the rest this Historie of Ester which by Gods fauor we take in hand doth propose vnto vs euen as in a glasse the wonderful prouidence of God in preseruing cherishing and defending his Church then againe the treacheries and cruell mindes of her most deadly enemies and last of all the carefulnesse and dutie of the godly as well at all other times as then principally when dangers hang ouer their heads and threaten vnto them all extremitie The name of the authour is vnknowne neither doth it much auaile vs to know who wrote it as in such like Histories of the Iudges Ruth Samuel Kings and Iob so that we know that it is sacred and diuine and hath been so taken and receiued alwaies in the Church of God sith the holy ghost hath engrauen it in the hearts of the faithfull by sufficient testimonies This Historie therefore bearing for title the name of Ester because Ester was as a principall instrument which God did vse for the deliuerance of his Church when it was like vtterly to haue bin destroyed in her time throughout all the prouinces of Assuerus is adorned with this note of diuine maiestie and vndoubted truth and layde vp in writing amongst the holy monuments for the instruction and consolation of the Church throughout all ages For as the Apostle Paul saith VVhatsoeuer things are written afore time are written for our learning Rom. 15. 4. that wee through patience and comfort of the Scriptures might haue hope For so notable and extraordinarie deliuerances of the Church of God at sundrie times and in diuers manners were not gathered togither and committed to writing without the ordinance and direction of Gods diuine prouidence but that diligently beholding howe great a care the Lord hath alwayes had of his people and with how vnwearied endeuour hee hath brought vnto them present helpe in greatest distresse we may learne to place our hope in him alone and to rest our selues onely on him whose goodnesse and truth endureth for euer The time when these things happened was in the raigne of Assuerus but who this Assuerus was or at what time he raigned it is not agreed vppon by all writers yet notwithstanding by comparing of other places of holy Scripture in which mention is made of Assuerus as Esra 4. 6. it appeareth that this Assuerus is hee whom the prophane Hystorians call Darius the sonne of Hystaspis which after the death of Cambyses the son of Cyrus had obtained the Kingdome Wherefore whereas this Historie setteth down a rehearsall from the third yeare of the raigne of Assuerus and the conspiracie of Haman falles out the twelfth yeare those things which are here recited seeme to haue happened in the two and thirtieth yeare after that the people by the decree of Cyrus â—ad leaue to returne out of the captiuitie into they rowne Countrey For Cyrus and Cambyses raigned nine yeare the two Magi surprised Babilon a yeare about the ende whereof Assuerus obtained the Kingdome So that there were but only tenne yeares past from the establishment of the Monarch of the Persians and Medes when Assuerus got the Kingdome in whose twelfth yeare this conspiracie happened But then it must needes bee that Mardochaeus must bee verie olde because as wee shall heare in the seconde Chapter hee was carried into Captiuitie with Iechoniah from which time vnto this there passed more then foure score yeares But the Lorde as often as the necessitie of his Church hath so required hath preserued certaine men strong and sounde for that purpose And let these things suffice to haue beene spoken of the time For their opinion hath not sufficient grounde which place these things vnder the time of the Captiuitie because that during the time of that fast Monarchie of the Babylonians none of the Persians had so large an Empire â—s this Assuerus râ—igning from India vnto Aethiopâ—â— The drift of this Historie is to make manifest howe the poore Church of those who remaine dispearsed in diuers â—egions into which they were led away â—aptiues when as a most certain and preâ—ent destruction hanged ouer their heads was by the peculiar care and sauour of God deliuered from the slaughter and â—s it were plucked out of the iawes of â—heir enemies the death which they â—â—reâ—tned and the detâ— and traps which â—hey prâ—pared for others beeing turâ—ed ouer vppon the aduersaries owne â—eades So that this Historie consisteth â—f two partes of the which the first conâ—â—ineth the mischieâ—s prepared against the â—ewes in the fiue first Chapters the â—ther contayneth the happie issue and â—iraculous deliueraunce from them in â—â—e rest of the Booke As concerning â—e former parte in the first two Chapâ—ers is recited the reiecting of Vashti and â—he exalting of Ester succeeding in her place In the third Chapter is recorded howe greatly Haman is had in fauour and authoritre with Assuerus his courtiers and with howe great and deadly hatred hee prosecuted Mardochaeus and all the rest of the Iewes The fourth containeth the praiers and supplications of the Iewes vnto God when they sawe so certaine a destruction to be readie to light on them The fift sheweth the preparation to the deliuerance the wrath and furie of Haâ—man notwithstanding increasing still against Mardochaeus and this is the first part of the booke In the other part wherin the deliuerance is contained in the sixt Chapter is declared the honour which Mardochaeus receiueth from the King by the ministrie of Haman and heereuppon the beginning of the euils that followed and an extreame dispaire of bringing his purpose to passe is foretolde him by his wife In the seuenth it is noted howe he was hanged on the gallowes which he had prepared In the two next Chapters is recited the slaughter of the enemies killed by the Iewes as well in Susa as in allother prouinces to the number of three score and fifteene thousand men amongst whom were the tenne sonnes of Haman 〈◊〉 and after hanged vpon gallowes Herehence ariseth great ioy and gladnes â—o the Iewes and that day is appoynted â—earely to celebrate so great a benefit â—eceiued at Gods hand The last Chapter 〈◊〉 teacheth that Mardochaeus beeing â—n great fauour and authoritie with the King and succeeding in Hamans place â—mployeth al his force to the good of the â—hurch And thus this Historie containeth â—he space of fifteene yeares though some â—ount more some lesse The vse and profit of this Historie is great For first out of it wee learne what â—or the most part is the state and conditiâ—n of the Church in this world to wit to â—e dispearsed heere and there vnder the â—ower and dominion of infidell Kings to â—e basely accounted of and hated of amâ—itious Courtiers to bee subiect to manie â—launders and to be appoynted euen vnâ—o death so that it shall be free for euerie â—ne without controlment to exercise tyâ—annie against it Contrariwise that the children of this worlde whiles others 〈◊〉 are despised and subiect to the crosse follow
thirteenth day of the first moneth Besides from the publishing of this Edict vnto the execution therof there was eight months and about twentie dayes For as in the next Chapter we shall see it was fulfilled on the thirteenth day of the twelfth moneth The time is thus precisely noted not onely for the certaintie and truth of the Historie but also that the state of the Church may be set before our eyes what it was at that time first for the space of those two monethes and ten dayes wherein it was halfe buried as it were being condemned to death and destruction which seemed impossible to be auoyded After how in the space of other eight moneths beginning as it were to breathe againe she prepared her self to her iust lawful defēce yet not without many difficulties whereby she might be feared vntil God gaue her a full victorie ouer her enemies God therefore will haue the estate of his Church to be such in this world that she shal seem somtimes to be oppressed without hope of restoring sometimes armed with some iust defence sometimes also to haue the vpper hand of her enemies that so being tryed by all meanes she may the better know her infirmitie and the hatred wherewith shee is troubled by the world and yet not withstanding that she hath her whole defence resting in God alone by whom she is stayed vp and who as oft as it seemeth good vnto him turneth all things to her profit and commoditie We see then that the people of God was accounted as miserable and past hope as well in the opinion of the wicked as in their owne judgement hauing the sentence of death pronounced against them And this was not a little profitable vnto them that they might the better be stirred vp vnto repentance which in prosperitie is neglected and that she might be made like vnto the sonne of God who was consecrated by afflictions and that the wonderfull power of God in deliuering his might be the more knowne For if there were no oppression where were deliuerance vnlesse we were plunged in the darknesse of death how shuld that light of life whereby God quickneth vs be knowne God therefore being about to shew forth any notable deliuerance and great worke of his glorie first suffereth his to be drowned as it were shut vp in the graue that in their safetie his glorie may by some more excellent means shine most cleare and the hand of god may be acknowledged in it and that it may be said The Lord hath done it But he exerciseth his Church sometime more greeuously sometimes but lightly and either lengtheneth or shortneth the time of calamitie as hee seeth it expedient yeelding them strength and patience according to the measure of the time which hee hath prescribed vnto the affliction Afterward there is expressed by whom the decree is written to wit by Mardochaeus who did endite the substance therof vnto the Scribes who brought it into forme as he prescribed Heere then the king affoordeth the same fauour vnto Mardochaeus which before he did vnto Haman permitting to his pleasure whatsoeuer was needfull to be done so that he were not compelled to recall in expresse tearmes the former proclamation In which thing the King may worthily bee said to haue dealt inconsiderately to permit that whole matter vnto one mans will and pleasure which ought to haue beene done with great deliberation and stayed counsell For although in plaine words the former decree was not reuoked yet of necessitie this must be made contrarie vnto it But yet not without the exceeding great wisedome of God do these things thus come to passe for if the counsellors had bene called togither perhaps they would not haue consented to a decree so fauourable for the Iewes so contrarie to the former and so hurtfull vnto the Kings naturall subiects But so much the greater was the care and trouble of Mardochaeus because he alone must sustaine the whole hatred and enuie of that proclamation And it is not to bee doubted but that hee was greatly troubled when hee should endite that Edict vnto the scribes seeing that he was a mālate raised to that so great dignitie in a place so slipperie and in the guiding of matters of so great weight euen which concerned the whole state of so great a Monarchie hauing also to do with a King so vnconstant himselfe besides hauing in so fewe yeares bin the beholder of so many changes Howbeit God gaue him sufficient wisedome as hee is wont to bestowe gifts necessarie vpon all whom he calleth to any lawfull vocation The Scribes are called not to set downe their opinion but to write as they were commanded Wherefore they doo not admonish the King neither of the repugnance of this Edict with the former neither of the consequence which might fall out by it neither of the dammage which should come to all the Kings subiects who should destroy themselues by ciuill murther whereby appeareth that the kings authoritie was on all sides absolute and that none durst gainesay him or except any thing against his Decree Such at this day is the authoritie of the Turk but the better and more moderate Princes are wont for the most part to heare the opinion of their counsell and seruants Now these Scribes it seemeth cared not what they wrought so that they were assured that it was the Kings will The proclamation is appointed to be sent to the Iewes because it concerned their securitie then vnto the Princes Captaines and chiefe Gouernours of the Prouinces that they should publish it and least that they should hinder the Iewes in their iust defence that those who had receiued the former cōmādemēt frō the king shuld now be certified of his contrarie pleasure So we see that the king doth little esteeme what his Lieftenant and gouernors would iudge of so sudden a change and so contrarie opinions and decrees Whereby it appeareth what fearefull and absolute or rather immoderate dominion he exercised ouer his subiects These think themselues to be gods that may not be reprehended nor reproued so that no man may so much as looke into their actions much lesse gainsay them The manner of the writing of the Proclamation is diuers according to the stile and language of euery prouince that no man might pretend ignorance But if the commandements of earthly kings ought to be written in all the tongues of their subiects how much more the lawe of the eternall Iehouah which none can be ignorant of without certaine losse of their saluation Of those to whome the letters are committed to be caryed into the seuen and twentie prouinces we shall speake more commodiously afterward vers 14. So that heere we are to weigh that which is sayd That they were written in the Kings name and sealed with the Kings seale For so they were made authenticall without cotradiction For as in these dayes Kings and Princes are wont to seale their Patents with great seales that they
do any good euen vnto the rudest and simplest for whose cause I vndertooke it I haue my desire the learned haue the Fountaines out of which they may draw in abundance this is vndertaken to help the vnlearned and vnskilfull in the tongues Touching the Authour of this booke and the occasion why he vndertooke it I am shortly to admonish thee He was a French man and sometimes Preacher vnto the King of France that now is then King of Nauarre and therefore he bendeth himselfe principally to touch the state of that Countrey and being by those broyles which then were raised by the League against the professours of the Gospell driuen to forsake his Countrey hee came into the Isle of Gernezey within her most excellent Maiesties dominions where he was accepted for one of the Ministers of that Church and there he deliuered first in French vnto his Auditorie and afterward committed to writing in latin these Sermons which here now good Reader thou hast now in English The occasion why he tooke this booke in hand was vpoÌ„ the death of the Duke of Guise who as an Haman had set himselfe against the Church of God and was by the same Assuerus whose power and authoritie he had before abused he meaneth the French King Henry the third suddenly slaine at an assembly of the states at Bloys wheÌ„ he thoght himselfe most sure of obtaining his purpose against all the godly and was most secure of his owne state The obseruing of this serueth to open the Authours meaning in diuers places which otherwise might seem somewhat dark therfore thus briefly I set it down to thee The profit that shall come by the reading of this Treatise and the principall points contained therein I had rather euery man should finde by proofe in reading the booke theÌ„ spend time in blazing it before hand And therfore I commit it to thine owne care and diligence praying God to open thine hart to vnderstand and blesse thy diligence to profit heereby both in knowledge practise euen for Christ Iesus sake to whose grace I commend thee Farewell Gods Ship Gods Church with many a tempest tost With waues of woe and furious billowes beaten Oft seemes to man to be euen fully lost Quight swallowed vp and of those surges eaten When straight at hand Gods succour doth appeare Who staies the stormes and doth all troubles cleare The worldlings proud fierce foemen to this barke Do swim in wealth and flote in honors hie So that they seeme deuoyd of any carke And beare their topsailes flanting in the skie When sodainly Gods vengeance doth appeare Which makes them buy their passed pleasure deare By those same stormes God tries his chosen pheere His Church his spouse how constant she wil stand Corrects his children whom he holds most deare Lest that they perish with that wicked band Whom when they haue those perils stoutly past He doth conduct to happie hauen at last By those faire calmes which wicked men enioy Without excuse Gods bountie doth them make And as the Oxe is fatted on with ioy Is brought at last vnto the dolefull stake The worldlings so doth time in pleasure spend But goes to paine when Death his life doth end These changes rife are each where to be seene â—pon this stage whereon we play our parts Examples strange in euery age hath beene If men had grace to laie them to their harts But specially this storie sweet and true Will laie these things apparant to thy vieu Then reade with heed what in this booke is pend And these examples to thy selfe applie Both text and Comment driue vnto this end And as it were with ioynt consent do crie First follow Vertue in thine actions all Then flee from vice for feare of endles fall Errata Page 6. l. 11 for Monarch read Monarchie Pag. 7. l. 8. foâ— remaine remained l. 16 for dets nets l. 20. of the which put our the. Pa. 18 l. 2. for waste wasting Pa 19. marg foâ— Dan. 1. 32. Dan. 2. 32 Pa. 21. l. 1. for his this Pa. 26. l. 1. foâ— Siiuer siluer l. 21. read receiued with thansgiuing l. vlâ— for these the P. 31. l. 2 for Bsides Besides P. 33. l. 1 read who euen when Bab. Marg. for Eccle. 10. 9 read 10. 16 P. 47 l. 2 read make a small l. 11. a periode put for a coâ—lon l. 13. for and are P. 64. in the title for the second Seâ— the fourth Ser. THE FIRST SERMON VPON the Booke of Ester The first Sermon containing the argument of the Booke and the exposition of the two first verses that is of the time when these things were done and of the greatnesse of the dominion of Assuerus CHAP. I. In the dayes of Assuerus this is that Assuerus that raigned from India euen vnto Aethiopia ouer an hundred and seuen and twentie Prouinces 2. In those dayes when the King Assuerus sate on his throne which was in the Pallace of Susa HIstories which contain the declaration of things true and profitable for the life of man haue alwayes beene greatly esteemed of all men who were not altogether Barbarous as well for the great pleasure as for the exceeding profitte which is receiued by them and because besides it is a most commendable matter for vs to knowe and a shamefull matter to be ignorant of those uâ—ble and vâ—liant acts which haue beene atchieued by those that liued in former ages before vs. So then Cicero the cheefe Father of the Romane eloqence did not without cause say that Histories are the witnesses of times the light of truth the life of memorie the schoole-mâ—stresse of life and the messenger of antiquitie For without Histories what certaintie can we haue of things past what truth of things spoken and done in former ages howe voyde shoulde our memorie bee of the knowledge of so many notable things which hapned before our dayes and then what skill or vse could there bee of things altogether vnknowne We should as children passe ouer our life ignorant of all reuerend antiquitie Now then if euery Historie faithfully committed to writing deserueth this prayse and glorieth worthily in these titles howe much more may wee truely say that the sacred Histories onely are free from all suspition which were endited by the Spirite of God written by the Prophets and carefully preserued in the Church which sette before our eyes the true originall of all things teach the beginning and order of times lay downe the truth of all things past stirre vp in vs and refresh the memorie of works both humane and diuine and propose vnto vs sound examples by which we may frame our whole life to the true knowledge and sincere worship of God Adde hereunto that the state of the Church is represented vnto vs by the same Histories and that the enemies of the same her fights and sufferings Gods manifold succours and at the last the full deliuerances thereof are in them plainely set downe to her view Amongst all
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
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
that those who desired to seevs ouerwhelmed with shame and slaunders shall be compelled to approue the righteousnesse of our cause and to honour our right yea euen the very enemies of the truth shall be compelled to acknowledge the innocencie of the Martyrs and of those whom they haue persecuted The full accomplishment and effect whereof if wee see not in this world at the last when the time of refreshing shall come wee shall behold it Wherefore take courage my brethren let vs follow righteousnesse and innocencie let vs constantly suffer the crosse of Christ Iesus let vs not enuie at the prosperitie of the wicked let vs repose our hope in the grace of our GOD let vs waite for the euent of his promises and we shall see at length the confusion and vtter destruction of his and our enemies and shall bee Crowned at the last with glorie and felicitie in the life euerlasting with Christ Iesus our Lord to whom onely be power glory and dominion for euermore Amen THE SIXTEENTH Sermon Haman being beaten downe with sorrow hides himselfe at home and asketh counsell of his friends who denounce vnto him a wofull euent thence hee is called with haste vnto the banquet which is turned into a snare and deadly net vnto him From v. 12. of this 6. Chapter vnto the third verse of the next 12. And Mordecai came againe to the Kings gate but Haman hasted home mourning and his head couered 13. And Haman tolde Zeresh his wife and all his friends al that had be fallen him Then said his wise men and Zeresh his wife vnto him Seeing Mordecai is of the seed of the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him 14. And while they were yet talking with him the Kings Eunuches came and hasted to bring Haman to the banket that Ester had prepared CHAP. VII 1. So when the King and Haman came to the banquet with the Queene Ester 2. The King said againe vnto Ester on the second day at the banquet of Wine what is thy petition Queene Ester and it shall be giuen thee and what is thy request 〈◊〉 shall be euen performed vnto the halfe of the Kingdome WHen as the Lord once beginneth to draw the most cruell enemies of his church into iudgement to execute vengeance vpon theâ— according to the desert of their pridâ— and crueltie suddenly are they seene tâ— be intangled in the bands of their iniquitie amazed with sorrow and mourning ouerwhelmed with shame to seeke to hide themselues to be condemned by their owne friends and sentence to be pronounced against them in the middest of their delights wherin they looked for comfort in their distresse Which heere we see to happen vnto Haman who when on the sudden he was fallen froÌ„ his hope hieth him home with his head couered by reasoÌ„ of his exceeding sorrow there he heareth sentence to bee pronounced against him that most assuredly he shall fall seeing he hath to doo with the Iewes Thence is he brought vnto the banquet with the King and the Queene but that table was vnto him a iudgement seate of condemnation at which as anon after we shall heare iudgement is giuen against him that here may be an example of the fearefull vengeance of God vpon his enemies when once he hath turned his angry countenance against them And â—his is that which is spoken Psal 39. 11. When thou with rebukes doest chastice man for iniquitie thou as a moath makest his â—ewtie to consume And in an other place Psal 68. 1. 2. Let God arise and his enemies shall be scattered they also that hate him shall flee before him As the smoake vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Heere also we see that fulfilled which is spoken by Eliphaz Iob. 5. 13. God taketh the wise in their craftinesse and the counsell of the wicked is made foolishnesse and that which the wise man speaketh in the Prouerbes Chap. 11. 6. 8. The transgressors shal be taken in their owne wickednesse when the righteousnesse of the iust shall deliuer the. And The righteous escapeth out of trouble and the wicked commeth in his stead But yet notwithstanding this is not to be drawne into a generall rule as though God dealt withall the wicked after this maner in this world or as though they were all to be accounted wicked and vnrighteous as many as are oppressed with great and sudden calamities For many good men are oftentimes shaken with the greatest miseries and sorrowes in this life and on the contrary part many wicked vngodly men liue in prosperitie die quietly as though they had escaped gods hand Howbeit god doth oftetimes shew forth in this world notable signes of his wrath against the enemies of his truth Which although he execute after diuers sorts yet this in generall is most euident that they are ouerwhelmed with sudden mischiefe as a woman with childe and to heare their condemnation before their death euen by their dearest and nearest friends and that oftentimes the place where they imagined to find rest and quiet is turned vnto a deadly baite And these things in generall are most worthy the noting in this Historie but let vs also discusse euery part thereof First heere is offered the modestie of Mardochaeus who hauing receiued that honor which we haue spoken of before returneth to his ordinarie office as it seemeth to wit to the Kings gate testifying thereby that his minde did not swell with any pride but to thinke of his dutie with feare carefulnesse and to remember that he is not yet deliuered from all danger that Edict remaining yet written against the Iewes Besides that honour bestowed vpon him although it were very great and almost immeasurable in regard of his state passed away in one morning that rightly it may bee sayd if he receiued none other reward that it was honour without gaine yea honor full of vain ostentation and pride onely and of no firme and stable dignitie But these were but an entrance a shew before of greater and more continual honor to follow when Hamans malice was detected and worthily punished Heerehence therefore wee learne not to bee puffed vp and waxe insolent with any courtly grace fauour or any other honor For the fauour of men is momentanie and all honor slideth away and vanisheth as smoake into the ayre It remaineth that wee vse it well to the defence and commoditie of the Church and depend altogither vpon Gods goodnesse not placing our trust in any earthly Prince seeing that the greatest and most mightie Princes are nothing else but vanitie nay altogither lighter then vanitie as it is said Psal 62. 9. Let vs beware therefore that we be not turned away the least iot from our dutie by any blast of courtly grace or fauour or from any honest thought which
remayne those things which belonged to the institution of the dayes of Purim prescribed both by Mardochaeus and by Ester from the 25. verse vnto the end of the Chapter 25. And when she came before the King he commanded by letters Let this wicked deuise which heâ— imagined against the Iewes turne vpon his owne head therfore they hanged him his sons vpon the tree 26. Therefore they called those daies Purim of the name of Pur and because of all the words of this letter and because of that which they had seene besides this and of that which had come vnto them 27. The Iewes also ordained and promised for themselues and for their seede and for all that ioyned vnto them that they would not faile to obserue those two dayes euery yeare according to their writing and according vnto their season 28. And that those dayes should be remembred and kept throughout euery generation euery familie and euery prouince and euery citie euen those dayes of Purim should not faile from the Iewes and the memoriall of them should not perish from their seede 29. And Ester the Queene the daughter of Abihail and Mordecai the Iewe wrote with all authoritie to confirme this letter of the dayes of Purim the second time 30. Which letters he sent to all the Iewes in the hundred and seuen and twentie prouinces of the kingdome of Assuerus with words of peace and truth 31. To confirme those dayes of Purim according to their appointed times as Mordecai the Iewe and Ester the Queen had appointed them and as they had promised for themselues and for their seede the monuments of their fasting and of their prayer 32. So when the decree of Ester had confirmed these words of the dayes of Purim it was written in this booke WE began to declare how that custome of celebrating those two daies in the which the Iewes rested to giue thanks vnto God for their deliuerance obtained was established for a law and an ordinance for euer to weete by Mardochaeus as a Magistrate letters being written vnto all the Iewes wherein that was commanded the reason being added because they rested from their enemies and because that their sorrow was turned into mirth and their mourning into ioy wherefore they ought to consecrate those dayes of gladnesse vnto the Lord making a solemne commemoratioÌ„ of that victorie which God had granted vnto them Let vs now go forward in those things which appertaine heereunto vnto the end of the Chapter for there is contained in these letters of Mardochaeus the chiefe cause of this ordinance which is heere expressed to weere the conspiracie of Haman which by the wisdome of Ester returned vpon his head verse 24. and 25. After the names of these two feasts which are called the daies of Purim vers 26. And last of all how by Esters letters all these things were confirmeâ— in the foure last verses Whereout wee learne with how great care and diligence the memorie of Gods benefits is to be preserued good order appointed in the Church and retained when it is once rightly established Hence also we may easily gather what is the right and lawfull vse of festiuall dayes This is then the especiall and most expresse cause of the yearely celebrating of those two dayes the malice of Haman who thought to haue vtterly destroyed casting lots that he might finde out a fit day to accomplish his practises but that day by the prayer of Ester and expresse commandement of Assuerus fell vpon his owne head and was vnto him deadly but vnto the Iewes happie Therefore heere again is there mention made of the malice of Haman and of the charitie and faith of Ester that in the celebration of this feast the malice of Haman should neuer dye and the goodnesse of Ester remaine in blessednesse So it commeth to passe that the memorie of the notable deliuerances of the people of God which they haue had from their enemies cannot be â—â—peated without making mention of the faith and pietie of the one and on the contrarie of the crueltie vngodlines of the other as if at any time me fall in talke of the deliuerance out of Aegypt there is mention made of the hardnesse of heart and pride of Bhazao and of his destructioÌ„ If Ierusalem be sayd to haue bene deliuered from the siege of the Assyrians by and by there is added the slaughter made by the Angell and the shamefull death of Sennacherib himselfe Who can make meÌ„â—ion of the death of the Sonne of God Christ Iesus our Sauiour but that he shall â—eake of the treason of Iudas of the enuiâ—â—f the Scribes and Pharises of the vniust â—ntence of Pilate condemning him to each when he pronouÌ„ced an innocent â—o it coÌ„meth to passe that the names of the â—icked do so ofteÌ„ send forth their stench â—oft as there is mention made of them as if a man for examples sake would note a sworne and most hatefull enemie of Gods people he would call him another Haman if a traytour another Iudas On the contrarie by the remembrance of the Saincts their courage and constancie and their acts done for the defence of the Church and of the truth are blessed for euer and God is praysed who powred vengeance on the wicked but defended the godly deliuered them out of their throats Thus haue you the cause of these feasts The name of Purim is added from the name Pur which signifieth a lot whiâ—â— name is rather taken out of the Persian language and because Haman cast lots which yet deceiued his expectation and desire rather then from any other that the remembrance of this benefit of God might remaine also amongst the strangâ— nations and that the vanitie of all lotâ— casters and other the like superstitionâ— which the idolaters were wont to vseâ— might be the more knowen seeing thâ—â— God at the prayer of his by his prouideÌ„câ— and infinite wisdome had ouerthroweâ— all the expectation of the idolaters anâ— turned it vpon their owne heads The name then of Purim did serue to call to memorie whatsoeuer God had done in fauour of the Iewes Hamans practises being ouerthrowen which vpon confidence of the lots he tooke in hand It much auayleth to giue conuenient names vnto feasts and holy dayes which may fitly expresse the matters for memorie whereof they were ordained although â—he names we vse are not so much to bâ—â—egarded so that the matter be well vnâ—erstood and that we abuse them not to â—â—perstition There followeth the manâ—er of celebrating and keeping this feast 〈◊〉 weete that the Iewes vpoÌ„ Mardochaeus â—â—tters and vpon those things which they â—new by Hamans letters by which they â—ere put in danger of their life goods 〈◊〉 also by the contrarie letters of Assuerus 〈◊〉 which it was granted that they might â—â—fend themselues by armes against their â—â—emies did willingly consent to obserue â—â—ese things which follow 1. That they â—ll procure that these two dayes shall inconâ—ently be
the women vnder the hand of Shaashgaz the Kings Eunuch which kept the concubines shee came in to the King no more vnlesse she pleased the king and that shee were called by name 15 Now whē the course of Ester the daughter of Abihail the vncle of Mordecai which had taken her as his owne daughter came that she should go in to the king shee desired nothing but what Hegai the Kings Eunuch the keeper of the women sayde And Ester found fauor in the sight of all them that looked vpon her 16 So Ester was taken vnto king Assuerus into his house royall in the tenth moneth which is the moneth Tebeth in the seuenth yeare of his raigne 17 And the king loued Ester aboue all the women and shee found grace and fauor in his sight more then all the other virgins So that hee set the crown of the kingdome vpon her head and made her Queene in steade of Vashti AMongst the most wonderful workes of God in the ordering and gouerning of mens actions those are most worthie attent consideration when hee throweth downe the mightie and exalteth those of lowestate as in their Himnes Anna the mother of Samuell the Blessed 1. Sam. 2. 8. Luke 1. 52. virgin Marie do most sweetly record Nay the very Heathen did obserue and note them and haue deliuered many of those alterations in their writings not attributing them indeed vnto God as they ought but vnto Fortune which also at this day wee see to be done by the ignorant But in the holy scriptures many such excellent memorable examples are proposed vnto vs the meanes diligently obserued which God did vse in bringing lowe the one and lifting vp the other whereby the order and course of Gen. 41. 40. Exod. 12. 10. Dan. 2. 48 6. 28. his prouidence might the better be perceiued Which is most euident in the Historie of Ioseph who was exalted to so great dignitie in Aegypt that hee was next vnto the king and of Moses who was brought vp in Pharaohs Court and called the son of Pharaohs daughter and of Daniell who was so great in fauor and autho ritie in Babylon Amongst whō Ester whose Historie wee expound deserueth not the last place beeing lifted vp to the crowne royall from a lowe and base estate in which Historie there is particularly expressed by the holy Ghost the meanes which God vsed in exalting her to so high an estate for the good of his Church The reiection of Vashti was as it were the beginning and entrance into it then the counsell giuen to the king togather togither the fairest virgines out of all his Empire was a furtherance of it though in it selfe it were neither good nor honest besides her beautie and fauour was added whereby the kings officers were moued to bring her into the house of the women vnder the hand of Hegai al which wee haue hitherto declared Nowe there are other meanes set downe vnto vs to wit that she pleased Hegai and vsed wisedome and discretion in her behauiour by the counsell and aduice of Mardochaeus and that although shee were compelled to vse perfumes and those other prescribed paintings yet shee sought not any thing whereby shee might procure the kings fauour vnto whom notwithstanding shee was most acceptable as also vnto all that saw her insomuch that by an hidden yet heauenly motion the Kings loue rested on her and hee set the royall crowne vpon her head Thus we see how God did lift vp this base captiue maiden and that vsing but small and contemptible meanes whereby wee might the better learne to acknowledge all to come from his grace and mercie But wee shall knowe these things better by the diligent exposition of euery particular First therefore Shee is said to please Hegai and to finde fauour in his sight neither came that to passe as thogh she were the most beautifull most noble most industrious or most skilfull in courtlike matters but it came of God who gouerneth and hath in his hand the hearts of men turneth them euery way according to his pleasure that hee may procure the loue of all towardes them whom hee will exalt that is towardes those that feare him So that to purchase the good wils of men wee need no cunning or wicked or vnlawfull meanes as did Absolom who did steale the hearts of the people but 2. Sam. 15 6. 1. Sam. 2. 30. wee must feare and honour God Who honoreth those of whom hee is honoured wee must follow the way of integritie and humilitie which is the true only way to get the good wil ofal mē vnto which are altogither contrarie pride arrogancie insolencie Whosoeuer therefore desire to bee beloued of others let them looke into this exāple that by it they may learne to bee carefull of vprightnesse and holynesse The good will of Hegai is accompanied with an especiall care of his in yeelding vnto her things fit for women and her portions that is giuing vnto her whatsoeuer was requisite eyther for apparrell or diet besides a traine of seuen maids out of the kings house who should attend her and finally the best and most commodious place in the house of women So the feare of God bringeth all commodities to the faithful as the Prophet at large in the 112. Psalme doth particularly describe it Neither is it without cause that Dauid biddeth him that is desirous Psal 34 12. of long life and to bee furnished plentifully with al things which are truly good to fear God and doo iniurie to no man Therefore also the sonne of God exhorteth Mat. 6. 33. his to seeke the kingdome of heauen and the righteousnesse thereof promising that all other things besides shal be cast vpon them Yet wee say not that godlines doth alwaies bring to those that followe it such abundance of honours and goods but that it is enough if that wee learne by it to bee content with that measure which God doth measure vnto euery one which is more abundant vnto vs then all the superfluities of the wicked The wisedome and silence of Ester are afterward commended vnto vs to wit that shee shewed neither her people nor her kindred as shee was commaunded to doo by Mardochaeus The cause of this forbidding is not expressed but it is not hard to gesse that it was done because of that contempt and reproach wherewith the Iewes were oppressed as well because they were captiues as also because they followed a diuers contrarie religion from all others But this inhibition is to be vnderstoode to stretch so farre foorth vntill shee were demaunded by those who had lawful power and authoritie ouer her For otherwise vnlesse she did declare it vnto them when she should be examined truly she had not only lied but also secretly denied her religion It is indeed a high poynt of wisedome not rashly to bewray that which may breede vs hatred enuie and contempt but againe to denie the truth
to dissemble what religion we professe when we are demaunded is a treacherie which redoundeth to the dishonour of God Therfore when the time required it neither Ester nor Mardochaeus did hide their religion or their people Wherefore this place helpeth not those who by this example would shape a defence for Idolatrie for the sentence of the son of God remaineth firm vnremoued Whosoeuer Mark 8. 38. shall be ashamed of me of my words before men I wil also be ashamed of him before god my father But a man may demaund it not without cause how she could coÌ„ceale her people her kindred For wheras Mardochaeus from whom she was taken was â—nowne to be a Iewe and she did abstain from meates for bidden in Gods lawe it seemeth that she did sufficiently bewray her selfe For if any thinke that shee did eate of vncleane meates or violate the Saboth hee may also say that she cast away all godlinesse forasmuch as wee see that the faithfull would rather indure any torment then taste swines flesh wherof there is a most notable example in the Historie of the Macabees But I answer that neither the officers who gathered the maides togither nor Hegai vnder whose hand they were kept enquired very carefully after these things but were onely content that shee was beautifull which they chiefly sought after I adde that whereas Ester was in great fauor with Hegai she therefore obtained greater libertie to liue according to the lawe of God and yet not bee espied So is God wont to watch ouer his that they runne not into any hatred or contempt and yet notwithstanding preserue their conscieÌ„ce safe And thus farre of Esters wisedome That peculiar care which Mardochaeus had alwaies of her is now after this declared That euery day he walked before the court of the house of women that hee might learne of Esters prosperitie what became of her For when as it was not lawfull for him to enter into the womens house he diligently sought all occasion to talke with any by whom he might bee certified concerning her Neither was it without cause that hee tooke so great care for her for hee knewe that the manners of young maidens easily would be corrupted with courtly delights and soone forget their former education as daily expeperience doth teach that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court in which hee shall be brought vp For there be fewe Iosephs few Moses fewe Daniels who can bee conuersant in the Courts of Insidels and Idolaters without some spot or fault when as there raigneth such abundance of all manner of corruptions euen in the Courts of those who professe themselues to bee Christians Therefore not without cause did Mardochaeus so fear least Ester should be forgetfull of the doctrine of the lawe and of that good bringing vp and instruction which shee had receiued from him He was careful also for her health and what should become of her fearing least if by chaunce her people and the religion which shee did professe should be known she should be reiected with contempt and reproach or euill entreated and dealt with Here all Parents Tutors and Guardians by the example of Mardochaeus are warned put in minde of their dutie towards those pupils whom God hath committed vnto them not onely as long as they be vnder their charge but also after they be set at libertie to wit that they alwaies watch ouer them and whether they be remooued farre off or be neare vnto them to helpe forwarde as much as in them lieth their health and profite Mardochaeus might seeme in his owne conceite excellently to haue discharged his dutie and might saye as many in our time are wont what should I haue any further care of Ester seeing shee is so well prouided for I had care of her as long as shee was vnder my charge I haue done what I could for her I thinke I haue well performed my dutie shee is now in better case then I am why should I trouble my selfe any further But true loue is not so quenched in the mindes of good kinsmen it rather raiseth vp new sparkles whereby they may be stirred vp to beare an especiall care towards them to whom they are bound in kindred or alliance and to giue theÌ„ good counsell and aduice But you shall see in these daies that the greater part of meÌ„ rather studie this onely how they may be rid of the charge of their children or pupils or poore kindred by what meanes soeuer it be that beeing once freed they may euer after altogither cast away that care And let this suffice to be spoken of Mardochaeus care Here is now described in the three verses following the manner of the preparation too too laboursome and sumptuous and delicate whereby the maidens were annoynted with oyles and sweete perfumes before they were brought vnto the king Next in what manner they went in vnto the king and thirdly howe they had an other house appoynted for them after they had bene one night with the king These are the tokens of extreame riotousnesse and extreame wantonnesse in this wanton and effeminate Infidell king wherby we may learne that those whom the spirite of holinesse and regeneration doth not gouerne are made the bondslaues of all manner most vnstayed lusts thinking that all things are lawfull for them by reason of their dignitie This king then beeing a seruant vnto lust will not touch a mâ—ide though faire clean vnlesse shee haue beene first whole sixe moneths besmeered and as it were soked with oyle of myrrhe and then other sixe moneths annoynted perfumed and as it were seasoned with all manner of sweete spices So nothing that is naturall can content these vassals of most prodigious lusts but onely painting and art doth please them Now how troublesome thinke you was this vnto Ester who had bene brought vp in all godlinesse frugahtie and modestie to be basted and soked a whole yeare in such wantonnesse and riot Yea but some will say ought shee to endure it Certes seeing shee was a modest and godly maiden I doubt not but shee was ashamed of these delicacies and allurements But what should shee do whether shee would or no euen with extreame griefe shee was compelled vnto it The vse indeed of oyles and perfumes is not simply to be condemned but excesse in the vse of them and a corrupt affection abusing theÌ„ to an other end then they ought Neuerthelesse in a matter wherein her conscience was not wounded and which she sought not by ambition she might with a good conscience yeeld to necessitie and frame her self vnto the time keeping notwithstanding in her heart her former loue of simplicitie puritie those most fit vertues for faithfull virgines Wherefore these things do nothing helpe those women who infected with the poyson of pride ambition neuer make an ende of painting and colouring themselues that they may