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
of the Church Thus doth God lift vp the base abiect that they may say with Dauid O Lord my heart is not haughtie neither are mine eyes loftie on the contrarie Psa 131. 1. hee keepeth downe the proude and throweth downe the loftie countenance And this the Blessed virgin singeth in her Luk. 1. 48 52. Himne saying God hath regarded the base estate of his handmaid not that any ones humilitie or basenesse doth deserue to be exalted by God but that God wil thereby shew forth the treasures of his mercie And if the proude for a time sit in high estate it is for their greater mischiefe for that they shall leaue behind them an vnhappie memorie of their wickednesse Neither are all the base and contemptible people lifted vp by God into some high degree of dignitie in this world but it is enough and that abundantly for theÌ„ that they are by the grace of god made in Christ Iesus the sonnes of God kings Priests which dignitie is greater more precious then any dominion euen ouer all the kingdomes of the world Neither did the chiefe honour of Ester consist 〈◊〉 her dignitie royall or marriage with Assuerus but in her excellent faith and assurance of euerlasting life For if these things had bene wanting in her surely the greatnesse dignitie of her kingdome could not haue kept her from eternall misery malediction Furthermore the examples of such dignitie and extraordinarie preheminence are most rare among the faithfull least any should think that theâ—â— felicitie and happinesse were placed in such things neuerthelesse in those fewe exaÌ„ples which are god will haue vs to behold as in a glasse his most wise prouidence to whom it is most easie to exalt whom pleaseth him into most high dignitie least any should here faine as ignorant men are wont any turning vnconstant wheele of Fortune But let vs imprint this in our memorie that the way wherby we attaine to that glorie which is proper to the sonnes of God is humilitie integritie and modestie which are the gifts of God whereby wee may learne to know that the beginning middle and end of our saluation doth flow from the onely meere grace of God through the merit of Christ Iesus our Lord to whom bee all glorie praise and dominion for euer Amen THE SEVENTH Sermon The banquet made for Esters sake to the solemnization of her marriage her dutifulnesse towards Mardochaeus and the worthie fact of Mardochaeus in disclosing of the conspiracie against the King From verse 18. vnto the end of the second Chapter 18. Afterward the king made a great feast vnto al his Princes his seruants which was the feast of Ester and gaue freedome vnto the Prouinces and gaue gifts according to the power of a king 19. And when the virgines were gathered togither the second time then Mordecai sate in the kings gate 20. Ester had not yet shewed her kindred nor her people as Mordecai had charged her for Ester did after the word of Mordecai as when shee was nourished with him 21. In those daies when Mordecai sate in the kings gate two of the kings Eunuches Bigthan and Teresh which kept the doore were wroth and sought to laye hand on the king Assuerus 22. And the thing was knowne to Mordecai and he tolde it vnto Queene Ester and Ester certified the king therof in Mordecaies name 23. And when inquisition was made it was found so therefore they were both hanged on a tree and it was written in the booke of the Chronicles before the king IT commeth to passe for the most part that those who are exalted out of a base and abiect place into any higher degree of honor are either opeÌ„ vnto the biting of the enuious or waxing insolent forget their dutie or are subiect to some suddaine alteration For I know not how almost al meÌ„ enuie at the dignitie of those that suddainly arise Besides in so happie a successe it is very hard to keep measure but that pride commonly doth accompanie such after which followeth some vnhappie calamitie and ouerthrow For a man shal more hardly set sure footing vppon the toppe of an hill or in a steepe downfall then in a lowe and plaine place So that those who on the suddaine are lifted vp into any height of dignitie without enuie and doo therein behaue themselues modestly not proudly and stand firme against euery tempest do find a peculiar fauor at Gods hand by whose help they are safe from the venime of enuie malice and from the insolencie of a proude heart and so at the last from destruction and shamefull change This fauour wee see heere that Ester hath obtained from GOD whose so suddaine alteration of her estate into so high a dignitie was pleasant and acceptable without enuie by that liberalitie which king Assuerus shewed for her sake towards his subiects And because God in his secret prouidence made that her kindred and nation was not knowne she also is not forgetfull of her dutie but obeyeth Mardochaeus as before when she was brought vp with him and so God maketh a way for those honours which were after to bee giuen to Mardochaeus whereby her dignitiie may bee more and more confirmed So God giueth all things Psal 127 2. vnto his as it were sleeping Which doctrine is most profitable for vs whereby wee may learne to rest vppon the Lorde with all our heart not trust to our own wisedome but to acknowledge his prouidence in all our waies that so hee may continually gouerne our steppes as the wise man speaketh Prou. 3. 6. Let vs now then weigh this peculiar care of God ouer Ester Assuerus for her sake prouideth a great feast as well to celebrate her marriage as to confirme vnto her the royall dignitie and to shewe her forth vnto his people that she might be knowne to whom hee therefore granâ—th immunitie and rest from their taxes 〈◊〉 tributes and gaue gifts according to 〈◊〉 power of a king This feast is not to 〈◊〉 reprooued as the former of which we 〈◊〉 in the first Chapter for there is in â—is feast both a good end andan honest â—ccasion For this hath bene in all ages a â—ost commendable custome in the hoâ—our of marriage to celebrate a feast aâ—ongst the kinsfolke friends and neighâ—ours in so much that those who were 〈◊〉 and wealthie did continue the feast 〈◊〉 daies as may easily be gathered out 〈◊〉 the 29. of Gen. when Lea was giuen to â—â—acob to wife and out of the 14. of Iudg 〈◊〉 which there is mention of the marriâ—ge of Samson Now these feasts were so â—uch the more carefully kept by theÌ„ of old 〈◊〉 in honour of marriage because marâ—â—ages were not openly blessed in the Church of God as afterward among Christians it was accustomed to be done 〈◊〉 then with what honour the king enâ—ertaineth Ester that by a solemne feast â—hich hee made to his Princes and serâ—ants hee might proclaime her
Purple vnto Rings of Siluer and Marble pillars the beds were of Golde and Siluer vpon a pauement of Porphyrie and Marble and Alabaster and stones of blew colour â— And giuing them drinke in vessels of Golde and in vessels differing one from an other and royall VVine in abundaunce according to the power of a King â— And the drinking was by an order none might compell for so the King had appoynted to euerie officer of his house that they should do according to euery manspleasure â— The Queene Vashti made afeast also for the women in the royall house of King Assuerus MOst magnificent and most sumptuous feasts are heere described vnto vs whether wee respect the person that maketh them or the number qualitie of the guests or the space of the time wherin they are kept or lastly the whole furniture wherein there is nothing but magnificent sumptuous and kinglike The end of declaring of this is not that we shuld be kept idle in the beholding of the magnificence of this King and of his exceeding cost but that we may be taught the occasion for which Vashti the Queen beeing diuorsed Ester a base and abiect Captiue maiden was lifted vppe into her place God thereby preparing for himselfe an instrument which hee would vse for the deliuerie of his Church before it was in danger There is here mention made of three feasts The first was made to all the Princes Captaines and gouernours of the prouinces many dayes euen an hundred foure score the other at which were present as many as dwelt in Susa seuen dayes The third was made by the Queene Vashti for the women Heere we first are to consider the furniture and prouision then the ende of this charge and magnificence and lastly we are 〈◊〉 obserue and note some what vpon euery one of these feasts The prouision is described from the end of the fift verse vnto the ninth And first the place in which the King made this feast to the Princes and Nobles of the whole kingdome and to all the people that dwelt at Susa in the Court of the Garden of the Kings Pallace That court must needes bee great and large that shoulde receiue so great a multitude of men at a feast By which also it may bee vnderâ—toode at what season of the yeare these thinges happened euen aboute the beginning of the Spring seeing they banâ—uetted abroade out of the house in the â—hirde yeare of the reigne of Assuerus The Pauement of this Court was wonâ—erfull fayre and rich framed by arte of Porphyrie and Marble and Alabaster â—nd stones of blewe colour Neither were 〈◊〉 hanginges lesse stately and precious â—hether you respect the matter or the â—â—uerse colours white greene blewe 〈◊〉 purple For seeing that the Coardes were of fine Linnen this Linnen was more precious then anie Silke fastened to rings of Siiuer and pillars of marble it is likely that the arras and tapistrie were entermingled with gold and exquisite sorts of embroydered works The beds on which the guests according to the custome of those times did sit were of gold and siluer There was great store of all sorts of choyse and excellent wines and great varietie of cups and vessels of gold by which it may easily bee gathered what excesse there was in other things as wel in most delicate meates varietie of courses as also in the whole furniture wherwith the guests were serued All which in their owne nature are not to be blamed for they are the good gifts of GOD and by him created good the vse whereof is good as Paul teacheth in 1. Tim. 4. 4. these words Euery creature of God is good and nothing ought to bee refused of it bee with thanksgiuing But excesse intemperauncie pride ambition and vnthankfulnesse doo corrupt the vse of good things which yet the faythfull man will vse with a good conscience and giue God thanks for his exceeding great liberalitie and bountifulnesse and will lift vppe these eyes of his minde from these earthly riches and delights to the 〈◊〉 of those which are eternal 〈◊〉 spirituall and will thus gather with 〈◊〉 If the gifts bee so great which 〈◊〉 the Lorde giues to the vnfaithfull 〈◊〉 great shall the aboundance bee of 〈◊〉 things and delights which God 〈◊〉 layde vp in heauen for his elect 〈◊〉 as the prophet tearmeth them Psal 36. 8. 31. 19. 〈◊〉 of pleasure and sayth Howe 〈◊〉 is the goodnesse of God which hee hath 〈◊〉 vp for them that feare him So shall 〈◊〉 come to passe that neither the eyes 〈◊〉 other senses of the faythfull shall bee 〈◊〉 with the outward vse of those 〈◊〉 which they touch and taste when 〈◊〉 shall knowe that there are layde vppe 〈◊〉 him farre better and more excellent 〈◊〉 to the enioying whereof wee 〈◊〉 inuited I confesse indeede that 〈◊〉 this aboundance of earthly delights 〈◊〉 and temperance are greatly 〈◊〉 for verie hardly can 〈◊〉 bee kept wherefore let the 〈◊〉 being called to a feast bee so much 〈◊〉 more warie in these things by howe 〈◊〉 the way is the more slipperie and 〈◊〉 to the fall Furthermore the Law which here the King expressely prescribeth vnto his is greatly to bee praysed to wit That none should be compelled to drinke ouer largely but that euerie one should drinke according to his thirst and appetite For he would not that his house should be made a schoole of intemperancie and by reason of ouer much drinke and wine be filled with confusion wantonnesse vomites and such other like effects of drunkennesse And here let this heathen King be a iudge of many who boast themselues to be Christians whose onely care and exercise is this to compell themselues and others to drinke whole nights and dayes to continue in eating as the manner is almost euerie where in Germany and in too many places in Fraunce and England And it appeareth by this edict of the King that euen then this wicked custome had gotten place among the Persians whose sobrietie and moderation in meate and drinke was in former ages so much commended so slippie and bending is the way to intemperancie and euill maners And thus farre of the place and preparation of the feast The end for which the King bestoweth this great cost is described in the fourth 〈◊〉 That hee might show the riches and 〈◊〉 of his kingdome and the honour and â—aiestie of his greatnesse By which words â—â—peareth the pride vanitie of so great Monarch abusing the gifts of God 〈◊〉 his owne ambition for which notâ—â—thstanding he did not giue him thanks 〈◊〉 hauing receiued them from him For 〈◊〉 great a vanity I pray you is it to shew 〈◊〉 riches gotten by other mens labour 〈◊〉 industrie which also hee could not 〈◊〉 but from his subiects Yet will I not 〈◊〉 that Kings and other rich men doo 〈◊〉 if at any time they doo make any 〈◊〉 feasts but I say there ought to 〈◊〉 another ende then the
equitie then reuenge lette euerie one according to his vocation study to attaine true wisedome and the knowledge of rights lawes and iudgement especially those who ought to gouerne others with good counsaile that in all our meetings a lawfull order may be obserued and the endes of them may bee happie beeing ioyned with the glorie of God to whom only be alhonor strength and power for euer more Amen THE FOVRTH SERMON The sentence of those seuen wise men of the question proposed what by law was to be done to the Queene Vashti from the sixteenth verse to the end of the Chapter 16 Then saide Memuchan before the King the Princes the Qeene Vashti hath not onely done euill against the King but against all the Princes and against all the people that are in all the prouinces of King Assuerus 17 For when the Act of the Queene shal come abroad vnto all women it shall come to passe that they shall despise their husbands in their owne eyes saying The King Assuerus commaunded the Queene Vashti to bee brought into his presence but she câ—me not 18 Also thus shal the Princesses of Persia and Medea this day say vnto all the Kings Princes when they heare of the act of the Queene thus shall there bee among vs much despitefulnesse and wrath 19 If it seeme good vnto the King let aroyall decree proceede from him and let it be written among the Statutes of Persia and Media that it be not transgressed that the Queene Vashti come un more into the presence of King Assuerus and let the King giue her royall estate vnto her companion that shall be better then she 20 So when the decree of the King shall be heard which he shall publish throghout all his Kingdome though it bee great all the women shall giue their husbands honour both great and small 21 And when this saying pleased the King and the Princes the King did according to the sentence of Memuchan 22 For hee sent letters into all the prouinces of the King into euerie prouince according to the writing thereof and to euerie people after their language That euerie man should beare rule in his owne house which euerie officer published in the language of his people RIghtly doth the wise man say in the Prou. 11. 14 Prouerbs as VVhere no counsaile is the people fall so in the multitude of good councellors there is health Rightly also haue the ancients said That counsaile is 〈◊〉 sacred holy thing For where all things are diligently weighed and decerned by deliberate counsell there right determinatioÌ„s are made which bring both profit vnto al men remedy for all mischiefs But there 〈◊〉 no good counsaile without God Therâ—ore Wisdome cryeth out I haue counsaile Pro. 8. 14. 15. and equitie wisedom is mine a little after By me Kings raigus rulers decree iustice Therefore vnlesse God sit president in â—he counsaile of the wife they quickly â—urne away from that which is right wherâ—f this Historie wilgiue vs sufficieÌ„t proofe 〈◊〉 which the king beeing as yet hot in wrath â—emaÌ„deth of his couÌ„cellors what they think 〈◊〉 to be done to the Queen Vashti because she â—bâ—yed not the kings commandement one â—f the couÌ„cellors pronouncing the sentence â—he king without further inquiry alloweth 〈◊〉 the rest confirme it with their consâ—â— â—hat by by therâ— shuld a decree be made â—hereby the Queen should be depriued of â—er dignitie and so be diuorced least that women should afterward become disobedient or stubburne against their husbands but euery man should be ruler in his owne house The ende of this decree was good and commendable but the manner of the proceeding vnlawfull and no proportion or equalitie obserued betweene the fault and the punishment and therefore no regarde had either of iustice or of publique commoditie which will better appeare by the diligent consideration of euery particular First therefore let vs weigh the question propounded by the King and afterwards examine the sentence of Memuchan one of the councell Lo then this is the question proposed by the King to be deliberated of what shall bee done according to the Lawe to the Queene Vashti because she fulfilled not the commaundement of the King Assuerus â—sent by the Eunuches A plaine proposition and as it seemeth not vniust for he requires to haue her iudged by the law But was a matter of so great moment to be referred to the couÌ„cell when they had well drunke or whiles the king was yet inflamed with wine and incensed with anger For as yet his wrath was not asswaged as appeareth by the decree of the councel and those things which expresly are spoken in the beginning of the next Chapter Besides is not a matter of so great weight ouer-hasfily handeled when he wil haue sentence giuen euen in their banquet Moreouer what iustice was it to giue iudgement against so noble a personage the cause being neuer heard seeing there is none so vile or abiect who can bee condemned in the equitie of any lawe either diume or humane wheÌ„ neither he hath pleaded his cause neither is lawfully conuict Last of all euen by the lawe of nations euery man is to be heard in his own cause before he be condemned First therfore they should haue enquired whether the matter were worthie to be called into consultation which if it should be found so to bee then both the day should haue bene assigned and a conuenient place appointed and the partie accused called if this had bene done that ioyfull meeting of theirs had not bene turned into so wofull a tragedie He desireth indeed that the queene Vashti should be iudged according to the lawes but the contempt of lawes in this action sufficiently sheweth that he maketh mention of the lawes onely for fashions sake So for the most part Kings are vvont to talke of lawes statutes as though they would submit themselues vnto them but indeede they meane to haue their will to stand for reason and their passion to possesse the place of iudgement So euerie one that goeth to lavv pretendeth law equitie vvhich the greater part of them haue an hundreth times broken or at the least turned to their own commodity So those who sit in the place of gouernment wil seeme to speake nothing but lawe and statutes which notwithstanding for the most part they wrest and alter as they list Notwithstanding this saying of the Kings if it bee rightly vnderstood prescribeth a rule whereby all controuersies as wel ciuil as Ecclesiastical may bee compounded For vvhereas vve liue so heere vppon this earth by reason of the infirmitie of man that it cannot be but that strife vvil sometime arise they must all bee iudged according to the lavve VVherefore it behooueth that in iudgement the Iudges haue the lavves alvvaies before theyr eyes and diligently enquire of the cause and euerie circumstaunce thereof as Iob protesteth of himselfe that hee was wont to Examine diligently the
vertue and chastitie Whereby it coâ—meth to passe that all those who onely respect beautie are most deceiued oâ— their expectation and receiue at last 〈◊〉 fit reward for their lustes The kings house whereinto they werâ— brought what other was it but a perpâ—tuall prison and though wee graunt 〈◊〉 were honourable or to bee esteemed yet was it a prison and vnto diuers 〈◊〉 them a perpetuall widdowhood 〈◊〉 â—â—dowed vnder the cloake of Matrimonie vnlesse they pleased the king wheâ—â— hee had deflowred them The preparation of which in the 12. verse 〈◊〉 other was it but a bastarding of 〈◊〉 natiue beautie But kings which 〈◊〉 wiues not by their owne but by other mens eyes haue many times those whom it pleaseth other and not them selues and delight rather in those 〈◊〉 are painted and set out by Art then 〈◊〉 true and naturall beautie And besides what neede I pray so many maidens â—o beecome most wretched for ones â—ake onely which should attaine the â—oyall seate And yet this sentence â—leased the king and hee commanded 〈◊〉 should most speedily bee put in exeâ—ution whom it had better beseemed â—o haue carefully weighed this matter that therein neither force nor iniurie should bee offered to any and to haue â—rouided that neither he should marry 〈◊〉 wife against her parents or her owne will or which himselfe might not loue and like of But those counsells chiefly please Princes whereby there is an easier way made to their delights their power increased Therefore the King is glad that by this meanes all prouinâ—ces should haue experience that he had power ouer the goods and persons of â—his subiects nothing regarding whether by right or wrong Hee is fedde then with hope of enioying those Virgines who should most excell in comelinesse and beautie throughout his whole Realmes he forefaineth vnto himselfe all manner of delightes and pleasures little caring for publike honestie or the affaires of the Common-wealth For what earnest matter can hee thinke of who tosseth in his minde none other thing theÌ„ to attaine a peece of most exact beautie fauor passing al others in comelinesse But of such Gouernours the world is worthie who onely studie for their owne profite and pleasure because all men for the most part are carried headlong with immoderate pleasures preferring tyrannie before iust gouernment Furthermore it is little to bee marueiled at that a Prince ignorant of the true religion did yeelde so much to his pleasures in gathering together so many women When Salomon 1. Kings 11 3. whose wisedome is reported to be so great and his kingdome far lesse did get vnto him a thousand Wiues whereof seuen hundreth were Noble women and three hundreth Concubins that against the expresse commandement of God which turned to his ouerthrowe So then it often commeth to passe that many times Princes haue not the best counsell giuen them many times they aske not counsell of the wisest because they are farre more desirous of setting foorth their power and magnificence then of wisedome and more carefull of their pleasures then of the common profite But you will say this counsell was for the good and profite of the Church I confesse it yet is it no whiâ—te the lesse faultie For God knoweth howe to bring light out of darkenesse though it remaine alwaies darkenesse and hee draweth good forth of euill the euill still continuing euill This counsell then though in it selfe euill and the multitude of wiues or rather fornications which heere are aduised beeing also euill yet God thence tooke an occasion to lift vppe Ester into so high a place of dignitie dooing those thinges well and wisely which by men were done rashly and inconsiderately So great is the goodnesse wisedome of our God turning all things to the health and commoditie of his And thus farre of the counsell and edict for the gathering of so many Virgins into the Kings house of women Wee are now to see who and of what estate Ester was which by force of this decree was brought to the hande of Hegai the Kings Eunuch keeper of the women who were gathered togither for the King Mardochaeus who by kindred was her Cousen germain had taken her for his daughter who also afterwardes did direct her with his counsel for deliuerance of the Church is described in two verses both in respect of his Stocke and of his state Therefore hee is said to bee A man of Beniamin descending from Kish the father of Saul hauing Iairus for his father Shimei his Grand-father and Kish his great Grand-father But it is likely that in this Cenealogie all the Auncestors of Mardorhaeus vntill Kish bee not reckoned For from the time that Saul the sonne of Kish began to raigne vnto the captiuitie which happened vnder Iechonia there passed more then foure hundreth yeares It is also to bee noted that when these thinges came to passe Mardochaeus was growen to great yeares for from that captiuitie vnder Iechonia vnto the time which heere is described there passed fourescore yeares so that it must needes bee that Mardocbans was carried with his father Ianus into captiuitie For God doth many times for the good of his Church giue long life olde yeares vnto diuers aboue the ordinarie course of nature as wee read of Ioiada the high Priest that hee reached to the age of an hundred and thirtie yeares In the meane while wee see what for the most part is the condition of the children of God in this world that they bee dispearsed into diuers parts of the world and carried captiues into a straunge countrie neither kings nor mightie nor learned men excepted For there were carried into captiuitie with Iechonia tenne thousande captiues out of Iuda and Beniamin all being men of might and all the workmen and cunning men of the kingdome as appeareth 2. King 24. 14. And this is our comfort consolation in flights and banishments that our God doth relieue our exile by giuing places of abode vnder Christian Princes giueth vs leaue to exercise all holy libertie both of body and conscience vnder their dominion And such was Mardochaeus estate It is said afterward that the father of Ester was the vncle of Mardochaeus he is named after in the 15. verse Abihail but shee remained an Orphane both by father and mother being borne in the captiuitie for otherwise shee must bee of necessitie fourescore yeare olde Shee being in this case Mardochaeus takes her as his daughter and doth the dutie of a father towards her wherein he shewes himselfe to bee a good kinsman and faithful friend of the dead hauing so great care of their daughter left in such a case Her fauour and beautie is commended because it was the means which got the kings grace and made a way for her to the royall dignitie So beautie doth helpe those that feare God to obtaine honour but vnto others it is oftentimes the instrument of their destruction as vnto Queene Vashti Those
friends and despile good counsell so deserue they to be deprined of them and to be suffered to sink vnder the burthen of their honour And these things are thus farre spoken of the modestie and wisedome of Ester who would to God shee had many followers that would be desirous of her vertues both publikely and priuately It remaineth that wee heare a singular dutie performed by Mardochaeus to the King whereby hee made himselse a way to great honour and authoritie with Assuerus though not so soone as hee deserued which was that hee declared vnto the king by Ester the treason of two courtiers who conspired the death of king Assuerus and so he deliuered the king from death and when as the whole trueth being examined was found out and they were executed by iust punishment the matter was written before the king in the booke of Chronicles In this Historie first these two Bigtan and Teresh offer themselues to our consideration who in their wrath conspire the kings death What occasion they had of this wicked counsell is not expressed and there fore we ought not to be ouer curious in searching of it but this is to be obserued that Courtiers as they are drawne with desires and passions do many times very quickly take any occasion of sedition and treasons For they oftentimes conspire against their Prince either vpon the deniall of their petition or for indignation and hatred and enuie which they conceaue at other mens honour whom they cannot abide should be preferred before them or mooued with ambition and desire of alteration as Absolom did against 2. Sam. 15 Dauid And what Prince is there who may iustly boast that he hath no such traitors in his Court Princes also themselues oftentimes by their own insolencie pride and crueltie diuers times by their sloth and negligence doo yeelde occasion to their Courtiers to rebell Neuerthelesse they are wicked and vngodly men who cōspire wilfully the death of their Prince and especially those whom hee hath so trusted that they are admitted to the keeping and guard of their persons as these were by Assuerus whom hee preferred to the custodie of his gate For vnto such men the way is easie to execute their conspiracie as it is reported that diuers of the Nobles his most familiars did conspire the death of Alexander the great But kings are enforced to commit themselues their life to such men And look how much the greater the trust is that is reposed in them so much the more vgly is their treason and detestable in the sight of all men But vnto such wickednesse are we growne in this age that euen the Phisitians from whom Princes looke for the meanes of their preseruation commit their bodies to their direction haue bene found to haue cōspired the death of those who haue bene the causes of their wealth and honor Wherefore those Princes are blessed who put their trust wholly in God and not in mans ayd those are happie whom God doth shield and protect Besides in the person of Assuerus wee see how greatly the life of kings great men is many times endangered though their guard do seem to defend them against all daunger But often doth it happen that they are more in daunger then meaner men especially if they turn their iust gouernment into tyrannie Wherefore the auncients haue vsed it for a prouerb that fewe Tyrants descend to Pluto by drie death that is die without bloud So Alexander the great was made away by poyson so Iulius Caesar was murthered in the Senate so very many Romaine Emperors were slaine by their souldiers so Bennadab was choked Isboth slaine by two wicked men on his bed Ioas the king of Iuda by two of his seruants Amasias was slaine at Lachis finally of twentie kings which raigned in Israel tenne of them died by violent death that he seemeth not to haue spoken vnwittily who said that a Tyrant was like to him who sate at a table furnished with all daintie dishes accompanied with all kinde of musicke and a great many of wayting-men readie at all commaunds but seeing a naked sword hanging ouer his head by a small thread and euery minute readie to fall vpon him Therefore many wise men amongst thē haue wished that they might resigne those great honours which they had attained if safely they might to leade a quiet and sure life without daunger as it is written of Augustus Caesar Yea very many haue quite giuen ouer their Empires as Diocletian and Maximian those capitals enemies and persecutors of Christiaris Antigonus King of Macedonia when he was to set the Diademe on his head said very fitly truly O crown if men knew how great cares thou bringest with thee none would so much as stoupe to take thee vp though thou layest in his way So that state of life which wee account so happie is oftentimes condemned as most vnhappie euen by those who are esteemed most happy as being most opē to so many entrappings partly of opē enemies partly of faithlesse friendes from which indeed none could be safe were it not that the eyes of the Lord do watch for the safetie of kings though euen vnworthie of his fauour good wil. Which heere wee see done for this Assuerus vnto whom God raised vp Mardochaeus by whom hee is in time admonished of the conspiratours that no good turne bestowed on God should bee bestowed in vaine That benefite which Assuerus did for Ester and the whole people of God was very late and fresh in memorie and god by and by doth requite it deliuering him from the handes of those who had conspired his death that Dauid doth not without cause say That it is God which giueth deliuerance vnto kings and rescueth Psa 144. 10. them from the hurtfull sword as he himselfe had often by experience found It is also to he noted that Assuerus was warned of the treason that was practised against him by the relation of a mean man that kings may learne to contemne none though they be but of base and low degree If any demaund how Mardochaeus could detect that conspiracie it may be aunswered that he was one of the porters of the kings gate which is apparant out of this and other places especially the fift and sixt chapter and therfore he might heare and see somewhat wherby he might perceiue the matter and peraduenture hee might be sollicited by the traitors to see of what good will he was in the case and to drawe him to their partiallitie Whatsoeuer it was it pleased God to vse this instrument as well to preserue the Kings life as also to make knowne Mardochaeus fidelitie so much the better We are here then to obserue that nothing is done by fortune but all things are gouerned by Gods prouidence who by this prepared in time another helper against the imminent daunger of his Church Here let all naturall subiects and inhabitants in any Realme learn what is their dutie
towards Princes to wit that there is not only honour and obedience due vnto them but also a care and watchfulnesse and defence of their life and dignitie Moreouer that it is a thing praise-worthie to bewray the guiltie though so oftentimes those who detect them incurre great danger the hatred of many especially if vpon examination the matter prooue not so Therefore Mardochaeus dealt indeed faithfully and wisely but not without daunger being a straunger and a captine but his oath and office did so require He openeth the matter by Ester either because he thought for his basenesse that hee was not worthie to speake vnto the king or because hee thought the matter would haue the more authoritie if it proceeded from a person in fauour besides by this meanes the loue of the king towards Ester his wife might bee encreased and confirmed when he should see her so carefull of his preseruation The king also handleth the matter wisely For hee maketh inquisition and doth not rashly vpon a bare report cause them to be condemned By which thing Princes are warned not to admit vnaduisedly euery accusation for if accusation onely should suffice who should bee innocent who should be safe from the tongues of slaunderers When the matter was found out the offendors were punished and hanged on a tree that is eyther fastened to a crosse as in those times they accustomed or hanged on a galous as is vsed at this day Further in the matter of treason especially where it concerneth the life of the Prince the will beeing proued is holden for the fact as also in other offences as if any prepare poyson for anothers death which yet was not drunke but giuen to be drunken seeing that hee sought his life though hee killed him not he should die for it Worthely then are these two punished by death though they did but onely conspire the kings death which matter by the kings commaundement is written in the Chronicles of the Persians Heereby it apppeareth that after a laudable custome Kings were wont to haue their Chronicles and yearely Acts recorded in all ages in which all memorable matters through the whole kingdome should be enrolled and so preserued for posteritie And this is very commendable for those manifold coÌ„modities which wee receiue by Histories as in the beginning of the booke was declared But the king remembreth not to requite Mardochaeus in which he cannot escape the note of an vnthankfull minde For as iustice hath place in the punishing of the wicked for their offences so is it also a part of iustice to reward the good according to their deserts But these things came not thus to passe without Gods prouidence which yet excuseth not Assuerus fault that in a more fit time Mardochaeus might receiue that honour which was prepared for him by God as in the sixt Chapter wee shall see Therefore let vs not be wearie of well doing though the enuie of men encrease and arise at it for the reward though it be deferred yet shall it not be lost And if men be vnmindfull of benefits receiued God who is rich towards all that call vpon him and worship him in purenesse and sinceritie of mind will restore abundantly that which notwithstanding hee oweth not and farther giuing vs the power of wel-willing and wel-working will crowne his workes in vs with immortall glorie through Iesus Christ our Lord to whom with the Father and the holy Ghost be all power and dominion for euer Amen THE EIGHT Sermon Haman is extolled and worshipped by al the Courtiers except Mardochaeus wher at Haman waxing angrie deliberateth to make away the whole nation of the Iewes In the sixt first verses of the third Chapter CHAP. III. 1. After these things did king Assuerus promote Haman the sonne of Ammedatha the Agagite exalted him so that he 〈◊〉 his seat aboue the sour of al the Princes that were about him 2. And all the kings seruants that entred in at the kings gate bowed their knees and reuerenced Haman but Mordecai bowed not the knee neither did reuerence 3. Wherefore the kings seruants that entered in at the kings gate said vnto Mordecai why transgressest thou the K. coÌ„mandemetic 4. Therefore when they had spoken vnto him daily and he would not heare them they tolde Haman that they might see whether Mordecaies words would stand for he had told them that he was a Iewe. 5. And when Haman saw that Mordecaies bowed not the knee unto him nor did reuerence unto him then was Haman full of wrath 6. Now he thought it too litle to lay his hands on Mordecai onely and because they had shewed him the people of Mordecai Haman sought to destroy all the Iewes that were throughout all the kingdome of Assuerus euen the people of Mordecai The wise man saith Pro. 29. 2. Wheâ— the righteous are encreased the peoplâ— reioyce but when the wicked beare rule then the people sigh vnto which also that which is Psa 12. 9. is to be referred The wicked walke too and fro when euil men are exalted to high dignitie The vse of which sentences this Historie doth plainly set before our eyes For when as Ester was exalted vnto the dignitie royall as before we saâ—e there was great ioy brought vnto all nations but now wheÌ„ Haman is promoted a fierce and cruell man there is prepared for all the godly weeping and teares and at the last by his wicked counsels threescore tenne thousande men were brought to death as in the progresse of this Historie we shall see In this Chapter is declared how HamaÌ„s indignation was so great against Mardochaeus because hee reuerenced him not as others did that hee procured acommaundement from the king to destroy in one certaine day appointed all the nation of the Iewes which was subiect to his Empire At this present wee are to consider how he was lift vp by the king into so high an estate of honour verse 1. How he was reuerenced uereÌ„ced of al meÌ„ except Mardochaeus vet 1. 2. 3 4. how throgh indignation impotencie of minde hee tooke counsell howe to destroy the Iewes togither with Mardochaeus at one massacre verse 5. 6. so cruell is Ambition so fierce and sauage is desire of reuenge in those who affect diuine honours See therefore first the Authors words When these things were done the king Assuerus did magnifie Haman the son of Hammedatha the Agagite and exalted him so that he set his seate aboue the seate of all his Prinoes that were about him This stranger the kings fauor did thus exalt foure years after the celebration of Esters marriage for Ester was brought in vnto the King about the end of the 7. year of the raigne of Assuerus Chap. 2 verse 6. and it appeareth by those things which are spoken after that Hamans dignitie and fauour happened about the ende of the eleuenth yeare because assoone as hee petceiued that Mardochaeus would not honour him hee conspired the death of him
and all his nation about the beginning of the 12. yeare of Assuerus raigne verse 7. The cause is not expressed why hee was thus promoted by the king neither ought wee greatly to labour in searching it for oftentimes kings for very light causes doo exalt men altogither vnworthie but despise men that deserue honour and that are endued with excellent vertues because they perswade themselues that their will ought to stand for reason and that whatsoeuer they list is lawfull for them Oftentimes for a litle seruice euen in an vnhonest matter for counsell giuen to establish tyrannie and augment tribute for inuenting some new delight and pleasure for some extreame flatterie and such like kings perswade themselues that they haue sufficient cause to promote the worst men to the highest honours and to admit them into the number of their chiefest friends and to follow their aduise and counsell in their most weightie affaires For what cause then so euer Haman was promoted it appeareth hee was a man vnworthie of it beeing full of malice and crueltie and so it often commeth to passe that wicked men by their crafts and cunning are preferred by the inconsiderate fauour of Princes to honour and yet not without Gods prouidence who onely lifteth vp whom please him and throweth down whom he list Now God doth this as well to exercise the godly as to punish the vnthankfulnesse of the world to beate downe the pride of kings who abuse their power and to throwe downe the vngodly with so much the greater shame and ruine by how much the higher they were exalted That honour which the king commaundeth to bee giuen to him offendeth in excesse because it was more then beseemeth man though vsual to be yeelded to the kings of Persia But this is altogither a wonderfull matter how kings being so carefull and iealous ouer their honor do yet not withstanding communicate it euen vnto bad men in whom there shineth not the least sparkle of vertue For it is most worthie and commendable and profitable for the state to preferre to the gouernment of the Common-wealth men notable for their vertues and wisedome So Pharao made Ioseph ruler of Aegypt whose wisedome was sufficiently knowne and approued so Daniel by his wisedome obtained great honor both with Nabuchadnezzar with Darius Notwithstanding many times Princes are too prodigall in these things supposing that they imitate the magnificence of God in promoting to honour whom please them Besides this Haman is said to be an Agagite that is of the ofspring of the kings of the Amalekites who all were of Agag surnamed Agags as the kings of Eegypt were all called Pharaoes of Pharaos and the Emperours of Rome Caesars of Iulius Caesar He was then an aliant and not a naturall subiect of the kings it is also vnknowne whether he were a captiue or no whether he came into the Court by the kings especiall fauour or by desert or mooued by his owne ambition But by what occasion so euer he came into the Court he descended of a nation which god had curâ—ed for their crueltie and had forbidden â—he childreÌ„ of Israel that they should not at any time haue peace with them but altogither roote them out from vnder the heauens and destroy them with a perpeâ—uall slaughter â—o that although the Amalekites did desâ—end of Esau the brother of Iacob and so â—ere ioyned in kindred to the Isralites yet did they alwaies striue in deadly and hereditarie hatreds and were most mortall enemies the one vnto the other Which on the Israelites part was done by the expresse commandement from God for that in humanitie which the Amulekits Exod. 17. 8. 1. Sam. 17 3. did shewe in the wildernesse against their brethren being the first that came out to warre against them after their comming out of Aegypt Behold then the most capitall and deadly enemie of the Iewes is exalted aboue theÌ„ into the most highest state of honour And such is the condition of the Church that most often shee seeth her most malicioÌ„us and deadly foeâ— daily to be extolled and to receiue neâ— encreases of honour encreasing with all their desire of her vtter ouerthrow Now followeth that honor which the Courtiers do yeeld vnto him by the kings commandement wherevnto onely Mardochaeus doth most constantly resist All the kings seruants therefore which passed in and out at the kings gate bowed themselues and did honor Haman onely Mardochaus bowed not himself down neither did him reuerence This is the customeâ— of those which followe the Court that they all fall downe before him whom the king magnifieth litle enquiring whether the cause be good or no. 1 confesse some did it against their wils and for feare others that they might procure themselues fauour which thing especially they hunted after and none will willingly enter into harred with great men none dare controll or condemne their actions and deuises But truly it alwaies hath seemed an intollerable seruitude to men of courage and any woorth to fall down before a mortall man although the people of the East and namely the Persians did exceed all measure therein whose custome wheÌ„ Alexander the great would followe after that by warre he had gotten the Monarchie hee purchased thereby the hatred of the Grecians and chiefly of the Macedonians his owne subiects For indeede it appeareth by the Histories that this honor which was giuen to the kings of Perfia was not meerely ciuill but mixt with that honour which is due vnto God For otherwise wee read that holy kings were honoured by their subiects vppon their knees with their faces towardes the ground but so that no part of diuine worship ship was mingled therewith Seeing that heere therefore the question was of an honour more then ciuill and due vnto a man Mardochaeus refuseth to fall downe on his face indeed so much the rather because this Haman was descended from a Nation which God had cursed and which he willed his people shuld hate and abhorre Now his constancie is so much the more to bee commended that looke how much the more he is vrged at and carped by the Courtiers to obey the Kings command so much the firmer is he in his purpose and is daunted by no threatnings neither being accused to Haman eyther concealeth his Nation or dissembleth his religion which was the onely cause wherfore he would not cast down himselfe before him whom he knew by Gods decree which could not be called backe to bee accursed The greater then that the importunitie was of the Courtiers who flattered Haman and sought his fauour the more greeuous the threatnings were the more certaine the daunger that hanged ouer Mardochaeus head the more praise worthy was his vertue and constancie But some wil say that that is not to be accounted constancie but contumacie or at the least ashnesse and impudencie to cast himselfe into so euident a danger to prouoke the Kings wrath against him and to stirre vp the
this was the first way which Haman vsed for the executing of his determination Now let vs see by what skill he perswaded the king that hee might abuse his name and authoritie to effect his cruell purposes Haman saide to the king Assuerus there is a people dispearsed among thy people in all the Prouinces of thy kingdom yet separated from others whose lawes are diuers from the lawes of all people and the kings lawes they do not obserue and therefore it is not profitable for the king to suffer them Hee disdaineth to name the Iewes but that hee might make them odious to the king hee setteth them foorth by these foure notes 1. That they are dispearsed through all the kings Prouinces 2. That they dwell apart from others 3. That they haue lawes different from all other people 4. That they obey not the kings lawes that is shortly that they are a people singular esteeming no lawes but their owne and therefore setting light by the kings lawes they are alwaies readie to rebell and so much the more to be feared that being mingled euery where among the kings subiects in all his Prouinces they are a bad example for the rest to stir vp any seditiō The last poynot of this accusation is most false and other things also are brought to set a colour to deceiue the king and to make them suspected of rebellion Hee obiecteth their calamity as a reproach that they were dispearsed into sundrie Prouinces as though this had bene done of purpose and certaine aduise by them and not rather by the violence of those by whō they were lead into captiuitie so dispearsed according to those threatnings which many ages before god had threatned vnto them if they rebelled against him and his lawes by Moses and other Prophets Deut. 32. That which hee telleth that they are seuered from the lawes of al people respecteth their religion whereby God had distinguished them from all other people and did prescribe vnto them holy and diuine lawes that they might serue him according vnto his will For as touching the lawes ciuill and statutes politicque they could vse none other but the kings vnlesse they were permitted by the king to liue according to their owne manners and customes So that hee reprooueth and accuseth them of that whereof they did most glorie before God and which they esteemed as their greatest praise that they were segregated by God as his proper treasure and store that they might bee his holy nation a people set at libertie and parte of his inheritance and that he had giuen them from heauē most holy lawes which should be their wisedome as Moses saith For the lawes of other people concerning religion were meer folly and abhomination before God for their idolatrie and impietie But so vse the blinde and ignorant to obiect vnto the people of God as a fault their holinesse their beautie and finally the heauenly doctrine which they haue from God Last of all hee accuseth them as disobedient to the kings lawes which was most false vnlesse peraduenture maliciously hee impute the priuate fact of Mardochaeus to the whole nation and that in a thing so iust to wit that he gaue not the honor due vnto the immortall God alone to a mortall creature By this accusation it appeareth that the Iews though they were captiues had nothing to do with the idolatrie of the Gentiles but obserued their sacred ceremonies as circumcision the Sabboths choise of meates and of other cleane things which were commanded by the lawe of God And it seemeth that this was granted vnto them or at the least suffered by the kings who therein were more fauourable vnto their poore subiects then the idolatrous kings of our age who cannot by any meanes abide those that professe true godlinesse For who knoweth not but that the enemies of the Church doo vse the same speeches with Haman and are carried away by the same spirit For if the faithfull endeuour to depend vpon the voyce alone of the son of God which is the Gospell are they not by and by accused of singularitie sedition contempt obstinacie saucinesse and selfe conceit Are they not accused as contemners of lawes and the constitutions of all antiquitie of the Councels Fathers and especially of the See of Rome which they haue lifted vp aboue the seate of Christ and finally as rebelles against kings and their lawes and statutes But I pray you wherefore Forsooth because they refuse to worship that Antichrist of Rome and serue his Idoles and to preferre his constitutions before the commandements of Christ Iesus as they do So wee see the malice and wickednesse of Haman and his bloudie mind as yet to remaine in the mouthes and hearts of the capitall enemies of the Church But yet notwithstanding let vs giue exceeding great thankes to our good and gracious God who at the last made it manifest that the king had none more stubborne and disobedient and rebellious then those who accused the Church of rebellion For how commeth it to passe that at this day the Leaguers rise so rebelliously against the king but that they are bewitched with the false doctrine of the Pope Do they not sufficiently shewe that they haue onely hitherto abused the kings name that they might wrongfully accuse vs Is it not abundantly experienced that they cared not for the king edicts but so farre foorth as they abused them to oppresse vs Nay what Edicts haue not these good Catholickes despised but those which haue bene wrested from the king to destroy religion Now that which they blame vs for that wee will not bee present in their Ecclesiasticall assemblies and Churches and obserue the same ceremonies and rites with them is it not rather contrariwise a most high praise vnto vs that we will not come into any fellowship with those superstitious and idolatrous rites wherwith their Churches are stuffed And let thus much be spoken of Hamans accusation against the people of God Let vs heare now his bloudie cōclusion It is not profitable for the king to suffer thē If it seeme good vnto the king let it bee decreed that they may be destroyed and I will weigh ten thousand talents of siluer into the hands of those who shall be appoynted to this businesse that they may bring it into the kings treasurie If the accusation had bene true the former parte of it seemed cleare enough For it is not expedient for States to tollerate a part of their subiects which should contemne cast aside good laws But yet that followeth not which Hamā inferreth that they shall bee destroyed with a generall massacre There are other waies more moderate wherby those who obey not good lawes as they shuld may bee corrected and amended which are to be followed rather then at once to destroy them all In that he saith It is not profitable for the king he hath respect vnto that common speech that but one kind of religiō only is to be suffered
bee ashamed as also in an other place he praiseth Gods goodnesse when he saith Vnto Ps 59. 17 thee ô my strength will I sing for God is my defence and my mercifull God Thus you see how happie Esters entrance was Let vs heare how wisely she vseth this prosperous gale of the kings fauour to wit She biddeth the King and Haman to a banket In which thing her modestie wisdome and integritie do shine for shee doth not abuse the kings fauor she breaks not forth by and by into teares and howling and sobs as perhaps there seemed fit occasion offred vnto her by the kings fauour and Hamans absence Her modestie is exceeding great in that she restraineth her affections and patiently expecteth a fitter opportunitie to complain vnto the king and make her supplication By this we learne that we must bridle our affectious and passions least we be carried headlong by them and that it is a commendable moderation not to bee rashly mooued although there bee iust cause of complaint for oftentimes a iust griefe doth driue vs beyond the bounds of moderation that hardly men or women can temper themselues when they finde patient eares lent to their complaints whereby it commeth to passe that oftentimes the bitternesse of our most iust complaints doth take much away from their waight and force Her wisedome appeareth in that shee inuiteth the King to a banquet because shee knewe that thereby shee should further procure his good will for that shee had experience that hee was delighted with feastes as in the first Chapter wee haue seene that hee spent halfe a yeare in banqueting and drinkings So the faithfull know how to vse things indifferent without euill to serue their commoditie Yea euen our Lord and Sauiour Christ Iesus did take occasion at those banquets whereunto he was bidden to teach the chiefe poynts of our saluation So he conuerted Zachaeus Lu. 19. 8. 9. at a banquet and in the house of Simon the Pharisee he receiued that miserable Lu. 7. 36. c. sinner into fauor teaching the Pharisee the doctrine of faith repentance and by the occasion of being entertained by Matthew whome of a Publican Mat. 9. 10. hee made an Apostle hee shewed the ende of his comming into the world cleared himselfe and his disciples from slaunder and set open the doore of consolation to repentant sinners Ester therefore is not to be blamed if she sought the opportunitie of a banket more fitly to make her supplication to the King But it seemeth that her dissimulation cannot be excused in that she biddeth Haman the enemie of the Church togither with the King but in that so much the more appeareth her integritie vprightnesse for she prepareth her complaint to be vttered in his presence that she might before-hand take away all matter of exception and excuse laying open the fraude wherby he did obtaine of the King so vniust an Edict And so Ester by those things which might seeme to turne to her blame as though she were guiltie of dissimulation and treacherie doth receiue the praise of great integritie and iustice For the wicked haue no cause to complaine whether their wickednesse be detected priuately or publiquely whether at a table or in the place of iudgement so that there be no place for fraudeor deceit but that the fact bee simply and truly propounded neither in a good cause is it a fault to vse things indifferent vnto profit and aduantage For right and equitie do not depriue vs of the vse of those things which without blame we may employ in the defense of a good cause To be silent in prosecuting our right is not to betray to deferre til occasion be offered is not to do iniurie to the aduerse partie it is not crueltie or hypocrisie to bid him to a banquet whome you meane to accuse to entertaine an enimie at a feast is not to lye But some will say it is at least to dissemble I confesse it But all dissimulation is not euill and to be condemned Christ Iesus a great while suffered Iudas Mat. 26. at his table and committed vnto him his purse as to a good and faithfull disciple and yet he knew him to be a diuell and a traytor of which yet at last he warned him at his last supper So Ester calleth Haman to her banket because it is not forbidden to do good vnto the wicked she entertaineth him and after accuseth him to the King because the benefits bestowed on euill men doth not exempt them from punishment but make them more inexcusable Wherefore traytours and treacherous persons are nothing holpen by this example in the couering of their fraudes deceits and guiles whereby they set vpon good men to oppresse them Neither is this fact yet rashly to be imitated but onely the occasion is to be obserued if any like vnto this shall happen for in this present world so full of miseries deceits and entrappings wee must not onely abstayne from euill but also from all shew of 1. Thess 5. 22. euill The King willingly agreeth vnto Esters request and bringeth Haman with him who accounteth it no small honour that hee onely was inuited by the Queene to accompanie the King Whiles they were in drinking the King Assuerus renueth his former promise thinking belike that Ester durst not propose her demaunde for the greatnesse of the thing Therefore againe hee sayeth that it shall be in her choise to demaunde euen the halfe of the kingdome But who can heere sufficiently wonder at the impudencie and blasphemous speeches of the Doctors of the Church of Rome For one of them Gabriell Biel is not afrayde to say that that which Assuerus heere offereth to Ester was a figure of those things which God in deede hath bestowed on the Virgine Marie euen the halfe of his kingdome For whereas sayeth he the Father of heauen hath these two the chiefest gifts of his kingdome Iustice and Mercie reseruing Iustice vnto himselfe hee hath graunted Mercie vnto the Virgine Marie Heere hence it is that amongst them they giue this title vnto her The Mother of Mercie But let vs leaue those blasphemous speeches whereof euen the most impudent amongst them are almost ashamed Let vs rather heare Esters answere who yet referreth her request vntill the morrow with that condition that it will please the King againe the next day to returne with Haman vnto the banket which should be prepared for him It is not easie to say what moued her to defer her request whē she had the king so ready easie to be intreated to grant whatsoeuer she would But whatsoeuer was her purpose it is certaine that God ruled the thoughts of her heart and her speech that by those things which the next morning happened to Mardochaeus who by the Kings commandement and the ministerie of Haman himselfe did obtaine such solemne honors she might haue a certaine assurance of obtaining her petition and that Haman who a little
vnthankefulnesse are turned into mourning and misfortune Let vs therefore learne in our ioy and gladnesse to acknowledge the true author thereof and to reioyce in good and honest things and to keepe a measure in mirth and especially let vs take heede that it be not hurtfull vnto any or turne to contempt and disgrace of our brethren But this ioy of Haman was turned on a suddaine into sorrowe and melancholie For when Haman sawe Mardochaeus in the Kings gate who did neither arise nor moue himselfe for him he was enflamed with great rage against him Heere let vs first consider the constancie of Mardochaeus and then speake afterward of Hamans wrath We heard before that Mardochaeus was bolde vppon the most plaine and expresse commaundement of God whereby the Iewes were commaunded to haue continuall enimitie with the Amalekites out of whose nation Haman sprang the reason is expressed Exodus 17. verse 16. and Deuteron 25. verse 18. 19. because â—he Amalakites came out to fight with the â—eople in the desart to destroy them Now â—y how much the greater that Haâ—ans pride was and his crueltie against the Church so much the more is Mardochaeus to be commended that he vouchsafeth not to honor him whom God by an irreuocable decree had commanded to be holden for an enemie and had appointed to vtter ruine and destruction For among the notes of a good man this is not the last to despise the wicked Psal 15. 4. Therefore Mardochaeus did not sinne either in pride or rashnes or desperatnes when as he would not bow himselfe before such an enimie who had sworne the slaughter ruine of the people of God but on the contrarie his constancie is worthie so much the greater praise by how much the greater and certainer his danger was and so much the more commendable was his courage by how much the more the malice and crueltie of his enimie increased Wherefore this constancie witnesseth that he hath done nothing rashly from the beginning and that it repented him not that he had rather obeyed God then man and that he had not cast off his hope for that bloudie edict proclaimed against him and his nation and that he was not ashamed of his religion nor of that testimonie which he had yelded vnto the truth This constancie our Lord Iesus Christ requireth in all the faithfull when he biddeth them not to be ashamed of him and his word before Luc. 9. 26. Mat. 10. 26. 28. men neither to be feared with their threats neither to feare men but to feare him who can cast bodie and soule into hell fire This constancie brought forth so many Martyrs and constant Confessors of Christ Iesus who confessed and defended his truth in the midst of torments But if any man thinke that Mardochaeus should haue done better if he had kept himselfe farther from the kings gate either at first or at this time that Haman might not haue been so incensed I answere that he was one of the porters of the kings gate otherwise he had in deede been an impudent fellow if of purpose he had stoode there to prouoke Haman vnlesse perhaps we shall say that he was moued by some â—eculiar and extraordinarie motion of Gods Spirit which the prosperous end â—id shew If any except that although he â—ere one of the porters yet he might â—ake some excuse for his absence and â—ot prouoke so mightie an aduersarie aâ—ainst him and his nation I say that a strong faithfull couragious man doth not willingly seeke for starting-holes which may easily turne to his disgrace Besides that peraduenture they who were the keepers of the kings gate were so straightly holden to their office that it was no easie matter for them to be absent though they vsed some faire shew and pretence though at this day it be vsuall and although he had once or twise absented himselfe yet could he not always be away now Haman alwaies frequeÌ„ted the kings house and passed in and out euery day by that gate Therefore let vs rather admire imitate this coÌ„stancie of Mardochaeus then seeke out matter against it or carp and mocke at it and so that we find sufficieÌ„tly in our heart conscience by the expresse testimonie of the word of God that we obey his commandemeÌ„tâ— in not obeying men let vs little care foâ— the reproches of men who condemne â—â— as mad men and obstinate least we be caâ—ried hedlong into destruction I confessâ— that earnestly and diligently we ought tâ— desire of God the spirit of wisdome anâ— discretion least perhaps vnder pretenâ—â— of zeale and constancie we be drawen 〈◊〉 way by some vehement passion of the flesh or heate of minde And heere by the way we must vnloose this question whether at this day a faithfull man knowing the Pope to be Antichrist such as hee is described 2. Thess 2. may with a good conscience honor and worship him with those honors which others do The answere is easie when as this so great honor is giuen vnto him not ciuilly but religiously and that he thereby may be acknowledged such an one as he would be accounted to weete the head of the Church the vicar of Christ the Ambassador of God on earth nay a God on earth a faithfull man cannot with a good conscience giue him this honor nay hee ought not giue him any honor least by his assent he seeme to confesse that he is such a one as he sayeth he is And vnto this may that be referred which Saint Iohn sayeth that he is not so much as to be 2. Ioh. v. 10. saluted which professeth not the doctrine of Christ And we reade also in the Ecclesiasticall historie that Saint Iohn would Euseb l. 3. ca. 25. not go into that place where Cerinthus the heretique was And thus much of Mardochaeus constancie By reason of this fact Haman was very vehemently enflamed with rage For men are not more angred then to see that they are despised by good men nor more prouoked by any thing then by seeing the constancie and courage of the godly Hence also we perceiue that the ioy of the wicked is not durable because themselues trouble it with their owne passions vpon very small occasion For what great matter was there here why Haman should so rage Did it not suffice him that he had attained so great riches honor possessions was it not enough that he was preferred before all the rest of the courtiers that he was reuerenced of all beloued of the King inuited by the Queene although he were not so honored by Mardochaeus who was a base fellow a captiue a stranger without fauour without authoritie But ambition and the desire of honor can neuer be filled neither granteth it any rest vnto them whose minds it hath once possessed With ambition there is mingled a desire of reuenge and a greedinesse to ouercome all men and make them subiect vnto them at their pleasure which are vehement passions whereby
the vnquiet mind is euer tossed vp and downe so that it cannot long enioy that good which they hane gotten but by how much the lighter the matter is wherewith they are offended so much the more doo they waxe madde vnlesse they bring it to passe according to their minde not knowing that it is not a small vertue to contemne smal things and such as cannot hurt and on the other side that it is great wisedome so to rule his affections that the vse and enioying of those good things which they haue gotten be not lost But Haman doth litle esteeme whatsoeuer riches estimation dignitie and honour which he hath receiued of the King vnlesse out of hand he be reuenged on Mardochaeus yet hee is said to haue perforce refrained himselfe and come home to aske counsell of his wife and friends He would no doubt willingly haue laid violent hands on Mardochaeus as reuenge and wrath do quickly moue the cruel but he repressed himselfe because Mardochaeus was as it were in a sanctuarie whiles he is in his office in guarding the kings gate and it wold also be accounted a contempt done vnto the King to lay bloudie hands on any of his seruants besides he thought with himselfe that it was better that hee should be put to death with shame keeping therein also some forme of law then that he should die by open force Adde hereunto that God doth restraine the furie of the wicked that they may not execute whatsoeuer they determine Hence let vs learn euen by force to restraine our passions not onely for a time as Haman did that after they may by deceit and guile obtaine a more cruell effect but that euill desires may altogither bee restrained and viterly extinguished in vs that wee may be obedient to Gods will and driue out of our minde all desire of reuenge and if we haue any iniurie offered that we leaue our cause and reuenge vnto him And thus far of Hamans anger Now being thus full of rage hee calleth his friends to counsell and especially his wife Zeresh as the chiefe and principall of his counsell In which thing hee seemeth to deale prudently as becommeth a wise man but neither was the matter oâ— such weight whereof they did consult neither ought he to come to counsaile so enflamed with anger neither shuld he vse those counsellours who depended onely on his becke and would say and do all things after his lust neither was the thing so hotly to be proposed And truly hee vseth not such counsellours who will perswade him to any moderation but those who will finde a way how they may speedily fulfill his furious passion wherefore it is also not any whit to be marueiled at that the conclusion of this counsell was so foolish and arrogant But let vs heare how he proposeth the matter He sheweth them the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and whereby he had exalted him aboue all the Princes seruants of the king which was euen the heaping vp of his glory that he only was broght in by the Queene with the king to the banquet and that he only was also bidden with the king the next day To what end all this that he might procure the greater enuie to Mardochaeus and that his fact might seeme the more bold and intollerable that therby he might moue his friends to the like rage reuenge against him therefore might desire them to shewe him some speedie way whereby he might be reuenged of his enemie otherwise he professeth vnto them what miserie he is in For saith he All this auaileth me nothing at what time soeuer I see this Iewe Mardochaeus sitting at the Kings gate That proude recounting of his riches the multitude of his children and the honour and dignitie to which the King had exalted him is a most certaine testimonie of the munificence and liberalitie of God towards the wicked the effects whereof he doth many wayes powre out vpon them next that the wicked do sufficiently know their goods commodities and greatnes but neuer attribute them to their true author whence it commeth that they wax wanton in arrogancie vanitie and foolish presumption yea and in exceeding crueltie that it is a capitall crime if any submit not themselues vnto them and yeeld not vnto them diuine honors Moreouer the nearer their ende approacheth the more do they glory and set out their magnificence But this is aboue all most worthie of obseruation which out of Hamans owne confession is manifest that the griefe and trouble wherwith the wicked are driuen for that they cannot by and by as they would destroy the godly who they see cannot bee bowed or brought by any meanes to be subiect to their tyrannicall affections do let that they cannot haue any taste of their prayse glorie riches honour and nobilitie of their stocke So the enemies of the Church of God to whom at this time all things came to passe as they wished as abundance of goods honours estates fauours and dignities yet not content therwith they desired to see the vtter ruine and ouerthrow of the faithfull For when they saw but one only Prince louing true godlinesse and taking vpon him the defence of the Church al their ioy perished and delight which they shuld haue taken of those honours riches and fauors which GOD had in abundance heaped vpon them Yea and the hatred of the Gospel had taken such deepe roote in the hearts of the poore commons astonied and bewitched by the conspirators the successors of Haman that they can abide none who professeth the sincere doctrine of the sonne of God And what I pray was the ende and marke of all the counselles and assemblies of their cleargie and of all their Preachers was it not that the people being stirred to vproares should not suffer any to enioy life who would not consent togither with them to the same idolatrie So then euen with their owne commodities and in the middest of their quiet are they troubled whiles they see any one Mardochaeus that is any one that wil constantly striue for god and his truth against the errors pride and ambition of Antichrist Thus haue you the oration of Haman to his friends not from whom hee looked for counsaile but whome he would kindle with him vnto wrath But it becommeth vs when we are to deliberate of any matter not to call to counsell those who will speake for our fauour and smoothe vp our desires but graue men who with all libertie and freedome of speech will admonish vs what is honest what is profitable and all passion must be far away from our counsels they must rather be gouerned by reason that we may be ready to heare those things not which please vs but which are honest and comely Finally if we must deliberate of any matter it must be free to discusse al things on euery side to obiect to
gainsay that by search there may be found what shall be most honest and profitable Wherefore they are wide from the truth and erre most greeuously who asking counsell of their friends desire to haue their passions approued by them for in stead of counsel they finde confusion which here wee see to haue happened vnto Haman For see I pray what good counsellours these friends and Zeresh his wife were Let there say they be made ready a gallows of fiftie Cubits high and in the morning speake vnto the King that they may hang Mardochaeus vpon it and then go in ioyfull with the King to the banquet which thing when it seemed good vnto Haman he prepared the gallowes By this counsell it is plaine that Haman being fierce and cruell had his wife Zeresh and his friends as cruel as himselfe and therefore by Gods iust iudgement they were at last wrapped togither in the same destruction God rightfully reuenging so bloudie an aduise They aduise that which they thinke the king will easily graunt seeing Haman so greatly in fauour with the King and the Kings readinesse alwaies so great in granting his requests Wherby it commeth to passe that men waxe more bold in demaunding things vnhonest when as before they haue very easily obtained the like besides that that men are allured with fauour and good will to hope for greater things They do not weigh that the king receiued a great benefite by the care and faithfulnesse of Mardochaeus before Chap. 2. of which fact they could not be ignorant when as there was open execution done vpon the traytors they thinke not therefore that such a benefite might come into the kings minde but they perswade themselues that Mardochaeus is nothing else but a miserable and vile Iewe without fauour and already condemned to death wherehence it commeth that they counsel no moderate matter to Haman but runne headlong into al inhumanitie But surely any wise counsellour might thus haue dealt with Haman What stand you vpon Mardochaeus this Iewe a man of no account he is not worthy that you should once thinke of him do you thinke that your fauour and estimation dependeth vpon him turne away your mind cogitation from thinking of him be carelesse secure is hee not already adiudged to death But wicked mē delight in cruel barbarous coūsels for what needed a gallowes offiftie cubites high vnlesse it were that not onely they would satisfie their thirst with the bloud of an innocent but also they longed to expose him to all mens sight with laughter and reproach So the enemies of our Lord Christ Iesus were not content we see to haue nayled him to the Crosse but they would haue him hang in the middest betweene two theeues as a notorious and famous theefe They adde that when this is done he may go in merry vnto the banquet For the enemies of the Church of God doo feigne theyr onely ioy in the death of innocents and doo onely relish with delight those meates which are sawced with the bloud of the faithfull So Herodias doth little Mare 6. 24. care for all the dainties at Herodes table vnlesse Iohn Baptists head be brought her in a platter so furious is the hatred wherwith euery one of the wicked doth persecute gods seruants him whom he thinketh to be his enemie This counsell liked Haman well for it agreed with his passion and he thought he should easily obtain it So is it often done to ouer-loose and fearfull Kings who dare denie nothing to those that are about them There is nothing so wicked or inhonest which is not craued at their hands euen with hope of obtaining He thought besides that it would be a pleasant and a faire shew if he might see him who would not bow himselfe before him to hang with shame and infamie on so high a galows Therefore he setteth vp the gibbet in his owne house as after we shall see Chap. 7. vers 9. Neither was it a hard matter for him to get a tree of such a height when as in the East the trees are of such a length that almost it passeth all credit or else many might be grafted togither and so make the gallows of such height Neither ought it to seeme strange vnto any that hee erected such a gibbet when he was in so great fauour and authoritie and had the kings Ring was next in dignitie vnto the king So by the iust iudgement ef God it commeth to passe that the worst and most dangerous counsels please the wicked as the coūsel of the false Prophets did to Achab by whose perswasion hee went to Ramoth Gilead where he receiued his deathes wound and his armie was ouerthrowne And as the wicked are delighted with lies so are they easily allured by thē as by a bait that they may be ensnared in their owne deceirs And indeed it is iust that those who will haue their wicked counsels praised and allowed and do please themselues in them should at the last bee taken in their owne nets But let vs embrace truth and integritie let vs vse moderately our ioy and gladnesse least we abuse our prosperitie neither let vs suffer our selues to be carried away headlong with our passions let vs not worke treacherie against any let vs seeke for counsell at God who wil be our guide in all our wayes defending vs by his power and deliuering vs from all violence and reproach and whatsoeuer fall vpon vs heere at the last hee will saue vs in his kingdome with Christ Iesus our Lord to whom alone be glory strength and dominion for euermore Amen THE FIFTEENTH Sermon Of the honor which was giuen by Haman to Mardochaeus at the Kings commandement euen by Hamans own appointment in the 11. first verses of the 6. Chapter CHAP. VI. 1. The same night the King slept not and he commaunded to bring the booke of the records and Chronicles which were read before the King 2. Then was it found written that Mordecai had told of Bigtana and Teresh two of the kings Eunuches keepers of the doore who sought to lay hands on the king Assuerus 3. Then the King said what honor and dignitie hath bene giuen to Mordecai for this And the kings seruants that ministred vnto him said There is nothing done for him 4. And the King said who is in the Court Now Haman was come into the inner Court of the Kings house that hee might speake vnto the King to hang Mordecai on the tree that hee had prepared for him 5. And the Kings seruants said vnto him Behold Haman standeth in the Court. And the King sayde Let him come in 6. And when Haman came in the King said vnto him What shall be done vnto the man whom the King will honour Then Haman thought in his heart to whom would the king do honor more then to me 7. And Haman answered the King the man whom the King would honor 8. Let them bring for him royall
apparell which the King vseth to weare and the horse that the King rideth vpon and that the crown royal might be set vpō his head 9. And let the rayment and the horse be deliuered by the hand of one of the Kings most Noble Princes and lot them apparell the man whom the kiug would honor and cause him to ride vpon the horse thorow the streete of the Citie and proclaime before him Thus shall it be done vnto the man whom the king will honor 10. Then the King said to Haman Make haste take the rayment and the horse as thou hast said and do so vnto Mordecai the Iew that sitteth at the Kings gate let nothing faile of all that thou hast spoken 11. So Haman tooke the rayment and the horse and arayed Mordecai and brought him on horsebacke through the streete of the Citie and proclaimed before him Thus shall it be done to the man whom the King will honor VVE are not more troubled almost with any thing in the order which God keepeth in the gouerning and administration of this world then when we perceiue the wicked to florish and bee in prosperitie when in the meane while the good do weepe and mourne But this perturbation partly springeth from this because we looke not beyond the bounds of this life partly for that by reason of our impatience wee cannot expect the notable effects of Gods iudgements which oftentimes in this world he turneth on the head of the wicked and vngodly when the good are meane while deliuered That therefore we may meet with this so dangerous a tentation we must often call to minde those sentences which euery where are found in the whole Scriptures concerning the care which GOD beareth ouer the godly and concerning the vengeance wherewith he is reuenged of the wicked as that which is set downe Psal 33. vers 18. 19. Behold the eye of the Lord is vpon them ihat feare him and that put their trust in his mercie To deliuer their soule from death and to preserue them in famine and Psal 53. 6. That God will breake the bones of the enemies And Psal 58. 6. 11. That God will breake the teeth of the vngodly and that men shall say verily there is frute for the righteous doubtles there is a God that iudgeth in the earth Besides we must often set before our eyes the notable and memorable Histories of the iudgements of GOD whereof the holy Scripture is full and which the experience of all ages wil abundantly afford vnto vs if we be diligent in obseruing of them Such is that which in this Historie is proposed in which as in a liuely Image we see that God after hee hath tryed his doth deliuer them from reproach and affliction doth lift them vp euen by the hands mouth of their enemies whom on the contrary hee doth ouerwhelme with shame and confusion bringing to nought their counsels and wicked practises For behold Mardochaeus who out of sorrow and mourning yea euen out of death it selfe is drawne on the sudden to great honors thē which the kings of Persia did not bestow greater on their brauest courtiers dearest fauourites Assuerus fitly calling to minde the benefit which hee had receiued at the hand of Mardochaeus And Haman at vnawares doth himself set downe the maner of this rare extraordinary honor is the first author of it vnto the king afterward is cōpelled with his owne hand to performe that which he had prescribed In which action the singular admirable prouidence of God doth shine seeing that all things were so conueniently and fitly done to wit the kings waking who could not sleepe all night the reading out of the Chronicles which he commandeth to be done before him and therein the remembrance of Mardochaeus benefit occurring the readie will of the king to recompence is Hamans so fit comming though to another end the question proposed by the king of him whome the king would honour Hamans answere and conceit of himselfe and the kings commandement of leading Mardochaeus with triumph through the citie that in this narration especially if euer in any there appeareth the truth of this common prouerbe To him that awayteth all things fall out fitly For what could happen more to be wished for what more conuenient as well for Ester and Mardochaeus as for all the Iewes then that which heere God doth dispose commanding so many contrarie things to meete heerein together to the consolation of the godly who were greatly oppressed and to the confusion and shame of Haman and his confederates Let vs then more diligently weigh euery particular that we may the better taste the most wise counsaile of God in all things and his wonderfull gouernment and that wee may acknowledge how good and gentle he is towards his and how sharp and seuere to his enemies First therefore there is declared that when the King could not sleepe he commanded that they should reade vnto him the booke of the records that is the Chronicles Memorable is that night because in it by Gods purpose and prouidence there was prepared a remedie whereby the Church should be deliuered from all her feare and danger and Hamans pride should be beaten downe and all the enemīes of the Church confounded And as Assuerus tooke not his rest perhaps doutfull what the Q. Ester his wife would demaund so it is likely that Ester also was carefull by what meanes she might best speake vnto the king and propound her request vnto him and that Mardochaeus was in great feare by reason of Hamans furie whereof he could not be ignorant when as the galowes was already set vp neither would Haman cease vntill he had reuēged himself and brought his furious purposes to an end So good men watch in defence of the Church and their owne safegard the wicked watch for their destruction ouerthrow of the godly and God taketh away sleepe from the King that by his meanes he may prouide for the safetie of his and heape confusion on Hamans head Although therefore the kings sleepe was hindred by some natural cause yet God of purpose would haue him to watch and sent into his heart a desire to heare the historie of his owne time So God either sendeth or taketh away sleepe as semeth good vnto himselfe for the profit of those whom he will help so that he oftentimes waketh who would gladly sleepe and he sleepeth who would willingly awake God by this meanes furdering his worke men for the most part not knowing it or thinking of it vntill Gods decree be executed Heerehence it appeareth that the kings in those times were not like the kings of our time who turne the day into night sleeping in the day because they will not do the works of the light passing the night without sleepe bicause they are delighted with the works of darknes I cōfesse that is true which the Greeke Poet hath A counsellor ought not to sleepe all night but
to passe whole nights in pleasures and delights and to neglect ones duty is the part of mad men not only ouerthrowing al modestie honestie but also the very order of nature But this is to be commended in the king that for the ease of his minde and not to loose that time wherein he could not sleepe he commanded not bookes of loue not fables not trifles to be read vnto him which at this day courtiers both night and day delight in but the historie of things done in his time faithfully written as before we haue seene about the end of the second Chapter For I pray who ought rather to be skilfull in histories and especially of their owne kingdomes then Kings whereout they may learne examples of all sorts to enforme theâ— manners and iudgement and that they may know what is well done what ill Is it not a great shame that Kings know nothing of the affayres of their state but by the relation of others Heere hence wee learne how profitable it is to haue certaine and true histories to be written and those to be read also of them who haue the gouernment of the common-wealth For otherwise what doth it auailâ— to haue good and faithfull histories written if they be not read By the examplâ— also of this King wee learne what weâ— should do when sleepe forsaketh vs to weete either reade things profitable as â—re the sacred histories and whatsoeuer is contained in Gods most holy word or â—tleast repeate and record in memorie â—hose good things which we haue seene â—eard or read taking heed that we be not â—roubled or vinquiet either in bodie or â—inde Neither was it by fortune or chance â—hat this historie of the conspiracie of â—igtan and Teresh against the king deâ—ected by Mardochaeus was read vnto the â—ing but by Gods will that the king â—ight call to mind which he had forgot â—he benefite receiued by his fidelitie and â—atchfulnesse and so yeeld recompence â—or preseruation of his life That happeâ—ed about foure yeeres after that Ester â—as preferred to the dignitie royal which â—as in the seuenth yeere of the king Asâ—â—erus and the things which heere are â—ecited fell out in the twelfth yeere So â—â—ng a space of time did passe wherein â—he king remembred not so great a beâ—efite or did yeeld requitall to Mardoâ—â—aeus who had so well deserued it Alâ—hough in this respect the king was not without fault as shewing thereby an vnthankful mind and forgetfull of a benefit receiued yet notwithstanding God did deferre the recoÌ„pence of that benefit vnto a better time more coÌ„modious opportunitie as well for Mardochaeus as for his whole nation and besides for the ouerturning of HamaÌ„s deuises with greter shame then if by and by after the good turne performed he had receiued his reward The requitall then of things well done neuer perisheth with God and although their reward many times be deferred yet is it not takeÌ„ away whether God requite it by those who haue receiued them or by others or whether himselfe of his meere grace liberalitie do recompence those that haue well deserued Let vs not then at any time be weary in well doing because of meÌ„s vnthankfull minds for at the last though God seeme to slacke it for a time yet shall we reape most abundant fruit of those things which we haue well done by the direction of his word the light of faith For those things which are well done are more faithfully recorded in the Lords booke then in any records of the histories of this world See now how God stirreth vp the minde of Assuerus by the reading of this historie for he demandeth What honour and dignitie hath been giuen to Mordecai for this and vnderstaÌ„ding by his seruants that there had been nothing done for him he doth with aduised deliberation purpose to do it Who can doubt but that this motion of his mind came froÌ„ God by whom only the wils of men are disposed and enclined vnto good For vnlesse God by some secret force of his had wrought herein what hope was there that the king who when he had the fact of Mardochaeus as yet in fresh memorie did not care or thinke of requitall of it at which time it seemeth he would rather haue done it because lately he was deliuered out of the danger of death and conspiracies of the traytours what hope I say was there that hee should be stirred vp so long after with the dead reading to thinke of the benefite receiued by Mardochaeus fidelitie and to requite it For it commeth to passe for the most part that vnlesse whiles the benefit is fresh in memorie it be requited the grace estimation of it perisheth in processe of time as men are wont in time to forget thosâ— good turnes which we haue receiued either of God or man as the old prouerbe witnesseth The memorie of a good turne sleepeth That the king therefore asketh whether any honor or recompence hath been done to Mardochaeus for it doth shew that for these foure yeeres in this respect his mind had been very forgetfull For who should haue been more mindfull then himselfe either of a benefit receiued or of not recompencing it And yet his seruants remember it better then he Howbeit God so long a time after doth not only reuiue it and call it to memorie but also giue a desire to requite it For these principles are ingrafted by nature in euery one that euery good turne deserueth a reward and that the reward must be equall to the benefit Now what greater benefit can kings receiue then to haue their life preserued from the conspiracie of traytours and so with their life to haue their states defended Rightly therefore doth the king thinke that this dutie was worthie to be requited with honour and preferment and doth also determine to performe it And would to God that this principle might take deepe roote in the minds of all of what degree soeuer they be high meane or low that those who haue deserued well of vs are to be rewarded and honoured according to the abilitie of euery one who receiueth a benefit for then should we not dayly see so many vnthankfull mindes much lesse so much peruersenesse in altering and extenuating of those benefits which good men haue done whether to their King or to their countrie or to their friends and neighbours For what can remaine sound in the publique state and societie of man if you take away the punishment of wickednes and the reward of well doing The King then doth very well in enquiring whether Mardochaeus hath receiued an honour for reward of his fidelitie the seruants do better who remembring wel all those things which had passed do certifie the king of the truth of the matter And surely it is seemely that the seruants of Princes should so marke what is done that when neede shall require they may be sure to render a faithfull testimonie of euerie thing
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
it is euident that he aspired to somewhat more and indeede to haue desired the kings apparrell that hee might spoyle the king thereof to be caryed on the kings horse that he might make him go on foote and to put the kings crowne vpoÌ„ his head that he might thrust him into a monasterie and so hauing deposed his king he might vse the seruice of the Peers of the bloud royall and be caryed with triumph through the cities royall and command to be proclaymed not by one but by all not thus shal it be done to the man whom the king will honour but God saue the king him who is worthier of the kingdome then the king himselfe When ambition hath taken roote in the mindes of Nobles it can abide no moderation but desireth to be lifted vp aboue all dignitie and excellencie But how can it be that warlike men made drunke with the wine of the fornicatioÌ„s of that whore of Rome should not do thus when that whore dareth to lift vp her selfe aboue all that is called â— Thes 2. 4 God Thus haue you Hamans aduise promising vnto himselfe royal triumphes but the foole fell farre from his imagination which let vs consider out of the kings decree expressed in these words Make haste saith he take the apparell and the horse as thou hast said and do so to Mardochaeus the â—ew who sitteth in the kings gate omit not any thing of all that which thou hast spoken The prouidence of God is to be obserued in this commandement of the kings who so suddenly changed the Kings will that he would command this Courtier so beloued so magnified to serue Mardochaeus and to be compelled to so base an office from so high a degree of honour and this is so much the more to be obserued because the King could not be ignorant with how great hatred Haman followed all the Iewes Now Kings are not wont for a light cause without offence so hardly to entreate and debase their deare attendants and those whom they haue magnified aboue the rest but heere the kings commandement is straight and precise Make hast take the apparell do as thou hast said omit nothing of that which thou hast spoken What could a man more straightly enioyne his seruant But God would haue the King speake thus peremptorily that Haman might be terrified and his pride beaten downe neither that he should flee vnto the excellencie of his dignitie but that he should execute the aduise which he himselfe had giuen Such is the estate and condition of Courtiers that after the lust of Kings and at a word they are suddenly lifted vp and suddenly throwne downe so changeable and vnconstant is their condition and dignitie which hangeth vpon that slender and rotten threed of mans fauour Who oftentimes to make shew of his power is delighted with such sudden changes throwing downe those whom he hath lifted vp treading vnder feete those whom before hee did extoll ouerwhelming with shame those whom they had ennobled with honor finally vsing them as things created by themselues and that worthily seeing the courtiers are delighted with this maner of creation with wicked sacriledge transferring vnto men that which is due vnto god alone Haman affrighted with this voyce neither dareth answere nor resist but though against his will executeth that which hee was commaunded Heereby appeareth how great the authoritie and power of Assuerus was to wit absolute such as at this day the Turke doth exercise ouer all his subiects And heere also appeareth the cowardise and base minde of Haman He might as it seemeth obiect many things to wit that this Iewe was his most hatefull enemie already condemned by the Kings proclamation that he was rebellious against the Kings commandement of honouring him that it should not bee honourable for the King to bestowe so great honours vpon a man of so base estate that his benefite was not so great which proceeded not from any manlinesse or courage but onely from the bare reporting of words which might bee by any the most cowardly slaue who should not therefore bee accounted worthy so great honour finally if hee had obiected nothing else but that hee could not in a matter so base cast downe himself before his most deadly enemie it might haue bene sufficient for had it not bene farre more commendable for him before men to haue dyed manfully then so against his will to frame himselfe vnto the Kings will But this for the most part is the nature and disposition of them who place their hope and felicitie in the grace and fauour of Princes that they do most seruilely abase themselues to the ministerie of many things which ought to be vnto them more greeuous then death it selfe So God oftentimes is wont to throwe down their courage who seeme that they will rather die for madde then to yeelde but one iotte of their dignitie and magnificence Marke heere a wonderfull change iâ— the persons as well of Haman as of Mardochaeus For Haman is compelled to apparell him whom he desired to spoyle anâ— to carrie him vpon horsebacke of whom hee would needes be adored to adornâ— his head with the Crowne royall whosâ— necke he desired to breake with an haulter to prepare a triumphe for him foâ— whom he had erected a gallowes and tâ— proclaime before him whom hee woulâ— haue oppressed with reproach Thus shâ—â—â— be done to the man whom the King will honour Finally Haman heere is compelled to play the part of a seruant in apparelling of Mardochaeus of a horseman in helping him to horse of an vsher in going before him and of a cryer in proclaiming his honour On the other side Mardochaeus beeing â—ppressed with teares and sorrow is apâ—arelled with gladnesse he that lay in the â—ust is carried on the kings horse he that altogither was swallowed vp with sadâ—esse is Crowned with ioy hee who was â—ppointed to a shamefull death is honouâ—ed and that by him who had wrought all 〈◊〉 mischiefes against him Worthily â—â—en might this faithfull seruant of God 〈◊〉 out the Innocent shall not loose his laâ—our How pretious is thy goodnesse ô God to them that put their trust vnder â—â—e shadow of thy wings and that * How Ps 31. 20. 21 â—â—eat is thy goodnesse which thou hast layd vp â—â—r those that feare thee and that Saluaâ—â—on Ps 37. 39. Ps 92. 11. 12. belongeth vnto God also that Thou 〈◊〉 lift vp my horne as the horne of an Vniâ—â—rne for I am annoynted with fresh oyle And 〈◊〉 eye shall behold thy iudgements against â—â—ose that lie await for me Now these â—â—ings are written not that out of them euery one of vs should imagine to himselfe the like triumphes that Mardochaeus had or like honour in this world but let it suffice vs to haue made triall that God is the defender of our honor and that hee wil bring forth thy righteousnesse as the light Ps 37. 6. thy iustice as the noon-day
beseemeth vs and our state and which we ought to preferre before all things euen the most precious And thus farre touching Mardochaeus who though hee thought modestly of himselfe yet he did not cease to comfort and cheere vp himselfe considering and beholding with himselfe the wonderfull gouernance of the Lord who had defended his right and brought his integritie into light and honoured his pietie and righteousnesse striking that proud Haman on the other side with feare and astonishment when he had deliuered his life out of his bloudie hands So Christian modestie doth not hinder but that wee may reioyce in those good and profitable things which are offred vs from God and magnifie the vprightnesse of his iudgements as it is said Psal 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse shall laugh and giue God continuall thankes for his iudgements So we see Dauid oftentimes to reioyce that God had broken Ps 3. 7. 27. 2. the cheeke-bone of his enemies and their teeth in their mouth and that hee sawe those who came with open mouth to deuoure him to be destroyed But we must take especial heed we mingle not carnall and fleshly ioy with that spirituall ioy which springeth from the spirit of God and a right zeale of his glorie Loe heere the ioy and gladnesse of Mardochaeus Let vs here now on the contrary Hamans sorrow and mourning He hasted him home mourning and his head couered This he did according to the maner custome of those times that those who had receiued any notable calamitie did couer their heads in signe of that sorrowe and griefe which they felt in themselues that if it were possible they would neither see any body nor be seene by any So Dauid fleeing from Ierusalem for feare of Absalom went bare-footed his head couered by this signe testifying his great sorrowe which he had for the treason of his son his people and of him whom he supposed to haue bin a faithful counsellor Achitophel So that as in prosperous matters by reason of ioy we lift vp our head countenance as Dauid did professe of himself Thou liftest vp my horne as the horne of an Vnicorne and makest me to walke with an vpright countenance so on the contrarie sadnesse throweth downe a mans countenance and harmes receiued do couer the head with shame and disgrace Loe heere then Haman who promised himselfe high honors and great magnificence is ouer whelmed with shame reproach in signe whereof hee couereth his head either with the lap of his garmēt or with somewhat else beholde him throwne downe with sorrow griefe and feare which God vseth as Bayliffes and Seriants to draw the wicked into iudgement that they may leaue off to waxe prowd in their fond cogitations vaine hope And surely Haman is not sorrowfull without cause partly because he seemed to loose that fauour and place which before he had with the King partly because that he was so abased before Mardochaeus whom hee esteemed no better then a dogge and was forced to bee Vsher vnto him whome hee iudged worthie nought but the gallowes who could neuer be brought to bowe himself before Haman whom yet all other Courtiers did honour But in very deede so must the wicked who haue prouoked the Lord vnto wrath and haue risen vppe against his inheritance so I saye must they bee pressed within with sorrow and fear without with shame and reproach which thing wee see Dauid doth most times pray for against the enemies of the Church as that Psal 109. 18. 19. Let him be cloathed with cursing as with a garment and let it come as water into his bowels and like oyle into his bones Let it be vnto him as a cloake to couer him and as the girdle that he is alwaies girded withall Also Ps 55. 15. Let death seize vpon them let them goe downe quicke into the graue And againe Lay iniquitie vpon their iniquitie and Ps 69. 27. 28. let them be put out of the booke of life Worthily then doth he lie ouerwhelmed with sorrow and shame who went about the ouerthrow and destruction of the whole Church of God By this we learn that we must giue diligent head that we go not about to worke hurt or iniurie vnto any if we will haue our sorrowes to be asswaged by the cōsolation of the holy Ghost and not to haue them made deadly and incurable as was this sorrow of Hamans who seeking solace for his euils in his house among his friends and familiars found no where more matter of dolor and dispaire For when he had declared to Zeresh his wife and to all his friends all those things that had befallen him he receiued this only answere of them Seeing that Mardochaeus is of the seede of the Iewes before whome thou hast begun to fall thou shalt not preuaile against him but shalt assuredly fall before him He felt himselfe alreadie iudged within himselfe he sought therefore remedie among his friends and by them he is adiudged and condemned to destruction So it hapned vnto him which God threatneth vnto the wicked by the prophet Amos that if they fled from a Lyon Amos. 5. 19. a Beare should meete him and if he went into the house and leaned on the wall a Serpent should bite him In this counsell of his friends Haman makes no mention as before of his riches nor of the multitude of his children nor of all that dignitie wherwith the king had magnified him but he is compelled to speake of his shame and folly For he reckoneth vp particularly whatsoeuer came to passe to weete that the king proposed the question vnto him of him whome he would honour his answere vnto it the hope that he had conceiued in his mind the straight commandement of the king to do all that honor which he had set downe vnto Mardochaeus finally how all things came to passe contrarie to his expectation This being done and his wound discouered to his friends and familiars he sought of them a remedie whereby either it might be healed throughly or at least by some meanes mitigated Heere is no mention made of seeking vnto God in prayer or of repentance or of asking pardon but onely deceits and wiles to escape the hande of God that did persecute him Haman perswadeth himselfe that his wife is not to seeke of some deuise and he hopeth that by his friends meanes hee shall finde some occasion whereby by slanders and false furmises hee may make Mardochaeus odious vnto the King and at the last triumpli ouer him as a conquerour For the wicked promise vnto themselues deliuerance out of all distresses by their malice deceits but oftentimes in steed of medicine they finde poyson For lo what Hamans friends who are called wise men do answere in few words Assuredly thou shalt fall before Mardochaeus Why so Because he is a Iewe and because thou hast begun to fall before him
They are not without cause heere called wise men giuing such an answere for although they were not endued with the wisdome of Gods spirit yet against their wills they make a wise answere out of that feeling which they had of the wonderfull works of the God of Israel But what maner of answere I pray and how vnusuall how variable and how changeable are they in their counsailes for but the day before they gaue counsell to hang Mardochaeus on a gibbet yet they knew as wel then that Mardochaeus was a Iewe as now for so Haman had described him vnto them in the Chapter last before ver 13. Why then did they not thinke so at that time as now Forsooth they endeuoured then to curry fauour with their frieÌ„ds whose prosperitie dazeled their eyes and whereas Haman sought for flatterers it was meete that he should receiue hurtfull counsell at their hands Now his friends are more quicksighted the mist of false honour beeing remoued from their eyes and the vayle of felicitie and flattering fortune that I may so speake wherewith Haman was so deâ—ighted beeing taken away So the wise men of this world doo neuer giue sound counsell to those that are puffed vp with the successe of their prosperitie for their eyes wax dimme with that outward blaze but if aduersitie happen then the dimnesse being taken away they are cleere-eyed and they speake the truth more frankly Behold how the dispositions of men are changed with the alteration of their state But yet not withstanding they are not as wise as they should be for their friends good For why do they not at the least perswade him to throw downe the gibbet the signe of his pride and their wicked counsell Why do they not mitigate his sorrowe with comfortable words to weere that thâ—â— was but a suddaine motion of the king and the honours bestowed on Mardochaeus were but a courtly blast which would not continue long Or why do they not rather warne him to flee vnto the God of Israel to craue pardon and to reconcile himselfe vnto Mardochaeus The wicked though they see some sparkle of the truth glittering yet they are bleared in their counsels as Iob sayeth Iob. 12. 20. God changeth the lip of the eloquent and taketh away the iudgement of the auncient Besides the enemies of the Church doo â—unne with such force and furie to the deâ—truction of it that they cannot take any â—ood counsell neither can they wade 〈◊〉 of that depth whereinto labouring 〈◊〉 ruine of the Church they haue plunâ—ed themselues Haman could not call â—acke the decree made against the Iewes â—either could he honestly goe about it What is then to be done Let him be 〈◊〉 and receiue sentence of his deâ—â—ruction euen by the mouth of his â—â—iends and familiars which they do proâ—â—unce not as doubting of the euent but 〈◊〉 it were beholding his fall with their 〈◊〉 for they say Thou shalt surely fall â—â—fore him They haue reasons of great weight Thou hast begun alreadie to fall 2. Hee 〈◊〉 the seed of the Iewes And these things 〈◊〉 speake that they may acknowledge 〈◊〉 certaine hand of God in those things â—â—ich happened that so many things 〈◊〉 Mardochaeus fauour and Hamans conâ—â—sion did not meete together by chance 〈◊〉 God ruling and disposing all those â—â—â—ngs For though the Heathen gaue much vnto Fortune yet often were they driuen to acknowledge the hand of God So the sorcerers among the Aegyptians when they sawe the miracles of Exod. 8. 19. Moses which they could not imitate they sayd This is the finger of God So the Philistins when they caried about the arke of God which they had taken captiue at the last being brought vnder by 1. Sam. 6. plagues were compelled to confesse that those things came from the God of Israel So these men perceiue that Mardochaeus could not obtaine so great honours as Haman told of insteed of that shamefull death which they deuised for him without Gods hand But whence at the last grew this opinion among them that he should perish whosoeuer went about any mischiefe against the Iewes It may be answered that the wonderfull workâ— of God which he had wrought in defending his people against their enemies could not be vnknowen vnto the nation amongst whome the Iewes dwelt anâ— especially that which as yet was fresh 〈◊〉 memorie the band of their captiuitiâ— brokeÌ„ by the subuersion of the Babylonia Monarchie and that Cyrus the first Monarke of the Persians had sent home the Iewes when by publike proclamation he had set theÌ„ free and bestowed vpoÌ„ them great gifts and rewards Moreouer the Amalekites of whom Haman was descended could not be ignorant what slaughters they had sustained by the Iewes and what sentence God had pronounced against them in his law as before we haue shewed out of Deuter. 25. and Exod. 17. All these thinges then when as they might remember they did the more boldly affirme that Haman should fall seeing he had entred into enimitie with the Iewes Heerehence we are to obserue that among the enemies of the Church there are many who whether they will or no do acknowledge that God hath oftentimes stretched out his hand to the preseruation of his Church and is her most strong defence and that at the last their counsailes come to an euil end who haue gone about to destroy her But this feeling of theirs by euery light occasion is lost and vanisheth as the wicked are driuen in their diuers thoughts sometimes one waye sometimes another like vnto those who are tossed with great tempests vpon the sea Yet notwithstanding seeing the Lord sheweth himself so plainely by defeating their counsailes breaking their practises and throwing downe the heads and chiefe authors by violent death vnlesse they be altogether Atheists they are compelled at last to confesse that the godly are preserued by Gods mightie hand whome the world goeth about to ouerthrow We ought to take great comfort by this and to apply by a true faith vnto our selues as well the promises of God as the admirable deliuerances of the Church both in times past and in this present age For how often hath he dissolued the most furious practises of our enimies By what meanes did he breake in pieces that Inuincible as they called it and fearefull nauie and armie of the Spaniards against England How did he in France throw downe the head of the Leaguers and filled the enemies of the Church with turmoyles and confusion Ought not we to be affected with greater feeling of so wonderful works of God wrought for our deliuerance and safetie then are the miserable idolaters who are onely feared and astonied with them Let vs therefore assure our selues that we are made the people of God by the mercie of Christ Iesus Rom. 11. 17. and grafted into the good Oliue tree that we may be accounted the true children of Abraham and so all the promises made vnto the Church to belong
vnto vs. Therefore let vs certainely knowe that our aduersaries shall not bring to passe their deuises and practises but that the Church shall be vnto them a heauie stone all that lift it vp shall Zach. 12. 3. Zach. 2. 8. Mat. 16. 18. be torne as Zacharias speaketh finally that the firmenesse of the Church is in heauen and is conserued by him who hath all power in heauen and in earth and who loueth her as the apple of his eye Wherefore neither the world nor Tyrants nor Leaguers nor the gates of Hell shall preuaile any thing against her but they shall all miserably perish Psal 128. 5. and be ouerwhelmed with shame and reproch as many as make warre against Sion Thus farre of the conclusion of Hamans friends In the meane while the Kings Eunuchs â—ame who hasted to bring Haman to the banket that Ester had prepared He would more willingly I thinke haue lamented his ill successe at home rather then to haue hasted to the banket for hee who is in sorrowe is not greatly delighted with meate and hee whose minde is sawced with bitternesse taketh no pleasure in royall feasts Howbeit Haman fearing the Kings displeasure dares not refuse Hee might also suppose that it might make much to the couering of his disgrace if he were so brought vnto Esters banket with the King And peraduenture also hee perswaded himselfe that in this feast hee might take some occasion to hurt Mardochaeus Hee goeth therefore and is brought with honour together with the King vnto the banket but carieth his condemnation in his bosome So it commeth to passe that not all that glistereth is golde as it is sayd in the prouerbeâ— and many tymes they are accounted most happie who hide great sorrowe in their hearts and doo stand in fearâ— of death and destruction hanging ouer their heads Let vs not therefore enuiâ— at the successe of the wicked or at their prosperitie for the wrath of God doth persecute them and they cary theyr owne conscience as theyr executioner Assuerus againe in this banket prouoketh the Queene Ester to demaund what she would ratifying againe that promise not to deny her any thing whatsoeuer euen vnto the halfe of his kingdome We haue spoken before of these ambitious promises of Princes so that it needeth not to speake any more heere thereof onely this is to be added that God did so rule the kings tongue that the Queene Ester might more confidently be bolde to propose her petition vnto the King Whereunto also that did much furder her that Mardochaeus had such honor giuen him and that Haman was so debased before him So that there could not happen a more fit opportunitie vnto her then this which God heere offered So is there an heauie issue prepared for Haman that the table and banket which for the most part haue ioy and delectation be turned vnto him into a deadly snare and that hapneth vnto him which Zophar speaketh in Iob chap. 20. vers 23. When the wicked shall be about to fill his belly God shall send vpon him his fierce wrath which he will rayne vpon him in steede of his meate And surely it is iust that as all things worke for the best to Rom. 8. 28. them that loue God so all things should be turned to shame and dishonour to those that hate God Wherefore heereof let vs make this conclusion that the portion of the wicked is accursed that they shall faile of their purposes and loose their prosperitie and that God being armed to ouerthrow and roote them out their destruction shall come in a moment euen in the middes of their bankets and delights Let vs therefore learne to feare God to put our confidence in him hauing this as most assured and proued that nothing shall hurt vs if we follow that which is right and honest and that our safetie and saluation shall be cared for by him which he hath purchased for vs by the bloud of his Sonne our Lord Iesus Christ to whome be honor and glorie for euer Amen THE SEVENTEENE Sermon Ester frameth her accusation against Haman and stirreth the King so against him that he is altogether astonished and amazed in the foure next verses of the seuenth Chapter 3. Then Ester the Queene answered and sayd If I haue found fauour in thy sight O King and if it please the King let my life be giuen me at my petition and my people at my request 4. For we are solde I and my people to be destroyed to be slaine and to perish but if wee were solde for seruants and for handmaydes I would haue held my toong although the aduersarie could not recompence the Kings losse 5. Then king Assuerus answered and sayd vnto the Queene Ester Who is he and where is he that presumeth to do thus 6. And Ester sayd the aduersarie and enemie is this wicked Haman Then Haman was afrayd before the King and the Queene THe wise Salomon noting the profit that commeth of that wisedome which is of God sayeth that Wisdome Eccle. 9. 16. 18. 14. is better then strength and then any weapons of warre For examples sake hee sayeth That there was a little Citie compassed by a great King and that by the wisdome of one poore and wise man it was deliuered And to this beloÌ„geth the historie of that wise woman by whose wise speech Ioab 2. Sam. 20. 16. besieging the citie Abel was appeased and the citizens perswaded to giue the head of seditious Sheba vnto Ioab and so the citie was deliuered by her Neither thinke I it meet to ouerpasse in this place that which the Scripture deliuereth of Abigail who by her wise oration made 1. Sam. 25. 18. vnto Dauid pacified his minde beeing moued against Nabal and turned away the euill which he had threatned against Nabals familie and farder did so please him that Dauid when her husband Nabal was dead tooke her to his wife And to this purpose also doth this example especially belong which heere is proposed vnto vs of the most wise petition of Ester whereby she not only turned away the sword from her owne and her whole peoples throates but so turned the Kings minde that shee moued him to execute vengeance with deserued punishments vpon Haman and his confederates for their fierce crueltie and wickednes And this example is heere proposed vnto vs that in it wee may see what force the wisedome of the Saints hath following as a guide the light of faith and the feare of God and by what force it scattereth the counsailes of the enemies and procureth the fauour of the Kings of the earth Behold then heere the oration of Ester short indeede but full of grauitie and holy arte If I haue found fauour in thy sight ô King and if it please the King let my life bee giuen mee at my petition and my people at my request Neither doth that great and excessiue promise of the Kings or that exceeding honor bestowed
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
therein diuers Adde moreouer that some may for certaine respects renounce their right and others with a good conscience vse it that God both in the ones abstaining and the others vsing may be glorified For the justice of God is so much the more famous against a most deadly enemie of the Church when as his goods are possessed by Ester and the equitie of the Iewes cause is so much the more apparant that being content to put away the force of their enemies danger wherein they were they do abstaine from the spoile Heere is to be learned that those who enioy goods giuē them by Princes must wisely forese◠what shall be conuenient and lawfull for them to do and what be the circumstances of the fact And thus farre of the forfaiture of Hamans goods Now his honors and dignities Mardochaeus obtained who came into the kings presence when Ester had tolde what he was vnto her and when the king had taken off his ring which he had taken from Haman and had given it vnto Mardochaeus Mardochaeus had alreadie receiued great honor for that benefit which he had done for the king and his faithfull seruice towards him when he was led by Haman through the streetes of the citie vpon the kings horse and in the kings apparell but that honor was but short now he receiueth firme and stable dignitie so that he possesseth the chiefe degree of honor with the king as Salomon faith When the wicked Pro. 28. 28. perish the iust are multiplied who lay hid whiles the wicked raigned These things also holp him to obtaine these honors that besides his faithfulnes alredie knowē vnto the King the Queene Ester shewed the King what he was vnto her to weet her cosen germane who had brought her vp and been vnto her in steed of a father Wherefore the King who loued the Queene entirely did therfore loue Mardochaeus so much the more Hereby wee perceiue partly the wisedome of Mardochaeus who hitherto had willed his kinswoman to conceale her kindred and her Nation partly the silence and discretion of Ester in keeping secret that which she was bidden Notwithstanding the Kings carelesnesse is wonderfull in this poynt that in foure or fiue yeares space hee enquireth not what an one or whence she was whom he had chosen for his wife and did so esteeme of her that preferring her before all the rest hee bestowed on her the Crowne royall But because shee was brought into the kings house among the damsels of the Citie of Susa dwelt in the Citie it is likely she was accounted the daughter of some natiue Citizen especially when her father and mother being dead the cōtrary did not appeare But whatsoeuer was done or supposed herein the admirable prouidence of God shineth in it who in fit time doth make known the vertue and state of his that he may preferre them to high dignitie so farre as is expedient for the good of the Church The Kings Ring taken from Haman and giuen vnto Madochaeus doth note the chiefe degree of honour with the King of which Haman was worthily depriued and Mardochaeus made possessor The King therefore acknowledging his error in chusing Haman is now more wise in the choise of an other whose fidelitie towards the King wisedome and modestic in gouernment constancie in aduersitie and moderation in honour were sufficiently before hand tryed This is a great benefit when kings haue beene deceiued whether by their willes and rash affections or by the deceits and crafts of those whom they haue preferred that yet at the last they bethink thēselues to appoynt men for gouernment whose faithfulnes vertue is sufficiently known and tryed And here in Haman is that fulfilled which is spoken Psal 49. vers 17. That every one whē he dieth shal take nothing with him neither shall his pomp descend after him And likewise that which Dauid wisheth against the enemies of the Church That their daies be fewe and an other take Ps 109. 8. their office So Eliakim a faithfull man and diligent Isai 22. 20. succeedeth Shebna an hypocrite the steward of the house of Hezekiah And Matthias the faithfull in the roome of Act. 1. 26 Iudas the traytour For although when they dye they cary not with them their goods or their honors or their estates callings yet those who vse them well cary this praise with thē that they haue faithfully discharged their duetie and do retaine with honor the titles of that dignitie which they had attained So when Moses or Isaiah are remembred they are alwaies named the Prophets and faithful seruants of God but the memorie of Achitophel Iudas is alwaies with reproch and they are only called traytors Wherefore the honor of good men doth as it were rest with them in their sepulchres and yet flyeth through the whole world in the mouthes of men but the name of the wicked perish for euer and those dignities which they haue abused wickedly are as it were by violēce taken from them with euerlasting shame Mardochaeus accepteth willingly the honor which is offered him by the king neither did hee thinke it vnlawfull to beare office in the court of an infidell king and to manage the kings chiefest businesse The same did Ioseph in Aegypt and Daniel in Babylon Wherehence it is apparant that it is lawfull for a faithfull man to beare any office in the courts of kings though infidels so that he be not thereby compelled to do any thing against his consciēce Fardermore the Lord to shew that kingdomes are gouerned by him and distributed according to his good pleasure oftentimes by this meanes doth promote his seruants for the profit and commoditie of his Church as in Ioseph and Daniel and heere in Mardochaeus and Ester is euident So Constantine the great was promoted to the Empire that hee might bridle the persecutors of the Church who had three hundred yeeres together raged against it and represse the pride of Licinius his companion in the Empire who euen then oppressed the Christians In our time God hath raysed vp some good Kings and Princes who by armes and lawfull power haue defended the truth and protected the Church frō the violence of tyrants vnto whome also the the Lord hath giuen their dignities who did abuse them to the oppressing of the faithfull Behold how in a moment the Lord changeth the state of this world casting downe the proude and haughtie and contrariwise lifting vp the abiect and Luc. 1. 51. 52. humble as the blessed Virgine doth sing in her Canticle And this may suffice to be spoken cōcerning Hamans being spoiled of his goods and Ester and Mardochaeus enriched with them Let vs now see with what care and with what minde Ester endeuoured and laboured that her people might be deliuered from that danger which hanged ouer them For the kings commandement set forth by Haman though the author thereof were dead yet retained still his force Ester therefore being
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
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 Mardochaeus and the whole state of the Iewes which were dispersed throughout all the Prouinces of the kingdome of Assuerus For whereas they could not thinke or wish for any greater matter then to be deliuered froÌ„ death which by the decree of Haman did seeme to hang ouer theyr heads yea were ready to chaunge that bloudy death for the most hard bondage as we learned before out of Esters speech Chap. 7. v. 4. Behold now what God by an vnhoped meanes dooth make them to behold to wit the good will and exceeding fauour of the King towards them their enemie ouerthrowne his goods giuen vnto Ester and his honours bestowed on Mardochaeus an Edict proclaimed on their behalfe the greatest part of the people fauouring them their enemies fearing them and finally as God willing in the next Chapter we shall see a ful victorie ouer their enemies after which followed a publike ioy and a solemne feast the king allowing it Is not this to do exceeding abuÌ„dantly aboue all that we dare desire or think And do not we at this day find the like partly in respect of the churches in France partly in respect of those that defeÌ„d theÌ„ The churches beginning to enioy some peace tranquillitie and the defenders of them attaining greater honours then before they had or durst to desire the Pope in vaine thundring with his excommunications Besides the head and Captaine of the coÌ„spiracie being by so vnlooked vnhoped for meanes slaine and his other companions condemned of rebellion and treason Who I say some fewe moneths before coulde haue hoped for or thought of these things Therefore it is our dutie as well by those examples which we see in others as by those things the taste where of by experience we find in our selues more and more to be confirmed in the hope of greater fauour and help from God then in our thoughts we can attaine vnto For the Lords hand is not shortned neither is his goodnesse abated but we must certainly assure our selues that God will shew himselfe no lesse admirable in these daies then heretofore he hath done in the defence of his church Wherfore let vs so learn to discusse those things which we haue in this Historie set foorth vnto vs that we apply them to our owne vse and comfort First here is mention made of the honor and glorie of Mardochaeus then of the ioy and gladnesse of all the Iewes and lastly of the feare where with their enemies were affright The glory of Mardochaeus is commended by two things the first is his easie accesse vnto the King the other his gorgious and precious apparell for he is said to haue come out from the presence of the king in royall apparell of blew and white and with a great Crowne of Gold Such was their apparell whom the Kings of Persia would honour and vnto whom they gaue the chiefe places of dignitie about them that they might gouerne the weightiest affaires of the whole Kingdome For it is seemely that those who are called by the King to the gouernment of their State should be discerned by some notes whereby their dignitie and maiestie may be knowne and authoritie procured vnto them by that meanes now by purple and fine linnen and a golden Crowne the highest dignitie which was next vnto the Kings was noted For great Princes will haue certaine signes of greatnesse and mâ—iestie to shine as it were in theyr chiefest officers that theyr glory may thereby appeare the greater in as much as they can doo these things in those whom it pleaseth them to aduance So we see that garments which at the first were prouided onely for necessiâ—ie were at the last sought for comlinesse and ornament and for notes and distinctions of dignitie Mardochaeus then did not himselfe of his owne minde prouide this apparell so to boast of his dignitie but admitted such as the King commanded after the manner and custome of the Persian Kings Whereby it is apparant that the faithfull may with a good conscience vse all things that are meane and indifferent so that they retaine godlinesse modestie and charitie not proudly lifting vp theÌ„selues against others nor pampering delighting themselues in pleasures neither abusing that fauor authoritie which they haue receiued So Daniel of whose holinesse nomaÌ„doubteth receiued pretious ornaments a chain of gold and purple when they were offered him by the King of Babylon Wherefore holinesse and rich ornaments of apparell are not contrarie one vnto an other neither religion and the gouernment of publike affaires nor humilitie or modestie and high authoritie in those that vse it well For Ioseph Daniel Mardochaeus are neuer a whit the lesse holy for that they be apparelled in precious garments nor the Ì„TXT lesse religious for that they gouerned the affaires of mightie Monarches nor the lesse humble and modest for that they attained to high honor Nay on the coÌ„trary pride many times lurketh vnder course clothing and often they who exercise holy functions haue not the most godlinesse and vnder the emptie shew of holinesse hipocrisie and dissimulation lie hidden Lo here how god can in a momeÌ„t change the miserable condition of his seruants into an happie and flourishing estate that his power in this matter may be the more apparant For the Holy Ghost doth not lay down these things vnto our view that we should consider the gorgious garmeÌ„ts of a mortall man but that excelleÌ„t change which his hand hath wrought What then could Mardochaeus say but that which Dauid saith after he had prayed for the helpe of God to deliuer him Thou hast turned my mourning into ioy thou hast loosed my Ps 30. 11. 12 sacke and girded me with gladnesse Therefore shall my tongue praise thee and not cease Might he not also rightly say that of himselfe which is Ps 31. 7. 8. I will be glad and reioyce in thy mercie for thou hast knowne my trouble thou hast seene my soule in aduer sitie and thou hast not shut me up in the hand of the enemie but hast set my feete in a large roome Neither doth that any lesse agree vnto him which the same Prophet saith Thou art a place to hide mee in Ps 32. 7. thou shalt keepe me from trouble and compasse mee about with songs of deliuerance So God for the most part is wont to dispose the affaires of his that great ioy shall succeed great sorrow great gladnesse follow after many teares that great glory shall ensue after great disgrace and after great abasing high honor and magnificence whereof the knowne examples of Iob and Dauid do make proofe as Dauid himselfe doth acknowledge in these words Thou hast caused me to see great P s 71. 20. 21. troubles and aduersities but thou wilt againe reuiue me and take me vp from the depth of the earth Thou wilt encrease mine honour and returne and comfort me Ought not we then by these things to become more constant and bold
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
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
of the sonnes of Heli was most vnhappie The same kingdome being almost spoyled and wasted vnder Saul was restored 2. Sam. all by the wisdome and pietie of Dauid Finally all affayres either publicke or priuate do speede well if good meÌ„ and carefull in their office do manage them on the contrarie when wicked or negligent men haue them in hand they come to nothing and therefore Iethro the father in lawe of Moses when he gaue him aduise for the choosing of Iudges by whom he might be holpen in deciding of controuersies warneth him that he choose men of courage fearing God dealing truly Exo. 18. 21. hating couetousnes So Dauid promiseth that he will not suffer either in his house Psal 101. or in his kingdome wicked and vitious men but that with great care and diligence hee would seeke out godly men that they might dwell with him and serue him So that there is no certayner prognostication whereby either hurt and infelicitie is threatned vnto any State then when the wicked raigne and beare rule therein or whereby happinesse and good successe is promised then when godly men sit chiefe in the gouernment thereof Wherefore we are with most feruent prayers to craue at Gods hand that the commonwealth may be gouerned by men that truly feare God and that are carefull of publique peace and tranquillitie respecting the common good and not their owne profit In fewe words are the dignitie and vertues of Mardochaeus set forth in the third verse his dignitie that he was next vnto the King Assuerus and great among the Iewes his vertue that he was accepted of all his brethren procured the good of his people and spake peaceablie to all his seede It was no small honor to possesse the second place of dignitie to the king in so mightie and flourishing a Monarchie so that he had neede to be furnished with rare exquisite and heroicall vertues to be able to guide the affaires of so great an estate with prayse and honor But it was a farre greater honor and dignitie vnto him to be a member of the Church and to retaine true godlinesse and religion among the delicacies and riot of so great a court then to be the Viceroy of so high a Monarch Of this mind was Ioseph wheÌ„ Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing then of all the riches of Aegypt The like also Moses did who had rather suffer with the Heb. 11. 24. 25. Daniel 6. people of God then to be accounted the sonne of Pharaos daughter Daniel also in Babylon had rather endanger his life in the Lyons iawes then neglect his duetie in praying vnto God It is not sayd how long this dignitie of Mardochaeus lasted but it is likely that it endured vnto his death to the profit and commoditie of the Church of God wherefore God also blessed the Monarchie of the Persians because his Church therein had a peaceable seate So God is wont to blesse Nations Kingdomes in which his Church is harboured with quiet and tranquillitie and he doth diuers times choose out some of his Church to be rulers that thereby the peace of the Church may the better be confirmed and established And who can hinder the purpose of God but that he may promote whome pleaseth him to the highest top of honor So the kingdome of Dauid was established maugre Saul and all his practises and in spite of all the borderers who laboured to hinder the setling thereof Of the vertues of Mardochaeus the first is gentlenesse and curtesie whereby hee was accepted of all his brethren For iâ— vnmindfull of his former estate hee had despised his brethren or had behaued himselfe towards them proudly by reason of his dignitie he should not haue benâ— esteemed or beloued by them but on the contrarie he loued them and did abase himselfe to their estate whatsoeuer dignitie he obtained shewing that he esteemed nothing more pretious then that he might be accounted among the seede of Abraham a member of the Church and a brother of all the faithfull This thing Dauid did set forth in himselfe saying All my delight is in the Saincts that are on Psal 16. 3 the earth and in those that excell in vertue Another of his vertues is his studie and carefulnesse for the wealth and commoditie of the Church and his diligeÌ„t search of all those things which made any whit to the preseruation of the doctrine of the law the seruice of God a most worthy care certainely for all those whome God hath exalted to any dignitie or authoriâ—ie For what greater thing I pray can they performe then to preserue that people which God hath chosen vnto himself for his inheritaÌ„ce as a most pretious iewel by what meanes can their memories be more highly commended Truely those great meÌ„ David Ezechias Iosias Constantine the great are not so much coÌ„mended for their great exploits which they did although euery one were most renowmed in them as for their zeale towards God and carefull preseruation of his Church and the establishing in it of Gods worship and the safe defending it against all heresies by the bright shining of the heauenly doctrine Finally Mardochaeus spake peace or prosperitie to all the seede of the Iewes that is he prouided for them against the time to come and tooke care that after his death the state of the Church should prosper remaine flourishing which care assuredly doth especially beseeme those whom God hath called to such publike places So we see with how great care Dauid did prouide 1. Chr. 22. 6 for his Salomon giuing him precepts and exhorting him vnto his duetie together Verse 17. with all the Princes of his people that the Temple might be built Gods seruice maintayned pure and the state gouerned with religion and iustice If then the fathers of families and priuate housholds are wont not without cause to prouide for their posteritie how much more ought they to do it who beare the name and charge of the fathers of the people and nourses of the Church By these vertues was Mardochaeus great among the Iewes and left behinde him an happie and blessed memorie for euer It remayneth that wee gather into a briefe summe those things which particularly haue bene hitherto expounded The principall scope and drift of this booke is that God might set before our eyes the care which he bare towards his Church in the time of Assuerus and deliuered it from the conspiracie of Haman and gaue it a notable victorie ouer all her enemies The end of this deliuerance as also of all other which God at sundrie times bestowed on his people is this that we may learne in the time of affliction and persecution to hope and looke for help succour and deliuerance from God alone who sendeth it vnto his when it is most conuenient time euen as we haue seene it to come to passe in al the regions
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