in one kingdome that the diuersitie of religion is the cause of sedition and war that the people which liue after their own fashion will easily rebel and reuolt vnto the enemies of the kingdome Thus sayd that stubborn Pharao when in Exo. 1 10 the counsell of his states they concluded that the Israelites were to bee oppressed with hard bondage And againe the purpose and determination Dan. 3 of Nabuchadnezzar in erecting that great golden Image to establish one onely religion in his whole Empire But the experiēce of al times hath made it manifest as euen at this day it also doth that true religion is not the cause of stirres and troubles but the malice of them that cannot abide it Indeed false religions doo easily beare one an other but all hate the true for truth and lying cannot stand togither For who knoweth not how many sects of Monkes the Church of Rome doth nourish what diuersities of opinions which yet defend one an other and that only vpon an hatred of the truth and in that consent whereby they acknowledge one Head who easily tollerateth all errors and disordered orders so that they yeeld him faith and obedience but cannot in any wise abide the truth whereby his pride may bee detected yet is this a most pleasing voyce and acceptable vnto all that there ought to be one King one Faith one Lawe And indeed it is a most excellent saying so that it be well vnderstood but when error is placed in steed of faith and abuse for law and a tyrant for a King that vnion and vnitie which is so much desired is turned into a miserable destruction scattering of true doctrine Furthermore that sentēce is so far of from being true that it is hurtfull and damageable to kings to suffer in their Kingdoms Gods people professing pure doctrine that on the contrary it is most profitable and their preseruation dependeth vpon it For God doth preserue the world for his elects sake although wicked men perswade themselues that the faithfull are the cause of all calamities and euill Insomuch as that which Haman thought was not profitable for King Assuerus was the commoditie and glory yea and the preseruation and defence of his Kingdome For did not Mardochaeus disclose that cōspiracie which was made against the king and by his wisedome preserued him from it And therefore so much the more is the conclusion of Haman to be condemned that the whole Nation of the Iewes was to be destroyed and so much the more his froward malice to be abhorred that perceiuing his request to bevniust he promiseth tenne thousand tallents of siluer whereby the losse might bee supplied which it seemed the King should sustaine by the slaughter of the Iewes So that he sufficiently sawe his purpose was voyd of all humanitie damageable to the kings reuenues and therefore he promiseth to recompence that losse with the sum of 10000 tallents of siluer And by this reason it appeareth how thirstie he was of the bloud of these wretched men when he endeuoureth to buye it hee careth not with what sum and goeth about to deceiue the King in faigning himselfe to be most carefull of his profit in as much as he sticketh not to bestowe so great a sum from which there shall arise a double profit to the King both by making away that stubborne and rebellious people and by encreasing the Kings treasure by such an heape of siluer in such sort do the wicked account nothing so deare or pretious which they will not willingly bestowe on the destructiō of the Church Some there are that thinke that Haman did not offer this summe of his own but of the spoyles of the Iewes and that he was not so prodigall that he would buye their bloud at so deare a price whome hee esteemed no better then dogs as for the most part Idolaters are wont to set light by the bloud of the faithfull but by the comparing of this place with those things which are after spoken in the 13. verse of taking the spoyle of the Iewes and with those things which are set downe in the 7. verse of the next Chapter that Haman had promised to pay that summe of siluer into the Kings treasure for the Iewes to destroy them it appeareth sufficiently that he offered this sum of his owne For otherwise to what purpose shuld a subiect offer such a sum vnto his King of the spoyle of subiects Therfore althogh the enemies of the Church be exceeding couetous yet the desire of reuenge and that deadly hatred wherewith they are driuen doo compell them to any prodigalitie so that they may shead the bloud of the faithfull at theyr pleasures This is apparant in the Romane Cleargie whose insatiable couetousnesse is knowne vnto euery man yet they spare not any cost to solicite Kings and set them on to the slaughter of the godly buying their bloud with the greatest most pretious part of their Ecclesiastiall reuenues And the people also being bewitched with the importune cryes of false teachers and Iesuites do willingly spend part of their goods so that religion may vtterly be abolished and destroyed with such and so great hatred which by no meanes can bee appeased doth the world fight against Gods people and his truth so Satan speweth out his rage and venome against the Church by his ministers and so is the bloud of the faithfull solde for ready mony But God forbid that we shuld grudge at this when we know that Christ Iesus our Lord was so betrayed and sold for a certaine sum of mony And this is Hamans opinion for the destruction of the nation of the Iewes Let vs then go forward to the kings answer in which his exceeding great inabilitie and vnskilfulnesse is seen for without any cōtradiction taking his Ring from his finger he gaue it to Haman the son of Hammedatha the Agagite that wold oppresse the Iewes besides he said to Hamā that he giueth him all that siluer besides that people also to do with them as seemeth good in his eyes The ring is giuen him in sign of the authoritie power which he receiued of the King to vse as shuld seeme good vnto him And this further appeareth in that hee giueth him the mony offered permitteth him to vse his pleasure with the people So we Gen. 41. 42. see that Pharao but in a lawfull cause whē he wold giue absolute authoritie vnto Ioseph in his Kingdome to dispose all things as he pleased gaue vnto him his Ring But what shal we most wonder at in this blockish king whether that hee gaue ouer his power to an other and him a stranger or that so rashly he admitteth his accusation or that so cruelly he condemnethso many innocents and gaue their goods for a pray or that without any mans aduise not hearing the accused neither making any inquisition of the cause hee deliuereth ouer so headdily so many thousand men to so bloudie a
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
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
rage of so mightie a man against himself yea and his whole Nation For will he say could he not keepe himselfe close not come into Hamans sight 〈◊〉 aunswere that hee had first a regard of Gods sentence against al the Amalekites â—hat hee would not honour him whom God had cursed and besides by reason â—f his office and oath he must of necessity 〈◊〉 at the Kings gate He might moreouer â—ee mooued by some instinct and secret â—otion of the holy Ghost to giue testiâ—ony to the truth and make a way ready 〈◊〉 that wonderfull deliuerance which afterward was wrought So God brought foorth those three Dan. 3. â—hildren to bee witnesses of his glorie against that idolatrie which Nabuchadnezâ—ar would haue established that beeing 〈◊〉 into the firie furnace and by strange â—â—iracle deliuered from thence the most wonderfull power of GOD â—â—ould bee made the more brighter and more fearefull to them who durst 〈◊〉 about to tread it vnder foote This example of rare constancie is necessarie for vs at this day that we may be armed â—ith inuincible constancie against their flattering speeches or threatning words whâ— would haue vs to acknowledge that Antichrist of Rome and be subiect vnto him For he is that man of sinne that son of perdition 2. Thes 2. 3. 4. who sitteth in the Temple of God anâ— proudly exalteth himselfe against all that iâ— called God and causing himselfe to bee worshipped as God What a blockishnesse theâ—â— is it what an infidelitie to fall before hiâ— feete to hold him for such an head as 〈◊〉 would be accounted in the Church 〈◊〉 consent to all his blasphemies and I dolatries Go on brethren let vs call to minâ— this constancie of Mardochaeus whâ—â— though hee were alone and were vrgeâ— by the Courtiers to do as they did thogâ— the kings commandement were laied vnto him though hee were ouerwhelmeâ— with threatnings and at last accused as 〈◊〉 rebell yet hee remaineth without feareâ—â— and yeeldeth not vnto them but hee defendeth himselfe with this reason that 〈◊〉 is a Iewe and that his religion would noâ— permit him to bowe downe himselfe vnâ—â— him whom God would haue to be deâ—â—oyed So in that generall Apostasie wherein 〈◊〉 force of the edicts and proclamations 〈◊〉 Princes many yeeld diuine honor vnâ—â— Antichrist and the trueth of the son 〈◊〉 God is abiured wee must call to reâ—embrance that wee professe Christiâ—â—tie and that God the onely true God 〈◊〉 bee worshipped by vs. For what a â—ame I pray shall it bee vnto vs if wee 〈◊〉 not the like courage and strength of 〈◊〉 in preseruing the Lords right vnâ—â—him and giuing God his due worship â—â—â—honour with so many nations who do â—â—spise that Idole as was in one Mardoâ—eus in resisting the kings Edicts ouerâ—â—mming the importunitie of the Courâ—â—rs and not yeelding no not a iot to 〈◊〉 furie of so cruell an enemie And this â—â—iefly to be obserued in the example of Mardochaeus Besides wee see that those which most â—uilely obey the Edict of the King not â—ring whether the matter be iust and hoâ—â—st or no do neuer make an ende of alâ—ing yea and by force compelling of others into the same wickednesse witâ— them So none do at this time more solâ—cite Christians vnto Apostafie and to 〈◊〉 away from the true religion then thosâ— who haue bin first themselues Apostaâ—â— and forsakeÌ„ the truth But mark I beseeâ— you with what weapons they are furnâ—shed to set vpon them They set down 〈◊〉 Kings proclamation to terrifie them they propose their owne example 〈◊〉 bend against them the threats of the dâ—structioÌ„ of their families and those 〈◊〉 they see to be most constant they accuseâ— Where it is to bee obserued Experâ—ence the mistresse of all matters teachinâ— the same that there neuer wanteth 〈◊〉 of accusers which by their policies 〈◊〉 those who desire to keepe themseluâ—â— cleane and vnspotted from all Idolaâ—â— and vnhonestie But this mischiefe 〈◊〉 neth and rageth euery where that thingâ— well done are imputed as faults and 〈◊〉 reproofe turneth to the hurt of thâ— good And as it was a plausible accusâ—â—tion against Mardochaeus that hee oneâ—â— durst breake the Kings commandemenâ— which could not they thought but proceede from great stubbornnesse contumacie so at this day are we accused as rebelles and disturbers of the publique state But a good conscience ought to be our coÌ„fort before GOD who acknowledgeth and approueth those to be his who despise Psal 15. 4. the wicked and honour his seruants And thus far touching the fact of Mardochaeus and these Courtiers Let vs now goe forward and weigh the wrath and furie of Haman against Mardochaeus and his Nation when hee perceiueth that hee bowed not vnto him as others did Beeing tolde of it then hee marketh Mardochaeus more diligently and obserueth his dooing although he had about him many wayters who pryed carefully into all actions but so woulde hee cut off all matter of excuse after himselfe had made tryall of it And therefore his courage and manâ—ly minde shyneth so much the brighâ—ter that when hee sawe all their eyes bent vpon him though others bowed themselues vnto Haman yet he continued vnâ—daunted in his purpose He had therfore driuen out of his minde all feare of enuie slaunder infamie yea finally of death it selfe when as the very presence of HamaÌ„ could not a whit moue him from his determination Such ought the magnanimitie of the true faithfull seruants of God be that they bee not feared or driuen off from their due holy purpose with any power of mortall man be it neuer so great or with the presence or threates of any man bee hee neuer so fierce And this constancie and readinesse of minde doth shew that Mardochaeus was throghly resolued in his coÌ„science that he did no more but his dutie And without all doubt wheÌ„ the question is of the yeelding vp of life a faithfull man ought to be certainly perswaded that hee neither doth nor taketh in hand any thing but by the immooueable authoritie of the word of God to whom he dedicateth his life and committeth the issue of all euents vnto him Now by how much the more firme that Mardochaeus constancie is by so much the more is the rage of Hamans wrath kindled For the proude can beare nothing with lesse patience then to be despised by good men especially if they be but fewe in number and of small abilitie and fauour His anger seemeth vnto him to be iust and right seeing that he is supported by the fauour of the King the obedience of the Courtiers and the most willing consent of all others and that onely this wretch a strange Iew and a captiue too doth resist him So proud and arrogant men not weighing the equitie of the matter and little regarding reason do gather togither whatsoeuer they may eueÌ„ out of the least suspicions that they may be the more vehemently prouoked and enflamed to reuenge Behold then how cruell
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
slaughter Kings ought to bee a liuing lawe a sanctuary for the afflicted a helpe to the oppressed the Image of God on earth and a defence and comfort of the wretched and those in calamitie What then will come to passe when Kings giue eare onely to false accusers haue vnmercifull eyes inhumane hearts mindes without reason iudgement without equitie or right Are they not then rather the enemies of mankind the destruction of lawe the subersion of iustice the supporters of the wicked the instruments of iniustice and the vtter desolation of all good Such an one here Assuerut shewes himselfe to be not only voyd of all iustice reason and equitie but also of all common sence and humanitie But so for the most part it commeth to passe in the affaires of the Church so there be any that will accuse the eares of Princes are open to any accusation if the question be of the vtter destruction of it it shall be decreed but in other things in the least trifles euen in the death of dogges there will bee some sticking at the matter but the people of God with the Princes of this world are no more esteemed then the ofscouring and refuse of the whole world But why should we maruel at this when Barrabas was preferred before our Lord and Sauiour Against theeues there is obserued a due course of law neither are the guiltie condemned their cause not beeing heard Many times the seditious and rebellious multitude are spared by reason of their great number and because that euen very nature abhotred the slaughter of so many yea though they haue deserued it yea and the most raging enemies after the heate of the battell are wont to spare those whom they haue ouercome though they were iniured by them but this vnmanlike king in the midst of peace not being iniured no man cōplaining but one priuate slaunderer doth deliuer ouer a whole nation to the number of some two or three hundred thousand persons to a bloudy death and butchery How truly was it said that the tongue of the slaunderer is worse then Serpents then the poyson of Aspes sharper then any two-edged sword and more deadly then the biting of any the most sauage beast And that kings voyde of counsel wisedome are the plague and ruine of manking It is also a matter of great momēt to the whole state what maner of friends and Counsellours Princes haue for if they be wicked there can none other thing bee looked for from them but euill counsell to the damage of the subjects Wherefore those people are indeed wise who by their lawes prescribe vnto their Princes a certaine number of wise men for their counsell but ambition and tyrannie cannot long beare any good and stayed counsell Last of all heere-hence wee perceiue out of what fountaine the most bloudie persecutions of the Church doo spring to wit partly from the malice of certaine wicked counsellors who breathe out nothing but blood and fire and partly from the inabilitie or rather blockishnesse of Kings who making no enquirie of the the trueth deliuer ouer Gods people to their bloodie butcherie Such is the state and condition of the Church vnder vnfaithfull kings namely those who giue eare vnto euill Counsellors So haue our miserable Churches in France bene oftētimes set open to the lust of most bloudie cutthroates by reason of the rage of wicked Counsellours and the ouer-light credulitie of kings Hence therefore let vs learne not to trust in any earthly Prince but in God alone who so oft hath deliuered vs from the furie of so many most cruell enemies who also alone both can and will saue all those who flie vnto him in the name of his son our Lord Christ Iesus to whom alone be all glorie and dominion for euermore Amen THE TENTH Sermon How the day is appoynted for the vtter destruction of the Iewes and how the proclamation was published throughout all the Prouinces of the Empire of Assuerus from the 12. verse vnto the end of the Chapter 12. Then were the kings Scribes called on the thirteenth day of the first month and there was written according vnto al that Haman commaunded vnto the kings officers and vnto the Captaines that were ouer euery Prouince and to the Rulers of euery people to euery Prouince according to the writing thereof and to euery people according to their language in the name of the king Assuerus was it writtē and sealed with the kings ring 13. And the letters was sent by Postes into all the kings Prouinces to roote out to kill and to destroy all the Iewes both yong and olde children and women in one day vpon the thirteenth day of the twelfth moneth which is the moneth Adar and to spoyle them as a pray 14. The contents of this writing was that there should be giuen a commaundement in all Prouinces and published to all people that they should be readie against the same day 15. And the Postes went foorth with speed with the kings commandement and the commaundement was giuen in the Pallace at Susa and the king and Haman sate drinking but the Citie of Susa was in perptexitie THe distressed Church of God can neuer sufficiently cōsider how great the malice of their enemies is nor how great are the daungers which do cōpasse her about wherof it commeth that neither is she warie enough for her selfe neither sufficiently carefull to call for necessarie ayde and helpe at Gods hand for as the Apostle saith Wee are accounted Rom. 8. 36 Ier. 18. 23 26. 11 as sheep appoynted for the slaughter or as Ieremie professeth concerning himselfe We are as an Oxe in the stall of whose slaughter men aduise Of which thing wee haue heere a most memorable example for whiles the poore people of the Iewes dispearsed through all Prouinces of the Kingdome of Assuerus thinke to bee in safetie and liue secure vnder the custodie of the Lawes and protection of publicque authoritie beholde their enemie Haman without delaye speedily vrgeth that the Kings Edict of destroying the Iewes be written according to his mind and that all things may bee performed without stop for the vtter destruction of them in so much that their name may bee abolished from among men and no mention euer after made of them Therefore it is heere declared how the kings Scribes wrote the Edict according to Hamans pleasure and direction in authenticall forme verse 12. Then what were the contents thereof verse 13. and 14. and at last how it was made knowne vnto all Prouinces by Postes and published at Susa whiles the king and Haman sat drinking in the last verse In which thing as in a glasse wee beholde how great diligence and celeritie euery one vseth in executing those bloudie Edicts whereby vtter destruction is prepared for the Church The king he giues ouer all his authoritie to Haman the Scribes they write with speed the bloudie proclamation the Postes they quickly carrie it into all partes
place offeare and terror So did not the good Kings and Emperours in old time but themselues would iudge the causes of euery priuate man and heare 1. King 3. 16. euery one as we see that Salomon did patiently heare the controuersie of those two harlots and with exceeding wisedome did decide it So the good Emperours of Rome did themselues openly iudge the controuersies of their subiects Now what a miserie and what a mischiefe is this the kings house and eares are at all seasons open to Hamans false accusations and slanders but it is not lawfull for the Queene to make intercession to the king for the iust defense of her selfe and her people I confesse that there ought to be great regard to be had of the safetie and dignitie of Princes but they are not to be depriued of clemencie and iustice then which they haue not either surer pillers or safer defence for their State And thus farre of Esters excuse Yet Mardochaeus accepteth not of this excuse but couragiously exhorteth yea in a manner compelleth her to do her duetie Thinke not sayth he in thy minde that thou shalt be deliuered in the Kings house onely and alone of all the Iewes For if thou altogether hold thy peace at this time a breathing and deliuerance shall come to the Iewes by some other meanes but thou and thy fathers house shall perish and who knoweth whether thou art come to this kingdome for such a time In fewe words hee propoundeth vnto her three chief points of great moment First that she is greatly deceiued if she thinke that she alone should be deliuered from the common danger Next that if she held her peace yet God would otherwise prouide for his people and shee should perish The third point is Gods prouidence whereby not without some great cause shee was lifted vp into the dignitie royall to wit that in this vrgent necessitie shee should helpe the Church of God Hee may seeme to haue spoken these things as a Prophet of God for otherwise some will say how could hee so confidently say that succour and deliuerance should come vnto the Iewes and Ester if shee held her peace should perish Yet because hee followeth not the vsuall manner of speech of the Prophets Thus sayeth the Lord therefore in this historie the words of Mardochaeus are not to be taken as a Prophecie but as an application of the generall doctrine of the lawe and of the Prophets to this speciall fact And these things will better be vnderstoode by the explication of euerie part The drift of Mardochaeus is to put out of Esters minde the feare of the danger which priuately might light on her if not beeing called shee had gone in vnto the King to make supplication for the Iewes that hee might effect this hee obiecteth a greater feare vnto her and that in two sorts first that shee shall not escape free from this slaughter if by force of this decree all the Iewes bee put to death then she also hath cause to feare least if at this tyme shee denye her helpe vnto the Church it should be deliuered by some other meanes and God would punish her sloth and cowardise The first point was very likely if you consider Hamans malice and his fauour and authoritie with the King which was so great that the King easily beleeued him in all things And truly when all the rest of the Iewes were destroyed as the furie and rage of cut-throates encreaseth by sheading of mans bloud it would be an easie matter to perswade this prophane king to take away her life also who onely being left aliue of that whole nation would euen do nought but breath out reuenge for the iniurie receiued The other point dependeth vpon the promises of God to preserue and defend his Church to heare the cry of the afflicted to arise for their help to haue his eares open vnto their prayers and his hands stretched out to saue them and others of this sort many whereof the whole Scripture is full and on the contrarie part vppon the threatnings against those who do not help and ay de those who are in miserie and affliction and this by force of the couenant made with Abraham I will Gen. 12. 3. blesse them that blesse thee and curse them that curse thee As also Debora doth curse Iud. 5. 23. the inhabitants of Meroz who came not as their dutie required to helpe the people of the Lord. Mardochaeus therefore fitly doth apply to the present purpose the promises and threatnings made by God in his law and so teacheth vs in our greatest dangers both publique and priuate to apply those pretious testimonies of Gods fauor as for example that saying of the Prophet He that toucheth you toucheth the apple of Zach. 2. 8. vers 5. â—ine eye Also I will be a wall of fire about â—ou And againe to the stirring vp of our owne and other mens slouth and cowardise the threatnings are to be considered wherein God threatneth punishment not â—nely to those who oppresse the Church â—r laugh at her calamitie but also to all â—hose who do not helpe her if they may â—oth by word and deed for this which Mardochaeus setteth down is to be noted â—f thou hold thy peace at this time thou and â—y fathers house shall perish So that in the â—ngerous times of the Church to take â—re for thy selfe alone and for thine own â—curitie and not to dare to speake any â—ing in the defence of the Church and to seperate thy state and cause from the people of God is to procure ruine and destruction to thy selfe For if safetie be any where it is in Gods house Whereunto appertaine those things which are spoken Pro. 24 11 12. How great then is the madnesse of those who go out of the Church and abiure the truth that they may prouide for themselues their state and how great is their furie who hunt for commoditie onely by the losse and ruine of the Church Further out of this place we may learne that as the weak and fearfull are not altogither to be reiected so also they are not to be nourished in their infirmitie but to be pricked eueÌ„ to the quick by the proposing of Gods threatnings and iudgements vnto them and when the question is of the safetie of the Church all feare of dangers and threatnings which may proceed from meÌ„ are to be despised The King Assuerus forbiddeth that any shuld come vnto him vnlesse he were called great danger hangeth ouer his head that doth the contrary but God biddeth euery one according to their power abilitie to help his Church Woe then vnto vs if we shal be slacke or slothful and vnlesse we rather obey God then man which Act. 4. 19. thing the Apostles themselues in theyr greatest daungers by their example haue taught vs. The third reason is of greatest weight from Gods prouidence whereby Ester was exalted into so great dignitie for so
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
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
against their enimies which is set downe in generall in the fifth verse and after particularly prosecuted in those which follow The Iewes then are said to haue strooken with the edge of the sword and slaughter and destruction and to haue don vnto those that hated them what they listed So that although the enemies fledd and by reason of that feare wherewith they were stricken durst not resist yet were they sought out to be destroyed and to receiue a iust reward of their iniquitie Which thing the Iewes with a good conscience might doo seeing they were armed with the authoritie of God and of the chiefe Magistrate and also by all lawes both humane and diuine in a lawfull warre and naturall defence against those which sought their life it was euer permitted so to doo Neither doth it here any whit helpe to say that they were to be spared because they tooke armes beeing deceiued with the shewe of the former Edict because that euery one who was not altogither voyde of humanitie or blinded with despite might easily of himselfe iudge that that Edict was beyond all equitie But if any againe shall except that there was no place for reuenge seeing it is written Vengeance is mine and Deut. 32. 35. Mat. 5. 44 Christ Iesus biddeth his to loue their enemies the aunswere is easie that GOD who forbiddeth priuate reuenge which euery priuate man taketh vpon him in his owne cause doth also commaunde those to whome hee hath committed the sworde to doo iustice to exercise his iudgements and to execute vengeance and reuenge so that hee hath oftentimes hardly chidden and seuerely punished those who by foolish pittie and clemencie haue beene more slacke in executing those iudgements of God and who haue spared those enemies whom God hath commanded to be slaine This is euident in 1. Sam. 15. 2. Kin. 20. 42. Saul when as he spared the life of Agag the king of the Amalekites and in Achab when he made league with Benadab the King of Syria the most deadly enemie of the people of God vnto whom GOD commanded his Prophet to tell that seeing hee had spared a man that was worthie to die his life should be pledge for the others and the life of his people for the life of the people of his enemie Therfore Pro. 17. 15. also Salomon sath He that iustifieth the wicked and he that condemneth the righteous they both are an abhomination vnto the Lord. Now who I pray you are more worthy to die then those who with a setled and grounded hatred do endeuour by all waies and meanes they may to destory the godly spoyle their goods depriue them of their dignities roote out the Church and extinguish the truth why then should they whom the Magistrate armeth with publike authoritie and God calleth therunto spare those that are such But Christ commandeth to loue our enemies I confesse but after the manner of a good Iudge who doth commaund those that are condemned to be caried to execution and yet loueth them and is sorie for their euill so that to loue and to kil are not so contrarie but that they may meete at the same instant in one and the same man who by reason of his dutie and office exerciseth the iudgements of God against the wicked of whom hee hateth not the nature but the vntamed wickednesse which cannot bee cured by any meanes but by cutting off Neither dooth God alwaies obserue one manner in reuenging himselfe vpon his enemies For diuers times he performeth his worke without the worke and ministerie of men as when Pharao was drowned being ouerwhelmed with the waues of the Exod. 14. 2. Ki. 19. 35. Sea and Senacheribs hoste wholy destroyed in one night by an Angell Diuers times by his enimies themselues mutually Iud. 7. 21. destroying one an other as in the Madianites battell and in that fight 2. Chr. 20 22 23. wherein that great armie which came against Iehosaphat did among themselues destroy themselues Diuers times and that most commonly he vseth the hands and weapons of his people to beate down the fiercenesse of the enemies who rose vp against him So by the hand of Iosua the Kings and people of Canaan were vanquished and destroyed So by the Iudges were they ouercome who oppressed his people So Dauid and other Kings of his â—osteritie did subdue and bring vnder â—any Nations Here God would by the and of these poore captiues ouerthrow â—he pride and malice of the enemies of his Church that they might be certified that â—lthough God had chastised his people â—et had he not altogither cast them from â—im but rather contrariwise was present â—ithin fit and conuenient time to defend â—â—d protect them against the violence of â—â—eir enemies Moreouer hereby we perceiue what punishment the enemies of the Church doo deserue and what shall be their successe at the last Besides here it is cleare how those who conspire against the Church at the last perish through their owne deuises For Haman and all that multitudâ— whom he had stirred vp to ouerthrow thâ— Church might haue liued peaceably anâ— honorably if they had attempted no neâ— matters but by the iust and secret iudgement and vengeance of God they with great ado kindle a fire and are at the laâ—choked with the flame This same thinâ— Isai threatneth vnto the enemies of thâ— Church of God in these words Yâ— shall conceiue chaffe and bring foorth stuâ—ble Isai 33. 11. 12. your owne breath is the fire that shâ— deuoure you And the people shall bee 〈◊〉 the burning of lime and as thornes cut 〈◊〉 shall they be burnt in the fire That which was spoken in generaâ— is in partes deliuered in the verses fâ—lowing to wit that there were 〈◊〉 hundred men slaine by the Iewes in 〈◊〉 the Cittie royall and amongst 〈◊〉 the tenne sonnes of Haman whose 〈◊〉 for the greater credit of the Historie recited It is maruell that in Susa the Citie â—yall any durst mooue against them â—hen as so many signes of the Kings faâ—our which hee shewed to Mardochaeus â—nd the other Iewes could not be hidde â—ut the vengeance of God will not sufâ—â—r the wicked to rest who retaine that â—esire and rage to doo hurt in their harts â—ut of necessitie they will breake forth 〈◊〉 be carried headlong as wilde beasts 〈◊〉 into the nets vpon the lawfull 〈◊〉 which God had furnished his 〈◊〉 with Yet notwithstanding all that 〈◊〉 vp against the Iewes in Susa could 〈◊〉 in one day be taken wherefore a 〈◊〉 diligent search is deferred 〈◊〉 the next day as after wee shall 〈◊〉 As concerning Hamans sonnes they 〈◊〉 deseruedly punished by death first 〈◊〉 they were of the stocke of the 〈◊〉 concerning whom God had 〈◊〉 that they should be vtterly 〈◊〉 and not one of them left 〈◊〉 Besides because it is likely 〈◊〉 in desire of reuenge of theyr 〈◊〉 shamefull death they had done 〈◊〉 they might in stirring vp to seditioÌ„ those
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