THE FIRST SERMON VPON the Booke of Ester.

HIstories which contain the declaration of things true and pro­fitable for the life of man, haue alwayes beene greatly estee­med of all men, who [Page 2] 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 u [...]ble and v [...]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-m [...]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, [Page 3] 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 [Page 4] 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, [Page 5] 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: [Page 6] 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, [...]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▪ [Page 7] because that during the time of that fast Monarchie of the Babylonians, none of the Persians had so large an Empire [...]s this Assuerus, r [...]igning from India▪ vn­to Aethiop [...].

The drift of this Historie, is to make manifest, howe the poore Church of those who remaine dispearsed in diuers [...]egions, into which they were led away [...]aptiues, (when as a most certain and pre­ [...]ent destruction hanged ouer their heads) was by the peculiar care and sauour of God, deliuered▪ from the slaughter, and [...]s it were, plucked out of the iawes of [...]heir enemies: the death which they [...]re [...]tned, and the det [...] and traps which [...]hey pr [...]pared for others, beeing tur­ [...]ed ouer vppon the aduersaries owne▪ [...]eades. So that this Historie consisteth [...]f two partes, of the which the first con­ [...]ineth the mischie [...]s prepared against▪ the [...]ewes, in the fiue first Chapters▪ the [...]ther contayneth the happie issue and [...]iraculous deliueraunce from them, in [...]e rest of the Booke. As concerning [...]e former parte▪ in the▪ first two Chap­ [...]ers is recited the reiecting of Vashti, and [...]he exalting of Ester succeeding in her [Page 8] 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 Ha [...] 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 [Page 9] whom were the tenne sonnes of Haman [...], and after hanged vpon gallowes. Herehence ariseth great ioy and gladnes [...]o the Iewes, and that day is appoynted [...]earely to celebrate so great a benefit [...]eceiued at Gods hand. The last Chapter [...] teacheth, that Mardochaeus beeing [...]n great fauour and authoritie with the King, and succeeding in Hamans place, [...]mployeth al his force to the good of the [...]hurch. And thus this Historie containeth [...]he space of fifteene yeares, though some [...]ount more, some lesse.

The vse and profit of this Historie is great. For first out of it wee learne, what [...]or the most part, is the state and conditi­ [...]n of the Church in this world: to wit, to [...]e dispearsed heere and there vnder the [...]ower and dominion of infidell Kings: to [...]e basely accounted of, and hated of am­ [...]itious Courtiers: to bee subiect to manie [...]launders, and to be appoynted euen vn­ [...]o death: so that it shall be free for euerie [...]ne without controlment, to exercise ty­ [...]annie against it. Contrariwise, that the children of this worlde, (whiles others [...], are despised, and subiect to the crosse) follow their pleasures, abounde in [Page 8] [...] [Page 9] [...] [Page 10] riches and honour, and they who are stirred vppe with greater rage of vnrulie minds, go about to compasse the death and destruction of the poore faythfull ones by which wicked counsels Kings ea­sily suffer themselues to bee perswaded, and so deceiued. But all these things hap­pen not without Gods decree and pro­uidence, to those whom by these meanes hee will haue exercised and prooued, that they may acknowledge the great­nesse of theyr sinnes, bee remooued from the loue of this worlde, be brought to true repen [...]ance, bee made like vn­to theyr head, yeelde testimonie and witnesse to the trueth, and bee lifted vppe into the hope of the Kingdome of heauen. The causes then of the af­flictions with which for the most parte wee see the Church of GOD to wre­stle, are on the one side the will of God, both that the spots and blemishes wher­with as yet shee is dimmed, may bee washed away, and also that the vertue wherewith GOD hath endued her, may shine the more bright. On the o­ther side, the most venemous hatred of the worlde against the truth and pure Religion, [Page 11] and also the credulitie of [...]ose, who sitte at the stearne of the [...]eatest Empires, together with theyr [...] great carelesnesse, to search out the [...] or false Religion, or to iudge of [...] vprightly. Especially wee are to ob­ [...]rue the trecherous and exceeding rage [...] Satan, moouing and driuing men at [...] becke, and going about by all meanes [...]ssible, to extinguish the light of the [...]auenly doctrine.

Next wee are to note what are the [...]ercises of the faythfull, when afflic­ [...]ns growe vppon them, to wit, teares, [...], prayer, whence they hope for [...]elpe: with what constancie and bold­ [...]sse they ought to bee endued, that are [...]noured with the greatest gifts in the [...]hurch: who ought, following the [...]ample of Mardochaeus and Ester, o­ [...]rcomming all difficulties, to employ [...]eyr whole labour for the Church, [...]ensoeuer any daunger is like to fall [...] it. For lette this be the onely ende of [...]ose gifts whatsoeuer, which men haue receiued from God, and of the authoritie and fauour, whereby they be of power [...], euen the glory of God, and the good [Page 12] of the Church, leauing the euent of tho [...] things which by reason of our dutie, [...] the feare of God are taken in hand, [...] his good will and pleasure. Nowe wher [...] as God is at hand, the helper of his, in [...] fitte time, and by so many meanes: [...] learne first, that it was not without [...] said, that The [...]ye of the Lord is vpon [...] Psal. 33 18. Psal. 121. that feare him, and hope in his mercie: [...] that He that keepeth Israel doth not slumbe [...] and therefore that wee may safely [...] vnto him, and looke for his helpe. Nex [...] that the Lord is admirable in the defenc [...] of his, and reuenge of his enemies: that [...] may know, that it is hee alone that sauet [...] [...] 43▪ [...] ▪ and none other: that prayer and supplicat [...] ons are not powred out before him, [...] trust reposed in his goodnesse in vaine [...] and that al may be compelled to acknow­ledge in his works, his hand and power [...] Therefore often times by himselfe, without any meanes of man, rouengeth he [...] himselfe on his enemies. So in olde tim [...] Pharao runnes headlong into the sea with his horses & chariots: so the hoast of Sennacherib Exod. 14. 1▪ King. 19. was slain and discomfited▪ Sometimes indeed he vseth humane meanes▪ but th [...]se so strange and vnlooked for▪ that [Page 13] all men are driuen to wonder at it: asIudg. 3. 2 [...] ▪ 22. & 4. 21. & 7. 22. [...] Eglon was slain by Ehud: Siser [...] by [...]: the hoast of the Madianites, ouer­ [...]wne with a great slaughter, by three [...] men following Gedeon, who [...] not, but onely blew their [...]: and as this Haman of whom we are [...], hanged vpon the same gallowes [...] himselfe had sette vp, euen by his [...], of whom before he had [...] so great honours. Hereby it is [...], that the hearts of Kings are in the Prou. 21. 1. [...] of the Lorde, which hee turneth at his [...]: so that in a moment hee so [...] the hand of him who had signed and [...] the death of the poore and inno­ [...]t faithfull, that he turneth the same to [...] punishment of them, whom before he [...] furnished with authoritie and power, [...] the ouerthrowing of the true [...] ▪ Here also this is apparant, that when [...] goeth about to deliuer his Church [...] the oppression of tyrants, hee first [...] taketh away with shame and [...], the cheefe and head, and after [...] vp his reuenging hand against the [...] of the members of the conspiracie. [...] Pharao perished not alone in the sea, [Page 14] but together with his hoast. So Eglo [...] slaine, and then the restare punished, Sisara is put to flight with his armie.

Haman is hanged, after that his [...] and a great multitude of the [...] of Gods people, are vtterly. destroye those beeing chosen to execute this [...] geance, and strengthened therunto, by [...] authoritie of the lawfull Magistra [...]e, [...] were before appoynted to the [...] Neither are the examples fewe of [...] uers such exployts, occurring [...] where in holy Writ, as in the [...] of the Iudges, Samuel, and the King in which we often see the people of [...] defending themselues with lawful arme to haue destroyed their enemies [...] great slaughters, and not to haue span often times neither women or children [...] great is the wrath of God, in reuengin the iniuries offered to himselfe, in th [...] person of his Church, whome hee loue [...] as his most dearest spouse. So many time when the enemies of the people of [...] are most ioyfull and tryumphant, as [...] ming vnto themselues to haue fully [...] the euent of their practises; thē is the ioy & triumph turned into mourning [...] [Page 15] sorrow. Contrariwise, the groanes of the [...], and her teares, are changed into [...] voyce of a song and m [...]th, as the [...] singeth. Sorrow may lodge with her for psal. 30. 5. [...], but ioy commeth in the morning: and [...] wrath of God endureth but a moment, but [...] fauor is life euerlasting. Let the [...] therefore consecrate vnto the Lorde [...] ioy & gladuesse, and let them in it [...] vp a perpetuall monument & [...] of his benefits, as here we shall see [...] be done by these seely captiues, who [...] so great a safetie from the Lord▪ [...] thus much sufficeth to haue spoken [...] the fruits of this Historie.

Let vs now then set in hand with the [...] it selfe, and first heere offereth [...] vnto vs, the greatnesse of the [...] of Assuerus, which is described vnto [...] by two circumstances the first, that he [...] from India to Aethiopra: the [...], that twentie seauen prouinces [...] him, & that he had his emperiall seate [...] the royall Citie Susa, among the [...]. So that the greatest parte of the [...] world, was subiect vnto him, euen [...] goodliest, richest & most fruitful [...]: seeing he had vnder his domini [...] [Page 16] all Asia, and no small part of Affrica, in the which Egypt and Aethiopia are scitu­ate. So Babylon, Assyria, Syria, and Iudaea, were at his commaunde, and hee go­uerned al these kingdomes in great peace, being free from the feare of all enemies, either abroade or at home, which is ea­sily gathered by that feast, of which a lit­tle after we shall entreate. So the Church then was vnder his Empire: for they that were returned againe into Iudaea by Cyrus permission, acknowledged him for their King, did yeeld him fealtie, and paid him tribute. But be it farre from vs, that we [...] should iudge by this dignitie and large­nesse of so peaceable and flourishing an Empire, that Assuerus and the Persians were more fauored & cared for by God, then all other Kings and people. For God did more esteeme those poore and mise­rable captiues dispearsed here and there, and subiect to that great monarch, then either the King himselfe, or the rest of his subiects, seeing they were the Lords [...] Ekod. 19. 6. 1. Pet, 2. 5. 9 ritance, a chosen people, a holy nation, a kingly priesthood. Wee may not therefore iudge of Gods loue or hatred, by the glorie, dig­nitie, or largenesse of great Empires, but by [Page 17] the forme of the couenant which hee [...] made with his: and by the [...] of that free adoption, into the which [...] the most part are receiued the base [...] contemptible before men, when the [...] and hautie are reiected, because they [...] haue disdained it. In the meane [...] God will haue his to bee subiect [...] vnto Infidell Kings, that wee may [...] sufficient experience That the Lords Iohn. 18: 36. [...] is not of this world, neyther that [...] church is to be sought for in the [...] of the Empires of this worlde. [...] notwithstanding, I denie not, but that [...] giueth Kingdomes and [...] to his, euen that it may be made [...], that Kings are appoynted by God, [...] that he placeth in the Throne whom [...] him: Although the glorie of [...] and Empires in the Church, [...] not continued long. Dauid indeede [...] a mightie King: but how great I pray, comparison of the Monarchies of [...] and Babylon? Constantine obtayned [...] Empire, both of the East and VVest, [...] after him some godly Emperours, as [...] the Theodosii, but the glorie of so [...] an Empire quicklie fell: the barba­rous [Page 18] Nations that came out of the North, spoyling and waste it, and seasing on the chiefe & greatest part of it: the Turke also and Saracens, and other fauourers of Ma [...] ­homets sect, at this day possessing the greatest part of the worlde. And this not without great cause; least the fayth­full should suppose, that this outward glo­rie and greatnesse of Dominion, were a note of the Church: but rather that they shoulde followe the light of the Gospel: for there indeede is the Church, where Christ Iesus is acknowledged for the one lie authour of saluation. Nowe GOD gaue so great an Empire vnto Assuerus for none other ende, but to preserue pol­licie, and the estate of those Nations: to establish lawes, to represse confusions wherewith among themselues those fiero people woulde haue beene troubled, and to brydle Tyraunts, whose pride and ar­rogancie quicklie woulde bee, kindled if they were not restrained by a greater power. For great Empires, though in there most corrupt men haue the gouernment yet they bind togither (as it were) with firme bande manie people, though other­wise much different in maners and condi­tion, [Page 19] and draw them backe by good lawes and orders to a more ciuil kind of life. God by this meanes making a way to his word, as oft as it seemeth good vnto him, to frame men vnto the obedience of his will. Let vs not therefore thinke that there is heere mention made of the large­nesse of Assuerus Empire, to the commen­dation of his prowesse and wisedome, as though he by his power and counsell had gotten to himselfe so great a Dominion: [...] to lay before our eyes the prouidenceDan. f. 32. of our God, who at his pleasure appoyn­teth and establisheth kingdoms: and trans­ [...]ateth them from one nation to another, as it was foretold by Daniel, and deliuered in [...] dreame to Nabuchadnezar, in the vision of that great Image, whose head was of gold, the armes and breast of siluer. So we haue seene it come to passe, that that great Monarchy of the Babylonians, which was figured by the golden head, was taken a­way by the Monarchie of the Persians and Medes, begun by Cyrus, encreased by Cambyses, and confirmed by Assuerus, who did not discend from Cyrus, but was cho­sen [...]. [...] King by the neighing of his horse, as Hystories report.

[Page 20]Hee is sayde heere to sit on his throane: whereby his Kingdome is noted to bee peaceable and quiet, so that hee had no neede to go from place to place to re­presse his enemies, or to appease sedi­tions amongst his subiects. So God of­tentimes giueth rest vnto mightie Em­perours, that theyr Subiects may feare their power: which if they shall at­tribute to their owne wisedome, and in­dustrie, they truelie commit sacriledge, and GOD oftentimes reuengeth their pride. Of which diuine vengeaunce let Nabuchadnezar bee an example, who when hee gloryed with himselfe in these woordes, It not this that great Babylon which my handes haue built? was on the suddaine dispoyled of his Kingdome for a while, and throwne out from the socie­tie of men, to eategrasse with the beasts of the field.

This Assuerus, chose for the chiefe Citie of his Kingdome Susa, and so trans­lated the seate of the Empire, from Ba­bylon, where before it was, into Persia, Dan. 4. 27. whereby the Persians might bee acknow­ledged for the first and principall erectors of this Monarchie. So great then was the [Page 12] power of his Monarch, vnder whose sha­dowe, there was giuen a seate, and some rest to the Church, but not without great troubles, as in regarde of them who were returned, into Iudaea, the Booke of Ezra dooth witnesse: and this booke will teach concerning those who remained as yet despersed in Chaldaea, Persia, Media, and other Prouinces. And such shall see the state of the Church, vntill the sonne of God come, to gather and receiue [...]er into the triumph of eternall glory, and to carry her with himselfe, far aboue all the heauens. To whom alone bee all honour and glorie for euermore,

Amen.

THE SECOND SERMON.

MOst magnificent and most sumptu­ous feasts are heere described vnto vs, whether wee respect the person that maketh them, or the number & qua­litie of the guests, or the space of the time wherin they are kept, or lastly the whole furniture, wherein there is nothing but magnificent, & sumptuous, and kinglike. The end of declaring of this, is, not y^t we shuld be kept idle in the beholding of the magnificence of this King, and of his ex­ceeding cost, but that we may be taught the occasion, for which Vashti the Queen beeing diuorsed, Ester a base and abiect Captiue maiden was lifted vppe into her place, God thereby preparing for him­selfe an instrument, which hee would vse for the deliuerie of his Church, before it was in danger. There is here mention made of three feasts. The first was made to all the Princes, Captaines, and gouer­nours of the prouinces, many dayes, e­uen an hundred & foure score: the other, at which were present as many as dwelt in Susa, seuen dayes. The third was made by the Queene Vashti, for the women. Heere we first are to consider the furni­ture and prouision, then the ende of this [Page 25] charge and magnificence, and lastly we are [...] obserue and note some what vpon euery one of these feasts.

The prouision is described from the end of the fift verse, vnto the ninth. And first the place in which the King made this feast to the Princes and Nobles of the whole kingdome, and to all the people that dwelt at Susa, in the Court of the Gar­den of the Kings Pallace. That court must needes bee great and large, that shoulde receiue so great a multitude of men at a feast. By which also it may bee vnder­ [...]toode, at what season of the yeare these thinges happened, euen aboute the be­ginning of the Spring, seeing they ban­ [...]uetted abroade out of the house, in the [...]hirde yeare of the reigne of Assuerus. The Pauement of this Court was won­ [...]erfull fayre, and rich, framed by arte of Porphyrie, and Marble, and Alabaster, [...]nd stones of blewe colour. Neither were [...] hanginges lesse stately and precious, [...]hether you respect the matter, or the [...]uerse colours, white, greene, blewe, [...] purple. For seeing that the Coardes were of fine Linnen (this Linnen was more precious then anie Silke) fastened [Page 26] to rings of Siiuer, and pillars of marble: it is likely that the arras and tapistrie were entermingled with gold, and exquisite sorts of embroydered works. The beds on which the guests (according to the cu­stome of those times) did sit, were of gold and siluer. There was great store of all sorts of choyse and excellent wines, and great varietie of cups and vessels of gold: by which it may easily bee gathered, what excesse there was in other things, as wel in most delicate meates, & varietie of cour­ses, as also in the whole furniture wherwith the guests were serued. All which in their owne nature are not to be blamed, for they are the good gifts of GOD, and by him created good, the vse whereof is good, as Paul teacheth in1. Tim. 4. 4. these words: Euery creature of God is good, and nothing ought to bee refused, of it bee with thanksgiuing. But excesse, in­temperauncie, pride, ambition, and vnthankfulnesse, doo corrupt the vse of good things, which yet the faythfull man will vse with a good conscience, and giue God thanks for his exceeding great liberalitie and bountifulnesse, and will lift vppe these eyes of his minde from these [Page 27] earthly riches and delights, to the [...] of those which are eternal [...] spirituall, and will thus gather with [...]: If the gifts bee so great which [...] the Lorde giues to the vnfaithfull, [...] great shall the aboundance bee of [...] things and delights, which God [...] layde vp in heauen for his elect? [...] as the prophet tearmeth them,Psal 36. 8. & 31. 19. [...] of pleasure: and sayth: Howe [...] is the goodnesse of God, which hee hath, [...] vp for them that feare him? So shall [...] come to passe, that neither the eyes [...] other senses of the faythfull▪ shall bee [...] with the outward vse of those [...] which they touch and taste, when [...] shall knowe that there are layde vppe▪ [...] him farre better and more excellent [...], to the enioying whereof wee [...] inuited. I confesse indeede, that [...] this aboundance of earthly delights, [...] and temperance are greatly [...]; for verie hardly can [...] bee kept: wherefore let the [...] being called to a feast, bee so much [...] more warie in these things, by howe [...] the way is the more slipperie and [...] to the fall▪

[Page 28]Furthermore, the Law which here the King expressely prescribeth vnto his, is greatly to bee praysed, to wit, That none should be compelled to drinke ouer largely, but that euerie one should drinke according to his thirst and appetite. For he would not that his house should be made a schoole of in­temperancie, and by reason of ouer much drinke and wine, be filled with confusion, wantonnesse, vomites, and such other like effects of drunkennesse. And here let this heathen King be a iudge of many, who boast themselues to be Christians, whose onely care and exercise is this, to compell themselues and others to drinke, & whole nights and dayes to continue in eating, as the manner is almost euerie where in Ger­many, and in too many places in Fraunce and England. And it appeareth by this e­dict of the King, that euen then this wic­ked custome had gotten place among the Persians, whose sobrietie and moderati­on in meate and drinke, was in former a­ges so much commended: so slippie and bending is the way to intemperancie and euill maners. And thus farre of the place and preparation of the feast.

The end for which the King bestoweth this [Page 29] great cost, is described in the fourth [...]. That hee might show the riches and [...] of his kingdome, and the honour and [...]aiestie of his greatnesse. By which words [...]peareth the pride & vanitie of so great Monarch, abusing the gifts of God [...] his owne ambition: for which not­ [...]thstanding he did not giue him thanks, [...] hauing receiued them from him. For [...] great a vanity I pray you is it, to shew [...] riches gotten by other mens labour [...] industrie, which also hee could not [...] but from his subiects? Yet will I not [...] that Kings and other rich men doo [...], if at any time they doo make any [...] feasts, but I say there ought to [...] another ende then the proude osten­ [...]ion of theyr riches, to wit, that by [...] honest liberalitie they witnesse [...] charitie, that they nourish concord [...] societie betweene many; that by [...] kindes of benefits they purchase [...] friendshippe and good will of many, [...] when necessitie shall require, they [...] vse to honest and lawfull purposes: [...], that by their liberalitie they [...]ay stirre vp others to sing prayses vnto [...]od, the giuer of so many and so great [Page 30] good things, whereby our feasts may be cousecrated to him with prayer and thanksgiuing. But what a miserable and lamentable thing is it, that a most migh­tie King could not otherwise make [...] magnificence and greatnesse to be knowne, then by excessiue charge in fea­sting? For, howe many other things and there whereby he might declare it a great deale better, and with much more pro­fit to ensue both to himselfe and to his subiects, that is, if in euerie place he see that all things be gouerned in lawfull or­der, if the laws retaine their due authority if right be administred to euery one if [...] people be eased of tributes, taxes, & subsi­dies, if souldiers be contained within mi­litarie discipline, if rewards be giuen with kingly liberalitie to those that deserue them?

And heere wee are especially to [...] to remembraunce that which the Lord [...] warneth vs, that those who will make [...] feast which should bee allowed by God, should call vnto it not the rich, but theLuc. 14. 13. poore, in which thing there is liberali­tie indeede. But in this parte wee must al­so take heede of the leauen of the Phari­ses, [Page 31] boasting and affectation of vaine glorie before men. Bsides, this is also here to be noted, that Kings for the most part do bestow that money which they haue gathered with great labor from their subiects, vpon vaine and vnprofitable ex­penses. so that they seeme to labour more on the dispersing and loosing, then was la­bour bestowed in the gathering of them together. And thus farre of the end of the [...]easts made by Assuerus. There were ma­ny other perhaps, who haue done the [...], but this sufficed the holy Scrip­tures to note him as a cheese man: and so [...] these things thus bee spoken, as well of the furniture of those feasts, as of theyr [...].

Let vs come now to the speciall consi­deration of the particulars. First, the feast was celebrated an hundred and foure [...] dayes, that is, full halfe a yeare together, For all the Princes and seruants of the King, that is, the rulers of the king­ [...]ome, that hee might haue in his view the power of Persia and Media, that is, the princes and gouernors of the prouin­ces. Which things declare great peace in the whole Empire of Assuerus: for hee [Page 32] would not haue called vnto him the go­uernours of the prouinces to feasting and banquetting, if there had beene warre in any parte of his dominion, or any light suspition of rebellion. They are not cal­led then to counsaile concerning the weighty affaires of the Common-wealth, but to banquetting and mirth. And thereby it may seeme likely, that they wanted not in that great quiet, all man­ner of sports that might serue their de­light, as musicke, gaming, tilt, and other shewes, as at this day noble men are won­derfully delighted with iesters, enterludes, wilde-fires, daunces, and such like toyes. Beholde heere then, a kingdome full of mirth and pastime, and as it were drow­ned in delights and pleasures: beholde with what ioyes the Lorde doth fill euen with sacietie the children of this world, whiles the Church is oppressed with cap­tiuitie and miseries: beholde the ende [...] of victories obtained by great pollicie [...] and labour of mightie Kings and Coun­sellors, and with much slaughter of they [...] people, euen pleasures and delights. Al­though they were not come to so great [...] madnesse as Balsazar, the last Monarch [...] [Page 33] [...] Babilonians, euen when Babylon was [...], gaue himselfe to feasting and [...]: or as manie princes in this [...] age, whom you shall see euen when [...] estate of their Kingdomes shake and [...] a fall, are yet little mooued, but [...] drowned in pleasures, take their fill [...]. This was also an euill [...] for his subiects, when they shoulde see [...] King with all his Princes and [...], giue themselues to banquetting, [...] and delights. For what became [...] meane while of the Prouinces, [...] so long of their gouernours, [...] were to administer iustice vnto them? [...] the wise man saith not in vain, VV. [...], O land, whose Princes rise early to play. Eccles. 10, 9. [...] in vaine dooth Esay threaten the like [...] Princes of his [...] which rose up ears [...] follow drunkennes. So [...] inueighethEsay. 5. 11. Amos 6, 4. [...] against the [...] of the Iewes, [...] they made with great ryot in beds [...]. Vnlesse the courts of Princes go [...] in example of sobrietie and [...] the whole kingdome will easilie let [...] the reines vnto surfetting, [...], and lasciuiousnesse: For the whole [...] labors to conforme itselfe vnto the pat­terne [Page 34] of the King. Besides these gouer­nours being returned into their prouinces, after so long time of absence employed in ryot, studie to imitate the example of their king, and being bold vpō the fauors which they haue receiued of their Prince, are more ready to deale vniustly and oppresse the people. VVho here also may not wor­thily maruell that noble men are so soone wearied with consulting of the estate and cōmon profit of y^e subiects, but neuer satis­fied with banquetting and following their delights? For you shall see many who not only feast certain daies, but spēd the whole time of their life in such excesse. And are not many priuate men also wont to do the like, who haue none other care whiles they liue, then to fill their paunch, and prouide for their belly? euen as they are said in this life to reioyce themselues, and to bee prai­sed by their flatterers whē they make much of themselues. To them appertaineth the example of the wicked rich man, as thoughPsal. 49. 18. Luc. 15. they did liue to eate and drinke, whereas we must eate and drinke to liue, and to be able to imploy our selues in our vocation. Especially Kings and their officers, who ought to be examples vnto their subiects [Page 35] of all vertues. But what can be aright in so great wantonnesse and ryot? But so they liue for the most part by the iust iudgment of God the reuenger, because the people make themselues vnworthy of good kings and wise councellors. The other feast vnto which all y^e people that were in Susa were inuited, lasted only seuen dayes: yet was it long inough: for it is a great matter for a whole citie to giue themselues to eating and drinking & to pastimes, seuē daies to­gither. So when great men begin once to giue themselues vnto ryot, they are drow­ned in it more and more, desiring to grati­fie all others in the like. This bidding of the whole people, doth testifie not onely the kings liberalitie & bountie, but his huma­nitie & kindnesse, a vertue most beseeming kings. And surely this gentlenes & curtesie is so much the more to be commēded in so great a Monarch: because the greater part of Princes at this day, who yet are farre from the power of this King, do make no more account of theyr subiects then of base bondmen: so that they will scarsly suffer themselues to bee seene by them, vnlesse it be to be honoured. [Page 36] yet might he better haue bestowed his li­beralitie. For the bountie bestowed vpon the bellie, scarce lasteth any longer then whiles it is full: and that which is so prodi­gallie spent without choyse vpon all, binds no man: and is rather to bee accounted waste and prodigalitie, then liberalitie or beneficence. Yet is it not vnfitting the office of a King, or vnseemely for them sometime to exercise liberalitie towardes their subiects, not neglecting any: for they are Kings aswel of the small as of the great: and [...]n the baser sort especiallie are they to powre out the effects of their munificence and humanitie, euen as wee see the Sunne no lesse to sende out his rayes vpon the vile and abiect, then vpon the high and hautie. So the holy Kings of Iuda in times past were liberall & boun­tiful toward the people, which were wont to keepe holyday and reioyce seuen daies togither during the feast of Tabernacles: but their ioy was consecrated vnto God, with a solemne remembraunce of his benefits. VVhen God then giues rest and abilitie, it is lawfull to banquet many dayes togi­ther, so that all lasciuiousnes be banished, and God worshipped and acknowledged [Page 37] as the authour of that ioy and rest. So that if this King had regard of Iustice, and did gouerne all things orderly and vprightly, this liberalitie was commendable. But if the people were oppressed with tributes and exactions, or otherwise hardly dealt withall, this was but a meanes to comfort a while their miserie, and to haue them after more readie and obedient. Manie Kings nowe a dayes thinke it sufficient to seede their people with faire words, which they are woont to publish in writing, that they may perswade the poor subiects, that they night and day studie for their profite: whereas notwithstanding this is for the most part their onely care, by what means to wring mony from them, sucke out their wealth, and haue them obedient to euerie commaund. So that those people are hap­pie, which either are subiect to good kings, or without Kings enioy their owne liber­tie. And those Kings and Gouernours are also wise and happie, who haue learned to gouerne▪ their people with iustice and clemencie, after the example of Dauid, who excellently teacheth, that it is not enough for a King to winne his subiects▪ with feastes, but that iustice and mercie are [Page 38] required in him principally, for their go­uernment. Of which roial vertues see more in the three score and twelft Psalme. And thus farre of the Kings feasts.

Let vs now come in like sort to the feast which the Queene Vashti made for the women: in the kings house also, but not in the Court, as did Assuerus, because it be­cōmeth women rather to keep themselues within doores, then to go to banquetting abroade. Great was the authoritie of this queene Vashti, for that she was the daugh­ter of Cyrus, the first Monarch of the Per­sians, and sister of Cambyses, who in Scrip­ture is called Artaxerxes, and was the se­cond emperor, and then wife of this Assue­rus, who was the thirde king of the Persian Monarchie. Shee therefore obserued the like order in entertaining the women, as her husband did toward the men. There­fore as the king entertained his Princes which hee had called out of all his Empire with costly feasts, so the queene banquet­ted together with the Ladies which were come with their husbandes out of diuerse prouinces. And as he feasted the men that dwelt in Susan, seuen dayes, so did the queene the women, that the ioy might [Page 39] be great on both partes. For otherwise it had beene but halfe a pleasure, if the men had feasted with the King, no regarde at all beeing had of the women. And fur­ther, it seemeth voyde of all equitie, that the men giuing themselues to their plea­sures and feasting, shoulde leaue all the trouble and care vpon their wiues, to pro­uide for their housholde affaires. As the men therefore were diligent in deuising di­uerse pastimes (as they are tearmed) to passe away, or that I may speake more tru­lie, to loose their time: the women no doubt were not behinde in inuenting of sportes and toyes for their delights, seeing women are no lesse giuen to pleasure then men. But you will say why did they ban­quet apart from their husbandes, seeing nowe a dayes you shall not see any plea­sant feasts, vnlesse the women be biddē to­gither with the men, nay for the most part the banquettes are made for their sakes, as the manners of our age are most cor­rupt, and more bent to greater licenti­ousnesse? I say, that the custome of those tymes was more honest and modest, that in publique feastes the women shoulde not banquet with the men, that by this [Page 40] meanes the occasion of many allurements vnto wantonnesse might be cut off. For I pray, what chastitie can remaine vntou­ched in drunkennesse and intemperancie, in filthie and wanton lookes and speeches, and oftentimes scarce honest touchings? And woulde to God at this day this lawe were in force amongst those nations which delight so much to banquet with women, and to spende the time in dauncing with them. For howe vnhonest a custome hath preuailed amongest some, to carrie other mens wiues and maidens to the Tauernes? For how is it possible, that in the schooles of all impudencie, such as the Tauerns are, honestie & chastitie can be preserued, espe­ciallie in that licence which euery man ta­keth vnto himselfe among the portes: when as euen in the most holie places, ma­nie beholde both women and maydes, with vnchaste eyes? Is not this the full measure of all mischiefe, that those who are well heate with wine, should get them to daunce, where nothing is heard but wanton Musicke, nothing seene but moti­ons full of intisement: where finallie there is full libertie to doo and say what you lyst? Farre awaye let all this shame­lesnesse [Page 41] bee, and let vs learne at the least of the wretched heathen, some lawes and examples of modestie: seeing espe­cially wee see the matter come to that im­pudencie, that the horse feeleth no longer the bitte, and there is now no more place left for admonitions or reproofes drawne out of the pure word of God.

Some things therefore are praise wor­thie in these feasts of Assuerus, to wit, his liberality towards his Nobles, his courtesie and gentlenesse towardes all the people that dwelt at Susa; the law also set downe by him, that no man should be compelled to drinke without thirst; and lastly, that honest modest separation of the men from the women in banquetting. But there are again not a few things faultie in the same, to wit, that vaine ostentation of his glorie and riches, the great losse of time in fea­sting and banquetting, that ouer great wa­sting and spending of his goods, the too much carelesnesse of necessarie affayres, which could not but fall out to bee many, and of no small weight, within so large an Empire, in the space of sixe moneths: and especiallie the contempt of the true God, who is neither acknowledged nor wor­shipped [Page 43] by these feasters: and finally that prophane mirth and gladnesse without any note of holynesse, which ought prin­cipally to shine among the faithful: so that it was not much to be maruailed at, that the issue was so mournefull, as God gran­ting, we shall see. VVherefore if we desire to haue our ioy and mirth continue long, and haue it ioyned with Gods blessing, let vs beginne with calling vpon his name, and let vs end with the same: yea, let vs di­rect the whole course of our life to his glo­rie. For therfore are we borne, that when we haue serued him in this world, and yeel­ded vnto him the glorie that is due, wee may at the last be made partakers of euer­lasting ioyes with him in heauen,

Amen.

THE THIRD SERMON.

HItherto we haue seene the Court of Assuerus, and the whole citie of Susa ful of ioy, the King feasting with his Princes, and all the people of Susa, the Queen Vashti likewise banketting with the women. Now let vs heare the holie Ghost reciting howe all this ioy ended in great sorrow, and that for light cause: to wit, on the one side, by reason of the Kings in­temperancie, cōmanding the Queen to be brought into the kings presence, to boast of hir beauty in the sight of the people: on the other side, by reason of the Queenes disdainfulnesse refusing to come vnto the King, wherby the Kings wrath is kindled, and the banquets disturbed: the King consulting with his Nobles, and demaun­ding their opinion what they thought was to bee doone to the Queene Vashti for [Page 45] his stubburnnesse. Like for the most part [...] the ende of prophane and immoderate [...]. So often times the ioyes of mortall [...] ende in sorrow, God accursing all in­ [...]emperancie, and ryot, and turning the [...]assions and desires of great men, whose [...]oyes no man dares to trouble, to bee the [...]ause that they themselues trouble them­ [...]elues. Wherefore God forbidde that we [...]hould enuie at their prosperitie and de­ [...]ights, but rather reioyce with spirituall [...], beeing content with our owne estate. For it is better being content with a little, to feele the fauour and blessing of God, [...]hen in the middest of carnall delights and [...]leasures, to feare his wrath. For diuers times it so falleth out, that when men most desire to take theyr delight, they receiue the message of death. As it was saide to that rich man which stirred vp his soule to liueLuc. 12. 19. 20. at ease, Eate, drinke, and take his pastime. O foole, this night will they fetch away thy soule from thee: then whose shall these things bee which thou hast prouided? And this in gene­rall is to be noted.

Let vs now weight euery thing seuerally. Vpon the seuenth day, which was the last of that feast which was made for y^e people, [Page 46] it is saide, that The Kings heart was m [...] ­rie with wine, that is, that hee exceeded measure in drinking, and that there was in him an immodest mirth vnworthy y^e per­son of a king, his mind being thereby ben [...] to speake and doo things scarce seemely, which is wont to happen to those who are ouer-ful of drinke. So that he transgressed that law which himself had made. For why had he forbidden that no man shuld com­pel another to drink, but because he might take away excesse and intemperancie? So many times Kings set downe good lawes, which shortly after they breake and take away, perswading themselues that it is vn­seemely for the Maiestie of a king to bee subiect to the lawes which hee hath made. Which thing also is often beatē into their minds by flatterers: but in vaine do they publish good lawes, vnlesse by their owne example they procure them authoritie. And in lesser common-weales, good lawes made either against drunkennesse or anie other excesse, are vaine and voyde, vnlesse the magistrates also be subiect vnto them. For with what face can hee punish those tliat be drunke, when he himselfe is guil­tie of the same offence. Neither are they [Page 47] here to be hearkened vnto, who that they may make small fault of intemperancie in drinke, say, that it is a farre other matter to be merrie with wine, then to be drunke. For where the boundes of mediocritie are passed, and men waxe hot with wine, it is a fault, so that although the vse of reason be not quite taken away with wine, nor all the senses astonished, as it cōmeth to passe in those wretches whom we may see stag­gering in the streets. Yet the effects of this halfe drunkennesse, are farre more dange­rous, then those which and wont to ac­companie that other great excesse, wher­by those who are drunke be quite benum­med, and as it were in a trance: for he that is merie with the wine, if he be bent to an­ger, quickly picketh a quarrell: if hee bee prone to lust, breaks out soon into vnchast and filthie wordes and actions: if hee bee a pratler, vncouers euerie secret: if hee bee a tale carrier or backbiter, spares no mans good name, neyther abstaineth euen from contemning GOD, and trea­ding vnder foote all honestie, as the wise man notably teacheth in these wordes: wine is a mocker, and strong drinke is raging. What neede wee then set fayre coloursProu. 20. 1▪ [Page 48] on vices? away with such patrons of most wicked causes. For against such men, Isaie pronounceth a curse, because they call euill good, and darknesse light. Neither doth heeIsa. 5. 20. onely inueigh against those which fill their tables with vomit, which is the propertie of filthie dogs and beasts, but against them that continue sitting till the wine doo inflame them: for then is the minde readie bent toVers. 11. dare to do any thing.

So Assuerus when his minde was merrie with the wine, commaunderh those seuen Courtiers that serued him, to bring his wife in to the bāquet, to shew to the people her beautie. Which before when his minde was quiet, hee did not, neither would haue done, vnlesse the force of the wine had ta­kē away the vse of his reason, because it was repugnant to honestie, and the custome of that countrey: and besides, it must needs be a most vaine thing, and vnseeming the maiestie of so great a Prince, to shewe the beautie of his wife to all, and that among the cups. For this could not bee, but with great shame to the Queene, and not with­out allurements, and scant honest affecti­ons in the mindes of those who were no more temperate then the King. Moreo­uer, [Page 49] it was a matter of verie euill example to his subiects, to abuse the beautie of their wines, after the excesse of banquet­ting. And if hee needes would haue her beautie seene; had it not been a great deale more conuenient to haue called hir to ban­quet with them at the beginning of the feast? By this it is made out [...]o [...]t vnto all men, how vaine and voyde of reason ma­ny times the iudgements of great men are, [...] whome notwithstanding all men are wont to maruaile, by reason of the opinion they haue of their wisedome and that he wife man to purpose wa [...]eth in the Pro­verbs, that it is not for [...] to drinke wine, Pro. 31, 4-5. [...] they forget the decree and p [...]ruert iudge­ [...]ent: as also for the same cause the Lorde [...]rbiddeth his Priests which shall comeLeu. 10. 9. [...] vnto his tabernacle, [...] wine or [...] drinke.

Hereby also it appeareth y^e beautie [...] women make so great account, turneth [...]any times to hee the cause of mourning, [...], of death vnto them. But this seemeth [...] to be maruailed at that so many wife [...]ounsellors sitting with the King, none of [...] dares to disswade him from his pur­ [...]se, beeing so [...] and vnhonest, [Page 50] both for the king and the queene, who though she had come when she was called, might not without iust cause haue cōceiued indignation, that she was brought forth as a g [...]ing stocke vnto her subiects in the midst of their pots▪ as we read that the wife of C [...]nda [...]le [...] long of Lydia did, who when she perceiued that she had bin shewen na­ked by her husband to one of his familiar friends, lying hidden in a secret place, shee neuer was quiet vntill shee had reuenged that iniurie done vnto her, her husband be­ing slain by the hand of the same his friend. Finally as this king dooth all things to the shew, so he hath his ministers most obedi­ent to follow his lusts▪ his Princes most rea­die for such ieasts, and his people prepared for this shew.

But the queene Vashti by not obeying deceyues all their expectation, which fact of hers, those who measure al mens delibe­rations and actions by the successe, do con­demne of pride stubburnnes, rashnes and folly▪ frō which vines perhaps she was not altogither free, For seeing she was y^e daugh­ter of Cyrus, and sister of Cambyses & Assue­rus, but the sonne of Hystaspis, it might be that in contempt of her husband she refu­sed [Page 51] to come at his call. Yet neuerthelesse, [...] might defende her selfe by no slender [...]asons, to wit, that this cōmandement of [...] kings was repugnant to the lawes of [...] Persians, contrary to common hone­ [...]e, and full of very euill example: neither [...] it be but by this means the banket of [...] ladies should be disturbed. And this is [...] especially to be commended, that she [...] not make shew of her beautie, for [...] at this day womē are so carefull▪ that [...] desire this only and thinke that it [...] not well with them, vnlesse they can [...] all mens eies towards thē. Notwith­ [...]nding, shee might haue taken a middle [...]: which is in stead of so suddain a [...] so to haue excused her selfe, that yet might haue shewed foorth her obedi­ [...]e, and haue gotten some of themessen­ [...]s, to approue her excuse vnto the king▪ [...] vnlesse the King would accept, it beene better, to haue obeyed him in a [...] in it owne nature not euill, then by [...], to haue prouoked the Kinges [...] agaynst her: and so to runne into [...] suspitiō of cōtempt & stubb [...]mnes, [...] in so noble an assembly, in whose [...] the King was willing to shewe his [Page 22] power and magnificence, from which by this her rebellion she seemed much to d [...] ­tract. Here hence let women learne not to prouoke their husbandes, in those thing which may bee done without offence [...] God: neither to make account of they [...] stock or beautie, or riches in their disgrace neither frowardly to denie those things [...] denying whereof the peace and quiet [...] their house might bee disturbed. For [...] though peraduenture they cannot be [...] without some inconuenience, yet is it be [...] ­ter, if of their owne nature they bee [...] euill, by obeying to nourish peace, [...] by resisting to breake it.

This repulse the King tooke in [...] euill part, and brake forth into exceedi [...] great wrath, because by this meanes [...] thought himselfe to be despised, and ligh [...] ­ly regarded by his wife, and that it woul [...] bee a reproch vnto him, especially in [...] view of all the Princes of his kingdom [...] This so great heate of wrath, is a fruit drunkennesse, by which most especia [...] bankers are disturbed, and ioy is turn into sorrow: the king taking such indig [...] ­tion at the matter, and so immeasurab [...] boyling with anger, by whō thē rest [...] [Page 53] [...] cheared and made merry: For as Salomon Pro. 16, 20. [...], The Kings wrath is the Messenger of [...], or of some great calamitie vnto him, [...]ainst whō it is stirred: and therfore it be­ [...]ueth kings, to be so much y^e more [...] in their anger: when as yet notwithstā ­ [...]g, mē wax so much the more vehemētly [...], by how much greater is their power: [...] their eie rather vpon their power, [...] vpō their dutie: whereby it cōmeth to [...] y^t they wil not suffer themselues to be moued frō their affections, whether they good or euil. But they shuld haue regard right, and not to their power or affecti­ [...]s. For therefore doo they raigne with great power, that they may establish [...], preserue good lawes, defende the [...], punish the offenders, yeeld vn­ [...]eason, and compell others to obey it▪ that there is nothing that is more [...] for Kings, then to giue that place [...]assions, where reason ought to beare [...]sway. For their Subiects take from [...] the patterne of good and honest life. [...] clemencie and mildnesse are the [...] ornaments of Kinges and anger [...] woorst counsellor that may bee: for [...] it is it selfe vniust, and the mother [Page 54] of all iniquitie: and giueth any forme vn­to a matter, but that which is the right: as when we beholde any thing through a co­loured Glasse. Therfore Saint Iames saith, That the wrath of man doeth not fulfill the Iam. 1. 20. Ephes. 4. 27 righteousnesse of God: and Saint Paule war­neth, That hee that refraineth not his anger, giueth place to the Diuell. Now the wrath of Princes is so much the more dangerous, by howe much they are of greater might, and there are none which dare reprehende them, or oppose themselues against them, no more then against a Lion, or any other wilde beast. For which cause they shoulde be like vnto the lawes wherof they are the executours, and giue their iudgement of euerie cause without passion. So should Assuerus haue thought, that the queene Vashti, wanted not sufficient excuse, whereby shee might approue her dooing vnto him, if he would not haue let loose the reines to his anger. Such a moderation is required in all Iudges, and in all them who haue anie kind of power ouer others. For vnlesse the minde be quiet and calme, and setled in the feare of reason, it can not but erre from the truth, and trouble both it selfe and others.

[Page 55]In this rage the King asketh the opi­nion of his Councellours, what they thinke may bee done to Vashti, by the lawe. It is prayse worthie, to aske the aduise of wise men, and for an angrie man to bee wil­ling to heare their opinion: but it is to bee feared, least hee kindle his Councel­lours with his ouer-great heate, because oftentimes wee see it happen, how eue­rie one dooth frame his affections to the kings humour, and giues him counsaile ac­cording to his passion. The king there­fore asketh those seuen Councellors whose names here are recited, who sate y^e chiefest in the Kingdome of Persia, and Media, and sawe alwayes the Kings face: that is, were alwayes present with him to giue him aduice in all hard and doubtfull cases, ac­cording to the manner and custome of the Countrey, by which it seemeth that the Kings were subiect to this counsaile. And surely that was an excellent order: euen as in all Empires which are not tyranni­call, there are appoynted vnto Kinges a certaine number of Councellours, with­out whose aduice they doo not any great matter.

But in processe of time many kings giue [Page 56] themselues such libertie, that they abuse the name of their counsellors, to get the greater authoritie to their owne wilfull decrees. For▪ so it commeth to passe, that great power cannot long abide any peere. Those seauen who heere are named, are a­dorned with excellent titles, Of wise men, which knew the times, and were skilfull in iu­stice and iudgement. And truely these gifts are verie requisite in Kings counsellors. For by their wisedome and discreete coun­saile, profitable lawes and statutes are made, as wel in peace as in warre: by them the whole kingdome is gouerned: they dispose of all matters, both publique and priuate. They create Magistrates and pub­lique officers: they vnfolde difficulties a­rising: they preuent confusions, or appease them when they are sprung vppe: final­ly, they repayre all losses, and preserue the estate of the Common-wealth. In all which there is required great wisedome, long experience, & exquisite knowledge of the lawes. True wisedome containeth the knowledge of things both diuine and humane, and of their causes also. Now be­cause these men had not attayned the knowledge of the true God, they were [Page 57] furnished onely with worldly wisedome, which yet is also the gift of God, and a light which is bestowed by him vppon some for the gonernment of great Em­pires, whereby they may bee profitable to mankind, who otherwise would become the instruments of great confusion in the same. Next, the knowledge of the times is attributed vnto them, which containeth the skill in Histories, out of which may bee drawne the examples of memorable acts in all ages: to which must be adioyned ex­perience, a surer instructor a great deale then Histories, which affoordeth sounde counsaile, according to the varietie and ne­cessitie of occurrents. The knowledge also of Lawes is required: for out of them is to be gathered the deciding and defining of doubts proposed. Now that which is spo­ken of iudgements, is referred to y^e know­ledge of equitie, whereby in many things the rigour of law is moderated, and euerie [...]ction with great wisedome is weighed by the circumstances, that iudgement may be giuen in euerie case with equitie & mode­ration. VVherefore there is none other to be looked for, but the ouerthrow of those states, whose gouernment is managed by [Page 58] rash councellors, and without knowledge, by yong heads and without experience (of which let those young Councellors of Rehoboam, be a memorable example vnto1. King. 12. 10. vs) by those that are vnskilfull in the lawes, and not carefull of equitie, but only wittie in subtile inuentions, whereby they frame themselues to the will of their Prince. Fur­thermore, these vertues are not sufficient neither, vnlesse they be groūded on a good and vpright conscience, which in euerie matter shall loue the truth & right. For o­therwise wisedome is turned into subtilty, experience into deceit, the knowledge of the law into craftie cauils, and equitie into a maliciou [...] interpretation of the statutes. So that great authoritie, & dignitie, & know­ledge of the Law in a wicked man, is as a sword in the hand of a mad mā. The lawes are holy and pure, therefore they require a pure & holy mind. Iudgemēts are of God, and in his feare ought they to bee admini­stred: as Iehosaphat warned his Iudges whō he had appointed ouer the people: That 2. Chro. 1 [...]. 6. they should remember, that they executed not the iudgements of man, but of the lord. Wher­fore, in the choyse of councellors & iudges, there is not greater care to be had of their [Page 59] industrie & knowledge, (which yet are re­quired in them) then of their honestie and good consciēce. Neither do wise & skilful councellors any whit profit a king, vnlesse they be also iust, & seuere executors of the lawes. And finally, the wisedom of a good and discreet prince, is not more known in any thing thē in the choise of good coun­cellors, & in the approuing of right & law­full counsels. For to no purpose are good coūcellors, vnlesse their coūsels be obeied.

Behold here then at the last, the ende of laughter to be anger: behold in steed of a banquetting house, a iudgement hall: be­hold a feast turned into a consultation of a matter most intricate & of great moment: seeing on the one side is proposed the question of the Queens person, her whole estate & dignity: on the other side, how the kings mind, though he were ful of wine & wrath, may be satisfied, & how his magni­ficēce & maiestie may be preserued whole and sound, which he himself could not suf­ficiently defend. So many times kings and princes stir vp troubles & confusiō, which afterwards their councellors must remedy. But we will defer this consultatiō of theirs vnto the next Sermon, & in y^e mean while let vs be warie by others mens examples: [Page 60] let vs retaine temperance and sobrietie in our feasts: let vs auoyd all vanitie and vn­seemly ostentation: let vs bridle our wrath and the rage of our mindes: let vs seeke counsaile of wise men, but without passi­on, seeking rather right and equitie, then reuenge: lette euerie one according to his vocation, study to attaine true wisedome, and the knowledge of rights, lawes, and iudgement, & especially those, who ought to gouerne others with good counsaile, that in all our meetings a lawfull order may be obserued, and the endes of them may bee happie, beeing ioyned with the glorie of God, to whom only be alhonor, strength, and power, for euer more,

Amen.

THE FOVRTH SERMON.

RIghtly doth the wise man say in theProu. 11. 14 Prouerbs, as VVhere no counsaile is the people fall: so in the multitude of good councellors there is health. Rightly also haue the ancients said, That counsaile is [...] sacred holy thing. For where all things are diligently weighed and decerned by deli­berate counsell, there right determinatiōs are made, which bring both profit vnto al men, & remedy for all mischiefs. But there [...] no good counsaile without God. Ther­ [...]ore Wisdome cryeth out, I haue counsaile Pro. 8. 14. 15. and equitie wisedom is mine, & a little after, By me Kings raigus, & rulers decree iustice. Therefore vnlesse God sit president in [...]he counsaile of the wife, they quickly [...]urne away from that which is right wher­ [...]f this Historie wilgiue vs sufficiēt proofe: [...] which y^e king beeing as yet hot in wrath, [...]emādeth of his coūcellors, what they think [...] to be done to the Queen Ʋashti, because she [...]b [...]yed not the kings commandement▪ & one [...]f the coūcellors pronouncing y^e sentence, [...]he king without further inquiry, alloweth [...], & the rest confirme it with their cons [...] ▪ [...]hat by & by ther [...] shuld a decree be made, [...]hereby the Queen should be depriued of [...]er dignitie, and so be diuorced, least that [Page 64] women should afterward become disobe­dient, or stubburne against their husbands, but euery man should be ruler in his owne house. The ende of this decree was good and commendable, but the manner of the proceeding vnlawfull, and no proportion or equalitie obserued betweene the fault and the punishment: and therefore no re­garde had either of iustice, or of publique commoditie: which will better appeare by the diligent consideration of euery par­ticular. First therefore let vs weigh the question propounded by the King, and af­terwards examine the sentence of Me­muchan one of the councell.

Lo then this is the question proposed by the King to be deliberated of what shall bee done, according to the Lawe to the Queene Ʋashti: because she fulfilled not the commaun­dement of the King Assuerus, [...]sent by the Eu­nuches? A plaine proposition, and as it seemeth not vniust: for he requires to haue her iudged by the law. But was a matter of so great moment to be referred to the coū ­cell when they had well drunke? or whiles the king was yet inflamed with wine, and incensed with anger? For as yet his wrath was not asswaged, as appeareth by the de­cree [Page 65] of the councel, and those things which expresly are spoken in the beginning of the next Chapter. Besides, is not a mat­ter of so great weight ouer-hasfily hande­led, when he wil haue sentence giuen euen in their banquet? Moreouer, what iustice was it to giue iudgement against so noble a personage, the cause being neuer heard? seeing there is none so vile or abiect, who can bee condemned in the equitie of any lawe, either diume or humane, whē neither he hath pleaded his cause, neither is lawful­ly conuict? Last of all, euen by the lawe of nations, euery man is to be heard in his own cause, before he be condemned. First ther­fore they should haue enquired whether the matter were worthie to be called into consultation: which if it should be found so to bee, then both the day should haue bene assigned, and a conuenient place ap­pointed, and the partie accused, called: if this had bene done, that ioyfull meeting of theirs had not bene turned into so wofull a tragedie. He desireth indeed that y^e queene Vashti should be iudged according to the lawes, but the contempt of lawes in this action, sufficiently sheweth that he maketh mention of the lawes, onely for fashions [Page 66] sake. So for the most part, Kings are vvont to talke of lawes & statutes, as though they would submit themselues vnto them: but indeede they meane to haue their will to stand for reason, and their passion to pos­sesse the place of iudgement. So euerie one that goeth to lavv, pretendeth law & equi­tie, vvhich the greater part of them haue an hundreth times broken, or at the least tur­ned to their own commodity. So those who sit in the place of gouernment, wil seeme to speake nothing but lawe and statutes, which notwithstanding for the most part they wrest and alter as they list. Not­withstanding this saying of the Kings, if it bee rightly vnderstood, prescribeth a rule, whereby all controuersies as wel ciuil as Ecclesiastical, may bee compounded. For vvhereas vve liue so heere vppon this earth, by reason of the infirmitie of man, that it cannot be but that strife vvil some­time arise, they must all bee iudged ac­cording to the lavve.

VVherefore it behooueth, that in iudge­ment the Iudges haue the lavves alvvaies before theyr eyes, and diligently enquire of the cause and euerie circumstaunce thereof, as Iob protesteth of himselfe, [Page 67] that hee was wont to Examine diligently the cause which hee did not knowe. There­foreIob. 29, 16 1. Tim. 4. 13 & 5. 21 Deut. 17. 19 Paul willeth Timothie to giue at­tendance to the reading of the Scriptures, which were able to make him wise, and gi­ueth him warning, That hee encline not to one part more then another in iudge­ment. Therefore were the Kings of Iu­da commanded to cause to be written, and to read the law of God al the dayes of their liues, [...]out of which they might learn iudgement and iustce. For wherehence doo wrong iudgements arise, but out of the ignorance of the law, or of a malicious wandering from the same?

VVee learne besides out of this fact of Assuerus, that no man ought to bee [...]udge in his owne cause, but leaue it to [...]he iudgement of others, how great soeuer [...]is owne authoritie bee. But indeed if As­suerus would haue sentence giuen accor­ding to the law of the question propoun­ded, this knot must first be dissolued, whe­ [...]her at this time the queene were rightly called by Assuerus, to shewe her beautie [...]o the guests, or no? Nowe euerie man [...]ootheth and flattereth himself, & mighty [...]en will not haue their actions enquired [Page 68] of by any, as though they could not slide, erre, or be deceiued: in which opinion they are also confirmed by the impudencie of flatterers. Of which thing, let that courtly flatterer be a witnesse, who said vnto Alex­ander the great, that Iustice was the insepe­rable companion of Kings thrones, that they might not erre in their iudgements. And so the flatterers of our time say, Kings can doo nothing vniustly: the Popes holi­nesse cannot erre: finally, if euerie one might be iudge in his owne cause, would he not say the like? And thus farre of the question propounded by the King.

Let vs now then heare the sentence of Memuchan, one of the councell, who was last recited, but speaketh first: either be­cause hee was the yongest, or else the King commaunded him first to shewe his opini­on. His sentence is contained in fiue verses: and in the three first, hee iudgeth that the Queene hath offended as well against the Kings maiestie, as also by her euil example, which she hath shewed to all women, and in this part hee is somewhat long: in the two other verses which are the 19. and 20. hee setteth downe the punishment fit for such a fact, & proueth his sentence by the [Page 69] profit which shall come thereby to euerie mā. Whose sentence the king alloweth of, & the rest of councel confirm, verse 21▪ and in the last verse, followeth the suddein exe­cution of that sentence. Lo then, this is his [...]udgement of the fact of O. Vashti, That [...]he Queene Vashti hath not onely done euil a­ [...]ainst the King, but against all the Princes, [...]nd against all the people that are in all the [...] of the King Assuerus: but that shee [...]ath done euil against the King, he [...] by no reason, vvhich yet principally [...] should haue done: onely he taketh for [...], and as a maxime vvithout all [...], that they do euil vvhich are not [...]bedient to the Kings vvord, vvherein he [...] greeuously: for that vvhich the king [...] is not by and by the rule of [...]: and then although the queene had [...] in this point, yet not [...] of a peruerse minde, but moued [...] by feare, or bashfulnesse, or some [...] ciuil and honest cause. Moreouer, he [...] not, that it is reason the queene shuld [...] heard, and so in this action hee maketh [...] kings fault his owne. Yet notwithstan­ [...]ng great is his liberalitie in speach: which [...] beseemeth counsellors which folow [Page 70] the right way, but is most dangerous in them who do erre from the same. A coun­cellor therefore ought to bee most free in pronouncing sentence, but he must also be a wise discerner of equitie, least encli­ning to the mightier part, he oppresse the weaker with his iudgement: which thing we here see to be done by this Memucha, who giueth seuere sentence with rigor a­gainst the queen, though absent, framing it according to the lust of this angrie king, and inclining in that his sentence which seemeth to be so freely vttered, rather vn­to the one part then vnto the other. It is then a vertue of a good councellor, freely and without respect of persons, to declare his sentence, & to iudge of euerie matter as it is, but he must also be wise and warie, least he erre in the fact, and make it more hainous then it is indeede.

Furthermore, Memuchan confirmeth the other part of his sentence, to wit, that the queen had don euil against al y^e princes, & against al the people of the whole Empire, with this reason, That the queenes fact shall come abroad to al women, wherof they wil take occasion to despise their husbāds, & so the prin­cesses of Persia and Media, who haue seen [...] and heard the fact of the queene, shall so an­swere [Page 71] to all the Princes of the King, whereof shall arise much despightfulnes & wrath de­spightfulnes and contempt of y^e women to­wards their husbands, & wrath of the men against their wiues, not enduring such con­tempt. He therfore weigheth y^e consequē, what will follow of this fact, & the euil ex­ample giuē to y^e womē by the queen. And without doubt he, y^t wil iudge right, must weigh diligently al circumstāces, & name­ly what will be the consequent of any euil act, especially if it be done by thē who are in high authoritie & estimation. For their euil deedes do more hurt by reason of the example, thē if they were otherwise con­sidered by thēselues. But we must diligent­ly take great care to distinguish an offēce [...]aken, frō an offence giuē, least y^t we rash­ [...]y impute vnto him who hath comitted a fault, whatsoeuer peruerse & malicious mē wil gather thereof. For there may be some especial cōsideration of a mans fact, which others know not, & therfore shuld it be an vnaduised part to go about to follow it. Moreouer, when men are to giue they [...] [...]udgement of those controuersies which [...]rise betweene such as are ioyned with so [...]eare bonds, as is matrimonie, especially [...]mong Princes, all things are not to bee [Page 72] interpreted in the worser part. Neither must wee (as the Prouerb is) cast oyle into the fire to increase the flame, but all waies and meanes must be sought of reconcili­ation and renuing of loue: yet so, that the euill committed be not thereby alto­gether couered. Last of all, we must pru­dently discerne betweene a light fault and an haynous offence. This deniall of the Queene was indeede a fault, but it was not any hainous offence▪ as i [...] shee had beene guiltie of adulterie or some other vnchaste act, or had conspired against the Kings maiestie, or had practised any rebellion or alteration of the Kings state. Neither had those offences beene to be punished only with diuorce, but with greater punish­ments, euen with death, I confesse that a fault may be either lesser or greater, accor­ding to the manners or customes of peo­ple or regions. In other countreyes this re­fusall would not haue beene so hardly ta­ken, vnlesse perhaps it had beene ioyned with exceeding great contempt. But a­mong the Medes & Persians, ouer whom their kings challenge an absolute power, this fault was the greater, though not ther­fore to bee chaunged into so hainous a [Page 73] crime, nor so farre to be vrged, that the in­conuenience should so hardly be scanned, which therof might follow among others

By this speech also of Memuchan, we ga­ther y^t in Persia the husbands had obtained great authoritie ouer their wiues, & were willing to retaine it: and also that the wo­men would gladly shake off this yoke of hard bondage: which mischiefe Memu­chan here seeketh in time to preuent.

VVee learne also out of his wordes, that to pronounce right iudgement of any matter, it is requisite that all things bee weighed what may followe vppon any thing, that the euils which may ensue bee preuented, but yet by such conuenient re­medies as shall not be more dangerous thē the euils which be feared. By the way al­so this is to be noted, that there is nothing that so easily stirreth vp strife between the married, as when the wife despiseth and contēneth her husband. And these things touching the sentence of Memuchan con­cerning the fact of the Queene Vashti.

There followeth now what punishment is fit for such a fact to wit, Let it please the king, that a royal decree proceed from him, and [...] it be written among the statutes of Persia [Page 74] and Media, that it be not transgressed: That the queene Vashti come no more into the kings presence, and let the King giue her kingdome vnto her neighbor, which shall be better then shee. This is a most greeuous punishment, whether it be considered in it selfe, or in the manner of the publishing. For he will haue her to be diuorced with shame & re­proach, and her princely dignitie to be ta­ken from her, as being rebellious against her king and husband, & another to be ap­poynted in her place, whereby her greefe might be increased with greater indigna­tion. As touching the maner, there must a decree go forth from the king, which shal be published through all prouinces, and layde vppe in record among the statutes, and not to bee called backe againe. In which poynt Memuchan seemes to pro­uide for his owne safetie, for hee might chance to heare of it afterward, if the de­cree might be recalled. This sentence see­meth iust vnto many, & such as the pride and stubburnnes of the queene Vashti did well deserue. But to him that shall weigh the matter in equall ballance, it may well appear, that y^e punishment was far greater then the offence, and so more seuere then [Page 75] right. For simple disobedience is not a suf­ficient cause to dissolue the band of ma­trimonie, especially it beeing grounded on a seasonable shew, if any list to bee the queenes patrone in the cause. Asa the King of Iuda, did indeede depose his mo­ther Maacha from gouerning the peo­ple, but it was for her horrible idolatrie. I confesse that the people of the East partes did neuer greatly esteeme of mar­riage, hauing ioyned vnto themselues many wiues at once: yea, euen of those who were neere of bloud vnto them, and vsing also for verie light occasions to diuorce them againe. Neither ought this to seeme straunge, when euen a­mong the people of GOD, these vices founde place. But these things are not to bee measured by theyr abuse, but by the truth and the auncient lawe of na­ture. Besides, the deposing of a per­sonage of so great Maiestie, especially ioyned with so great reproach and per­petuall note of infamie, is most common­ly more bitter then death it selfe. But far be it from me that I shuld go about to search out the iudgments of God, which seeing they are alwayes holy and iust, [Page 76] we must confesse that the Queene Vashti was for iust cause throwne downe by him▪ which thing the blessed virgin doth in her song confesse, that God hath put downe the Lu [...]. 1. 52. mightie from their seates, and exalted them of low degree. But those things which God by his secret decree doth bring to passe, and those which men decree, do many degrees differ the one from the other, wherein men may easily passe their boundes, and deale vniustly, though God alwayes deale iustlie. This is plaine vnto vs in the ex­ampleGen. 37. of Ioseph, when God iustly hum­bleth and tryeth, when his brethren traite­rously, and with more then barbarous tre­cherie do sell him. Wherefore the punish­ment of Vashti, if they had obserued the proportion between the fault and the pu­nishment, might haue beene gentler, neither needed they to haue dealt with her by extreame lawe, which often times is extreame iniurie. By this let the migh­tie learne, not to trust in their dignitie, which is so brittle: for those fals are most dangerous, which are from high places. And any man may easily coniecture how great the sorrow of this great Ladie was, being [...]ast downe so sodainly from so high degree of honour.

[Page 77]That custome of the Persians to make lawes that shoulde not bee repealed, is most commendable, so that care be taken, that fewe lawes be made, and that those bee iust, and diligently weighed with de­liberate counsell before they be confirmed and published. For it auaileth little or no­thing to haue good lawes made, vnlesse they be kept in force, and diligently obser­ued: and to set forth statutes which in short time shall be repealed, is to lay them open to contempt, and cause them to bee despi­sed: and it taketh much away from the au­thoritie of lawes, when men see that they must either be taken away againe, or at the [...]east somewhat chaunged in them. Yet notwithstanding, there bee some things which may & ought to be altered with the [...]ime, seeing as men are variable & change­ble, so also are their lawes and affayres: and some thing may bee fit and necessarie for one time, which is not so conuenient at an other.

It is further to be noted, that then com­mon-weales are best gouerned, and their [...]state preserued, when punishments are [...]rdained for those that offend, and contra­ [...]wise, those that deserue well of the [Page 78] common-wealth, are by the authoritie of the lawes sufficiently rewarded▪ which two if they be wanting, all things will be full of troubles and confusion. And thus much hitherto of the punishment to be inflicted vpon the queene Vashti.

He confirms his sentence afterward with the profite that will follow: to wit, that all women afterwardes yeelde the greater ho­nour to their husbands. Hee seemeth in­deed to iudge aright: but hee seeth not on the otherside, that many husbands beeing by this meanes made more insolent, will abuse their authoritie, and chaunge it into tyrannie: and that many women may easi­ly bee compelled vnto many things scarce honest, as oft as their husbandes shall re­quire: and that by this meanes manie mar­riages by diuorce shall bee broken: so that this, wise councellor seemeth but with one eie to haue looked into this fact. But when as he dealeth about a decree which should be irreuocable, he was to haue had a more diligent care of all things that might folow, least he set downe a remedie more dange­rous then the disease. But thus we see it for the most part commeth to passe with those who only haue regard of their own cōmo­ditie, [Page 79] and so are scarce indifferent iudges of [...]thers. Lawes ought to be equall, and not [...]hiles they prouide for one, oppresse an [...], as this counceller here doth. Yet this [...] gather out of his speech, that it is a law [...] downe by God himselfe, and as it were [...]itten with his finger in the hearts of all [...]: vsed in all nations, and confirmed by [...] lawes, That women obey their hus­ [...]nds. Ephe. 5. 22 25 1. Pet, 3, 1, 7. But againe on the otherside, Hus­ [...]nds must loue their wiues, and beare with [...] as with the weaker vessels: so that wiues [...] be subiect vnto their husbands, but [...] as slaues.

This sentence of Memuchan, the King [...] doth allow, and the Councellors [...] any gain-saying do confirme. [...] was this maruaile in the King, who [...] before giuen place in himselfe, vnto [...] bad Councellours, Wine and Wrath. [...] when the question vvas of the putting [...] of his vvise, and that vvith [...], should hee not yet at the least haue [...], vvhat other men vvoulde haue [...] of him in this case? should not his [...]ouncell haue exhorted him to weigh the [...]atter earnestly, and euery circumstance [...]? Marke therefore I beseech you, [Page 80] how great the force of wrath is when it is once kindled, though for a light matter▪ euen for denying her presence to the kin [...] when he called her: and howe readie eui [...] counsell is to helpe it forward, that so sud­dainly the sacred bande of matrimoni [...] should be broken: and the loue so solemn­lie professed, violated. Neither was it seem­ly that the rest of the Councell should be so readie to confirme so seuere a sentenc [...] with their consent: but you shall find ver [...] few which dare speak against a king, whe [...] he alloweth any sentence. It therefore [...] nie times little auayleth Kings to bee at­tended with a great number of Counc [...] ­lours, but onelie for greater pompe [...] charge. Those therefore whose will stan­deth for reason, are wont to vse but one [...] two as witnesses of then secrets. But [...] notwithstanding, that remaineth vnmou [...] ­able which in the beginning we set down [...] that safetie consisteth in the multitude [...] Councellours, so that it be vnderstoode [...] good and wise Councellors, which hand [...] and gouerne their affaires aright, and [...] iustice.

The sentence giuen, is more speedily [...] in execution, the Edicts and Proclama [...] [Page 81] [...]ons beeing sent by the king into all prouinces, according to euerie ones lan­guage: the conclusion whereof was, that euery man shuld beare rule in his owne house. An vpright edict verily, so that it be mo­ [...]erated, according as wee are taught by [...] spirit of God, and this lawfull rule of [...] husband, end not in tyrannie and op­ [...]ression. Wee see then, that all thinges [...] done heere hastily, which is vnseeme­ [...] for them, who purpose to establish [...]nmoueable and firme lawes, and are to [...]etermine of the weightie affaires, which [...]pertaine to so great an Empire. And [...]is notwithstanding wee see to happen [...]any times, euen to wise Counsellours, [...]od by his exceeding great wisedome, [...]awing out of their counsels, that which [...]all bee profitable for his Church: and as [...]were, bringing light out of darkenesse, [...] the sudden motions and rages of [...] most mightie Monarches and rulers [...] the world, to his owne glorie.

Loe then what was the end of the feasts Asuerus, abounding with excesse and [...]perfluitie. Hee gaue the first place to [...], wherewith beeing moued, hee [...]pointed these feasts: the second, to de­lights [Page 82] and delicaties, giuing himselfe to wine, and a vaine desire to shew foorth his wiues beautie: who resusing so to do: hee thirdly is stirred vp to wrath and indigna­tion, and diuorceth his wife, and proclai­meth his owne shame through his whole kingdome: and thus he exchangeth his delight & ioy, for sorrowful care & sad pensiuenesse, hauing lost his lawful com­panion at bed and boorde: but yet the greatest losse and disgrace redowndeth to the Queene Vashti. Behold heere, I say, the islue of worldly delights & banquets ouerflowing with iyot and excesse.

Let vs therefore bee content with an holie mirth, framed according vnto god word: Let vs so vse wealth and prospe­ritie, that wee faint not in aduerfitie: bu [...] vsing both estates holilie and vprightly wee may referre them to his glorie, who doth distribute them according as it seemeth best vnto himselfe, through Iesus Christ, to whō be glorie, honour, and power, for euer­more.

Amen.

THE V. SERMON.

Of the most sumptuous and most rio­tous banquets of Assuerus, & of his fond desires, there hath beene none other end (as wee haue heard) but sorrow and sadnesse, of which the greatest part did light on the Queene Vashti, who was di­uorced from her husband, and depriued of her royall dignitie.

Now is declard what afterwards folowed, [Page 86] and howe it came to passe, that the King going about to allaie the want he found of Qu. Vashti, when by the counsel of his Courtiers, hee had gathered many virgins out of his whole Empire, that out of them he might chuse one, whome he might take to succeed Vashti: Ester was preserred to the Crowne. Afterwarde how Mardochaeus by reuealing the con­spiracie of certaine Courtiers, prepared himselfe a way to highest honours. And this is the summe of this Chapter. There are at this present two things to be weigh­ed by vs: First the counsell which was giuen to the King, to gather togither so many Virgines out of his whole King­dome, out of which hee might chuse one for his Qu. which beeing approued by the king, is straightwaies executed: which thinges are conteined in the foure first verses. Next, who and of what estate Es­ter was, who among the rest was brought into the kings house, where the maidens were gathered together for the King, which is described from the fifth to the ninth verse.

The reason of entrance into this coun­sell, is declared in the I. verse: to witte, [Page 87] After these things, when the wrath of King Assuerus was appeased, he remēbred Vash­ti, and what she had dose, and what was de­creed against her. The Author maketh not mention what time passed from the reiec­ting of Vashti, but it is likely that it was some two yeares space: for she was diuor­ced about the latter ende of the third yeare of the raigne of Assuerus, and Ester succeeded in her place, in the 7. yeare: so there are 4. yeares that passed betweene those thinges, of which, if one be allowed to the gathering together of the Virgines, the other in preparing them, according to that which is desctibed in the 12. verse, there remine two yeares in which the wrath of king Assuerus lasted. Now when his wrath was appeased, hee remembred the fact of the Queene Vashti, and the de­cree that was made against her. Although it bee not expresly said, that he did repent it, yet may it easily be gathered, because it is not without cause said, That his wrath was appeased. For hee might call to minde her beautie, and her noble race descen­ding from Cyrus, hee might acknowledge hee had done her wrong, in that he reiec­ted her for so light a fault. So then the de­cree [Page 88] made against her, was in the heate of his rage, of which the king beginneth now to repent. This for the most part commeth to passe in those thinges which are done in a rage: For whē they are done without aduise, they leaue nought behind them but repentance.

But what is now to be done? there re­maineth no remedie, the law is made, yea it cannot bee recalled: and so both the custome of the Countrie, and his owne estimation, will not permit him to alter any thing in the decree. Wherefore Prin­ces and men of high estate, who are sub­iect to anger, which is so much the more dāgerous, by how much the greater their power is, must learne from hence, that they must bridle and restraine their fury, vnlesse they will do many things vntust­ly, whereby they shall incurre great in­famie, which yet notwithstanding they cannot by any meanes remedie.

By this also we may marke, that euery passiō is asswaged and mitigated by time: and reason, who was as it were, throwne downe from her throne, receiueth againe her authoritie, but often times too late, when things are brought into so bad a [Page 89] case, that there remaineth no remedie. Wherefore, those who contend withper­petuall hatred, and deadly feende, do suf­ficientlie testifie, that reason is banished out of their mindes, and are more hard a­gainst the Lords reproofes, thē any stone against the drops, wherwith by often fal­ [...]ing they are pearced. Besides, it had not been hard to haue found out a medicine for that mischiefe, vnlesse by euill coun­sell the way had beene stopped, which is [...]euident in this action. For the counsell that was giuen to Assuerus, did more and more alienate his mind from Vashti. Now although God did turne this counsell to the good of Ester, and the Church, that letteth not, but that it may bee many wayes faultie, as by the carefull sifting of it, we shall easilie perceiue.

The counsell that is giuen by the yong men the Kings seruants, is this: Let there bee sought for the King, beautiful young Vir­gines, and let the King appoint Officers for this purpose, in all the Prouinces of hisking­dome, which shall gather all the young Vir­gines vnto Susa, the Cittie royall, into the [...]house of women, vnder the hand of Hegai, who shall giue them their ornamints, and the [Page 90] Virgin that pleaseth the Kings eye, let her be Queene in steede of Vashti. This coun­sell is giuen to the King, by young Coun­sellours: neither are the seuen Princes the ordinarie Counsellours (of whome was spokē in this former Chapter) here called vnto counsell. The counsell of young mē in weighty affaires, is worthily suspec­ted: for when as they haue neither wise­dome nor experience, they do most times rather giue that counsell which lust and passion do suggest, then that which rea­son1. Kins. 12. 16. should affoorde: Of which thing, the young Counsellours of Rehoboam doo make proofe. These also doo frame their sentence according to the lust of an ambi­tious and riotous King, neither haue they any regard of right or honestie. For what neede was there, I pray, to gather togi­ther so many Virgins out of all the Pro­vinces of the kingdome, when in the cit­tie of Susa onely, there were ynough, and ynough, to be found? To what end serued so many Officers, which should take the daughters out of their Parents armes, euē against their wil? was it iustice so by force to take them, in despite of their Parents? But these men will haue all thinges to be [Page 91] [...]awfull for Kings: Nay, they say, it is an [...]onour for those parents, whose daugh­ [...]ers they vouchsafe to take for the kings Concubines, or rather Bondslaues. How­ [...]eit, let it bee, that all men doo consent with willing mindes vnto the Princes [...]sts, it is notwithstanding a matter of ve­ [...] bad example, out of which there can­ [...]ot chuse but growe great confusion in [...] states. For, O good God! how great [...] the licentiousnesse, how great the inso­ [...]ncie of those who are set about such [...]atters? How many thinges doo they, [...]uite besides al honestie and seemlinesse, [...]at they may bee thought to bee good [...]rocurers of the lustes and pleasures of [...]eir Lordes? What then doo ye thinke [...]as done in this case? perhaps more then thousand Virgins thus taken. For kings [...] neuer more ready and willing Offi­cers, then when they commaunde those [...]inges which make for their plea­sures, or the setting foorth of their pride, though sometimes they bee scarce ho­nest: nay sometimes cruell. What other [...]ing then maye you thinke came to [...]asse by this counsell, but the opening of wide doore to all dissolutenesse, and in­temperancie: [Page 92] and the preparing of mat­ter to make a man effeminate & wanton And in chusing of a wife for a King forsooth, they onely haue regarde [...] beautie, which many times is voide [...] vertue and chastitie: Whereby it co [...] ­meth to passe, that all those who onely respect beautie, are most deceiued o [...] their expectation, and receiue at last [...] fit reward for their lustes.

The kings house whereinto they wer [...] brought, what other was it, but a perp [...] ­tuall prison? and though wee graunt [...] were honourable or to bee esteemed yet was it a prison, and vnto diuers [...] them a perpetuall widdowhood, [...] [...] ­dowed vnder the cloake of Matrimo­nie, vnlesse they pleased the king whe [...] hee had deflowred them. The prepa­ration, of which in the 12. verse, [...] other was it, but a bastarding of [...] natiue beautie? But kings which [...] wiues, not by their owne, but by other mens eyes, haue many times those whom it pleaseth other and not them selues: and delight rather in those [...] are painted and set out by Art, then [...] true and naturall beautie. And besides [Page 93] what neede I pray, so many maidens [...]o beecome most wretched for ones [...]ake onely, which should attaine the [...]oyall seate? And yet this sentence [...]leased the king, and hee commanded [...] should most speedily bee put in exe­ [...]ution: whom it had better beseemed [...]o haue carefully weighed this matter, that therein, neither force nor iniurie, should bee offered to any; and to haue [...]rouided, that neither he should marry [...] wife against her parents or her owne will, or which himselfe might not loue and like of. But those counsells chiefly please Princes, whereby there is an ea­sier way made to their delights, & their power increased. Therefore the King is glad, that by this meanes, all prouin­ [...]ces should haue experience, that he had power ouer the goods and persons of [...]his subiects, nothing regarding whether by right or wrong. Hee is fedde then with hope of enioying those Virgines, who should most excell in comelinesse and beautie, throughout his whole Realmes: he forefaineth vnto himselfe, all manner of delightes and pleasures, little caring for publike honestie, or the [Page 94] affaires of the Common-wealth. For what earnest matter can hee thinke of, who tosseth in his minde none other thing thē to attaine a peece of most ex­act beautie & fauor, passing al others in comelinesse? But of such Gouernours the world is worthie, who onely studie for their owne profite and pleasure: be­cause all men for the most part, are car­ried headlong with immoderate plea­sures, preferring tyrannie, before iust gouernment. Furthermore, it is little to bee marueiled at, that a Prince ig­norant of the true religion, did yeelde so much to his pleasures in gathering together so many women: When Sa­lomon, 1. Kings▪ 11 3. whose wisedome is reported to be so great, and his kingdome far lesse, did get vnto him a thousand Wiues, whereof seuen hundreth were Noble women, and three hundreth Concubins, & that against the expresse commande­ment of God: which turned to his o­uerthrowe. So then it often commeth to passe, that many times Princes haue not the best counsell giuen them; ma­ny times they aske not counsell of the wisest: because they are farre more de­sirous [Page 95] of setting foorth their power and magnificence, then of wisedome: and more carefull of their pleasures, then of the common profite. But you will say, this counsell was for the good and pro­fite of the Church: I confesse it, yet is it no whi [...]te the lesse faultie. For God knoweth howe to bring light out of darkenesse, though it remaine alwaies darkenesse: and hee draweth good forth of euill, the euill still continuing euill. This counsell then, though in it selfe e­uill, and the multitude of wiues, or ra­ther fornications, which heere are ad­uised, beeing also euill: yet God thence tooke an occasion to lift vppe Ester in­to so high a place of dignitie, dooing those thinges well and wisely, which by men were done rashly, and inconside­rately. So great is the goodnesse & wise­dome of our God, turning all things to the health and commoditie of his. And thus farre of the counsell and edict, for the gathering of so many Virgins into the Kings house of women.

Wee are now to see, who and of what estate Ester was, which by force of this [Page 96] decree, was brought to the hande of Hegai, the Kings Eunuch, keeper of the women, who were gathered togi­ther for the King. Mardochaeus, who by kindred, was her Cousen germain, & had taken her for his daughter, who al­so afterwardes did direct her with his counsel, for deliuerance of the Church, is described in two verses, both in re­spect of his Stocke, and of his state. Therefore hee is said to bee A man of Beniamin, descending from Kish, the fa­ther of Saul, hauing Iairus for his father, Shimei, his Grand-father, and Kish, his great Grand-father. But it is likely, that in this Cenealogie, all the Aun­cestors of Mardorhaeus, vntill Kish, bee not reckoned. For from the time that Saul the sonne of Kish began to raigne, vnto the captiuitie, which happened vnder Iechonia, there passed more then foure hundreth yeares. It is also to bee noted, that when these thinges came to passe, Mardochaeus was growen to great yeares, for from that captiuitie vnder Iechonia, vnto the time which heere is described, there passed fourescore yeares: so that it must needes bee, that Mardo­cbans [Page 97] was carried with his father Ianus into cap­tiuitie. For God doth many times for the good of his Church, giue long life & olde yeares vnto diuers, aboue the ordi­narie course of nature, as wee read of Io­iada the high Priest, that hee reached to the age of an hundred and thirtie yeares. In the meane while, wee see what for the most part is the condition of the children of God in this world, that they bee dis­pearsed into diuers parts of the world, and carried captiues into a straunge countrie, neither kings, nor mightie, nor learned men excepted. For there were carried into captiuitie with Iechonia, tenne thou­sande captiues out of Iuda and Beniamin, all being men of might, and all the work­men, and cunning men of the kingdome, as appeareth 2. King. 24. 14. And this is our comfort & consolation in flights and banishments, that our God doth relieue our exile, by giuing places of abode vn­der Christian Princes, & giueth vs leaue to exercise all holy libertie both of body and conscience vnder their dominion. And such was Mardochaeus estate.

It is said afterward that the father of E­ster was the vncle of Mardochaeus, & he is [Page 98] named after in the 15. verse, Abihail, but shee remained an Orphane both by fa­ther and mother, being borne in the cap­tiuitie, for otherwise shee must bee of ne­cessitie fourescore yeare olde. Shee being in this case, Mardochaeus takes her as his daughter, and doth the dutie of a father towards her: wherein he shewes himselfe to bee a good kinsman and faithful friend of the dead, hauing so great care of their daughter left in such a case. Her fauour and beautie is commended, because it was the means which got the kings grace, and made a way for her to the royall dig­nitie. So beautie doth helpe those that feare God to obtaine honour, but vnto others it is oftentimes the instrument of their destruction, as vnto Queene Vashti.

Those therfore who are more faire then others, haue not whereof to bee proude: but there is rather giuen vnto them grea­ter occasion of humilitie & modestie, that they may employ the gifts giuen them by God, to his honour and glorie.

In the meane while, marke what is the state sometime of those Virgines which feare God, though borne of ho­nest and noble Parents. Ester is a cap­tiue, [Page 99] a straunger, without father or mo­ther, and poore, whose onely treasure and riches is godlinesse, and her onely father and defendor the Lord.

By which example wee are taught, that Parents ought not to bee so carefull and greedie for their children, that they do any thing in getting or keeping of wealth for them, which shall bee a­gainst their conscience: when as Godli­nesse content with it owne is great riches, and there can no better enheritance be left by Parents to their children then it.

Therefore they ought to bestowe dili­gent care in bringing them vp, & cast off1. Tim. 4. 1. all other care, and ouergreat carke of the things that appertaine to this life, and not to carrie with them when they die, that sorrowe and carefulnesse which many doo, vnlesse they haue prouided for their children according to their minde.

For then are they well prouided for, when they haue God for their father, whose blessings are on a thousande generations, towardes them that feare him: so that without doubt, [Page 100] hee will raise vp some faithful Mardochae­us, who shall take care of the children of Gods faithfull seruants. Heere also all men are taught by the example of Mar­dochaeus, to haue a peculiar care of Or­phanes, and namely of their kindred and affinitie; and especially of maidens, who for their chastitie are in greatest daunger.Num. 29. 12. And this carefulnesse Iob protesteth of himselfe. Wherefore it is an intollerable shame, that stonie hearted and more then barbarous men, who abound in riches & wealth, do notwithstanding so little loue and regard euen their owne kindred, that they suffer thē many times to be brought vnto extreame beggerie & penurie. Ney­ther may they lawfully stick at their losse, & pretend that for an excuse, whē Mar­dochaeus though he were a banished man and a captiue, did not yet cast off the care of his cosin germane, but brought her vp with him in godlinesse and religion, the fruites whereof did at the last shew forth themselues to the good and profit of the whole Church. Thus haue you what E­ster was.

There remaineth now to bee set forth, how shee was brought into the house of [Page 101] women, where the virgins were gathered togither for the King, vnder the hand of Hegai, as in the fift & sixt verses is decla­red. The authour doth not expresse whe­ther it were done with Mardochaeus con­sent and hers, or no: it is most likely that there was not any ones consent looked for: and that they should be in great pe­rill whosoeuer should refuse: but seeing they had much profited in godlinesse, it cannot be doubted but that they were dri­uen into great distresse: and that they did wrestle with many feares: When on the one side, Mardochaeus beholdeth all the good hope hee had of his pupile in a mo­ment to perish: and on the other side, E­ster feareth the present daunger of being reiected after the King had once known her. For what reason should she haue to hope that shee should bee preferred be­fore all the virgines in the whole Empire, and bee exalted into the dignitie royall? Besides, how do you thinke that shee was vexed in mind and conscience, when she saw that shee must bee ioyned to an Infi­dell and vncircumcised, though a King? and that by this meanes shee was separa­ted and in a manner rent from the people [Page 102] of God? Yea, but some will say, shee should rather haue suffered any shame, & offered her selfe vnto a thousand deaths, then consent vnto this, to be the Concu­bine of an Infidell. But what could shee doo? a greater force tooke her away: and peraduenture there was in this fact some special & extraordinarie motion of gods spiri [...], who is wont so to leade his through the thickest darknesse of this world. And if wee should say, that in her and Mar­dochaeus there were some sparkes of infir­mitie, we should not speak of any strange and vnvsuall matter euen in the saints of God: which yet notwithstanding we may not imitate. For the infirmities of the saints are set downe vnto vs in the holy scriptures, that wee should wonder at and learne to extoll the goodnesse of god to­wards them, who turneth their infirmi­ties to their good; not that we should fol­low them▪ I would not therefore suffer my self to be perswaded by any reasons, much lesse wold I persuade any, or yeeld cōsent▪ that a christian maiden should be ioyned to the great Turke, though it were in ma­riage. But whatsoeuer happened in this case, I doubt not but Ester had many [Page 103] thoughtes running in her minde, when shee sawe shee should bee taken from the hand of Mardochaeus, by whom so fa­therly shee had bene brought vp, and de­livered to an Infidell: and but that both of them with many grones and sighes did desire the helpe, counsell, and protecti­on of God. And so ought wee to do in all our difficulties and distresses, certainly perswading our selues, that God will lighten our darknesse, as wee are taught Psal. 18. and 112. When as wee relie on him alone, and dedicate our selues with an vpright heart to set forth and celebrate his glorie: euen as the Lord is said to di­rect the steppes of his, and when they fal, to lift them vp, that they be not vtterly troden vnder foote. Let vs therefore wholly commit our selues vnto him, for hee hath a care of vs, whom hee leadeth into all blessednesse in Christ Iesus his sonne, to whom be glorie for euer.

Amen.

THE SIXT SERMON.

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 ofGen. 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 [Page 107] 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: [Page 108] 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 [Page 109] 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: but2. 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 [Page 110] that Dauid biddeth him that is desirousPsal. 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 exhor­tethMat. 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 [Page 111] & 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 cōceale her people & her kindred? For wheras Mar­dochaeus from whom she was taken, was [...]nowne to be a Iewe, and she did abstain [Page 112] 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 consciēce 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 thē good counsell and aduice.

But you shall see in these daies, that the greater part of mē 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.

[Page 116]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 m [...]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 [Page 117] 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 thē 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 turne all mens eyes towardes them, and procure euery ones fauor. Behold yet further here how great the slauerie is which they liue in, that liue in the courts of wicked kings. Neither must we labor greatly to excuse Ester, as though euery way she were free frō all vice. For she might also be touched with some weaknesse, euen as wee see the [Page 118] most holy to haue wrestled with many infirmities: so that in Ester, the mercie & goodnesse of the Lord doth so much the more shine, in that he vsed these means to procure fauour for Ester with the king. These maidens thus besmeered and besmoked, were lead to the King, euery one in her course: and there was giuen vnto her whatsoeuer shee would desire, eyther for company or apparrell, when shee went in vnto the king: so that there was no spare made of any thing, to satis­fie the infatiable lust of this impure and leacherous king: and it is very likely, that euery maid affecting that high place of royall dignitie, did shewe their skill in de­uising of ornaments and fashions, where­by shee might allure the king to like of her. When they had passed the night with the king, they were brought into an other house of Concubines, vnder the hand of Shaashgaze, in which they were holden in perpetuall prison, vnlesse the king being delighted in any one of them, did by name call for her.

There is heere described vnto vs such an horrible pollution and defiling of ma­trimonie, which we ought most earnest­ly to hate and abhorre: And considering [Page 119] how great the darknesse was wherin those miserable blinde wretches did walke, or rather wander, wee ought to make so much the greater account of that light which wee haue receiued from God: and to vse holy and honourable marriage in most holy and pure manner. For if we shall do otherwise, wee are readie to fall into most certaine and vnauoydable dan­ger, yea though we passed Salomon in wis­dome: and we drawe downe vpon vs the iust furie of Gods wrath, as he did by the multitude of womē, & abuse of holy ma­trimonie. And these things are to be ob­serued in these 3. verses, 12, 13, and 14, that we may not stay any longer in sear­ching out the filth of this king who knew not the true God: who yet notwithstan­ding hath at this day too many folowers (euē amōg those who professe the know­ledge of God) of this his vnchast and in­temperate beastlines. Now let vs see how Ester behaued her self, whē her turn came to go in vnto y^e king: & how god got her so great fauor with the king, that she was preferred before al the other maidēs. It is said, That she demāded nothing, but was cōtēt with those things which Hegai did prescribe: [Page 120] euē by this testifying that she was drawn against her will, and with a discontented minde, vnto this impure and vncircumci­sed king: that she would not go about to purchase his fauour by any cunning, but that she gaue ouer her selfe wholly to the prouidence and guard of the Lord, that shee might be preserued vndefiled. And this indeede she did obtaine by Gods sin­gular bountie and clemencie, that she was not cast out into the number of Concu­bines, but ioyned in lawfull matrimonie to the king. For by how much the more shee neglected all painting and beautie gotten by art, by so much was shee the more accepted and fauoured of all that looked on her: so much can Gods fauour, so much can modestie and simplicitie do, in procuring the good will of all men to­wards vs. Those therefore that feare god, do receiue this reward at his hand, of their vertue and integritie, a reward I say and not a gift, but yet of his meer grace and liberalitie, who is debtor vnto none.

The time when shee was brought vn­to the king is expresly noted, both that the credite of the Historie maye bee the greater, and the peculiar care which God [Page 121] hath ouer his Church, the more knowne and famous: for by this meanes hee pro­uided aforehand for the necessities ther­of, when it should be in daunger, before the perill drewe neare. For Hamans con­spiracie happened in the beginning of the twelfth yeare of Assuerus: and Ester is receiued into fauor and the royall estate, about the ende of the seuenth yeare, in the month Tebeth, which for the greater part answereth to our December. Behold then with what fauor God embraced his handmaide: to wit, that Assuerus beeing mooued with a secret instinct, loued Ester aboue all the women, and she found grace and fauour in his sight, more then all the other virgines. Neyther was this by reason that shee was the most noble, the most wittie, the most expert in courtly affaires: for where, when, how should shee learne them, seeing she was brought vp with her cosin Mardochaeus in all feare and humi­litie? And besides, it is very likely that many other were her equals, or did passe her in beautie: but the secret fauour of God can doo more then all these things. By this wee may see how truly it was said by the wise man; The hearts of Kings are Pro. 21. 1 [Page 122] in the hands of God, & he turneth thē at his Pro. 21. 1. pleasure: and that the fauour and grace which we receiue of great men, floweth from the especiall grace of God, least a­ny man should ascribe it vnto himselfe, as though he were of himself worthie of such loue. And truly this is altogither admi­rable, that so lustful a king could so sud­dainly settle his affection vpon a base vn­knowne maide, so that he did prefer her before all the rest, and ioyning her vnto him in marriage, made her Queene. Let maidens then learne from hence, which wish to haue good husbandes, and wiues who desire to bee beloued of their hus­bands, with what ornaments they ought principally to desire to be decked, to wit, with the fauour of God, which they shall procure, if with humilitie and modestie they serue him. Behold then Ester, of a miserable captiue made a Queen, the wife and spouse of the greatest Monarch in the world. Prophane men would say, that good Fortune laughed on her, but we do herein acknowledge the singular pro­uidence of God, lifting vp the base & ab­iect, as oft as it semeth good vnto him. So was Ioseph promoted in Aegypt, not by [Page 123] fortune or chance, but by the certain coū ­sel of god, prouiding before hand for his Church, that it might haue a remedie pre­pared in Aegypt, against that great famine which thē was in hād, & y^t ther it might be receiued & cherished for a while: which Ioseph himself doth acknowledge, & tell his brethrē: & is expresly noted in y^e 105. Psa. So Moses was brought vp in Pharaos court, that being furnished with all y^e wis­dom of the Aegyptians, he might be of the greater authoritie & grace, when the time of [...]he deliuerance of the people to bee wrought by him should come. The same diuine prouidence did lift vp Daniel in Babylon, not onely as an excellent Pro­phet, but also as a protector and defendor of the Church. Thus doth God lift vp the base & abiect, that they may say with Dauid, O▪ Lord my heart is not haughtie, neither are mine eyes loftie: on the contra­rie,Psa. 131. 1. hee keepeth downe the proude, and throweth downe the loftie countenance. And this the Blessed virgin singeth in herLuk. 1. 48 52. Himne, saying: God hath regarded the base estate of his handmaid: not that any ones humilitie or basenesse doth deserue to be exalted by God: but that God wil there­by shew forth the treasures of his mercie. [Page 124] And if the proude for a time sit in high estate, it is for their greater mischiefe, for that they shall leaue behind them an vn­happie memorie of their wickednesse.

Neither are all the base and contemp­tible people lifted vp by God, into some high degree of dignitie in this world: but it is enough and that abundantly for thē, that they are by the grace of god made in Christ Iesus the sonnes of God, kings & Priests: which dignitie is greater & more precious then any dominion, euen ouer all the kingdomes of the world. Neither did the chiefe honour of Ester consist [...] her dignitie royall, or marriage with As­suerus, but in her excellent faith and assu­rance of euerlasting life. For if these things had bene wanting in her, surely the great­nesse & dignitie of her kingdome could not haue kept her from eternall misery & malediction. Furthermore, the exam­ples of such dignitie and extraordinarie preheminence, are most rare among the faithfull, least any should think that the [...] felicitie and happinesse were placed in such things: neuerthelesse, in those fewe exāples which are, god will haue vs to behold, as in a glasse, his most wise proui­dence, [Page 125] to whom it is most easie to exalt whom pleaseth him, into most high dig­nitie: least any should here faine, as ig­norant men are wont, any turning & vn­constant wheele of Fortune. But let vs imprint this in our memorie, that the way wherby we attaine to that glorie, which is proper to the sonnes of God, is humilitie, integritie, and modestie, which are the gifts of God, whereby wee may learne to know, that the beginning, middle and end of our saluation, doth flow from the onely meere grace of God, through the merit of Christ Iesus our Lord, to whom bee all glorie, praise and dominion for e­uer.

Amen.

THE SEVENTH Sermon.

IT commeth to passe for the most part, that those who are exalted out of a base and abiect place, into any higher de­gree of honor, are either opē vnto the bi­ting of the enuious, or waxing insolent, forget their dutie: or are subiect to some suddaine alteration. For I know not how almost al mē enuie at y^e dignitie of those that suddainly arise. Besides, in so happie a successe it is very hard to keep measure, but that pride commonly doth accompa­nie such, after which followeth some vn­happie calamitie and ouerthrow. For a man shal more hardly set sure footing vp­pon the toppe of an hill, or in a steepe downfall, then in a lowe and plaine place. So that those who on the suddaine are lif­ted vp into any height of dignitie with­out enuie, and doo therein behaue them­selues modestly, not proudly, and stand firme against euery tempest, do find a pe­culiar fauor at Gods hand: by whose help they are safe from the venime of enuie & malice: and from the insolencie of a proude heart, and so at the last from de­struction and shamefull change.

This fauour wee see heere that Ester hath obtained from GOD, [Page 128] whose so suddaine alteration of her estate into so high a dignitie, was pleasant and acceptable without enuie, by that libera­litie which king Assuerus shewed for her sake towards his subiects. And because God in his secret prouidence, made that her kindred and nation was not knowne, she also is not forgetfull of her dutie, but obeyeth Mardochaeus, as before when she was brought vp with him: and so God maketh a way for those honours which were after to bee giuen to Mardochaeus, whereby her dignitiie may bee more and more confirmed. So God giueth all things Psal. 127 2. vnto his as it were sleeping. Which doc­trine is most profitable for vs, whereby wee may learne to rest vppon the Lorde with all our heart, & not trust to our own wisedome, but to acknowledge his proui­dence in all our waies, that so hee may continually gouerne our steppes, as the wise man speaketh. Prou. 3. 6.

Let vs now then weigh this peculiar care of God ouer Ester. Assuerus for her sake prouideth a great feast, as well to ce­lebrate her marriage, as to confirme vn­to her the royall dignitie, and to shewe her forth vnto his people, that she might be [Page 129] knowne▪ to whom hee therefore gran­ [...]th immunitie and rest from their taxes [...] tributes, and gaue gifts according to▪ [...] power of a king. This feast is not to [...] reprooued as the former, of which we [...] in the first Chapter, for there is in [...]is feast, both a good end, andan honest [...]ccasion. For this hath bene in all ages a [...]ost commendable custome, in the ho­ [...]our of marriage, to celebrate a feast a­ [...]ongst the kinsfolke, friends and neigh­ [...]ours: in so much that those who were [...] and wealthie, did continue the feast [...] daies, as may easily be gathered out [...] the 29. of Gen. when Lea was giuen to [...]acob to wife; and out of the 14. of Iudg▪ [...] which there is mention of the marri­ [...]ge of Samson. Now these feasts were so [...]uch y^e more carefully kept by thē of old [...] in honour of marriage, because mar­ [...]ages▪ were not openly blessed in the Church of God, as afterward among Christians it was accustomed to be done. [...] then with what honour the king en­ [...]ertaineth Ester, that by a solemne feast [...]hich hee made to his Princes and ser­ [...]ants, hee might proclaime her Queene [...]efore them all, & would make it known [Page 130] that she was his spouse and wife: of which feast also the end was quiet & happie. He had indeed many women besides her, as the corrupt maners of that age did beare, but in a far lower degree, for which cause also they were called concubines. But this fact was especially praise worthie in this feast, because he gaue great occasion vn­to his subiects of publike ioy, in that hee granted them release frō their burthen [...] and payments. It is not declared, whether that immunitie was granted for oney ear [...] or moe: but it is likely that it was granted at the least for a yeare: wherefore the peo­ple being set free from this burthen, [...] iust cause of gladnesse, and to reioyce [...] Ester was made Queen. Neither is it ex­pressed to whom those royall gifts [...] giuen, but it is to bee supposed that [...] were giuen to those that were bidden vn­to the feast, euen as at this day in som pla­ces it is a custome to giue giftes to [...] that are inuited to a banquet.

By the example of this royall magnifi­cence and liberalitie of Assuerus, let king and great men learne, that their feasts an [...] pastimes be not the cause of weeping [...] teares vnto their poore subiects, by [...] [Page 131] hard exacting of taxes & other tributes: [...]hich yet notwithstanding at this day is [...] to bee done in the Courts of many [...]reat Princes, so that they neither cele­ [...]rate feasts nor mariage, nor come almost [...] any of their Cities, without great [...] and oppression of the miserable [...]eople, whose very marrowe (as it were) [...] sucke out: so farre off be they from [...]eeing liberal and beneficiall vnto them, [...] the ioy may be common to all: but [...]here is scraping euery where, and violent [...]atching to satisfie the sacred famine of a [...] Courtiers, which indeed can neuer▪ [...] satisfied.

Moreouer here is set downe a patterne [...]or all, vnto which they must conforme [...]heir marriage feasts, whosoeuer a­ [...]ong Christians will celebrate them [...]ith holy mirth; that the beginning [...] so holy a bande and league, bee [...]edicated vnto the author thereof, of whom onely the blessing thereof doth [...]epend.

But here euery man must measure him­ [...]elfe according to his abilitie, least those [...]hings be consumed in a few daies, which [Page 132] ought to haue sufficed for many yeares.

Besides, men must abstaine in such feastes, from all intemperancie in meate and drinke, from all filthie speech and prophane wantonnesse, and we must take care that the poore bee made parta­kers of our ioy: finally, wee must la­bour that all things be done holily in so holy an action: for whereas for the most part, men let loose the reines to all intem­perancie, it is the cause wherefore wee see so many vnhappie endes of marriages, which God doth not blesse, because hee dwelleth but onely with the holy.

The wisedome of Ester is afterwardes fo [...] down in cōcealing those things which Mardochaeus had willed her, that is, of her kindred & people. In that the virgins are said to bee gathered togither the second time, it hath some difficultie in it, and may beare diuers senses. But this seemeth to be the most simple meaning, if we shal [...] say that the king hauing so many Concu­bines, and Ester beeing declared to bee Queene, and that there were as yet ma­ny maidens in the custodie of Hegai which had not yet bene brought in vnto the king, did gather those rest againe to­gither, that they might be restored euery [Page 133] one vnto their friends and parents. For seeing he had chosen one out of the whole number to be his Queen, it was right that the rest should be sent backe againe to their home. It is not altogither also with­out difficultie, how it might come to passe that Ester beeing so suddainly exalted in­to so high a dignitie, could conceale her people: for men are wont most especial▪ [...] to make enquirie concerning such, and that very diligently. Wee must therefore suppose, that in those daies y^e people were [...] so curious as they be now, especially concerning a woman: and that they gaue themselues only to mi [...]th and ioy, not re­garding whence shee was. But especially the fauour of God is to bee considered, whereby Ester was preserued safe, that it might not be known of what kindred she was, or what religion she did professe, vn­ [...]ill there were fit time for it, the Lord so defending her against that contempt and [...]nuie, which if it hadbene knowne shee [...]ad bene a Iewe & a captiue, she should [...]aue runne into. Behold how the Lord [...]oth direct the waies of his, how hee [...]efendeth and maketh plaine their paths, [...] giueth them at last the thing they wish [Page 134] for. To what ende then should Ester speake any thing of her kindred or nati­on, when no man made demaunde con­cerning it, vntill fit opportunitie and her dutie should require it? Heere then her wisedome is greatly to bee commended, but especially therein is she to be praised, that although she were a Queene, yet she is obedient to her cosin Mardochaeus, euē as before when she was brought vp with him and vnder his custodie. This vertue is most rare, that those who are exalted out of base and lowe degree, to any estate or dignitie, do acknowledge their poore kinsmen, or will vouchsafe thē of any ho­nour: which pride and insolencie is espe­cially found in those Ianissaries which the Turke bringeth vp. For how can those who are lifted vp into dignitie, and so set free from their Parentes power, al­most but waxe haughtie? when wee se [...] those who yet are vnder their parents go­uernment, do account it a small matter to contemne them, and behaue themselue [...] stubbornly against them? What faire ex­cuses might Ester haue pretēded to Mar­dochaeus, if she had refused to yeeld to hi [...] precepts? to wit, that shee was now vnde [...] [Page 135] the power of her husband, who being so mightie a Monarch, hee ought to knowe that her former estate was greatly altred, which now might not suffer her to bee subiect to a priuate man; & other matters of like sort. But shee, whatsoeuer honour and felicitie shee attained vnto, she attri­buted it vnto the good education she had vnder him, and to the good lessons & in­structions she had receiued from him. For what dignitie, what honour can be com­pared to the incōparable treasure of true pietie & religiō, which by the care of our Parents, & their diligent education wee attaine vnto? How great then shall the vice of ingratitude & vnthankfulnes be, vnlesse children alwaies haue it fixed in their memorie? what a madnesse finally is it, to esteem lesse of such a precious tre­sure, then of worldly riches & transitorie honours? The godlinesse which Ester had learned vnder Mardochaeus, was it not far more profitable vnto her then her royall crown? She did then iustly obey him whō she did honour as her father. What then shall become of those miserable wret­ches, who attaining to the least honours, do arrogantly despise euery man? Truly they are worthie to be hated of all men: [Page 136] and as they set light by their old friends, and despile good counsell, so deserue they to be deprined of them, and to be suffe­red to sink vnder the burthen of their ho­nour. And these things are thus farre spo­ken of the modestie and wisedome of E­ster, who would to God shee had many followers, that would be desirous of her vertues both publikely and priuately.

It remaineth that wee heare a singular dutie performed by Mardochaeus to the King, whereby hee made himselse a way to great honour and authoritie with As­suerus, though not so soone as hee deser­ued: which was, that hee declared vnto the king by Ester, the treason of two cour­tiers, who conspired the death of king As­suerus, and so he deliuered the king from death: and when as the whole trueth be­ing examined, was found out, and they were executed by iust punishment, the matter was written before the king in the booke of Chronicles. In this Historie, first these two, Bigtan and Teresh, offer themselues to our consideration, who in their wrath conspire the kings death.

What occasion they had of this wic­ked counsell is not expressed, and there▪ [Page 137] fore we ought not to be ouer curious in searching of it: but this is to be obserued, that Courtiers as they are drawne with desires and passions, do many times very quickly take any occasion of sedition and treasons. For they oftentimes conspire a­gainst their Prince, either vpon the de­niall of their petition, or for indignation and hatred, and enuie, which they con­ceaue at other mens honour, whom they cannot abide should be preferred before them, or mooued with ambition, and de­sire of alteration, as Absolom did against2. Sam. 15 Dauid. And what Prince is there, who may iustly boast that he hath no such trai­tors in his Court? Princes also themselues oftentimes by their own insolencie, pride and crueltie, diuers times by their sloth and negligence, doo yeelde occasion to their Courtiers to rebell. Neuerthelesse, they are wicked and vngodly men, who cōspire wilfully the death of their Prince, and especially those whom hee hath so trusted, that they are admitted to the keeping and guard of their persons: as these were by Assuerus, whom hee pre­ferred to the custodie of his gate. For vn­to such men the way is easie to execute [Page 138] their conspiracie: as it is reported, that di­uers of the Nobles his most familiars, did conspire the death of Alexander the great. But kings are enforced to commit them­selues & their life to such men: And look how much the greater the trust is that is reposed in them, so much the more vgly is their treason and detestable in the sight of all men. But vnto such wickednesse are we growne in this age, that euen the Phi­sitians, from whom Princes looke for the meanes of their preseruation, & commit their bodies to their direction, haue bene found to haue cōspired the death of those who haue bene the causes of their wealth and honor. Wherefore those Princes are blessed, who put their trust wholly in God, and not in mans ayd: those are hap­pie whom God doth shield and protect. Besides, in the person of Assuerus wee see how greatly the life of kings & great men is many times endangered, though their guard do seem to defend them against all daunger. But often doth it happen, that they are more in daunger then meaner men, especially if they turn their iust go­uernment into tyrannie. Wherefore the auncients haue vsed it for a prouerb, that [Page 139] fewe Tyrants descend to Pluto by drie death, that is, die without bloud. So A­lexander the great, was made away by poyson: so Iulius Caesar was murthered in the Senate: so very many Romaine Emperors were slaine by their souldiers: so Bennadab was choked: Isboth slaine by two wicked men on his bed: Ioas the king of Iuda by two of his seruants: Amasias was slaine at Lachis: finally of twentie kings which raigned in Israel, tenne of them died by violent death: that he see­meth not to haue spoken vnwittily, who said, that a Tyrant was like to him who sate at a table furnished with all daintie dishes, accompanied with all kinde of musicke, and a great many of wayting­men readie at all commaunds; but seeing a naked sword hanging ouer his head by a small thread, and euery minute readie to fall vpon him. Therefore many wise men amongst thē, haue wished that they might resigne those great honours which they had attained, if safely they might, to leade a quiet and sure life without daun­ger; as it is written of Augustus Caesar: Yea, very many haue quite giuen ouer their Empires, as Diocletian and Maximi­an, [Page 140] those capitals enemies and persecutors of Christiaris. Antigonus King of Mace­donia, when he was to set the Diademe on his head, said very fitly & truly: O crown, if men knew how great cares thou brin­gest with thee, none would so much as stoupe to take thee vp, though thou layest in his way. So that state of life which wee account so happie, is oftentimes condem­ned as most vnhappie, euen by those who are esteemed most happy, as being most opē to so many entrappings, partly of opē enemies, partly of faithlesse friendes, from which indeed none could be safe, were it not that the eyes of the Lord do watch for the safetie of kings, though euen vn­worthie of his fauour & good wil. Which heere wee see done for this Assuerus, vn­to whom God raised vp Mardochaeus, by whom hee is in time admonished of the conspiratours: that no good turne besto­wed on God, should bee bestowed in vaine. That benefite which Assuerus did for Ester and the whole people of God, was very late and fresh in memorie: and god by and by doth requite it, deliuering him from the handes of those who had conspired his death: that Dauid doth not [Page 141] without cause say, That it is God which gi­ueth deliuerance vnto kings, and rescueth Psa. 144. 10. them from the hurtfull sword: as he himselfe had often by experience found. It is also to he noted, that Assuerus was warned of the treason that was practised against him by the relation of a mean man, that kings may learne to contemne none, though they be but of base and low degree. If a­ny demaund how Mardochaeus could de­tect that conspiracie, it may be aunswe­red, that he was one of the porters of the kings gate, which is apparant out of this and other places, especially the fift and sixt chapter, and therfore he might heare and see somewhat wherby he might per­ceiue the matter: and peraduenture hee might be sollicited by the traitors, to see of what good will he was in the case, and to drawe him to their partiallitie. What­soeuer it was, it pleased God to vse this instrument, as well to preserue the Kings life, as also to make knowne Mardochaeus fidelitie so much the better. We are here then to obserue, that nothing is done by fortune, but all things are gouerned by Gods prouidence, who by this prepared in time another helper against the immi­nent [Page 142] daunger of his Church. Here let all naturall subiects and inhabitants in any Realme, learn what is their dutie towards Princes, to wit, that there is not only ho­nour and obedience due vnto them, but also a care and watchfulnesse, and defence of their life and dignitie. Moreouer, that it is a thing praise-worthie to bewray the guiltie, though so oftentimes those who detect them incurre great danger, & the hatred of many, especially if vpon exami­nation the matter prooue not so. There­fore Mardochaeus dealt indeed faithfully and wisely, but not without daunger, be­ing a straunger and a captine: but his oath and office did so require.

He openeth the matter by Ester, either because he thought for his basenesse that hee was not worthie to speake vnto the king, or because hee thought the matter would haue the more authoritie if it pro­ceeded from a person in fauour: be­sides, by this meanes the loue of the king towards Ester his wife, might bee encreased and confirmed, when he should see her so carefull of his preserua­tion.

The king also handleth the matter wise­ly. [Page 143] For hee maketh inquisition, and doth not rashly vpon a bare report cause them to be condemned. By which thing Prin­ces are warned not to admit vnaduisedly euery accusation: for if accusation onely should suffice, who should bee innocent, who should be safe from the tongues of slaunderers?

When the matter was found out, the offendors were punished and hanged on a tree, that is, eyther fastened to a crosse, as in those times they accustomed, or hanged on a galous, as is vsed at this day. Further in the matter of treason, especial­ly where it concerneth the life of the Prince, the will beeing proued, is holden for the fact: as also in other offences, as if any prepare poyson for anothers death, which yet was not drunke, but giuen to be drunken, seeing that hee sought his life, though hee killed him not, he should die for it.

Worthely then are these two puni­shed by death, though they did but one­ly conspire the kings death: which matter by the kings commaundement is written in the Chronicles of the Persians.

[Page 144]Heereby it apppeareth, that after a lau­dable custome Kings were wont to haue their Chronicles and yearely Acts recor­ded in all ages, in which all memorable matters through the whole kingdome should be enrolled, and so preserued for posteritie. And this is very commenda­ble for those manifold cōmodities which wee receiue by Histories, as in the begin­ning of the booke was declared. But the king remembreth not to requite Mardo­chaeus, in which he cannot escape the note of an vnthankfull minde. For as iustice hath place in the punishing of the wicked for their offences, so is it also a part of iu­stice, to reward the good according to their deserts. But these things came not thus to passe without Gods prouidence, (which yet excuseth not Assuerus fault) that in a more fit time Mardochaeus might receiue that honour which was prepared for him by God, as in the sixt Chapter wee shall see. Therefore let vs not be wearie of well doing, though the enuie of men encrease and arise at it, for the re­ward though it be deferred, yet shall it not be lost. And if men be vnmindfull of benefits receiued, God, who is rich to­wards [Page 145] all that call vpon him, and worship him in purenesse and sinceritie of mind, will restore abundantly, that which not­withstanding hee oweth not: and farther giuing vs the power of wel-willing and wel-working, will crowne his workes in vs with immortall glorie, through Iesus Christ our Lord, to whom with the Father and the holy Ghost, be all power and dominion for euer.

Amen.

THE EIGHT Sermon.

The wise man saith, Pro. 29. 2. Whe [...] the righteous are encreased, the peopl [...] [Page 147] reioyce: but when the wicked beare rule, then the people sigh: vnto which also that which is Psa. 12. 9. is to be referred. The wicked walke too and fro, when euil men are exalted to high dignitie. The vse of which senten­ces, this Historie doth plainly set before our eyes.

For when as Ester was exalted vnto the dignitie royall, as before we sa [...]e, there was great ioy brought vnto all nations: but now whē Haman is promoted, a fierce and cruell man, there is prepared for all the godly, weeping and teares: and at the last by his wicked counsels, threescore & tenne thousande men were brought to death, as in the progresse of this Histo­rie we shall see.

In this Chapter is declared, how Hamās indignation was so great against Mardochaeus, because hee reuerenced him not, as others did, that hee procu­red acommaundement from the king to destroy in one certaine day appointed, all the nation of the Iewes which was subiect to his Empire.

At this present wee are to consider, how he was lift vp by the king into so high an estate of honour, verse 1. How he was re­uerenced [Page 148] uerēced of al mē except Mardochaeus: vet. 1. 2. 3 4. & how throgh indignation & impotencie of minde, hee tooke counsell howe to destroy the Iewes, togither with Mardochaeus, at one massacre: verse 5. & 6. so cruell is Ambition, so fierce and sauage is desire of reuenge in those who affect diuine honours.

See therefore first the Authors words, When these things were done, the king As­suerus did magnifie Haman the son of Ham­medatha the Agagite, and exalted him, so that he set his seate aboue the seate of all his Prinoes that were about him. This stranger the kings fauor did thus exalt, foure years after the celebration of Esters marriage: for Ester was brought in vnto the King a­bout the end of y^e 7. year of the raigne of Assuerus, Chap. 2, verse 6. and it appea­reth by those things which are spoken af­ter, that Hamans dignitie and fauour hap­pened about the ende of the eleuenth yeare, because assoone as hee petceiued that Mardochaeus would not honour him, hee conspired the death of him and all his nation, about the beginning of the 12. yeare of Assuerus raigne, verse 7. The cause is not expressed why hee was thus promoted by the king, neither ought wee [Page 149] greatly to labour in searching it: for of­tentimes kings for very light causes doo exalt men altogither vnworthie, but de­spise men that deserue honour, and that are endued with excellent vertues: be­cause they perswade themselues, that their will ought to stand for reason, and that whatsoeuer they list, is lawfull for them. Oftentimes for a litle seruice euen in an vnhonest matter, for counsell giuen to establish tyrannie, and augment tri­bute, for inuenting some new delight and pleasure, for some extreame flatterie; and such like, kings perswade themselues that they haue sufficient cause to promote the worst men to the highest honours, and to admit them into the number of their chiefest friends, and to follow their aduise and counsell in their most weightie af­faires. For what cause then so euer Ha­man was promoted, it appeareth hee was a man vnworthie of it, beeing full of ma­lice and crueltie: and so it often commeth to passe, that wicked men by their crafts and cunning, are preferred by the incon­siderate fauour of Princes, to honour, and yet not without Gods prouidence, who onely lifteth vp whom please him, and [Page 150] throweth down whom he list. Now God doth this as well to exercise the godly, as to punish the vnthankfulnesse of the world, to beate downe the pride of kings who abuse their power, and to throwe downe the vngodly, with so much the greater shame and ruine, by how much the higher they were exalted. That ho­nour which the king commaundeth to bee giuen to him, offendeth in excesse: because it was more then beseemeth man, though vsual to be yeelded to the kings of Persia. But this is altogither a wonderfull matter, how kings being so carefull and iealous ouer their honor, do yet not with­standing communicate it euen vnto bad men, in whom there shineth not the least sparkle of vertue. For it is most worthie and commendable and profitable for the state, to preferre to the gouernment of the Common-wealth, men notable for their vertues and wisedome. So Pharao made Ioseph ruler of Aegypt, whose wise­dome was sufficiently knowne and ap­proued▪ so Daniel by his wisedome ob­tained great honor both with Nabuchad­nezzar; & with Darius. Notwithstanding many times Princes are too prodigall in [Page 151] these things, supposing that they, imitate the magnificence of God, in promoting to honour whom please them.

Besides, this Haman is said to be an A­gagite, that is, of the ofspring of the kings of the Amalekites, who all were of Agag, surnamed Agags, as the kings of Eegypt were all called Pharaoes of Pharaos; and the Emperours of Rome, Caesars of Iulius Caesar.

He was then an aliant, and not a naturall subiect of the kings: it is also vnknowne, whether he were a captiue or no, & whe­ther he came into the Court by the kings especiall fauour, or by desert, or mooued by his owne ambition. But by what oc­casion so euer he came into the Court, he descended of a nation which god had cur­ [...]ed for their crueltie: and had forbidden [...]he childrē of Israel that they should not at any time haue peace with them: but al­togither roote them out from vnder the heauens, and destroy them with a perpe­ [...]uall slaughter.

[...]o that although the Amalekites did des­ [...]end of Esau the brother of Iacob, and so [...]ere ioyned in kindred to the Isralites, [Page 152] yet did they alwaies striue in deadly and hereditarie hatreds, and were most mor­tall enemies, the one vnto the other.

Which on the Israelites part was done by the expresse commandement from God, for that in humanitie which the AmulekitsExod. 17. 8. 1. Sam. 17 3.did shewe in the wildernesse against their brethren: being the first that came out to warre against them after their comming out of Aegypt: Behold then the most ca­pitall and deadly enemie of the Iewes is exalted aboue thē, into the most highest state of honour. And such is the conditi­on of the Church, that most often shee seeth her most maliciōus and deadly foe [...] daily to be extolled, and to receiue ne [...] encreases of honour, encreasing with all their desire of her vtter ouerthrow.

Now followeth that honor which the Courtiers do yeeld vnto him by the kings commandement, wherevnto onely Mar­dochaeus doth most constantly resist. All the kings seruants therefore which passed in and out at the kings gate bowed them­selues, and did honor Haman, onely Mar­dochaus bowed not himself down, neither did him reuerence. This is the custome [...] of those which followe the Court, that [Page 153] they all fall downe before him whom the king magnifieth, litle enquiring whether the cause be good or no. 1 confesse, some did it against their wils and for feare, o­thers that they might procure themselues fauour, which thing especially they hun­ted after: and none will willingly enter into harred with great men, none dare controll or condemne their actions and deuises. But truly it alwaies hath seemed an intollerable seruitude, to men of cou­rage and any woorth, to fall down before a mortall man: although the people of the East, and namely the Persians, did exceed all measure therein: whose custome whē Alexander the great would followe, after that by warre he had gotten the Monar­chie, hee purchased thereby the hatred of the Grecians, and chiefly of the Mace­donians his owne subiects. For indeede it appeareth by the Histories, that this ho­nor which was giuen to the kings of Per­fia, was not meerely ciuill, but mixt with that honour which is due vnto God. For otherwise wee read, that holy kings were honoured by their subiects vppon their knees, with their faces towardes the ground: but so that no part of diuine wor­ship [Page 154] ship was mingled therewith. Seeing that heere therefore the question was of an honour, more then ciuill and due vnto a man, Mardochaeus refuseth to fall downe on his face, & indeed so much the rather, because this Haman was descended from a Nation which God had cursed, and which he willed his people shuld hate and abhorre.

Now his constancie is so much the more to bee commended, that looke how much the more he is vrged at, and carped by the Courtiers, to obey the Kings com­mand, so much the firmer is he in his pur­pose, and is daunted by no threatnings, neither being accused to Haman, eyther concealeth his Nation, or dissembleth his religion, which was the onely cause wher­fore he would not cast down himselfe be­fore him, whom he knew by Gods decree (which could not be called backe) to bee accursed. The greater then that the im­portunitie was of the Courtiers, who flat­tered Haman and sought his fauour; the more greeuous the threatnings were; the more certaine the daunger that hanged o­uer Mardochaeus head; the more praise worthy was his vertue and constancie. [Page 155] But some wil say, that that is not to be ac­counted constancie, but contumacie, or at the least ashnesse and impudencie, to cast himselfe into so euident a danger, to prouoke the Kings wrath against him, and to stirre vp the 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, [...]hat hee would not honour him whom God had cursed: and besides, by reason [...]f his office and oath, he must of necessity [...] at the Kings gate. He might moreouer [...]ee mooued by some instinct and secret [...]otion of the holy Ghost, to giue testi­ [...]ony to the truth, and make a way ready [...] that wonderfull deliuerance which af­terward was wrought.

So God brought foorth those threeDan. 3. [...]hildren to bee witnesses of his glorie, a­gainst that idolatrie which Nabuchadnez­ [...]ar would haue established: that beeing [...] into the firie furnace, and by strange [...]iracle deliuered from thence, the most wonderfull power of GOD [...]ould bee made the more brighter, [Page 156] 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 [...]ith inuincible constancie against their flatte­ring speeches, or threatning words, wh [...] 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, an [...] proudly exalteth himselfe against all that i [...] called God, and causing himselfe to bee wor­shipped as God. What a blockishnesse the [...] is it, what an infidelitie to fall before hi [...] 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 min [...] this constancie of Mardochaeus: wh [...] though hee were alone, and were vrge [...] by the Courtiers to do as they did, thog [...] the kings commandement were laied vn­to him, though hee were ouerwhelme [...] with threatnings, and at last accused as [...] rebell, yet hee remaineth without feare [...] and yeeldeth not vnto them: but hee de­fendeth himselfe with this reason, that [...] is a Iewe, and that his religion would no [...] [Page 157] permit him, to bowe downe himselfe vn­ [...] him whom God would haue to be de­ [...]oyed.

So in that generall Apostasie wherein [...] force of the edicts and proclamations [...] Princes, many yeeld diuine honor vn­ [...] Antichrist, and the trueth of the son [...] God is abiured, wee must call to re­ [...]embrance that wee professe Christi­ [...]tie, and that God the onely true God [...] bee worshipped by vs. For what a [...]ame I pray shall it bee vnto vs, if wee [...] not the like courage and strength of [...], in preseruing the Lords right vn­ [...]him, and giuing God his due worship [...]honour, with so many nations who do [...]spise that Idole; as was in one Mardo­ [...]eus in resisting the kings Edicts, ouer­ [...]mming the importunitie of the Cour­ [...]rs, and not yeelding, no not a iot, to [...] furie of so cruell an enemie▪ And this [...]iefly to be obserued in the example of Mardochaeus.

Besides, wee see that those which most [...]uilely obey the Edict of the King, not [...]ring whether the matter be iust and ho­ [...]st, or no, do neuer make an ende of al­ [...]ing, yea and by force compelling of [Page 158] others into the same wickednesse wit [...] them. So none do at this time more sol [...] ­cite Christians vnto Apostafie, and to [...] away from the true religion, then thos [...] who haue bin first themselues Aposta [...] and forsakē the truth. But mark I besee [...] you, with what weapons they are furn [...] ­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 d [...] ­structiō of their families, and those [...] they see to be most constant they accuse [...] Where it is to bee obserued (Exper [...] ­ence the mistresse of all matters teachin [...] the same) that there neuer wanteth [...] of accusers, which by their policies [...] those, who desire to keepe themselu [...] cleane and vnspotted from all Idola [...] and vnhonestie. But this mischiefe [...] neth and rageth euery where, that thing [...] well done, are imputed as faults, and [...] reproofe, turneth to the hurt of th [...] good.

And as it was a plausible accus [...] ­tion against Mardochaeus, that hee one [...] durst breake the Kings commandemen [...] (which could not, they thought, but [Page 159] 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 cō ­fort before GOD, who acknowledgeth and approueth those to be his, who despisePsal. 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 man­ [...]ly minde shyneth so much the brigh­ [...]ter, that when hee sawe all their eyes bent vpon him, though others bowed them­selues vnto Haman, yet he continued vn­ [...]daunted in his purpose.

[Page 160]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 Hamā 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 cōscience, that he did no more but his dutie. And without all doubt, whē 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 [Page 161] 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, euē out of the least suspicions, that they may be the more vehemently prouoked and enfla­med to reuenge. Behold then how cruell a reuenge he purposeth in his minde, a­gainst his aduersarie, for he accounteth it a small matter to kill him, v [...]lesse also to­gither with him, hee destroye his whole Nation at one massacre. For hee might well consider with himselfe, that the whole Natiō were also his enemies, & that there could be no better occasion giuen, then to set vppon the matter whiles the King so highly fauoured him. He might also call to memorie so many dammages & calamities, which his ancestors had suf­fered [Page 162] by the Israelites, as by Saul and Da­uid, 1. Sam. 15 and before by the Tribe of Simeon: al2. Sam. 8. which things mouing him, it is very likely that hee easily assented to so bloudie a slaughter. Whereby we haue it sufficient­ly made manifest, that cruell and ambiti­ous men haue no moderation, but ouer­flowe as a floud or riuer, and with violēce drowne and destroy whatsoeuer displea­seth them: that they cannot satisfie their bloudy hunger, vnlesse together with the bodies of mēthey destroy their soules too; not contēt to haue rooted out the people, vnlesse they also abolish religion and the seruice of god. That* Haman of our time,*The D. of Guise. when he was climbed vp vnto his height, by the fauour of diuers Kings, and promi­sed himself the Crown, one onely familie beeing the stop of his plots and designe­ments, he desired notwithstanding, with that to ouerthrowe religion, and to beate to the ground all the reformed Churches.

Heere also is to be obserued, the good­nesse and patience of God, who though he had many yeares before giuen sentence of the rooting out of the Amalekites, yet deferred the first execution of it about 4. hundred yeares after hee had determi­ned it; and from that time there passed [Page 163] fiue hundred yeares and moe, to this wherein he suffered Haman to be exalted to so high a degree of honour. But wic­ked men are appeased with no benefites from the Lord; nay rather they are con­firmed more and more in their ma­lice. For GOD had hitherto suffered Haman with long patience, but hee de­uiseth how vtterly to ouerthrowe the church. But by this meanes, the iustice of Gods reuenge appeareth the clearer, by how much more the vngodly are hardned in their malice, vntill they haue filled the measure of their iniquities: & in the mean while the patience of the faithful is tried, vntill God giue vnto them their right. Go too then brethren, let vs not be offended with the prosperous successe of the wic­ked; but let vs feare God, not declining frō his obediēce: and whatsoeuer the ene­mies practise, let vs honor him, cōmending into his hand our life, whereof he taketh a peculiar charge, & will in his good time, pluck it out of the iawes of the enemies: & wil get vnto himself exceeding glory, as welby the vengeance he wil execute vp­on the enemies, as also by the miraculous deliuerance of his. To him therfore onely be glory & dominion for euermore.

Amē.

THE NINTH Sermon.

AFter that wicked men haue once conceiued mischief, they alwaies are in trauell of it, vntill they haue brought it foorth: so that they cease not, vntill they haue cruelly put in execution that which wickedly they did deuise: es­pecially when the desire of reuenge doth pricke them on. Which passion is one of the most vehement, wherewith men are driuen.

This is clearely to be seene in this wic­ked Haman, who when vpon that furious indignation which he had conceiued be­cause Mardochaeus would not honor him, he had determined with himselfe not one­ly to kill him, but togither with him, to destroy the whole nation of the Iewes: hee burneth with desire speedily to exe­cute that his bloodie purpose, and see­keth carefully alwaies to perfect it: and [Page 166] first hee runneth vnto lots; then to the Kings authoritie; wherby he easily obtai­neth what he wil: that his determination might stand, to kill and destroy the whole Nation of the Iewes, which was disper­sed into diuers places of Assuerus domi­nion. So there is nothing so cruel, nothing so barbarous, nothing so bloudie, which the capitall enemies of the Church can­not obtaine at the hands of Princes, vtter­ly to ouerthrowe and roote it out. But the eye of the Lord, which watcheth for the safetie of his, causeth that those wicked ones, do often bring forth a birth, quite contrary to their deliberation, and that they fal into the pit which they digged for others: and into the nets which thēselues did bend, and that the euill which they went about, falleth vpon their own head.

This Historie ought to teach vs the estate of the Church in this world, and the disposition of her enemies, as also what meanes they are accustomed to vse, practising for this purpose, witch­craft and sorceries; and feyning accusati­ons, wherby they blind the eyes of kings, that they may the more easily abuse their name and authoritie, their power and for­ces, [Page 167] all which things, by the exposition of euery part, we shal the better vnderstand. First then Haman commandeth to cast alot before him, which in the Persiā toong is called Pur. The time is noted for the greater light and credit of the Historie, to wit, the first month of the 12. yeare of the raigne of Assuerus, about foure yeares af­ter that Ester was proclaimed Queene: The endwhich he proposeth to himselfin casting the lot, was, that it might be known what moneth and what day, would be fit­test for the execution of his cursed pur­pose; & it is said, that the lot being cast frō day to day, and from moneth to moneth, did fall vpon the 12. moneth, which here is called Adar, answering in parr to our February. For y^e months are here reconed after the maner of the Iewes, which begā their yeare in March: the day also is after­ward noted, Vers. 13. to wit, the 13. day of the month. So that the lots do certifie Ha­mā, both of the month & day, which should be fittest for the executing of y^t 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 [Page 168] 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 [Page 169] 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 might2. 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 [Page 170] hath place at this day amongst men, and namely, amongst those who professe thē ­selues 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 belō ­geth 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, [Page 171] 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 y^e light of his spirit, they run after y^e 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 [Page 172] 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 y^e way we may note, the means which they followed, who were the chiefe pro­moters [Page 173] 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 this was the first way which Haman vsed for the executing of his determinati­on.

Now let vs see by what skill he perswa­ded the king, that hee might abuse his name and authoritie to effect his cruell purposes. Haman saide to the king Assue­rus, there is a people dispearsed among thy [Page 174] people in all the Prouinces of thy kingdom, yet separated from others, whose lawes are di­uers from the lawes of all people: and the kings lawes they do not obserue, and therefore it is not profitable for the king to suffer them. Hee disdaineth to name the Iewes, but that hee might make them odious to the king, hee setteth them foorth by these foure notes. 1. That they are dispear­sed through all the kings Prouinces.

2. That they dwell apart from others.

3. That they haue lawes different from all other people. 4. That they o­bey not the kings lawes: that is shortly, that they are a people singular, esteeming no lawes but their owne: and therefore setting light by the kings lawes, they are alwaies readie to rebell, and so much the more to be feared, that being mingled e­uery where among the kings subiects in all his Prouinces, they are a bad example for the rest to stir vp any seditiō. The last poynot of this accusation is most false, and other things also are brought to set a co­lour to deceiue the king, and to make them suspected of rebellion. Hee obiec­teth their calamity as a reproach, that they were dispearsed into sundrie Prouinces, [Page 175] as though this had bene done of purpose, and certaine aduise by them, and not ra­ther by the violence of those by whō they were lead into captiuitie, & so dispearsed, according to those threatnings which many ages before, god had threatned vn­to them, if they rebelled against him and his lawes by Moses, and other Prophets. Deut. 32. That which hee telleth that they are seuered from the lawes of al peo­ple, respecteth their religion, whereby God had distinguished them from all o­ther people, and did prescribe vnto them holy and diuine lawes, that they might serue him according vnto his will. For as touching the lawes ciuill and statutes po­liticque, they could vse none other but the kings, vnlesse they were permitted by the king, to liue according to their owne manners and customes. So that hee reprooueth and accuseth them of that whereof they did most glorie before God, and which they esteemed as their greatest praise, that they were segregated by God, as his proper treasure and store: that they might bee his holy nation, a people set at libertie, and parte of his inheritance: and that he had giuen [Page 176] them from heauē most holy lawes, which should be their wisedome, as Moses saith. For the lawes of other people concerning religion, were meer folly and abhomina­tion before God, for their idolatrie and impietie. But so vse the blinde and igno­rant to obiect vnto the people of God as a fault, their holinesse, their beautie, and finally the heauenly doctrine which they haue from God. Last of all hee accuseth them as disobedient to the kings lawes, which was most false, vnlesse peraduen­ture maliciously hee impute the priuate fact of Mardochaeus to the whole nation, and that in a thing so iust, to wit, that he gaue not the honor due vnto the immor­tall God alone, to a mortall creature. By this accusation it appeareth, that the Iews though they were captiues, had nothing to do with the idolatrie of the Gentiles, but obserued their sacred ceremonies, as circumcision, the Sabboths, choise of meates, and of other cleane things which were commanded by the lawe of God.

And it seemeth that this was granted vn­to them, or at the least suffered by the kings, who therein were more fauourable vnto their poore subiects, then the idola­trous [Page 177] kings of our age, who cannot by a­ny meanes abide those that professe true godlinesse. For who knoweth not but that the enemies of the Church, doo vse the same speeches with Haman, and are carried away by the same spirit? For if the faithfull endeuour to depend vpon the voyce alone of the son of God, which is the Gospell, are they not by and by ac­cused of singularitie, sedition, contempt, obstinacie, saucinesse, and selfe conceit? Are they not accused as contemners of lawes, and the constitutions of all anti­quitie, of the Councels, Fathers, and e­specially of the See of Rome, which they haue lifted vp aboue the seate of Christ: and finally as rebelles against kings and their lawes and statutes? But I pray you, wherefore? Forsooth because they refuse to worship that Antichrist of Rome, and serue his Idoles, and to preferre his con­stitutions before the commandements of Christ Iesus as they do. So wee see the malice and wickednesse of Haman and his bloudie mind, as yet to remaine in the mouthes and hearts of the capitall ene­mies of the Church.

But yet notwithstanding, let vs giue [Page 178] exceeding great thankes to our good and gracious God, who at the last made it manifest, that the king had none more stubborne and disobedient and rebelli­ous, then those who accused the Church of rebellion. For how commeth it to passe, that at this day the Leaguers rise so rebelliously against the king, but that they are bewitched with the false doc­trine of the Pope? Do they not suffici­ently shewe, that they haue onely hither­to abused y^e kings name, that they might wrongfully accuse vs? Is it not abundant­ly experienced that they cared not for the king edicts, but so farre foorth as they abused them to oppresse vs? Nay, what Edicts haue not these good Catholickes despised, but those which haue bene wre­sted from the king to destroy religion?

Now that which they blame vs for, that wee will not bee present in their Ec­clesiasticall assemblies and Churches, and obserue the same ceremonies and rites with them, is it not rather contrariwise a most high praise vnto vs, that we will not come into any fellowship with those su­perstitious and idolatrous rites wherwith their Churches are stuffed▪

[Page 179]And let thus much be spoken of Hamans accusation against the people of God.

Let vs heare now his bloudie cōclusion: It is not profitable for the king to suffer thē ▪ If it seeme good vnto the king, let it bee de­creed that they may be destroyed, and I will weigh ten thousand talents of siluer into the hands of those who shall be appoynted to this businesse, that they may bring it into the kings treasurie. If the accusation had bene true▪ the former parte of it seemed cleare e­nough. For it is not expedient for States to tollerate a part of their subiects, which should contemne & cast aside good laws. But yet that followeth not which Hamā inferreth, that they shall bee destroyed with a generall massacre. There are o­ther waies more moderate, wherby those who obey not good lawes as they shuld, may bee corrected and amended, which are to be followed, rather then at once to destroy them all. In that he saith, It is not profitable for the king, he hath respect vnto that common speech, that but one kind of religiō only is to be suffered 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.

[Page 180]Thus sayd that stubborn Pharao, when inExo. 1, 10 the counsell of his states, they concluded, that the Israelites were to bee oppressed with hard bondage.

And againe, the purpose and determi­nationDan. 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 [Page 181] 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 cō ­spiracie 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 [Page 182] 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 [Page 183] 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 [Page 184] 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 cō ­tradiction, 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 [Page 185] 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 weGen. 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 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 [Page 186] 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, [Page 187] 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 two­edged 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.

[Page 188]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 oftē ­times 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: [Page 189] 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.

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 cō ­passe 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 [Page 192] 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; all men are readie against the day of slaughter; and Haman hauing al things perfected to his wish, sit­teth drinking with the king. This Histo­rie is worthie to be diligently weighed: for it containeth a liuely pattern of those things which haue happened in our age. [Page 193] First then the Kings Scribes are called, as soone as the King hath giuen his assent: least perhappes the matter beeing better thought on, there might be left a place for repentance, and occasion to call backe a­gain, that which ouer-rashly he had gran­ted: and so eyther himselfe thinking bet­ter vpon it, or else warned by some other, should take some newe aduise concer­ning so barbarous and bloudie a graunt. So the wicked are wont to vrge Kings, and to bee instant vpon them in a wic­ked purpose, that there may bee left them neither time nor place to deliberate of it.

And thus are the Scribes called, not to deliberate of the whole matter, but onely to write those things which Haman shuld commaund: to be sent to the Kings Nobles, and to the Captaines that were in euery Pro­uince, and to the rulers of euery people, and to euery people according to their tongue: that is in breefe, to all which in euery Prouince had any authoritie. For the Nobles were his Liefetenants generall, the Captaines were the gouenors vnder them, the rulers were those which in euery Citie, & in all meetings of the people were in greatest [Page 194] estimation and credit. Hamans ende and purpose was, that all sorts of men should doo their carefull endeuour in accom­plishing that bloudie Edict, which was so guarded with the Kings name, and sealed with the Kings Ring, which was in steed of those great seales which our Kings at this day vse. So for the most part we see it to come to passe, that those who are placed in the gouernmēt of the Cōmon-wealth, for the defence of good men, the protecti­on of lawes, and preseruation of publique peace, do often times (kings being caried away with euil counsellours) bestow their labour in murthering and massacring the most quiet & peaceable subiects, making no enquirie before whether it bee done by right or wrong, to whom it is inough to say: Thus it was the Kings pleasure: neither are they mindful that they are cal­led to that place not to serue the Princes lust, who as other men, is mortall; but to serue the lawes, and render to euery one that which is theirs. Wherfore that sayingTraiane. of an Emperour of Rome is greatly to bee praysed, who deliuering vnto the Gene­rall of his horsemen the sword into his hand, spake vnto him these words: Vse [Page 195] this for mee, if I commaund that which is right: and against me, if I command that which is vniust. But the tyrannous will, or rather lust of many Princes, challēgeth the force of lawe, and to be the rule of e­quitie, although euen in iest they delibe­rate of most vniust matters.

The Scribes againe on the other part, yeeld themselues most obedient to Ha­man, and obiect nothing against so bloudy and violent an Edict: they would not for­sooth displease the King. Nothing also in so cruell a proclamation seemeth vniust or vnlawfull to the Nobles and Captains, but they are ready to fulfill it. So in our age, if Edicts were to bee penned against religion, the Scribes could neuer satisfie themselues in deuising significant words, to make them more haynous and cruell: the Gouernours without any exception, were ready with all their might seuerely to obserue them: and the people receiued them with alioy and gladnes. And as here al things were written in the kings name, and sealed with the Kings seale: so in our age, the colleagued enemies of the church and true religion, with great cries and opē mouth, pretended still the kings name [Page 196] and maiestie, and haue vsed his forces and the common treasure to the oppressing thereof: running as it were to quench a fire that would bring destruction to the whole Realm. Lo then how this Edict was written in authenticall forme, according to Hamans will and lust.

Let vs come now to those things that were contained therein, for of the maner how it came and was dispearsed into the Prouinces, we will speake after in the 15. verse. The Proclamation containeth two principall poynts.

The former is, the killing of all Iewes, without sparing or making difference, and that all togither vpon one appointed day; and the spoyling of their goods as a pray.

The other, that this decree be made knowne vnto all Prouinces, that all men might be ready against the day prefixed to cōmit so bloudy aslaughter. As concer­ning the former: Haman is not contented with the common worde of killing the Iewes, but that he might the better lay o­pen his c [...]uell and bloud-thirsty mind, he saith that they should bee rooted out, slaine, and destroyed: and that there should [Page 197] not any place be left for manhood or pi­etie, wherewith mooued men at least migh spare infants, he maketh mention of euery one seuerally as well young as olde; little children as women.

This butcherie is appointed vpon one and the same day, that with greater plea­sure he might wallowe in aboundance of bloud, flowing from al places at one time: and that the cut-throates in euery place might the more bee stirred vp vnto that horrible slaughter: nay farther, that they may not spare any, the goods of those that are slaine, are set open for a pray to bee spoyled, that euery one hauing this re­ward promised, might runne vnto that slaughter, with a barbarous and vnbridled furie.

If any man demaund with what shew of reason so detestable a fact could bee shadowed, the answere is easie, vpon Ha­mans accusation they were condem­ned, as contemners of the Kings lawes, and religion.

Finally, the hatred of God and of true religion, was a sufficient incitement vnto them to commit so bestiall a massacre. Paraduenture it may seeme strange and [Page 198] incredible that so bloudie a decree could bee made, when the most enraged ene­mies and most bloudie, are wont in warres to spare women & children, vnlesse euen in our owne age we had seene farre more cruell things then these: not onely to haue bene deliberated of, and decreed by those who brag that they are Christians, but also to haue beene executed with so great and so barbarous rage by them, that euen a mans heart will quake onely to re­member it. For if any man call to remem­brance that arrest of Parliament made at Aix against the inhabitants of Cabriers, and Merindoll, about some 44. yeares ago; and also that most horrible butche­rie begunne at Paris the 24. of August, 1572. and afterward spread into the o­ther Cities of France, he must needes bee driuen to confesse, that these were so cru­ell that they passed all others, and this last so barbarous that it turneth away mens eyes from all others, vnto that alone: the crueltie was so fierce and vnheard of be­fore, that none can sufficiently wonder at it, and bee mooued with horror, who haue but onely heard the report there­of.

[Page 199]For what kinde of crueltie was there not executed with more then diuellish rage a­gainst men of all ages, qualitie, and sexe? what villanies omitted against those that were slaine? with what slaunders were they not euen ouerwhelmed, that they might be accounted euen detestable after their death?

But by whom (I beseech you consider) were those horrible & sauage slaughters cō ­mitted? not by straungers, not by sauage people and Canibals, but by their fellow-Citizens, their neighbours, their alliance, by them who but the day before did testi­fie their friendship by their oathes. But at what time was this lamentable slaughter executed? In the middest of a publique peace, with most solemne rites procla­med and sworne vnto, vnder the glorious pretence of marriage and feasts royall, whē all ioy did seeme to be hoped for. By what means? Euen by the most trecherous & traiterous practises, that euer the most faithlesse did vse. Vnder what pretence? of Christianitie, zeale, religion. Oinfernal & hellish zeale! ô diuellish religiō which teacheth to murther so cruelly, so treache­rously, those who only call on the name of Christ Iesus▪

[Page 200]And yet notwithstanding, so bar­barous, so impudent is the super­stition of the seruants of Antichrist, that all the Preachers of the Church of Rome haue extolled with most high com­mendation euen vnto heauen so barba­rous a butcherie, as an holy and meritori­ous worke: and after did neuer make an ende of exho [...]ting the people to newe slaughters by their seditious outcries, nei­ther ceased they vntill they had againe kindled a new fire of ciuill warre.

And the greatest part of the people, be­ing seasoned or tainted rather with so pe­stilent doctrine, delighted in that sauage butcherie: and were sorie they could not commit greater cruelties, or that any of the faithfull should escape their blou­die fingers.

For this purpose not many yeares past was that League made among the conspi­ratours, who assembled themselues, and bound themselues by oath, to oppresse, spoyle and destroy the rest of the Church, not onely in France or England, but in all places of the world, where the name of Christ Iesus is purely called on, and his Gospell sincerelytaught.

[Page 201]And to this end indeed are all the desires, counselles, deceits, treacheries and ende­uours of the Romane Antichrist directed, that by this meanes he may restore his de­cayed tyrannie. And who euen yet at this day, do moue y^e body of the League with­out a head, so furiously, but those fire brāds which are sent from the Pope, stirring vp in the mindes of all those who giue eare vnto them, a deadly hatred against the Gospel, vnder the name of heresie, which they falsely lay vpon it: and a desire of destroying and rooting out, yea euen ra­sing the memorie from amongst men of all those who do professe it?

Therefore Haman is not yet dead, but his cruell minde reuiueth in an infinit number of men, who beeing bewitched with the blasphemous voyces of Anti­christ, craftily coloured, perswade them­selues, that there is none other zeale, no other godlines, but in sheading the bloud of all those who consent not to their im­p [...]eties: yea also of those, though they be Papists, who allow not of the crueltie & furie of the Leagurs; so that they haue not spared euen their King and his offi­cers.

[Page 202]And if the Lord himselfe had not cut in sunder all the cordes of the vngodly, and shut the mouthes of the cruell Lyons, so cunningly & so deceitfully had they cou­ched all their fraudes and guiles, that there was not any hope left to escape their traps. But, blessed be the Lord, who hath not suffered that these wicked & cruel beasts should deuour as they hoped his people, whom they had caught in their clawes, and euen rent them with their most fierce teeth.

They had euē already deuided the spoiles of the poore faithfull ones, and laid holde on their goods, but the Lord who hath stricken their Head, is euen now ready to demaund an account of so many slaugh­ters committed by them, and to reuenge it. And thus farre touching the first part of the Edict.

The other point is, that the contents of this writing, should be made knowne to all People and Prouinces, that they might all bee prepared against that day, that is, that the cut-throates in all coastes should be ready to set vpon the Iewes and to kill them.

So that this execution should bee [Page 203] done without any forme of iudge­ment.

For, I pray, what order or shewe of law was obserued against these poore inno­cents? All things then were to bee done with open force and armed hand, as most times there want not ministers of such cruelties, especially if the goods of those that are executed, may remaine as a pray for such cut-throates.

But what a confusion is that, and what disturbing of order, so to allure, and accu­stome the people to slaughter? Is not this the meanes to open the way to new sedi­tions, to lay forth the lawes to bee troden vnder foote by all men, to teach men, to set light by the bloud and life of men, and to flesh the wicked and leaud per­sons in robbery & violence? But without care is the cōfusion of al things broght in, without care are the lawes both diuine & [...]mane broken, without care is the law of nations & nature trodē vnder foot, so that [...]ey may take reuenge of their enemies, and true religion may be destroyed, with [...] that fauor it. Now if any shuld take ex­ [...]tions, that this Edict being so speedily [...] out, did giue warning to the Iewes, [Page 204] speedily to prouide for their safetie by flight. I answere, there was also as speedily prouided that there should bee no place for them to escape. For whither I pray, could those miserable Captiues flee with their families, beeing enuironed on euery side with so many enemies? For from the time that decrees are pulished against the poore faithfull, there is none dates shewe himselfe a friend vnto them: all men are enemies in aduersitie.

The Kings voyce is as thunder, where­with euen the most stout are feared. Who then wil wonder that there was no means for the poore Iewes being thus condem­ned to escape: when as it is rather to be maruelled at, how their enemies held themselues backe, but that they had assai­led them before the day prefixed, tha [...] they might the sooner enioy the spoyle as wee see that holy-hunger of gold driues men to commit any mischiefe? B [...] God did watch for the safegarde of th [...] poore Captiues, from whom being iniu [...] ­ously condemned, hee did turne the eu [...] vpon their enemies.

Here we are to hold for certaine, th [...] God doth often suffer his Church to b [...] [Page 205] plunged into so great dangers, as it see­meth in the iudgement of man, impossi­ble to get out of them, that therby the deliueraunce thereof, may bee the more knowne and famous in the whole world.

So Pharoes hoste hemmed in the Is­raelitesExod. 14. on euery side at the redde Sea, to whom God gaue a deliuerance through the middest of the Sea. So Rabsake be­ [...]eeged2. King. 19. 35. Ierusalem very straightly, without hope of helpe from any mortall man, that his power who punished from heauen by the hand of an Angell, by whom in [...]ne night the hoste of this blasphemer was slaine before Libna, might be so much [...]he more renoumed among Gods peo­ [...]le, and more feared among all other. So [...] our dayes we haue seene not a fewe of [...]hese deliuerances, though not by the like [...]iracle or so apparantly. Hence we learn [...] hope for an issue out of so many euilles [...]herewith we are oppressed by those who [...]aue conspired against vs, who now rage [...]ore furiously then at any time before. And thus farre of the contents of the E­ [...]ict.

Furthermore, this Edict thus compo­sed [Page 206] according to Hamans pleasure, is car­ried by the swiftest postes into all Pro­uinces, by the Kings commaundement, & the decree is first published in Susa, the chiefe Citie. The king vrgeth this matter, as though it concerned his Crowne, or the defence of the State of the whole Empire, as though the enemies were at the gates. So it commeth to passe, that the mischiese begun by the wicked against the Church, encreaseth as it goeth: and the wicked wil of vngodly men, alwaies runneth into the woorst, so that they neuer giue rest ney­ther to themselues nor others, vntill they haue brought their vngracious purpose to an end.

This vnwise King, is not ashamed to publish euery where his iniustice, & more then barbarous crueltie, and to solicite his subiects to accomplish it: he little regar­deth the iudgement of posteritie against him, neither careth what may followea­mong his subiects, of so inhumane a fact: so much can the words of those preuaile, who daily perswade Kings to new slaugh­ters.

Finally, the King and Haman are said to sit drinking when the inhabitants of [Page 207] Susa were in perplexitie; that is, they gaue themselues to banqueting and quaffing, after the proclayming of this bloudie de­cree, when in the meane while, those in whom there was any sparke of humanitie, were troubled at it, and the poore Iewes mourned with teares and lamentation. These things are added to depaint vnto vs in fewe words, the nature and disposi­tion of the enemies of the Church, who are neuer more merrie, neither at any time giue thēselues more vnto banquets and drinking, then when they see her de­struction to be confirmed. And this is a horrible sencelesnesse, wherewith Satan hath blinded them in the middest of their malice, that they should not feele it or be displeased with themselues for it, which were a beginning of health and conuer­sion. Especially consider the peruerse and wicked craft of Haman, who imployeth the King with delights & banquets, least perhaps at leisure he might considerin his minde that euill, whereunto he had beene solicited by Haman, and repent of the do­ing thereof.

This wicked man also drownes him­selfe in delights, because he knewe the [Page 208] decree was irreuocable, and thinketh that there was an ende of the Iewes, and there remained no hope of helpe for them.

In like sort that Haman of ours did onely talk of feasting, did onely thirst af­ter mens bloud, wherein he hoped that he and his shuld wade euen vnto the girdles, after he had obtained that Edict of the States, confirmed by an oath, & set down as a fundamentall lawe of the Kingdome, for the killing of all that professed the Christian religion.

So we see that to haue beene true in all ages, which our Lord and Sauiour Ie­sus Christ said to his Apostles, The world Io. 16. 20. 2. shall laugh, but you shall weepe: yea those who kill you, will thinke they doo God seruice. So our Lord Iesus Christ hanging on theMat. 27. 39. Marc. 6. 27. Crosse, all his enemies reioyced, and with mockes and scoffes derided him. Whiles Herode with his Courtiers banquet them. selues, Iohn Baptist is beheaded in the pri­son. The Papists were neuer merrier then when they knewe that the decree was confirmed to roote out, and to destroy all those that professed the reformed re­ligion.

[Page 193]But let vs learne that it is an haynous sin and crueltie to reioyce at the euilles of the Church: for which cause, God by his Prophet Ezekiel, doth denounce destruc­tionEzek. 20. vnto Chap. 34. and ouerthrow, not onely to the na­tions who spoyled Iudea and Ierusalem, but vnto all those who were glad at their desolation. For which cause also Obadiah Obad. v. 12. the Prophet, threatned horrible iudge­ments to the Edomites. Nay let vs know moreouer, that we offēd greatly by inhu­manitie, if when the people of God suf­fer, we be not moued, but follow delights, and banquet as though al things were wel: For we are warned to weep with them that Rom. 12. 15. Amos. 6. 6. Heb. 13. 3. weepe; that we must sorrow for the affliction of Ioseph: that wee must suffer with those that are in bonds, euen as if we our selues were bound. Wherefore a curse is denounced vnto those among the Iewes, who gaue themselues to drinking and wantonnesse, whiles the tenne Tribes, which are meant by the name of Ioseph, in the place which before I alleadged of the Prophet Amos, were ledde away Captiues and destroyed. Therfore the Leuites, being captiues in Ba­bylon Psal. 137. 6. 2. Sa. 11. 11▪ do testifie, that they wil not reioyce [...]nd be merrie vntil they heare of the resti­tution [Page 210] of Ierusalem. Also Vrias would not go downe to his house to sleepe, because the Arke of God and the hoste remained in tents, and were in danger of war. Wher­fore the blockishnesse and senslesnesse of many is wonderfull in these dayes, who are not moued with common calamities, wherewith the Churches of France and Flanders are oppressed: and it is greatly to be feared, least those who thus delight themselues whiles others weepe, beeing deafe to the complaints of their brethre, shall haue their own turn come at last: and haue their crosse so much the more gree­uous, by how much the more they haue bin hardned at others calamities. Go too then, let vs beare pitifull minds, and let vs helpe one an other with mutuall benefits, & du­ties of charitie, whereby in the day of visi­tation, our stroke may be the lighter: or else we may be altogither deliuered from the euil dayes, and reuenge of Gods wrath that continually dooing good, we may re­ioyce in his saluation, through Iesus Christ our Lord, to whom be glory fo [...] euer.

Amen.

THE ELEVENTH Sermon.

WE haue heard how great a perill and destruction was prepared for the Iewes, that were dispear­sed through all the Prouinces of the Per­sian Empire, as well by the malice of Ha­man, as by the negligence and iniustice of the King, yet not without Gods determi­nation and iust decree, who so would ex­ercise his, that his power might shine in their weakenesse; his glory in their deli­uerance; and his iustice in reuenge a­gainst his and their enemies: which things wee shall bee taught in the foure Chapters which followe in this holy Hi­storie.

In this Chapter is shewed to what remedies Mardochaeus had recourse, that he might be deliuered from these distres­ses: to wit, to God first, in fasting and prayer: and then to the King by the intercession of Ester, vnto which shee giueth not her assent without some stay.

This doctrine is very necessarie for vs, that we may know both in our pub­lique and priuate calamities whatsoeuer that growe vnto vs, by what meanes they [Page 214] may be ouercome: to wit, that after the example of Mardochaeus, and the rest of the whole people of the Iewes, we hūbly flee vnto the grace and mercie of God: then, if any way be opened vnto vs, wher­by our innocencie may be made knowne, and the hearts of the oppressors turned, by the meanes of those who are in autho­ritie and fauour, that wee wisely follow it, placing neuerthelesse our whole hope in the Lord. Now then let vs see how Mar­dochaeus behaued himselfe in both these meanes, not onely hauing care and regard of himselfe, but also of his whole Nation, that it might be deliuered from that blou­die butcherie.

First therefore it is set downe, that Mardochaeus when he knew what was done, rent his clothes, and couered himselfe with sackcloth and ashes, and went through the Citie, crying out with a great crie and a bit­ter. Whereunto let vs ioyne, that which was done by the rest of the Iewes, who heard the decree, That there was great sor­row among them▪ fasting and weeping, and mourning, and many lay in sackcloth and a­shes, as in the third verse is said. Where­hence it appeareth, that the Edict was [Page 215] not so secret among a fewe, but that at the least it was so spread abroade, that the Iewes were certified thereof, yea and had a copie of it.

It seemeth very likely, that it was not yet openly proclaimed, seeing that neither Ester, nor those who attended her, knew any thing thereof, as is easily gathered out of the fourth and fift verses. Besides it is gathered by that, that seeing the decrees of the Persians were irreuocable, there could not but great confusiō arise throgh­out the whole Empire, by the decree gran­ted to the Iewes to defend themselues: when others also had commaundement to inuade and destroy them.

Whatsoeuer was done, Mardochaeus had intelligence of the whole matter, and also the Iewes in the Prouinces, God by his secret prouidence stirring vp his, that perceiuing so great a daunger decreed a­gainst them, they might flee to his grace and ay de as they did.

For by reason hereof, Mardochaeus [...]ent his cloathes, tooke sackcloth and a­shes, with a great crye and a bitter, cry­eth through the Citie.

Neither is it to be doubted, but hee had [Page 216] humbled himselfe before God, and had directed his cries, that is, feruent prayers vnto him. For otherwise what had that crie of his beene, but disordered outcryes and howlings, such as Infidels and brute beasts themselues send forth naturally, when they are pressed with any griefe or sorow. And I pray what frute could there be of such a crie?

Likewise when as the Iewes dispear­sed through the Prouinces, are said to haue cryed out in fasting, weeping, & great mour­ning, it was before God, before whom they shewed foorth such tokens of humilitie, crauing his aide and helpe with earnest prayers, and these like signes of repen­tance. For without prayer, without faith and repentance, what could sackcloth, a­shes, weeping, fasting, haue preuailed, but onely to increase their contempt and mi­serie?

Heere therefore, first they are woor­thy commendation, that they take not counsel of flesh and bloud, neither run in­to despaire, or seeke vnlawfull counselles, as to make an vprore, stirre vp sedition, fire the Cities, that at least they might not die without reuenge.

[Page 217]Let vs not therefore suffer our selues to be driuen, either by the crueltie or furie of our enimies, or by the greatnes of dan­gers threatned, to doo any thing against the lawes, or against right and our duties, but let vs patiently expect from God the meanes of our lawfull defense, as heere the Iewes, appointed to the slaughter, yet looking for hope and help from God a­lone, are a paterne and example vnto vs.

Moreouer we are heere in briefe to ob­serue what vse and profit commeth of that tearing of the cloathes, of wearing sackcloth & ashes, of weeping, and cryes, and lying on the ground: to wit, that all these ought to be the true effects and te­stimonies of true and earnest repentance, and of true humiliation and casting our selues downe, as well before God, as be­fore Angels and men. Wherefore Ioel, Ioel. 2. 13. chap. 2. warned that we should rather rent our hearts then our garments. And Isaias Isai. 58. 4, 5, &c. chap. 58. cryed, that fasting without repē ­tance is meere hypocrisie: and likewise fasting with opinion of merit, and with desire of being seene in the eyes of men, or with supposall of the seruice of God,Mat. 6. 16. is nothing but hypocrisie and wickednes. [Page 218] Weeping also and teares without repen­tance, are of no value before God, which is plaine in the example of Esau. Repen­tanceGen. 27. 38. Heb. 12. 17. then is at all times a pleasant and acceptable sacrifice vnto God: Pray­ers, fasting, teares, sackcloth and ashes, are partly the effects of repantance; partly helps and meanes, whereby wee are moued to the casting downe of our soules, and true humilitie, that wee re­turne to a better kinde of liuing.

And although the custome of ren­ting of our clothes, of wearing sack­cloth, of sprinkling our heads with ashes, and lying on the grounde, bee growen out of vse in the Church, yet hath shee retayned fasting, teares, and sighes, as the most conuenient furtherances for our weakenesse, and most beseeming the grauitie of pub­like assemblies. Priuately, it is law­full for euery one to vse those meanes whereby hee may be stirred vp to true humilitie and repentance, whether he put on sackcloth, or lye on the ground, putting his mouth in the dust, (as Ieremie La [...]. 3. 29. 1. Tim. 4. 8. speaketh) so that he knowe that all this bodily exercise hath little profit, as Paule [Page 219] sayeth, and that hee place not the ser­uice of God in these exercises, or faigne vnto it an opinion of merit, as vnskil­full men are wont in the Church of Rome. So that when these outwarde things are referred to their right ende and vse, which is, that wee may be the more cast downe and humbled before God by them, and raysed vp to true repentance, that our zeale may be in­creased, and our prayers more feruent, then they helpe, and are pleasing and acceptable to God, who, as hee hath created the bodie no lesse then the soule, doth also require to bee serued with both, and in both will haue vs to giue testimonie of earnest repentance and amendment. But wee must espe­cially take care that the contrition and humilitie of the heart, placing his hope and trust in the mercye of God, doo goe before these outwarde things; af­ter which the confession of our sinnes must followe, and an acknowledging of Gods iustice, with earnest prayer, desire of pardon, and deprecation of the deserued punishments: and last of all, an ardent petition of help and defence, to [Page 220] the glorie of his name. The sprinklings of such a sacrifice, are fastings, sighes and teares: and from that (as from a foun­taine) do these outward things drawe all the dignitie that they haue: but faith, repentance, hope, are the gifts of God, of his meere grace, which receiue all their dignitie from the onely merite of Christ Iesus and his obedience. Where­fore our whole repentance, with all the parts, fruits, and testimonies thereof, are the gifts of God, whose whole merite commeth from that onely sacrifice, which our Lord Iesus Christ offered once vp­pon the Crosse for vs, by which alone God is appeased, turneth away his wrath from vs, and forgiueth vs our sinnes. Therefore beeing reconciled vnto God by so excellent a price, our repentance which is the gift of his grace, is pleasing and acceptable vnto him, because that by our humilitie wee magnifie his glo­rie: and by acknowledging of our sinnes, wee commend his iustice: and in that wee flee vnto him in the middest of our miseries yea and death, he is acknow­ledged to be the author of life and sal­uation, a gratious, gentle, and mercifull [Page 221] God. How then can it be but such a re­pentance shall be acceptable vnto God, when he deferred the sentence of ven­geance alreadie giuen against Achab, for1. Reg. 21 29. for that he humbled himselfe before God, although his heart were not syncere and vpright? and oftentimes did hee pati­ently beare with his people in the wil­dernesse, although their heart were not Psa. 78. 37. pure and right with God. Thus haue wee how Mardochaeus and the rest of the Iewes did publiquely testifie their repentance, looking for helpe and de­liuerance from God. If any man de­maund what their sinnes were, the an­swere is easie, that besides the vsuall sinnes whereu [...]to men are giuen, this also was added, that through feare and negligence they remayned in those strange countryes, when the rest of their brethren, by the commandement and leaue of Cyrus, were returned to Ierusa­lem and the holy land. And it behoued them when they were thus appointed to the slaughter, to feele how great a sinne they had committed, in not returning with the rest into their country. By this example and such like in which we see [Page 222] that the faithfull neuer found more safer protection then Gods mercie; nor more strong weapons then prayers and teares; our sluggishnes must be rowsed vp, espe­cially at this time, in which we see the furie of the enimies more then euer to be kindled, and that they take greater cou­rage to oppresse Gods truth, and de­stroy Gods pure seruice, to flee vnto him, and to be conuerted with our whole heart, that hauing mercie on vs, he will appoint an ende of our miseries, or at the least moderate them, and giue vs strength, whereby through his name wee may ouercome all incommodities and daungers whatsoeuer. And of the remedie which Mardochaeus and the rest of the Iewes did seeke, thus farre.

The other remedie vnto which Mar­dochaeus did flee, is the fauour of Ester, for which cause it is sayd that he went euen vnto the Kings gate, to wit, that hee might be seene by some of Esters retinue [...] and so declare vnto her in how grea [...] danger both he and the whole nation o [...] the Iewes were: for hee might not enter within the Kings gate, beeing clothed with [Page 223] sackcloth. Where by the way we are to note, that the Kings of Persia, that no­thing might either come to their eares, or be in their sight, whereby they might be made sadde, (as are cryes, and wee­ping, and sighing, and the very attyre of the afflicted testifying their sorrowe) would not that any should come into their sight in such apparell: and besides that this was vsed to be done by them, that they might driue farre away all memorie and thought of death. But this is not onely a great nicenesse and effe­minacie, but it is also exceeding great and more then barbarous crueltie. For to what ende are Kings appointed, but that they should be the refuge of the miserable and afflicted? So it commeth for the most part to passe, that there is no entrance for the distressed into the house, nor any waye or meanes to com­playne vnto them: but they must com­fort themselues with this, that the gate of heauen is alwayes wide open vnto them, in as much as the Father of hea­uen calleth all that are afflicted vn­to him, and promiseth them helpe and ayde. Therefore Mardochaeus, seeing [Page 224] he could not enter into the kings house, cryeth out in the streetes, that Ester may be certified of this his sorrow, which also came to passe by her maidens & Eunuchs: whereat she was grieued exceedingly, and sent him other garments, that so he might enter into the kings palace, but Mardochaeus refused them. By this wee may know, that Esters gentle disposition and nature, was not altered by her royall dignitie and greatnesse, but that she had a most louing carefulnes towards Mar­dochaeus, whome she worthily acknow­ledgeth as her neere kinseman, and hol­deth him in steede of her father: and be­sides would gladly relieue him, and if it were possible rid him of all care and doubtfulnesse. A most worthie example for all to behold, and namely for migh­tie men, who haue all delights in abun­dance, that they may learne to relieue the distressed: for for this end, haue they receiued at Gods hande, riches and a­boundance of all prosperitie, that they should communicate them vnto others, and succour the afflicted. That Mar­dochaeus refuseth the garments offered, it partly proceeded of the greatnesse of [Page 225] his sorrow, which he could not dissem­ble: partly that he would not seeme to be carefull of his priuate commoditie, but re­maining in mourning, would more and more make app [...]rant the greatnesse of his sorrow, both to Ester and to all his bre­thren. By which example we are admo­nished, that in publique calamities wee must not haue regard of our priuate secu­ritie, but of the defence of the whole com­mon-wealth, and by our example to moue others to seeke those remedies, whereby the safetie of all may be prouided for: and that we may moue others, there ought to appeare in vs euident signes, that wee are touched with the sence of Gods wrath, and feeling of the common calamitie.

Now Ester is not offended with this efusing of the garments, as Princes are [...]ommonly wont to be angry, if all things [...]e not done as please them: but shee sen­ [...]eth Hatach one of her Eunuches, to en­ [...]uire diligently the cause of this mour­ [...]ing, that when it was knowne, shee [...]ight remedie it. For shee knew that Mardochaeus was not wont to be so moued [...]r a matter of nothing. By her careful­nesse, [Page 226] and sollicitude, we learne not to neg­lect the teares and mourning of the afflic­ted, as though they touched vs not. For it is the property of an arrogant and disdain­ful person, not to be moued with the teares and grones of those that mourne. When as this is one of the greatest griefes in mi­serie, to be contemned by those that are at case: besides that, if we diligently looke into the causes of sorrow, we shal find, that our state is in handling, and that wee had need take heed, when our neighbors house is on fire, which thing we heere see that E­ster had experience of.

Mardochaeus being demanded, doth par­ticularly vnfold what hapned vnto him; the conspiracie of Haman against all the Iewes, and the kings commandement, to de­stroy them: and withall, sendeth a copie thereof vnto Ester, shewing besides, what had befallen: he confesseth that he hath enflamed Hamans wrath against him, be­cause he wold not bow vnto him as other did, though he were often solicited there vnto: and so sheweth that he neither wa [...] ashamed nor did repent, not to haue yee [...] ded to a mortall man, & him accursed b [...] God, that honor which was due to God [...] [Page 227] lone. Therefore, when as doing well, & re­sisting the pride & impietie of the wicked, we suffer calamitie & affliction, let vs not be ashamed: & if by occasion our fact shal draw others into any great danger and ca­lamitie, let vs not therefore thinke that we are to be blamed: as we oght not to blame Dauid, for hatred of whom, Saul did slay1. Sam. 21. foure score Priests at Nob, and afterward wasted their whole Citie with sword and fire: neither also those wise men whichMath. 2. came out of the East to worship our Lord and Sauiour Christ Iesus, who being warned in a dreame by an Angell, kept not promise with Herode, but departed se­cretly from him; and so were the cause of the slaughter of those infants, in the regi­on of Bethlehem, are therefore to be con­demned.

That which he telleth of the mony of­fered by Haman, that he might obtaine of the king, authoritie to kill the Iewes, it ser­ueth to shew that he was the author of the conspiracie, and so to thirst for the Iewes bloud, that hee thought to buy it though with so great a price. So that Haman of [...]ur time, did liberally bestow, and would [...]aue bestowed euen that which hee held [Page 228] most pretious, as did also the Romane Cleargie, in hope to roote out the Church and to abolish the Gospell, vnder the name and pretence of heresie, whereof they falsly accuse it. He deliuereth also the copie of the Edict, that all doubt might be remoued from Ester, and that he might euen set before her eyes, how cer­taine and present a danger did hang ouer all the Iewes. So it behoueth vs, before we be mooued, and spread any report of feare and trouble, that we haue certainly tried the truth of those things whereof we speak, & not to trouble any with vain and vncertaine coniectures. I confesse that we haue cause to feare all euils at the hand of our enemies, but yet not without wise­dome, that we be not moued, but so farre forth, as God reuealeth their malice vnto vs. The whole drift of all this relation, is declared about the end of the 8. verse: for Mardochaeus willeth Ester, as one whom he had broght vp, that she should go to the King to entreat him, and to entreat in his presence for her people. In a matter then of so great momēt, he speaketh with authoritie, least Ester shuld pretend any euasion or excuse not to go in vnto the king, & to become [...] [Page 229] suter vnto him for her people. So that Mardochaeus here teacheth them who are in fauour with Princes, not to fauour thē ­selues, if they feare God, but to make sup­plication vnto them for the Church, whē it shall be in calamitie and oppressed by in­iurie. Yea and those Kings and Princes who are neighbours vnto those that op­presse the Church, ought to be interces­sors vnto them, both by intreatie and ad­monitions to release the Church: nay fur­ther, if necessitie so require, to ay de it with men, munition, and money, which in these last persecutions of Antichrist, many with praise haue performed. By this exāple we are also admonished, that we must not re­iect those lawfull means which God doth offer for the preseruation of his Church. Now what can be more conuenient then that the wife should intreate the husband for innocents? What more iust then to de­sire the stay of the vniust sheading of mās bloud? for in what thing may wee better employ that fauour and authoritie which we haue? Wherefore, woe vnto them, who for feare of their delights & profits, which endure but for a while, dare not once open their mouths, for the defence of the poore [Page 230] members of the sonne of God, whom they see daily to bee murdered: woe vnto our sloth and carelesnesse, vnlesse when as we see and heare the Lords inheritance to be wasted far and neare, with fire and sword with these robbers, we do not at least ioin our prayers with those who haue not cea­sed cōtinually these many years to powre out their praiers vnto God, for the deliue­rance of his Church. Dauid sheweth with how earnest affection he wept and fastedPs. 35. 13. for his enemies, when they were afflicted; what then may we think, that we ought to do, when we see the poore church of God so many wayes on euery side to be oppres­sed? Assuredly our prayers & supplicatiōs shall not bee in vaine with that Father of mercie: we haue many testimonies by vn­doubted experience: Let vs not then be wearied in praying, looking whē that iust Iudge will come to reuenge the cause of his & to set them at libertie. For God willPs. 12. 5. arise because of the sighing of the poore, & wil come in a most conuenient time to de­liuer and saue them, that in the middest of the church there may be sufficient matter of praise and thanksgiuing, through Iesus Christ; to whom alone be glory for euer.

Amen.

THE TWELFTH Sermon.

A Ffliction is the tryal of our faith, and the fornance in which there is made manifest both the weakenes and in­firmitie of our flesh; as also the strength of the spirit, which remaineth in the hearts of the faithfull: it is also the whetstone, whereby wee are sharpened in earnest and vehement prayer vnto GOD: [Page 233] and which maketh vs wise, to seeke the ayd and help of men in a lawfull manner. All which things are most euident in this historie. For in that extreme affliction which hanged ouer the heads of the Iewes, Ester strooken with feare, refuseth to go in vnto the king to intreate for thē. Con­trariwise, Mardochaeus with an inuincible faith and constancie, exhorteth her to do her dutie, which she afterward purposeth to do, fleeing to most feruent and extra­ordinarie prayer ioyned with three dayes fast, after which, she is fully determined to speake vnto the King for the safetie of the Church. So that there are three chiefe points heere to be discussed, the first the excuse of Ester for feare of cer­taine danger, ver. 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliuerance of the Church, ver. 12, 13, 14. the third the holie pur­pose and pietie of this holy woman, being readie against all euents and danger for the succour of her people, ver. 15. & 16. These examples are proposed vnto vs, that we may know what we should do in aduersitie, what meanes we may vse to be deliuered from them, with what zeale, [Page 234] what faith, what constancie and courage the Church is to be defended and our brethren deliuered.

Touching the first point, Ester being certified by Hatach of the decree made against the Iewes, and of the helpe that Mardochaeus did desire in this necessitie, doth excuse her selfe by the great rigour of the lawe, made against those who came vnto the King not beeing called, and doth adde, that that was the thirtieth day since she had been called to come in vnto the King. This seemeth a faire excuse: for there is lykely to fall on her a most euident danger, seeing the lawe is manifest, and so much the more se­uerely obserued, by how much it was more commodious for preseruation of the Kings Maiestie. It increased her feare, because in thirtie dayes shee was not called in vnto the King, and there­fore seemeth to be out of fauour: and she distrusteth that she should obtaine her suite offending against the lawe; and so it was to be feared least shee should cast her selfe headlong into certayne perill of death, and do no good neither to her selfe nor her people. And so [Page 235] Ester desireth Mardochaeus to consider of it, and holde her excused. But the feare of priuate danger ought not to af­fright her, but that neuerthelesse shee should, with Gods fauour, trie the Kings minde, and seeke to turne it to hinder that horrible slaughter. Heereby we see, that those who are come to great dig­nities, and possesse much which they may lose, are also more fearefull then others: though for the most part, men rather care for their owne hinderance, then the common danger. And you shall scarcely finde any who will not seeke some excuse, when he should helpe the Church: and hath not more regard of redressing his owne discommodities, then of relieuing the brethren. More­ouer, it is no great maruayle to see a woman affrayde of imminent danger, when it often tymes happeneth, that men, euen of a good courage, bee so daunted with dangers, that they leaue their dueties vndone. This is apparant in the Apostles, and namely in Peter, when they sawe theyr Lorde (whose myracles were yet fresh in memorie, and euen as it were before their eyes) [Page 236] to be in the hands of his enemies: there­fore the weake and fearefull men are not to be reiected, but rather to be stirred vp and encouraged.

Hence also it is to be noted, how in­conuenient the condition is of vnequall mariage, when one part is greater and more worthie then the other: and how the most mightie do most easily breake the lawes of holy matrimonie, which are these; That the man hath not power ouer his 1. Cor. 7. bodie, but the woman: nor the woman power of her bodie but the man: and that they ought not to be separated, but for a time, with the consent of both parties. Wee may ob­serue besides, how kings vnder pretence of their securitie, and defense of their princely maiestie, do very often make ty­rannicall and vniust lawes, and quite con­trarie and repugnāt to the end for which they are appointed by God. For what I pray is more contrarie to the office of a good king, then vnder paine of death to forbid any man to enter into his court? What more inhumane then to shut the doore against those to whom Iustice is due? How great a barbarousnes is it, that the wife dares not come into the presence [Page 237] of her husband, but that she shall stand in danger of death? Thus it commeth to passe, that Princes whiles they go about to maintaine their dignitie, do degene­rate into beasts, so that none dares safely come neere vnto them: and their throne which ought to be the refuge and sanctu­arie of the poore and distressed, is be­come a 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 heare1. 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, [Page 238] 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 [Page 239] 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 [Page 240] 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. [Page 241] 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. [...]ine eye. Also, I will be a wall of fire about [...]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 [...]nely to those who oppresse the Church, [...]r laugh at her calamitie, but also to all [...]hose who do not helpe her (if they may) [...]oth by word and deed: for this which Mardochaeus setteth down, is to be noted, [...]f thou hold thy peace at this time, thou and [...]y fathers house shall perish. So that in the [...]ngerous times of the Church, to take [...]re for thy selfe alone, and for thine own [...]curitie, and not to dare to speake any [...]ing in the defence of the Church; and [Page 240] [...] [Page 241] [...] [Page 242] 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 euē 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 mē, 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 [Page 243] we rather obey God then man, whichAct. 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 necessarie a time, who knoweth, saith hee, whether for such a time thou art come to the Kingdome? as though he should say: God who ruleth and gouerneth all things by his prouidence, euen the very moments of time, hath not without cause exalted thee to so great a dignitie, by so wonder­full a meanes, but that weighing with thy selfe so great a fauour of God bestowed on thee, thou shouldest serue▪ his purpose, for the profit and deliuerance of his peo­ple. For what vnthankfulnes shal it be, not to acknowledge so great a liberalitie of Gods toward thee, not to consecrate thy dignitie to his glory, and thy fauour and authoritie to the safetie of his Church? So it be houeth euery one wisely to consider vnto what God doth call him by his pro­uidence, & by his benefits, in euery estate and vocation, wherein God by his grace hath placed vs.

[Page 244]Kings and Queenes must remember thatIsai. 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church: Ministers must remember that they giue themselues to prayer and the administra­tion of the word: finally, by how much e­uery one hath receiued greater gifts at the hand of God, and abilitie to helpe the Church, by so much the more carefully ought he to employ himself vnto it. Here also we may perceiue, that whereas Mar­dochaeus at the beginning commanded E­ster not to declare her nation and her peo­ple, it was not done to teach her to dissem­ble her religion, and not to care for her brethren: but to helpe the Church more conueniently when necessitie should re­quire. So then must we vse discretion, that we may shew forth our faith when time shall require by all good effects, and what our zeale is towards the house of God▪ Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp, that she might be an in­strument of his grace and mercie.

Let vs now then proceed to see her ho­ly purpose, being compelled by the force and weight of so necessary reasons: Shee [Page 245] commandeth to call all the Iewes which dwelt at Susa togither, to a fast of three dayes and three nights, and promiseth, that she al­so and her maides will fast likewise, to crie vnto God for helpe and aide, to whose will committing her selfe and her life, shee de­termineth with a setled mind to go to the King, and make supplication for the safetie of her people. The assembling of the faithfull hath bene at all times very necessarie, when any necessitie hath bene offred to pray more earnestly vnto God, and to make profession of publique re­pentance, which is most euident in the first and second Chapters of the Prophet Ioel: and by the examples of the Kings of Iuda in their greatest dangers and di­stresse, as we see that Hezechiah did when he was besieged by Sennacherib; and Ie­hosaphat, 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idu­means did set against him▪ I confesse that the miserable captiues had no Tem­ple at Susa where they might assemble themselues, but they had Gods promises, who is present with all that call vpon him: and perhaps they had before obtained some place for the exercise of their reli­gion. So exact and rigorous a fast of three [Page 246] dayes and three nights without meate or drinke, in colder regions should exceed measure, because men in those countries could not endure it: but yet in those hot countries it was not altogither intollera­ble, thogh indeed it were very strict & ri­gorous. This fast also is not commaunded as a worship acceptable to God of it selfe, but as an incitemēt to more vehemēt and feruent prayer, to greater humilitie, and liuely repentance. Fasting therefore of it selfe is not acceptable, but because of the sacrifice of a contrite and humble heart▪ because of praiers proceeding from faith, because of the confession of sinnes, and expectation of helpe from Gods mer­cie, as before hath bene said. Ester wil haueSerm. 11. them fast for her, not as though she alone were in danger, but because shee was to make intercession for al, and by her good or euill successe, others were to bee dealt with: so that in her life or death, the life or death of others did consist. The Church therefore doth not without cause▪ pray so earnestly for her, that shee might find fa­uour with Assuerus, and obtaine that which she did demand for the safetie of the people.

[Page 247]The pietie and godlinesse of this holy Queene, sheweth it selfe in this, that shee desireth not more of others, then she wold fulfill her selfe, giuing her selfe to fasting and prayer with her maides, three dayes and three nights. By which also we learne what care Ester had vsed in instructing her maides in true religion and the know­ledge of God; and our negligence is so much the more blame-worthy, vnlesse we follow the example of this noble Lady, as well in prayer, as in the right education of her familie. But what a shame is it I be­seech you, in these dangerous times wher­in we are fallen, that the zeale of many is so cold, in fasting, in praying, in calling vpon GOD with humble petitions, and in stirring vp of one an other to the true exercises of religion? Can any man marueile then, that wee are ouer­whelmed with so many euilles, and that our calamities encrease daily more and more?

That she saith she will go to the king a­gainst the law, she speaketh it not in con­tempt of the lawe, but that shee might shew, that shee more esteemed of Gods commandement, then of the Kings law▪ [Page 248] [...] [Page 249] [...] [Page 248] and of the peoples safetie, then of her own danger, therfore shee committeth her life into Gods hand, in these words: If I pe­rish, I perish. Thinke not that these words are rashly and vnaduisedly cast out by her, as thogh she did wilfully and by despaire cast her selfe into danger: for they are ho­ly words, proceeding from her who offe­red vp her selfe and her life for a sacrifice with obedience of faith, whatsoeuer did betide, being ready, and reposing the e­uent on the good pleasure of God, estee­ming her selfe happie, if it happened that she should die in so iust a cause. So did that good Patriarch Iacob speake, when he sent his sonne Beniamin into Aegypt, Ge. 49. 14. with his other brethren: If I be robbed of my child, let me be robbed.

Hence it appeareth, that faith, which is guided by the holy Ghost, is not rash, and yet when necessitie shall so require, and dutie binde, it refuseth not any daun­gers bee they neuer so greate, with a trust and hope to glorifie GOD in his bodie, both in life and death: because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death, aduan­tage.

[Page 249]Heereby also we may learne, how profi­table the mutuall admonitions and the holy exhortations of the faithfull among themselues are: for loe Ester, who before was fearefull, by Mardochaeus exhortati­on is made more bold, and that with an holy boldnesse, shewing in deede that to be true which was sayd before, that shee Chap. 2. 20. was subiect vnto him, as whē she was brought vp with him. For if shee had sought for starting holes and excuses, as noble per­sonages are wont when they are ouer­much pressed, she might take exceptions, that desperate men did little care when they were past hope themselues, to draw others with them into the like danger. She might also say, that she was not the cause of this mischiefe, but Mardochaeus, who would not yeeld vnto Haman, or at least keepe himselfe secret, rather then come into his presence. But a quiet and setled minde seeketh not such hiding corners full of arrogancie and contempt, but attendeth what his duetie requireth, and trembleth at Gods word. Last of all, we are to see how Mardochaeus and the Church at Susa do also their dueties, not casting all the burden as many do, of the [Page 250] whole businesse, on Ester, but praying with fasting and earnest supplication vnto God, that he will fauour and pros­per her enterprise. So faithfull people ought to pray vnto God for their Kings and rulers, and for all that trauayle or be in danger for the defense or safetie of the Church, that they faint not vnder their burden. The people made prayer for the King going foorth to warre, Psalme. 20. The Church at Ierusalem Act. 12. 5. made earnest prayer vnto God for Peter as long as he was kept in prison. And this is the true meanes to preserue the Church, to wit, that on the one side the Gouernours do their dueties, and be the first by Gods guiding who vndertake any danger: on the other side, the people haue a speciall care of them who spare no labour nor paynes for them: and all together looke for safetie and deliue­rance at his hande, who neuer fayleth them that call vpon him through Christ Iesus, to whome be glorie for euermore.

Amen.

THE THIRTEENTH Sermon.

THe promises of the Lord made vn­to the faithfull, that he will be re­conciled vnto them, as oft as they turne vnto him: and that he will heare them and deliuer them out of dangers, when they poure out their prayers before him, are so many and so expresly set downe, that no man who hath but once heard of them can doubt, but that he shall finde God, as oft as he shall seeke him, and shall by experience feele him to be a light in darkenesse, a comfort in aduersi­tie, a stay in affliction, and a sauiour and deliuerer in all euils. For what is more plaine then that which is spoken in the 145. Psalme, vers. 18, 19? The Lord is neere vnto all that call vpon him: yea to all them that call vpon him in truth. He will fulfill the desire of them that feare him: he also will heare their cry and will saue them. And what more euident then that same of Amos the Prophet, chap. 5. verse. 4? Seeke the Lord and ye shall liue: and that of Ioel, chap. 2. vers. 32. Whosoeuer shall call vpon the name of the Lord shall be sa­ued. Howbeit, then are we made much more certaine, when we see the effects [Page 254] of such promises in the notable examples of those which call vpon God. As, when Dauid doth in so many places testifie that he was heard of the Lord when he cryed vnto him; that hee was set free out of distresse, deliuered from all eni­mies, and confirmed against all dan­gers: that God was vnto him a light, aPsal. 18. 1. refuge, defence, castle, weapon, and sal­uation; and therefore by his example hee inuiteth and exhorteth all men toPsal. 34. 8. taste the goodnesse of God, to trust in him, and at all seasons and in all things wholie to leane vnto him. And vnto this appertayneth this example, which euen vnto the end of this historie wee shall intreate of, in which we see how Ester, Mardochaeus, and the whole people of the Iewes, after they had called vp­pon God in their extreme danger, did feele his blessing: and in all their busi­nesse, being happily led vnder his con­duct, sawe at the last, both an admirable deliuerance of themselues, and an hor­rible confusion and vengeance on their enimies; that thereby we might more and more finde by proofe, that God will be found to saluation, of all those who [Page 255] in their griefes and euils seeke him, and call vpon him in trueth. For the present we are to see, how God after fasting and prayer did blesse the entrance of Ester to the King Assuerus, and gaue her such fauour, that he was willing to come twise vnto her, vnto the banket which she pre­pared. Wherein there are three chiefe points to be vnfolded: to wit, 1. the en­trance of the Queene into the Kings court: 2. her entertainement, and choise giuen vnto her by the King, to demaund whatsoeuer she would: 3. the wisedome of Ester, before she would declare the chiefest part of her request. An historie worthie to be throughly discussed in e­uery particular of it, that out of euery part we may drawe some instruction.

And when the third day was accom­plished, Ester put on her royall apparell, and stoode in the inner court of the Kings palace, ouer against the Kings house: and the King sate on the throne of his kingdome in the Kings house. It is not expressed whether she entred alone, or with some companye, but if wee haue regard to the prohibition, that none should enter into the court without commandement, [Page 256] it seemeth that her trayne stayed at the gate of this court, into which she alone entred: for so great was her charitie, that she would not drawe any with her into danger, being content with these com­panions onely, Faith, Charitie, and Re­pentance. She adorned herselfe with royall apparell, not for pride or vaine shew, when she was as yet in danger of her life, but for ornament and seemeli­nesse, least peraduenture she should haue been lesse acceptable to the King her husband, if she should haue presented her selfe vnto him in mourning apparell. Her bodie then was decked with magni­ficent ornaments: but in her heart she re­tayned deepe sorrowe. Neither is that to be accounted dissimulation, but wise­dome, to obserue that which was seemely in the presence of the King. For it ap­peareth that she rather sought to please God then men, when by her three dayes fast she had made her selfe pale and wan: but it was enough that God did fauour her, who granteth beautie and grace ac­cording to his will. Wherefore they who are delighted with the noueltie and va­nitie of sumptuous and most luxurious [Page 257] apparel, that they may turne al mens eyes to gaze on them, and their tongues to talk of them, glorying in their riches and bewtie, are nothing holpen by this exam­ple, neither doth it auaile any whit to ex­cuse their pride and vain-glorie. Neither do we condemne that euery one be appa­relled according to their degree and dig­nitie, so that they seeke not new fashions of apparell and those immodest and vn­chaste: and that the heart bee adorned within with true humilitie and the feare of god, with charitie, submission to learne, and modestie.

Ester then entereth with her royal robes into the inner Court, but she dares not en­ter into that part of the house in which the king sate, but stayed in the inner court ouer against the Kings house, vntill such time as she might be espied by the King; which was not done without feare of that danger which she had cast her selfe into. A most couragious enterprise of Esters proceeding from faith and charitie, by whose guidance shee ouercame all feare: for she might alwaies think with her selfe, that shee offended against Assuerus lawe, and that therefore she might bee in like [Page 258] case with Ʋashti, for comming when shee was not called, as Vashti was for not com­ming when she was called. This also aug­mented her feare and distrust, that for a moneths space shee had not beene called vnto the king. But on the one side, her confidence in the promises of God, that he would be with them that feare him and walke in his wayes, and on the other, her charitie and desire that she hath to helpe the Church, do cause her that shee prefer­reth the doing of her dutie before all dan­gers.

Hence wee are admonished straight after our prayers to set hand to worke, and constantly to prosecute our enter­prise, as we see this holy woman to haue done, who after her fast, early in the mor­ning without any delay, doubteth not to go in vnto the King Assuerus. And be­sides, we are taught, that our faith, if it be liuely and working through charitie, shall neuer bee remooued from performing her duties, whatsoeuer danger seeme to threaten vs destruction: for faith will affoord vs Gods present helpe in the middest of daungers, all which through charitie and desire to helpe others we shal [Page 259] easily ouercome. And this is Esters fact.

You shall now see the happie successe which it had from the Lord. Assoone as the king saw her, she found fauor in his sight: and he held out towards her the golden Scep­ter, and kindly calleth her by her name, adding also the titles which belonged to the dignitie royal. Ester also draweth neare, and toucheth the top of the Scepter, in signe of reuerence and subiection: which mo­destie most beseemeth al married women. So God holdeth the heart of the King in his hand, and he turneth it in a moment whither so euer it pleaseth him▪ as is said, Pro. 21. v. 1. Hee also bewtifieth the countenance of Ester, with sweetnesse and amiable fauor, that shemay be the more acceptable. The golden Scepter which is holden forth vn­to her, is a token of pardon against the transgression of the law: in that the king calling her by the name of Queen, asketh what she would haue, it is a signe of fauour and good will: and in that he also inuiteth her to aske, with so liberall an offer, euen vnto the halfe of the kingdome, it putteth her in hope of obtaining her supplication of the king.

[Page 260]For the King might easily gather, both by this extraordinarie fact, and by the countenance and gesture of Ester, that she had some great thing in her minde. Yet the King was too liberall in promising, and might rashly haue ensnared himselfe, if Ester had bene as readie in demanding, as he was in promising. But Kings can hardly moderate themselues, whether they promise or threaten: and surely it would better a great deale beseeme kings, (who oght to do nothing without iustice) first with good counsell and mature de­liberation to vnderstand what is demaun­ded, before they binde themselues by any rash promise. We see that it turned vnto euill to Herode, that he bound himself in aMarc. 6. 23 rash promise: for thereby he defiled both himselfe and his table with the innocent bloud of Iohn the Baptist. Neuerthelesse God would haue the minde of Ester to bee filled with good hope and ioy, and assurance by this immoderate offer of the King.

Now if Ester had iustly occasion of re­ioycing, for that she found the Kings fa­uour and good will towards her to bee so great: what may we do, who haue so ex­cellent [Page 261] and large promises from God, as well of this present, as of the life to come? For God who neither can lye nor be chan­ged, Tit. 1. 2. Iam. 1. 17 doth promise vnto vs eternall life, and not a part onely or parcell of his King­dome, but a full fruition of himselfe, and all his good things, as it is written, that God shall be all in all: and that we also shall 1. Cor. 15. 28 2. Pet. 1. 4 be partakers of the diuine nature. Heere we see how effectual prayers be, by which the entrie is made open vnto Ester into the Kings house, and the way made easie, and the Kings heart mollified and made soft: which haue in greatest distresses procured an issue, in danger obtained securitie, and in the very momēt of death, haue wrought life and deliuerance. If therefore we de­sire to wade out of our euilles and distres­ses, to haue an happie end of our affayres, to find fauour with the fiercest men; be­hold here the onely meanes and easiest waye; that casting our selues downe be­fore God with ardent praier, we desire his helpe, and place our whole confidence in him. For as the Prophet singeth sweete­ly, Psal. 34. vers. 5. They that looke to him shall be lightned; and their face shall not bee ashamed: as also in an other place he prai­seth [Page 262] Gods goodnesse when he saith. Vnto Ps. 59. 17 thee ô my strength will I sing, for God is my defence, and my mercifull God. Thus you see how happie Esters entrance was.

Let vs heare how wisely she vseth this prosperous gale of the kings fauour: to wit: She biddeth the King and Haman to a banket. In which thing her modestie, wis­dome, and integritie do shine: for shee doth not abuse the kings fauor: she breaks not forth by and by into teares, and how­ling and sobs, as perhaps there seemed fit occasion offred vnto her by the kings fa­uour and Hamans absence. Her mode­stie is exceeding great, in that she restrai­neth her affections, and patiently expec­teth a fitter opportunitie to complain vn­to the king, and make her supplication. By this we learne, that we must bridle our affectious and passions, least we be carried headlong by them, and that it is a com­mendable moderation not to bee rash­ly mooued, although there bee iust cause of complaint: for oftentimes a iust griefe doth driue vs beyond the bounds of moderation, that hardly men or women can temper themselues, when [Page 263] they finde patient eares lent to their com­plaints: whereby it commeth to passe, that oftentimes the bitternesse of our most iust complaints, doth take much away from their waight and force.

Her wisedome appeareth, in that shee inuiteth the King to a banquet, be­cause shee knewe, that thereby shee should further procure his good will, for that shee had experience that hee was delighted with feastes: as in the first Chapter wee haue seene that hee spent halfe a yeare in banqueting and drinkings. So the faithfull know how to vse things indifferent without euill, to serue their commoditie. Yea euen our Lord and Sauiour Christ Iesus, did take occasion at those banquets whereunto he was bidden, to teach the chiefe poynts of our saluation. So he conuerted Za­chaeus Lu. 19. 8. 9. at a banquet: and in the house of Simon the Pharisee, he receiued that mise­rableLu. 7. 36. &c. sinner into fauor, teaching the Pha­risee the doctrine of faith & repentance; and by the occasion of being entertained by Matthew, whome of a PublicanMat. 9. 10. hee made an Apostle, hee shewed the ende of his comming into the world, [Page 264] cleared himselfe and his disciples from slaunder, and set open the doore of conso­lation to repentant sinners. Ester there­fore is not to be blamed, if she sought the opportunitie of a banket, more fitly to make her supplication to the King. But it seemeth that her dissimulation cannot be excused, in that she biddeth Haman the enemie of the Church, togither with the King: but in that so much the more ap­peareth her integritie & vprightnesse: for she prepareth her complaint to be vtte­red in his presence, that she might before­hand take away all matter of exception and excuse, laying open the fraude wher­by he did obtaine of the King so vniust an Edict.

And so Ester by those things which might seeme to turne to her blame, as though she were guiltie of dissimulation and treacherie, doth receiue the praise of great integritie and iustice. For the wic­ked haue no cause to complaine, whe­ther their wickednesse be detected pri­uately or publiquely; whether at a table, or in the place of iudgement; so that there be no place for fraudeor deceit: but that the fact bee simply and truly propounded: [Page 265] neither in a good cause is it a fault to vse things indifferent vnto profit and ad­uantage. For right and equitie do not depriue vs of the vse of those things which without blame we may employ in the defense of a good cause. To be silent in prosecuting our right, is not to betray; to deferre til occasion be offered, is not to do iniurie to the aduerse partie; it is not crueltie or hypocrisie to bid him to a banquet, whome you meane to accuse; to entertaine an enimie at a feast, is not to lye. But some will say, it is at least to dis­semble: I confesse it. But all dissimula­tion is not euill and to be condemned. Christ Iesus a great while suffered Iudas Mat. 26. at his table and committed vnto him his purse, as to a good and faithfull disciple, and yet he knew him to be a diuell and a traytor: of which yet at last he warned him at his last supper. So Ester calleth Haman to her banket, because it is not forbidden to do good vnto the wicked: she entertaineth him, and after accuseth him to the King; because the benefits bestowed on euill men doth not exempt them from punishment, but make them more inexcusable. Wherefore traytours [Page 266] and treacherous persons are nothing hol­pen by this example in the couering of their fraudes, deceits and guiles where­by they set vpon good men to oppresse them. Neither is this fact yet rashly to be imitated, but onely the occasion is to be obserued, if any like vnto this shall happen: for in this present world so full of miseries, deceits and entrap­pings, wee must not onely abstayne from euill, but also from all shew of1. Thess. 5. 22. euill.

The King willingly agreeth vnto Esters request, and bringeth Haman with him, who accounteth it no small honour, that hee onely was inuited by the Queene to accompanie the King. Whiles they were in drinking, the King Assuerus renueth his former promise: thinking belike, that Ester durst not propose her demaunde for the great­nesse of the thing. Therefore againe hee sayeth, that it shall be in her choise to demaunde euen the halfe of the king­dome. But who can heere sufficiently wonder at the impudencie and blas­phemous speeches of the Doctors of the Church of Rome? For one of them [Page 267] Gabriell Biel, is not afrayde to say, that that which Assuerus heere offereth to Ester, was a figure of those things which God in deede hath bestowed on the Virgine Marie, euen the halfe of his kingdome; For whereas, sayeth he, the Father of heauen hath these two the chiefest gifts of his kingdome, Iustice and Mercie, reseruing Iustice vnto him­selfe, hee hath graunted Mercie vnto the Virgine Marie. Heere hence it is, that amongst them they giue this title vnto her, The Mother of Mercie. But let vs leaue those blasphemous speeches, whereof euen the most impudent a­mongst them are almost ashamed.

Let vs rather heare Esters answere, who yet referreth her request vntill the morrow, with that condition, that it will please the King againe the next day to returne with Haman vnto the banket which should be prepared for him. It is not easie to say what moued her to defer her request, whē she had the king so ready & easie to be intreated to grant whatsoe­uer she would. But whatsoeuer was her purpose, it is certaine that God ruled the thoughts of her heart and her speech, that [Page 268] by those things which the next mor­ning happened to Mardochaeus, who by the Kings commandement and the mi­nisterie of Haman himselfe did obtaine such solemne honors, she might haue a certaine assurance of obtaining her peti­tion: and that Haman who a little before had erected a gallous, a foretoken of his destruction, being throwen downe be­fore by the iudgement both of his owne conscience and of his friends, should haue lesse courage and force to resist; and so fall at last into the pit which he had dig­ged for others. Loe how God directeth the goings, heart, and tongue of them who put their trust in him, and by his most admirable prouidence, causeth that all things turne to their commoditie and profit, and to the disaduantage and de­struction of the aduersaries. Now this speach of Ester is full of sweetnesse and humilitie not fayned, permitting all to the Kings pleasure, and arrogating no­thing to herselfe. What then had wee neede to do, when we addresse our selues to call vpon God? Is it not most right­full, that we acknowledge all things to come vnto vs by his fauour, and submit [Page 269] our selues to his good pleasure? In the meane while Ester sufficiently sheweth that shee purposed to demaund some great thing, that the King might be the readyer to graunt that, which she had so long pondered in her minde, and would not rashly vtter vntill time and oppor­tunitie serued. Beholde how the wise­dome of the faithfull doth farre passe all the wiles and subtilties of the children of this world. Wherefore let vs imitate this example, and the notable vertues that shine in it, if wee desire to wade out of our miseries and calamities, and let vs place all our confidence in him who onely can open an happie issue to all euils wherewith wee are oppressed, and giueth life in the very gulfe of death, through Iesus Christ, who hath saued vs from death and destruction, to whome be glorie, honor and dominion, for e­uer.

Amen.

THE FOVRTEENTH Sermon.

WHen the wicked enemies of the Church are in prosperitie, they promise vnto thēselues an hap­pie and durable estate, which shall not be troubled by any chance, as in the 10. Psal. ver. 6. it is said: The wicked saith in his hart, I shall neuer be remoued, nor be in danger: and if he haue any enimies, he thinketh only with a breath to beate thē downe, as in the 5. vers. he snuffeth at or defieth all his enemies: or if they deliberat of any thing, [...]e supposeth he shal haue an happy euent [Page 272] of his counsailes, as in the third verse. The wicked is sayd to glorie or to make his boast of his owne hearts desire. Yet notwithstanding many times by the iust iudgement of God they finde a more contrarie euent then they supposed, as in the 7. Psalme, vers. 14. The wicked tra­ueileth with wickednes, for he hath concei­ued mischiefe; but he shall bring forth a lye, that is a vaine thing that shall deceiue him: so that their ioy shall be turned in­to sorrow, and they made subiect vnto their enimies: yea their counsels shall be turned into snares and ruine for them­selues, that when as they suppose to haue attained the end of their designements, and to hold the Church ensnared in their ginnes, so that no hope of escape remay­neth: then are themselues neerest to ruine & vtter destruction. And all these things doth this historie perspicuously set before our eyes. For hitherto all things haue happened most prosperously vnto this Haman, the most deadly enemie of the Church, euen as his heart could wish, hauing subtilly obtained of the king au­thoritie and power to kill all the Iewes, for which he altogether euen leapeth fo [...] [Page 273] ioy; but he himselfe, seeing the constan­cie of Mardochaeus, doth trouble himselfe with his extreme ambition and rage. He taketh aduise of his friends, and by their counsaile erecteth a gallowes, vpon which himselfe the next day is hanged by the most iust and most admirable prouidence of God. Now these things are proposed vnto vs, that we should not be troubled aboue measu [...]e▪ seeing the prosperous and ioyfull successe and tri­umphs of the enimies of the Church, and hearing their threats, wherewith as though they had alreadie conque­red all, they threaten shamefull death to the poore faithfull ones. For God doth suffer them patiently, vntill they fall in­to Psal. 7. 15. to the pit which themselues had digged, and be taken in the snares which they layed for others.

Heere then first let vs see Hamans ioy, then his sorrowe arising vpon the constancie of Mardochaeus, and at last the conclusion of his deliberation. That same day Haman went forth ioyfull, and with a [...]lad heart. No marueile though he were [...]oyfull, who was exalted vnto most high [...]onor, endued with great prosperitie, [Page 274] beloued of the King, accepted with the Queene, and whome all men honoured; and who also had obtained whatsoeuer he could wish against the poore Church of God. Ioy and gladnes of it selfe is not to be condemned, sith that by nature it is planted in all men, to reioyce in their owne good and prosperitie; but ioy is either good or bad according to the minde of him that doth reioyce. His ioy is holy and good, who reioyceth for the good things which he hath receiued of God, without iniurie done vnto his neighbour, and giueth him thankes therefore: but he who puffed vp with his prosperitie, delighteth himselfe with the contempt and reproch of his neigh­bors, and with stubbornnesse & vnthank­fulnesse against God, his ioy is prophane & accursed: and those are they of whom Christ speaketh, Wo vnto you that laugh, Luc. 6. 25. for you shall weepe and lament. So laughter and ioy which are the gifts of God (as it appeateth in that which Paule speaketh, Act. 14. v. 17. that God filleth the hearts of the faithfull with foode and gladnesse) to them by their vnthankefulnesse are turned into mourning and misfortune. [Page 275] 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 [...]he Amalakites came out to fight with the [...]eople in the desart to destroy them. Now [...]y how much the greater that Ha­ [...]ans pride was and his crueltie against [Page 276] 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 [Page 277] 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 [...]eculiar and extraordinarie motion of Gods Spirit, which the prosperous end [...]id shew. If any except, that although he [...]ere one of the porters, yet he might [...]ake some excuse for his absence, and [...]ot prouoke so mightie an aduersarie a­ [...]ainst him and his nation: I say that a [Page 278] 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 frequēted the kings house, and passed in and out euery day by that gate. Therefore let vs rather admire & imitate this cōstancie of Mar­dochaeus, then seeke out matter against it, or carp and mocke at it: and, so that we find sufficiētly in our heart & conscience, by the expresse testimonie of the word of God, that we obey his commandemēt [...] in not obeying men, let vs little care fo [...] the reproches of men, who condemne [...] as mad men and obstinate, least we be ca [...] ­ried hedlong into destruction. I confess [...] that earnestly and diligently we ought t [...] desire of God the spirit of wisdome an [...] discretion, least perhaps vnder preten [...] of zeale and constancie we be drawen [...] [Page 279] 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 wouldEuseb. l. 3. ca. 25. not go into that place where Cerinthus the heretique was. And thus much of Mardochaeus constancie.

[Page 280]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 [Page 281] are vehement passions, whereby the vn­quiet mind is euer tossed vp and downe, so that it cannot long enioy that good which they hane gotten; but by how much the lighter the matter is wherewith they are offended, so much the more doo they waxe madde, vnlesse they bring it to passe according to their minde: not knowing, that it is not a small vertue to contemne smal things, and such as cannot hurt: and on the other side, that it is great wisedome so to rule his affections, that the vse and enioying of those good things which they haue gotten be not lost. But Haman doth litle esteeme whatsoeuer riches, estimation, dignitie, and honour, which he hath receiued of the King, vn­lesse out of hand he be reuenged on Mar­dochaeus: yet hee is said to haue perforce refrained himselfe, and come home to aske counsell of his wife and friends. He would no doubt willingly haue laid vio­lent hands on Mardochaeus, as reuenge and wrath do quickly moue the cruel, but he repressed himselfe, because Mardochae­us was as it were in a sanctuarie, whiles he is in his office in guarding the kings gate: and it wold also be accounted a contempt [Page 282] done vnto the King, to lay bloudie hands on any of his seruants: besides he thought with himselfe, that it was better that hee should be put to death with shame, kee­ping therein also some forme of law, then that he should die by open force. Adde hereunto, that God doth restraine the fu­rie of the wicked, that they may not exe­cute whatsoeuer they determine. Hence let vs learn euen by force to restraine our passions, not onely for a time as Haman did, that after they may by deceit and guile obtaine a more cruell effect: but that euill desires may altogither bee re­strained, and viterly extinguished in vs, that wee may be obedient to Gods will, and driue out of our minde all de­sire of reuenge, and if we haue any in­iurie offered, that we leaue our cause and reuenge vnto him. And thus far of Hamans anger.

Now being thus full of rage, hee cal­leth his friends to counsell, and especially his wife Zeresh as the chiefe and principall of his counsell. In which thing hee see­meth to deale prudently, as becommeth a wise man: but, neither was the matter o [...] such weight, whereof they did consult [Page 283] neither ought he to come to counsaile so enflamed with anger; neither shuld he vse those counsellours who depended onely on his becke, and would say and do all things after his lust; neither was the thing so hotly to be proposed. And truly hee vseth not such counsellours, who will per­swade him to any moderation: but those who will finde a way how they may spee­dily fulfill his furious passion: wherefore it is also not any whit to be marueiled at, that the conclusion of this counsell was so foolish and arrogant. But let vs heare how he proposeth the matter, He sheweth them the glory of his riches, and the multitude of his children: and all the things wherein the King had promoted him, and whereby he had exalted him aboue all the Princes & seruants of the king: & which was euen the heaping vp of his glory, that he only was broght in by the Queene with the king to the banquet: and that he only was also bidden with the king the next day. To what end all this? that he might procure the greater enuie to Mar­dochaeus, and that his fact might seeme the more bold and intollerable, & that therby he might moue his friends to the like rage & reuenge against him, & therefore might [Page 284] desire them to shewe him some speedie way whereby he might be reuenged of his enemie, otherwise he professeth vnto them what miserie he is in. For, saith he, All this auaileth me nothing, at what time soeuer I see this Iewe Mardochaeus sitting at the Kings gate. That proude recounting of his riches, the multitude of his children, and the honour and dignitie to which the King had exalted him, is a most certaine testimonie of the munificence, and libera­litie of God towards the wicked, the ef­fects whereof he doth many wayes powre out vpon them: next, that the wicked do sufficiently know, their goods, commodi­ties, and greatnes; but neuer attribute them to their true author; whence it com­meth, that they wax wanton in arrogan­cie, vanitie and foolish presumption: yea and in exceeding crueltie, that it is a capi­tall crime, if any submit not themselues vnto them, and yeeld not vnto them di­uine honors. Moreouer, the nearer their ende approacheth, the more do they glo­ry and set out their magnificence. But this is aboue all most worthie of obserua­tion, which out of Hamans owne confessi­on is manifest, that the griefe and trouble [Page 285] wherwith the wicked are driuen, for that they cannot by and by as they would de­stroy the godly, who they see cannot bee bowed, or brought by any meanes to be subiect to their tyrannicall affections; do let that they cannot haue any taste of their prayse, glorie, riches, honour, and nobilitie of their stocke. So the enemies of the Church of God, to whom at this time all things came to passe as they wished, as a­bundance of goods, honours, estates, fa­uours and dignities; yet not content ther­with, they desired to see the vtter ruine and ouerthrow of the faithfull. For when they saw but one only Prince, louing true godlinesse, and taking vpon him the de­fence of the Church, al their ioy perished and delight, which they shuld haue taken of those honours, riches, and fauors which GOD had in abundance heaped vpon them. Yea and the hatred of the Gospel had taken such deepe roote in the hearts of the poore commons, astonied and be­witched by the conspirators, the succes­sors of Haman, that they can abide none who professeth the sincere doctrine of the sonne of God. And what I pray, was the ende and marke of all the counselles [Page 286] and assemblies of their cleargie, and of all their Preachers? was it not that the peo­ple being stirred to vproares, should not suffer any to enioy life, who would not consent togither with them to the same idolatrie? So then euen with their owne commodities and in the middest of their quiet are they troubled, whiles they see a­ny one Mardochaeus, that is, any one that wil constantly striue for god and his truth against the errors, pride, and ambition of Antichrist. Thus haue you the oration of Haman to his friends, not from whom hee looked for counsaile, but whome he would kindle with him vnto wrath. But it becommeth vs when we are to delibe­rate of any matter, not to call to counsell those who will speake for our fauour, and smoothe vp our desires, but graue men, who with all libertie and freedome of speech will admonish vs what is honest, what is profitable: and all passion must be far away from our counsels, they must ra­ther be gouerned by reason, that we may be ready to heare those things, not which please vs, but which are honest and come­ly. Finally, if we must deliberate of any matter, it must be free to discusse al things [Page 287] on euery side, to obiect, to gainsay, that by search there may be found, what shall be most honest and profitable. Where­fore they are wide from the truth and erre most greeuously, who asking counsell of their friends, desire to haue their passions approued by them; for in stead of coun­sel, they finde confusion: which here wee see to haue happened vnto Haman.

For see I pray, what good counsellours these friends and Zeresh his wife were, Let there, say they, be made ready a gallows of fiftie Cubits high, and in the morning speake vnto the King, that they may hang Mardochaeus vpon it; and then go in ioyfull with the King to the banquet: which thing when it seemed good vnto Haman, he prepa­red the gallowes.

By this counsell it is plaine, that Ha­man being fierce and cruell, had his wife Zeresh and his friends as cruel as himselfe: and therefore by Gods iust iudgement, they were at last wrapped togither in the same destruction, God rightfully reuen­ging so bloudie an aduise.

They aduise that which they thinke the king will easily graunt; seeing Haman so greatly in fauour with the King, [Page 288] and the Kings readinesse alwaies so great in granting his requests. Wherby it com­meth to passe, that men waxe more bold in demaunding things vnhonest, when as before they haue very easily obtained the like: besides that, that men are allured with fauour and good will to hope for greater things. They do not weigh that the king receiued a great benefite by the care and faithfulnesse of Mardochaeus, be­fore Chap. 2. of which fact they could not be ignorant, when as there was open execution done vpon the traytors: they thinke not therefore that such a benefite might come into the kings minde; but they perswade themselues that Mardo­chaeus is nothing else but a miserable and vile Iewe without fauour, and already condemned to death: wherehence it com­meth, that they counsel no moderate mat­ter to Haman, but runne headlong into al inhumanitie. But surely any wise coun­sellour might thus haue dealt with Ha­man. What stand you vpon Mardochaeus this Iewe, a man of no account? he is not worthy that you should once thinke of him: do you thinke that your fauour and estimation dependeth vpon him, turne [Page 289] away your mind & cogitation from thin­king of him, & be carelesse & secure, is hee not already adiudged to death? But wic­ked mē delight in cruel & barbarous coū ­sels: for what needed a gallowes offiftie cubites high, vnlesse it were that not one­ly they would satisfie their thirst with the bloud of an innocent, but also they lon­ged to expose him to all mens sight, with laughter and reproach? So the enemies of our Lord Christ Iesus were not con­tent we see to haue nayled him to the Crosse, but they would haue him hang in the middest betweene two theeues, as a notorious and famous theefe. They adde, that when this is done, he may go in mer­ry vnto the banquet. For the enemies of the Church of God, doo feigne theyr onely ioy in the death of innocents, and doo onely relish with delight, those meates which are sawced with the bloud of the faithfull. So Herodias doth littleMare. 6. 24. care for all the dainties at Herodes table, vnlesse Iohn Baptists head be brought her in a platter: so furious is the hatred wher­with euery one of the wicked doth perse­cute gods seruants, & him whom he thin­keth to be his enemie. This counsell liked [Page 290] Haman well, for it agreed with his passion, and he thought he should easily obtain it. So is it often done to ouer-loose and fear­full Kings, who dare denie nothing to those that are about them: There is no­thing so wicked or inhonest, which is not craued at their hands euen with hope of obtaining. He thought besides, that it would be a pleasant and a faire shew, if he might see him who would not bow him­selfe before him, to hang with shame and infamie on so high a galows. Therefore he setteth vp the gibbet in his owne house, as after we shall see, Chap. 7. vers. 9. Neither was it a hard matter for him to get a tree of such a height, when as in the East the trees are of such a length, that almost it passeth all credit: or else many might be grafted togither, and so make the gallows of such height. Neither ought it to seeme strange vnto any, that hee erected such a gibbet, when he was in so great fauour and autho­ritie, and had the kings Ring, & was next in dignitie vnto the king. So by the iust iudgement ef God it commeth to passe, that the worst and most dangerous coun­sels please the wicked, as the coūsel of the false Prophets did to Achab, by whose [Page 291] perswasion hee went to Ramoth Gilead, where he receiued his deathes wound, and his armie was ouerthrowne. And as the wicked are delighted with lies, so are they easily allured by thē as by a bait, that they may be ensnared in their owne deceirs. And indeed it is iust, that those who will haue their wicked counsels praised, and al­lowed, and do please themselues in them, should at the last bee taken in their owne nets. But let vs embrace truth and in­tegritie: let vs vse moderately our ioy and gladnesse, least we abuse our prosperitie; neither let vs suffer our selues to be carri­ed away headlong with our passions: let vs not worke treacherie against any, let vs seeke for counsell at God, who wil be our guide in all our wayes, defending vs by his power, and deliuering vs from all violence and reproach: and whatsoeuer fall vpon vs heere, at the last hee will saue vs in his kingdome with Christ Iesus our Lord, to whom alone be glory, strength, and do­minion, for euermore.

Amen.

THE FIFTEENTH Sermon.

VVE are not more troubled almost with any thing in the order which God keepeth in the gouerning and administration of this world, then when we perceiue the wicked to florish and bee in prosperitie, when in the meane while, the good do weepe and mourne. But this perturbation partly springeth from this, because we looke not beyond the bounds of this life: partly, for that by reason of our impatience, wee cannot expect the notable effects of Gods iudgements; which oftentimes in this world he turneth [Page 295] on the head of the wicked and vngodly, when the good are meane while deliue­red. That therefore we may meet with this so dangerous a tentation, we must of­ten call to minde those sentences which e­uery where are found in the whole Scrip­tures, concerning the care which GOD beareth ouer the godly, and concerning the vengeance wherewith he is reuenged of the wicked: as that which is set downe Psal. 33. vers. 18. 19. Behold the eye of the Lord is vpon them ihat feare him, and that put their trust in his mercie, To deliuer their soule from death, and to preserue them in famine. and Psal. 53. 6. That God will breake the bones of the enemies. And Psal. 58. 6. 11. That God will breake the teeth of the vngodly: and that men shall say, verily there is frute for the righteous: doubtles there is a God that iudgeth in the earth. Besides, we must often set before our eyes the no­table and memorable Histories of the iudgements of GOD, whereof the holy Scripture is full, and which the ex­perience of all ages wil abundantly afford vnto vs, if we be diligent in obseruing of them.

Such is that which in this Historie is [Page 296] proposed, in which as in a liuely Image we see, that God after hee hath tryed his, doth deliuer them from reproach and af­fliction, & doth lift them vp, euen by the hands & mouth of their enemies: whom on the contrary hee doth ouerwhelme with shame and confusion, bringing to nought their counsels and wicked practi­ses. For behold Mardochaeus, who out of sorrow and mourning, yea euen out of death it selfe, is drawne on the sudden to great honors, thē which the kings of Per­sia did not bestow greater on their brauest courtiers & dearest fauourites, Assuerus fit­ly calling to minde the benefit which hee had receiued at the hand of Mardochaeus. And Haman at vnawares doth himself set downe the maner of this rare & extraor­dinary honor, & is the first author of it vn­to the king: & afterward is cōpelled with his owne hand to performe that which he had prescribed. In which action the singu­lar & admirable prouidence of God doth shine, seeing that all things were so con­ueniently and fitly done to wit, the kings waking, who could not sleepe all night; the reading out of the Chronicles, which he commandeth to be done before him; [Page 297] and therein the remembrance of Mar­dochaeus benefit occurring; the readie will of the king to recompence is; Hamans so fit comming, though to another end; the question proposed by the king, of him whome the king would honour; Ha­mans answere and conceit of himselfe; and the kings commandement of lea­ding Mardochaeus with triumph through the citie: that in this narration especially, if euer in any, there appeareth the truth of this common prouerbe, To him that away­teth, all things fall out fitly. For what could happen more to be wished for, what more conuenient, as well for Ester and Mardochaeus, as for all the Iewes, then that which heere God doth dispose, com­manding so many contrarie things to meete heerein together, to the consola­tion of the godly, who were greatly op­pressed, and to the confusion and shame of Haman and his confederates? Let vs then more diligently weigh euery parti­cular, that we may the better taste the most wise counsaile of God in all things, and his wonderfull gouernment, and that wee may acknowledge how good and gentle he is towards his, and how [Page 298] sharp and seuere to his enemies.

First therefore there is declared, that when the King could not sleepe, he comman­ded that they should reade vnto him the booke of the records, that is, the Chronicles. Memorable is that night, because in it by Gods purpose and prouidence there was prepared a remedie, whereby the Church should be deliuered from all her feare and danger, and Hamans pride should be beaten downe, and all the ene­mīes of the Church confounded. And as Assuerus tooke not his rest, perhaps dout­full what the Q. Ester his wife would de­maund, so it is likely that Ester also was▪ carefull by what meanes she might best speake vnto the king, and propound her request vnto him: and that Mardochaeus was in great feare, by reason of Hamans furie, whereof he could not be ignorant, when as the galowes was already set vp, neither would Haman cease, vntill he had reuēged himself, and brought his furious purposes to an end. So good men watch in defence of the Church and their owne safegard, the wicked watch for their de­struction & ouerthrow of the godly, and God taketh away sleepe from the King, [Page 299] that by his meanes he may prouide for the safetie of his, and heape confusion on Ha­mans head. Although therefore the kings sleepe was hindred by some natural cause, yet God of purpose would haue him to watch, and sent into his heart a desire to heare the historie of his owne time. So God either sendeth or taketh away sleepe as semeth good vnto himselfe for the pro­fit of those whom he will help, so that he oftentimes waketh who would gladly sleepe, and he sleepeth who would wil­lingly awake, God by this meanes furde­ring his worke, men for the most part not knowing it, or thinking of it, vntill Gods decree be executed. Heerehence it ap­peareth, that the kings in those times, were not like the kings of our time, who turne the day into night: sleeping in the day, because they will not do the works of the light: & passing the night without sleepe, bicause they are delighted with the works of darknes. I cōfesse that is true which the Greeke Poet hath: A counsellor ought not to sleepe all night: but to passe whole nights in pleasures and delights, and to neglect ones duty, is the part of mad men, not on­ly ouerthrowing al modestie & honestie, [Page 300] but also the very order of nature. But this is to be commended in the king, that for the ease of his minde, and not to loose that time wherein he could not sleepe, he commanded not bookes of loue, not fables, not trifles to be read vnto him, which at this day courtiers both night and day delight in, but the historie of things done in his time faithfully written, as before we haue seene about the end of the second Chapter. For I pray, who ought rather to be skilfull in histories, and especially of their owne kingdomes then Kings, whereout they may learne examples of all sorts to enforme the [...] manners and iudgement, and that they may know what is well done, what ill? Is it not a great shame that Kings know nothing of the affayres of their state, but by the relation of others? Heere hence wee learne, how profitable it is to haue certaine and true histories to be written, and those to be read also of them who haue the gouernment of the common­wealth. For otherwise what doth it auail [...] to haue good and faithfull histories writ­ten if they be not read? By the exampl [...] also of this King wee learne, what we [...] [Page 301] should do when sleepe forsaketh vs, to weete, either reade things profitable, as [...]re the sacred histories, and whatsoeuer is contained in Gods most holy word; or [...]tleast repeate and record in memorie, [...]hose good things which we haue seene, [...]eard, or read; taking heed that we be not [...]roubled or vinquiet, either in bodie or [...]inde.

Neither was it by fortune or chance, [...]hat this historie of the conspiracie of [...]igtan and Teresh against the king de­ [...]ected by Mardochaeus, was read vnto the [...]ing: but by Gods will, that the king [...]ight call to mind, which he had forgot, [...]he benefite receiued by his fidelitie and [...]atchfulnesse, and so yeeld recompence [...]or preseruation of his life. That happe­ [...]ed about foure yeeres after that Ester [...]as preferred to the dignitie royal, which [...]as in the seuenth yeere of the king As­ [...]erus: and the things which heere are [...]ecited, fell out in the twelfth yeere. So [...]ng a space of time did passe, wherein [...]he king remembred not so great a be­ [...]efite, or did yeeld requitall to Mardo­ [...]aeus who had so well deserued it. Al­ [...]hough in this respect, the king was not [Page 302] without fault, as shewing thereby an vn­thankful mind and forgetfull of a benefit receiued, yet notwithstanding God did deferre the recōpence of that benefit vnto a better time, & more cōmodious oppor­tunitie, as well for Mardochaeus, as for his whole nation: and besides, for the ouertur­ning of Hamās deuises with greter shame, then if by and by after the good turne performed he had receiued his reward. The requitall then of things well done neuer perisheth with God, and although their reward many times be deferred, yet is it not takē away, whether God requite it by those who haue receiued them, or by others, or whether himselfe of his meere grace & liberalitie do recompence those that haue well deserued. Let vs not then at any time be weary in well doing be­cause of mēs vnthankfull minds, for at the last, though God seeme to slacke it for a time, yet shall we reape most abundant fruit of those things which we haue well done by the direction of his word & the light of faith. For those things which are well done, are more faithfully recorded in the Lords booke, then in any records of the histories of this world.

[Page 303]See now how God stirreth vp the minde of Assuerus by the reading of this historie, for he demandeth, What honour and dignitie hath been giuen to Mordecai for this, and vnderstāding by his seruants, that there had been nothing done for him, he doth with aduised deliberation purpose to do it. Who can doubt but that this mo­tion of his mind came frō God, by whom only the wils of men are disposed and en­clined vnto good? For vnlesse God by some secret force of his had wrought here­in, what hope was there that the king, who when he had the fact of Mardochaeus as yet in fresh memorie, did not care or thinke of requitall of it, at which time it seemeth he would rather haue done it, because lately he was deliuered out of the danger of death, and conspiracies of the traytours: what hope I say was there that hee should be stirred vp, so long af­ter with the dead reading to thinke of the benefite receiued by Mardochaeus fidelitie and to requite it? For it com­meth to passe for the most part, that vnlesse whiles the benefit is fresh in me­morie it be requited, the grace & estima­tion of it perisheth in processe of time, as [Page 304] men are wont in time to forget thos [...] good turnes which we haue receiued ei­ther of God or man: as the old prouerbe witnesseth; The memorie of a good turne sleepeth. That the king therefore asketh whether any honor or recompence hath been done to Mardochaeus, for it doth shew, that for these foure yeeres in this respect his mind had been very forgetfull. For who should haue been more mind­full then himselfe, either of a benefit re­ceiued, or of not recompencing it? And yet his seruants remember it better then he. Howbeit God so long a time after, doth not only reuiue it and call it to me­morie, but also giue a desire to requite it. For these principles are ingrafted by na­ture in euery one, that euery good turne deserueth a reward, and that the reward must be equall to the benefit. Now what greater benefit can kings receiue, then to haue their life preserued from the conspi­racie of traytours, and so with their life to haue their states defended? Rightly therefore doth the king thinke that this dutie was worthie to be requited with honour and preferment, and doth also determine to performe it. And would to [Page 305] God that this principle might take deepe roote in the minds of all of what degree soeuer they be, high, meane, or low, that those who haue deserued well of vs, are to be rewarded and honoured according to the abilitie of euery one who receiueth a benefit: for then should we not dayly see so many vnthankfull mindes, & much lesse so much peruersenesse in altering and extenuating of those benefits which good men haue done, whether to their King, or to their countrie, or to their friends and neighbours. For what can remaine sound in the publique state and societie of man, if you take away the pu­nishment of wickednes, and the reward of well doing? The King then doth very well in enquiring whether Mardo­chaeus hath receiued an honour for re­ward of his fidelitie: the seruants do bet­ter, who remembring wel all those things which had passed, do certifie the king of the truth of the matter. And surely it is seemely that the seruants of Princes should so marke what is done, that when neede shall require, they may be sure to render a faithfull testimonie of euerie thing; not altering any thing either for [Page 306] hatred or for fauour, which yet courtiers are wont to do.

The good minde and vnfayned good will of the king to do Mardochaeus good, is thereby apparant, that euen earely in the morning hee enquireth who of the courtiers were in the court, that he might consult with them about the honouring of Mardochaeus according to his minde. And it seemeth that the reading, and the communication of the king with his ser­uants, continued euen vntill the mor­ning, that together with the light of the day, God also might bring some light of deliuerance and safetie vnto him who by the most cruell determination of his e­nemie was condemned to a shamefull death. Heere the most notable and eui­dent prouidence of God doth appeare, that Assuerus doth not determine of him­selfe, neither taketh counsaile with his seruants who were present, what reward and honor Mardochaeus should haue, nor in what maner or by whome this honor should be done vnto him. For perhaps it neuer would haue come into the kings minde or the mindes of his seruants, to haue deuised such a kinde of honor for [Page 307] Mardochaeus, as Haman prescribed when he was demanded. Loe how God doth leade and direct the wils and counsailes, the times and seasons, yea the words and talke of mē by his hidden prouidence, to fulfill that which he hath decreed; and that euen when men know not of it, and thinke or deliberat of nothing lesse then to obey Gods will, or performe & serue his purpose & prouidence: on which yet alone we ought to depend, bending our intent wholy on this, to do our duetie faithfully, obey him, and place our whole cōfidence in him. Behold then how Ha­man when he came to desire that Mar­dochaeus might be hanged on a gibbet, is most fitly by God and the king chosen, to set downe the sentence of most high honour to be bestowed on Mardochaeus, and himselfe to be the minister thereof: and by this meanes yeeld vnto him most exceeding honor, whome he went about to bring to extreme shame and violent death. Haman was come very early in the morning to satisfie his vnsatiable desire of reuenge, by obtaining authoritie to de­stroy Mardochaeus with a shameful death. So at this day the deadly enimics of the [Page 308] Church sleepe not, neither giue them­selues any rest, but continually are in the Kings house, and stand at his elbow, and neuer leaue crying in the eares both of the king, and of all that are in any fauour and authoritie with him, to encourage them to the destruction of the whole Church. Haman is called in out of the vtter court, because (as we haue heard) it was not lawfull for any to go in any farther, vnlesse he were called by name. Now that he was exceeding ioyfull it is likely: for he thought that by this meanes there was most fit occasion offered vnto him, to obtayne his bloudie demaund. That Haman of our time, that day that he was called earely vnto the king, to re­ceiue the due reward for his deserts, did marueilouslie reioyce, thinking that there was occasion offered vnto himLuc. 6. 25. vtterly to destroy and roote out the faithfull professors of the Gospell. But the matter fell farre otherwise then Ha­man supposed, although allured by the first speech of the kings, hee nourish great hope in his minde, and did pro­mise vnto himselfe greater honors then hitherto hee had enioyed. Assuerus [Page 309] therefore asketh him, What shall be done vnto the man, with whose honour the King is delighted? Wisely doth Assuerus sup­presse his name whome hee would ho­nour: but that wisdome came from God, who would haue those honours due vn­to Mardochaeus, to be appointed and described by the mouth and counsaile of his most deadly enemie. For other­wise it is not probable that Assuerus would mocke Haman, or go about to intrap him: but God did pitch the nets for this proude and craftie enemie.

Moreouer the Holy Ghost doth o­pen vnto vs the proude thoughts of Ha­man, when he is sayd thus to haue pon­dered in his minde, Whome would the King rather bring to honour then me? So God is wont often to lay open the secret thoughts of his enemies, that hee may laugh at their pride, make knowen their insolencie & wantonnesse, and shew thē to be altogether inexcusable. Of this sort were the foolish imaginations of the mo­ther of Sisera, who when she perceiuedIud. 5. 28. 29. 30. that her sonnes chariots stayed, perswa­deth her selfe that he was busie in deui­ding the spoiles, and that euen then whō [Page 310] he was dead, being ignobly slaine by Iael a woman. So Isai, doth deride the foo­lishIsai. 14. 13. boastings of the king of Babylon, as though he would climbe vp aboue the cloudes, and place his throne and seate in heauen, and make himselfe equall with God. So the thoughts of Nabuchadne­zar are detected, when he said in his hart, Is not this that great Babylon, whose foun­dation Dan. 4. 30 my hands haue layed? Heerehence we learne by experience, that the ambi­tious are neuer filled with honor: and al­though they be most wicked & vnwor­thie, yet they thinke thēselues worthie of all honor & magnificence: as this Haman heere perswades himselfe, that he alone a­mongst al the rest was worthy that honor which the king meant to bestow vpō any: and that he only deserued such great ho­nours as any man was able to deuise. So are the wicked wont to build castles in the ayre, euen when their destruction hangeth ouer their heads, as Salomon ex­cellentlyProu. 16. 18. describeth, Pride goeth before destruction, and an high minde before a fall. Wherefore we ought to hold for suspec­ted, all vaine hope of glorie and magni­ficence due vnto vs, wherewith we feede [Page 311] our fantasies: and then to feare the grea­ter fall, when we go about to be exalted aboue our measure. Let vs rather imitate Dauids modestie, so that we may truely glorie with him: Lord, mine heart is not Psal. 131. 1. haughtie, neither are mine eyes loftie, neither haue I walked in great matters which are too high for mee.

Wherefore Haman thinking that hee shall pronounce sentence of honours to be bestowed on himselfe, doth thus an­swere to the kings question, That the man whome the King would honour shall (1) be apparelled with the Kings apparell, (2) be [...]ryed vpon the Kings horse, (3) haue the Kings crowne set vpon his head, (4) and that by one of the chiefe Princes: (5) and so to be lead with triumph thorough the streetes of the citie, (6) to haue proclaymed be­fore him, Thus shall it be done vnto the man whome the King will honour. Haman makes no mention of gifts or rewards to be bestowed on him whom the king wold honour, he had forsooth riches suffici­ent, and he was only desirous of honour. And it might be that he had this hope [...]n himselfe, that when hee was exalted [...]to so high dignity, he might easily take [Page 312] what occasions he listed to get riches. That Haman of our age, thought him­selfe worthie no lesse honour then this did: nay rather it is euident that he aspi­red to somewhat more, and indeede to haue desired the kings apparrell that hee might spoyle the king thereof; to be ca­ryed on the kings horse, that he might make him go on foote; and to put the kings crowne vpō his head, that he might thrust him into a monasterie: and so ha­uing deposed his king, he might vse the seruice of the Peers of the bloud royall, and be caryed with triumph through the cities royall, and command to be pro­claymed, not by one but by all; not thus shal it be done to the man whom the king will honour; but God saue the king: him who is worthier of the kingdome then the king himselfe. When ambition hath taken roote in the mindes of Nobles, it can abide no moderation, but desireth to be lifted vp aboue all dignitie and excel­lencie. But how can it be that warlike men made drunke with the wine of the fornicatiōs of that whore of Rome should not do thus, when that whore dareth to lift vp her selfe aboue all that is called [...]. Thes. 2. 4▪ [Page 313] God? Thus haue you Hamans aduise, promising vnto himselfe royal triumphes, but the foole fell farre from his imagina­tion, which let vs consider out of the kings decree expressed in these words: Make haste, saith he, take the apparell and the horse as thou hast said, and do so to Mardochaeus the [...]ew, who sitteth in the kings gate: omit not any thing of all that which thou hast spoken. The prouidence of God is to be obserued in this commandement of the kings, who so suddenly changed the Kings will, that he would command this Courtier so be­loued, so magnified to serue Mardochaeus, and to be compelled to so base an office, from so high a degree of honour: and this is so much the more to be obserued, because the King could not be ignorant, with how great hatred Haman followed all the Iewes. Now Kings are not wont for a light cause without offence so hard­ly to entreate and debase their deare at­tendants and those whom they haue mag­nified aboue the rest: but heere the kings commandement is straight and precise: Make hast, take the apparell, do as thou hast said, omit nothing of that which thou hast spo­ken. What could a man more straightly [Page 314] enioyne his seruant? But God would haue the King speake thus peremptorily, that Haman might be terrified, and his pride beaten downe, neither that he should flee vnto the excellencie of his dignitie, but that he should execute the aduise which he himselfe had giuen. Such is the estate and condition of Courtiers, that after the lust of Kings, and at a word they are sud­denly lifted vp, and suddenly throwne downe: so changeable and vnconstant is their condition and dignitie, which han­geth vpon that slender and rotten threed of mans fauour: Who oftentimes to make shew of his power, is delighted with such sudden changes, throwing downe those whom he hath lifted vp: treading vnder feete, those whom before hee did extoll: ouerwhelming with shame, those whom they had ennobled with honor: fi­nally, vsing them as things created by themselues, and that worthily, seeing the courtiers are delighted with this maner of creation, with wicked sacriledge, transfer­ring vnto men, that which is due vnto god alone.

Haman affrighted with this voyce, neither dareth answere, nor resist: but, [Page 315] though against his will, executeth that which hee was commaunded. Heereby appeareth how great the authoritie and power of Assuerus was, to wit, absolute; such as at this day the Turke doth exer­cise ouer all his subiects. And heere also appeareth the cowardise and base minde of Haman. He might (as it seemeth) ob­iect many things; to wit, that this Iewe was, his most hatefull enemie: already condemned by the Kings proclamation: that he was rebellious against the Kings commandement of honouring him: that it should not bee honourable for the King to bestowe so great honours vp­on a man of so base estate: that his benefite was not so great, which pro­ceeded not from any manlinesse or cou­rage, but onely from the bare repor­ting of words which might bee by any the most cowardly slaue, who should not therefore bee accounted worthy so great honour: finally, if hee had ob­iected nothing else but that hee could not in a matter so base, cast downe himself before his most deadly enemie, it might haue bene sufficient: for had it not bene [Page 216] farre more commendable for him before men, to haue dyed manfully, then so a­gainst his will to frame himselfe vnto the Kings will? But this for the most part, is the nature and disposition of them who place their hope and felicitie in the grace and fauour of Princes, that they do most seruilely abase themselues to the ministe­rie of many things, which ought to be vn­to them more greeuous then death it selfe▪ So God oftentimes is wont to throwe down their courage who seeme that they will rather die for madde, then to yeelde but one iotte of their dignitie and magni­ficence.

Marke heere a wonderfull change i [...] the persons, as well of Haman as of Mar­dochaeus. For Haman is compelled to appa­rell him whom he desired to spoyle, an [...] to carrie him vpon horsebacke, of whom hee would needes be adored; to adorn [...] his head with the Crowne royall, whos [...] necke he desired to breake with an haul­ter; to prepare a triumphe for him, fo [...] whom he had erected a gallowes; and t [...] proclaime before him whom hee woul [...] haue oppressed with reproach, Thus sh [...] [...] be done to the man, whom the King will ho­nour: [Page 317] Finally, Haman heere is compelled to play the part of a seruant, in apparelling of Mardochaeus; of a horseman, in helping him to horse; of an vsher, in going before him; and of a cryer, in proclaiming his ho­nour.

On the other side, Mardochaeus beeing [...]ppressed with teares and sorrow, is ap­ [...]arelled with gladnesse: he that lay in the [...]ust, is carried on the kings horse: he that altogither was swallowed vp with sad­ [...]esse, is Crowned with ioy: hee who was [...]ppointed to a shamefull death, is honou­ [...]ed, and that by him who had wrought all [...] mischiefes against him. Worthily [...]en might this faithfull seruant of God [...] out, the Innocent shall not loose his la­ [...]our: How pretious is thy goodnesse ô God, to them that put their trust vnder [...]e shadow of thy wings! and that: * How Ps. 31. 20. 21 [...]eat is thy goodnesse which thou hast layd vp [...]r those that feare thee! and that Salua­ [...]on Ps. 37. 39. Ps. 92. 11. 12. belongeth vnto God: & also that Thou [...] lift vp my horne as the horne of an Vni­ [...]rne, for I am annoynted with fresh oyle, And [...] eye shall behold thy iudgements against [...]ose that lie await for me. Now these [...]ings are written, not that out of them [Page 318] euery one of vs should imagine to him­selfe the like triumphes that Mardochaeus had, or like honour in this world: but let it suffice vs to haue made triall, that God is the defender of our honor, and that hee wil bring forth thy righteousnesse as the light, Ps. 37. 6. & thy iustice as the noon-day: 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 [Page 319] 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.

WHen as the Lord once begin­neth to draw the most cruell e­nemies of his church into iudge­ment, to execute vengeance vpon the [...] according to the desert of their prid [...] and crueltie, suddenly are they seene t [...] be intangled in the bands of their iniqui­tie, amazed with sorrow and mourning [Page 321] 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 frō his hope, hieth him home with his head couered, by reasō 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 [...]his is that which is spoken, Psal. 39. 11. When thou with rebukes doest chastice man for iniquitie, thou as a moath makest his [...]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 [Page 322] 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 [Page 323] 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, [Page 324] 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 beseemeth vs and our state, and which we ought to preferre be­fore all things, euen the most precious. [Page 325] And thus farre touching Mardochaeus, who though hee thought modestly of himselfe, yet he did not cease to comfort and cheere vp himselfe, considering and beholding with himselfe the wonderfull gouernance of the Lord, who had defen­ded his right, and brought his integritie into light; and honoured his pietie and righteousnesse, striking that proud Ha­man on the other side with feare and asto­nishment, when he had deliuered his life out of his bloudie hands. So Christian modestie doth not hinder, but that wee may reioyce in those good and profita­ble things which are offred vs from God, and magnifie the vprightnesse of his iudgements, as it is said, Psal. 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse, shall laugh, and giue God continuall thankes for his iudgements. So we see Dauid of­tentimes to reioyce, that God had bro­ken Ps. 3. 7. & 27. 2. the cheeke-bone of his enemies, and their teeth in their mouth: and that hee sawe those who came with open mouth to de­uoure him, to be destroyed. But we must take especial heed we mingle not carnall and fleshly ioy, with that spirituall ioy [Page 326] which springeth from the spirit of God, and a right zeale of his glorie. Loe heere the ioy and gladnesse of Mardochaeus.

Let vs here now on the contrary Ha­mans sorrow and mourning, He hasted him home mourning and his head couered. This he did according to the maner & custome of those times, that those who had recei­ued any notable calamitie, did couer their heads in signe of that sorrowe and griefe which they felt in themselues: that if it were possible they would neither see any body, nor be seene by any. So Dauid flee­ing from Ierusalem, for feare of Absalom, went bare-footed & his head couered, by this signe testifying his great sorrowe which he had for the treason of his son, his people, and of him whom he supposed to haue bin a faithful counsellor, Achito­phel. So that as in prosperous matters, by reason of ioy, we lift vp our head & coun­tenance, as Dauid did professe of himself, Thou liftest vp my horne as the horne of an Ʋnicorne, and makest me to walke, with an vpright countenance: so on the con­trarie, sadnesse throweth downe a mans countenance, and harmes receiued, do co­uer the head with shame and disgrace.

[Page 327]Loe heere then Haman, who promi­sed himselfe high honors and great mag­nificence, is ouer whelmed with shame & reproach: in signe whereof hee couereth his head, either with the lap of his garmēt or with somewhat else: beholde him throwne downe with sorrow, griefe, and feare, which God vseth as Bayliffes and Seriants, to draw the wicked into iudge­ment, that they may leaue off to waxe prowd in their fond cogitations & vaine hope. And surely Haman is not sorrow­full without cause, partly because he see­med to loose that fauour and place which before he had with the King; partly be­cause that he was so abased before Mar­dochaeus, whom hee esteemed no better then a dogge: and was forced to bee Vsher vnto him whome hee iudged worthie nought but the gallowes: who could neuer be brought to bowe himself before Haman, whom yet all other Cour­tiers did honour.

But in very deede, so must the wicked who haue prouoked the Lord vnto wrath, and haue risen vppe against his inheritance, so I saye, must they bee pressed within with [Page 328] sorrow and fear, without with shame and reproach: which thing wee see Dauid doth most times pray for, against the e­nemies of the Church: as that Psal. 109. 18. 19. Let him be cloathed with cursing as with a garment, and let it come as water into his bowels and like oyle into his bones. Let it be vnto him as a cloake to couer him, and as the girdle that he is alwaies girded withall. Al­soPs. 55. 15., Let death seize vpon them, let them goe downe quicke into the graue. And againe, Lay iniquitie vpon their iniquitie, and Ps. 69. 27. 28. let them be put out of the booke of life. Wor­thily then doth he lie ouerwhelmed with sorrow and shame, who went about the ouerthrow and destruction of the whole Church of God. By this we learn, that we must giue diligent head, that we go not a­bout to worke hurt or iniurie vnto any, if we will haue our sorrowes to be asswaged by the cōsolation of the holy Ghost; and not to haue them made deadly and incu­rable, as was this sorrow of Hamans, who seeking solace for his euils in his house, a­mong his friends and familiars found no where more matter of dolor and dispaire.

For when he had declared to Zeresh his wife, and to all his friends, all those things [Page 329] that had befallen him, he receiued this only answere of them, Seeing that Mar­dochaeus is of the seede of the Iewes, before whome thou hast begun to fall, thou shalt not preuaile against him, but shalt assuredly fall before him. He felt himselfe alreadie iud­ged within himselfe: he sought therefore remedie among his friends, and by them he is adiudged and condemned to de­struction. So it hapned vnto him, which God threatneth vnto the wicked by the prophet Amos: that if they fled from a Lyon, Amos. 5. 19. a Beare should meete him, and if he went in­to the house and leaned on the wall, a Serpent should bite him. In this counsell of his friends, Haman makes no mention, as be­fore of his riches, nor of the multitude of his children, nor of all that dignitie wher­with the king had magnified him, but he is compelled to speake of his shame and folly. For he reckoneth vp particularly whatsoeuer came to passe, to weete, that the king proposed the question vnto him, of him whome he would honour; his answere vnto it; the hope that he had conceiued in his mind; the straight com­mandement of the king to do all that ho­nor which he had set downe vnto Mar­dochaeus: [Page 330] finally, how all things came to passe contrarie to his expectation. This being done, and his wound discouered to his friends and familiars, he sought of them a remedie, whereby either it might be healed throughly, or at least by some meanes mitigated. Heere is no mention made of seeking vnto God in prayer, or of repentance, or of asking pardon, but onely deceits and wiles to escape the hande of God that did persecute him: Haman perswadeth himselfe that his wife is not to seeke of some de­uise, and he hopeth that by his friends meanes, hee shall finde some occasion, whereby by slanders and false furmi­ses hee may make Mardochaeus odious vnto the King, and at the last triumpli ouer him as a conquerour. For the wic­ked promise vnto themselues deliuerance out of all distresses, by their malice & de­ceits: but oftentimes, in steed of medi­cine, they finde poyson. For lo what Ha­mans friends who are called wise men, do answere in few words, Assuredly thou shalt fall before Mardochaeus: Why so? Because he is a Iewe, and because thou hast begun to fall before him. They are not without [Page 331] cause heere called wise men, giuing such an answere: for although they were not endued with the wisdome of Gods spi­rit, yet against their wills they make a wise answere, out of that feeling which they had of the wonderfull works of the God of Israel. But what maner of an­swere I pray, and how vnusuall? how variable and how changeable are they in their counsailes? for but the day be­fore they gaue counsell to hang Mardo­chaeus on a gibbet, & yet they knew as wel then that Mardochaeus was a Iewe as now: for so Haman had described him vnto them in the Chapter last before, ver. 13. Why then did they not thinke so at that time as now? Forsooth they endeuou­red then to curry fauour with their friēds, whose prosperitie dazeled their eyes: and whereas Haman sought for flatte­rers, it was meete that he should receiue hurtfull counsell at their hands. Now his friends are more quicksighted, the mist of false honour beeing remoued from their eyes, and the vayle of feli­citie and flattering fortune (that I may so speake) wherewith Haman was so de­ [...]ighted beeing taken away. So the [Page 332] wise men of this world doo neuer giue sound counsell to those that are puffed vp with the successe of their prosperitie: for their eyes wax dimme with that out­ward blaze; but if aduersitie happen, then the dimnesse being taken away, they are cleere-eyed, and they speake the truth more frankly. Behold how the dispo­sitions of men are changed with the alte­ration of their state! But yet not withstan­ding they are not as wise as they should be for their friends good. For why do they not at the least perswade him to throw downe the gibbet, the signe of his pride, and their wicked counsell? Why do they not mitigate his sorrowe with comfortable words, to weere, that th [...] was but a suddaine motion of the king and the honours bestowed on Mardo­chaeus, were but a courtly blast, which would not continue long? Or why do they not rather warne him to flee vnto the God of Israel, to craue pardon, and to reconcile himselfe vnto Mardochaeus. The wicked though they see some sparkle of the truth glittering, yet they are bleared in their counsels, as Iob sayeth Iob. 12. 20. God changeth the lip of the eloquent, and ta­keth [Page 333] away the iudgement of the auncient. Besides, the enemies of the Church doo [...]unne with such force and furie to the de­ [...]truction of it, that they cannot take any [...]ood counsell: neither can they wade [...] of that depth, whereinto, labouring [...] ruine of the Church, they haue plun­ [...]ed themselues. Haman could not call [...]acke the decree made against the Iewes, [...]either could he honestly goe about it. What is then to be done? Let him be [...], and receiue sentence of his de­ [...]ruction, euen by the mouth of his [...]iends and familiars, which they do pro­ [...]unce, not as doubting of the euent, but [...] it were beholding his fall with their [...]: for they say, Thou shalt surely fall [...]fore him.

They haue reasons of great weight. Thou hast begun alreadie to fall. 2. Hee [...] the seed of the Iewes. And these things [...] speake, that they may acknowledge [...] certaine hand of God in those things [...]ich happened; that so many things [...] Mardochaeus fauour and Hamans con­ [...]sion did not meete together by chance: [...] God ruling and disposing all those [...]ngs. For though the Heathen gaue [Page 334] much vnto Fortune, yet often were they driuen to acknowledge the hand of God. So the sorcerers among the Ae­gyptians, when they sawe the miracles ofExod. 8. 19. Moses, which they could not imitate, they sayd, This is the finger of God. So the Philistins, when they caried about the arke of God which they had taken cap­tiue, at the last being brought vnder by1. Sam. 6. plagues, were compelled to confesse that those things came from the God of Is­rael. So these men perceiue, that Mardo­chaeus could not obtaine so great honours as Haman told of, insteed of that shame­full death which they deuised for him without Gods hand. But whence at the last grew this opinion among them, that he should perish, whosoeuer went about any mischiefe against the Iewes? It may be answered, that the wonderfull work [...] of God which he had wrought in defen­ding his people against their enemies could not be vnknowen vnto the nation amongst whome the Iewes dwelt: an [...] especially that which as yet was fresh [...] memorie, the band of their captiuiti [...] brokē by the subuersion of the Babylonia Monarchie: and that Cyrus the first Mo­narke [Page 335] of the Persians had sent home the Iewes, when by publike proclamation he had set thē free, and bestowed vpō them great gifts and rewards. Moreouer the Amalekites, of whom Haman was descen­ded, could not be ignorant what slaugh­ters they had sustained by the Iewes, and what sentence God had pronounced a­gainst them in his law, as before we haue shewed out of Deuter. 25. and Exod. 17. All these thinges then when as they might remember, they did the more boldly affirme that Haman should fall, seeing he had entred into enimitie with the Iewes.

Heerehence we are to obserue, that a­mong the enemies of the Church, there are many, who whether they will or no, do acknowledge that God hath often­times stretched out his hand to the pre­seruation of his Church, and is her most strong defence, and that at the last, their counsailes come to an euil end, who haue gone about to destroy her. But this fee­ling of theirs by euery light occasion is lost, and vanisheth, as the wicked are driuen in their diuers thoughts, some­times one waye, sometimes another, [Page 336] like vnto those who are tossed with great tempests vpon the sea. Yet notwithstan­ding, seeing the Lord sheweth himself so plainely by defeating their counsailes, breaking their practises, and throwing downe the heads and chiefe authors by violent death, vnlesse they be altogether Atheists, they are compelled at last to confesse that the godly are preserued by Gods mightie hand, whome the world goeth about to ouerthrow. We ought to take great comfort by this, and to apply by a true faith vnto our selues, as well the promises of God, as the admirable deli­uerances of the Church, both in times past, and in this present age. For how of­ten hath he dissolued the most furious practises of our enimies? By what meanes did he breake in pieces that Inuincible, as they called it, and fearefull nauie and ar­mie of the Spaniards against England. How did he in France throw downe the head of the Leaguers, and filled the ene­mies of the Church with turmoyles and confusion? Ought not we to be affected with greater feeling of so wonderful works of God wrought for our deliue­rance and safetie, then are the miserable [Page 337] idolaters, who are onely feared and a­stonied with them? Let vs therefore as­sure our selues that we are made the peo­ple of God by the mercie of Christ Ie­sus, Rom. 11. 17. and grafted into the good Oliue tree, that we may be accounted the true chil­dren of Abraham, and so all the promi­ses made vnto the Church to belong vnto vs. Therefore let vs certainely knowe, that our aduersaries shall not bring to passe their deuises and practi­ses, but that the Church shall be vnto them a heauie stone, all that lift it vp shall Zach. 12. 3. Zach. 2. 8. Mat. 16. 18. be torne, as Zacharias speaketh: finally, that the firmenesse of the Church is in heauen, and is conserued by him who hath all power in heauen and in earth, and who loueth her as the apple of his eye. Wherefore neither the world, nor Tyrants, nor Leaguers, nor the gates of Hell, shall preuaile any thing against her; but they shall all miserably perish,Psal. 128. 5. and be ouerwhelmed with shame and reproch as many as make warre against Sion. Thus farre of the conclusion of Hamans friends.

In the meane while the Kings Eunuchs [...]ame, who hasted to bring Haman to the [Page 338] [...] [Page 339] [...] [Page 338] banket that Ester had prepared. He would more willingly, I thinke, haue lamen­ted his ill successe at home, rather then to haue hasted to the banket: for hee who is in sorrowe, is not greatly de­lighted with meate: and hee whose minde is sawced with bitternesse, taketh no pleasure in royall feasts. Howbeit, Haman fearing the Kings displeasure, dares not refuse. Hee might also sup­pose that it might make much to the couering of his disgrace, if he were so brought vnto Esters banket with the King. And peraduenture also hee per­swaded himselfe, that in this feast hee might take some occasion to hurt Mar­dochaeus. Hee goeth therefore, and is brought with honour together with the King vnto the banket, but carieth his condemnation in his bosome. So it com­meth to passe, that not all that glistereth is golde, as it is sayd in the prouerbe [...] and many tymes they are accounted most happie, who hide great sorrowe in their hearts, and doo stand in fear [...] of death and destruction hanging ouer their heads. Let vs not therefore enui [...] at the successe of the wicked, or at [Page 339] their prosperitie: for the wrath of God doth persecute them, and they cary theyr owne conscience as theyr exe­cutioner.

Assuerus againe in this banket, pro­uoketh the Queene Ester to demaund what she would, ratifying againe that promise, not to deny her any thing whatsoeuer, euen vnto the halfe of his kingdome. We haue spoken before of these ambitious promises of Princes, so that it needeth not to speake any more heere thereof: onely this is to be added, that God did so rule the kings tongue, that the Queene Ester might more con­fidently be bolde to propose her petiti­on vnto the King. Whereunto also that did much furder her, that Mardochaeus had such honor giuen him, and that Haman was so debased before him. So that there could not happen a more fit opportunitie vnto her, then this which God heere offered.

So is there an heauie issue prepared for Haman, that the table and banket which for the most part haue ioy and delectation, be turned vnto him into a deadly snare: and that hapneth vnto him [Page 340] which Zophar speaketh in Iob, chap. 20. vers. 23. When the wicked shall be about to fill his belly, God shall send vpon him his fierce wrath, which he will rayne vpon him in steede of his meate. And surely it is iust, that as all things worke for the best to Rom. 8. 28. them that loue God, so all things should be turned to shame and dishonour to those that hate God. Wherefore heere­of let vs make this conclusion, that the portion of the wicked is accursed, that they shall faile of their purposes, and loose their prosperitie, and that God be­ing armed to ouerthrow and roote them out, their destruction shall come in a mo­ment, euen in the middes of their ban­kets and delights. Let vs therefore learne to feare God, to put our confidence in him, hauing this as most assured and pro­ued, that nothing shall hurt vs if we fol­low that which is right and honest, and that our safetie and saluation shall be ca­red for by him, which he hath purchased for vs by the bloud of his Sonne our Lord Iesus Christ, to whome be honor and glorie for euer.

Amen.

THE SEVENTEENE Sermon.

THe wise Salomon noting the profit that commeth of that wisedome which is of God, sayeth, that Wis­dome Eccle. 9. 16. 18. 14. is better then strength, and then any weapons of warre. For examples sake hee sayeth, That there was a little Citie compas­sed by a great King, and that by the wisdome of one poore and wise man it was deliuered. And to this belōgeth the historie of that wise woman, by whose wise speech, Ioab 2. Sam. 20. 16. besieging the citie Abel, was appeased, and the citizens perswaded to giue the head of seditious Sheba vnto Ioab, and so the citie was deliuered by her. Neither thinke I it meet to ouerpasse in this place that which the Scripture deliuereth of Abigail, who by her wise oration made1. Sam. 25. 18. vnto Dauid, pacified his minde beeing moued against Nabal, and turned away the euill which he had threatned against Nabals familie: and farder did so please him, that Dauid when her husband Na­bal was dead, tooke her to his wife. And to this purpose also doth this example [Page 343] especially belong, which heere is pro­posed vnto vs, of the most wise petition of Ester, whereby she not only turned away the sword from her owne and her whole peoples throates, but so turned the Kings minde, that shee moued him to execute vengeance with deserued punishments, vpon Haman and his con­federates, for their fierce crueltie and wickednes. And this example is heere proposed vnto vs, that in it wee may see what force the wisedome of the Saints hath, following as a guide the light of faith, and the feare of God: and by what force it scattereth the coun­sailes of the enemies, and procureth the fauour of the Kings of the earth.

Behold then heere the oration of E­ster, short indeede, but full of grauitie and holy arte. If I haue found fauour in thy sight, ô King, and if it please the King, let my life bee giuen mee at my petition, and my people at my request. Neither doth that great and excessiue promise of the Kings, or that exceeding honor bestowed on Mardochaeus, make her any thing the more insolent or proude, but that most modestly & most humbly [Page 344] shee layeth open her petition: for shee more esteemeth of the greatnes of the matter whereof she was to speake and the maiestie of the king, then that leaue which was granted her to speake freely. Shee beginneth with the kings fauour and good will, when she sayeth, If I haue found fauour, & if it please the King: shew­ing that in this petition she dependeth as well on the kings good will and fauour, as to trust to the equitie of the cause. Her petition is simple, and not painted with deceit, although it concerned great mat­ters, her owne life, and her whole peoples: Let my life, sayth she, be granted me at my request, and my people at my petition. She desireth her life to be granted, that she may shew, that she receiued a great gift and reward of the kings liberalitie and bountie, both for her self and her people, if shee were deliuered from the present danger that hanged ouer them. She ope­neth the cause of her most iust petition, and the certaintie of the danger, in that she addeth, For we are solde, I, and my peo­ple, to be destroyed, to be slayne, and to perish: She sayeth that they were solde, because they were deliuered vnto death, and set [Page 345] in open market as sheep vnto the slaugh­ter. For although there were no bar­gaine made of their sale, yet as those who sell any thing, deliuer it ouer to be vsed at the will and pleasure of him to whom it is solde: so also in that Edict which was set forth against the poore wretches, they were laide open to euery mans furie, as many as would kill, slay, or destroy them. And indeede shee retaineth the very words of the decree, as wee heard them before, Chap. 3. vers. 13. that thereby she might more and more make knowne the equitie of the demaund. Shee might also haue respect vnto the offer made by Haman of the ten thousand talents of sil­uer, although the King accepted it not, thereby to note his malicious mind, who would not spare any cost to bring his bloudie purpose to passe. She adioyneth by way of yeelding, an argument of great modestie and humilitie. If, saith she Wee had bene solde for seruants and handmaides, I would haue kept silence: so that it had bin profitable and gainfull to the King, but he who goeth about to deliuer vs vnto death, is not profitable, but indammageth the King.

[Page 346]And this also she most simplie setteth downe, for shee might boldly haue said, What profit can there any way come vn­to the king by such crueltie, and the blou­dy slaughter of so many innocents, with­out difference of men, women; olde, yoong; high or low degree? But she tooke diligent care, not to speake any thing that might prick or trouble the kings minde, who had consented vnto such a decree, which might haue bene, if shee had made any mention of crueltie, or had amplified the hainousnesse of the decree.

But we must yet more exactly weigh the vertues of Ester, which doo shine in this Oration. For therein as in a Glasse, do appeare her wisedome, faith, charitie, humilitie and modestie, her vprightnesse and integritie, ioyned with an holy bold­nesse. Her wisedome is seene in all the parts of her speech. For from the begin­ning that she might procure the Kings good will, she maketh no mention of her dignitie, value, merit or worthinesse, for kings do not willinglie heare those things to bee spoken of by their subiects and in­feriours, but shee speaketh onely of the Kings fauour, of his good will and plea­sure [Page 347] onely, for which things Kings espe­cially delight to be commended. It is wisedome, that in her petition she craueth not reuenge of the iniurie offered vnto her, but saith that she will account it in lieu of a great benefite, if her life and the life of her people bee graunted her at her request.

How great wisedome also is there to be seene in these words, Wee are solde, I, and my people, to bee destroy­ed, to bee slaine and to perish. For in fewe words, both shee expresseth both the truth of the thing, and the barbarous crueltie of the fact, yet so, that shee toucheth not the King, whom shee passeth ouer vnnamed, although hee suffered that inhumane and bloudie Edict to passe. For though Kinges erre and bee deceiued, yet they can­not abide to haue their errours in ex­presse words to be laid before them, or to bee reprooued. Shee doth not al­so name Haman, vntill shee had try­ed the Kings affection towardes her petition.

This also is wisely added by her, That shee would haue helde her tongue, if [Page 348] they had onely bene solde for slaues, so that it had bene profitable and gainefull to the king. For Kings are greatly delighted with such humilitie, and liberall offer, that for their sake and profit, men auoyde no in­commoditie. Besides, nothing could make more to procure hatred and enuie against Haman, though hee were not na­med, then when shee sayth that the ene­mie, who goeth about the death of so ma­ny, doeth not care for the Kings pro­fit, but shall rather hinder and endam­mage him. And this is her wise­dome.

Her faith is apparant, in that she saith, Let my life, and the life of my people be gran­ted me: And, I, and my people are solde. For so shee confesseth, and in the middest of dangers, professeth that she is of the kin­dred of the Iewes, that shee embraceth their doctrine and religion, and that shee neither hath nor is willing to haue any thing separated or apart from the people of God, but that she would both liue and die togither with them. Whereby it ap­peareth, that when by Mardochaeus com­maundement, she concealed her kindred and her people, it was not done for want [Page 349] of faith or godlinesse, to dissemble her religion, but of an holy wisdome, God so gouerning both her mind & tongue, that she might more conueniently helpe both her selfe and her people, in their greatest danger. And if at first by reason of feare there had bene any defect in faith, this confession is so plaine, and simple, that it taketh away all matter of excuse from those who in time of persecution for­sweare their religion, at what time they should more freely make confession ther­of.

So Nicodemus, who when before hee was somewhat fearefull, and a secret Dis­ciple of the Lord, did in the time of grea­test danger make himselfe knowne, toge­ther with Ioseph of Aramathia, beggingIohn. 19. 39. the body of our Lord Iesus Christ, and taking it downe from the Crosse, and lay­ing it with honour into the Sepulchre. How great a shame is it then for those that glory in the name of Christians, so cowardly to forsweare the Gospell for feare of losse of their goods?

The charitie of Ester consisteth in this, that she desireth nothing for her selfe a­lone, but beareth a like care for her peo­ple [Page 350] as for her self; and holdeth the church of God more deare then her life. Easily might she haue obtained for her selfe by name, whatsoeuer shee had demaunded without any ones hatred or enuie, by reason of that dignitie and state which shee held with the King: but with the same feruentnesse of mind doth she make her supplication to the king, as well for her people as for her ownelife: which it seemeth she shuld haue liued & prolon­ged very sorrowfully, vnlesse the same at her request had bene granted to her peo­ple. Such ought our charitie to be, that we should loue our neighbors as our selues, so that they who are carefull for their owne securitie and quiet onely, little ca­ring what becomes of others, are voyde of charitie, and worse then Infidels.

Her modestie and humilitie appea­reth in this, that she saith, She would haue held her tongue, if they had onely gone a­bout to bring them into bondage and sla­uerie, although shee and her people had bin sold for the Kings profit and aduan­tage: which maketh much to procure the Kings good will, and to moue his minde to mercie.

[Page 351]For who is so stonie hearted, who would not be moued to heare so Noble a Lady so farre to abase her selfe, that shee would suffer her selfe to be solde, if it seemed good vnto the King, and might turne to his profit? Besides, it made to shew, with how great a terror of death shee was af­fected, refusing no condition though it were of most hard slauerie, so that shee might escape death.

It serued also very much to stirre vp more vehemētly the kings pitie towards her, whom he had vouchsafed so great fa­uour, and bestowed the crowne royall vpon her afore all other, if hee should see her to stand in danger of her life, and so vehemently carefull for her safetie, that she was ready to vndergo any slauerie to redeeme her life. Furthermore, her mo­destie is manifest by this, that shee doth not make her complaint more hainous by great outcries and exclamatiōs; or impor­tune desire of reuenge: but she commit­teth the whole matter to the kings wil & good pleasure, esteeming of it as of a great gaine & benefite, to redeeme her life and the life of her people, from the crueltie of that Edict which was published against them.

[Page 352]Her integritie and vprightnesse appea­reth in this, that shee faineth or deuiseth nothing, neither addeth any thing be­sides the matter, to the commendation thereof, or hatred of the enemie of the people: neither doth she fawne vpon the king with any flattering words, to excuse his rashnesse: to wit, that the goodnesse of his nature, and his vprightnesse in iu­stice, would neuer haue suffered so great crueltie: that it could not bee but that those Letters were obtained by deceit, or were forged; for his goodnesse and cle­mencie would neuer haue consented to so barbarous a fact: to conclude, shee in­uenteth no flatterie, for the Saints of God know not how to lie or flatter. Last of all, her courage and constancie is won­derously to be praised, that she dare com­plaine on so mightie an enemie, so deare and in fauour with the King, to accuse him of such a crime to his face; and that vnto the King without whose disgrace and reproach it could not be done, when as rashly he had consented vnto that mis­chiefe, which Haman wickedly had deui­sed.

Such is the boldnesse and strength of [Page 353] the Saints, who to the defence of the Church, are more bold then Lyons, as Salo­mon speaketh.

Heere hence wee learne, that all our affaires must bee managed by reason, which must be accompanied with true faith; in which, charitie must rule; vnto which must be adioyned, modestie, inte­gritie, vprightnesse & courage, in defen­ding a good cause, that neither for feare or shame, we start from doing our dutie, if we desire to haue the issue of them hap­pie. For where these vertues are wanting, either the truth is betraied, or not wel de­fended, and a good cause is ouerthrowne by impudencie, or pride and rashnesse. But who doth at this day so gouerne his actions with reason, that he could be con­tent to haue iudgement giuen of them with like integritie and modestie? Who is now of such constancie, that in the presence of Princes hee will manfully defend the cause of the distressed? Who is enflamed with so great an heate of cha­ritie, that he will take care of the life of an other man, no lesse then of his owne? Who is of such courage, that he will constantly professe himselfe a member of [Page 354] the Church, when he shall see it on euery side to be oppressed with slanders, and condemned to death. Truely you shall see few Esters at this day, who so faith­fully and wisely, and with such successe will take vpon them the defence of the Church: but there want not on the con­trarie many like in disposition to Ie­zabel and Athalia, by whome the fu­rie of Kings shall be kindled to the ha­tred and destruction of the Church.

Furthermore, if Ester did with so great reuerence, feare, and humilitie, speake vnto a mortall King, what shall wee thinke is our duetie to doo when wee come into the presence of the infinite and immeasurable maiestie of the King of Kings? Shall wee bring our owneLuc. 18. merits as did that proude Pharisee? Or shall wee speake with hatred and con­tempt of our neighbours as hee did? Or shall wee proudly lift vp our heads vnto the skyes? Or shall it not rather become vs following that Publicane, to cast downe our countenance to the earth, and to throwe downe and pro­strate our selues before God, with [...] true feeling of our sinnes, and sorrow [Page 355] for the same, praying most humbly vnto him for our selues, and the liues of our brethren? And thus farre of Ester.

Let vs now hearken vnto the Kings answere. Who, sayeth he, is he? or where is he? that presumeth to do thus? By these words hee sheweth that hee was mo­ued not onely to graunt Esters petiti­on, but also to take vengeance of him, who had conspired against the life of her and of her people: saying, that he must needes be a presumptious, and bolde man, who dare attempt so great a wic­kednes. For who can practise any thing against the life of the Queene, and not touch and violate the maiestie of the King? He asketh therefore who he may be, and where hee is, that hee may pu­nish him: as it is the duetie of Kings to pull downe those who extoll them­selues contrarie to their duetie, as Da­uid protesteth concerning himselfe, That hee would not suffer him that had Psal. 101. 5. a proude looke and an high heart. But who could tell better then the King, who it was who had inuented so hai­nous a fact, when hee himselfe not full [...]wo moneths before, had graunted vnto [Page 356] Haman whatsoeuer hee desired for the destruction of the Iewes; had commaun­ded the Scribes to write the proclamation after Hamans direction; had giuen him his Ring to seale it; had sent his posts to carrie it with speed into euery Prouince: as before in the third Chapter hath bene declared? Had he forgotten so great a matter of weight so suddenly? Or if he did remember it, why doth hee dissemble it? It may bee said, that the King did think that the Queene did speak of some other fact, & that as yet he knew that she was a Iew: or if hee remembred that fact, hee was ashamed of it: and, as Princes are wont to spare themselues, did lay the whole blame on an other: or else that doubting hee would more truly vn­vnderstand the whole matter whereof the Queene did complaine.

This is wont to happen vnto Kings that are not prouident in their affaires, and that doo almost all things without counsell, and at the pleasure of certaine Courtiers doo rashly gouerne and pub­lish things of great moment, often­times beeing more carefull of the re­compencing of some dutie scarce ho­nest, [Page 357] then of the life of many thousands.

It may be, that by reason of the multi­tude and varietie of affaires which Kings do manage, they forget some things: but what a negligence and blockishnesse was this, not beseeming him vnto whose de­fence and gouernment so many millions ofmen were committed to be safely pre­serued, to haue so little care of a decree made to the destruction of so many inno­cents of all ages, sexes, and estates, that so soone he had forgotten it?

Now Ester when shee perceiued by this answer, that the King was moued to take reuenge of him who was the author of so great a mischiefe to her and to her Nation, is bolde to name Haman, and set him forth with his deserued titles, The aduersarie and enemie is this wicked Ha­mā. And this she speaketh as it were with her finger poynting at him, that hee should aunswere, if hee could take a­ny exceptions to this accusation. She ter­meth him an aduersarie, because iniuri­ously and without cause hee had conspi­red against the Church, and had practi­sed the destruction and vtter ouerthrow thereof.

[Page 358]She calleth him an enemie, for that with deadly hatred he sought their bloud by whome hee neuer was iniuried. And though perhaps he did not purposely bend himselfe against the person of the Queene, concerning whome he might be ignorant that she was a Iewe, yet she accounteth him her aduersarie and ene­mie, because he hated the nation of the Iewes the Church of God. So Dauid sayd,Ps. 139. 21. 22. that Gods enemies were his enemies, whome he hated worse then a dog or toade. She sayeth he is a wicked one, and that deseruedly, for his false surmises, his crueltie against the Church, his blasphe­mies against God, his abuse of the Kings authoritie, and his extreme ambition, for which he went about to oppresse a quiet and innocent nation. These things at the first fight will seeme to be an iniurie, but it is lawfull in iudgement, to shew [...] the wicked their faults, and to note their offences by name, and to reproue those that are conuicted. So Paul called Ana­nias Act. 23. 3. Ier. 22. 17. a white wall: Ieremy said the Ioiaki [...] did sauour of nothing but couetousnes and Ezekiel called Sedechia king of Iud [...] Ezek; a wicked and polluted man: and Iohn th [...] [Page 359] Baptist termed the Pharises which cameMat. 3. 7. to his baptisme, a generation of vipers. Wherefore that which our Sauiour lesus Christ doth warne, that he that saith vntoMat. 5. 22 his brother Racha, is worthie to be puni­shed by the Councell: and whosoeuer shal say foole, shal be worthie of hell fire: is to be vnderstood of iniuries which are done wittingly & malitiously by reproch or contempt, or desire of priuate reuēge. For otherwise the zeale of the glorie of God, and the safetie of the Church, do re­quire, that wicked mē be resisted, & their hainous faults noted by their proper names, whereby they may returne to a­mendmēt; or els be made knowē, & puni­shed for their wickednes and obstinacie. Hereby also we learne what is the simple and right manner of dealing in lawe be­fore a Iudge, either ordinarie or extraor­dinarie, euen such as this was, to weete, that if it may be, it be done in the pre­sence of the parties, and rather by word then by writing, truely and simply, that the good cause of the oppressed, and the publique good and equitie be defen­ded against the malice and false reports of the wicked.

[Page 360] Haman thus accused, was astonied, nei­ther had he any thing to alleadge against it, beeing conuicted by his owne consci­ence, and the truth of Esters accusation, whereof the King himselfe was the best witnesse. So God is wont to stoppe the mouths of the wicked, as Dauid saith, thatPs. 63. 11. & 31. 18. & 5. 10. & 10. 12. 18. when the wicked haue long delighted in lying, at the last their mouth shalbe stop­ped and they shall be dumbe: Neither also doth hee pray in vaine that their mouthes may be shut, & that God would search out their wickednesse, that they may be deceiued of their hope. On the contrarie part, good men beeing accused by false slanders and iniuriously, haue al­wayes wherewith to defend themselues both before God and man: who if they happen to be oppressed by false accusati­ons1. Ki. 22. 2. Chr. 24. and violence, as wee see Naboth con­demned by false witnesses & stoned, and Zacharie the Prophet commanded to be stoned by Ioas: yet are they bolde vpon the goodnesse of their conscience before God, and the innocencie of their life be­fore men; God bringing foorth at last their innocencie vnto light, and clearing▪ it from all false surmises and slaunders.

[Page 361]Hence let vs learne patiently to expect, vntill God make inquirie, and search out the wickednes of the vngodly, and set them euery one in order before theirPsal. 50. 21. eyes, as he hath threatned; in the meane while let vs giue our minds to truth and vprightnesse, and the iust defence of the faithfull: euery one according to his po­wer, condition and vocation, resisting the malice of the wicked enimies of the Church, that the godly being set at li­bertie from the hand of their enimies, God may be extolled by all, as well for his mercie as for his iudgements, for vn­to him belongeth all honor and glorie, in Christ Iesus his Sonne for euer.

Amen.

THE EIGHTEENE Sermon.

DAuid purposing to shew how short & brittle the felicitie of the wicked is, and how sodaine their destructiō which they can neuer recouer, doth thusPs. 37. 36. 37. speake, I haue seene the wicked strong, and [Page 363] spreading himselfe like a greene bay tree, yet he passed away, and lo he could not be found: so that the very signes of his place did not appeare: which thing Zophar in Iob dothIob. 20. 4. 5. 6. 7. 8. 9. more plainely declare, when he sayeth: Knowest thou not this of old? and since God placed man vpon the earth, that the praise of the wicked is short, and that the ioy of the hy­pocrites is but a moment? Though his pride mount vp to the heauens, and his head touch the cloudes, yet shall he perish for euer like dung, and they which haue seene him shall say, Where is hee? Hee shall flee away as a dreame, and they shall not finde him; and shall passe away as a vision of the night, So that the eye which had seene him, shall see him no more, neither shall his place beholde him any more. These thinges doo therefore thus happen, because, asPsal. 58. 11. 6. 7. 8. Dauid sayth, There is a God which iud­geth the earth, who breaketh the teeth of these Lyons, and maketh that they passe a­way as water, and melt as a snayle, and are as the vntimely fruit of a woman which hath not seene the Sunne.

All these thinges wee see to bee most liuelye represented vnto vs in this historie of the fall of Haman, who [Page 364] in a moment doth fall downe headlong into extreme confusion and destruction, from that most high degree of honor, which in the Persian court he had obtai­ned. We haue alreadie heard how Ester had begun her accusation against him, and he held his peace, hauing nothing to except against it. It remaineth to see how the King proceeded in this cause, what faults he was farder charged withall, first by the King himselfe, vers. 8. next by Harbonah one of the Eunuches: verse 9. then his short sentence, and the sodaine execution thereof: that by all these we may learne to reuerence the Lord in his iudgements, to containe our selues in feare and trembling, not to be puffed vp with prosperitie, and patiently to expect vntill God bring forth his vengeance, and deliuer his Church from the force and tyrannie of those that oppresse it. The setting downe of this historie is simple, but the things that are contained therein are of great moment, which shall particularly be discussed.

First there is mention made of the Kings wrath, wherewith being chafed he riseth from the banket, and goeth into [Page 365] the palace garden. This anger was vnto Haman a messenger of death: who ma­keth supplication vnto the Queene Ester for his life: perceiuing that euill was de­creed by the king against him. His wrath was kindled with shame and indignati­on, as well because he had been deceiued by Haman, in that he had obtained of him so bloudie an edict against the Iewes: as also by the indignitie of the fact, that he had so abused his name and authoritie to trouble the Queene, and to bring her within the danger of her life. Therefore enflamed with anger, he ariseth and goeth into the palace garden with exceeding great indignation, not any longer abi­ding the sight of him by whome he had been deceiued to the granting of so vn­honest a fact. Neither doth he seeme to haue gone out into the garden to as­swage, but rather to sharpen his rage, as by the euent of his returne appeareth. But if he had well considered the mat­ter, he should rather haue been angrie with himselfe and accused his owne rash­nes, then with Haman. For although his malice and crueltie was great, yet it had been of no force, vnlesse it had been [Page 366] strengthened by the Kings name and au­thoritie. But when Kings offend by euil counsaile, they lay all the blame vpon the wicked counsellours. And surely it is a iust vengeance against such naugh­tie counsellours, which ought to be an example vnto others, whereby they may learne not to be the authors of euil coun­sayle. Yet are not Kings therefore with­out blame, for that ouer-rashly they gaue credite vnto them, when as they might if they list, take sufficient deliberation of euery particular. The Kings wrath then was enflamed more and more a­gainst Haman, God so preparing for him his deserued punishment. If Kings be worthily angrie with those who leade them into error by deceite and shewe of reason, how much more iust is their wrath against those who by practises and conspiracies, by armes and threatnings, by open force against their maiestie and persons, go about to compell them, and as it were to make them the ministers of their priuate reuenge, and the seruants or rather bondslaues of their ambition?

In the meane while Haman maketh sup­plication to the Queene for his life, and [Page 367] for griefe and sorrow falleth on the bed. Loe, he who would needes be adored by Mardochaeus, is compelled to lye downe humbly at the feete of his cousin: he that lately caryed his head aloft vnto the skies, altogether swelling with arrogan­cie, breathing out nothing els but threats and death against the Church of God, maketh petition for his owne life, be­ing astonied with the gripes and sorrows of death: and as it were hedged in on eue­ry side with feares & trembling. And that deseruedly, he that lately had filled the whole world with threatnings, terrors, and teares, is now astonished and feareth, standing as it were at the iudgement seate of the King of feare, to be deuoured by the first borne of death, as it is said Iob. 18. v. 13. 14. I confesse indeede that the faithfull also are griped with great sorrowes and feares, as Dauid speaketh of himselfe, thatPsal. 18. 4. & 55. 4. 5. The sorrowes of death compassed him, that feare and trembling came vpon him, and an horrible feare couered him: but in time they receiue comfort, & are deliuered frō their feares. For as the causes of griefe wherewith the godly are affected, are far other then of the infidels, so likewise the [Page 368] issues of both are very different: for only despaire followeth the one, and consola­tion as well in life as in death accompani­eth the other. Haman hoped that Ester would be more easily intreated to grant him his life then the King, whose wrath he knew to be violent, and not to be ap­peased: howbeit he found her as well as him not to be intreated, God so restrai­ning the Queenes affectiō, that he might exercise iudgement without mercie, on him who neuer vsed mercie. Adde here­unto, that Ester could not with a good conscience make intercession for him vn­to the king, and deliuer him from death, who with so great a crueltie had threat­ned the vtter destruction of the Church. For as Salomon excellently teacheth in the Prouerbs, He that iustifieth the wic­ked, Pro. 17. 15. and condemneth the innocent, they both are an abhomination vnto the Lord. And without all doubt, they who are hardned in their mischiefe, can be tamed & made gentle by no good turnes. Heerehence sprang the Prouerbe, Deliuer a thiefe from the gallowes, and he will hang thee thereon if he can. Yea it is an vnmerci­full mercy to let a wolfe escape with his [Page 369] life, who can do nothing but hurt the sheepe. Wherefore by very good right, he who had wrought the death and de­struction of the poore faithfull ones, who had appointed a shamefull death for Mardochaeus, that same day, he himself is couered with shame, and hath no man to take pitie of him: as Dauid prayeth and wisheth against the enemies of the Church, Let there be none to extend mercy Psal. 109. 12. vnto him, when he is in miserie.

The king in the meane while returning out of the garden, and perceiuing Haman to be fallen downe vpō the bed whereon Ester sate, is reported to haue kindled with greater furie, and to say, Wil he force the Queene also before mee in the house? The wretched man was fallen downe vpon the bed, whereon the Queene after the maner of that countrie sate at the be­ginning of the feast, being astonished with griefe: the king perswadeth himself, or faineth himselfe to beleeue, that hee would offer violence vnto the Queene, that might haue the better shew of occa­sion to condemne him to death: although that those who are angrie, do faine any thing against those whome they hate, [Page 370] though they be neuer so vnlikely, or con­trary to the truth. Haman then is accused by the king as one that would haue vio­lated the Queenes chastitie. And the word is to be noted which he vseth, Will he also force? as though he should say: Is it not enough for him that by his wiles he hath layd snares for the Queenes life, but that also he wil force her in the house before my face? And these things do make his fault the more hainous. So hee who with his false accusations did ouer­whelme euery man, and troubled the whole world, and filled all things with violence, he is himselfe oppressed with a false surmise, and is accused as a violater of chastitie. So wee see that fulfilled which the Sonne of God speaketh, With what measure ye meate, it shall be measured Mat. 7. 2. vnto you againe. So likewise that hapned vnto him which Dauid wished vnto his enimies, That their prayer should be turned Psal. 109. 7 into sinne, and that the wicked should be condemned, without either hearing or enquirie of his cause; and that which is spoken in the 69. Psalme, vers. 27. Lay ini­quitie vpon their iniquitie, and heape vp sinne vpon their sinne. And yet not with­standing [Page 371] in this respect, Assuerus doth him iniurie; and anger hindereth him that he cannot in this case see the truth, so that he iudgeth otherwise of Hamans fact then he ought: for there was not any the least suspition of this fact in respect of his present estate, neither was the Queene left alone without companie. But as our Lord and Sauiour Iesus Christ said, that the bloud of all the iust euen frō Abel, should Mat. 23. 35 come vpon the murderers of Ierusalem, as though they had shead it, in as much as they hated the iust and all righteousnes: So in respect of Gods iustice, it was right that this wicked man, who would, by o­uerthrowing the Church, abolish all re­membrance of God, should be accoun­ted guiltie of any crime. For being as it were made of nought but sinne, they are readie for any mischiese, if occasion onlyPsal. 36. 4 be offered vnto them, as the wicked is said to abhorre nothing that is euill.

As soone as the word came out of the kings mouth, they couered Hamās face, as one that was vnworthy the kings sight, or to enioy the vse of the light being cōuicted of such crimes. This was vnto him a messenger of death, & being aliue, he begā to feele the [Page 372] darkenesse of death, euen as Zophar in Iob sayeth, chap. 20. vers. 26. All darkenesse shall be hid in the secret places of the wicked, that his light shall be put out, and the sparkle of their fire shall no more giue light. Finally, that they shall be driuen out of the light into darkenesse, and be rooted out of the land of the liuing, as is sayd, chap. 18. vers. 18. And surely it is right that his face should be couered, that he may looke for nothing but for the darknesse of death; who would haue taken away the light of life from o­thers. The Kings of the West are not wont to couer their faces whome they wil see no more, but command them pre­sently to be caryed out of their presence.

Now heere steps forth one of the Eu­nuches Harbona, who furdereth the sen­tence against Haman. Behold, sayth he, the tree which Haman prepared for Mar­dochaeus, who spake good for the king, stan­deth in Hamans house, fiftie cubits high. Haman is heere accused of foolish arro­gancie, who of his owne priuate autho­ritie did set vp so high a gallowes; then of extreme crueltie, for that he would haue Mardochaeus to be hanged thereon, an innocent man, and the Kings seruant; [Page 373] lastly, of vnthankfulnes and rash boldnes, desiring to lay on him a shamefull death, who had done a singular benefit for the king. Harbona may seeme heere to folow the maner of courtiers, who bend them­selues with euery blast, as the king see­meth to fauour or dislike, and are friends in prosperitie, and in aduersitie enimies. But it may also be, that Harbonah had be­fore noted and disliked the pride & inso­lēcie of Haman: and had also obserued the innocencie of Mardochaeus: and therefore to shewe his affection towards his cause, doth accuse the pride and crueltie of Ha­man. Howsoeuer it were, it appeareth suf­ficiētly that Hamā did not couer his mind and purpose, and God by this meanes would haue his arrogācie disclosed. This is that which is spoken by Zophar in Iob, Iob. 20. 27. Iob. 15. 25. The heauen shal declare the wickednes of the vngodly, & the earth shal rise vp against him, and euen as he hath lift vp his hand against God, and made himself strong against the Al­mightie, so the hand of all should rise vp a­gainst him. It is not therefore simply to be condemned, that those who stand in the presence of kings, should hauing occasion offered, admonish thē, and help to furder [Page 374] their cause, whome they see to be oppres­sed by iniurie, and on the other side, de­tect their malice & arrogancie who op­presse them, so that it be not done to flat­ter the Princes, and please their passions, but with a loue of truth & equitie: which very seldome do possesse a place in the minds of Kings, or of the greater part of courtiers But why touch I here this faultPsal. 12. 2 in courtiers, whē as Dauid saith, Euery mā speaketh falshood vnto his neighbour, flatte­ring with their lips, & speaking with a double heart. We haue then Hamans cause fur­nished on euery side, partly with true ac­cusatiōs, partly with false. The king with­out stay, without counsaile pronounceth sentēce; Hang him thereon: A short iudge­ment: as the whole handling of the cause was short, so the sentence was shorter, pronoūced in one word, without farther aduise. For he who had wrested out so bloudie a decree, admitting none into counsaile, is worthy to be condemned to death without any counsaile. The sentēce is iust. For it was conuenient that he who had lifted vp himself against God, in see­king the destructiō of his Church, should be lifted vp vpō an high gallows, that his [Page 375] infamie might be manifest vnto all men. Besides it is iust that the wicked perish by their owne crafts; that wicked counsayle bring destruction vnto those that giue it; that they be taken in the nets that them­selues laid; that they be entangled in their owne coards; fall into the pit which they digged; be consumed with the fire which they kindled, & to haue the mischiefe fall on their own heds which they had prepa­red for others: that God may be acknow­ledged to be iust, when the wicked is snared Psal. 9. 16. in the worke of his own hands. The king by this sentence sheweth his absolute power & rule, without law & measure, such as the Turke exerciseth at this day ouer his sub­iects, by his word & beck, appointing to death whomsoeuer they please, euen his owne children, without any iudgement. Which kinde of gouernment almost all the kings of the world do now challenge vnto them. The lawes of this realme and sentence of death are executed and de­termined by Iudges thereunto appoin­ted, and by ordinarie course, and not im­mediatly by the Prince. And this is iust and most seemely, least that Princes in their rage abuse their authority, & hasten [Page 376] iudgement, wherein the life is called in question, which being once lost, can not be restored: for nothing is so sacred and inuiolable, which the lust and affection of wicked Princes doth not sometime pro­phane and violate.

The courtiers vnto whom that charge was committed, do speedily execute the sentence. Marke heere a wonderfull change, they who very lately adored Haman, draw him now to the gallowes: he who consented with him vnto the death of the Iewes, in fauour of the Iewes condemneth him to death. Such is the iustice of God, who putteth enimitie be­tweene the sworne enemies of truth and equitie, that one of them destroyeth a­nother. Nay you shall not lightly see any who haue conspired together in wicked­nes, to remaine long at accord, but at the length one of them riseth against ano­ther, as it is sayd, that a fire went out of the Iud. 9. 15. bramble and consumed the cedars of Leba­non. So Assuerus who had consented vnto Haman for the death of the Iewes, and destruction of the Church, now bringeth him to a shamefull death: then which thing, what could be more strange and [Page 377] vnheard of? He who caused that Haman of our time to be slaine, had consented with him to the butcherie of the french Churches, and by warre sought the ruine and destruction of the professors of the Gospell. Who will not heere wonder at the profound wisedome of the secrets of God? Who can choose but acknowledge his iustice? Who can but declare his won­derful works, and praise them exceeding­ly? Who would not cry out with Dauid: Psal. 92. 5. O Lord how glorious are thy workes? how very deepe are thy thoughts? And Psal. 36. 6. Thy righteousnes is like the mightie moun­taines: thy iudgements are like the great deepe: thou Lord doest saue man and beast. What talke shall we thinke was then in Susa, what words of the faithful, but euen those which Dauid setteth forth in thisPsal. 118. 15. 16. manner: The voyce of ioy and deliuerance shall be in the tabernacles of the righteous, saying; The right hand of the Lord hath done valiantly; The right hand of the Lord is exalted; the right hand of the Lord hath done valiantly. Worthily might they say, when they sawe that wicked man puni­shed as he had deserued, that which is in the Psal. 52. vers. 7. Behold the man that [Page 378] tooke not God for his strength, but trusted in the multitude of his riches, and put his strēgth in his malice. For as it is sayd, Psal. 58. 10. The righteous shal reioyce when he seeth the vengeance: he shall wash his feete in the bloud of the wicked. Yea they might also say that which Debora sometimes sang in her song, So let all thine enemies perish, ô Lord: Iud. 5. 31. And that which is, Psal. 129. 5. They that hate Sion shall be ashamed and turned back­ward. Yea and Mardochaeus himselfe might rightly say with Dauid: I will be glad and reioyce in thee: I will sing prayse to Psal. 9. 2. 3. 4. 5. 6. thy name, ô thou most high: For that mine e­nemies are turned backe, fallen and perished at thy presence. For thou hast maintayned my right & my cause; Thou art set in thy throne, & iudgest right: Thou hast rebuked the Hea­then; thou hast destroyed the wicked: thou hast put out their name euē for euer and euer. O thou enemie, are destructiōs come to a per­petuall end? Also Psalm. 54. 6. 7. I will sa­crifice willingly vnto thee: I will prayse thy Name, ô Lord, because it is good. For God hath deliuered me out of al trouble, and mine eye hath seene that which is right vpon mine enemies. And what on the contrarie part might they thinke who were ignorant of [Page 379] the wonderfull works of God? but euen that which is spoken, Psal. 64. 9. All men shal see it, and declare the works of God, and they shall vnderstand what he hath wrought. For as Isai saith, According as thy iudgemēts Isai. 26. 9. are in the earth, so the inhabitāts of the world shall learne righteousnes. So is that also ful­filled which is, Psal. 73. 19. How suddenly are they destroyed, perished and horribly con­sumed? Therefore they which enioy pro­speritie in this world, and those who are in fauour in the court, let them learne not to trust in those things: nothing is sooner defaced and decayeth, then fauour and dignitie in court: nothing is sooner blot­ted out, then the deceitfull shew of this world. But it may not without cause be demanded, whether the king did not of­fend and do amisse herein, seeing he was chafed both with wine & wrath: and pro­nounced iudgement so hastily without appeale, neither hearing the partie accu­sed, neither giuing him space to answere or to repent: finally no forme of iudge­ment being obserued. It may be answe­red to this question, that there are di­uers formes of iudgement, according to the varietie of time and place: and that [Page 380] which at this time and vpon this occasion and circumstance is right and iustice, is not so at others: Besides that euen in the same countries, there are obserued diuers formes of iudgements, according to the diuers circumstāces of time, fact, and per­sons. In warre there is an other forme of iudgement then in peace: an other when things are quiet, then in sedition: an other against traytours, and those who haue taken armes against the state, then a­gainst those who are the breakers of any priuate lawe. Moreouer, what neede we to be carefull to cleare the actions of an heathen and infidell king, when it chan­ceth many times that christian Princes do slip and erre in their iudgements? It is sufficient if heere we acknowledge Gods iustice, vsing what instruments pleaseth him, and euen by the hand of his enimies, furdering and effecting his worke, and al­wayes dealing most iustly in that thing, which oftentimes the instruments do not but with passion and iniustice. It is enough for vs to know that they are most worthy of death, which vse fraud and de­ceit, and abuse their fauour and authori­tie to the ouerthrowing of good & faithfull [Page 381] subiects; and the name, authoritie, [...]eale and armes of Princes, onely to serue their owne reuenge, couetousnes, and [...]mbition. By this example also let vs learne, that God doth not long leaue the open enimies of his Church vnpunished, put that he taketh vengeance on them by some notable & horrible destruction. We haue the examples in the holy scrip­tures of three that were hanged, Achito­ [...]hel and Iudas, with their owne hands, and Haman by others, vpon that gallowes which himself had prepared. Pharao wasExod. 14. Iud. 4. 2. King. 19. Act. 12. [...]rowned in the middest of the red sea with his whole hoste: Sisera fell by the and of a woman: Sennacherib was slaine [...]y his owne sonnes: Herode who slewe [...]. lames, was striken by an Angell, and [...]aten with wormes. The Ecclesiasticall [...]istorie is full of such examples of the [...]udgements of God against the enimies [...]f the truth of God, as it noteth Nero a­mongst the rest, who reysed vp the first [...]ersecution; and who flew himselfe, was [...]ondemned by the Romanes, and drawen [...]hrough the streetes of the citie. Our age boundeth with examples against those [...]ho haue persecuted the Church, as well [Page 382] in France and Germanie, as in England which it needeth not to follow in man words, seeing they are yet fresh in m [...] morie. If any man, except that thos [...] who haue vndertaken the defence of the Church, haue also dyed of violent death I do indeede confesse it, which is also ob­serued in the historie of the Maccabee [...] that many holy men were slaine in the warre, or killed by the treason of the wicked enemies, but the diuersitie of the who set vpon the in hostile manner as those who defended the Church doth make the death of both different for pretious before God is the death [...] those who spend their liues for the d [...] fence of the Church, as of Abel, and al th [...] Martyrs since, though vnto the wicked world it seeme shamefull: but the death of the persecutors is abominalbe, thoug [...] to the world it seeme pretious and to be lamented. In short, when as all men dy [...] the death of one and other is not distin­guished by any other meanes then [...] faith and a good conscience, which tr [...] steth only to the fauour of God, and de­fence of a good cause. Finally, it is to b [...] [Page 383] obserued, that these examples of Gods [...]engeance, against the enimies of his glo­ [...]ie and our saluation, are proposed vnto [...]s, that we should more and more be en­ [...]ouraged vnto goodnes, be confirmed in [...]ue patience, and in expectation & loo­king for help at Gods hand, that we de­ [...]end on his prouidence, that we restraine [...]he murmurings and reasonings of flesh [...]nd bloud, that we learne more and more [...]o despise the felicitie and pride of the [...]icked, confirme our minds against their [...]hreats, and be stirred so much the more [...]chemently vnto prayer. For if the pray­ers of his wife, did so moue a mortal king, [...]hen she made supplication for her life and the life of her people, much more will that great King of glorie heare the [...]roanes of his Church, who is his wife, [...]nd arise vp in his wrath to deliuer her, and punish her enemies. Let vs therefore [...]atiently cōmend our life into his hands, [...]lace our whole trust in him, and con­ [...]tantly looke for his help. For whatsoeuer [...]hall happen vnto vs, he will saue vs in [...]is heauenly kingdome, through Iesus Christ his Sonne our Lord, to whome be [...]lorie for euer.

Amen.

THE NINTEENTH Sermon.

THe holy Scriptures doo represent God vnto vs after two manners: on the one side gentle and easie to be intrea­ted, full of grace, fauour and mercie to­wards those that feare him: on the other side terrible and fearefull as a consuming fire to the wicked: as it is said, A fire shall Psal. 50. 3. & 97. deuoure before him, and that there shall go a fire before him, and burne vp his enemies round about him: that we may know that God though for a time he shew an angrie countenance toward the faithfull, yet his wrath is but for a short time, and contra­riwise his good will endureth to life: and if h [...] Psal. 30. 6. suffer the wicked to flourish & enioy pro­speritie, it is but for a time, but his wrat [...] followeth them to destroy them for eue [...] as the wicked are said to growe vp as th [...] Psal. 92. 7. grasse, and all the workers of iniquitie do flo [...] ­rish, that they may perish for euer. Where­fore the estate of both is thus describe by the Prophet, The eyes of the Lord a [...] Psal. 34. 15. 16. vpon the iust, and his eares are open to hea [...] their prayer. But the face of the Lord is [...] ­gainst those that do euill, to cut off their rem [...] ­brance frō the earth. This is heere prop [...] ­sed vnto vs to behold in the three cha [...] ­ters which remaine of this historie, [...] [Page 387] God did make euident his fauour & bles­sing vpon Ester and Mardochaeus, and all the Iewes, who were but lately cōdemned vnto death: and again on the cōtrary part his wrath & curse vpō the goods & poste­ritie of Haman, and vpō all that consented with him to the destructiō of the Church. These things ought to comfort vs at all times, & to nourish our hope of the grace & fauour of God toward his people, & of his vengeance vpō his enemies, seeing he bringeth to shamefull death the authors of persecutions against his Church.

Now at this present we are to consider, how the Lord going on farder to powre out his vengeance against Haman, and to shew his fauour vnto Ester and Mardo­chaeus, caused that these enioyed his sub­stance & honors: in the two first verses of this chapter. Next, how Ester being mo­ued with exceeding charitie & zeale to­wards the Church of God, obtained let­ters of Assuerus in fauour of the Iewes, that they might be safe from their enemies. Whereby we learne, with what feruent­nes of minde, and vehemencie, the safe­tie and preseruation of the Church is to be sought, which though the wicked [Page 388] enemies be taken away, yet is she still in danger by their wicked practises and conspiracies.

First therefore we are to see to whome the spoyles of Haman came: to weet, his goods and possessions were giuen by the king to Ester, vers. 1. and his honors to Mardochaeus, vers. 2. In that same day (saith the historie) did the king Assuerus giue vn­to Ester the Queene, the house of Haman the aduersarie of the Iewes. Vnder the name of house, is contained, all his stuffe and goods, both moueable and vnmoue­able, which the same day that he was hanged were giuen by the king to Ester, as being forfaited vnto the king, and so at his pleasure to bestow on whome soe­uer it pleased him. The wife then of Ha­man we see and his children and friends are deceiued of their hope of succession; and Ester whome he held for his enemie, and would haue destroyed both her and her whole nation, is his heire, so that al­though the sonnes of Haman ouerliued their father almost eight moneths be­fore they were destroyed, as we shall see in the next chapter, yet they enioyed no part of their fathers goods. So the house [Page 389] of the wicked, the goods of the oppressor of the Iewes, came into their hands who knew well to vse it: for Ester to whome they were giuen, set Mardochaeus to haue the ouersight of them, which he well and faithfully discharged, that so it might be fulfilled which Salomon spake, That the Prou. 28. 8. & 13. 22. goods of the wicked are gathered for the poore. And that which he sayeth in ano­ther place, The riches of the sinner are layd up for the iust. Which is spoken yet more expresly in Iob, Though he should heape Iob. 27. 16. 17. up siluer as the dust, and prepare rayment as the clay, He may prepare it, but the iust shall put it on, and the innocent shall diuide the sil­uer. Whereby it appeareth, that that te­stimonie of Dauid is true, That men dis­quiet Psal. 39. 6. & 49. 10. themselues in vaine, heaping up riches, and can not tell who shall gather them. As he also speaketh in another Psalme, Wee see that wise men dye, and also the ignorant and foolish, and leaue their riches for others. And (which is another vanitie of theirs,) they thinke that their houses shall stand for verse 11. euer, and their habitation from generation to generation, & call their lands by their names. But this man shall not continue in honor, he verse 12. is like the beasts that die. Hereby then it is [Page 390] sufficiently tried, that none doo sooner misse of their hope, then the proud which make warre against God; for both their goods come vnto others, and their me­morie is either vtterly extinguished, or remaineth detestable amongst good men for euer: as we see Haman is noted by none other title but the oppressor of the Iewes, that is, of the true Church: and his goods are worthily confiscate, as guiltie of trea­son both against God and his Princesse. For by his wicked deuises he did rise a­gainst God, defamed the King, & sought the life of the Queene. Heerehence ap­peareth, that the law of the confiscation of goods is most aunciēt, and vsed against those who were guiltie of most hainous crimes, that so the pride of men might be beaten downe. For there is no mā so wic­ked and vngodly, but he is touched with a care of his children and posteritie. In so much, that many are not so afraid of deth as that their children by their fault shoul [...] be driuen to penurie. Therefore to re­straine & bridle the malice of men, ther [...] are not onely appointed most grieuou [...] paines for the more hainous offences, b [...] also the losse & cōfiscatiō of their good. But if any shall except that the children [Page 391] are not guiltie of the fathers offēces, I say, that there is no greater iniurie done vnto them, though they be innocent, whē they are depriued of their fathers substance, then when they are depriued of their life & defence. The confiscation then & ta­king away of Hamās goods, was a iust vē ­geance vpō him & his familie. I confesse that diuers times it may come to passe, that the best, by the false accusations of the wicked, may be spoiled of their life and goods, which we see was done vnto Na­both by the malice of Iezabel, who caused1. King. 21. him to be accused of treason, that so Achab might challēge his goods & possession by way of cōfiscation: but the wicked do not long enioy those goods, as neither Achab had long cause of ioy, whē as shortly after the death of Naboth, he receiued a mes­sage by Eliah the Prophet, of Gods ven­geance, to be executed vpō him & his fa­milie, together with a most notable testi­monie of Naboths innocencie: as the same historie doth witnesse. So that those who enioy the goods of the poore faithfull cōdemned for the profession of the Gos­pell, by escheate and confiscation, shal not lōg reioice, but shal shortly feele the curse of God vpon thēselues & their posteritie. [Page 392] As touching Ester, she might with a good conscience possesse the goods of Haman, who suffered iustly for his deserts. And if we shall say that the Iewes did afterward abstaine from the spoiles of those whom in their lawfull defence they slewe, al­though the king gaue them the spoyles, and that therefore likewise Ester ought to haue abstained from the spoiles of Ha­man: we may aunswere, that the circum­stances in these actions were diuers, and the manner of dealing therein diuers. Adde moreouer, that some may for cer­taine respects renounce their right: and others with a good conscience vse it, that God both in the ones abstaining and the others vsing may be glorified. For the justice of God is so much the more fa­mous against a most deadly enemie of the Church, when as his goods are pos­sessed by Ester; and the equitie of the Iewes cause is so much the more appa­rant, that being content to put away the force of their enemies, & danger where­in they were, they do abstaine from the spoile. Heere is to be learned, that those who enioy goods giuē them by Princes, must wisely forese [...] what shall be conue­nient [Page 393] 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.

[Page 394]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 [Page 395] 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.

[Page 396]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 ofAct. 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 [Page 397] 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 [Page 398] 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 andLuc. 1. 51. 52. humble: as the blessed Virgine doth sing in her Canticle. And this may suffice to be spoken cōcerning Hamans being spoi­led of his goods, and Ester and Mardochae­us enriched with them.

Let vs now see with what care, and with what minde Ester endeuoured and laboured that her people might be deli­uered from that danger which hanged o­uer them. For the kings commandement set forth by Haman, though the author thereof were dead, yet retained still his force. Ester therefore being glad with the prosperous successe of her former petiti­on, proceedeth to speak vnto the King, and falling downe at his feete weeping, besought him that he would turne away the wickednes of Haman the Agagite, and the deuice which he had imagined against the Iewes. Althogh then she had gained much, the chiefe e­nemie of her people beeing dead, his goodes beeing confiscate and shee enioying them, as Mardochaeus also his [Page 399] honors: yet she thinketh shee hath done nothing, vnlesse shee deliuer her people from the present daunger.

Now because shee perceiued that it was a hard matter to desire the calling backe of the decree, which by the law of the Persians was irreuocable, she entrea­teth him with greater affection and hu­militie, falling down weeping at the kings feete, that so shee might the more easily mooue his minde. For how, I pray, could he be more moued to pittie and commi­seration on so many innocent soules, then by the teares, carefulnesse, and sorrow of his most dearely beloued wife? Now E­ster casteth al the blame vpon Haman, be­cause he was the mouer, perswader, & pro­moter of this mischief against the Iewes, whome by false slaunders hee had op­pressed: and wisely shee omitteth the mention of the King, though by his authoritie hee had confirmed the deuice: For the King had sufficiently witnessed, how greatly the matter dis­pleased him. Besides when shee de­sireth, that the deuice of Haman shuld be reuoked, she couertly meaneth, [Page 400] that as by his authoritie the proclamation was approued, so also by his commande­ment, the euill effect thereof ought to be turned away from the necks of those mi­serable wretches, on whome it was like to light.

The King beeing moued with the presence of Ester, holdeth out vnto her the golden scepter, the signe of his fa­uour and good wil, whereby the Queene being the more confirmed, standing vp, doth speake the more boldly vnto the King. Her speech is like vnto that which we sawe in the former chapter, full of hu­militie, wisdome, faith and zeale towards God, and feruent charitie towards her people. It is most seemely to speake vn­to Kings with greatest humilitie, because of the dignitie and maiestie whereunto they are exalted, as those who are also a­dorned with the title of Gods euen byPsal. 82. 6. the Spirit of God, from whome they re­ceiue so excellent an office. Ester there­fore doth rightly debase and cast downe her selfe before the King when she spea­keth vnto him, not remembring her own dignitie, nor desiring any thing but that which is right, and beseeming the digni­tie [Page 401] of the king. And this indeede ought to be the end of all petitions, so that all flatterie be away, which is most hurtfull vnto kings, as was that of the Tyrians to Herode Agrippa, when they cryed, The Act. 12. 22. 23. voyce of a God, and not of a man: which whē he did not represse, it was the cause of his death.

The summe of her petition is, Let it be written, that the letters of Haman be reuo­ked, which he wrote to destroy the Iewes, which are in all the kings prouinces. It is most rightfull to giue life vnto them whome we know to be wrongfully con­demned. But if any shall except that her petition was vnlawfull and vnciuill, see­ing that by the lawes of the Persians all Proclamations were not to be called back againe: the answer is easie, that there is no place for any law of man, against e­quitie, and the lawes of God and nature. For is it iust, that because an euill lawe is receiued and in vse, therefore no man may make any petition vnto Princes for equi­tie, for truth, for the life and innocencie of good men? Heereby appeareth Esters holy boldnes: what then shall become of [...]heir sluggishnes & cowardise, who liue in [Page 402] those kingdomes, wherein edicts do waxe olde of themselues, and may euery houre be called back by contrary edicts, and yet though they haue authorities, dare not once open their mouths in the defence of Gods Church? If Ester had sought excu­ses & meanes to hide her selfe, she would haue said, that she had done as much as lay in her, Haman being hanged, & Mar­dochaeus promoted into his place and dig­nities; that it were a foolish, rash, and in­considerate part to talke again to the king in his furie, and that it was against the cu­stome & lawes of the coūtrie to go about to compell him to reuoke his cōmande­ment: but she, because the matter cōcer­neth the safetie of the Church, the glorie of God, & the honor & estimation of the king, is no whit afraid to craue that, which otherwise might seeme to be vnciuill.

She sheweth also her zeale and charitie in the reason which she bringeth in these words, How can I behold the euill, which should come vpō my people, and how can I see the destructiō of my kindred? for it is as much as if she should say, that she had rather lose her life, then with her eyes to behold the destruction of her people & kindred; [Page 403] and that nothing should be afterward more bitter vnto her then her life. And so very openly she witnesseth, that she de­sireth nothing more, esteemeth nothing more, then to be accounted amongst the people of God: neither is she ashamed to ioyne her selfe to that people whom con­dēned vnto death, euery one contemned: & this also made much to moue the king to seeke a remedie for this almost incu­rable mischiefe. The faith and charitie of this Queene is so much the more cōmen­dable, how much the rarer it is: seeing we shall find but a few at this day to be so in­flamed with the zeale of the house of God. Let vs then at the least by her ex­ample, with humble prayers call vpō the King of heauen, that he will turne away from our brethren, the wicked counsailes and craftie practises of our enemies. For although the head of this League & con­spiratours, the oppressor of the Church of God be destroyed, yet many remaine in­fected with this venime, and the furie of his crafts and practises euen at this day euery where moueth warres, and filleth al places with seditions & most detestable apostasies. Of Esters petition thus farre.

[Page 404]The answere of Assuerus is full of hu­manitie and gentlenes, and in granting the protection of the Iewes, easie & cour­teous: but yet it sheweth a troubled mind, when he sayeth, That he had done what he might, hauing condemned Haman to the gal­lowes, who would haue layd his hand vpō the Iewes, and hauing giuē his goods vnto Ester: and that he doth now moreouer permit, that they write for the Iewes, as it shall seeme good vnto them: but yet he addeth, that the wri­ting which was written in the Kings name, and sealed with the Kings seale, could not be called backe. Notwithstanding what could be done in fauour of the Iewes, but it would be contrarie to the former pro­clamation? Lo into what straights Prin­ces are often brought by the fraude and malice of wicked counsellours: behold al­so how, seeing the weaknes of mens wit is so great, it is not expedient that all the constitutions of a kingdome should be ir­reuocable. For whē as the King dares not call back his former Proclamation, what doth he but lay open his people to the slaughter, by two contrarie writings, be­ing both of like authority, arming his sub­iects one against another? And if God [Page 405] himselfe had not holpen the poore op­pressed, it is most certaine, that the former proclamation would haue had the grea­ter force. Heere then let vs rather admire Gods prouidence, then praise the Kings wisedome. These things are written for our comfort, that in our greatest dāgers, and hardest distresse, when the mischiefe seemeth past remedie, we flee vnto him who made a way for his people through the midst of the sea: who lighteneth our most thickest darknes by the brightnes of his light: who openeth the graues, who deliuereth vs out of the shadow of death, as heretofore he preserued by wonderfull meanes his people, and the three children cast into the fierie fornace, and finally Daniel in the very den of Lyons. How­beit, the kings humanitie and courtesie is to be commended, who so willingly con­sented that they should write in fauour of the Iewes: but it is no maruell if he could not by his owne wisedome wind himselfe out of so intricate a busines, and therefore committed the whole matter to the fide­litie and wisdome of Mardochaeus. Heere­by it is euident, that Princes neede no­thing more then faithful counsellors: It is [Page 406] therefore our parts to obtaine them by our prayers for our Princes at the hand of the Lord; and to pray that God will direct their minds to follow the aduise of faithfull and good counsellors. For other­wise the Lord will finde out many wayes to punish the enemies of his name, and to deliuer his people out of all distresse, that they may giue him eternall prayse and immortall glorie; for vnto him belong onely all glorie and dominion, through Iesus Christ his Sonne our Lord.

Amen.

THE TWENTIETH Sermon.

A Braham the father of the faithfull, in the greatest troubles of his minde, when he was in the way going to sacrifice his only sonne, who demanded of him where was the lamb for the burnt offering, gaue this memorable answere full of faith, saying, The Lord will prouide. Gen. 22. 8. For in the midst of distresses, which no wit of mā could haue remedied, he shew­eth that he depēdeth altogether on Gods prouidence: and teacheth vs, that in all hard and doubtfull matters, we must do our dutie, and vse that wisdome which God giueth vs, least we be fearefull like the infidels, and leaue the euēts & doubts which we can not redresse, to Gods pro­uidence and most wise gouernment, who hath promised to be a light vnto vs in [Page 409] our most thickest darkenesse. This also we see to be performed by Mardochaeus, in this Historie: for, the King graunting him leaue to write what letters he would in fauour of the Iewes, and yet not reuo­king the former which were written for their destruction, it is not to be doubted, but that he wrestled with many doubts & diuers feares; perceiuing the Kings mind to be mutable and easily chaunged: and besides, foreseeing many daungers, after what manner soeuer he should write the decree. For, as wee heere see the Edict written, to graunt the Iewes, that beeing gathered togither, they might stand for their life against all that would as enemies inuade them: was it not to set them open to a hard and most daungerous Combat, against the naturall subiects of the king­dome, armed no lesse with the Kings au­thoritie, then the Iewes, who were onely poore captiues and straungers, and farre lesse in number then their enemies? Mar­dochaeus therefore in these straights, did what he could in dutie, and by the autho­ritie graunted him from the king, remit­ting the whole euent of the matter vnto the mercie of the Lord, whose wonderful [Page 410] meanes in deliuering of his Church, hee had alreadie had experience of, in that happie end of so many dangers, which the minde of man could not haue thought on: hoping that it would come to passe, that God who had begun the deliuerance of his Church by so sudden and vnhoped meanes, would perfect the same vnto his glorie. Here then we are to consider how Mardochaeus did prouide, that this new proclamation might go forth absolute in all parts and forme, and what was the sub­stance and argument thereof. Where­in shall be obserued his wisedome, equitie and diligence, in guiding and furthering the publike affaires of the Church; which are particularly to be vnfolded by vs, that in all things we may obserue the care and direction which God beareth ouer his: and how he disposeth all things for their safetie and commoditie, as oft as it see­meth good vnto him; and that so we may learne, to rest vpon his fatherly care, do­ing not with standing our dutie, as much as in vs lyeth.

The ninth verse, declareth the time wherin that proclamation was made in fa­uor of the Iewes: by whom, vnto whom, [Page 411] and how it was carried. The time, is the 23. day of the third moneth, which is cal­led Siuan, which answereth to part of our May. Whereby it is apparant that this E­dict went forth two moneths & ten daies after the other, which as we saw Chap. 3. vers. 12. was made the 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.

[Page 412]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 [Page 413] 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 [Page 414] 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 [Page 415] 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 [Page 416] 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 [Page 417] 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 may adde force and authoritie to their graunts and commandements, that same were the kings of Persia wont to do with sealing with their ring. The King then sawe and allowed what soeuer the Scribes had writ­ten at the commandement of Mardo­chaeus. So we see that it is most [...]ight that Kings heare and see those things which [Page 418] are published in their name vnto their subiects, especially in things of great mo­ment: for otherwise neither can they a­uoide the note of ca [...]elesnesse, and negli­gence, nor their counsellors of deceit and treason, if letters shall be sent out in the Kings name concerning the estate of the kingdome, which the King neither sawe, nor with sufficiēt deliberation did weigh and consider.

Let vs now then view their substance and argument, in these words; That the King graunted vnto the Iewes (in what citie soeuer they were) to gather together and to stand for their liues, and to roote out, and to slay, and to destroy all the power of the people and of the prouince which should inuade them, their children and wiues: and to spoile their goods. In these later words there is some ambiguitie and doubtfulnes: for it is vncertaine whether the Iewes are per­mitted to kill, not only their enemies, but also their wiues and children: or onely to kill those who would oppresse them their wiues and children? But this later sence doth better agree with the humanitie of the faithfull, neither is it likely that Mardochaeus, without Gods exprese [Page 419] commandement, would haue women and children to be slaine. But some man will except: that the enemies of God and his Church are worthy to feele that pu­nishment, which without cause they threatned vnto others. But there appea­reth no such thing in the execution which shortly after did follow. So that to auoide all ambiguitie and doubtfulnes of speech, the Hebrue may be thus transla­ted, That it was graunted vnto the Iewes by the king, that they should slay all those that went about to lay violent hands on them, their wiues or children: and that the spoiles of the enemies slayne was giuen by the King to the Iewes. So that the summe of this Proclamation was, that it was graun­ted by the King vnto the Iewes, that they shoulde be gathered together to defend their liues, and to destroy all those that would offer them or theirs any force or violence, and besides to spoile their goods. So that they were not to set vpon any, but vsing their lawfull de­fence, to kill those that did lye in waite for their liues. And this is most rightfull, that being armed with the authoritie of the chiefe Magistrate, they might fight [Page 420] for their life, for their libertie and religi­on, for the defence of their wiues and chil­dren, and as the Prouerbe is, for their Temples & houses. For this cause warres are lawfull, whereby the inrodes and in­uasions of enemies are repressed: in so much that they who take away from the faithfull the sword of lawfull defence as the Anabaptists do, do make a way for the wicked, and let loose the bridle to all ma­ner of robberies: and do as it were lay open the innocent bound hand and foote to their furie: and besides condemne all the Saincts the faithfull seruants of God, Abraham, Moses, Iosua, the Iudges, David, and almost all the other good kings, who did leade the Lords hostes, and fought his battailes. In the meane while the former edict not being reuoked, doth still retaine his force, and so there arise heere great difficulties, so that it seemeth that there is small prouision made for the safetie of the Iewes. For who would hope that the naturall subiects of the king being more in number, and first strengthened with the Kings authoritie, could be ouercome and defeated by the Iewes, being onely seely captiues, dispearsed here and there, [Page 421] without armour, without authoritie Besides is it not likely that the gouer­nours of the prouinces would either se­cretly or openly rather encline to their owne mens side then to the Iewes. Fi­nally it beeing graunted that the Gouer­nours would encline to neither part, are not the naturall subiects rather stirred vp by this meanes against the Iewes, euen to thirst their bloud, when as they were first armed by the Kings authoritie a­gainst them, and had moe wayes to set vpon them then the other had to de­fend? Without doubt Mardochaeus did sufficiently perceiue these inconuemen­ces. But what could hee do? Only this procure that it may be lawfull for the Iewes to vse their iust defence, and hope that God would helpe their iust cause, as hee had alreadie begun to fauour and blesse his people, and that hee would send a feare vpon their enemies: which thing the issue did confirme. Hee did also suppose, that when they shoulde knowe the cause wherefore Haman was hanged, and vnderstande whereupon this newe decree was graunted, and heare of the fauour which the Iewes [Page 422] had with the King, as well in regard of Ester the Queene, as also for Mardochaeus sake, they would all slake that anger they bare vnto the Iewes, and abstaine from inuading them, seeing by that meanes also themselues might be quiet. For as the fauours and graces of Princes doo leane either to this part or to the other; so are the wills and affections of sub­iects changed.

Heerehence also is to be obserued, that Kings, howsoeuer they woulde seeme to keepe their lawes holie and inuiolate, yet by subtile and by-wayes they oftentimes ouerthrow them. The King would by no meanes seeme willing to depart from his former commande­ment, which notwithstanding by this contrarie decree, hee ouerturneth, and in deede taketh away. Had he not dealt better with his subiects, expressely to haue reuoked that former decree, then by this to set them thus together by the eares. For this inuading on the one part, and defence on the other, could not be done without bloudshed on the one side or the other, or both. But Gods prouidence ruled and guided all these [Page 423] things, that the enemies of the Church might receiue the punishment they had deserued. Heere is also farther to be noted, that the wicked counsailes of the enemies of the Church, are made deadly both to themselues and their confede­rates. And although also after their death they leaue behinde them the effects of their treacheries and conspiracies, yet at the last they are all ouerturned, to the great confusion of those, who shall fol­low their most wicked counsailes.

Moreouer, Mardochaeus retaineth the very termes of the former edict to ter­rifie the enemies of the Church, when hee sayeth, that it is graunted to the Iewes to kill, slay, and destroy: where­by they might perceiue, that the mis­chiefe which they had prepared for o­thers, should fall vpon their owne heads. And euen in this age, beyond all ex­pectation, do we see the experience of all these things. For after the death of that Haman the head of the League, wee haue seene the force of former edicts re­pealed, and other proclamations sent out from the King against his companions and confederates, vnto whome notwith­standing [Page 424] licence was before graunted to destroy 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 [Page 425] 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 [Page 426] 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 [Page 427] 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 [Page 428] 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.

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.

[Page 430]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, andGen. 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 hopeDa. 2. 48. & 6. for any greater matter then to be set at li­bertie to returne vnto Ierusalem, hee was made the chiefe of all Princes by Nabu­chadnezzer. The same heere is seene in Mardochaeus, and the whole state of the Iewes, which were dispersed throughout all the Prouinces of the kingdome of As­suerus. For whereas they could not thinke or wish for any greater matter, then to be deliuered frō death which by the decree of Haman did seeme to hang ouer theyr heads: yea were ready to chaunge that [Page 431] bloudy death for the most hard bondage, as we learned before out of Esters speech, Chap. 7. v. 4. Behold now what God by an vnhoped meanes dooth make them to behold: to wit, the good will and excee­ding fauour of the King towards them; their enemie ouerthrowne, his goods gi­uen vnto Ester, and his honours bestow­ed on Mardochaeus; an Edict proclaimed on their behalfe, the greatest part of the people fauouring them, their enemies fearing them: and finally as (God willing) in the next Chapter we shall see, a ful vic­torie ouer their enemies, after which fol­lowed a publike ioy, and a solemne feast, the king allowing it. Is not this to do ex­ceeding abūdantly, aboue all that we dare desire or think? And do not we at this day find the like, partly in respect of the chur­ches in France, partly in respect of those that defēd thē? The churches beginning to enioy some peace & tranquillitie, and the defenders of them attaining greater honours then before they had, or durst to desire, the Pope in vaine thundring with his excommunications?

Besides the head and Captaine of the cōspiracie being by so vnlooked & vnho­ped [Page 432] for meanes slaine, and his other com­panions condemned of rebellion and treason? Who I say, some fewe moneths before coulde haue hoped for or thought of these things? Therefore it is our dutie as well by those examples, which we see in others, as by those things the taste where of by experience we find in our selues, more and more to be confir­med in the hope of greater fauour and help from God, then in our thoughts we can attaine vnto. For the Lords hand is not shortned, neither is his goodnesse abated; but we must certainly assure our selues, that God will shew himselfe no lesse admira­ble in these daies then heretofore he hath done in the defence of his church. Wher­fore let vs so learn to discusse those things which we haue in this Historie set foorth vnto vs, that we apply them to our owne vse and comfort.

First here is mention made of the ho­nor and glorie of Mardochaeus: then of the ioy and gladnesse of all the Iewes: and lastly of the feare where with their ene­mies were affright. The glory of Mar­dochaeus is commended by two things: the first is, his easie accesse vnto the King; [Page 433] the other his gorgious and precious appa­rell, for he is said, to haue come out from the presence of the king in royall apparell of blew and white, and with a great Crowne of Gold. Such was their apparell whom the Kings of Persia would honour, and vnto whom they gaue the chiefe places of dignitie a­bout them, that they might gouerne the weightiest affaires of the whole King­dome.

For it is seemely that those who are called by the King to the gouernment of their State, should be discerned by some notes, whereby their dignitie and maie­stie may be knowne, and authoritie pro­cured vnto them by that meanes: now by purple and fine linnen, and a golden Crowne, the highest dignitie which was next vnto the Kings was noted. For great Princes will haue certaine signes of great­nesse and m [...]iestie to shine as it were in theyr chiefest officers, that theyr glo­ry may thereby appeare the greater: in as much as they can doo these things in those, whom it pleaseth them to ad­uance.

So we see, that garments which at the first were prouided onely for necessi­ [...]ie, [Page 434] were at the last sought for comlinesse and ornament, and for notes and distinc­tions of dignitie. Mardochaeus then did not himselfe of his owne minde prouide this apparell, so to boast of his dignitie, but admitted such as the King comman­ded after the manner and custome of the Persian Kings. Whereby it is apparant that the faithfull may with a good con­science vse all things that are meane and indifferent so that they retaine godlinesse, modestie, and charitie; not proudly lif­ting vp thēselues against others, nor pam­pering & delighting themselues in plea­sures, neither abusing that fauor & autho­ritie which they haue receiued. So Daniel of whose holinesse nomādoubteth, recei­ued pretious ornaments, a chain of gold, and purple, when they were offered him by the King of Babylon. Wherefore holi­nesse, and rich ornaments of apparell, are not contrarie one vnto an other: neither religion and the gouernment of publike affaires; nor humilitie or modestie, and high authoritie in those that vse it well. For Ioseph, Daniel & Mardochaeus, are ne­uer a whit the lesse holy, for that they be apparelled in precious garments: nor the [Page 435] ̄TXT lesse religious, for that they gouerned the affaires of mightie Monarches: nor the lesse humble and modest, for that they at­tained to high honor. Nay on the cōtrary, pride many times lurketh vnder course clothing, and often they who exercise ho­ly functions haue not the most godlinesse, and vnder the emptie shew of holinesse, hipocrisie and dissimulation lie hid­den.

Lo here how god can in a momēt change the miserable condition of his seruants, into an happie and flourishing estate, that his power in this matter may be the more apparant. For the Holy Ghost doth not lay down these things vnto our view, that we should consider the gorgious garmēts of a mortall man, but that excellēt change which his hand hath wrought. What then could Mardochaeus say, but that which Da­uid saith after he had prayed for the helpe of God to deliuer him? Thou hast turned my mourning into ioy, thou hast loosed my Ps. 30. 11. 12 sacke and girded me with gladnesse. There­fore shall my tongue praise thee and not cease.

Might he not also rightly say that of him­selfe, which is, Ps. 31. 7. 8. I will be glad and [Page 436] reioyce in thy mercie: for thou hast knowne my trouble, thou hast seene my soule in ad­uer sitie: and thou hast not shut me up in the hand of the enemie, but hast set my feete in a large roome. Neither doth that any lesse agree vnto him which the same Pro­phet saith. Thou art a place to hide mee in, Ps. 32. 7. thou shalt keepe me from trouble, and compasse mee about with songs of deliue­rance.

So God for the most part is wont to dispose the affaires of his, that great ioy shall succeed great sorrow, & great glad­nesse follow after many teares; that great glory shall ensue after great disgrace, and after great abasing, high honor and mag­nificence, whereof the knowne examples of Iob and Dauid do make proofe, as Da­uid himselfe doth acknowledge in these words, ‘Thou hast caused me to see greatP s. 71. 20. 21. troubles and aduersities, but thou wilt againe reuiue me, and take me vp from the depth of the earth. Thou wilt encrease mine honour, and returne and comfort me.’ Ought not we then by these things to become more constant and bold in the middest of our dangers and greatest distresse? And thus farre of Mardochaeus glorie.

[Page 437]The ioy and gladnesse of the Iewes, is next to be considered: and first of those who dwelt in Susa, and then of those who were dispersed in other Cities and Pro­uinces, ver. 17. Of the Iewes which were abiding in Susa, it is said in the end of the 15. verse, that the naturall inhabitants re­ioyced for their sakes; vnlesse we will fol­low a more simple sense of the place, and say, that there was light and ioy in the Citie of Susa; that is among the Iewes. But it may also be, that many of the Citizens of Susa, perceiuing the kings fauour to the Iewes; the authoritie of Ester, and loue which the King bare to her; and the ho­ [...]our of Mardochaeus, did giue forth some [...]gnes of reioycing for this felicitie of the Iewes, as for the most part wee see it to [...]appen, that vnto what part the Kings [...]uour and affection doth bend, to the [...] also the good wil of the people doth [...]cline. Many therefore being moued [...]ith so sudden and wonderfull changes, and seeing them reuiued whom before [...]ey thought dead, might well say with [...] Prophet, Psal. 126. 2. The Lord hath [...]ne great things for them: And so [...] vnto them that deliuerance which [Page 438] the Lord had wrought for his Church. Wherefore it is rightly said, concerning the Iewes, whose this happinesse proper­ly was, that there appeared vnto them a light, and gladnesse, and ioy, and glorie. Light is set against the darknesse of affliction; gladnes against sorrow; ioy against tears; glorie against shame and abasing.

The fountaine of this gladnesse, was the light of the countenance of the Lord which did shine ouer them for their safe­tie. The matter was that happie chang [...] of their estate, their chiefe and most hate full, enemie being dead and destroyed the king greatly fauouring them, the cō ­mandement sent forth in their behalfe Ester and Mardochaeus being exalted int [...] the highest dignitie and grace with th [...] king: the ende of this ioy was the testify­ing of a mind, not vnthankfull for so ma­ny benefites bestowed vpon them b [...] God. It is lawfull then, nay it is expres [...] commanded, that the faithfull reioyce [...] be glad, when as they receiue the testi­monies of Gods fauour. Therefore is D [...] ­uid wont most often when he would she the greatnesse of his ioy, and his than [...] ­full minde for the benefits which he [...] [Page 439] receiued from God, to inuite and stirrePs. 103. vp all the workes of God, to praise God with him. Let vs not therefore suppose that this was a prophane ioy, or the laugh­ter of the children of this world, who de­light themselues with all intemperancie and ryot, but a true spirituall ioy procee­ding from God, which had taken so deep roote in their minds, that they did shewe forth the effects thereof in all the parts of their body, and namely with their mouth, in so much that they brast foorth into Psalmes and praises of god, togither with the faithfull in these words: Praised be the Ps. 68. 10. 20. Lord, euē the God which ladeth vs daily with benefits: This is our God, euen the God that saueth vs, and to the Lord God belong the is­sues of death. Likewise also the rest of the Iewes which dwelt in euery Prouince are said to haue ioy and gladnesse, feastes and mirth: for they did not keep any festiuall day vntil after the executiō of the decree, and destructiō of their enemies, as after­wards we shall see.

Feastes agree with prosperitie; fasts with aduersities and calamities: but the [...]easts of those which reioyce in the Lord, [...]re seasoned with tēperance, & with thāks [Page 440] giuing, and adorned with the remem­brance of the exceeding glorious workes of the Lord. For if the very Ethnickes, in whom there was any sparkes of honestie left, were wont in their feasts, to treate of graue and honest matters, and to tell of the false miracles of their Gods: what is seemely for Christians to do vnto whom so abundant an argument of praising god is offered, as wel in the former deliueran­ces of his church, as in these latter which daily we see to be performed? but some man will say, there is not yet so great an occasion offered vnto the Iewes of glad­nesse, but that by reason of the dangers to ensue, there remaineth yet much more cause of feare and carefulnesse.

For the former Edict as yet being in force, and the Iewes hauing many enemies, who are as well armed with publike authoritie to inuade them, as they are for their owne defence, dooth there not seeme to be greater occasion of feare and dread, then of ioy and glad­nesse? especially seeing the successe of warres is so diuers: and when as no part ouercommeth without greate losse.

[Page 441]It is not to be thought that the Iewes did so giue themselues to ioy, that they were not carefull for their affaires, or did not prouide themselues against the day of ex­ecutiō: and no doubt to this end did they often call vpon God in their prayers. The ioy then that was bred in their hearts for this new benefit which they had receiued from God, did likewise encourage them to hope the more boldly for that which was to come, because God being so ex­cellent a workeman, is not wont to leaue his worke imperfect, as Psal. 138. 8. it is said, The goodnesse of the Lord endureth for euer, and that he neuer for saketh the worke of his hands. The Lord therefore doth so make glad those that are his, that not withstan­ding he leaueth them sufficient occasion to pray vnto him, and to looke carefully vnto their affaires. And yet not with stan­ding leauing vnto them a certaine pledge and earnest of full deliuerance, he giueth them hope of happie successe, which yet dependeth wholy vpon him: as also the Prophet Isai speaketh, chap. 26. 12. Thou ô Lord wilt giue vs peace; for thou also hast wrought all our works for vs.

That which is added in the end of this [Page 442] verse, might auaile much to raise vp the Iewes into a good hope, to weete, that many of the people of the land became Iewes; because the feare of the Iewes fell vpon them. So that it came to passe, that on the one side many for desire tooke part with the Iewes; on the other side they were striken with feare, whosoeuer went about to procure their death. That it is sayd that many of the people of the land were made Iewes, may thus be vnderstoode, that either they tooke part with them, or that they did embrace their Religion, ac­knowledging the God of the Iewes for the true God, who alone can saue and deliuer out of danger, those that put their whole trust and confidence in him. And this is one of the fruites which is gathered out of danger, those that put their whole trust and confidence in him. And this one of the fruites which is gathered won­derfull deliuerances of his church, that many who before were ignorant, and de­spised or euen hated and persecuted the Church and her doctrine, when as they perceiue that so mightily, be­yond all expectatiō, deliuer his out of the iawes of their enemies, and not only our of their teeth, but euen almost out of the bottome of their belly, and bowels as it [Page 443] were, whereinto they seeme quite to haue swallowed them, then they take part with the Church, and confesse that this God only is to be worshipped & ser­ued. So when God had by so many mi­racles tamed and subdued Pharao and all Egypt, and after the last plague when his people went out with an high and migh­tie hand, a great multitude ioyned them­selues to the Israelites, to goe togetherExo. 12. 38. with them out of Aegypt. In the time of David, when as he had obtained those noble victories, many ioyned themselues vnto him, some (as himselfe sayeth) forPsal. 18. seruile feare, some willingly, and of their owne accord. Many strangers also follo­wed the people, returning out of the cap­tiuitie of Babylon, as it is said in Ezra, thatEzra. 2. 59. 62. some were put from the Priesthood be­cause they knew not their genealogie. In the Christian Church also, when as after that Licinius was ouercome by Constan­tine, the persecutiōs of the Church ceased, which had continued almost three hun­dred yeeres together, an innumerable company of people which before serued idols, was content to be receiued into the Church. So it cōmeth to passe, that those [Page 444] miraculous deliuerances of the people of God, are not onely profitable vnto them­selues, but also turne to the saluation of many idolaters: so that the Church re­ceiueth a double benefit by this helpe from God, that is, both her protection and defence, and her encrease also and multiplication: so that as Isai speaketh, chap. 49. vers. 21. She marueileth whence so many children are borne vnto her, who was so long barren, and as it were a widow. We are therefore to wish not the desola­tion and destruction of those that hate vs, and persecute vs of a false zeale, being bewitched by the false doctrine of the Papists; but rather their conuersion and saluation. And if any come into the Church, either by force, or for feare and in hypocrisie, in that also God is glori­fied, for that his enemies are forced to ac­knowledge his power, and confesse his maiestie, and yeeld some signe of obedi­ence. Hence then did there arise vnto the Iewes good hope that many would stand on their part, and on the other side also they receiued great comfort, when they sawe that the feare of them fell vpon the people. For this feare was from God, [Page 445] who as oft as it seemeth good vnto him, taketh away courage from the mightie, and maketh them fall away like water, that either their weapons fall out of their hands, or be turned to their owne de­struction. And the holy Scripture often­times maketh mentiō of this feare where­by God protected his, but terrified their enemies: as Gen. 35. 5. the feare of God is said to haue fallen on all the cities neere vnto Sichem, that they dared not follow after Iacob, whose sonnes Simeon & Leui, had spoiled the citie of Sichem, and slaine the inhabitants thereof. And Iosue, chap. 2. [...]ver. 9. Rahab, which receiued the spies, [...]mongst other things telleth this: I know that the Lord hath given you the land, for the feare of you is fallen vpon vs, and all the [...]habitants of the land faint because of you. This same God foretold vnto Moses [...]hould come to passe. Exod. 23. 27. I will [...]end my feare before thee, and will destroy all the people, among whome thou shalt goe, and I will make all thine enemies turne their [...]acks vnto thee. This is that feare I say, [...]hereby the enemies of the Church are [...]estrained, wherby their hāds are bound, [...]r their weapons fall out of their hands, [Page 446] and they are made either made or sence­lesse.

Out of all this we learne, that a great part of the glorie of the Church consi­steth in her deliuerance, which God be­stoweth vpon her after aduersitie and calamitie: in which as in a furnace she is melted and purged; that being so tryed, she may come forth more pure out of the midst of the flame. The Church then by those things which she suffereth is made more famous, after that she is deliuered by God, then if she had alwayes conti­nued in one and the same estate: yea, Gods hand is made more knowen, and his deliuerance more glorious, by how much the greater the affliction was. Let vs not therefore beare grudgingly the length of afflictions, or despaire in mind, though they be hard and violent, where­by also we are as it were thrust down [...] into the graue, and vnto the gates of death: for so much the more admirable shall our deliuerance be, how much the greater the danger was. For God doth a [...] it were throw vs downe into the dust whome after he will lift vp so much the higher: and casteth vs into the grau [...] ▪ [Page 447] that in quickning vs, his force and power may be the more notable. So wee see Dauid giue thanks vnto God, sometimes, that he had lifted him vp from the gates of death: sometimes, that he had made him to ascend out of the graue: sometimes, that he had drawen him out of the deepe pit: some­times, that he had brought him out of the bowels of the earth. Let not vs therefore beare it impatiently, if we be as it were plunged into the graue, when as the Sonne of God remayned three dayes in it: being assuredly perswaded, that as Ie­sus Christ our Lord, by rising againe did abolish the shame of the crosse, death, and sepulcher, and brought life and immor­talitie to light: so also it shall come to passe, that we by his power being quick­ned together with him after the laying downe of the shame of the crosse and [...]eath, shall be also made partakers of his glorie and immortalitie, that through [...]im we may prayse God in the life eter­ [...]all, to whome belongeth all honor and glorie for euermore.

Amen.

THE TWO AND twentieth Sermon.

WE haue hiterto heard many notable and excellent effects of prayers, which proceede from [Page 450] true faith and repentance. For those pray­ers piercing the heauens, found fauour with God: made open a safe entrance for Ester vnto the King, obtayned his good will, got a place for her petition, yea and obtained that which at the first she would not hope for, to weete, the shamefull death of Haman the most cruell enemie of the Church, the great honours of Mardochaeus succeeding in his place, a Proclamation in fauour of the Iewes, frō which there arose a publick ioy vnto al the people, whereof we spake in the last Ser­mon. Such and so great were the fruites which the prayer of faith brought vnto the Iewes, who fled vnto God by their prayers, as vnto their only helper and de­fender in their greatest troubles and di­stresse. There remaineth the greatest and most excellent effect, proceeding frō the same cause, to weete, the victorie which they had ouer all their enemies, whome being armed with the authoritie of the chiefe Magistrate, they vtterly destroy­ed, to execute the iust vengeance of God against the enemies of his Church. L [...] then the execution of the decree: th [...] very same day, wherein the enemies [...] [Page 451] the Iewes hoped to haue dominion ouer them, they could not resist them, because the Lord had cast a feare into them; and because Mardochaeus had gotten so great fauour and authoritie with all men, that euen the greatest and noblest peeres did reuerence him. So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads, the mischiefe which they practised against them. This whole matter is ge­nerally proposed in the fiue first verses, and then particularly explicated vntil the 17. verse. We shall deale at this present concerning those fiue hundred mē which were slaine in Susa with the tenne sonnes of Haman, where there is set forth vnto vs very notable and most necessary doc­trines, to weet, that by feruent and faith­full prayer, all things are obtained from God, euen victorie against allsorts of e­nemies, as Dauid sheweth, Psal. 56. 9. When I cry vnto thee, mine enemies shall be turned vnto flight. Also, that God giueth strength vnto the weake, & weakeneth the minds of the strong, when it seemeth good vn­ [...]o him. And farther, that the end of the [...]nemies of the Church, is at the last [Page 452] shamefull and full of sorrow, and their wicked counsailes turne at the last to their destruction, and are made a ruine and cōfusion vnto them. But these things will better be learned in the explication of the particulars.

First therefore the day of this execu­tion is noted the thirteenth day of the xij. moneth Adar, which answereth to part of our February, and the beginning of March. In that day the counsailes of the enemies are reported to fall out con­trary to their opinions: for whē they ho­ped to exercise dominion ouer the Iewes, they were ouerthrowen and subdued by the Iewes. So the lots which Haman cast that he might find out a fit day to roote out the people of God, were found to be deceitfull and lying: and those who [...] their trust in them, receiued a iust reward of their impietie. Although therefore sometimes it fall out, that Satan the author of all sorceries, inchantments, and diuina­tions, do speake truth (God by his [...] iudgement & vengeāce giuing force [...] to his errors) yet this is his only end, [...] delude and draw into perdition all those curious folke which employ themselu [...] [Page 453] to such artes full of sacriledge and impie­tie: that those who were not louers of the truth may perish as they haue deserued, for as much as they haue left God, in whome is the fountaine of life and truth, to turne themselues vnto the author of death, and father of lyes. By this meanes were our idolatrous Leaguers deceiued, who by force of the Bulles and Pardons they had from the Pope, of their Iubilees, Pilgrimages, and Processions, of their madnesse in the worshipping of images, and foolish deuotions, and by the fore­tellings of certaine Almanacks, and de­ceits of other like leger-du-maines, did promise vnto themselues the wished and happie end of their purposes, which was the abolishing of the Reformed Chur­ches, and doctrine of the Gospell: but the time and day which seemed vnto them most fit for their designements, was turned vnto them into a day of sorrow, shame, and eternall confusion.

Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies, They gathered themselues together in their cities through all the pro­ [...]inces of the King Assuerus, to lay hand vpō [Page 454] those that sought their hurt. They did then wisely prouide for their affaires, so that they did not giue thēselues so to ioy and gladnes, but that they did diligētly stand vpon their guard, prouided them of ar­mour, gathered thēselues together at cer­taine times & places, and principally did flee vnto God by prayer, desiring that he who hitherto had shewed thē so great fa­uour, would make perfect the worke of their deliuerance. And surely then had they most neede of Gods help, whē they were to fight with their enemies: for vn­lesse God had daunted their courage, and weakened their force & prowesse, there was no hope that the Iewes could be van­quishers of their enemies. Furthermore, they contained themselues within the bounds of the Proclamation, that they would only vse force against those that sought their hurt: that is, those that were in armes to hurt them, their wiues and children: for this was the forme of the first edict, chap. 8. vers. 11. So that wee must needes say, that the same day the e­nemies of the Iewes assembled, to de­stroy and slay them: for else how could they know who were their enemies? or [Page 455] by what lawe could they haue vsed vio­lence against those who kept themselues quiet and peaceable in their houses? But by what lawe did the enemies of the Iewes take armour against them? Euen bearing themselues bolde vpon the Kings Decree, which was not cal­led backe, although one contrarie were published. Besides vpon the confidence of their lot-casters; and moued with the hatred of God, and true religion: be­ing then principally driuen by Godsse­cret prouidence to gather themselues to­gether, that he might deliuer them into the hands of his people: and that they should receiue a iust vengeance of their vngodlinesse and crueltie, as God is sayd, to harden the hearts of the Cana­anites, Iosh. 11. 20. to goe out to meete the Israelites in battaile; that so he might destroy and ouerthrow them vnder the pretence of this Proclamation. Whereby it appea­reth, that the King was not very carefull of the quiet and safetie of his people. For if he would not or could not call backe againe the former edict, why did hee not at the least secretly signi­fie, that hee woulde haue euerie one [Page 456] remaine quiet, and leaue the Iewes vn­touched. But marke heere the iust ven­geance of God, when he is bent against any kingdome: there is easily place giuen vnto euill counsaile, and so all things are troubled and turned vpside downe, so that no place is left for sounde aduise: Kings do not in time represse the furie of the wicked, but by their lenitie and neg­ligence rather nourish it: and the people following euill leaders, are caryed head­long willingly and with a blinded course into their owne destruction. The ene­mies of the Iewes therefore do assemble themselues furnished with weapon and a minde to hurt them: but they can not stand before the Iewes, nor resist them, so much can a good cause, which vseth good counsaile and lawfull meanes, pre­uaile, when it pleaseth God to cast a feare vpon the enemies, as heere it is sayd, That the feare of the Iewes fell vpon all people, For whence came this feare but frō God, who made his seruants, though fewe in number, to be terrible and cause of feare to those, of whome most mightie nations and all the people of the world stoode in feare? Is victorie then from any other [Page 457] then from god, who feareth the enemies, and giueth vnto his, strength & courage? So say the faithfull when they set foorth Gods praises, that neither by their owne nor their fathers sword came they into the pos­sessiō Ps. 44. 3. of the lād of Canaā, or did hold it so many yeares: but by Gods right hand, and the light of his coūtenance▪ So Dauid giuing God thankes for the victories which hee had gotten, saith, that he followed his ene­mies Ps. 18. 38. 39. 40. and stroke them, so that they were not a­ble to arise, because God had girded him with strength, and had bowed downe those vnder him who had risen vp against him. And in an other Psalme, he acknowledgeth thatPs. 144. 1 it is God that teacheth his hands to fight and his fingers to warre. For this cause also the Apostle in the Epistle to the Hebrewes, saith, that the auncient fathers through Heb. 11. 34. faith were made strong in battell, and tur­ned the Armies of the Aliants into flight. These are the most sure and strong armor of the faithfull, whereby they are vnto all their enemies most fearefull and inuin­cible Wherefore their arrogancie and rashnesse can neuer sufficiently be repro­ued and condemned, who professing themselues Christians, and fighting for [Page 458] religiō, think of nothing lesse, then of cal­ling vpon God. Hence also we haue suffi­cient proofe, how great the fauor of God is towards all that feare him and call vp­on his name, and defend a iust cause with lawful armes; when as he maketh euen an handfull as it were, ofseely captiues dis­persed heere and there, to be terrible to all the people of so great a Monarchie. These things then will vs to hope well in the lawfull defence of a iust cause, against the disturbers of publike peace and tran­quillitie, and the sworne deadly enemies, not only of the state, but also of the truth. Thus haue ye the first & chiefest cause of the victorie, which the Iewes had ouer their enemies, who were terrified with feare and fled from them. The other fol­loweth, that the Rulers of the Prouinces, and the Princes, and the Captaines, & the of­ficers of the king furthered the Iewes. How much the fauour of rulers and those who are the kings officers can preuaile in the furthering of any part, no man is ignorāt▪ But marke you heere a strange matter▪ the Princes and rulers take part with the Iewes, against the naturall subiects of the land: but they sufficiently perceiue [...] [Page 459] to what part the Kings affection did bend; whose fauour when as they were willing to haue, they fauour that part which the king is most affectionate vnto, although perhaps they wish the Iewes vt­terly destroyed.

Moreouer, the feare of Mardochaeus had taken hold of them, that when they saw him in such fauour and authoritie with the King, and that all things were guided by his counsell, and ruled at his becke, they would also seeke to gratifie him. Out of which also it is euident, how that God not onely in a moment lifteth vp whom it pleaseth him, but also doth furnish them with Maiestie, spreading farre and wide the honour of their name: & by their exceeding great glory casting a fear of them far and neare into the harts of men; and at the last repressing the sparks of enuie which cōmōly are wont to be kindled against such, as out of base e­state do suddēly rise vnto high honor. For who could sufficiently maruel that a man newly risen and a straunger, and bringing a maruellous change into the state, at his first comming, euē such as was hurtfull & dammageable vnto the naturall subiects [Page 460] of the King, should not be open vnto the hatred, enuie and slaunders of all men, and especially of those who thought so much to bee abated from their dignitie, how much he was exalted? but so much the more clearely doth God shewe him­selfe to be hee who at his good pleasure lifteth vp men and throweth them down, and that he hath in his hand the harts and wils of men, which he turneth what way pleaseth him: Wherefore wee are heere taught to depend on his prouidence, and to rest wholy thereon, not curiously see­king how they are promoted vnto honor who take vpon them the defence of the Church, or by what meanes they retaine it, and how they auoyd the hatred of one, and the deceits of an other; and finally how they defend themselues from many daungers which stand round about them. For hee that exalted Mardochaeus, and made him to be reuerenced and feared of the Princes, and preserued vnto him his dignitie safe and whole, knoweth also by what meanes to defend and protect those whose worke he will vse, to the defence of his Church, scattering and turning to nought all the craftie counsels of the ene­mies [Page 461] which shal threaten any euil against them.

But heere especially this is to be ob­serued, that Mardochaeus did ascend vnto this honour by these steps, godlinesse, the feare of God, zeale of his glory, a pure affection of helping and defending the Church; so farre forth as it pleased God to put to his hande to giue any quiet and tranquillitie vnto the Church, which was so miserably afflicted. By these ver­tues then is the dignitie of those who vndertake the defence of the state of the Church encreased, and by the same shall it continue. These are the meanes which it pleaseth God to vse to the suc­couring of his.

Let vs now looke into the execution of that vengeance which was granted vnto the childrē of God 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 [Page 462] 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▪ andDeut. 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 [Page 463] 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 in1. 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. Ther­forePro. 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 [Page 464] 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 [Page 465] ouerwhelmed with the waues of theExod. 14. 2. Ki. 19. 35. Sea: and Senacheribs hoste wholy de­stroyed in one night by an Angell. Di­uers times by his enimies themselues mu­tuallyIud. 7. 21. destroying one an other, as in the Madianites battell; and in that fight2. 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 [...]osteritie, did subdue and bring vnder [...]any Nations. Here God would by the and of these poore captiues, ouerthrow [...]he pride and malice of the enemies of his Church▪ that they might be certified, that [...]lthough God had chastised his people, [...]et had he not altogither cast them from [...]im: but rather contrariwise, was present [...]ithin fit and conuenient time to defend [...]d protect them against the violence of [...]eir enemies.

[Page 466]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 multitud [...] whom he had stirred vp to ouerthrow th [...] Church, might haue liued peaceably an [...] honorably, if they had attempted no ne [...] matters: but by the iust and secret iudge­ment and vengeance of God, they with great ado kindle a fire, and are at the la [...] ­choked with the flame. This same thin [...] Isai threatneth vnto the enemies of th [...] Church of God in these words, Y [...] shall conceiue chaffe, and bring foorth stu [...] ­ble, Isai. 33. 11. 12. your owne breath is the fire that sh [...] 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 genera [...] is in partes deliuered in the verses f [...] ­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, [Page 467] recited.

It is maruell that in Susa the Citie [...]yall, any durst mooue against them, [...]hen as so many signes of the Kings fa­ [...]our which hee shewed to Mardochaeus [...]nd the other Iewes could not be hidde: [...]ut the vengeance of God will not suf­ [...]r the wicked to rest, who retaine that [...]esire and rage to doo hurt in their harts, [...]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 seditiō, [Page 468] those mutinous fellows which they could find, either in that great Citie of Susa, o [...] in any other where they had any authori­tie. So that happened vnto Haman, which the Spirit of God pronounceth shoul [...] come vpon the wicked, and the enemi [...] of his glory, to wit, that which Iob saith He shal neither haue sonne nor nephew ami [...] Iob. 18. 19 his people, nor any posteritie in his dwelling whereunto also appertaineth that which is, Psal. 21. 10. Their fruite shalt thou d [...] ­stroy from the earth, and their seede from t [...] children of men. Wherefore the wick [...] who are so carefull for their posteritie, [...] destroy them by their owne wicked d [...] ­uices, and ouer throw them by their fu [...] ­ous practises, when euen from their i [...] fancie they teach them to hate the tru [...] and persecute the Church of God. A [...] if sometime the stocke of the God God so willing it, do decay, this doth [...] happen in his wrath, but with a certai [...] testimonie of his fauour and mercie t [...] ­wards them. For what soeuer come passe, this remaineth vnmooueab [...] The death of the righteous is precious [...] Ps. 115. 16. God.

What then remaineth but that [...] [Page 469] carefully employ our selues to righteous­nesse and holinesse, call vnfainedly vp­on God in all our necessities and calami­ties, patiently expect his helpe, and wait for his vengeance against our ene­mies, whose good and saluation yet let vs seeke, that so they beeing turned vnto God, rather then turned from him and destroyed, we may altogither sincerely & with all our hearts, serue him in Christ Iesus his sonne our Lord, to whom bee glorie, prayse, and dominion, for euer.

Amen.

THE THREE AND twentieth Sermon.

EVery man confesseth that victorie commeth from God, so that there is scarcely any found euen among the Heathen so wicked or stubborne, who hauing obtained a victorie, did not by some signe testifie his thankfulnesse vnto him whō he supposed to be agod. But this was so proper and peculiar vnto the peo­ple of Israel, as beeing better instructed, that they haue made therof a proper name of God, calling him the God of Hostes.

And if hee worthily be acknowled­ged the giuer of all victories, how much more of those, in which expresly dooth shine his especiall fauour and goodnesse towards his Church, so that in euery part thereof, the beginning, middle and ende, an happie and blessed token of his grace, and wonderful power is apparant: which in this most happie victorie of the Iewes did come to passe, who, by Gods fauour, though they were seely captiues, and dis­persed through the Prouinces of the Em­pire of Assuerus, did yet triumphe ouer their enemies, so that no man cannot call it into question, but that the hand of God was mightily stretched out for their safe­tie and commoditie.

[Page 472]Wee haue alreadie seene the begin­ning: It remaineth that wee see also the proceeding and end, the summe whereof is; that by the Kings permission and de­cree, the ten sonnes of Haman were han­ged on a tree; three hundred men more slaine in Susa; and in the other Prouin­ces seuentie and fiue thousand; without any losse of the Iewes, without any sediti­on following, without any hatred or pub­like enuie against the King, and finally without any conspiracie or farther attēpt against the Iewes. All which are so much the more wonderfull, by how much the rarer they are, and obtained so happie an issue. For how could the king so lay open his naturall subiects to be slaine and de­stroyed by straungers? how could a woman obtaine so much? how could seely captiues dare commit so great a slaughter? how could so mightie a people suffer it, without some extraordina­rie motion and Gods speciall fauour? There is therefore heere proposed vn­to vs, a most profitable doctrine of the loue of GOD towards his Church; of the vengeance which he taketh on his enemies; and of the peace & tranquilitie [Page 473] which he giueth to his, who call vpon him in their greatest troubles. But wee shall better vnderstand these things by the se­uerall explication of euery part.

First it is sayd, That vpon that day the number of those that were slaine in Susa the [...]itie royall, came before the King. It is not knowen by whome, or vpon what intent [...]he king was certified of the number of [...]he slaine. It seemeth very likely vnto me, that it was done by some, who by tel­ [...]ing that there were so many slaine in one [...]itie, would willingly haue stirred vp the [...]ings wrath & hatred against the Iewes. But whence so euer the King was certi­ [...]ed, it is certaine it was a sufficient mes­ [...]age to haue stirred the kings mind vnto [...]ust anger for the slaughter of his subiects [...]ade euen as it were in his sight. For in [...]uch bloudie slaughters, kings if they haue [...]ot cast off all humanitie, and naturall af­ [...]ection, at last repent them of that which [...]uer-rashly they granted, and are angry [...]ith those by whome they were perswa­ [...]ed and induced vnto it. Besides, this [...]ng might call to mind that his subiects [...]ad attempted nothing against the Iewes [...]ut by his commandemēt, and that there [Page 474] was too great libertie granted to a strange people against the naturall subiects, and that the courage of his people was too much daunted. But none of all these things come vnto his mind, but he goeth merily vnto the Queene, reioycing for her sake at the number of those that were slaine, and againe giuing her libertie to demand whatsoeuer she list. For these are the words of our author: The king said vnto Ester the Queene, The Iewes haue killed and destroyed in Susa the citie royall fiue hundred men, and the tenne sonnes of Haman: what haue they done in the rest of the Kings pro­uinces? Now what is thy demand, and it shall be giuē thee, or what is thy petition moreouer, and it shall be done? By these words he doth partly gratifie Ester, in the reuenge abun­dantly taken vpō her enemies: partly also giueth her power to do somewhat more if she list, that nothing may be omitted which she would desire to the full reuēge on the enemies of her people. Whereby it appeareth, that hee did all these things more vpon passion then by reason, and that he would rather please his wife in the affection of his loue, then haue care of his subiects in regard of iustice. For seeing he [Page 475] was an infidel, he sought not Gods glory, whome he knew not, neither the quiet of the Church, whose doctrine he did not vnderstand. And if in regard and loue of iustice he would haue repressed the ma­lice of his subiects, which sought the de­struction of the Iewes, yet vnlesse he had cast off all humanitie and all care which a king ought to haue of his subiects, he wold haue lamēted that the bloud of his people armed at his cōmandement, should so mi­serably haue bin shead. Among the chie­fest cōmendations of a good Prince, this is not the least, that he hold the bloud of his subiects deare & pretious: and prouide by good lawes and constitutions that by tu­mults bloud be not shead, and that it be not made lawfull by a confused libertie warranted by the lawes, for one to make assault vpon an other. But for the most part it commeth to passe that Kings little esteeme the life of mē, whom they thinke onely to be borne for their pleasure: so that they sell nothing for a lesse price, many times more carefull of a little plea­sure or honor, then of the preseruation of many thousand mēs liues, as though that losse might most easily of al be recouered. But whatsoeuer heere hapned, God did [Page 476] vse this scarce humane affection of the king towards his people, and his ouergreat willingnesse to pleasure the Queene, to the procuring of peace and tranquillitie to his Church, and to the taking of re­uenge vpon the hatred and despite of his enemies. So great then is the goodnesse of God, that he maketh al things to turne to the commoditie and profite of his: so great also his wisdome and puritie, that those things which are rashly and incon­sideratly done by men, he conuerteth in­to his glorie. For we see that Assuerus doth not any thing heere aduisedly, but onely of a vehement and forcible affection to please his wife: who, if he had had many an immoderate and vnmodest woman, would haue forced him to do many vn­iust and wrongfull matters. And indeede it is not seemely for kings to be too large and prodigall in their promises; and to subiect the liues of his subiects and go­uernment of their affayres vnto the lust and pleasure of a woman.

This so liberall a grant made vnto E­ster, she demandeth, If it seeme good vnto the King, let it be granted vnto the Iewes which are in Susa, to do to morrow according [Page 477] vnto this dayes decree; and the tenne sonnes of Haman to be hanged on the gallowes. By this demand, it is sufficiētly manifest, that many who either by bearing of weapon or some other meanes, had the day be­fore shewed themselues enemies vnto the Iewes were escaped, the Iewes not being ignorant therof, because they were not sufficient in number to follow them: farder also it appeareth, that the tenne sonnes of Haman conspired or consented with their father vnto the destruction of the Iews. But this demand of the Queene at first blush may seeme to proceede frō too much desire of reuenge: for was it not sufficient that in the citie of Susa on­ly, there were slaine with the edge of the sword fiue hundred men, but that shee must also desire to rage yet more cruelly against those that had escaped, when as euen in the most bloudie battailes, and between the most deadly enemies, after the furie of the conflict, those who haue escaped, either yeeld themselues, and so are to be caried into bondage, or set free for their ransome; or else the victorie on­ly doth suffice? Besides, doth not that seeme also to passe the bounds of huma­nitie, [Page 478] to desire to haue the tenne sonnes of Haman to be hanged with shame and reproch, being alreadie slaine, when as many haue granted buriall vnto their e­nemies being slaine? But the godlinesse of Ester which she shewed in all her life, doth hinder that we should thinke that she gaue place to any passion: but on the contrarie, wee must rather say that shee sought the glorie of God in the reuenge of the enemies of his people, and the quiet and tranquillitie of the Church, which those who were escaped might when they sawe their time disturbe, and therefore she desired that the rest might be punished, and Hamans sonnes hanged on the gallowes as they had deserued, for example vnto those who are not a shamed to abuse the name, authoritie and forces of the King, to effect their wicked coun­sels & practises; and to the detestation of those, who with all their power go about the destruction of the Church. So that the free speech and holy boldnesse of E­ster, is rather to be praysed in following the punishment of the wicked, then to be condemned as though she had bin a slaue vnto her affections. For we reade that [Page 479] God hath approued the like punishments against the wicked and vngodly, as it ap­peareth in the seuen sonnes of Saul, who were deliuered by Dauid to the Gibeonites 2. Sam. 20. to be hanged on the gallowes, because Saul had broken the oth and faith giuē of old time by the Israelites to the Gibeonites. Num. 25. Besides, God commanded the Princes of the congregatiō which had led the people into wickednes with the idols & women of the Madianites to be hanged; and many thousands of the rest of the people to be slaine with the sword, so to satisfie the wrath of God. So Gedeon not contentIud. 7. & 8. with this, that the Madianites were slaine with their owne swords, doth follow with all his force vpon the rest, and did exe­cute punishment for example vnto o­thers, vpon those who being requested would not help him. God forbid there­fore that we should reproue as faultie, all sharp and seuere punishment which is executed against the enemies of Gods people. Notwithstanding whosoeuer he be that will imitate such examples, must first most diligentlie search his owne heart, that vnder a false pretence hee giue not place vnto any euill passion [Page 480] of the flesh. In which thing the slip is easie, which thing by their example those two disciples of Christ do teach vs, who by a peruerse imitation of the fact of E­lias, would haue fire to descend from hea­uen, to consume that citie of the Sama­ritanes, Luc. 9. 44. which shut their gates against the Lord when he would haue entred.

Now the King heere sheweth him­selfe as easie to be intreated in granting the petition of Ester, as he was in promi­sing. For hee is reported to haue com­manded that it should be done, so that there was a Decree giuen at Susa, where­by they hanged the tenne sonnes of Ha­man. As soone then as Ester had spoken, the commandement was giuen and pub­lished, God so enclining the kings heart, that the Church might afterward enioy the more firme peace and tranquillitie. For otherwise it might worthily seeme a wonder, that the King should make so little account to spend the bloud of his subiects, whome he so easily layd open vnto the slaughter: and that he feared not sedition in his people, or that he was accounted by them a Tyrant, who by cō ­trarie edicts would arme his people one [Page 481] against another, and play as it were wi [...]h the bloud of his subiects. But hee neuer thought on any of these things: it was enough for him to gratifie Ester. Where­by it appeareth, that his power was suffi­ciently established: whereby he was the bolder to dispose of the life of his subiects▪ Heereby also we may perceiue; how mu­table the fauour of Kings is: and how shame and reproch do follow those who abuse their honor and prosperitie.

The commandement being published, the Iewes are readie for the execution: for it is sayd, that the Iewes which were at Susa, gathered themselues together vpon the fourteenth day also of the moneth Adar, and slew three hundred men in Susa, but layd not their hand on the spoyle. In which, their constancie and boldnesse deserueth high commendation, & admiration: for they might haue vsed many delayes▪ and cast many doubts; they might haue excused themselues that they should runne into hatred and the note of bloudthirstie men: and moreouer might haue pretended that it was to be feared, least heereafter the Kings minde changing, they should be called to an account for the sheading of [Page 482] so much bloud: as wee see that such wounds often waxe rawe againe though they seeme healed, in all states, such a slaughter being made, how good so euer the cause be. They might also except that there was more commendation in remitting somewhat of their right, and dealing mercifully, then in prosecuting their iniuries with extreme rigour. But when as they perceiued that they were called by God, and armed with the au­thoritie of the lawfull Magistrate; and did set before their eyes the chearfulnesse of their auncestors in executing Gods iudgements, they ouercome all these dif­ficulties, and execute the worke they are commanded, looking vpō this, that God would no lesse be praised and glorified in the punishing of his enemies, then in the mercy and protection shewed vnto his. They might therefore with a good con­sciēce execute that, which the king with­out sufficiēt & stayed counsaile had gran­ted. Howbeit, it behoueth not any rashly, and but with great discretion & wisdome to follow these kinde of examples: least both those who yeeld themselues being ouercome, and those who fight in the [Page 483] heate of the battaile, be accounted both alike, and without differēce be slain. Also there is alwaies a great difference to be kept betweene an infidell, and him that professeth the same religion with vs; be­tweene a stranger and a citizen; finally, there are many circumstances of times, persons, lawes, and customes, whereby it falleth out, that neither we may, neither is it lawfull to imitate this fact: in which notwithstanding▪ it is not to be doubted but the Iewes kept themselues within the boundes of the Edict, and did onely execute crueltie against those who had professed themselues open enemies, and had sought the death and destruction of them, their wiues and children. For o­therwise, it had bene an vnruly libertie & confusion, if they might without con­trowlement set vpon whomsoeuer they would say was their enemie. For those are the effects of an headlesse sedition, to [...] cruell against all whomsoeuer they [...], friend or foe, guiltlesse or guiltie▪ And when as none of the other inhabi­ [...]ants of Susa did stirre, it is to be affirmed [...] the Iewes did not abuse their power, [...]either killed any which was innocent: [Page 484] and besides, that God opened the eyes of those who remained peaceable and quiet to see the barbarous iniustice of the for­mer edict: and to perceiue the good cause of the Iewes, grounded as well on natu­rall equitie, as vpon the iustice and autho­ritie of the latter decree: so great is the force of right, equitie, and truth, that those who were dead, were iudged by their fellow citizens to be rightfully slaine And thus far of those things which were done at Susa.

Let vs now passe vnto those thing [...] which were done by the Iewes that were dispersed through the other prouinces, to weete; The other Iewes did gather them­selues together, that standing for their liues they might be quiet from their enemies, and slew of those that hated them 75. thousand [...] but on the spoile they laid not their hand. So that there was one manner and the like issue euery where, sauing that the Iewe [...] which were in the prouinces in one day dispatched the whole matter, taking re­uenge vpon their enemies: the number of whome is heere expresly set downe whereby the excellentie of this victori [...] might be the better knowen vnto all [Page 485] which cannot sufficiently be extolled, [...] we consider the great fauour of [...] towards his, or the seueritie of the [...]nishment vpon his enemies, For, I [...] you, who euer would haue perswa­ [...]d himselfe that the king would haue [...] so affected to the Iewes, that he wold [...] ouer so many thousands of his [...] to such a butcherie? who euer would [...] thought that silly men who had this [...] time bin captiues, and not exercised [...], could so easily ouercome so war­ [...] a people, which was feared farre and [...] throughout the whole world for [...] & skil in warre? was this also [...] that the Gouernours of the pro [...]ces would rather take part with these [...]ngers, & fauour them rather then the [...]rall inhabitants of the countrey? that [...] fellow citizens would so containe [...]elues, & yeeld them no assistance in conflict? and that the State could [...] quiet, after so bloudie an executiō? that the Iewes not only should not [...] all mēs hatred, but be after holdē [...]eater price and estimation? Finally, [...] would haue thought that there [...] haue folowed no sedition against [Page 486] the King, when oftentimes for less causes, as feare or some light suspitio [...] subiects haue risen against their Prince▪ All these effects therefore of the Lor [...] right hand, are most worthy to be note wherunto also this is to be adioyned, th [...] none of the Iewes perished in this reuēg the Lord prouiding for them the swe [...] fruit of so great a victorie and admiral deliuerāce. So hath the Lord oftenti [...] wrought, that he might make it know [...] vnto al the world, that his people are [...] vnto him, as the apple of his eye, as he sp [...] keth in Zacharie, chap. 2. v. 8. Besides that that so great a number of the e [...] ­mies were destroyed, God would sig [...] how great a fault it is to rise vp against Church his Spouse, and to seeke her uerthrow. Wherefore it is said in Isay [...] Isai. 37. 32. zeale of the Lord of hostes will perfor [...] this: and vers. 23. of the same chapter▪ vpbraideth the insolencie of Sennach [...] against his Church in these words, W [...] hast thou rayled on and blasphemed? an [...] gainst whom hast thou exalted thy voyce, hast lifted vp the haughtinesse of thine e [...] euen against the holy one of Israel. By seruants hast thou rayled on the Lord. A [...] [Page 487] the Lord, willing to shewe the horrible vengeance of his wrath against his ene­mies, sayeth by Moses, I will lift vp my Deut. 32. 40. 41. hand to heauen and say: I lyue for euer. If I whet my glittering sworde, and my hand take holde on iudgement, I will exe­cute vengeance on mine enemies, and will [...]eward them that hate mee. I will make [...]ine arrowes drunke with bloud, euen the bloud of the slayne and of the captiues, and [...] sword shall eate flesh, when I beginne [...] take vengeance of the enemie. And do [...] not in these dayes in part, see the [...] effects of Gods wrath against his enemies, after that he hath chastised his Church? Could there any thing seeme [...]ore to be marueiled at, then that which God hath set before our eyes? to weet; [...] enemies of the Church armed against [...]hēselues; the innocencie of the Church [...]pproued; the conspiratours condemned [...] disobedience and rebellion; the King [...]ade their enemie; and he again by them [...] far as their power stretched, deposed & [...]epriued of all dignitie; finally the whole [...] of the warre turned frō the faith­ [...]ull, and turned against the rebellious [...]? We haue not yet I grant, obtained so [Page 488] happie an end, neither do we as yet enioy so great prosperitie, but that there is daily offered vnto vs great matter to cast down our selues before God, and to pray for his fauour with teares & repentance, where­by at the last hee may bring an ende to those manifold confusions, and all kind [...] of mischiefes which ciuill warres do draw with them. Howbeit, these so wonder­full works of God are neuerthelesse to be obserued, that wee may extoll him with deserued prayse, and giue him con­digne thanks, as we are inuited by thePsa. 66. 5. Prophet in these words, Come and behol [...] the works of God; he is terrible in his doing toward the sonnes of men: and like wise Psal. 46. 8. O come and behold the worke of the Lord. Moreouer, that we may learn [...] to flee vnto him in our greatest distres­ses, and patiently expect his help; con­stantly euery one do our dueties in ou [...] vocations, tremble vnder his iudgements and depend on his mercie, whereof at th [...] last he will make vs partakers in Christ Iesus, to whome be all glorie and domi­nion for euermore.

Amen.

THE FOVRE AND twentieth Sermon.

BEsides, that one and onely sacrifice of the Sonne of God▪ once offered for the remission of our sinnes, of which the olde sacrifices were figures; there haue bin alwaies among the faithfull two sortes of sacrifice most acceptable vnto God, the one, the sacrifice of a contritePs. 51. 17 & 50. 14. 23. and broken heart, the effect of true repen­tance in aduersitie: and the other, of praise and thanks-giuing in prosperitie: that the one of these may yeelde vnto God the praise of iustice in correcting vs; the o­ther may set forth his clemencie & mer­cie, in deliuering vs from euils. We haue seene before in the fourth Chapter, how the Iewes in their troubles offered vnto God the sacrifice of an humble and con­trite heart, and what fruite they reaped from this conuersion vnto God, with fa­sting, weeping and prayer, to wit, deliue­rance by God, as it were out of the iawes of their enemies, and a most admirable victorie: ther remaineth now for vs to see how hauing receiued so great benefits at Gods hand, they offered vnto him with great ioy & gladnes, the sacrifice of praise and thanks giuing, & therof would haue a perpetuall monument to remaine.

[Page 492]In three verses, then it is recited how all the Iewes willingly and of their owne ac­cord, did celebrate their day of rest with gladnesse, giuing thankes vnto God for the benefite receiued: they who dwelt in the Prouinces vpon the foureteenth day, and those who dwelt in Susa, vpon the fifteenth: afterward it is declared how Mardochaeus by a publike writing ordaind that those two dayes shuld be obserued a­mongst the Iewes, by a perpetuall de­cree: and that this was willingly accep­ted by them, and againe ratified in the name of Ester and Mardochaeus: and these things are contained in the latter ende of the Chapter. At this present we are to cō ­sider that which is contained from the 17 verse: to the 25. whereout we learne, with what gladnesse and what feruentnesse of minde, the benefits and deliuerances of our eternall God, are to be acknow­ledged by vs, and set foorth with praise.

The Iewes then which dwelt in the Prouinces out of the Citie Susa, when as vpon the thirteenth day they had now obtained a full victorie ouer their ene­mies, and rest from them; rested vpon the fourteenth day, and that day was [Page 493] vnto thema day of ioy and gladnesse: but those who dwelt in Susa, being as yet oc­cupied on the fourteenth day in follow­ing the rest of their enemies, rested on the fifteenth day, giuing themselues vnto ioy in the honour of God; and celebra­ting the memorie of their deliuerance: this is the sum of these threeverses, which are now more diligently to be weighed by vs.

Neither of these then, either those that dwell in the Villages, or those that dwell in the Citie, doo deferre the matter and delay it▪ vntill an other time, but by and by after the victorie, they consecrate the next day to the praise of God, and thanks-giuing, which is vnderstoode out of that word, They rested. For it is spo­ken of an holy rest, and dedicated to the setting foorth of the goodnesse of God: for why otherwise should there be men­tion made of Rest: when no man is igno­rant, that after labour rest followeth, and after victorie, ioy and gladnesse? This therefore which heere is spoken of, is a rest dedicated to God: which is after­ward better expressed, when as Mardochaeus ordaineth those two to bee holy [Page 494] dayes vnto them and to their posteritie, that it might be a perpetuall memorie & monument of their deliuerance and of that safetie which they had by their prai­er and fasting obtained at Gods hand: as it is expresly noted after, verse 31. No mā is ignorant that the rest of holy dayes ought altogither to be consecrated vnto God, that his workes may be set forth, his prayses sung, his goodnesse, might and power magnified: that by this meanes they might exhort one another to repose their trust in him, to feare him and wor­ship him in all holinesse for euer: but yet with diuers maner of praise, according to the varietie of the matter, for the which the feasts were ordained. So the seuenth day, which by an excellencie is called the day of rest, instituted as the feast of the natiuitie of the world, was dedicated vn­to God to set forth, and call to remem­brance, his goodnesse, power and wise­dome, in the creation of the world, and his most wise gouernment of the same.

This onely feast do we reade to be cele­brated from the beginning of the world, vntill the departure of the people out ofExod. 12. & 13. Aegypt: at which time the Lord added [Page 495] the feast of the Passeouer, and of vnleaue­ned bread, for a perpetuall memorie of gods, sauing the people frō the hād of the Angell, which slew the first borne of the Aegyptians, and of bringing them out of bondage, that they might be vnto him an holy people, and a Nation free to serue him.

After when God had giuen his law in mount Sinai, and had ordained the forme of his seruice, and appoynted both the ciuell policie, and Ecclesiasticall a­mong that people, the feast of Penticost was adioyned to the former, for the me­morial of so great a benefit, wherby God had shewed himselfe to be the Teacher, King and law-giuer of this people. Then [...]he p [...]ple entring into the land of Ca­ [...]aan, the feast of Tabernacles was decreed [...] remēbrance of the benefits which the people receiued by the space of 40. years, [...] the wildernes. There were also besides [...]ertain feasts, as the Kalends of euery [...], which wer the first day of euery new Moone, that they might bee warned that [...]ll good things came vnto them frō god, [...]nd proceeded not frō the course of the Moone, or the influence of other starres. [Page 496] Besides the feastes of Trumpets and Ex­piation, whereby they might learne, that their filthinesse was onely washed away by the mercie of God in the bloud of the Messias which was to come. Heere there­fore the Iewes beeing deliuered by the onely goodnesse of God, and following the examples of their auncestors, would giue thankes vnto God for so great a de­liuerance, and to this end dedicated vnto God a day of rest: and when as they had not meanes to offer the sacrifices prescri­bed in the law, because they were farre from the Temple, they offred at the least the sacrifice of praise. They are not repor­ted to haue made any new songs, as in time past Moses, Debora, Anna the mo­ther of Samuel, Dauid in many [...] and other holy men many had done be­fore them. For in their C [...]ticles they had sufficient matter of praise. They might with Dauid sing that which is in the 9. Psalme, verse, 1, 2, 3. I will praise the Lord with my whole heart: I will speake of all thy maruellous workes, I will be glad and reioyce in thee, I will sing praise to thy name ô most High. For that mine enemies are turned backe: they are fallen and perished [Page 497] at thy presence. They might also wor­thily say that out of the 34. Psalme, vers. 1, 2, 3, 4. I will alwaies giue thankes vnto the Lord: his praise shall be in my mouth continually. My soule shal glorie in the Lord: the humble shall heare it and be glad. Praise ye the Lord with me and let vs magnifie his name togither. I sought the Lord and hee heard me, yea he deliuered mee out of all my feares. Besides, that which is in the 103. Psal. vers. 2, 3, 4. My soule praise thou the Lord, and forget not all his benefites: Which forgiueth all thine iniquities, and hea­leth all thine infirmities: Which redeemeth thy life from the graue, and crowneth thee with mercie and compassions. Could they also sing any thing more fit and commo­dious, that they might acknowledge god to be their defence and strength, theyr buckler, refuge and most sure place of de­fence, then that which is most zealously and sweetely sung by the Prophet in the 18. and beginning of the 144. Psalmes. And ioyne vnto all this, that out of the 116. Psalme, vers. 12, 13, 14. What [...]hall I render vnto the Lord, for all his be­ [...]efits toward me? I will take the Cup of Sal­ [...]ation, and call vpon the name of the Lord. I [Page 498] will pay my vowes vnto the Lord, euen now in the presence of all his people. Wherefore also at this day, what neede is there of new Psalmes and songs, when as the holy Ghost doth sufficiently afford vs, where­with to praise God and giue him thankes for his benefites of all sorts? Howbeit they are not to be reprehended, if any by the instinct of the holy Ghost doo com­pose any new songs, whereby the good­nesse of God may be set forth and extol­led. This then was the chiefe poynt in the Iewes Rest. The other as feasts, mirth, sending of presents one to an other, and gifts vnto the poore, were onely annexed to declare their ioy beseeming the chil­dren of God, ioyned with all honestie. Their feasts then were holy and such as God in his law commanded, to feast in his sight with gladnesse: sauing that they were far from the Temple, and could not eate of the sacrificed meates. Their ioy also was holy, in as much as they reioyced in the Lord, the God of their saluation, and acknowledged that hee had filled they hearts with gladnesse, and their mouthe with laughter▪ praying that that ioy migh [...] continue. In that they sent gifts one vnt [...] [Page 499] an other, it was done that they might stir vp one an other to giue thanks vnto god, for the preseruation of their life, theyr wiues and childrē, their libertie & goods: and for these things might testifie theyr thankfulnes before all men. The gifts be­stowed vpō the poor, were signes of their charitie. For whereas we haue almost al­waies among vs poore and needie, sicke, old, Orphanes and others who liue hard­ly with smal sustenance, shuld it not haue bin a cruel poynt in the publike ioy, if the rich should not extraordinarily haue had them in remembrance, that by their abū ­dance their want might be relieued, and occasion of reioycing also with the rest, giuen vnto them? Wherfore we worthily detest their bankets, who in celebrating their feasts, giue themselues vnto drunkē ­nes, ryot, & intemperancie. For God ac­curseth such feasts, wherin his name is prophaned, his good gifts troden vnder foot, and his beneficence, drawn into an occa­sion of mischiefes. Their prophane mirth also is detestable, which haue learned to do nothing on the holy dayes, but dance & play, that they may so be more & more stirred vp to vncleannesse and loosenesse. [Page 500] And how can the gifts of rich mē bestow­ed among themselues be acceptable vnto God, if casting away the care of their mi­serable brethren, they suffer them to be oppressed with pouertie and want, whom yet our Lord and Sauiour Christ Iesus hath commended vnto them as his mem­bers? It is lawfull then to banket, be mer­rie, and send presents one vnto an other, on the holy dayes, so that our bankets be seasoned with sobrietie and the praises of God, our mirth and pastime tempered with talke of his goodnesse: and sending presents vnto the rich for friendships sake, we also bear a careful regard of the poor: For otherwise woe vnto our feasts, woe vnto our mirth and reioycing, which cannot please GOD vnlesse they be consecrated to his name, and referred to his glorie.

Out of this example we learne, that wee owe vnto God a thankfull acknow­ledging of his benefits, & praise for thos [...] goods things which we haue receiued a [...] hishands, for they are as the Prophet Ho­seah saith, the Calues of our lips: they ar [...] also a sacrifice more pleasant and accep­table vnto God, then those of Oxen an [...] [Page 501] fat beastes which were offered vnder the Law, as in the 50. Psalme after the Pro­phet had said; that God had no neede of the flesh of Buls, nor bloud of Calues, hee addeth in the 14. verse, Sacrifice vnto God praise; and performe thy vowes vnto the Lord; and in the last verse hee saith, He that offereth praise, he glorifieth me: as on the contrarie, God complaineth of nothing more then of the vnthankfull minde of his people, not acknowledging his benefits. Wherefore he also calleth heauen and earth to witnesse against the vnthankfulnesse of his people, yea euen the Oxe and the Asse to condemne them. Isai. 1. 3. And in the fifth Chapter hee complaineth against his people vnder the parable of a vine in these words, verse, 4. What could I haue done any more to my [...]ine-yard, that I haue not done vnto it? Why [...]aue I looked that it should bring foorth [...]rapes, and lo it bringeth forth wilde Grapes? And by Ieremie hee complaineth in this [...]rt. Chap. 2. vers. 5. What iniquitie haue our fathers found in me, that they are gone [...]rre from me? and almost in the same [...]ords in Michah. 6. vers. 3. O my people [...]hat haue I done vnto thee, or wherein haue [Page 502] I greeued thee? Wherefore it is not with­out cause commonly said; that nothing is more vniust, nothing more against na­ture then an vnthankful person. Foras the testifying of a thankfull mind containeth many duties in it, and namely, iustice and truth, by which that is giuen vnto God which is due vnto him, and he is acknow­ledged to be the author of al good, wher­of we are voyd: so on the contrary, an vnthankfull minde is an heape and as i [...] were a bundel of many vices: wherhenc [...] we see it often come to passe, that thos [...] who haue receiued great benefits of God & haue not acknowledged it, haue short­ly after perished miserably. Which is ap­parant in those of Sodome and Gomorrh [...] whom Abraham deliuered out of th [...] hand of the foure Kings their enemie [...] For when as by this deliuerance they d [...] nothing profit, shortly after they we destroyed by fire from heauen.

Therefore we see that Dauid and ther the faithfull seruants of God beei [...] deliuered out of daunger, are wont ca [...] fully to vowe vnto God, the setting fo [...] of his praise and perpetuall obedience namely in the 115. Psalme, Dauid sai [...] [Page 503] verse 7. 8. 9. Returne vnto thy rest ô my soule, for the Lord hath bene benificiall vnto thee. Because thou hast deliuered my soule from death, mine eyes from teares, and my feete from falling; I will walke before the Lord in the land of the liuing

Let vs know then, that true thank­fulnesse consisteth first and principally in this, that we yeeld vp our bodyes a liuely sacrifice, holy and acceptable vnto God, which is our reasonable seruing of him, as the Apostle Paul speaketh, Rom. 12. 1. then that also with our lips wee set forth the goodnesse of God, whereunto that of Dauid is to be referred, It becom­meth the vpright to praise God, and he saith by name the vpright, because the praise proceeding from an infidell, not repen­ting, doth displease God, as God himselfe in these words reproueth the vngodly; What hast thou to do to declare mine ordi­nances, that thou shouldest take my couenant in thy mouth? Seeing thou hatest to be refor­med, & hast cast my words behind thee? And in the first Chapter of Isai, the Lord reiecteth the worship which hipocrites and the irrepentant did yeelde vnto him.

[Page 504]Do not we then stand in feare, least God should say the same of vs, if after so many benefites receiued at his hand wee goe on still in our sinnes, and thinke that we haue sufficiently satisfied him, with presenting our selues to heare his word, with the often singing of Psalmes, or the multitude of praiers inconsiderately pow­red out? and that hee should in these termes complaine: what make your bo­dies before mee without your hearts? what care I for your singing? what weigh I your prayers? they are abho­mination vnto mee: when you mul­tiplie your prayers, I will turne away my face from you for your hands are full of bloud.

The celebrating then of festiuall dayes with songs and mirth, are of no moment or weight with God, vnlesse wee be tur­ned vnto God with all our heart, hear­ken effectually with obedience vnto his voyce, and relie wholy vpon him. And these things are to be noted concerning these dayes of rest and publike ioy, which the Iewes willingly did celebrate after their victorie.

There followeth after, how these things [Page 505] became a perpetuall law and custome by the decree of Mardochaeus, which Ester the second time doth confirme, as wee shall see after, vers. 29. Mardochaeus then as a Magistrate wrote and sent letters to all the Iewes which were in all the prouinces of the King Assuerus, farre and neere. Inioy­ning them that they should keepe the foure­teenth day of the moneth Adar, and the fif­teenth thereof, euery yeere: adding this rea­son, According to the dayes wherein they re­sted frō their enemies, and the moneth which was turned vnto them, from sorrow to ioy, and from mourning to mirth. He noteth vn­to vs, that the memorie of Gods benefits and graces doth soone slip away, except it be stayed by some notable meanes, wherefore hee commandeth that those two dayes wherein they obtayned the victorie ouer their enemies should be kept holiday, that they might rest in them with an holy rest, thereby to call to me­morie the benefit of so great a deliuerāce, and to celebrate the grace of God, who by a wonderfull meanes did turne their sorrow into ioy. In which thing he per­formeth the dutie of a good and faithfull Magistrate, whereof it is a part to take [Page 506] care that good order be preserued in the Church, the worship of God retained pure, and the memorie of his benefits continued for euer: that in all ages euery one may learne to put his trust in God, and to looke for all help and good from him. Heereby then we learne, that when the chiefe Magistrate neglecteth those things which make to the conseruation of pure religion, because he is ignorant there­of, the inferior Magistrate ought not therefore to cease, but by reason of his of­fice, procure whatsoeuer shall appertaine to the nourishing and preseruing of god­linesse: as heere we see, when Assuerus little careth for the doctrine of the Iewes, which he did not vnderstād, Mardochaeus doth not therefore leaue off, but decreeth those things which he thought to apper­taine to the maintaining of the remem­brance of so memorable a deliuerance. Wherein there shineth not onely his pietie and care of the Church, but also his courage and constancie. For it could not choose but be odious vnto the na­tiue inhabitants, when they shoulde yearely see this feast to be celebrated, and so call to remembrance the slaugh­ter [Page 507] and destruction of their fellow citi­zens by the Iewes: seeing that no monu­ments or signes of victorie or offences amongst the people adioyning, can be beholden without indignation and great griefe. But the memorie of the benefites receiued from our God is not to be o­mitted for the griefe and sorrowe of minde, which the ignorant take at the remembrance of true religion. Yet is it wisely to be foreseene, that after ciuill warres there be nothing done, whereby the minds of men may be offended, and olde wounds wax greene againe, and warre eftsoones stirred vp. Hence also we learne, that it is the duetie of the faith­full Magistrate, either to decree, or ap­proue by his decree, that which is alreadie by authoritie well ordained, to the preser­uing and establishing of the good order of the Church, and the outward seruice of God, so that the word of God be alwaies the rule and squire whereby hee frame all his actions. And this is so much the more diligently to be noted and vn­derstoode, by how much wee see that the slippe is easie in that part, when the question is concerning the power of [Page 508] Magistrates in the ordering of Ecclesia­sticall matters. For some graunt vnto the highest Magistrate, to ordayne in the Church whatsoeuer pleaseth them, or whatsoeuer shall be perswaded vnto them by others. But what is this other then to ouerthrow all religion, by granting such licence vnto men? So we see that the kings of Israel cleauing to their owne opinions did peruert the pure worship of God: and also the kings of Iuda imitating them, when leauing the doctrine of the lawe, they followed their owne wisdome and sence, as by the example of Achaz and Manasses it is apparant. Othersome will not haue the Magistrate to take any care at all of Ecclesiasticall matters, which o­pinion the Pope holdeth, to vphold more easily his owne tyrannie. What is then heere to be done? That the Magistrate inuade not the Pastors office, as to preach the word, administer the Sacraments: al­so that he change not or innouate any thing in religion at his owne pleasure, or by worldly wisdome and policie: but re­membring that he is appointed of God a keeper and defender of the Church, of wholsome and heauenly doctrine, of the [Page 509] worship of God, and of order requisite in the Church, hee vse his authoritie and sword to the defence of the Church, a­gainst all force, that the Pastors may re­taine their right and authoritie, and that those who are slothfull may be stirred vp: that sound doctrine, and the right vse of the Sacraments may be conserued; and that by the iudgemēt of the Pastors good lawes may be made, agreeable vnto sound doctrine, that all things may be done in order conuenient in the house of God. And if the times be such that the state of the Church be altogether depraued, and neede reformation; the dutie also of the Magistrate requireth, that he set hand vnto the worke, & prouide that all things be restored to their integritie, according to the word of God rightly vnderstoode, and applied vnto his right vse and end. So we reade, that the holy kings of theI. Chro. 24 & 25. & 26 Israelites did, as Dauid by the aduise of Gad and Nathan the Prophets did distri­bute the orders of the Priests and Leuits, and the courses of their seruice and mini­sterie. Salomon also dedicateth the Tem­ple which he had built with that notable & solemne prayer which is read, 1. King. 8. [Page 510] and confirmeth the order appointed by his father. Iehosaphat restored as well the2. Chro. 19. 2. Kings. 12. State ciuill as the Ecclesiasticall. Ioas also in his time, after the confusions brought in by Athalia, did by the counsaile of Ie­hoiada restore those things that were con­founded, and repaire the ruines of the temple. But the zeale, godlinesse, & con­stancie of Ezechias and Iosias, are especi­ally2. Chro. 29. 2. Kings. 23. Euseb. de vit. Con­stanti. 1. 1. c. 37. & alibi. commended, who in their times so happily reformed the Church. So Con­stantine the great was present in the Coū ­cell of Nice, and heard and approued the sentences of the Fathers grounded vpon the word of God, and by his authoritie maintained and defended the sound doc­trine, and condemned heresie. Out of all which examples, let the faithfull Magi­strates learne what parts and place they hold in the Church. It remaineth to be shewed how the Iewes did execute that commandement prescribed by Ester and Mardochaeus, but those things shal be after declared more at large: So that it shall be sufficiēt for vs, if at this present we learne to submit our selues vnto good cōstituti­ons, by which the remembrāce of the be­nefits of God is cōfirmed in the Church, [Page 511] and that we testifie both by word and deede, euen in the whole course of our life, that as we are the people whom God hath redeemed and freed from all miserie and accursednesse, brought into libertie from the thraldome of death and sinne, deliuered from so many dangers, and a­dorned with so many gifts of his liberali­tie: so we will also do all that we may, that his name may be set forth with wor­thie prayse in Iesus Christ, to whome be glorie for euermore.

Amen.

THE FIVE AND twentieth Sermon.

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 commemoratiō 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, [Page 514] 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 confirme [...] ▪ 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 [Page 515] 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 [...]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 destructiō. 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 mē ­ [...]ion of the death of the Sonne of God, Christ Iesus our Sauiour, but that he shall [...]eake of the treason of Iudas of the enui [...] [...]f the Scribes and Pharises, of the vniust [...]ntence of Pilate▪ condemning him to each, when he pronoūced an innocent? [...]o it cōmeth to passe that the names of the [...]icked do so oftē send forth their stench, [...]oft as there is mention made of them, [Page 516] 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: whi [...] 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 strang [...] nations: and that the vanitie of all lot [...] casters, and other the like superstition [...] which the idolaters were wont to vse [...] might be the more knowen, seeing th [...] God at the prayer of his by his prouidēc [...] and infinite wisdome, had ouerthrowe [...] all the expectation of the idolaters; an [...] [Page 517] 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 [...]he names we vse are not so much to b [...] [...]egarded, so that the matter be well vn­ [...]erstood, and that we abuse them not to [...]perstition. There followeth the man­ [...]er of celebrating and keeping this feast, [...] weete, that the Iewes vpō Mardochaeus [...]tters, and vpon those things which they [...]new by Hamans letters, by which they [...]ere put in danger of their life & goods: [...] also by the contrarie letters of Assuerus, [...] which it was granted that they might [...]fend themselues by armes against their [...]emies, did willingly consent to obserue [...]ese things which follow. 1. That they [...]ll procure that these two dayes, shall incon­ [...]ently be celebrated, obserued, and solemni­ [...]d: 2. according to the apointed time, yerely: by all, themselues and their seede, and all [Page 518] that should ioyne themselues vnto them: 4. in whatsoeuer prouince of the kingdome of As­suerus they were dispersed, in euery age, familie, prouince, and citie for euer. That the dayes of Purim should not fayle from the Iewes, and their memorie should not perish from their seede. By which it appea­reth, that as they lacked the Temple, or a publike place where they might all meete, so this feast was kept by them e­uery yeare in euery citie, village, and fa­milie▪ Besides, it seemeth that the Iewe [...] which were alreadie returned into the [...] country, were not bound to this feast: nei­ther is there in any historian, mentio [...] made of these dayes of Purim kept in Iu­daea. Neither is there any punishment ap­pointed for those that neglect it, seein [...] they knew well that the constitutions o [...] men, neither ought, nor could bind [...] the conscience▪ or haue the nature of th [...] worship of God: for nothing properl [...] is to be accounted the worship of Go [...] but that which he himselfe hath expres [...] in his word prescribed. I grant in deed that those things which ought to be don [...] in those dayes, were of themselues acce [...] ­table and pleasing vnto God, as to mee [...] [Page 519] to heare his word, to call vppon him, to giue him thankes, and magnifie his workes, and namely, this so notable a deliuerance: to make confession of their faith, to relieue the necessitie of the poore, to stirre vp one another with mutuall exhortations to loue, feare, serue, and worship God with a trust in his goodnesse: but that all these things were no better on these dayes then on other, it is certayne.

It is moreouer to be noted, that this feast is not dedicated vnto Mardochaeus or vnto Ester, but vnto the liuing God onely, who onely is to be called vpon in the Church. For as he speaketh in the 42. chap. of Isai, vers. 8. I will not giue my glorie vnto other, nor my prayse vnto images. From hence therefore we must gather, vnto whose honor, and for what causes feasts and holydayes may be or­dayned, and what is the right meanes of celebrating them: to weete, all intem­perancie, wantonnes, and riot, which at all times displease God, are to be banished farre from them: besides, wee must ab­staine frō these works, though otherwise good, and of their owne nature lawfull, [Page 520] by which those holy and diuine actions which are to be done vpon the day of rest migh [...] be hindred: moreouer, al man­ner of worship and seruice which is vsed vpon them, ought to be holy vnto God: and finally, there must be reuerend men­tion made of the faith, constancie and pi­etie of them whom it pleased God to vse to the preseruation and commoditie of his Church. So most willingly shall wee make mention of the faith of Abraham, the holinesse of the Prophets, the constan­cie of the Martyrs, the puritie of Virgins, and especially of holy Marie the blessed Virgin, that elect vessell by the singular grace of God to beare in her wombe the fruite of life: but to dedicate holidayes vnto them, to appoint them any seruice or worship, to call vpon them or pray vnto them, we say is prophane, and ioy­ned with manifest abuse of Gods wor­ship. And thus farre of Mardochaeus letters.

It followeth after, that Ester also wrote letters to confirme, and by her authoritie to establish these things, and that they were sent to all the Iewes through the hundred and seuen and twenty prouinces [Page 521] of the king Assuerus, with words of prospe­ritie and assurance: and that therby those dayes of Purim were yet farther confir­med and established. This iterating done by Ester, was not without cause, or that she might bee talked of: but it is likely, that both she and Mardochaeus did feare least the Iewes which were dispersed through so many Prouinces, would by lit­tle and little waxe forgetfull of so great a benefit. And namely, because those daies of Purim could not be celebrated without the indignation and griefe of the rest of the inhabitants of that regiō, for that the memorie of those that were slaine, to the number of seuentie and fiue thousand, be­sides, that eight hundred which were slain in Susa, and the tenne sonnes of Haman▪ would by this means againe be refreshed: besides seeing they had no publike place to meet in, as they were wont in the Tē ­ple at Ierusalem, it would be the harder to obserue this feast. Vnto al which you may adde, that it was to be feared least after that Assuerus, Ester and Mardochaeus were dead, the fauor of the Iewes should decay; and in stead of that fauour which they had receiued, there might rise vp [Page 522] some new conspiracie against them: as for the most part it commeth to passe, that old brawles & hatreds are eftsoones renewed, and that the remmembrance of hurt sustained with disgrace, can hardly or almost neuer be put out of mēs minds. Therefore so much the more diligently did they renew this commandement vn­to them: the end whereof is principally to be noted, which is expressed in the end of the 31. verse: that it should be a monu­ment of their fasting and of their prayer: that is, by these feasts they would erect a mo­nument for euer, by which it might be testified, that God had regard of their hu­militie, heard their prayers, and was the author and furtherer of so great and so ad­mirable a deliuerance. The ende then of those feasts was an open testifying before all men, that God aboue doth help those who cast downe themselues before him, and call vpō his name. Which is the prin­cipall fruite to be reaped by this whole Historie, least that we be discouraged in persecutions: but rather that wee should be the more stirred vp to seeke God in time conuenient, being assuredly per­swaded, that he is neare vnto them that [Page 523] call vpon him in truth, and seek him with an vpright heart: and that it shall come to passe, that those that put their trust in him shall neuer be confounded. By this example of Ester, all women whom God hath lifted vp vnto any dignitie and au­thoritie, are taught so to vse that fauour and authoritie which they haue, that they may procure good order to be stablished in the Church, and to labour that the me­morie of Gods benefites towards her be neuer blotted out: being assuredly per­swaded, that if they be carried with a right zeale of the glorie of God, their names be written in the booke of life: and that the acts performed by them are registred most faithfully in the Lords mo [...]ments and recordes, neuer to be put out or abolished by any tract of time. And thus faire let this suffice concer­ning the institution of the dayes of Purim.

There remaine yet in this matter certaine questions to bee dissolued. The first, whether it were lawfull for Mardochaeus and Ester to ordaine fe­stiuall dayes to continue for euer: [Page 524] when as the Law expresly warneth, that Deut. 12. 32 nothing is to be added, nothing to be taken a­way, in those things which God hath com­maunded concerning his worship, and Isaias saith, That God is worshipped in vaine Isai. 29. 13. by the commaundements of men. I say, that it was not Mardochaeus purpose, to insti­tute any new worship of God: or to as­scribe vnto the dayes of Purim any grea­ter holynesse then vnto others▪ neither to binde any mans conscience to the obser­uation of this ordinance, as they are to those things which God himselfe hath commaunded: but whereas God hath graunted vnto man sixe dayes of labour, and hath left it to his will, either to labour or to employ it in holy things and those which appertaine properly vnto his ser­uice, Mardochaeus onely respected this, that these dayes should rather be bestow­ed in the remembrance of the benefites of God, and in giuing thankes for such a deliuerance, then in any handiworks; but yet so that they shuld not be bound with any opinion of necessitie, as though God himselfe had commanded it. The same purpose Iudas Macchabaeus had in institu­ting the feast of the dedication of the [Page 525] Temple, after he had purged it and the altar from the pollutions of Antiochus▪ Of this feast the Euangelist S. Iohn ma­keth mention, and saith, that our Sauiour Christ was present at it, walking in Salo­mons porch. And if any great abuse or corruption should creep into these feasts instituted by men, it should be lawfull for the Church to abolish them, if by no o­ther meanes it could not take away the a­buse.

Let Ezekias be an example vnto vs, who brake the brazen serpent in peeces, because they offered incense vnto it, al­though it were erected by Gods com­maundement in the Wildernesse, that those who looked vpon it might be hea­ [...]ed from the byting of the fierie Ser­ [...]ents. But when as God did not com­maund that it should be kept for euer, as [...] remembrance of so great a benefit, He­ [...]ekaih did not doubt to stamp it to pow­ [...]er. So that if God haue commanded [...]ny thing without this clause of perpetui­ [...]e, they may for abuses growing thereby [...]e taken away, and then how much more [...]ose who are ordained by men? Where it to be noted, that although the Iewes [Page 526] receiued sundrie benefites at Gods hande, at sundrie times, yet did they not for euery one of them ordaine a fe­stiuall day [...]ay wee read not that they did dedicate any day for any neuer so great a benefit, besides this, and the dedi­cation of the Temple after it was purged by Iudas Macchahbaus. For as touching that feast which we read instituted in the booke of Iudith, the Historie is not au­thenticall. Therefore least that festiuall dayes should be too much multiplied, and groweinto too great a number, there was no feast instituted for that so miracu­lous a passage ouer Iordane; none for the fall of the walles of Iericho; nor for the slaughter of the Madianites in the time of Gedeon; nor for that other no lesse ad­mirable of the Ammonites; and other people confederate, in the dayes of Ieho­saphat; neither for that of the Assirians when the Angell of God in one night destroyed their whole host.

And who can reckon vp those so ma­ny the like miraculous deliuerances, for remembrance whereof notwithstanding there were no solemne dayes dedica­ted.

[Page 527]And this is especially worthy the ob­seruation, that Noah being safely preser­ [...]ed from the floud by so many euident miracles, did neuerthelesse institute no so­ [...]emne d [...]y or festiuitie, for the memoriall of this miracle, but was content with continuall meditation thereof in him­ [...]elfe, and declaration of it vnto others, who were delighted with the rehearsall of such miracles. Neither doo we al­ [...]o reade that Abraham did ordaine any▪ [...]estiuall day, though he receiued from God many notable promises, and won­ [...]erfull deliuerances.

The instituting therefore of certaine eastes, was a part of the schoolemaisters [...]ffice belonging to the law, in which GOD gaue shadowes and figures of [...]hings to come, wherefore by the com­ [...]ing of our Lord Iesus Christ, all the old [...]easts, with the rest of the ceremonies, are [...]bolished.

This doubt beeing dissolued, the unswere vnto the rest will bee the [...]ore easie: as if any man demaunde [...]hether there bee any holydayes ex­ [...]resly commanded by God in the Chri­ [...]ian Church, wee aunswere; There [Page 528] are not. For it appeareth by the words of Paul, that Christians being well instruc­ted in the faith, did make no distinction of dayes, not esteem of one more then an other: & writing to the Colossian [...] he faith, Let no man condemne you in respect of an ho­ly day, or of the new Moone, or of the Sab­boths. It is a part of Christian libertie pur­chased by Christ, if we well know that all our dayes are equall, and all of like holy­nesse, euen as the vse of all things is holy to a faithfull man, as the Apostle saith. So the auncient Christians came to togi­thre euery day without difference, to heare the word of God, be partakers of the Sacraments, and to praier and thanks­giuing.

I confesse indeed, that the Apostles, that they might winne the Iewes vnto the Lord, did frame themselues vnto their dispositions, to wit, taught in the Temple, and in the Synagogues on the Sabboths and holy dayes, which is appa­rant in the Historie of the Acts. After­ward the Church encreasing, when all had not opportunitie to come euery day to the holy assemblies, there was one day chosen in the weeke, wherin all the peo­ple [Page 529] should come togither to bee taught, and to employ themselues with one ac­cord in holy exercises. And it seemeth vnto me most likely, that the first day of the weeke wherein Christ rose againe from the dead (called therefore the Lords day) was rather chosen then any other to be dedicated to that holy meeting as it is easily gathered out of 1. Cor. 16. 2. but yet without law or comandement, or any band of necessitie, but onely to keepe an [...]rder, and that the people might haue a certaine day of assemblie, without diffe­rence of other dayes, or opinion of grea­ter holinesse. Howbeit antiquitie, the vse of the Apostles and the consent of all Churches haue brought to passe, that it should seeme a barbarous and insolent wantonnesse, if any should refusing that, appoynt any other day for Ecclesiasticall assemblies. In which thing not withstan­ding, there is nothing derogated from Christian libertie, which hindereth not [...]ut that all things should bee done in [...]rder in the Church, as Paule hath com­manded.

There remaineth heere to be obserued [...]y vs, that all other holidayes, which at [Page 530] this day the Church obserueth, haue bi [...] brought by litle and litle into the Church since the time of the Apostles, some soo­ner some later, that for the space of foure hundred yeares, these were the onely so­lemne feasts in the Church, Easter, Whit­sontide, the Natiuitie of Christ Iesus, th [...] Ascension, and the Epiphanie, when he was worshipped by the wisemen. Afterward many were by litle and litle added a sundrie times, which grew at the last int [...] an excessiue number. Wherein there a­gaine is offered an other doubt to b [...] discussed, how, and how farre forth it [...] lawfull for Christians to institute su [...] feasts. The aunswere is easie, that [...] long as this doctrine of Christian libert [...] remaineth, that all dayes are equall, an [...] that there is no greater holinesse in [...] then in an other, but that any day migh [...] alike be consecrated to Gods worship; hath beene lawfull vnto Christians f [...] good orders sake, and for great conuen­encie, to instruct the simple, to ordain certaine dayes for the better calling [...] remembrance and more plaine expou [...] ­ding yearely vnto the people, of the chi [...] ­fest benefits of our redemption, of whi [...] [Page 531] sort are the Natiuitie, Death, Resurrection, and Ascension of our Lord Iesus Christ; and the sending of the holy Ghost: And also those daies which thogh in some churches they beare the names of Saints, yet are ordai­ned to put vs in minde of some notable thing belonging vnto Christ, wherein the ministerie of the Saints did concurre: as the Annunciation of the blessed Virgin is proper vnto Christ conceiued by the holyLuc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9. 20. & 22. 21.Ghost, in the wombe of the Virgin; and the Purification to Christ presented in the Tem­ple: the day of the Natiuitie of 8. Iohn the Baptist, putteth vs in remembrance of the preparation of Christes comming in the flesh, for the saluation of mankinde: the day of Peter, of Christ professed to be the sonne of God: the day of Paule, of Christ preached, euen vnto the Gentiles: the day of S. Iohn, Ioh. 21. 24. of Christ published by the writing of the Gospell, &c: as it is cleare by the prayers which those churchesmake, & the parts of scripture which they read on those daies. But yet behold what errors by litle & litle haue crept in, as wel in the celebrating of these feasts, as in the instituting of others.

1. Euē at the very beginning there by & by arose an opiniō of necessitie, euen with [Page 532] feare of sinne for the breaking of them: which is cōtrarie vnto Christian libertie.

2. Next the holines of one day was ac­coūted greater then of an other, as thogh Gods grace were more easily found, and more largely granted on the festiual daies then on others, and in this feast rather then in that.

3. Then also was there adioyned an opinion of merit, euen by the worke it selfe wrought, as though by the visiting of the temples, and ceasing on these daies from work, remission of sinnes were pur­chased, and safegard or deliuerance from certaine diseases, yea and as though eter­nall life were due vnto them for it.

4. There followed a negligence and contempt to heare the word of God, and giue themselues vnto holy exercises vp­on other dayes.

5. Lastly, there ensued a carefull and scrupulous ceasing from all handiworke after the manner of the Iewes, and the obseruation of the time of the feast, from one twilight vnto the other. But the ful [...] heap of prophanation was in the multipliing of the feasts almost without number in euery place, after euery mans fancie [Page 533] and in dedicating of them to the honour of Saints, yea euen of them of whose ho­linesse and sanctitie there was no certaine testimonie: vnto whom also there was their peculiar worship prescribed, that by this means their help & intercessiō might more easily be obtained, whereof it came to passe, that all kinde of Idolatrie did grow into an exceeding greatnesse: pride and wantonnesse as a riuer ouerflowed all, and did euē almost choke and quench all godlinesse. That therefore the state of the Church so miserably fallen, might be restored: not without cause first were all those feasts abolished which were tainted with superstition, after the right vse of godly feastes was renued in the refor­med Churches, which feastes notwith­standing for the olde abuses from which the people could not be reclaimed, were [...]n many places altogither left off: which [...]hing was lawful to be done, because they were but the constitutions of men, and men could not otherwise be taught what was Christian libertie. Howbeit those Churches which in stead of all other [...]eastes doo onely retaine the Lords day [...]or order and publike assemblies, must [Page 534] diligently take heed that they condemne not other Churches, in which many such feasts are still retained, so that mens con­sciences be not inthralled with the yoake of mens constitutions as thogh they were Gods, and that all abuse, al opinion of the holinesse of one day more then an other, of merit and the like errors which before we haue spoken of, be taken away and earnestly reprehended, and all insolencie and excesse be driuen farre away. Finally Christians are bounde all the dayes of their life to follow true holinesse, prefer­ring no day as more holy then an other, continually mindfull of Gods benefites, as euery day there is mention made of them in the articles of faith: submitting themselues otherwise to order and Eccle­siasticall discipline, that with one consent they may be partakers of doctrine, Sacra­ments, prayer, praise and thanks-giuing and exhorting one an other to the wor­ship and honor of God, and to mutual [...] loue and charitie, to holinesse and righte­ousnesse, and to retain that libertie which Christ Iesus our Lord hath purchase [...] with his bloud, to whom be all honor an [...] glorie for euer.

Amen.

THE SIXE AND twentieth Sermon.

AMongst other reasons wherewith Dauid stirreth vp both himselfe and others to praise God, hee also brin­geth this, That his anger endureth but a while, but in his fauour is life: so that if wee­ping lodge with vs at euening, yet ioy cometh in the morning. This is confirmed by many examples, and ordinarie experience, e­specially in the Church, which is the house of God, in which hee dooth shewe forth the riches of his bountie & mercie. That one booke of the ludges doth af­foord vs many the like examples, if the times wherein God chastised his people, be compared with those in which sending them deliuerers, he graunted them peace and quietnesse.

But this Historie which wee haue in hand, [...]oth clearely inough shew the same vnto vs: for, as we haue seene, when as the Iewes beeing for two moneths space afflicted, did humble themselues before God, and cried vppon the Lorde, they obtained at Gods hand that deli­uerance which wee haue heard, wher­by their name became fearefull vnto the Gentiles, and they obtained rest from their enemies.

[Page 537]Now this booke is concluded and shut vp with the recitall of their tranquillitie, which was confirmed and increased by that great authoritie and fauour wherein Mardochaeus was, and which he so vsed, that he was deare vnto the king, and be­loued of all the people. He was also care­full especially for the good of the Iewes, and prouided what he might for the rest of his posteritie. Whereby it came to passe, that they enioyed long and happie peace, the Lord bestowing his fauour on them a long while, when as his wrath had passed in a moment. This conclusion of this booke is now to be weighed by vs, with a briefe recapitulation to be gathe­red of the chiefe points of those things which we haue expounded, that we may constantly expect our peace and quiet from his grace and fauour, who in all ages hath granted it vnto his Church, after that he hath exercised it for a season vn­der diuers afflictions.

First it is sayd, that king Assuerus layed a tribute vpon the land, and vpon the yles of the sea. There is mention made of this tribute as of an extraordinarie matter. And it is likely that it was then imposed, [Page 538] when Xerxes the sonne of Assuerus made his preparatiō for his voiage into Greece, for which he gathered so great an armie, to weete, of twentie hundred thousand men, if we may beleeue Herodotus: for which action, there was of necessitie re­quired a huge masse of gold and siluer, and therefore there was neede of extra­ordinarie tributes and subsidies: from whence it seemeth that common prouerb sprung among the Persians, that Cyrus was a Father, Cambyses a Lord, Darius an huckster of the kingdome, as though he made retayle of his people. So that kings do not by any thing sooner purchase the note of tyrannie, or of couetousnesse and filthie desire of gaine, then by great & ex­traordinarie exactions vpō their subiects, But why is there heere mention made of this tribute? It is likely that it is in regard of that which followeth, wherein is decla­red in how great fauour and authoritie Mardochaeus was with the king, and that it might be signified that the Iewes were free frō this tribute, which was the grea­test amplification & increase of the peace and tranquillitie of the Church. In which matter the singular fauour of God doth [Page 539] shine, who causeth the poore captiues to be spared, whē in the meane while the na­turall subiects of the kingdome are char­ged, some with the labours & dangers of war, some with exactions & diminishing of their goods and substance. Lo what the grace and fauour of a wise Gouernour can do, in the sparing of those that haue most neede, such as it is likely that the Iewes were, in comparison of the naturall inha­bitants. Wherefore Mardochaeus did no­thing vnworthy praise or against his duty, whē he procured their release with espe­ciall care. I grant that some are not to be oppressed, that others may be released, when the case is of those burdens & taxes which belong vnto the profit or defence of all: but yet there is no cause but that poore strangers may wisely relieue them­selues from those burdens which Princes exact of their naturall subiects. So Ioseph released the familie of Iacob his father frō Gen. 47. 12 al the burdēs of the Aegyptians, who were cōpelled to sell their flocks and their pos­sessions vnto Pharao for corne: when the Israelites were freely sustained by the mu­nificence and liberalitie of the king, for the loue which he bare to Ioseph, for that [Page 540] faithfulnesse and wisdome which he had sufficiently tried to be most necessarie and profitable for him & his whole king­dome, in the gouernment of the affayres of the realme. So that it was no marueile, if the king Assuerus for the like experi­ence which he had of the faithfulnes and discretion of Mardochaeus, profitable for the gouernment of his kingdome, did for his sake make the Iewes free from this ex­traordinarie tribute.

More ouer the historie passeth ouer in silence the acts of Assuerus, and the set­ting forth of the dignitie of Mardochaeus, wherewith the king had magnified him: because they are written in the booke of the Chronicles of the Kings of Media and Persia. There was indeede a great preparation made by Assuerus, vnder the conduct of Xerxes his sonne, but very vn­lucky as all histories do obserue: and the rest of his acts the Chronicles of the Per­sians being lost are now vnknowen. Now as touching Mardochaeus, it is to be sup­posed, that his wisdome, faithfulnes, and watchfulnes, were sufficiently tryed and approued by Assuerus; seeing that hee made so great account of him. For al­though [Page 541] sometimes Princes do promote vnworthy men vpon sodaine aduise and affection, which we haue seene in Haman, yet that dignitie continueth not long: for in short space they bewray either their pride and folly, or their wickednesse, and so in a moment fall headlong backe a­gaine. Wherefore it is certaine that Mar­dochaeus was adorned with vertues fit for that place and dignitie which he sustai­ned: for otherwise being an alien, newly vpstart, and lifted vp from base state to so high honor, and procuring at his first comming to his estate that edict, by force and authoritie whereof the Iewes slewe seuentie and fiue thousand of their ene­mies at one massacre; it is sure that hee was watched, and await layd for him, in so much that if he had not shewed great faithfulnes in his office, been most trustie vnto the King, and most wise and vpright in his gouernement, he should not long haue retained that dignitie. Nay if be­sides, all things had not had prospe­rous successe which hee dealt in, there would not haue wanted those who would haue accused and slandered him as the cause of all the confusions which might [Page 542] arise in so great a monarchie. Therefore God did adorne him not onely with gifts meete and necessary to beare out so great a charge, but also did compasse him with speciall grace and fauour, whereby hee might be safe from all the bitings of en­uie and despight, and couered against all the false slanders and iniuries of the mali­tious. So was his gouernment profitable vnto the whole kingdome, and procured peace vnto the Church: whereby it ap­peareth, how great difference there is be­tween him who ruleth the commonwelth in the feare of God, and him who is ruled by his affections. The gouernment of Haman was troublesome to the Church, hurtfull to the people, dishonourable vn­to the king, and hated of all men: but the rule of Mardochaeus was profitable and peaceable vnto the Church, gaineful vn­to the kings subiects, and finally most ho­norable vnto the king. Wherefore it is for the behoofe and profite of all States, that their gouernment be cōmitted vnto wise men fearing God: contrariwise it bringeth destruction vnto thē, if men am­bitious, couetous, desirous of reuēge, and doing all things with passion for their own [Page 543] profit, do sit at the helme to gouerne the rest. So we reade that when Ioseph gouer­nedGen. 41. Aegypt, the kingdome was happy and quiet: and vnder Samuel the state of the1. Sam. 7. 1. Sam. 2. 1. Sam. 31. people was blessed, which vnder the rule of the sonnes of Heli was most vnhappie. The same kingdome being almost spoy­led and wasted vnder Saul, was restored2. Sam. all. by the wisdome and pietie of Dauid. Fi­nally, all affayres either publicke or pri­uate do speede well, if good mē and care­full in their office do manage them: on the contrarie, when wicked or negligent men haue them in hand, they come to no­thing; and therefore Iethro the father in lawe of Moses, when he gaue him ad­uise for the choosing of Iudges, by whom he might be holpen in deciding of con­trouersies, warneth him that he choose men of courage, fearing God, dealing truly, Exo. 18. 21. hating couetousnes. So Dauid promiseth, that he will not suffer either in his house Psal. 101. or in his kingdome wicked and vitious men; but that with great care and diligence hee would seeke out godly men, that they might dwell with him and serue him. So that there is no certayner prognostica­tion, whereby either hurt and infelicitie is [Page 544] threatned vnto any State, then when the wicked raigne and beare rule therein: or whereby happinesse and good successe is promised, then when godly men sit chiefe in the gouernment thereof. Wherefore we are with most feruent prayers to craue at Gods hand, that the commonwealth may be gouerned by men that truly feare God, and that are carefull of publique peace and tranquillitie, respecting the common good, and not their owne profit.

In fewe words are the dignitie and ver­tues of Mardochaeus set forth in the third verse: his dignitie, that he was next vnto the King Assuerus, and great among the Iewes: his vertue, that he was accepted of all his brethren, procured the good of his peo­ple: and spake peaceablie to all his seede. It was no small honor to possesse the se­cond place of dignitie to the king, in so mightie and flourishing a Monarchie: so that he had neede to be furnished with rare, exquisite, and heroicall vertues, to be able to guide the affaires of so great an estate with prayse and honor. But it was a farre greater honor and dignitie vnto him to be a member of the Church; and to retaine true godlinesse and religion a­mong [Page 545] the delicacies and riot of so great a court, then to be the Viceroy of so high a Monarch. Of this mind was Ioseph, whē Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing, then of all the riches of Aegypt. The like also Mo­ses did, who had rather suffer with the Heb. 11. 24. 25. Daniel. 6. people of God, then to be accounted the sonne of Pharaos daughter. Daniel also in Ba­bylon had rather endanger his life in the Lyons iawes, then neglect his duetie in praying vnto God. It is not sayd, how long this dignitie of Mardochaeus lasted, but it is likely that it endured vnto his death, to the profit and commoditie of the Church of God: wherefore God also blessed the Monarchie of the Persians, because his Church therein had a peace­able seate. So God is wont to blesse Na­tions & Kingdomes in which his Church is harboured, with quiet and tranquilli­tie: and he doth diuers times choose out some of his Church to be rulers, that thereby the peace of the Church may the better be confirmed and established. And who can hinder the purpose of God, but that he may promote whome pleaseth him to the highest top of honor? [Page 546] So the kingdome of Dauid was establi­shed, maugre Saul and all his practises, and in spite of all the borderers, who la­boured to hinder the setling thereof.

Of the vertues of Mardochaeus, the first is gentlenesse and curtesie, whereby hee was accepted of all his brethren. For i [...] vnmindfull of his former estate hee had despised his brethren, or had behaued himselfe towards them proudly by reason of his dignitie, he should not haue ben [...] esteemed or beloued by them: but on the contrarie he loued them, and did abase himselfe to their estate, whatsoeuer digni­tie he obtained; shewing that he estee­med nothing more pretious, then that he might be accounted among the seede of Abraham, a member of the Church, and a brother of all the faithfull. This thing Dauid did set forth in himselfe, saying, All my delight is in the Saincts that are on Psal. 16. 3 the earth, and in those that excell in vertue. Another of his vertues is his studie and carefulnesse for the wealth and commo­ditie of the Church, and his diligēt search of all those things which made any whit to the preseruation of the doctrine of the law, & the seruice of God: a most worthy [Page 547] care certainely for all those whome God hath exalted to any dignitie or authori­ [...]ie. For what greater thing I pray, can they performe, then to preserue that people which God hath chosen vnto himself for his inheritāce, & as a most pretious iewel? by what meanes can their memories be more highly commended? Truely those great mē David, Ezechias, Iosias, Constan­tine the great, are not so much cōmended for their great exploits which they did, al­though euery one were most renowmed in them; as for their zeale towards God, and carefull preseruation of his Church, and the establishing in it of Gods wor­ship, and the safe defending it against all heresies, by the bright shining of the heauenly doctrine. Finally, Mardo­chaeus spake peace or prosperitie to all the seede of the Iewes: that is, he proui­ded for them against the time to come, and tooke care that after his death the state of the Church should prosper & re­maine flourishing: which care assuredly doth especially beseeme those whom God hath called to such publike places. So we see with how great care Dauid did pro­uide1. Chr. 22. 6 for his Salomon, giuing him precepts, [Page 548] and exhorting him vnto his duetie, toge­therVerse. 17. with all the Princes of his people, that the Temple might be built, Gods, seruice maintayned pure, and the state gouerned with religion and iustice. If then the fa­thers of families and priuate housholds are wont not without cause to prouide for their posteritie, how much more ought they to do it who beare the name and charge of the fathers of the people, and nourses of the Church? By these ver­tues was Mardochaeus great among the Iewes, and left behinde him an happie and blessed memorie for euer.

It remayneth that wee gather into a briefe summe, those things which parti­cularly haue bene hitherto expounded. The principall scope and drift of this booke is, that God might set before our eyes the care which he bare towards his Church in the time of Assuerus, and de­liuered it from the conspiracie of Haman, and gaue it a notable victorie ouer all her enemies. The end of this deliuerance, as also of all other which God at sundrie times bestowed on his people, is this, that we may learne in the time of affliction and persecution, to hope and looke for [Page 549] help, succour and deliuerance from God alone, who sendeth it vnto his when it is most conuenient time, euen as we haue seene it to come to passe in al the regions about vs, as in Swizerland, Germanie; Eng­land and Scotland: in which, when as there haue bene troubles raysed for religion, God hath deliuered those Churches, and giuen them peace and tranquillitie. Whereupon France and Flanders ought to be raysed vp with good hope of deli­uerance, which this long while, and at sundrie times, haue sustained the burden of most cruell persecutions and sharpe warres. We haue seene then for the set­ting forth of the greatnes of this deliue­rance, the largenesse of the empire of As­suerus described in the first chapter, and the magnificence & excesse of his feasts. The end of which feasts was lamentable and vnluckie, the Queene Vashti refusing to come at the Kings commandement, whereupō she was diuorced, that so there might a way be prepared to the taking in of Ester, which is declared in the second Chapter, together with the benefite wrought by Mardochaeus for the King; God so before hand prepating fit instru­ments [Page 550] for the bringing to nought of Ha­mans wicked deuises: which things in the third chapter wee haue discussed. For when as he was lifted vp by the King a­boue all his courtiers, and was worship­ped of all sauing Mardochaeus, he tooke so great indignation at it, that he tooke counsaile how to make away Mardo­chaeus, and the whole nation of the Iewes at one slaughter. To which purpose by his false accusations and slanders, he ob­tayned of the king an edict, whereby partly by Hamans false suggestions, and Assuerus ouer great credulitie, the Church was layd open to be spoyled and murde­red, without any difference of men or women, children, or infants. Which be­ing published and made knowen, the Iewes turned themselues vnto mour­ning, weeping, fasting, and praying, and namely Mardochaeus, who left not to vrge and solicit Ester, vntill he had perswaded her to make supplication vnto the King for her people. Which thing she did af­ter three dayes and three nights fast, ce­lebrated, as well by her selfe, as by all the Iewes inhabitants of Susa. Wee haue [Page 551] seene the effect of these prayers: that by them there was an entrie made open for Ester vnto the King, shee found fauour in his sight, with great promi­ses of obtaining whatsoeuer she should demaund, euen vnto the halfe of the kingdome. But shee was content at the first, to request the King and Ha­man to come vnto her to a banket: and then desired none other thing, but that the next day it would be the Kings pleasure to come the next day vnto a­nother banket. In the meane while Ha­man tooke counsaile speedily to make away Mardochaeus, and by the aduise of his friends erected a gallowes, that the next day they might hang Mardochaeus thereon: but as in the sixt Chapter is shewed, God turned his counsayle to a contrarie effect: the King comman­ding him to leade Mardochaeus through the streetes of the citie with that great honor, which Haman himselfe had pre­scribed: whereupon returning sad and full of indignation vnto his house, he hea­reth from his friends the sentence of con­demnatiō, which we haue declared in the [Page 552] 7. chapter, & which at the Queenes com­plaint and petition was fulfilled, Haman being hanged on that same gallowes which he had prepared: and this was also besides, a great effect of the prayer and repentance of the Iewes: but farre greater did follow in the eight Chapter, wherein is declared, that the riches and goods of Haman came vnto Ester, and his honors vnto Mardochaeus: and there was a con­trarie edict vnto the former written in fa­uour of the Iewes, whereupon the Iewes were made partakers of ioy and publicke gladnes as in the ninth Chapter. We haue heard also how the Iewes performed the matter, being authorised by the Kings Proclamation, and slew seuentie and fiue thousand and eight hundred of their ene­mies, who sought the goods and the liues of them, their wiues and children; so that the rest of the people being made afrayd, dared not once to open their mouthes a­gainst the Iewes, God restraining their minds, and as it were compassing them a­bout with a wall of fire. Which singular benefit of the Lords, Mardochaeus with Ester the Queene, magnifying as they [Page 553] were bound, and fearing least in short time the memorie thereof would decay, did by their authoritie and proclamati­on, commaund that the fourteenth and fifteenth dayes of that moneth wherein their enemies were slaine, should be cele­brated with a perpetual festiuitie, and cal­led the dayes of Purim: because the lots which Haman cast, did appoynt those dayes for the vtter destruction of the Iewes; but God had heard the cries and fastes of his, & had returned on the heads of the enemies, the mischiefes which they had deuised for others. Finally, we haue seene that the power and honour which before were Hamans, and after bestowed by Assuerus the King vpon Mardochae­us, were more and more encreased and confirmed: and peace and tranquillitie procured vnto the Church then dispersed among so many Nations. Out of al which we learne, being taught by experience of Gods goodnesse, that in the greatest di­stresses, & most dangerous and desperate cases, our trust is to be reposed in God: whose power is so great, and confirmed vnto vs by so many proofes, that it is not [Page 554] to be doubted, but that he wil most pow­erfully deliuer vs out of all daungers, if we crie vnto him: yea and which more is, Satan and all the world in vaine wringing at it, he will giue vnto vs eternall life, which that most precious bloud of Christ Iesus our Lord shead once vpon the Crosse, hath purchased for vs. To him alone be all glorie, praise, and all power and strength for euer.

Amen. Glorie be to God alone.