also amongst the strangâ— nations and that the vanitie of all lotâ— casters and other the like superstitionâ— which the idolaters were wont to vseâ— might be the more knowen seeing thâ—â— God at the prayer of his by his prouideÌ„câ— and infinite wisdome had ouerthroweâ— all the expectation of the idolaters anâ— turned it vpon their owne heads The name then of Purim did serue to call to memorie whatsoeuer God had done in fauour of the Iewes Hamans practises being ouerthrowen which vpon confidence of the lots he tooke in hand It much auayleth to giue conuenient names vnto feasts and holy dayes which may fitly expresse the matters for memorie whereof they were ordained although â—he names we vse are not so much to bâ—â—egarded so that the matter be well vnâ—erstood and that we abuse them not to â—â—perstition There followeth the manâ—er of celebrating and keeping this feast 〈◊〉 weete that the Iewes vpoÌ„ Mardochaeus â—â—tters and vpon those things which they â—new by Hamans letters by which they â—ere put in danger of their life goods 〈◊〉 also by the contrarie letters of Assuerus 〈◊〉 which it was granted that they might â—â—fend themselues by armes against their â—â—emies did willingly consent to obserue â—â—ese things which follow 1. That they â—ll procure that these two dayes shall inconâ—ently be
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
executed with more then diuellish rage against men of all ages qualitie and sexe what villanies omitted against those that were slaine with what slaunders were they not euen ouerwhelmed that they might be accounted euen detestable after their death But by whom I beseech you consider were those horrible sauage slaughters coÌ„mitted not by straungers not by sauage people and Canibals but by their fellow-Citizens their neighbours their alliance by them who but the day before did testifie their friendship by their oathes But at what time was this lamentable slaughter executed In the middest of a publique peace with most solemne rites proclamed and sworne vnto vnder the glorious pretence of marriage and feasts royall wheÌ„ all ioy did seeme to be hoped for By what means Euen by the most trecherous traiterous practises that euer the most faithlesse did vse Vnder what pretence of Christianitie zeale religion Oinfernal hellish zeale ô diuellish religioÌ„ which teacheth to murther so cruelly so treacherously those who only call on the name of Christ Iesus And yet notwithstanding so barbarous so impudent is the superstition of the seruants of Antichrist that all the Preachers of the Church of Rome haue extolled with most high commendation euen vnto heauen so barbarous a butcherie as an holy and meritorious worke and after did neuer make an ende of exhoâ—ting the people to newe slaughters by their seditious outcries neither ceased they vntill they had againe kindled a new fire of ciuill warre And the greatest part of the people being seasoned or tainted rather with so pestilent doctrine delighted in that sauage butcherie and were sorie they could not commit greater cruelties or that any of the faithfull should escape their bloudie fingers For this purpose not many yeares past was that League made among the conspiratours who assembled themselues and bound themselues by oath to oppresse spoyle and destroy the rest of the Church not onely in France or England but in all places of the world where the name of Christ Iesus is purely called on and his Gospell sincerelytaught And to this end indeed are all the desires counselles deceits treacheries and endeuours of the Romane Antichrist directed that by this meanes he may restore his decayed tyrannie And who euen yet at this day do moue the body of the League without a head so furiously but those fire braÌ„ds which are sent from the Pope stirring vp in the mindes of all those who giue eare vnto them a deadly hatred against the Gospel vnder the name of heresie which they falsely lay vpon it and a desire of destroying and rooting out yea euen rasing the memorie from amongst men of all those who do professe it Therefore Haman is not yet dead but his cruell minde reuiueth in an infinit number of men who beeing bewitched with the blasphemous voyces of Antichrist craftily coloured perswade themselues that there is none other zeale no other godlines but in sheading the bloud of all those who consent not to their impâ—eties yea also of those though they be Papists who allow not of the crueltie furie of the Leagurs so that they haue not spared euen their King and his officers And if the Lord himselfe had not cut in sunder all the cordes of the vngodly and shut the mouthes of the cruell Lyons so cunningly so deceitfully had they couched all their fraudes and guiles that there was not any hope left to escape their traps But blessed be the Lord who hath not suffered that these wicked cruel beasts should deuour as they hoped his people whom they had caught in their clawes and euen rent them with their most fierce teeth They had eueÌ„ already deuided the spoiles of the poore faithfull ones and laid holde on their goods but the Lord who hath stricken their Head is euen now ready to demaund an account of so many slaughters committed by them and to reuenge it And thus farre touching the first part of the Edict The other point is that the contents of this writing should be made knowne to all People and Prouinces that they might all bee prepared against that day that is that the cut-throates in all coastes should be ready to set vpon the Iewes and to kill them So that this execution should bee done without any forme of iudgement For I pray what order or shewe of law was obserued against these poore innocents All things then were to bee done with open force and armed hand as most times there want not ministers of such cruelties especially if the goods of those that are executed may remaine as a pray for such cut-throates But what a confusion is that and what disturbing of order so to allure and accustome the people to slaughter Is not this the meanes to open the way to new seditions to lay forth the lawes to bee troden vnder foote by all men to teach men to set light by the bloud and life of men and to flesh the wicked and leaud persons in robbery violence But without care is the coÌ„fusion of al things broght in without care are the lawes both diuine â—â—mane broken without care is the law of nations nature trodeÌ„ vnder foot so that â—â—ey may take reuenge of their enemies and true religion may be destroyed with 〈◊〉 that fauor it Now if any shuld take exâ—â—tions that this Edict being so speedily 〈◊〉 out did giue warning to the Iewes speedily to prouide for their safetie by flight I answere there was also as speedily prouided that there should bee no place for them to escape For whither I pray could those miserable Captiues flee with their families beeing enuironed on euery side with so many enemies For from the time that decrees are pulished against the poore faithfull there is none dates shewe himselfe a friend vnto them all men are enemies in aduersitie The Kings voyce is as thunder wherewith euen the most stout are feared Who then wil wonder that there was no means for the poore Iewes being thus condemned to escape when as it is rather to be maruelled at how their enemies held themselues backe but that they had assailed them before the day prefixed thaâ— they might the sooner enioy the spoyle as wee see that holy-hunger of gold driues men to commit any mischiefe Bâ—â— God did watch for the safegarde of thâ— poore Captiues from whom being iniuâ—â—ously condemned hee did turne the euâ—â— vpon their enemies Here we are to hold for certaine thâ— God doth often suffer his Church to bâ— plunged into so great dangers as it seemeth in the iudgement of man impossible to get out of them that therby the deliueraunce thereof may bee the more knowne and famous in the whole world So Pharoes hoste hemmed in the Israelites Exod. 14. on euery side at the redde Sea to whom God gaue a deliuerance through the middest of the Sea So Rabsake beâ—eeged 2. King 19. 35. Ierusalem very straightly without hope of helpe from any mortall man that his power
before had erected a gallous a foretoken of his destruction being throwen downe before by the iudgement both of his owne conscience and of his friends should haue lesse courage and force to resist and so fall at last into the pit which he had digged for others Loe how God directeth the goings heart and tongue of them who put their trust in him and by his most admirable prouidence causeth that all things turne to their commoditie and profit and to the disaduantage and destruction of the aduersaries Now this speach of Ester is full of sweetnesse and humilitie not fayned permitting all to the Kings pleasure and arrogating nothing to herselfe What then had wee neede to do when we addresse our selues to call vpon God Is it not most rightfull that we acknowledge all things to come vnto vs by his fauour and submit our selues to his good pleasure In the meane while Ester sufficiently sheweth that shee purposed to demaund some great thing that the King might be the readyer to graunt that which she had so long pondered in her minde and would not rashly vtter vntill time and opportunitie serued Beholde how the wisedome of the faithfull doth farre passe all the wiles and subtilties of the children of this world Wherefore let vs imitate this example and the notable vertues that shine in it if wee desire to wade out of our miseries and calamities and let vs place all our confidence in him who onely can open an happie issue to all euils wherewith wee are oppressed and giueth life in the very gulfe of death through Iesus Christ who hath saued vs from death and destruction to whome be glorie honor and dominion for euer Amen THE FOVRTEENTH Sermon Haman againe being grieuously offended that he is contemned by Mardochaeus alone by the aduise of his friends erecteth a gallowes where on Mardochaeus should be hanged froÌ„ the 9. verse vnto the end of the fift Chapter 9. Then went Haman forth the same day ioyfull and with a glad heart But when Haman sawe Mordecai in the Kings gate that he stoode not vp nor moued for him then was Haman full of indignation at Mordecai 10. Neuerthelesse Haman refrained himself vntill he came home then he sent and called for his friends and Zeresh his wife 11. And Haman told them of the glorie of his riches and the multitude of his children and all the things wherein the King had promoted him and how he had set him aboue the Princes and seruants of the King 12. Haman said moreouer yea Ester the Queene did let no man come in with the King to the banket that she had prepared saue me and to morow am I bidden vnto her also with the King 13. But all this doth nothing auayle me as long as I see Mordecai that Iew sitting at the Kings gate 14. Then said Zeresh his wife and all his friends vnto him Let them make a tree of fiftie cubits high and to morrow speake thou vnto the King that Mordecai may be hanged thereon then shalt thou goe ioyfully with the King into the banket And the thing pleased Haman and hee caused to make the tree WHen the wicked enemies of the Church are in prosperitie they promise vnto theÌ„selues an happie and durable estate which shall not be troubled by any chance as in the 10. Psal ver 6. it is said The wicked saith in his hart I shall neuer be remoued nor be in danger and if he haue any enimies he thinketh only with a breath to beate theÌ„ downe as in the 5. vers he snuffeth at or defieth all his enemies or if they deliberat of any thing â—e supposeth he shal haue an happy euent of his counsailes as in the third verse The wicked is sayd to glorie or to make his boast of his owne hearts desire Yet notwithstanding many times by the iust iudgement of God they finde a more contrarie euent then they supposed as in the 7. Psalme vers 14. The wicked traueileth with wickednes for he hath conceiued mischiefe but he shall bring forth a lye that is a vaine thing that shall deceiue him so that their ioy shall be turned into sorrow and they made subiect vnto their enimies yea their counsels shall be turned into snares and ruine for themselues that when as they suppose to haue attained the end of their designements and to hold the Church ensnared in their ginnes so that no hope of escape remayneth then are themselues neerest to ruine vtter destruction And all these things doth this historie perspicuously set before our eyes For hitherto all things haue happened most prosperously vnto this Haman the most deadly enemie of the Church euen as his heart could wish hauing subtilly obtained of the king authoritie and power to kill all the Iewes for which he altogether euen leapeth foâ— ioy but he himselfe seeing the constancie of Mardochaeus doth trouble himselfe with his extreme ambition and rage He taketh aduise of his friends and by their counsaile erecteth a gallowes vpon which himselfe the next day is hanged by the most iust and most admirable prouidence of God Now these things are proposed vnto vs that we should not be troubled aboue measuâ—e seeing the prosperous and ioyfull successe and triumphs of the enimies of the Church and hearing their threats wherewith as though they had alreadie conquered all they threaten shamefull death to the poore faithfull ones For God doth suffer them patiently vntill they fall into Psal 7. 15. to the pit which themselues had digged and be taken in the snares which they layed for others Heere then first let vs see Hamans ioy then his sorrowe arising vpon the constancie of Mardochaeus and at last the conclusion of his deliberation That same day Haman went forth ioyfull and with a â—lad heart No marueile though he were â—oyfull who was exalted vnto most high â—onor endued with great prosperitie beloued of the King accepted with the Queene and whome all men honoured and who also had obtained whatsoeuer he could wish against the poore Church of God Ioy and gladnes of it selfe is not to be condemned sith that by nature it is planted in all men to reioyce in their owne good and prosperitie but ioy is either good or bad according to the minde of him that doth reioyce His ioy is holy and good who reioyceth for the good things which he hath receiued of God without iniurie done vnto his neighbour and giueth him thankes therefore but he who puffed vp with his prosperitie delighteth himselfe with the contempt and reproch of his neighbors and with stubbornnesse vnthankfulnesse against God his ioy is prophane accursed and those are they of whom Christ speaketh Wo vnto you that laugh Luc. 6. 25. for you shall weepe and lament So laughter and ioy which are the gifts of God as it appeateth in that which Paule speaketh Act. 14. v. 17. that God filleth the hearts of the faithfull with foode and gladnesse to them by their
not altering any thing either for hatred or for fauour which yet courtiers are wont to do The good minde and vnfayned good will of the king to do Mardochaeus good is thereby apparant that euen earely in the morning hee enquireth who of the courtiers were in the court that he might consult with them about the honouring of Mardochaeus according to his minde And it seemeth that the reading and the communication of the king with his seruants continued euen vntill the morning that together with the light of the day God also might bring some light of deliuerance and safetie vnto him who by the most cruell determination of his enemie was condemned to a shamefull death Heere the most notable and euident prouidence of God doth appeare that Assuerus doth not determine of himselfe neither taketh counsaile with his seruants who were present what reward and honor Mardochaeus should haue nor in what maner or by whome this honor should be done vnto him For perhaps it neuer would haue come into the kings minde or the mindes of his seruants to haue deuised such a kinde of honor for Mardochaeus as Haman prescribed when he was demanded Loe how God doth leade and direct the wils and counsailes the times and seasons yea the words and talke of meÌ„ by his hidden prouidence to fulfill that which he hath decreed and that euen when men know not of it and thinke or deliberat of nothing lesse then to obey Gods will or performe serue his purpose prouidence on which yet alone we ought to depend bending our intent wholy on this to do our duetie faithfully obey him and place our whole coÌ„fidence in him Behold then how Haman when he came to desire that Mardochaeus might be hanged on a gibbet is most fitly by God and the king chosen to set downe the sentence of most high honour to be bestowed on Mardochaeus and himselfe to be the minister thereof and by this meanes yeeld vnto him most exceeding honor whome he went about to bring to extreme shame and violent death Haman was come very early in the morning to satisfie his vnsatiable desire of reuenge by obtaining authoritie to destroy Mardochaeus with a shameful death So at this day the deadly enimics of the Church sleepe not neither giue themselues any rest but continually are in the Kings house and stand at his elbow and neuer leaue crying in the eares both of the king and of all that are in any fauour and authoritie with him to encourage them to the destruction of the whole Church Haman is called in out of the vtter court because as we haue heard it was not lawfull for any to go in any farther vnlesse he were called by name Now that he was exceeding ioyfull it is likely for he thought that by this meanes there was most fit occasion offered vnto him to obtayne his bloudie demaund That Haman of our time that day that he was called earely vnto the king to receiue the due reward for his deserts did marueilouslie reioyce thinking that there was occasion offered vnto him Luc. 6. 25. vtterly to destroy and roote out the faithfull professors of the Gospell But the matter fell farre otherwise then Haman supposed although allured by the first speech of the kings hee nourish great hope in his minde and did promise vnto himselfe greater honors then hitherto hee had enioyed Assuerus therefore asketh him What shall be done vnto the man with whose honour the King is delighted Wisely doth Assuerus suppresse his name whome hee would honour but that wisdome came from God who would haue those honours due vnto Mardochaeus to be appointed and described by the mouth and counsaile of his most deadly enemie For otherwise it is not probable that Assuerus would mocke Haman or go about to intrap him but God did pitch the nets for this proude and craftie enemie Moreouer the Holy Ghost doth open vnto vs the proude thoughts of Haman when he is sayd thus to haue pondered in his minde Whome would the King rather bring to honour then me So God is wont often to lay open the secret thoughts of his enemies that hee may laugh at their pride make knowen their insolencie wantonnesse and shew theÌ„ to be altogether inexcusable Of this sort were the foolish imaginations of the mother of Sisera who when she perceiued Iud. 5. 28. 29. 30. that her sonnes chariots stayed perswadeth her selfe that he was busie in deuiding the spoiles and that euen then whoÌ„ he was dead being ignobly slaine by Iael a woman So Isai doth deride the foolish Isai 14. 13. boastings of the king of Babylon as though he would climbe vp aboue the cloudes and place his throne and seate in heauen and make himselfe equall with God So the thoughts of Nabuchadnezar are detected when he said in his hart Is not this that great Babylon whose foundation Dan. 4. 30 my hands haue layed Heerehence we learne by experience that the ambitious are neuer filled with honor and although they be most wicked vnworthie yet they thinke theÌ„selues worthie of all honor magnificence as this Haman heere perswades himselfe that he alone amongst al the rest was worthy that honor which the king meant to bestow vpoÌ„ any and that he only deserued such great honours as any man was able to deuise So are the wicked wont to build castles in the ayre euen when their destruction hangeth ouer their heads as Salomon excellently Prou. 16. 18. describeth Pride goeth before destruction and an high minde before a fall Wherefore we ought to hold for suspected all vaine hope of glorie and magnificence due vnto vs wherewith we feede our fantasies and then to feare the greater fall when we go about to be exalted aboue our measure Let vs rather imitate Dauids modestie so that we may truely glorie with him Lord mine heart is not Psal 131. 1. haughtie neither are mine eyes loftie neither haue I walked in great matters which are too high for mee Wherefore Haman thinking that hee shall pronounce sentence of honours to be bestowed on himselfe doth thus answere to the kings question That the man whome the King would honour shall 1 be apparelled with the Kings apparell 2 be â—â—ryed vpon the Kings horse 3 haue the Kings crowne set vpon his head 4 and that by one of the chiefe Princes 5 and so to be lead with triumph thorough the streetes of the citie 6 to haue proclaymed before him Thus shall it be done vnto the man whome the King will honour Haman makes no mention of gifts or rewards to be bestowed on him whom the king wold honour he had forsooth riches sufficient and he was only desirous of honour And it might be that he had this hope â—n himselfe that when hee was exalted â—â—to so high dignity he might easily take what occasions he listed to get riches That Haman of our age thought himselfe worthie no lesse honour then this did nay rather
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
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
glad with the prosperous successe of her former petition proceedeth to speak vnto the King and falling downe at his feete weeping besought him that he would turne away the wickednes of Haman the Agagite and the deuice which he had imagined against the Iewes Althogh then she had gained much the chiefe enemie of her people beeing dead his goodes beeing confiscate and shee enioying them as Mardochaeus also his honors yet she thinketh shee hath done nothing vnlesse shee deliuer her people from the present daunger Now because shee perceiued that it was a hard matter to desire the calling backe of the decree which by the law of the Persians was irreuocable she entreateth him with greater affection and humilitie falling down weeping at the kings feete that so shee might the more easily mooue his minde For how I pray could he be more moued to pittie and commiseration on so many innocent soules then by the teares carefulnesse and sorrow of his most dearely beloued wife Now Ester casteth al the blame vpon Haman because he was the mouer perswader promoter of this mischief against the Iewes whome by false slaunders hee had oppressed and wisely shee omitteth the mention of the King though by his authoritie hee had confirmed the deuice For the King had sufficiently witnessed how greatly the matter displeased him Besides when shee desireth that the deuice of Haman shuld be reuoked she couertly meaneth that as by his authoritie the proclamation was approued so also by his commandement the euill effect thereof ought to be turned away from the necks of those miserable wretches on whome it was like to light The King beeing moued with the presence of Ester holdeth out vnto her the golden scepter the signe of his fauour and good wil whereby the Queene being the more confirmed standing vp doth speake the more boldly vnto the King Her speech is like vnto that which we sawe in the former chapter full of humilitie wisdome faith and zeale towards God and feruent charitie towards her people It is most seemely to speake vnto Kings with greatest humilitie because of the dignitie and maiestie whereunto they are exalted as those who are also adorned with the title of Gods euen by Psal 82. 6. the Spirit of God from whome they receiue so excellent an office Ester therefore doth rightly debase and cast downe her selfe before the King when she speaketh vnto him not remembring her own dignitie nor desiring any thing but that which is right and beseeming the dignitie of the king And this indeede ought to be the end of all petitions so that all flatterie be away which is most hurtfull vnto kings as was that of the Tyrians to Herode Agrippa when they cryed The Act. 12. 22. 23. voyce of a God and not of a man which wheÌ„ he did not represse it was the cause of his death The summe of her petition is Let it be written that the letters of Haman be reuoked which he wrote to destroy the Iewes which are in all the kings prouinces It is most rightfull to giue life vnto them whome we know to be wrongfully condemned But if any shall except that her petition was vnlawfull and vnciuill seeing that by the lawes of the Persians all Proclamations were not to be called back againe the answer is easie that there is no place for any law of man against equitie and the lawes of God and nature For is it iust that because an euill lawe is receiued and in vse therefore no man may make any petition vnto Princes for equitie for truth for the life and innocencie of good men Heereby appeareth Esters holy boldnes what then shall become of â—heir sluggishnes cowardise who liue in those kingdomes wherein edicts do waxe olde of themselues and may euery houre be called back by contrary edicts and yet though they haue authorities dare not once open their mouths in the defence of Gods Church If Ester had sought excuses meanes to hide her selfe she would haue said that she had done as much as lay in her Haman being hanged Mardochaeus promoted into his place and dignities that it were a foolish rash and inconsiderate part to talke again to the king in his furie and that it was against the custome lawes of the couÌ„trie to go about to compell him to reuoke his coÌ„mandement but she because the matter coÌ„cerneth the safetie of the Church the glorie of God the honor estimation of the king is no whit afraid to craue that which otherwise might seeme to be vnciuill She sheweth also her zeale and charitie in the reason which she bringeth in these words How can I behold the euill which should come vpoÌ„ my people and how can I see the destructioÌ„ of my kindred for it is as much as if she should say that she had rather lose her life then with her eyes to behold the destruction of her people kindred and that nothing should be afterward more bitter vnto her then her life And so very openly she witnesseth that she desireth nothing more esteemeth nothing more then to be accounted amongst the people of God neither is she ashamed to ioyne her selfe to that people whom condeÌ„ned vnto death euery one contemned this also made much to moue the king to seeke a remedie for this almost incurable mischiefe The faith and charitie of this Queene is so much the more coÌ„mendable how much the rarer it is seeing we shall find but a few at this day to be so inflamed with the zeale of the house of God Let vs then at the least by her example with humble prayers call vpoÌ„ the King of heauen that he will turne away from our brethren the wicked counsailes and craftie practises of our enemies For although the head of this League conspiratours the oppressor of the Church of God be destroyed yet many remaine infected with this venime and the furie of his crafts and practises euen at this day euery where moueth warres and filleth al places with seditions most detestable apostasies Of Esters petition thus farre The answere of Assuerus is full of humanitie and gentlenes and in granting the protection of the Iewes easie courteous but yet it sheweth a troubled mind when he sayeth That he had done what he might hauing condemned Haman to the gallowes who would haue layd his hand vpoÌ„ the Iewes and hauing giueÌ„ his goods vnto Ester and that he doth now moreouer permit that they write for the Iewes as it shall seeme good vnto them but yet he addeth that the writing which was written in the Kings name and sealed with the Kings seale could not be called backe Notwithstanding what could be done in fauour of the Iewes but it would be contrarie to the former proclamation Lo into what straights Princes are often brought by the fraude and malice of wicked counsellours behold also how seeing the weaknes of mens wit is so great it is not expedient that all the constitutions
perceiue that so mightily beyond all expectatioÌ„ deliuer his out of the iawes of their enemies and not only our of their teeth but euen almost out of the bottome of their belly and bowels as it were whereinto they seeme quite to haue swallowed them then they take part with the Church and confesse that this God only is to be worshipped serued So when God had by so many miracles tamed and subdued Pharao and all Egypt and after the last plague when his people went out with an high and mightie hand a great multitude ioyned themselues to the Israelites to goe together Exo. 12. 38. with them out of Aegypt In the time of David when as he had obtained those noble victories many ioyned themselues vnto him some as himselfe sayeth for Psal 18. seruile feare some willingly and of their owne accord Many strangers also followed the people returning out of the captiuitie of Babylon as it is said in Ezra that Ezra 2. 59. 62. some were put from the Priesthood because they knew not their genealogie In the Christian Church also when as after that Licinius was ouercome by Constantine the persecutioÌ„s of the Church ceased which had continued almost three hundred yeeres together an innumerable company of people which before serued idols was content to be receiued into the Church So it coÌ„meth to passe that those miraculous deliuerances of the people of God are not onely profitable vnto themselues but also turne to the saluation of many idolaters so that the Church receiueth a double benefit by this helpe from God that is both her protection and defence and her encrease also and multiplication so that as Isai speaketh chap. 49. vers 21. She marueileth whence so many children are borne vnto her who was so long barren and as it were a widow We are therefore to wish not the desolation and destruction of those that hate vs and persecute vs of a false zeale being bewitched by the false doctrine of the Papists but rather their conuersion and saluation And if any come into the Church either by force or for feare and in hypocrisie in that also God is glorified for that his enemies are forced to acknowledge his power and confesse his maiestie and yeeld some signe of obedience Hence then did there arise vnto the Iewes good hope that many would stand on their part and on the other side also they receiued great comfort when they sawe that the feare of them fell vpon the people For this feare was from God who as oft as it seemeth good vnto him taketh away courage from the mightie and maketh them fall away like water that either their weapons fall out of their hands or be turned to their owne destruction And the holy Scripture oftentimes maketh mentioÌ„ of this feare whereby God protected his but terrified their enemies as Gen. 35. 5. the feare of God is said to haue fallen on all the cities neere vnto Sichem that they dared not follow after Iacob whose sonnes Simeon Leui had spoiled the citie of Sichem and slaine the inhabitants thereof And Iosue chap. 2. â—ver 9. Rahab which receiued the spies â—mongst other things telleth this I know that the Lord hath given you the land for the feare of you is fallen vpon vs and all the â—â—habitants of the land faint because of you This same God foretold vnto Moses â—hould come to passe Exod. 23. 27. I will â—end my feare before thee and will destroy all the people among whome thou shalt goe and I will make all thine enemies turne their â—acks vnto thee This is that feare I say â—hereby the enemies of the Church are â—estrained wherby their haÌ„ds are bound â—r their weapons fall out of their hands and they are made either made or sencelesse Out of all this we learne that a great part of the glorie of the Church consisteth in her deliuerance which God bestoweth vpon her after aduersitie and calamitie in which as in a furnace she is melted and purged that being so tryed she may come forth more pure out of the midst of the flame The Church then by those things which she suffereth is made more famous after that she is deliuered by God then if she had alwayes continued in one and the same estate yea Gods hand is made more knowen and his deliuerance more glorious by how much the greater the affliction was Let vs not therefore beare grudgingly the length of afflictions or despaire in mind though they be hard and violent whereby also we are as it were thrust downâ— into the graue and vnto the gates of death for so much the more admirable shall our deliuerance be how much the greater the danger was For God doth aâ— it were throw vs downe into the dust whome after he will lift vp so much the higher and casteth vs into the grauâ— that in quickning vs his force and power may be the more notable So wee see Dauid giue thanks vnto God sometimes that he had lifted him vp from the gates of death sometimes that he had made him to ascend out of the graue sometimes that he had drawen him out of the deepe pit sometimes that he had brought him out of the bowels of the earth Let not vs therefore beare it impatiently if we be as it were plunged into the graue when as the Sonne of God remayned three dayes in it being assuredly perswaded that as Iesus Christ our Lord by rising againe did abolish the shame of the crosse death and sepulcher and brought life and immortalitie to light so also it shall come to passe that we by his power being quickned together with him after the laying downe of the shame of the crosse and â—eath shall be also made partakers of his glorie and immortalitie that through â—im we may prayse God in the life eterâ—all to whome belongeth all honor and glorie for euermore Amen THE TWO AND twentieth Sermon By what meanes the Iewes did execute that which was contained in the Proclamation made in their fauour from the first verse of the ninth Chapter vnto the II. CHAP. IX 1. So on the twelfth moneth which is the moneth Adar vpon the thirteenth day of the same when it drewe neere that the Kings commaundement and his decree should be put in execution in the day that the enemies of the Iewes hoped to haue power ouer them but it turned contrarie for the Iewes had rule ouer them that hated them 2. The Iewes gathered themselues together in their cities throughout all the prouinces of the King Assuerus to lay hand on such as sought their hurt and no man coulâ— withstand them for the feare of them felâ— vpon all people 3. And all the rulers of the prouinces and the Princes and the Captaines and the officers of the King exalted the Iewes for the feare of Mordecai fell vpon them 4. For Mordecai was great in the Kings house and the report of him went through all the prouinces for this man Mordecai
petition of Ester as he was in promising For hee is reported to haue commanded that it should be done so that there was a Decree giuen at Susa whereby they hanged the tenne sonnes of Haman As soone then as Ester had spoken the commandement was giuen and published God so enclining the kings heart that the Church might afterward enioy the more firme peace and tranquillitie For otherwise it might worthily seeme a wonder that the King should make so little account to spend the bloud of his subiects whome he so easily layd open vnto the slaughter and that he feared not sedition in his people or that he was accounted by them a Tyrant who by coÌ„trarie edicts would arme his people one against another and play as it were wiâ—h the bloud of his subiects But hee neuer thought on any of these things it was enough for him to gratifie Ester Whereby it appeareth that his power was sufficiently established whereby he was the bolder to dispose of the life of his subiects Heereby also we may perceiue how mutable the fauour of Kings is and how shame and reproch do follow those who abuse their honor and prosperitie The commandement being published the Iewes are readie for the execution for it is sayd that the Iewes which were at Susa gathered themselues together vpon the fourteenth day also of the moneth Adar and slew three hundred men in Susa but layd not their hand on the spoyle In which their constancie and boldnesse deserueth high commendation admiration for they might haue vsed many delayes and cast many doubts they might haue excused themselues that they should runne into hatred and the note of bloudthirstie men and moreouer might haue pretended that it was to be feared least heereafter the Kings minde changing they should be called to an account for the sheading of so much bloud as wee see that such wounds often waxe rawe againe though they seeme healed in all states such a slaughter being made how good so euer the cause be They might also except that there was more commendation in remitting somewhat of their right and dealing mercifully then in prosecuting their iniuries with extreme rigour But when as they perceiued that they were called by God and armed with the authoritie of the lawfull Magistrate and did set before their eyes the chearfulnesse of their auncestors in executing Gods iudgements they ouercome all these difficulties and execute the worke they are commanded looking vpoÌ„ this that God would no lesse be praised and glorified in the punishing of his enemies then in the mercy and protection shewed vnto his They might therefore with a good conscieÌ„ce execute that which the king without sufficieÌ„t stayed counsaile had granted Howbeit it behoueth not any rashly and but with great discretion wisdome to follow these kinde of examples least both those who yeeld themselues being ouercome and those who fight in the heate of the battaile be accounted both alike and without differeÌ„ce be slain Also there is alwaies a great difference to be kept betweene an infidell and him that professeth the same religion with vs betweene a stranger and a citizen finally there are many circumstances of times persons lawes and customes whereby it falleth out that neither we may neither is it lawfull to imitate this fact in which notwithstanding it is not to be doubted but the Iewes kept themselues within the boundes of the Edict and did onely execute crueltie against those who had professed themselues open enemies and had sought the death and destruction of them their wiues and children For otherwise it had bene an vnruly libertie confusion if they might without controwlement set vpon whomsoeuer they would say was their enemie For those are the effects of an headlesse sedition to 〈◊〉 cruell against all whomsoeuer they 〈◊〉 friend or foe guiltlesse or guiltie And when as none of the other inhabiâ—ants of Susa did stirre it is to be affirmed 〈◊〉 the Iewes did not abuse their power â—either killed any which was innocent and besides that God opened the eyes of those who remained peaceable and quiet to see the barbarous iniustice of the former edict and to perceiue the good cause of the Iewes grounded as well on naturall equitie as vpon the iustice and authoritie of the latter decree so great is the force of right equitie and truth that those who were dead were iudged by their fellow citizens to be rightfully slaine And thus far of those things which were done at Susa Let vs now passe vnto those thingâ— which were done by the Iewes that were dispersed through the other prouinces to weete The other Iewes did gather themselues together that standing for their liues they might be quiet from their enemies and slew of those that hated them 75. thousandâ— but on the spoile they laid not their hand So that there was one manner and the like issue euery where sauing that the Ieweâ— which were in the prouinces in one day dispatched the whole matter taking reuenge vpon their enemies the number of whome is heere expresly set downe whereby the excellentie of this victoriâ— might be the better knowen vnto all which cannot sufficiently be extolled 〈◊〉 we consider the great fauour of 〈◊〉 towards his or the seueritie of the â—â—nishment vpon his enemies For I 〈◊〉 you who euer would haue perswaâ—â—d himselfe that the king would haue 〈◊〉 so affected to the Iewes that he wold 〈◊〉 ouer so many thousands of his 〈◊〉 to such a butcherie who euer would 〈◊〉 thought that silly men who had this 〈◊〉 time bin captiues and not exercised 〈◊〉 could so easily ouercome so warâ—â— a people which was feared farre and 〈◊〉 throughout the whole world for 〈◊〉 skil in warre was this also 〈◊〉 that the Gouernours of the proâ—â—â—ces would rather take part with these â—â—ngers fauour them rather then the â—â—â—â—rall inhabitants of the countrey that 〈◊〉 fellow citizens would so containe â—â—â—elues yeeld them no assistance in conflict and that the State could 〈◊〉 quiet after so bloudie an executioÌ„ that the Iewes not only should not 〈◊〉 all meÌ„s hatred but be after holdeÌ„â—â—eater price and estimation Finally 〈◊〉 would haue thought that there 〈◊〉 haue folowed no sedition against the King when oftentimes for less causes as feare or some light suspitioâ— subiects haue risen against their Prince All these effects therefore of the Lorâ— right hand are most worthy to be note wherunto also this is to be adioyned thâ— none of the Iewes perished in this reueÌ„g the Lord prouiding for them the sweâ— fruit of so great a victorie and admiral deliueraÌ„ce So hath the Lord oftentiâ—â— wrought that he might make it knowâ— vnto al the world that his people are 〈◊〉 vnto him as the apple of his eye as he spâ—keth in Zacharie chap. 2. v. 8. Besides that that so great a number of the eâ—mies were destroyed God would sigâ— how great a fault it is to rise vp against Church his Spouse and to seeke her
which was turned vnto them from sorrow to ioy and from mourning to mirth He noteth vnto vs that the memorie of Gods benefits and graces doth soone slip away except it be stayed by some notable meanes wherefore hee commandeth that those two dayes wherein they obtayned the victorie ouer their enemies should be kept holiday that they might rest in them with an holy rest thereby to call to memorie the benefit of so great a deliuerāce and to celebrate the grace of God who by a wonderfull meanes did turne their sorrow into ioy In which thing he performeth the dutie of a good and faithfull Magistrate whereof it is a part to take care that good order be preserued in the Church the worship of God retained pure and the memorie of his benefits continued for euer that in all ages euery one may learne to put his trust in God and to looke for all help and good from him Heereby then we learne that when the chiefe Magistrate neglecteth those things which make to the conseruation of pure religion because he is ignorant thereof the inferior Magistrate ought not therefore to cease but by reason of his office procure whatsoeuer shall appertaine to the nourishing and preseruing of godlinesse as heere we see when Assuerus little careth for the doctrine of the Iewes which he did not vnderstād Mardochaeus doth not therefore leaue off but decreeth those things which he thought to appertaine to the maintaining of the remembrance of so memorable a deliuerance Wherein there shineth not onely his pietie and care of the Church but also his courage and constancie For it could not choose but be odious vnto the natiue inhabitants when they shoulde yearely see this feast to be celebrated and so call to remembrance the slaughter and destruction of their fellow citizens by the Iewes seeing that no monuments or signes of victorie or offences amongst the people adioyning can be beholden without indignation and great griefe But the memorie of the benefites receiued from our God is not to be omitted for the griefe and sorrowe of minde which the ignorant take at the remembrance of true religion Yet is it wisely to be foreseene that after ciuill warres there be nothing done whereby the minds of men may be offended and olde wounds wax greene againe and warre eftsoones stirred vp Hence also we learne that it is the duetie of the faithfull Magistrate either to decree or approue by his decree that which is alreadie by authoritie well ordained to the preseruing and establishing of the good order of the Church and the outward seruice of God so that the word of God be alwaies the rule and squire whereby hee frame all his actions And this is so much the more diligently to be noted and vnderstoode by how much wee see that the slippe is easie in that part when the question is concerning the power of Magistrates in the ordering of Ecclesiasticall matters For some graunt vnto the highest Magistrate to ordayne in the Church whatsoeuer pleaseth them or whatsoeuer shall be perswaded vnto them by others But what is this other then to ouerthrow all religion by granting such licence vnto men So we see that the kings of Israel cleauing to their owne opinions did peruert the pure worship of God and also the kings of Iuda imitating them when leauing the doctrine of the lawe they followed their owne wisdome and sence as by the example of Achaz and Manasses it is apparant Othersome will not haue the Magistrate to take any care at all of Ecclesiasticall matters which opinion the Pope holdeth to vphold more easily his owne tyrannie What is then heere to be done That the Magistrate inuade not the Pastors office as to preach the word administer the Sacraments also that he change not or innouate any thing in religion at his owne pleasure or by worldly wisdome and policie but remembring that he is appointed of God a keeper and defender of the Church of wholsome and heauenly doctrine of the worship of God and of order requisite in the Church hee vse his authoritie and sword to the defence of the Church against all force that the Pastors may retaine their right and authoritie and that those who are slothfull may be stirred vp that sound doctrine and the right vse of the Sacraments may be conserued and that by the iudgemēt of the Pastors good lawes may be made agreeable vnto sound doctrine that all things may be done in order conuenient in the house of God And if the times be such that the state of the Church be altogether depraued and neede reformation the dutie also of the Magistrate requireth that he set hand vnto the worke prouide that all things be restored to their integritie according to the word of God rightly vnderstoode and applied vnto his right vse and end So we reade that the holy kings of the I. Chro. 24 25. 26 Israelites did as Dauid by the aduise of Gad and Nathan the Prophets did distribute the orders of the Priests and Leuits and the courses of their seruice and ministerie Salomon also dedicateth the Temple which he had built with that notable solemne prayer which is read 1. King 8. and confirmeth the order appointed by his father Iehosaphat restored as well the 2. Chro. 19. 2. Kings 12. State ciuill as the Ecclesiasticall Ioas also in his time after the confusions brought in by Athalia did by the counsaile of Iehoiada restore those things that were confounded and repaire the ruines of the temple But the zeale godlinesse constancie of Ezechias and Iosias are especially 2. Chro. 29. 2. Kings 23. Euseb de vit Constanti 1. 1. c. 37. alibi commended who in their times so happily reformed the Church So Constantine the great was present in the Coūcell of Nice and heard and approued the sentences of the Fathers grounded vpon the word of God and by his authoritie maintained and defended the sound doctrine and condemned heresie Out of all which examples let the faithfull Magistrates learne what parts and place they hold in the Church It remaineth to be shewed how the Iewes did execute that commandement prescribed by Ester and Mardochaeus but those things shal be after declared more at large So that it shall be sufficiēt for vs if at this present we learne to submit our selues vnto good cōstitutions by which the remembrāce of the benefits of God is cōfirmed in the Church and that we testifie both by word and deede euen in the whole course of our life that as we are the people whom God hath redeemed and freed from all miserie and accursednesse brought into libertie from the thraldome of death and sinne deliuered from so many dangers and adorned with so many gifts of his liberalitie so we will also do all that we may that his name may be set forth with worthie prayse in Iesus Christ to whome be glorie for euermore Amen THE FIVE AND twentieth Sermon There