A MOST PLAIN and profitable Exposition of the Book of Ester, delivered in 26. Sermons.  
By Peter Merlin, one of the Ministers of the Church of Garnezey:  
And now translated into English, for the help of those who wanting the knowledge of the tongues, are yet desirous of the understanding of the Scriptures and true Godliness.  
With a Table of the principal points of doctrine contained therein.  Psalm 34. 19 
Great are the troubles of the righteou, but the Lord delivereth him out of them all.  
LONDON Printed by Thomas Creed 1599   

THE TRANSLATOR to the Reader, wisheth grace and mercy from God the Father, in Christ jesus.  
IT is to be lamented (dear Christian brother) even with bloody tears, that the policies & subtleties of satan used in the time of darkness & superstition, and not better discerned, or at the least not avoided in this clear light of the Gospel. The Apostle S. Paul saith that 
2. Cor. 2. 11.  ●e was not, (and by his example we should not: ●e) ignorant of his enterprises, and subtle practices: For this ignorance in not knowing, ●nd negligence in not avoiding, are the causes why many run headlong into his nets, and ●re taken captives to do his will. Amongst 
2. Tim. 2. 26.  which nets and snares of his, wherewith he draweth souls into perdition, he hath not any more gainful unto himself, more hurtful unto man, than the writing, publishing & reading of idle, fruitless, filthy & wicked books. This is perceived most plainly in Papistry, wherein it is lawful to publish or read any book but those that are good, and which in any sort might tend to the opening of ignorance 
R. Aschame preface to his schoolmaster.  and reformation of wickedness. Which thing a learned man of our age complaineth to have happened at the time of the alteration of religion, in the woeful reign of Queen Mary, when the Bible and all books of religion were banished & Mort Arthure, with the like received into the Princes & Nobles chambers. Satan is the same which ever he hath been, an 
1. Pet. 5. 8. Reu. 1●. 9 10.  ancient Adversary, and old Serpent; and therefore ever worketh to the same end, that is to our destruction▪ every day more cunningly than other: and even by the same means which even now I spoke of: For who so list to take a view, may easily see, there have more of those hobgoblin books, having neither show of reason▪ nor likelihood of any truth; and more unsavoury and unfruitful matters ben● partly raked up out of oblivion, and partly by setting on the gloss of finer conceits as it were new coined▪ within these few years, the● since the abolishing of Papistry in many yer●● before. What the Devil purposeth it is apparent▪ to nuzle ignorance▪ and cherish wickedness: what we should do herein we cannot be ignorant, even every one in his place and calling, to set himself to the bewraying & beating down of Satan's practices. Wherein for mine own part, as in my place I cease not▪ according to the measure of the grace of GOD committed unto me▪ by my voice to effect it: so have I adventured both by the translation▪ of this book, and by this short & rude admonition in writing▪ to deal with others farther of, that whither the Author's voice nor mine could reach, our pens might▪ and where he either in French or Latin could not be understood▪ mine Englishing of him might▪ instruct.  
As for those who by the penning of those books defile their own wits, and by the publishing of them, both abuse other men's time▪ and defame that Noble and worthy Art of Printing▪ I desire them even by the mercies 
Rom. 12. 1.  of GOD, (if they make any account of that dreadful account▪ which in the last judgement they shall render of every idle word, and 
Mat. 12. 36.  therefore much more of idle and worse writing:) that they look into this policy of Satan and detest it, knowing that his promise of the knowledge of good & evil, performs 
Gen. 3.  but evil unto those that believe him: and that they acknowledge God to be the Author of those gifts and ornaments of wit and learning which they possess, and therefore use them unto his glory. The Printers, who for the greediness of a little gain, lose the greatest 
1. Tim. 6. 6.  gain, which is godliness, and the gain that groweth by that, even eternal life, if in time they repent not: I exhort to consider how excellent members they be or should be of a Christian Commonwealth, how excellent & even miraculous Art they profess: and how profitable they might be unto the Church of God, which now by printing these ugly pamphlets, they injury and (as much as in them lieth) pull down. The grave and reverend Fathers unto whom the oversight of books to pass the Print is committed, in most humble and earnest manner I beseech, that yet in time they stop this mischief, which they know better than I can tell them, how much it tendeth to the dishonour of God, whose glory they are appointed to set forth, and to the disgrace of the Church whereof they are overseers.  
And you (o dear Christians whosoever) that shall by God's providence read this simple admonition, if you have at any time been tainted with an itching desire of reading such fables and toys, yet now at the last come to amendment out of the snares of the devil. 
2. Tim. 2. 26 Psal. 95.  Whiles it is yet to day harden not your hearts, but hear the voice of God sounding in his word, and sound set forth and explained by godly learned men. Hearken not unto Satan's promises for he will deceive thee, as the woman of Samaria did her neighbour, who hide her child when she had promised to dress him 
2. Kin. 6. 29.  tomorrow: the very Heathen can tell thee, Sera nimis vita est crastina, vive hody:  
tomorrow's life is all too late,  
Live thou to day, that lov'st thy state.  
If we may not in salomon's judgement, bid our neighbour come tomorrow, much less 
Prou▪ 3. 2●. Reu. 3. 20.  mayst thou bid God come again tomorrow, when he standeth at thy door and knocketh. Use then the opportunity which God hath given thee by the publishing of good books, and misspend not thy time any longer in reading damnable and wicked Treatises. Thou hast (the lords name be ever blessed therefore) the holy Bible, the most necessary, the most profitable book, even the book of life, and that dispersed in infinite numbers easy to be gotten. Thou hast also even in thy mother tongue, Expositios, Readins, Comments, Sermons, Catechisms innumerable, which all tend to the opening of that book, and to make the understanding thereof easy unto thee. For the furthering whereof, seeing I had nothing of mine own worthy the vieu in this learned age, I have taken some time which I might best spare from mine ordinary function of preaching of the word▪ and have employed it in this translation. Whereby if I may do any good even unto the rudest and simplest, for whose cause I undertook it, I have my desire: the learned have the Fountains out of which they may draw in abundance, this is undertaken to help the unlearned, and unskilful in the tongues.  
Touching the Author of this book, and the occasion why he undertook it, I am shortly to admonish thee. He was a French man, and sometimes Preacher unto the King of France that now is, than King of Navarre; and therefore he bendeth himself principally to touch the state of that Country: and being by those broils which then were raised by the League against the professors of the Gospel, driven to forsake his Country, he came into the Isle of Gernezey, within her most excellent majesties dominions, where he was accepted for one of the Ministers of that Church, and there he delivered first in French unto his Auditory, and afterward committed to writing in latin these Sermons, which here now (good Reader) thou hast now in English. The occasion why he took this book in hand, was upon the death of the Duke of Guise, who as an Haman had set himself against the Church of God, and was by the same Assuerus▪ whose power and authority he had before abused (he meaneth the French King, Henry the third) suddenly slain at an assembly of the states at Bloys, when he thought himself most sure of obtaining his purpose against all the godly; and was most secure of his own state. The observing of this, serveth to open the Authors meaning in divers places▪ which otherwise might seem somewhat dark▪ & therefore thus briefly I set it down to thee.  
The profit that shall come by the reading of this Treatise, and the principal points contained therein, I had rather every man should find by proof in reading the book, them spend time in blazing it before hand. And therefore I commit it to thine own care and diligence, praying God to open thine heart to understand, and bless thy diligence, to profit hereby both in knowledge & practice, even for Christ jesus sake, to whose grace I commend thee.  
Farewell.   


God's Ship, God's Church, with many a tempest tossed,  
With waves of woe, and furious billows beaten,  
Oft seems to man to be even fully lost,  
Quite swallowed up, and of those surges eaten:  
When strait at hand God's succour doth appear,  
Who stays the storms, and doth all troubles clear▪   

The worldlings proud, fierce foemen to this bark,  
Do swim in wealth, and float in honours high:  
So that they seem devoid of any cark,  
And bear their topsailes flaunting in the sky:  
When suddenly God's vengeance doth appear,  
Which makes them buy their passed pleasure dear▪   

By those same storms God tries his chosen fere,  
His Church, his spouse, how constant she will stand;  
Corrects his children whom he holds most dear,  
Lest that they perish with that wicked band.  
Whom, when they have those perils stoutly passed,  
He doth conduct to happy haven at last.   

By those fair calms which wicked men enjoy,  
Without excuse God's bounty doth them make:  
And as the Ox is fatted on with joy,  
Is brought at last unto the doleful stake:  
The worldlings so doth time in pleasure spend,  
But goes to pain, when Death his life doth end.   

These changes rife are each where to be seen,  
●pon this stage whereon we play our parts:  
Examples strange in every age hath been,  
If men had grace to lay them to their hearts.  
But specially this story sweet and true,  
Will lay these things apparent to thy vieu.   

Then read with heed what in this book is penned,  
And these examples to thyself apply:  
Both text and Comment drive unto this end,  
And as it were with joint consent do cry:  
First follow Virtue in thine actions all,  
Then flee from vice, for fear of endless fall.    

Errata.  
Page 6. l. 11, for Monarch, read Monarchy. Pag. 7. l. 8. fo● remain, remained, l. 16 for▪ dets, nets, l. 20. of the which put our the. Pa. 18 l. 2. for waste, wasting, Pa.▪ 19 mark fo● Dan. 1. 32. Dan. 2. 32▪ Pa. 21. l. 1. for his, this Pa. 26. l. 1. fo● Siiver, silver, l. 21. read, received with thanksgiving. l. vl● for these, the, P. 31. l. 2, for Bsides, Besides▪ P. 33. l. 1, read who even when Bab. Marg. for Eccle. 10. 9 read 10. 16 P. 47, l. 2▪ read, make a small, l. 11. a period put for a co●lon, l. 13. for and are, P. 64. in the title, for the second Se● the fourth Ser.   


THE FIRST SERMON UPON the Book of Ester.  
The first Sermon containing the argument of the Book, and the exposition of the two first verses: that is, of the time when these things were done, and of the greatness of the dominion of Assuerus.  CHAP. I. 
In the days of Assuerus (this is that Assuerus, that reigned from India even unto Aethiopia, over an hundred and seven and twenty Provinces.)  
2. In those days when the King Assuerus sat on his throne, which was in the Palace of Susa.  
HIstories which contain the declaration of things true and profitable for the life of man, have always been greatly esteemed of all men, who were not altogether Barbarous, as well for the great pleasure, as for the exceeding profit which is received by them: and because besides it is a most commendable matter for us to know, and a shameful▪ matter to be ignorant of, those umble and v●liant acts, which have been achieved by those that lived in former ages before us. So then, Cicero the chief Father of the Roman eloqence, did not without cause say, that Histories are the witnesses of times, the light of truth, the life of memory, the schoolmistress of life, and the messenger of antiquity. For without Histories▪ what certainty can we have of things past? what truth of things spoken and done in former ages? how void should our memory be of the knowledge of so many notable things, which happened before our days? and than what skill or use could there be of things altogether unknown? We should as children pass over our life, ignorant of all reverend antiquity. Now then, if every History faithfully committed to writing, deserveth this praise, and glorieth worthily in these titles, how much more may we truly say, that the sacred Histories only, are free from all suspicion, which were indited by the Spirit of God, written by the Prophets, and carefully preserved in the Church: which set before our eyes the true original of all things, teach the beginning and order of times, lay down the truth of all things past, stir up in us, and refresh the memory of works, both human and divine, and propose unto us sound examples, by which we may frame our whole life to the true knowledge and sincere worship of God? Add hereunto, that the state of the Church is represented unto us by the same Histories, and that the enemies of the same▪ her fights and sufferings, Gods manifold succours, and at the last, the full deliverances thereof are in them plainly set down to her view. Amongst all the rest, this History of Ester, which by God's favour we take in hand, doth propose unto us, even as in a glass, the wonderful providence of God, in preserving, cherishing, and defending his Church: then again, the treacheries and cruel minds of her most deadly enemies: and last of all, the carefulness and duty of the godly, as well at all other times, as then principally, when dangers hang over their heads, and threaten unto them all extremity. The name of the author is unknown, neither doth it much avail us to know who wrote it (as in such like Histories of the judges, Ruth, Samuel, Kings, and job,) so that we know that it is sacred and divine, and hath been so taken and received always in the Church of God: sith the holy ghost hath engraven it in the hearts of the faithful by sufficient testimonies. This History therefore bearing for title the name of Ester, (because Ester was as a principal instrument, which God did use for the deliverance of his Church, when it was like utterly to have been destroyed in her time, throughout all the provinces of Assuerus) is adorned with this note of divine majesty and undoubted truth, and laid up in writing amongst the holy monuments, for the instruction and consolation of the Church, throughout all ages. For as the Apostle Paul saith: Whatsoever things are written afore time, are written for our learning, 
Rom. 15. 4.  that we through patience and comfort of the Scriptures might have hope. For so notable and extraordinary deliverances of the Church of God, at sundry times, and in divers manners, were not gathered together and committed to writing, without the ordinance and direction of God's divine providence: but that diligently beholding how great a care the Lord hath always had of his people, and with how unwearied endeavour he hath brought unto them present help in greatest distress: we may learn to place our hope in him alone, and to rest ourselves only on him, whose goodness and truth endureth for ever.  
The time when these things happened, was in the reign of Assuerus: but who this Assuerus was, or at what time he reigned, it is not agreed upon 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 he, whom the profane Hystorians call Darius, the son of Hystaspis, which after the death of Cambyses the son of Cyrus, had obtained the Kingdom. Wherefore, whereas this History setteth down a rehearsal from the third year of the reign of Assuerus, and the conspiracy of Haman falls out the twelfth year: those things which are here recited, seem to have happened in the two and thirtieth year after that the people by the decree of Cyrus, ●ad leave to return out of the captivity into they rowne Country. For Cyrus and Cambyses reigned nine year: the two Magis surprised Babylon a year, about the end whereof Assuerus obtained the Kingdom. So that there were but only ten years passed from the establishment of the Monarch of the Persians and Medes, when Assuerus got the Kingdom, in whose twelfth year this conspiracy happened. But than it must needs be that Mardochaeus must be very old, because as we shall hear in the second Chapter, he was carried into Captivity with jechoniah, from which time unto this, there passed more than four score years. But the Lord as often as the necessity of his Church hath so required, hath preserved certain men strong and sound for that purpose. And let these things suffice to have been spoken of the time. For their opinion hath not sufficient ground, which place these things under the time of the Captivity▪ because that during the time of that fast Monarchy of the Babylonians, none of the Persians had so large an Empire ●s this Assuerus, reigning from India▪ unto Aethiop●●.  
The drift of this History, is to make manifest, how the poor Church of those who remain dispersed in divers legions, into which they were led away captives, (when as a most certain and pre●ent destruction hanged over their heads) was by the peculiar care and savour of God, delivered▪ from the slaughter, and ●s it were, plucked out of the jaws of ●heir enemies: the death which they ●●re●tned, and the det● and traps which ●hey prepared for others, being tur●ed over upon the adversaries own▪ ●eades. So that this History consisteth ●f two parts, of the which the first containeth the mischie●s prepared against▪ the ●ewes, in the five first Chapters▪ the ●ther containeth the happy issue and miraculous deliverance from them, in ●●e rest of the Book. As concerning ●e former part▪ in the▪ first two Chap●ers is recited the rejecting of Vashti, and ●he exalting of Ester succeeding in her place. In the third Chapter is recorded how greatly Haman is had in favour and authoritre with Assuerus & his courtiers, and with how great and deadly hatred he prosecuted Mardochaeus and all the rest of the jews. The fourth containeth the prayers and supplications of the jews unto God, when they saw so certain a destruction to be ready to light on them. The fift showeth the preparation to the deliverance, the wrath and fury of Ha●man notwithstanding increasing still against Mardochaeus: and this is the first part of the book. In the other part wherein the deliverance is contained, in the sixth Chapter, is declared the honour which Mardochaeus receiveth from the King by the ministry of Haman: and heereuppon the beginning of the evils that followed, and an extreme despair of bringing his purpose to pass, is foretold him by his wife. In the seventh it is noted, how he was hanged on the gallows which he had prepared. In the two next Chapters is recited the slaughter of the enemies killed by the jews, as well in Susa, as in alother provinces, to the number of three score and fifteen thousand men: amongst whom were the ten sons of Haman 〈◊〉, and after hanged upon gallows. here-hence ariseth great joy and gladness ●o the jews, and that day is appointed ●earely to celebrate so great a benefit ●eceiued at God's hand. The last Chapter 〈◊〉 teacheth, that Mardochaeus being ●n great favour and authority with the King, and succeeding in Hamans' place, employeth all his force to the good of the church. And thus this History containeth ●he space of fifteen years, though some ●ount more, some less.  
The use and profit of this History is great. For first out of it we learn, what ●or the most part, is the state and condition of the Church in this world: to wit, to ●e dispersed here and there under the ●ower and dominion of infidel Kings: to ●e basely accounted of, and hated of ambitious Courtiers: to be subject to many ●launders, and to be appointed even vn●o death: so that it shall be free for every ●ne without controlment, to exercise tyranny against it. Contrariwise, that the children of this world, (whiles others 〈◊〉, are despised, and subject to the cross) follow their pleasures, abound in riches and honour, and they who are stirred up with greater rage of unruly minds, go about to compass the death and destruction of the poor faithful ones by which wicked counsels Kings easily suffer themselves to be persuaded, and so deceived. But all these things happen not without God's decree and providence, to those whom by these means he will have exercised and proved, that they may acknowledge the greatness of their sins, be removed from the love of this world, be brought to true repentance, be made like unto their head, yield testimony and witness to the truth, and be lifted up into the hope of the Kingdom of heaven. The causes then of the afflictions with which for the most part we see the Church of GOD to wrestle, are on the one side the will of God, both that the spots and blemishes wherewith as yet she is dimmed, may be washed away, and also that the virtue wherewith GOD hath endued her, may shine the more bright. On the other side, the most venomous hatred of the world against the truth and pure Religion, and also the credulity of ●●ose, who sit at the stern of the ●●eatest Empires, together with their 〈◊〉 great carelessness, to search out the 〈◊〉 or false Religion, or to judge of 〈◊〉 uprightly. Especially we are to observe the treacherous and exceeding rage 〈◊〉 Satan, moving and driving men at 〈◊〉 beck, and going about by all means ●●ssible, to extinguish the light of the heavenly doctrine.  
Next we are to note what are the exercises of the faithful, when afflictions grow upon them, to wit, tears, 〈◊〉, prayer, whence they hope for ●elpe: with what constancy and boldness they ought to be endued, that are honoured with the greatest gifts in the church: who ought, following the ●●ample of Mardochaeus and Ester, o●●rcomming all difficulties, to employ ●●eyr whole labour for the Church, whensoever any danger is like to fall 〈◊〉 it. For let this be the only end of ●●ose gifts whatsoever, which men have received from God, and of the authority and favour, whereby they be of power 〈◊〉, even the glory of God, and the good of the Church, leaving the event of tho●● things which by reason of our duty, 〈◊〉 the fear of God are taken in hand, 〈◊〉 his good will and pleasure. Now wher● as God is at hand, the helper of his, in 〈◊〉 fit time, and by so many means: 〈◊〉 learn first, that it was not without 〈◊〉 said, that The ●ye of the Lord is upon 〈◊〉 
Psal. 33 18. Psal. 121.  that fear him, and hope in his mercy: 〈◊〉 that He that keepeth Israel doth not slumbe●● and therefore that we may safely 〈◊〉 unto him, and look for his help. Nex● that the Lord is admirable in the defence of his, and revenge of his enemies: that 〈◊〉 may know, that it is he alone that sauet● 
〈◊〉 43▪ ●●.  and none other: that prayer and supplications are not powered out before him, 〈◊〉 trust reposed in his goodness in vaine● and that all may be compelled to acknowledge in his works, his hand and pours Therefore often times by himself, without any means of man, rovengeth he 〈◊〉 himself on his enemies. So in old tim● Pharaoh runs headlong into the sea with his horses & chariots: so the host of Sennacherib 
Exod. 14. 1▪ King. 19  was slain and discomfited▪ Sometimes indeed he useth human means▪ but th●se so strange and unlooked for▪ that all men are driven to wonder at it: as 
judg. 3. 2●▪ 22. & 4. 21. & 7. 22.  〈◊〉 Eglon was slain by Ehud: Siser● by 〈◊〉: the host of the Madianites, ouer●●●wne with a great slaughter, by three 〈◊〉 men following Gedeon, who 〈◊〉 not, but only blew their 〈◊〉: and as this Haman of whom we are 〈◊〉, hanged upon the same gallows 〈◊〉 himself had set up, even 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 Lord, which he turneth at his 〈◊〉: so that in a moment he so 〈◊〉 the hand of him who had signed and 〈◊〉 the death of the poor and innocent faithful, that he turneth the same to 〈◊〉 punishment of them, whom before he 〈◊〉 furnished with authority and power, 〈◊〉 the overthrowing of the true 〈◊〉▪ Here also this is apparent, that when 〈◊〉 goeth about to deliver his Church 〈◊〉 the oppression of tyrants, he first 〈◊〉 taketh away with shame and 〈◊〉, the chief and head, and after 〈◊〉 up his revenging hand against the 〈◊〉 of the members of the conspiracy. 〈◊〉 Pharaoh perished not alone in the sea, but together with his host. So Eglo● slain, and then the restare punished, Sisara is put to flight with his army.  
Haman is hanged, after that his 〈◊〉 and a great multitude of the 〈◊〉 of God's people, are utterly. destroy those being chosen to execute this 〈◊〉 geance, and strengthened thereunto, by 〈◊〉 authority of the lawful Magistra●e, 〈◊〉 were before appointed to the 〈◊〉 Neither are the examples few of 〈◊〉 verse such exploits, occurring 〈◊〉 where in holy Writ, as in the 〈◊〉 of the judges, Samuel, and the King in which we often see the people of 〈◊〉 defending themselves with lawful arm to have destroyed their enemy's 〈◊〉 great slaughters, and not to have span often times neither women or children's great is the wrath of God, in revengin the injuries offered to himself, in th● person of his Church, whom he loue● as his most dearest spouse. So many time when the enemies of the people of 〈◊〉 are most joyful and triumphant, as 〈◊〉ming unto themselves to have fully 〈◊〉 the event of their practices; then is the joy & triumph turned into mourning 〈◊〉 sorrow. Contrariwise, the groans of the 〈◊〉, and her tears, are changed into 〈◊〉 voice of a song and m●●th, as the 〈◊〉 singeth. Sorrow may lodge with her for 
psal. 30. 5.  〈◊〉, but joy cometh in the morning: and 〈◊〉 wrath of God endureth but a moment, but 〈◊〉 favour is life everlasting. Let the 〈◊〉 therefore consecrate unto the Lord 〈◊〉 joy & gladuesse, and let them in it 〈◊〉 up a perpetual monument & 〈◊〉 of his benefits, as here we shall see 〈◊〉 be done by these silly captives, who 〈◊〉 so great a safety from the Lord▪ 〈◊〉 thus much sufficeth to have spoken 〈◊〉 the fruits of this History.  
Let us now then set in hand with the 〈◊〉 itself, and first here offereth 〈◊〉 unto us, the greatness of the 〈◊〉 of Assuerus, which is described unto 〈◊〉 by two circumstances the first, that he 〈◊〉 from India to Aethiopra: the 〈◊〉, that twenty seven provinces 〈◊〉 him, & that he had his imperial seat 〈◊〉 the royal City Susa, among the 〈◊〉. So that the greatest part of the 〈◊〉 world, was subject unto him, even 〈◊〉 goodliest, richest & most fruitful 〈◊〉: seeing he had under his domini●● all Asia, and no small part of Africa, in the which Egypt and Aethiopia are situate. So Babylon, Assyria, Syria, and judaea, were at his command, and he governed all these kingdoms in great peace, being free from the fear of all enemies, either abroad or at home, which is easily gathered by that feast, of which a little after we shall entreat. So the Church then was under his Empire: for they that were returned again into judaea by Cyrus' permission, acknowledged him for their King, did yield him fealty, and paid him tribute. But be it far from us, that we● should judge by this dignity and largeness of so peaceable and flourishing an Empire, that Assuerus and the Persians were more favoured & cared for by God, than all other Kings and people. For God did more esteem those poor and miserable captives dispersed here and there, and subject to that great monarch, then either the King himself, or the rest of his subjects, seeing they were the Lords 〈◊〉 
Ekod. 19 6. 1. Pet, 2. 5. 9  ritance, a chosen people, a holy nation, a kingly priesthood. We may not therefore judge of God's love or hatred, by the glory, dignity, or largeness of great Empires, but by the form of the covenant which he 〈◊〉 made with his: and by the 〈◊〉 of that free adoption, into the which 〈◊〉 the most part are received the base 〈◊〉 contemptible before men, when the 〈◊〉 and haughty are rejected, because they 〈◊〉 have disdained it. In the mean 〈◊〉 God will have his to be subject 〈◊〉 unto Infidel Kings, that we may 〈◊〉 sufficient experience That the Lords 
john. 18: 36.  〈◊〉 is not of this world, neither that 〈◊〉 church is to be sought for in the 〈◊〉 of the Empires of this world. 〈◊〉 notwithstanding, I deny not, but that 〈◊〉 giveth Kingdoms and 〈◊〉 to his, even that it may be made 〈◊〉, that Kings are appointed by God, 〈◊〉 that he placeth in the Throne whom 〈◊〉 him: Although the glory of 〈◊〉 and Empires in the Church, 〈◊〉 not continued long. David indeed 〈◊〉 a mighty King: but how great I pray, comparison of the Monarchies of 〈◊〉 and Babylon? Constantine obtained 〈◊〉 Empire, both of the East and West, 〈◊〉 after him some godly Emperors, as 〈◊〉 the Theodosii, but the glory of so 〈◊〉 an Empire quickly fell: the barbarous Nations that came out of the North, spoiling and waste it, and seizing on the chief & greatest part of it: the Turk also and Saracens, and other favourers of Ma●●homets sect, at this day possessing the greatest part of the world. And this not without great cause; lest the faithful should suppose, that this outward glory and greatness of Dominion, were a note of the Church: but rather that they should follow the light of the Gospel: for there indeed is the Church, where Christ jesus is acknowledged for the one lie author of salvation. Now GOD gave so great an Empire unto Assuerus for none other end, but to preserve policy, and the estate of those Nations: to establish laws, to repress confusions wherewith among themselves those fiero people would have been troubled, and to bridle Tyrants, whose pride and arrogancy quickly would be, kindled if they were not restrained by a greater power. For great Empires, though in there most corrupt men have the government yet they bind together (as it were) with firm band many people, though otherwise much different in manners and condition, and draw them back by good laws and orders to a more civil kind of life. God by this means making a way to his word, as oft as it seemeth good unto him, to frame men unto the obedience of his will. Let us not therefore think that there is here mention made of the largeness of Assuerus Empire, to the commendation of his prowess and wisdom, as though he by his power and counsel had gotten to himself so great a Dominion: 〈◊〉 to lay before our eyes the providence 
Dan. f. 32.  of our God, who at his pleasure appointeth and establisheth kingdoms: and translateth them from one nation to another, as it was foretold by Daniel, and delivered in 〈◊〉 dream to Nabuchadnezar, in the vision of that great Image, whose head was of gold, the arms and breast of silver. So we have seen it come to pass, that that great Monarchy of the Babylonians, which was figured by the golden head, was taken away by the Monarchy of the Persians and Medes, begun by Cyrus, increased by Cambyses, and confirmed by Assuerus, who did not descend from Cyrus, but was chosen 
〈◊〉. 〈◊〉  King by the neighing of his horse, as Histories report.  
He is said here to sit on his throne: whereby his Kingdom is noted to be peaceable and quiet, so that he had no need to go from place to place to repress his enemies, or to appease seditions amongst his subjects. So God oftentimes giveth rest unto mighty Emperors, that their Subjects may fear their power: which if they shall attribute to their own wisdom, and industry, they truly commit sacrilege, and GOD oftentimes revengeth their pride. Of which divine vengeance let Nabuchadnezar be an example, who when he gloried with himself in these words, It not this that great Babylon which my hands have built? was on the sudden despoiled of his Kingdom for a while, and thrown out from the society of men, to eategrasse with the beasts of the field.  
This Assuerus, chose for the chief City of his Kingdom Susa, and so translated the seat of the Empire, from Babylon, where before it was, into Persia, 
Dan. 4. 27.  whereby the Persians might be acknowledged for the first and principal erectors of this Monarchy. So great then was the power of his Monarch, under whose shadow, there was given a seat, and some rest to the Church, but not without great troubles, as in regard of them who were returned, into judaea, the Book of Ezra doth witness: and this book will teach concerning those who remained as yet dispersed in Chaldaea, Persia, Media, and other Provinces. And such shall see the state of the Church, until the son of God come, to gather and receive ●er into the triumph of eternal glory, and to carry her with himself, far above all the heavens. To whom alone be all honour and glory for evermore,  
Amen.   

THE SECOND SERMON.  
Of Assuerus feasts, from the third verse to the tenth.  CHAP. II. 
3 In the third year of his reign, he made a feast unto all his Princes and his ser●●nts, to the Princes of the hosts of pers●●, and Media, and to the Captains and governors of the Provinces in his presence.  
4 Showing his riches, the glory of his Kingdom, and the honour, and Majesty of his greatness: many days, even an hundred and four score days.  
5 (And when these days were almost expired, the King made a feast to all the people which were found in the royal City of Susa, from the greatest to the least seven days: in the Court of the Garden of the King▪ s Palace.)  
● Having hangings of white, green, and blue, fastened with Cords of fine Linen, and Purple, unto Rings of Silver, and Marble pillars: the beds were of Gold, and Silver, upon a pavement of Porphyry and Marble, and Alabaster, and stones of blue colour.  
● And giving them drink in vessels of Gold, and in vessels differing one from an other: and royal Wine in abundance, according to the power of a King.  
● And the drinking was by an order, none might compel: for so the King had appointed, to every officer of his house, that they should do according to every manspleasure.  
● The Queen Vashti made afeast also for the women, in the royal house of King Assuerus.  
MOst magnificent and most sumptuous feasts are here described unto us, whether we respect the person that maketh them, or the number & quality of the guests, or the space of the time wherein they are kept, or lastly the whole furniture, wherein there is nothing but magnificent, & sumptuous, and kinglike. The end of declaring of this, is, not that we should 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 being divorced, Ester a base and abject Captive maiden was lifted up into her place, God thereby preparing for himself an instrument, which he would use for the delivery of his Church, before it was in danger. There is here mention made of three feasts. The first was made to all the Princes, Captains, and governors of the provinces, many days, even an hundred & four score: the other, at which were present as many as dwelled in Susa, seven days. The third was made by the Queen Vashti, for the women. Hear we first are to consider the furniture and provision, than the end of this charge and magnificence, and lastly we are 〈◊〉 observe and note some what upon every one of these feasts.  
The provision is described from the end of the fift verse, unto the ninth. And first the place in which the King made this feast to the Princes and Nobles of the whole kingdom, and to all the people that dwelled at Susa, in the Court of the Garden of the King's Palace. That court must needs be great and large, that should receive so great a multitude of men at a feast. By which also it may be understood, at what season of the year these things happened, even about the beginning of the Spring, seeing they banqueted abroad out of the house, in the ●hirde year of the reign of Assuerus. The Pavement of this Court was wonderful fair, and rich, framed by art of Porphyry, and Marble, and Alabaster, ●nd stones of blue colour. Neither were 〈◊〉 hang less stately and precious, ●hether you respect the matter, or the ●●uerse colours, white, green, blue, 〈◊〉 purple. For seeing that the Cords were of fine Linen (this Linen was more precious than any Silk) fastened to rings of Siiver, and pillars of marble: it is likely that the arras and tapistry were intermingled with gold, and exquisite sorts of embroidered works. The beds on which the guests (according to the custom of those times) did sit, were of gold and silver. There was great store of all sorts of choice and excellent wines, and great variety of cups and vessels of gold: by which it may easily be gathered, what excess there was in other things, as well in most delicate meats, & variety of courses, as also in the whole furniture wherewith the guests were served. All which in their own nature are not to be blamed, for they are the good gifts of GOD, and by him created good, the use whereof is good, as Paul teacheth in 
1. Tim. 4. 4.  these words: Every creature of God is good, and nothing aught to be refused, of it be with thanksgiving. But excess, intemperancy, pride, ambition, and unthankfulness, do corrupt the use of good things, which yet the faithful man will use with a good conscience, and give God thanks for his exceeding great liberality and bountifulness, and will lift up these eyes of his mind from these earthly riches and delights, to the 〈◊〉 of those which are eternal 〈◊〉 spiritual, and will thus gather with 〈◊〉: If the gifts be so great which 〈◊〉 the Lord gives to the unfaithful, 〈◊〉 great shall the abundance be of 〈◊〉 things and delights, which God 〈◊〉 laid up in heaven for his elect? 〈◊〉 as the prophet termeth them, 
Psal 36. 8. & 31. 19  〈◊〉 of pleasure: and saith: How 〈◊〉 is the goodness of God, which he hath, 〈◊〉 up for them that fear him? So shall 〈◊〉 come to pass, that neither the eyes 〈◊〉 other senses of the faithful▪ shall be 〈◊〉 with the outward use of those 〈◊〉 which they touch and taste, when 〈◊〉 shall know that there are laid up▪ 〈◊〉 him far better and more excellent 〈◊〉, to the enjoying whereof we 〈◊〉 invited. I confess indeed, that 〈◊〉 this abundance of earthly delights, 〈◊〉 and temperance are greatly 〈◊〉; for very hardly can 〈◊〉 be kept: wherefore let the 〈◊〉 being called to a feast, be so much 〈◊〉 more wary in these things, by how 〈◊〉 the way is the more slippery and 〈◊〉 to the fall▪  
Furthermore, the Law which here the King expressly prescribeth unto his, is greatly to be praised, to wit, That none should be compelled to drink over largely, but that every one should drink according to his thirst and appetite. For he would not that his house should be made a school of intemperancy, and by reason of over much drink and wine, be filled with confusion, wantonness, vomits, and such other like effects of drunkenness. And here let this heathen King be a judge of many, who boast themselves to be Christians, whose only care and exercise is this, to compel themselves and others to drink, & whole nights and days to continue in eating, as the manner is almost every where in Germany, and in too many places in France and England. And it appeareth by this edict of the King, that even then this wicked custom had gotten place among the Persians, whose sobriety and moderation in meat and drink, was in former ages so much commended: so slippie and bending is the way to intemperancy and evil manners. And thus far of the place and preparation of the feast.  
The end for which the King bestoweth this great cost, is described in the fourth 〈◊〉. That he might show the riches and 〈◊〉 of his kingdom, and the honour and majesty of his greatness. By which words appears the pride & vanity of so great Monarch, abusing the gifts of God 〈◊〉 his own ambition: for which notwithstanding he did not give him thanks, 〈◊〉 having received them from him. For 〈◊〉 great a vanity I pray you is it, to show 〈◊〉 riches gotten by other men's labour 〈◊〉 industry, which also he could not 〈◊〉 but from his subjects? Yet will I not 〈◊〉 that Kings and other rich men do 〈◊〉, if at any time they do make any 〈◊〉 feasts, but I say there aught to 〈◊〉 another end then the proud osten●●ion of their riches, to wit, that by 〈◊〉 honest liberality they witness 〈◊〉 charity, that they nourish concord 〈◊〉 society between many; that by 〈◊〉 kinds of benefits they purchase 〈◊〉 friendship and good will of many, 〈◊〉 when necessity shall require, they 〈◊〉 use to honest and lawful purposes: 〈◊〉, that by their liberality they ●ay stir up others to sing praises unto ●od, the giver of so many and so great good things, whereby our feasts may be cousecrated to him with prayer and thanksgiving. But what a miserable and lamentable thing is it, that a most mighty King could not otherwise make 〈◊〉 magnificence and greatness to be known, then by excessive charge in feasting? For, how many other things and there whereby he might declare it a great deal better, and with much more profit to ensue both to himself and to his subjects, that is, if in every place he see that all things be governed in lawful order, if the laws retain their due authority if right be administered to every one if 〈◊〉 people be eased of tributes, taxes, & subsidies, if soldiers be contained within military discipline, if rewards be given with kingly liberality to those that deserve them?  
And here we are especially to 〈◊〉 to remembrance that which the Lord● warneth us, that those who will make●● feast which should be allowed by God, should call unto it not the rich, but the 
Luc. 14. 13.  poor, in which thing there is liberality indeed. But in this part we must also take heed of the leaven of the Pharisees, boasting and affectation of vain glory before men. Bsides, this is also here to be noted, that Kings for the most part do bestow that money which they have gathered with great labour from their subjects, upon vain and unprofitable expenses. so that they seem to labour more on the dispersing and losing, then was labour bestowed in the gathering of them together. And thus far of the end of the ●easts made by Assuerus. There were many other perhaps, who have done the 〈◊〉, but this sufficed the holy Scriptures to note him as a cheese man: and so 〈◊〉 these things thus be spoken, as well of the furniture of those feasts, as of their 〈◊〉.  
Let us come now to the special consideration of the particulars. First, the feast was celebrated an hundred and four 〈◊〉 days, that is, full half a year together, For all the Princes and servants of the King, that is, the rulers of the kingdom, that he might have in his view the power of Persia and Media, that is, the princes and governors of the provinces. Which things declare great peace in the whole Empire of Assuerus: for he would not have called unto him the governors of the provinces to feasting and banqueting, if there had been war in any part of his dominion, or any light suspicion of rebellion. They are not called then to counsel concerning the weighty affairs of the Commonwealth, but to banqueting and mirth. And thereby it may seem likely, that they wanted not in that great quiet, all manner of sports that might serve their delight, as music, gaming, tilt, and other shows, as at this day noble men are wonderfully delighted with jesters, interludes, wilde-fires, dances, and such like toys. Behold here then, a kingdom full of mirth and pastime, and as it were drowned in delights and pleasures: behold with what joys the Lord doth fill even with satiety the children of this world, whiles the Church is oppressed with captivity and miseries: behold the ende● of victories obtained by great pollicie● and labour of mighty Kings and Counsellors, and with much slaughter of they 〈◊〉 people, even pleasures and delights. Although they were not come to so great 〈◊〉 madness as Balsazar, the last Monarch● 〈◊〉 Babylonians, even when Babylon was 〈◊〉, gave himself to feasting and 〈◊〉: or as many princes in this 〈◊〉 age, whom you shall see even when 〈◊〉 estate of their Kingdoms shake and 〈◊〉 a fall, are yet little moved, but 〈◊〉 drowned in pleasures, take their fill 〈◊〉. This was also an evil 〈◊〉 for his subjects, when they should see 〈◊〉 King with all his Princes and 〈◊〉, give themselves to banqueting, 〈◊〉 and delights. For what became 〈◊〉 mean while of the Provinces, 〈◊〉 〈◊〉 so long of their governors, 〈◊〉 were to administer justice unto them? 〈◊〉 the wise man saith not in vain, W. 〈◊〉, O land, whose Princes rise early to play. 
Eccles. 10, 9  〈◊〉 in vain doth Esay threaten the like 〈◊〉 Princes of his 〈◊〉 which rose up ears 〈◊〉 follow drunkenness. So 〈◊〉 inveigheth 
Esay. 5. 11. Amos 6, 4.  〈◊〉 against the 〈◊〉 of the jews, 〈◊〉 they made with great riot in bed's 〈◊〉. Unless the courts of Princes go 〈◊〉 in example of sobriety and 〈◊〉 the whole kingdom will easily let 〈◊〉 the reins unto surfeiting, 〈◊〉, and lasciviousness: For the whole 〈◊〉 labours to conform itself unto the pattern of the King. Besides these governors being returned into their provinces, after so long time of absence employed in riot, study to imitate the example of their king, and being bold upon the favours which they have received of their Prince, are more ready to deal unjustly and oppress the people. Who here also may not worthily marvel that noble men are so soon wearied with consulting of the estate and common profit of the subjects, but never satisfied with banqueting and following their delights? For you shall see many who not only feast certain days, but spend the whole time of their life in such excess. And are not many private men also wont to do the like, who have none other care whiles they live, then to fill their paunch, and provide for their belly? even as they are said in this life to rejoice themselves, and to be praised by their flatterers when they make much of themselves. To them appertaineth the example of the wicked rich man, as though 
Psal. 49. 18. Luc. 15.  they did live to eat and drink, whereas we must eat and drink to live, and to be able to employ ourselves in our vocation. Especially Kings and their officers, who ought to be examples unto their subjects of all virtues. But what can be aright in so great wantonness and riot? But so they live for the most part by the just judgement of God the revenger, because the people make themselves unworthy of good kings and wise councillors. The other feast unto which all the people that were in Susa were invited, lasted only seven days: yet was it long enough: for it is a great matter for a whole city to give themselves to eating and drinking & to pastimes, seven days together. So when great men begin once to give themselves unto riot, they are drowned in it more and more, desiring to gratify all others in the like. This bidding of the whole people, doth testify not only the king's liberality & bounty, but his humanity & kindness, a virtue most beseeming kings. And surely this gentleness & courtesy is so much the more to be commended in so great a Monarch: because the greater part of Princes at this day, who yet are far from the power of this King, do make no more account of their subjects then of base bondmen: so that they will scarcely suffer themselves to be seen by them, unless it be to be honoured. yet might he better have bestowed his liberality. For the bounty bestowed upon the belly, scarce lasteth any longer than whiles it is full: and that which is so prodigally spent without choice upon all, binds no man: and is rather to be accounted waste and prodigality, than liberality or beneficence. Yet is it not unfitting the office of a King, or unseemly for them sometime to exercise liberality towards their subjects, not neglecting any: for they are Kings aswell of the small as of the great: and ●n the base sort especially are they to power out the effects of their munificence and humanity, even as we see the Sun no less to send out his rays upon the vile and abject, then upon the high and haughty. So the holy Kings of juda in times past were liberal & bountiful toward the people, which were wont to keep holiday and rejoice seven days together during the feast of Tabernacles: but their joy was consecrated unto God, with a solemn remembrance of his benefits. When God then gives rest and ability, it is lawful to banquet many days together, so that all lasciviousness be banished, and God worshipped and acknowledged as the author of that joy and rest. So that if this King had regard of justice, and did govern all things orderly and uprightly, this liberality was commendable. But if the people were oppressed with tributes and exactions, or otherwise hardly dealt withal, this was but a means to comfort a while their misery, and to have them after more ready and obedient. Many Kings now a days think it sufficient to seed their people with fair words, which they are wont to publish in writing, that they may persuade the poor subjects, that they night and day study for their profit: whereas notwithstanding this is for the most part their only care, by what means to wring money from them, suck out their wealth, and have them obedient to every command. So that those people are happy, which either are subject to good kings, or without Kings enjoy their own liberty. And those Kings and Governors are also wise and happy, who have learned to govern▪ their people with justice and clemency, after the example of David, who excellently teacheth, that it is not enough for a King to win his subjects▪ with feasts, but that justice and mercy are required in him principally, for their government. Of which royal virtues see more in the three score and twelft Psalm. And thus far of the King's feasts.  
Let us now come in like sort to the feast which the Queen Vashti made for the women: in the king's house also, but not in the Court, as did Assuerus, because it becometh women rather to keep themselves within doors, then to go to banqueting abroad. Great was the authority of this queen 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 third king of the Persian Monarchy. She therefore observed the like order in entertaining the women, as her husband did toward the men. Therefore as the king entertained his Princes which he had called out of all his Empire with costly feasts, so the queen banqueted together with the Ladies which were come with their husbands out of diverse provinces. And as he feasted the men that dwelled in Susan, seven days, so did the queen the women, that the joy might be great on both parts. For otherwise it had been but half a pleasure, if the men had feasted with the King, no regard at all being had of the women. And further, it seemeth void of all equity, that the men giving themselves to their pleasures and feasting, should leave all the trouble and care upon their wives, to provide for their household affairs. As the men therefore were diligent in devising diverse pastimes (as they are termed) to pass away, or that I may speak more truly, to lose their time: the women no doubt were not behind in inventing of sports and toys for their delights, seeing women are no less given to pleasure then men. But you will say why did they banquet apart from their husbands, seeing now a days you shall not see any pleasant feasts, unless the women be bidden together with the men, nay for the most part the banquets are made for their sakes, as the manners of our age are most corrupt, and more bend to greater licentiousness? I say, that the custom of those times was more honest and modest, that in public feasts the women should not banquet with the men, that by this means the occasion of many allurements unto wantonness might be cut off. For I pray, what chastity can remain untouched in drunkenness and intemperancy, in filthy and wanton looks and speeches, and oftentimes scarce honest touchings? And would to God at this day this law were in force amongst those nations which delight so much to banquet with women, and to spend the time in dancing with them. For how unhonest a custom hath prevailed amongst some, to carry other men's wives and maidens to the Taverns? For how is it possible, that in the schools of all impudency, such as the Taverns are, honesty & chastity can be preserved, especially in that licence which every man taketh unto himself among the ports: when as even in the most holy places, many behold both women and maids, with unchaste eyes? Is not this the full measure of all mischief, that those who are well heat with wine, should get them to dance, where nothing is heard but wanton Music, nothing seen but motions full of enticement: where finally there is full liberty to do and say what you list? far away let all this shamelessness be, and let us learn at the least of the wretched heathen, some laws and examples of modesty: seeing especially we see the matter come to that impudency, that the horse feeleth no longer the bit, and there is now no more place left for admonitions or reproofs drawn out of the pure word of God.  
Some things therefore are praise worthy in these feasts of Assuerus, to wit, his liberality towards his Nobles, his courtesy and gentleness towards all the people that dwelled at Susa; the law also set down by him, that no man should be compelled to drink without thirst; and lastly, that honest modest separation of the men from the women in banqueting. But there are again not a few things faulty in the same, to wit, that vain ostentation of his glory and riches, the great loss of time in feasting and banqueting, that over great wasting and spending of his goods, the too much carelessness of necessary affairs, which could not but fall out to be many, and of no small weight, within so large an Empire, in the space of six months: and especially the contempt of the true God, who is neither acknowledged nor worshipped by these feasters: and finally that profane mirth and gladness without any note of holiness, which ought principally to shine among the faithful: so that it was not much to be marveled at, that the issue was so mournful, as God granting, we shall see. Wherhfore if we desire to have our joy and mirth continue long, and have it joined with God's blessing, let us begin with calling upon his name, and let us end with the same: yea, let us direct the whole course of our life to his glory. For therefore are we borne, that when we have served him in this world, and yielded unto him the glory that is due, we may at the last be made partakers of everlasting joys with him in heaven,  
Amen.   

THE THIRD SERMON.  
Of the mournful end of these feasts, from verse 10. unto 16.  
10. Upon the seventh day,, when the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, & Abagtha, Zethar, and Carcase, the seven eunuchs that served before the King Assuerus.  
11 To bring Queen Vashti into the King's presence, with the Crown royal, that he might show the people and the Princes her beauty, because she was fair to look upon.  
12 But when the Queen Vashti refused to come at the King's word which was brought unto her by those eunuchs, the King was very angry, and his wrath kindled in him.  
13 Therefore the King said to the wise men, that knew the times (for so the King's business was wont to be propounded to all that knew the law and judgement.)  
14 And to those that were next unto him: Carshena, Shethar, Admatha, Tarshish, Meroe, Marsena, and Memuchan, the seven Princes of Persia and Media, which saw the King's face, and sat the first in the Kingdom.  
15. What shall we do to the Queen Vashti, according to the law, because she did not obey the commnudement of the King Assuerus, sent by the eunuchs?  
HItherto we have seen the Court of Assuerus, and the whole city of Susa full of joy, the King feasting with his Princes, and all the people of Susa, the Queen Vashti likewise banqueting with the women. Now let us hear the holy Ghost reciting how all this joy ended in great sorrow, and that for light cause: to wit, on the one side, by reason of the King's intemperancy, commanding the Queen to be brought into the king's presence, to boast of her beauty in the sight of the people: on the other side, by reason of the Queen's disdainfulness refusing to come unto the King, whereby the King's wrath is kindled, and the banquets disturbed: the King consulting with his Nobles, and demanding their opinion what they thought was to be done to the Queen Vashti for his stubbornness. Like for the most part 〈◊〉 the end of profane and immoderate 〈◊〉. So often times the joys of mortal 〈◊〉 end in sorrow, God accursing all intemperancy, and riot, and turning the ●assions and desires of great men, whose ●oyes no man dares to trouble, to be the ●ause that they themselves trouble themselves. Wherefore God forbid that we ●hould envy at their prosperity and delights, but rather rejoice with spiritual 〈◊〉, being content with our own estate. For it is better being content with a little, to feel the favour and blessing of God, ●hen in the midst of carnal delights and pleasures, to fear his wrath. For divers times it so falleth out, that when men most desire to take their delight, they receive the message of death. As it was said to that rich man which stirred up his soul to live 
Luc. 12. 19 20.  at ease, Eat, drink, and take his pastime. O fool, this night will they fetch away thy soul from thee: than whose shall these things be which thou hast provided? And this in general is to be noted.  
Let us now weight every thing severally. Upon the seventh day, which was the last of that feast which was made for the people, it is said, that The King's heart was m●rie with wine, that is, that he exceeded measure in drinking, and that there was in him an immodest mirth unworthy the person of a king, his mind being thereby ben● to speak and do things scarce seemly, which is wont to happen to those who are over-ful of drink. So that he transgressed that law which himself had made. For why had he forbidden that no man should compel another to drink, but because he might take away excess and intemperancy? So many times Kings set down good laws, which shortly after they break and take away, persuading themselves that it is unseemly for the Majesty of a king to be subject to the laws which he hath made. Which thing also is often beaten into their minds by flatterers: but in vain do they publish good laws, unless by their own example they procure them authority. And in lesser commonweals, good laws made either against drunkenness or any other excess, are vain and void, unless the magistrates also be subject unto them. For with what face can he punish those tliat be drunk, when he himself is guilty of the same offence. Neither are they here to be harkened unto, who that they may make small fault of intemperancy in drink, say, that it is a far other matter to be merry with wine, then to be drunk. For where the bounds of mediocrity are passed, and men wax hot with wine, it is a fault, so that although the use of reason be not quite taken away with wine, nor all the senses astonished, as it cometh to pass in those wretches whom we may see staggering in the streets. Yet the effects of this half drunkenness, are far more dangerous, than those which and wont to accompany that other great excess, whereby those who are drunk be quite benumbed, and as it were in a trance: for he that is merry with the wine, if he be bend to anger, quickly picketh a quarrel: if he be prone to lust, breaks out soon into unchaste and filthy words and actions: if he be a prattler, uncovers every secret: if he be a tale carrier or backbiter, spares no man's good name, neither abstaineth even from contemning GOD, and treading under foot all honesty, as the wise man notably teacheth in these words: wine is a mocker, and strong drink is raging. What need we then set fair colours 
Prou. 20. 1.  on vices? away with such patrons of most wicked causes. For against such men, isaiah pronounceth a curse, because they call evil good, and darkness light. Neither doth he 
Isa. 5. 20.  only inveigh against those which fill their tables with vomit, which is the property of filthy dogs and beasts, but against them that continue sitting till the wine do inflame them: for than is the mind ready bend to 
Vers. 11.  dare to do any thing.  
So Assuerus when his mind was merry with the wine, commaunderh those seven Courtiers that served him, to bring his wife in to the banquet, to show to the people her beauty. Which before when his mind was quiet, he did not, neither would have done, unless the force of the wine had taken away the use of his reason, because it was repugnant to honesty, and the custom of that country: and beside, it must needs be a most vain thing, and unseeming the majesty of so great a Prince, to show the beauty of his wife to all, and that among the cups. For this could not be, but with great shame to the Queen, and not without allurements, and scant honest affections in the minds of those who were no more temperate than the King. Moreover, it was a matter of very evil example to his subjects, to abuse the beauty of their wines, after the excess of banqueting. And if he needs would have her beauty seen; had it not been a great deal more convenient to have called her to banquet with them at the beginning of the feast? By this it is made out ●o●t unto all men, how vain and void of reason many times the judgements of great men are, 〈◊〉 whom notwithstanding all men are wont to marvel, by reason of the opinion they have of their wisdom and that he wife man to purpose wa●●eth in the Proverbs, that it is not for 〈◊〉 to drink wine, 
Pro. 31, 4-5.  〈◊〉 they forget the decree and pervert judgement: as also for the same cause the Lord forbiddeth his Priests which shall come 
Leu. 10. 9  〈◊〉 unto his tabernacle, 〈◊〉 〈◊〉 wine or 〈◊〉 drink.  
Hereby also it appeareth the beauty 〈◊〉 women make so great account, turneth ●any times to he the cause of mourning, 〈◊〉, of death unto them. But this seemeth 〈◊〉 to be marveled at that so many wife counselors sitting with the King, none of 〈◊〉 dares to dissuade him from his purse, being so 〈◊〉 and unhonest, both for the king and the queen, who though she had come when she was called, might not without just cause have conceived indignation, that she was brought forth as a g●●ing stock unto her subjects in the midst of their pots▪ as we read that the wife of C●nda●le● long of Lydia did, who when she perceived that she had been shown naked by her husband to one of his familiar friends, lying hidden in a secret place, she never was quiet until she had revenged that injury done unto her, her husband being slain by the hand of the same his friend. Finally as this king doth all things to the show, so he hath his ministers most obedient to follow his lusts▪ his Prince's most ready for such jests, and his people prepared for this show.  
But the queen Vashti by not obeying deceives all their expectation, which fact of hers, those who measure all men's deliberations and actions by the success, do condemn of pride stubbornness, rashness and folly▪ from which vines perhaps she was not altogether free, For seeing she was the daughter of Cyrus, and sister of Cambyses & Assuerus, but the son of Hystaspis, it might be that in contempt of her husband she refused to come at his call. Yet nevertheless, 〈◊〉 might defend herself by no slender ●●asons, to wit, that this commandment of 〈◊〉 kings was repugnant to the laws of 〈◊〉 Persians, contrary to common honey, and full of very evil example: neither 〈◊〉 it be but by this means the banquet of 〈◊〉 ladies should be disturbed. And this is 〈◊〉 especially to be commended, that she 〈◊〉 not make show of her beauty, for 〈◊〉 at this day women are so careful▪ that 〈◊〉 desire this only and think that it 〈◊〉 not well with them, unless they can 〈◊〉 all men's eyes towards them. Notwithstanding, she might have taken a middle 〈◊〉: which is in stead of so sudden a 〈◊〉 so to have excused herself, that yet might have showed forth her obedi●e, and have gotten some of themessen●s, to approve her excuse unto the king▪ 〈◊〉 unless the King would accept, it been better, to have obeyed him in a 〈◊〉 in it own nature not evil, then by 〈◊〉, to have provoked the kings 〈◊〉 against her: and so to run into 〈◊〉 suspicion of contempt & stubb●mnes, 〈◊〉 in so noble an assembly, in whose 〈◊〉 the King was willing to show his power and magnificence, from which by this her rebellion she seemed much to distracted. Here hence let women learn not to provoke their husbands, in those thing which may be done without offence 〈◊〉 God: neither to make account of they● stock or beauty, or riches in their disgrace neither frowardly to deny those things 〈◊〉 denying whereof the peace and quiet 〈◊〉 their house might be disturbed. For 〈◊〉 though peradventure they cannot be 〈◊〉 without some inconvenience, yet is it be●ter, if of their own nature they be 〈◊〉 evil, by obeying to nourish peace, 〈◊〉 by resisting to break it.  
This repulse the King took in 〈◊〉 evil part, and broke forth into exceedi●● great wrath, because by this means 〈◊〉 thought himself to be despised, and lightly regarded by his wife, and that it woul● be a reproach unto him, especially in 〈◊〉 view of all the Princes of his kingdoms This so great heat of wrath, is a fruit drunkenness, by which most especial bankers are disturbed, and joy is turn into sorrow: the king taking such indig●tion at the matter, and so immeasurab●● boiling with anger, by whom then rest 〈◊〉 〈◊〉 cheered and made merry: For as Solomon 
Pro. 16, 20.  〈◊〉, The King's wrath is the Messenger of 〈◊〉, or of some great calamity unto him, ●●ainst whom it is stirred: and therefore it be●ueth kings, to be so much the more 〈◊〉 in their anger: when as yet notwithstanding, men wax so much the more vehemently 〈◊〉, by how much greater is their power: 〈◊〉 their eye rather upon their power, 〈◊〉 upon their duty: whereby it cometh to 〈◊〉 that they will not suffer themselves to be moved from their affections, whether they good or evil. But they should have regard right, and not to their power or affecti●●s. For therefore do they reign with great power, that they may establish 〈◊〉, preserve good laws, defend the 〈◊〉, punish the offenders, yield vn●eason, and compel others to obey it▪ that there is nothing that is more 〈◊〉 for Kings, then to give that place passion's, where reason ought to bear ●sway. For their Subjects take from 〈◊〉 the pattern of good and honest life. 〈◊〉 clemency and mildness are the 〈◊〉 ornaments of Kings and anger 〈◊〉 worst counsellor that may be: for 〈◊〉 it is itself unjust, and the mother of all iniquity: and giveth any form unto a matter, but that which is the right: as when we behold any thing through a coloured Glass. Therefore Saint james saith, That the wrath of man doth not fulfil the 
jam. 1. 20. Ephes. 4. 27  righteousness of God: and Saint Paul warneth, That he that refraineth not his anger, giveth place to the Devil. Now the wrath of Princes is so much the more dangerous, by how much they are of greater might, and there are none which dare reprehend them, or oppose themselves against them, no more then against a Lion, or any other wild beast. For which cause they should be like unto the laws whereof they are the executors, and give their judgement of every cause without passion. So should Assuerus have thought, that the queen Vashti, wanted not sufficient excuse, whereby she might approve her doing unto him, if he would not have let loose the reins to his anger. Such a moderation is required in all judges, and in all them who have any kind of power over others. For unless the mind be quiet and calm, and settled in the fear of reason, it can not but err from the truth, and trouble both itself and others.  
In this rage the King asketh the opinion of his councillors, what they think may be done to Vashti, by the law. It is praise worthy, to ask the advise of wise men, and for an angry man to be willing to hear their opinion: but it is to be feared, lest he kindle his councillors with his overgreat heat, because oftentimes we see it happen, how every one doth frame his affections to the king's humour, and gives him counsel according to his passion. The king therefore asketh those seven Councillors whose names here are recited, who sat the chiefest in the Kingdom of Persia, and Media, and saw always the King's face: that is, were always present with him to give him advice in all hard and doubtful cases, according to the manner and custom of the Country, by which it seemeth that the Kings were subject to this counsel. And surely that was an excellent order: even as in all Empires which are not tyrannical, there are appointed unto Kings a certain number of councillors, without whose advice they do not any great matter.  
But in process of time many kings give themselves such liberty, that they abuse the name of their counsellors, to get the greater authority to their own wilful decrees. For▪ so it cometh to pass, that great power cannot long abide any peer. Those seven who here are named, are adorned with excellent titles, Of wise men, which knew the times, and were skilful in justice and judgement. And truly these gifts are very requisite in King's counsellors. For by their wisdom and discreet counsel, profitable laws and statutes are made, as well in peace as in war: by them the whole kingdom is governed: they dispose of all matters, both public and private. They create Magistrates and public officers: they unfold difficulties arising: they prevent confusions, or appease them when they are sprung up: finally, they repair all losses, and preserve the estate of the Commonwealth. In all which there is required great wisdom, long experience, & exquisite knowledge of the laws. True wisdom containeth the knowledge of things both divine and human, and of their causes also. Now because these men had not attained the knowledge of the true God, they were furnished only with worldly wisdom, which yet is also the gift of God, and a light which is bestowed by him upon some for the gonernment of great Empires, whereby they may be profitable to mankind, who otherwise would become the instruments of great confusion in the same. Next, the knowledge of the times is attributed unto them, which containeth the skill in Histories, out of which may be drawn the examples of memorable acts in all ages: to which must be adjoined experience, a surer instructor a great deal then Histories, which affordeth sound counsel, according to the variety and necessity of occurrents. The knowledge also of Laws is required: for out of them is to be gathered the deciding and defining of doubts proposed. Now that which is spoken of judgements, is referred to the knowledge of equity, whereby in many things the rigour of law is moderated, and every action with great wisdom is weighed by the circumstances, that judgement may be given in every case with equity & moderation. Wherhfore there is none other to be looked for, but the overthrow of those states, whose government is managed by rash councillors, and without knowledge, by young heads and without experience (of which let those young Councillors of Rehoboam, be a memorable example unto 
1. King. 12. 10.  us) by those that are unskilful in the laws, and not careful of equity, but only witty in subtle inventions, whereby they frame themselves to the will of their Prince. Furthermore, these virtues are not sufficient neither, unless they be grounded on a good and upright conscience, which in every matter shall love the truth & right. For otherwise wisdom is turned into subtlety, experience into deceit, the knowledge of the law into crafty cavils, and equity into a malicious interpretation of the statutes. So that great authority, & dignity, & knowledge of the Law in a wicked man, is as a sword in the hand of a mad man. The laws are holy and pure, therefore they require a pure & holy mind. judgements are of God, and in his fear ought they to be administered: as jehosaphat warned his judges whom he had appointed over the people: That 
2. Chro. 1●. 6.  they should remember, that they executed not the judgements of man, but of the lord. Wherefore, in the choice of councillors & judges, there is not greater care to be had of their industry & knowledge, (which yet are required in them) then of their honesty and good conscience. Neither do wise & skilful councillors any whit profit a king, unless they be also just, & severe executors of the laws. And finally, the wisdom of a good and discreet prince, is not more known in any thing than in the choice of good councillors, & in the approving of right & lawful counsels. For to no purpose are good councillors, unless their counsels be obeyed.  
Behold here then at the last, the end of laughter to be anger: behold in steed of a banqueting house, a judgement 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 Queen's person, her whole estate & dignity: on the other side, how the king's mind, though he were full of wine & wrath, may be satisfied, & how his magnificence & majesty may be preserved whole and sound, which he himself could not sufficiently defend. So many times kings and princes stir up troubles & confusion, which afterwards their councillors must remedy. But we will defer this consultation of theirs unto the next Sermon, & in the mean while let us be wary by others men's examples: let us retain temperance and sobriety in our feasts: let us avoid all vanity and unseemly ostentation: let us bridle our wrath and the rage of our minds: let us seek counsel of wise men, but without passion, seeking rather right and equity, than revenge: let every one according to his vocation, study to attain true wisdom, and the knowledge of rights, laws, and judgement, & especially those, who ought to govern others with good counsel, that in all our meetings a lawful order may be observed, and the ends of them may be happy, being joined with the glory of God, to whom only be alhonor, strength, and power, for ever more,  
Amen.   

THE FOURTH SERMON.  
The sentence of those seven wise men of the question proposed, what by law was to be done to the Queen Vashti, from the sixteenth verse to the end of the Chapter.  
16 Then said Memuchan before the King, & the Princes, the Queen Vashti hath not only done evil against the King, but against all the Princes, and against all the people that are in all the provinces of King Assuerus.  
17 For when the Act of the Queen shall come abroad unto all women, it shall come to pass, that they shall despise their husbands in their own eyes, saying, The King Assuerus commanded the Queen Vashti to be brought into his presence: but she c●me not.  
18 Also thus shall the Princesses of Persia and Medea this day say unto all the King's Princes, when they hear of the act of the Queen: thus shall there be among us much despitefulness and wrath.  
19 If it seem good unto the King, let aroyall decree proceed from him: and let it be written among the Statutes of Persia and Media, that it be not transgressed: that the Queen Vashti come un more into the presence of King Assuerus, and let the King give her royal estate unto her companion that shall be better than she.  
20 So when the decree of the King shall be heard, which he shall publish throughout all his Kingdom, (though it be great) all the women shall give their husband's honour both great and small.  
21 And when this saying pleased the King and the Princes: the King did according to the sentence of Memuchan.  
22 For he sent letters into all the provinces of the King, into every province according to the writing thereof, and to every people after their language: That every man should bear rule in his own house, which every officer published in the language of his people.  
RIghtly doth the wise man say in the 
Prou. 11. 14  Proverbs, as Where no counsel is the people fall: so in the multitude of good councillors there is health. Rightly also have the ancients said, That counsel is 〈◊〉 sacred holy thing. For where all things are diligently weighed and discerned by deliberate counsel, there right determinations are made, which bring both profit unto all men, & remedy for all mischiefs. But there 〈◊〉 no good counsel without God. Therefore Wisdom crieth out, I have counsel 
Pro. 8. 14. 15.  and equity wisdom is mine, & a little after, By me Kings raigus, & rulers decree justice. Therefore unless God sit precedent in ●he counsel of the wife, they quickly turn away from that which is right whereof this History wilgive us sufficient proof: 〈◊〉 which the king being as yet hot in wrath, demandeth of his councillors, what they think 〈◊〉 to be done to the Queen Vashti, because she ●b●yed not the king's commandment▪ & one ●f the councillors pronouncing the sentence, ●he king without further inquiry, alloweth 〈◊〉, & the rest confirm it with their cons●●▪ ●hat by & by ther● should a decree be made, ●hereby the Queen should be deprived of ●er dignity, and so be divorced, lest that women should afterward become disobedient, or stubborn against their husbands, but every man should be ruler in his own house. The end of this decree was good and commendable, but the manner of the proceeding unlawful, and no proportion or equality observed between the fault and the punishment: and therefore no regard had either of justice, or of public commodity: which will better appear by the diligent consideration of every particular. First therefore let us weigh the question propounded by the King, and afterwards examine the sentence of Memuchan one of the council.  
Lo than this is the question proposed by the King to be deliberated of what shall be done, according to the Law to the Queen Vashti: because she fulfilled not the commandment of the King Assuerus, ●sent by the eunuchs? A plain proposition, and as it seemeth not unjust: for he requires to have her judged by the law. But was a matter of so great moment to be referred to the council when they had well drunk? or whiles the king was yet inflamed with wine, and incensed with anger? For as yet his wrath was not assuaged, as appeareth by the decree of the council, and those things which expressly are spoken in the beginning of the next Chapter. Besides, is not a matter of so great weight over-hasfily handled, when he will have sentence given even in their banquet? Moreover, what justice was it to give judgement against so noble a parsonage, the cause being never heard? seeing there is none so vile or abject, who can be condemned in the equity of any law, either diume or human, when neither he hath pleaded his cause, neither is lawfully convict? Last of all, even by the law of nations, every man is to be heard in his own cause, before he be condemned. First therefore they should have inquired whether the matter were worthy to be called into consultation: which if it should be found so to be, than both the day should have been assigned, and a convenient place appointed, and the party accused, called: if this had been done, that joyful meeting of theirs had not been turned into so woeful a tragedy. He desireth indeed that the queen Vashti should be judged according to the laws, but the contempt of laws in this action, sufficiently showeth that he maketh mention of the laws, only for fashion's sake. So for the most part, Kings are want to talk of laws & statutes, as though they would submit themselves unto them: but indeed they mean to have their will to stand for reason, and their passion to possess the place of judgement. So every one that goeth to la, pretendeth law & equity, which the greater part of them have an hundredth times broken, or at the least turned to their own commodity. So those who sit in the place of government, will seem to speak nothing but law and statutes, which notwithstanding for the most part they wrest and alter as they list. Notwithstanding this saying of the Kings, if it be rightly understood, prescribeth a rule, whereby all controversies as well civil as Ecclesiastical, may be compounded. For whereas we live so here upon this earth, by reason of the infirmity of man, that it cannot be but that strife will sometime arise, they must all be judged according to the law.  
Wherhfore it behoveth, that in judgement the judges have the laws always before their eyes, and diligently inquire of the cause and every circumstance thereof, as job protesteth of himself, that he was wont to Examine diligently the cause which he did not know. Therefore 
job. 29, 16 1. Tim. 4. 13 & 5. 21 Deut. 17. 19  Paul willeth Timothy to give attendance to the reading of the Scriptures, which were able to make him wise, and giveth him warning, That he incline not to one part more than another in judgement. Therefore were the Kings of juda commanded to cause to be written, and to read the law of God all the days of their lives, rout of which they might learn judgement and iustce. For wherehence do wrong judgements arise, but out of the ignorance of the law, or of a malicious wandering from the same?  
We learn beside out of this fact of Assuerus, that no man ought to be ●udge in his own cause, but leave it to ●he judgement of others, how great soever ●is own authority be. But indeed if Assuerus would have sentence given according to the law of the question propounded, this knot must first be dissolved, whether at this time the queen were rightly called by Assuerus, to show her beauty ●o the guests, or no? Now every man ●ootheth and flattereth himself, & mighty ●en will not have their actions inquired of by any, as though they could not slide, err, or be deceived: in which opinion they are also confirmed by the impudency of flatterers. Of which thing, let that courtly flatterer be a witness, who said unto Alexander the great, that justice was the inseparable companion of King's thrones, that they might not err in their judgements. And so the flatterers of our time say, Kings can do nothing unjustly: the Pope's holiness cannot err: finally, if every one might be judge in his own cause, would he not say the like? And thus far of the question propounded by the King.  
Let us now then hear the sentence of Memuchan, one of the council, who was last recited, but speaketh first: either because he was the youngest, or else the King commanded him first to show his opinion. His sentence is contained in five verses: and in the three first, he judgeth that the Queen hath offended as well against the King's majesty, as also by her evil example, which she hath showed to all women, and in this part he is somewhat long: in the two other verses which are the 19 and 20. he setteth down the punishment fit for such a fact, & proveth his sentence by the profit which shall come thereby to every man. Whose sentence the king alloweth of, & the rest of council confirm, verse 21▪ and in the last verse, followeth the sudden execution of that sentence. Lo then, this is his ●udgement of the fact of O. Vashti, That ●he Queen Vashti hath not only done evil against the King, but against all the Princes, ●nd against all the people that are in all the 〈◊〉 of the King Assuerus: but that she ●ath done evil against the King, he 〈◊〉 by no reason, which yet principally 〈◊〉 should have done: only he taketh for 〈◊〉, and as a maxim without all 〈◊〉, that they do evil which are not obedient to the King's word, wherein he 〈◊〉 grievously: for that which the king 〈◊〉 is not by and by the rule of 〈◊〉: and then although the queen had 〈◊〉 in this point, yet not 〈◊〉 of a perverse mind, but moved 〈◊〉 by fear, or bashfulness, or some 〈◊〉 civil and honest cause. Moreover, he 〈◊〉 not, that it is reason the queen should 〈◊〉 heard, and so in this action he maketh 〈◊〉 king's fault his own. Yet notwithstanding great is his liberality in speech: which 〈◊〉 beseemeth counsellors which follow the right way, but is most dangerous in them who do err from the same. A councillor therefore aught to be most free in pronouncing sentence, but he must also be a wise discerner of equity, least inclining to the mightier part, he oppress the weaker with his judgement: which thing we here see to be done by this Memucha, who giveth severe sentence with rigour against the queen, though absent, framing it according to the lust of this angry king, and inclining in that his sentence which seemeth to be so freely uttered, rather unto the one part then unto the other. It is then a virtue of a good councillor, freely and without respect of persons, to declare his sentence, & to judge of every matter as it is, but he must also be wise and wary, lest he err in the fact, and make it more heinous than it is indeed.  
Furthermore, Memuchan confirmeth the other part of his sentence, to wit, that the queen had done evil against all the princes, & against all the people of the whole Empire, with this reason, That the queen's fact shall come abroad to all women, whereof they will take occasion to despise their husbands, & so the princesses of Persia and Media, who have seen● and heard the fact of the queen, shall so answer to all the Princes of the King, whereof shall arise much despightfulnes & wrath despightfulnes and contempt of the women towards their husbands, & wrath of the men against their wives, not enduring such contempt. He therefore weigheth the consequen, what will follow of this fact, & the evil example given to the women by the queen. And without doubt he, that will judge right, must weigh diligently all circumstances, & namely what will be the consequent of any evil act, especially if it be done by them who are in high authority & estimation. For their evil deeds do more hurt by reason of the example, them if they were otherwise considered by themselves. But we must diligently take great care to distinguish an offence ●aken, from an offence given, lest that we rashly impute unto him who hath committed a fault, whatsoever perverse & malicious men will gather thereof. For there may be some especial consideration of a man's fact, which others know not, & therefore should it be an unadvised part to go about to follow it. Moreover, when men are to give they●●udgement of those controversies which ●rise between such as are joined with so ●eare bonds, as is matrimony, especially ●mong Princes, all things are not to be interpreted in the worse part. Neither must we (as the Proverb is) cast oil into the fire to increase the flame, but all ways and means must be sought of reconciliation and renewing of love: yet so, that the evil committed be not thereby altogether covered. Last of all, we must prudently discern between a light fault and an heinous offence. This denial of the Queen was indeed a fault, but it was not any heinous offence▪ as i● she had been guilty of adultery or some other unchaste act, or had conspired against the King's majesty, or had practised any rebellion or alteration of the King's state. Neither had those offences been to be punished only with divorce, but with greater punishments, even with death, I confess that a fault may be either lesser or greater, according to the manners or customs of people or regions. In other countries this refusal would not have been so hardly taken, unless perhaps it had been joined with exceeding great contempt. But among the Medes & Persians, over whom their kings challenge an absolute power, this fault was the greater, though not therefore to be changed into so heinous a crime, nor so far to be urged, that the inconvenience should so hardly be scanned, which thereof might follow among others  
By this speech also of Memuchan, we gather that in Persia the husbands had obtained great authority over their wives, & were willing to retain it: and also that the women would gladly shake off this yoke of hard bondage: which mischief Memuchan here seeketh in time to prevent.  
We learn also out of his words, that to pronounce right judgement of any matter, it is requisite that all things be weighed what may follow upon any thing, that the evils which may ensue be prevented, but yet by such convenient remedies as shall not be more dangerous than the evils which be feared. By the way also this is to be noted, that there is nothing that so easily stirreth up strife between the married, as when the wife despiseth and contemneth her husband. And these things touching the sentence of Memuchan concerning the fact of the Queen 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 and Media, that it be not transgressed: That the queen Vashti come no more into the king's presence, and let the King give her kingdom unto her neighbour, which shall be better than she. This is a most grievous punishment, whether it be considered in itself, or in the manner of the publishing. For he will have her to be divorced with shame & reproach, and her princely dignity to be taken from her, as being rebellious against her king and husband, & another to be appointed in her place, whereby her grief might be increased with greater indignation. As touching the manner, there must a decree go forth from the king, which shall be published through all provinces, and laid up in record among the statutes, and not to be called back again. In which point Memuchan seems to provide for his own safety, for he might chance to hear of it afterward, if the decree might be recalled. This sentence seemeth just unto many, & such as the pride and stubbornness of the queen Vashti did well deserve. But to him that shall weigh the matter in equal balance, it may well appear, that the punishment was far greater than the offence, and so more severe than right. For simple disobedience is not a sufficient cause to dissolve the band of matrimony, especially it being grounded on a seasonable show, if any list to be the queen's patron in the cause. Asa the King of juda, did indeed depose his mother Maacha from governing the people, but it was for her horrible idolatry. I confess that the people of the East parts did never greatly esteem of marriage, having joined unto themselves many wives at once: yea, even of those who were near of blood unto them, and using also for very light occasions to divorce them again. Neither ought this to seem strange, when even among the people of GOD, these vices found place. But these things are not to be measured by their abuse, but by the truth and the ancient law of nature. Besides, the deposing of a parsonage of so great Majesty, especially joined with so great reproach and perpetual note of infamy, is most commonly more bitter than death itself. But far be it from me that I should go about to search out the judgements of God, which seeing they are always holy and just, we must confess that the Queen Vashti was for just cause thrown down by him▪ which thing the blessed virgin doth in her song confess, that God hath put down the 
Lu●. 1. 52.  mighty from their seats, and exalted them of low degree. But those things which God by his secret decree doth bring to pass, and those which men decree, do many degrees differ the one from the other, wherein men may easily pass their bounds, and deal unjustly, though God always deal justly. This is plain unto us in the example 
Gen. 37.  of joseph, when God justly humbleth and trieth, when his brethren traitorously, and with more than barbarous treachery do sell him. Wherefore the punishment of Vashti, if they had observed the proportion between the fault and the punishment, might have been gentler, neither needed they to have dealt with her by extreme law, which often times is extreme injury. By this let the mighty learn, not to trust in their dignity, which is so brittle: for those falls are most dangerous, which are from high places. And any man may easily conjecture how great the sorrow of this great Lady was, being ●ast down so suddenly from so high degree of honour.  
That custom of the Persians to make laws that should not be repealed, is most commendable, so that care be taken, that few laws be made, and that those be just, and diligently weighed with deliberate counsel before they be confirmed and published. For it availeth little or nothing to have good laws made, unless they be kept in force, and diligently observed: and to set forth statutes which in short time shall be repealed, is to lay them open to contempt, and cause them to be despised: and it taketh much away from the authority of laws, when men see that they must either be taken away again, or at the ●east somewhat changed in them. Yet notwithstanding, there be some things which may & aught to be altered with the ●ime, seeing as men are variable & changeble, so also are their laws and affairs: and some thing may be fit and necessary for one time, which is not so convenient at an other.  
It is further to be noted, that then commonweals are best governed, and their ●state preserved, when punishments are ordained for those that offend, and contrariwise, those that deserve well of the commonwealth, are by the authority of the laws sufficiently rewarded▪ which too if they be wanting, all things will be full of troubles and confusion. And thus much hitherto of the punishment to be inflicted upon the queen Vashti.  
He confirms his sentence afterward with the profit that will follow: to wit, that all women afterwards yield the greater honour to their husbands. He seemeth indeed to judge aright: but he seethe not on the otherside, that many husbands being by this means made more insolent, will abuse their authority, and change it into tyranny: and that many women may easily be compelled unto many things scarce honest, as oft as their husbands shall require: and that by this means many marriages by divorce shall be broken: so that this, wise councillor seemeth but with one eye to have looked into this fact. But when as he dealeth about a decree which should be irrevocable, he was to have had a more diligent care of all things that might follow, lest he set down a remedy more dangerous than the disease. But thus we see it for the most part cometh to pass with those who only have regard of their own commodity, and so are scarce indifferent judges of others. laws ought to be equal, and not ●hiles they provide for one, oppress an 〈◊〉, as this counsellor here doth. Yet this 〈◊〉 gather out of his speech, that it is a law 〈◊〉 down by God himself, and as it were ●●itten with his finger in the hearts of all 〈◊〉: used in all nations, and confirmed by 〈◊〉 laws, That women obey their husband's. 
Ephe. 5. 22 25 1. Pet, 3, 1, 7.  But again on the otherside, Husband's must love their wives, and bear with 〈◊〉 as with the weaker vessels: so that wives 〈◊〉 be subject unto their husbands, but 〈◊〉 as slaves.  
This sentence of Memuchan, the King 〈◊〉 doth allow, and the councillors 〈◊〉 any gainsaying do confirm. 〈◊〉 was this marvel in the King, who 〈◊〉 before given place in himself, unto 〈◊〉 bad councillors, Wine and Wrath. 〈◊〉 when the question was of the putting 〈◊〉 of his wise, and that with 〈◊〉, should he not yet at the least have 〈◊〉, what other men would have 〈◊〉 of him in this case? should not his council have exhorted him to weigh the ●atter earnestly, and every circumstance 〈◊〉? Mark therefore I beseech you, how great the force of wrath is when it is once kindled, though for a light matter▪ even for denying her presence to the kin● when he called her: and how ready eui● counsel is to help it forward, that so suddenly the sacred band of matrimony should be broken: and the love so solemnly professed, violated. Neither was it seemly that the rest of the Council should be so ready to confirm so severe a sentence with their consent: but you shall find ver● few which dare speak against a king, whe● he alloweth any sentence. It therefore 〈◊〉 nigh times little availeth Kings to be attended with a great number of Counsellors, but only for greater pomp 〈◊〉 charge. Those therefore whose will standeth for reason, are wont to use but one 〈◊〉 two as witnesses of then secrets. But 〈◊〉 notwithstanding, that remaineth vnmou●able which in the beginning we set down that safety consisteth in the multitude 〈◊〉 councillors, so that it be understood 〈◊〉 good and wise Councillors, which hand● and govern their affairs aright, and 〈◊〉 justice.  
The sentence given, is more speedily 〈◊〉 in execution, the Edicts and Proclama●● ●ons being sent by the king into all provinces, according to every one's language: the conclusion whereof was, that every man should bear rule in his own house. An upright edict verily, so that it be moderated, according as we are taught by 〈◊〉 spirit of God, and this lawful rule of 〈◊〉 husband, end not in tyranny and oppression. We see then, that all things 〈◊〉 done here hastily, which is unseemly for them, who purpose to establish unmoveable and firm laws, and are to determine of the weighty affairs, which ●pertaine to so great an Empire. And ●is notwithstanding we see to happen ●any times, even to wise counsellors, ●od by his exceeding great wisdom, ●awing out of their counsels, that which ●all be profitable for his Church: and as ●were, bringing light out of darkness, 〈◊〉 the sudden motions and rages of 〈◊〉 most mighty monarchs and ruler's 〈◊〉 the world, to his own glory.  
Lo than what was the end of the feasts Asuerus, abounding with excess and ●perfluitie. He gave the first place to 〈◊〉, wherewith being moved, he ●pointed these feasts: the second, to delights and delicaties, giving himself to wine, and a vain desire to show forth his wives beauty: who resusing so to do: he thirdly is stirred up to wrath and indignation, and divorceth his wife, and proclaimeth his own shame through his whole kingdom: and thus he exchangeth his delight & joy, for sorrowful care & sad pensiveness, having lost his lawful companion at bed and board: but yet the greatest loss and disgrace redowndeth to the Queen Vashti. Behold here, I say, the issue of worldly delights & banquets overflowing with iyot and excess.  
Let us therefore be content with an holy mirth, framed according unto god word: Let us so use wealth and prosperity, that we faint not in adverfitie: bu● using both estates holily and uprightly we may refer them to his glory, who doth distribute them according as it seemeth best unto himself, through jesus Christ, to whom be glory, honour, and power, for evermore.  
Amen.   

THE V SERMON.  
Upon what occasion Ester was brought into the King's house for women, under the keeping of Hegai, the keeper of the maidens. From the 1. verse of the 2. Chapter, to the ninth.  CHAP. II. 
After these things, when the wrath of King Assuerus was appeased, he remembered Vashsti, and what she had done, and what was decreed against her.  
●. Wherhfore the King's servants that ministered unto him, said: Let them seek for the King, beautiful young Virgins.  
●. And let the King appoint Officers throughout all the Provinces of his kingdom, who shall gather all the beautiful young Virgins, unto Susa, the Cittieroyall, into the house of the women, under the hand of Hegai, the King's Eunuch, the keeper of the women: who shall give them their things for purification.  
4. And the maid that shall please the King, let her reign in the steed of Vashti. And this pleased the King, and he did so.  
5. In the City royal of Susa, there was a jew, whose name was Mordecai, the son of jair, the son of Shimei▪ the son of Kish, the Beniamite.  
6. Which had been carried away from jerusalem, with the captivity, that was carried away with jeconiah, king of juda; whom Nebuchad-nezar King of Babylon carried away.  
7. And he nourished Hadassa: that is, Ester, his uncles daughter, for that she had neither Father nor Mother: and the maid was fair and beautiful to look on, whom after the death of her father and mother, Mordecai took for his own daughter.  
8. It came to pass therefore, when by th● publishing of the King's commandment and decree, there were many maids brought together to Susa, the City royal, under the hand of Hegai: Ester was brought also unto the king's house, under the hand of Hegai, the keeper of the women.  
9 Whom the maid pleased well, & she found favour in his sight: therefore he caused her things for purification to be given her speedily, and her portions, and seven comely maids to be given her out of the king's house, and he gave unto her and to her maids, the best place in the house of the women.  
Of the most sumptuous and most riotous banquets of Assuerus, & of his fond desires, there hath been none other end (as we have heard) but sorrow and sadness, of which the greatest part did light on the Queen Vashti, who was divorced from her husband, and deprived of her royal dignity.  
Now is declared what afterwards followed, and how it came to pass, that the King going about to allay the want he found of Qu. Vashti, when by the counsel of his Courtiers, he had gathered many virgins out of his whole Empire, that out of them he might choose one, whom he might take to succeed Vashti: Ester was preferred to the Crown. afterward how Mardochaeus by revealing the conspiracy of certain Courtiers, prepared himself a way to highest honours. And this is the sum of this Chapter. There are at this present two things to be weighed by us: First the counsel which was given to the King, to gather together so many Virgins out of his whole Kingdom, out of which he might choose one for his Qu. which being approved by the king, is straightways executed: which things are contained in the four first verses. Next, who and of what estate Ester was, who among the rest was brought into the king's 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 counsel, is declared in the I. verse: to wit, After these things, when the wrath of King Assuerus was appeased, he remembered Vashti, and what she had dose, and what was decreed against her. The Author maketh not mention what time passed from the rejecting of Vashti, but it is likely that it was some two years space: for she was divorced about the latter end of the third year of the reign of Assuerus, and Ester succeeded in her place, in the 7. year: so there are 4. years that passed between those things, of which, if one be allowed to the gathering together of the Virgins, the other in preparing them, according to that which is desctibed in the 12. verse, there remine two years in which the wrath of king Assuerus lasted. Now when his wrath was appeased, he remembered the fact of the Queen Vashti, and the decree that was made against her. Although it be not expressly 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 he might call to mind her beauty, and her noble race descending from Cyrus, he might acknowledge he had done her wrong, in that he rejected her for so light a fault. So then the decree made against her, was in the heat of his rage, of which the king beginneth now to repent. This for the most part cometh to pass in those things which are done in a rage: For when they are done without advise, they leave nought behind them but repentance.  
But what is now to be done? there remaineth no remedy, the law is made, yea it cannot be recalled: and so both the custom of the Country, and his own estimation, will not permit him to alter any thing in the decree. Wherefore Princes and men of high estate, who are subject to anger, which is so much the more dangerous, by how much the greater their power is, must learn from hence, that they must bridle and restrain their fury, unless they will do many things untustly, whereby they shall incur great infamy, which yet notwithstanding they cannot by any means remedy.  
By this also we may mark, that every passion is assuaged and mitigated by time: and reason, who was as it were, thrown down from her throne, receiveth again her authority, but often times too late, when things are brought into so bad a case, that there remaineth no remedy. Wherefore, those who contend withperpetuall hatred, and deadly fiend, do sufficiently testify, that reason is banished out of their minds, and are more hard against the Lords reproofs, than any stone against the drops, wherewith by often fal●ing they are pierced. Besides, it had not been hard to have found out a medicine for that mischief, unless by evil counsel the way had been stopped, which is ●euident in this action. For the counsel that was given to Assuerus, did more and more alienate his mind from Vashti. Now although God did turn this counsel to the good of Ester, and the Church, that letteth not, but that it may be many ways faulty, as by the careful sifting of it, we shall easily perceive.  
The counsel that is given by the young men the King's servants, is this: Let there be sought for the King, beautiful young Virgins, and let the King appoint Officers for this purpose, in all the Provinces of hiskingdome, which shall gather all the young Virgins unto Susa, the City royal, into the ●house of women, under the hand of Hegai, who shall give them their ornamints, and the Virgin that pleaseth the King's eye, let her be Queen in steed of Vashti. This counsel is given to the King, by young counsellors: neither are the seven Princes the ordinary counsellors (of whom was spoken in this former Chapter) here called unto counsel. The counsel of young men in weighty affairs, is worthily suspected: for when as they have neither wisdom nor experience, they do most times rather give that counsel which lust and passion do suggest, then that which reason 
1. Kins. 12. 16.  should afford: Of which thing, the young counsellors of Rehoboam do make proof. These also do frame their sentence according to the lust of an ambitious and riotous King, neither have they any regard of right or honesty. For what need was there, I pray, to gather together so many Virgins out of all the Provinces of the kingdom, when in the city of Susa only, there were enough, and enough, to be found? To what end served so many Officers, which should take the daughters out of their Parents arms, even against their will? was it justice so by force to take them, in despite of their Parents? But these men will have all things to be lawful for Kings: Nay, they say, it is an ●onour for those parents, whose daughters they vouchsafe to take for the king's Concubines, or rather Bondslaves. Howbeit, let it be, that all men do consent with willing minds unto the Prince's ●●sts, it is notwithstanding a matter of ve●● bad example, out of which there cannot choose but grow great confusion in 〈◊〉 states. For, O good God how great 〈◊〉 the licentiousness, how great the insolence of those who are set about such ●atters? How many things do they, ●uite besides all honesty and seemliness, ●●at they may be thought to be good ●●rocurers of the lusts and pleasures of ●●eir Lords? What then do ye think ●as done in this case? perhaps more than thousand Virgins thus taken. For king's 〈◊〉 never more ready and willing Officers, then when they command those ●●inges which make for their pleasures, or the setting forth of their pride, though sometimes they be scarce honest: nay sometimes cruel. What other ●●ing than may you think came to ●asse by this counsel, but the opening of wide door to all dissoluteness, and intemperancy: and the preparing of matter to make a man effeminate & wanton And in choosing of a wife for a King forsooth, they only have regard 〈◊〉 beauty, which many times is void 〈◊〉 virtue and chastity: Whereby it co●meth to pass, that all those who only respect beauty, are most deceived o● their expectation, and receive at last 〈◊〉 fit reward for their lusts.  
The king's house whereinto they wer● brought, what other was it, but a perpetual prison? and though we grant 〈◊〉 were honourable or to be esteemed yet was it a prison, and unto divers 〈◊〉 them a perpetual widowhood, 〈◊〉 ●●dowed under the cloak of Matrimony, unless they pleased the king whe●● he had deflowered them. The preparation, of which in the 12. verse, 〈◊〉 other was it, but a bastarding of 〈◊〉 native beauty? But kings which 〈◊〉 wives, not by their own, but by other men's eyes, have many times those whom it pleaseth other and not themselves: and delight rather in those 〈◊〉 are painted and set out by Art, than 〈◊〉 true and natural beauty. And besides what need I pray, so many maidens ●o become most wretched for one's ●ake only, which should attain the ●oyall seat? And yet this sentence pleased the king, and he commanded 〈◊〉 should most speedily be put in execution: whom it had better beseemed ●o have carefully weighed this matter, that therein, neither force nor injury, should be offered to any; and to have provided, that neither he should marry 〈◊〉 wife against her parents or her own will, or which himself might not love and like of. But those counsels chief please Princes, whereby there is an easier way made to their delights, & their power increased. Therefore the King is glad, that by this means, all prouin●ces should have experience, that he had power over the goods and persons of ●his subjects, nothing regarding whether by right or wrong. He is fed then with hope of enjoying those Virgins, who should most excel in comeliness and beauty, throughout his whole Realms: he forefaineth unto himself, all manner of delights and pleasures, little caring for public honesty, or the affairs of the Commonwealth. For what earnest matter can he think of, who tosseth in his mind none other thing than to attain a piece of most exact beauty & favour, passing all others in comeliness? But of such Governors the world is worthy, who only study for their own profit and pleasure: because all men for the most part, are carried headlong with immoderate pleasures, preferring tyranny, before just government. Furthermore, it is little to be marveled at, that a Prince ignorant of the true religion, did yield so much to his pleasures in gathering together so many women: When Solomon, 
1. Kings▪ 11 3.  whose wisdom is reported to be so great, and his kingdom far less, did get unto him a thousand Wives, whereof seven hundredth were Noble women, and three hundredth Concubines, & that against the express commandment of God: which turned to his overthrow. So than it often cometh to pass, that many times Princes have not the best counsel given them; many times they ask not counsel of the wisest: because they are far more desirous of setting forth their power and magnificence, then of wisdom: and more careful of their pleasures, then of the common profit. But you will say, this counsel was for the good and profit of the Church: I confess it, yet is it no whi●te the less faulty. For God knoweth how to bring light out of darkness, though it remain always darkness: and he draweth good forth of evil, the evil still continuing evil. This counsel then, though in itself evil, and the multitude of wives, or rather fornications, which here are advised, being also evil: yet God thence took an occasion to lift up Ester into so high a place of dignity, doing those things well and wisely, which by men were done rashly, and inconsiderately. So great is the goodness & wisdom of our God, turning all things to the health and commodity of his. And thus far of the counsel and edict, for the gathering of so many Virgins into the King's house of women.  
We are now to see, who and of what estate Ester was, which by force of this decree, was brought to the hand of Hegai, the King's Eunuch, keeper of the women, who were gathered together for the King. Mardochaeus, who by kindred, was her Cousin german, & had taken her for his daughter, who also afterwards did direct her with his counsel, for deliverance of the Church, is described in two verses, both in respect of his Stock, and of his state. Therefore he is said to be A man of Benjamin, descending from Kish, the father of Saul, having jairus for his father, Shimei, his Grandfather, and Kish, his great Grandfather. But it is likely, that in this Cenealogie, all the Ancestors of Mardorhaeus, until Kish, be not reckoned. For from the time that Saul the son of Kish began to reign, unto the captivity, which happened under jechonia, there passed more than four hundredth years. It is also to be noted, that when these things came to pass, Mardochaeus was grown to great years, for from that captivity under jechonia, unto the time which here is described, there passed fourscore years: so that it must needs be, that Mardocbans was carried with his father janus into captivity. For God doth many times for the good of his Church, give long life & old years unto divers, above the ordinary course of nature, as we read of joiada the high Priest, that he reached to the age of an hundred and thirty years. In the mean while, we see what for the most part is the condition of the children of God in this world, that they be dispersed into divers parts of the world, and carried captives into a strange country, neither kings, nor mighty, nor learned men excepted. For there were carried into captivity with jechonia, ten thousand captives out of juda and Benjamin, all being men of might, and all the workmen, and cunning men of the kingdom, as appeareth 2. King. 24. 14. And this is our comfort & consolation in flights and banishments, that our God doth relieve our exile, by giving places of abode under Christian Princes, & giveth us leave to exercise all holy liberty both of body and conscience under their dominion. And such was Mardochaeus estate.  
It is said afterward that the father of Ester was the uncle of Mardochaeus, & he is named after in the 15. verse, Abihail, but she remained an Orphan both by father and mother, being borne in the captivity, for otherwise she must be of necessity fourscore year old. She being in this case, Mardochaeus takes her as his daughter, and doth the duty of a father towards her: wherein he shows himself to be a good kinsman and faithful friend of the dead, having so great care of their daughter left in such a case. Her favour and beauty is commended, because it was the means which got the king's grace, and made a way for her to the royal dignity. So beauty doth help those that fear God to obtain honour, but unto others it is oftentimes the instrument of their destruction, as unto Queen Vashti.  
Those therefore who are more fair than others, have not whereof to be proud: but there is rather given unto them greater occasion of humility & modesty, that they may employ the gifts given them by God, to his honour and glory.  
In the mean while, mark what is the state sometime of those Virgins which fear God, though borne of honest and noble Parents. Ester is a captive, a stranger, without father or mother, and poor, whose only treasure and riches is godliness, and her only father and defender the Lord.  
By which example we are taught, that Parents ought not to be so careful and greedy for their children, that they do any thing in getting or keeping of wealth for them, which shall be against their conscience: when as Godliness content with it own is great riches, and there can no better inheritance be left by Parents to their children then it.  
Therefore they ought to bestow diligent care in bringing them up, & cast off 
1. Tim. 4. 1.  all other care, and overgreat cark of the things that appertain to this life, and not to carry with them when they die, that sorrow and carefulness which many do, unless they have provided for their children according to their mind.  
For then are they well provided for, when they have God for their father, whose blessings are on a thousand generations, towards them that fear him: so that without doubt, he will raise up some faithful Mardochaeus, who shall take care of the children of Gods faithful servants. Hear also all men are taught by the example of Mardochaeus, to have a peculiar care of Orphans, and namely of their kindred and affinity; and especially of maidens, who for their chastity are in greatest danger. 
Num. 29. 12.  And this carefulness job protesteth of himself. Wherefore it is an intolerable shame, that stony hearted and more than barbarous men, who abound in riches & wealth, do notwithstanding so little love and regard even their own kindred, that they suffer them many times to be brought unto extreme beggary & penury. Neither may they lawfully stick at their loss, & pretend that for an excuse, when Mardochaeus though he were a banished man and a captive, did not yet cast off the care of his cousin german, but brought her up with him in godliness and religion, the fruits whereof did at the last show forth themselves to the good and profit of the whole Church. Thus have you what Ester was.  
There remaineth now to be set forth, how she was brought into the house of women, where the virgins were gathered together for the King, under the hand of Hegai, as in the fift & sixth verses is declared. The author doth not express whether it were done with Mardochaeus consent and hers, or no: it is most likely that there was not any one's consent looked for: and that they should be in great peril whosoever should refuse: but seeing they had much profited in godliness, it cannot be doubted but that they were driven into great distress: and that they did wrestle with many fears: When on the one side, Mardochaeus beholdeth all the good hope he had of his pupil in a moment to perish: and on the other side, Ester feareth the present danger of being rejected after the King had once known her. For what reason should she have to hope that she should be preferred before all the virgins in the whole Empire, and be exalted into the dignity royal? Besides, how do you think that she was vexed in mind and conscience, when she saw that she must be joined to an Infidel and uncircumcised, though a King? and that by this means she was separated and in a manner rend from the people of God? Yea, but some will say, she should rather have suffered any shame, & offered herself unto a thousand deaths, than consent unto this, to be the Concubine of an Infidel. But what could she do? a greater force took her away: and peradventure there was in this fact some special & extraordinary motion of god's spiri●, who is wont so to lead his through the thickest darkness of this world. And if we should say, that in her and Mardochaeus there were some sparks of infirmity, we should not speak of any strange and unusual matter even in the saints of God: which yet notwithstanding we may not imitate. For the infirmities of the saints are set down unto us in the holy scriptures, that we should wonder at and learn to extol the goodness of god towards them, who turneth their infirmities to their good; not that we should follow them▪ I would not therefore suffer myself to be persuaded by any reasons, much less would I persuade any, or yield consent▪ that a christian maiden should be joined to the great Turk, though it were in marriage. But whatsoever happened in this case, I doubt not but Ester had many thoughts running in her mind, when she saw she should be taken from the hand of Mardochaeus, by whom so fatherly she had been brought up, and delivered to an Infidel: and but that both of them with many groans and sighs did desire the help, counsel, and protection of God. And so ought we to do in all our difficulties and distresses, certainly persuading ourselves, that God will lighten our darkness, as we are taught Psal. 18. and 112. When as we rely on him alone, and dedicate ourselves with an upright heart to set forth and celebrate his glory: even as the Lord is said to direct the steps of his, and when they fall, to lift them up, that they be not utterly trodden under foot. Let us therefore wholly commit ourselves unto him, for he hath a care of us, whom he leadeth into all blessedness in Christ jesus his son, to whom be glory for ever.  
Amen.   

THE sixth SERMON.  
The preferment and exaltation of Ester to the royal dignity: from verse 9 unto 18. of the second Chapter.  
9 And the maid pleased him, and she found favour in his sight: therefore he gave her speedily the things for her purification, and her portions, and seven comely maids out of the King's house, and he appointed unto her and her maids the best place in the house of the women.  
10. Ester had not showed her people and her kindred: for Mordecai had charged her, that she should not tell it.  
11. But Mordecai walked every day before the court of the women's house, to know if Ester did well, and what should be done with her.  
12. And when the course of every maid came to go in unto King Assuerus, after she had been twelve months after the manner of women (for so were the days of their purification accomplished, six months with oil of myrrh, and six months with sweet odours, and in the purifying of women.)  
13 Then when every maid came unto the King, whatsoever she required was given her, to go with her out of the women's house unto the king's house.  
14 In the evening she went, and on the morrow she returned into the second house of the women, under the hand of Shaashgaz the King's Eunuch which kept the concubines: she came in to the King no more, unless she pleased the king, and that she were called by name.  
15 Now when the course of Ester the daughter of Abihail the uncle of Mordecai (which had taken her as his own daughter) came, that she should go in to the king, she desired nothing, but what Hegai the King's Eunuch the keeper of the women, said: And Ester found favour in the sight of all them that looked upon her.  
16 So Ester was taken unto king Assuerus, into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign.  
17 And the king loved Ester above all the women, and she found grace and favour in his sight, more than all the other virgins: So that he set the crown of the kingdom, upon her head, and made her Queen in stead of Vashti.  
AMongst the most wonderful works of God in the ordering and governing of men's actions, those are most worthy attended consideration, when he throweth down the mighty, and exalteth those of lowestate, as in their Hymns Anna the mother of Samuel, & the Blessed 
1. Sam. 2. 8. Luke. 1. 52.  virgin Marie do most sweetly record. Nay, the very Heathen did observe and note them, and have delivered many of those alterations in their writings: not attributing them indeed unto God, as they ought, but unto Fortune, which also at this day we see to be done by the ignorant. But in the holy scriptures, many such excellent & memorable examples are proposed unto us, & the means diligently observed which God did use in bringing low the one, and lifting up the other; whereby the order and course of 
Gen. 41. 40. Exod. 12. 10. Dan. 2. 48 & 6. 28.  his providence might the better be perceived. Which is most evident in the History of joseph, who was exalted to so great dignity in Egypt, that he was next unto the king: and of Moses, who was brought up in Pharaohs Court, and called the son of Pharaohs daughter: and of Daniel, who was so great in favour and autho ritie in Babylon. Amongst whom Ester, whose History we expound, deserveth not the last place, being lifted up to the crown royal, from a low and base estate: in which History there is particularly expressed by the holy Ghost, the means which God used in exalting her to so high an estate, for the good of his Church.  
The rejection of Vashti was as it were the beginning and entrance into it, than the counsel given to the king together together the fairest virgins out of all his Empire, was a furtherance of it, though in itself it were neither good nor honest; beside, her beauty and favour was added, whereby the king's officers were moved to bring her into the house of the women under the hand of Hegai: all which we have hitherto declared.  
Now there are other means set down unto us, to wit, that she pleased Hegai, and used wisdom and discretion in her behaviour by the counsel and advice of Mardochaeus: and that although she were compelled to use perfumes: and those other prescribed paintings, yet she sought not any thing whereby she might procure the king's favour, unto whom notwithstanding she was most acceptable, as also unto all that saw her, insomuch that by an hidden yet heavenly motion, the Kings love rested on her, and he set the royal crown upon her head. Thus we see how God did lift up this base captive maiden, and that using but small and contemptible means, whereby we might the better learn to acknowledge all to come from his grace and mercy. But we shall know these things better, by the diligent exposition of every particular.  
First therefore, She is said to please Hegai, and to find favour in his sight, neither came that to pass as though she were the most beautiful, most noble, most industrious, or most skilful in courtlike matters, but it came of God, who governeth and hath in his hand the hearts of men, & turneth them every way, according to his pleasure, that he may procure the love of all towards them whom he will exalt, that is, towards those that fear him. So that to purchase the good wills of men, we need no cunning, or wicked, or unlawful means, as did Absolom, who did steal the hearts of the people: but 
2. Sam. 15 6. 1. Sam. 2. 30.  we must fear and honour God, Who honoureth those of whom he is honoured: we must follow the way of integrity and humility, which is the true & only way to get the good will ofal men, unto which are altogether contrary, pride, arrogancy, & insolency: Whosoever therefore desire to be beloved of others, let them look into this example, that by it they may learn to be careful of uprightness and holiness. The good will of Hegai is accompanied with an especial care of his, in yielding unto her things fit for women and her portions, that is, giving unto her whatsoever was requisite either for apparel or diet; besides a train of seven maids out of the king's house, who should attend her, and finally the best and most commodious place in the house of women.  
So the fear of God bringeth all commodities to the faithful, as the Prophet at large in the 112. Psalm doth particularly describe it. Neither is it without cause that David biddeth him that is desirous 
Psal. 34 12.  of long life, and to be furnished plentifully with all things which are truly good, to fear God, and do injury to no man. Therefore also the son of God exhorteth 
Mat. 6. 33.  his to seek the kingdom of heaven and the righteousness thereof, promising that all other things beside shall be cast upon them. Yet we say not that godliness doth always bring to those that follow it, such abundance of honours and goods, but that it is enough if that we learn by it, to be content with that measure which God doth measure unto every one, which is more abundant unto us, than all the superfluities of the wicked.  
The wisdom and silence of Ester are afterward commended unto us, to wit, that she showed neither her people, nor her kindred, as she was commanded to do by Mardochaeus.  
The cause of this forbidding is not expressed: but it is not hard to guess, that it was done because of that contempt and reproach wherewith the jews were oppressed: as well because they were captives, as also because they followed a divers & contrary religion from all others. But this inhibition is to be understood, to stretch so far forth, until she were demanded by those who had lawful power and authority over her. For otherwise unless she did declare it unto them when she should be examined, truly she had not only lied, but also secretly denied her religion. It is indeed a high point of wisdom, not rashly to bewray that which may breed us hatred, envy, and contempt: but again to deny the truth, & to dissemble what religion we profess when we are demanded, is a treachery, which redoundeth to the dishonour of God. Therefore 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 Idolatry: for the sentence of the son of God remaineth firm & unremoved: Whosoever 
Mark. 8. 38.  shall be ashamed of me, & of my words before men, I will also be ashamed of him before god my father. But a man may demand it not without cause, how she could conceal her people & her kindred? For whereas Mardochaeus from whom she was taken, was known to be a jew, and she did abstain from meats for bidden in God's law, it seemeth that she did sufficiently bewray herself. For if any think that she did eat of unclean meats, or violate the Saboth, he may also say, that she cast away all godliness: forasmuch as we see, that the faithful would rather endure any torment, then taste swine's flesh: whereof there is a most notable example in the History of the Macabees. But I answer, that neither the officers who gathered the maids together, nor Hegai, under whose hand they were kept, inquired very carefully after these things, but were only content that she was beautiful, which they chief sought after. I add, that whereas Ester was in great favour with Hegai, she therefore obtained greater liberty to live according to the law of God, and yet not be espied. So is God wont to watch over his, that they run not into any hatred or contempt, and yet notwithstanding preserve their conscience safe. And thus far of ester's wisdom. That peculiar care which Mardochaeus had always of her, is now after this declared: That every day he walked before the court of the house of women, that he might learn of ester's prosperity, & what became of her. For when as it was not lawful for him to enter into the women's house, he diligently sought all occasion to talk with any, by whom he might be certified concerning her. Neither was it without cause that he took so great care for her: for he knew that the manners of young maidens easily would be corrupted with courtly delights, and soon 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 he shall be brought up. For there be few joseph's, few Moses, few daniel's, who can be conversant in the Courts of Insidels and Idolaters without some spot or fault, when as there reigneth such abundance of all manner of corruptions, even in the Courts of those who profess themselves to be Christians. Therefore not without cause did Mardochaeus so fear lest Ester should be forgetful of the doctrine of the law, and of that good bringing up and instruction which she had received from him. He was careful also for her health: and what should become of her, fearing lest if by chance her people, and the religion which she did profess should be known, she should be rejected with contempt and reproach, or evil entreated and dealt with. Here all Parents, Tutors and Guardians, by the example of Mardochaeus are warned & put in mind of their duty towards those pupils whom God hath committed unto them, not only as long as they be under their charge, but also after they be set at liberty: to wit, that they always watch over them, and whether they be removed far off, or be near unto them, to help forward as much as in them lieth, their health and profit.  
Mardochaeus might seem in his own conceit, excellently to have discharged his duty, and might say as many in our time are wont, what should I have any further care of Ester, seeing she is so well provided for? I had care of her as long as she was under my charge: I have done what I could for her, I think I have well performed my duty: she is now in better case than I am, why should I trouble myself any further?  
But true love is not so quenched in the minds of good kinsmen, it rather raiseth up new sparkles, whereby they may be stirred up to bear an especial care towards them, to whom they are bound in kindred or alliance; and to give them good counsel and advice.  
But you shall see in these days, that the greater part of men rather study this only, how they may be rid of the charge of their children or pupils, or poor kindred, by what means soever it be; that being once freed, they may ever after altogether 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 anointed with oils and sweet perfumes, before they were brought unto the king: Next, in what manner they went in unto the king: and thirdly, how they had an other house appointed for them, after they had been one night with the king.  
These are the tokens of extreme riotousness, and extreme wantonness, in this wanton and effeminate Infidel king: whereby we may learn, that those whom the spirit of holiness and regeneration doth not govern, are made the bondslaves of all manner most unstaid lusts: thinking that all things are lawful for them by reason of their dignity. This king then being a servant unto lust, will not touch a maid, though fair & clean, unless she have been first whole six months besmeered, and as it were soaked with oil of myrrh, and then other six months anointed, perfumed, and as it were seasoned with all manner of sweet spices. So nothing that is natural can content these vassals of most prodigious lusts, but only painting and art doth please them. Now how troublesome think you was this unto Ester, who had been brought up in all godliness, frugahtie and modesty, to be basted and soaked a whole year in such wantonness and riot? Yea, but some will say, ought she to endure it? Certes, seeing she was a modest and godly maiden, I doubt not but she was ashamed of these delicacies and allurements. But what should she do? whether she would or no, even with extreme grief she was compelled unto it. The use indeed of oils and perfumes is not simply to be condemned, but excess in the use of them, and a corrupt affection abusing them to an other end than they ought. Nevertheless, in a matter wherein her conscience was not wounded, and which she sought not by ambition, she might with a good conscience yield to necessity, and frame herself unto the time: keeping notwithstanding in her heart her former love of simplicity & purity, those most fit virtues for faithful virgins. Wherefore these things do nothing help those women, who infected with the poison of pride & ambition, never make an end of painting and colouring themselves, that they may turn all men's eyes towards them, and procure every one's favour. Behold yet further here how great the slavery is which they live in, that live in the courts of wicked kings. Neither must we labour greatly to excuse Ester, as though every way she were free from all vice. For she might also be touched with some weakness, even as we see the most holy to have wrestled with many infirmities: so that in Ester, the mercy & goodness of the Lord doth so much the more shine, in that he used these means to procure favour for Ester with the king. These maidens thus besmeered and besmoked, were lead to the King, every one in her course: and there was given unto her whatsoever she would desire, either for company or apparel, when she went in unto the king: so that there was no spare made of any thing, to satisfy the insatiable lust of this impure and lecherous king: and it is very likely, that every maid affecting that high place of royal dignity, did show their skill in devising of ornaments and fashions, whereby she 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, under the hand of Shaashgaze, in which they were holden in perpetual prison, unless the king being delighted in any one of them, did by name call for her.  
There is here described unto us such an horrible pollution and defiling of matrimony, which we ought most earnestly to hate and abhor: And considering how great the darkness was wherein those miserable blind wretches did walk, or rather wander, we ought to make so much the greater account of that light which we have received from God: and to use holy and honourable marriage in most holy and pure manner. For if we shall do otherwise, we are ready to fall into most certain and unavoidable danger, yea though we passed Solomon in wisdom: and we draw down upon us the just fury of God's wrath, as he did by the multitude of women, & abuse of holy matrimony. And these things are to be observed 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 followers (even among those who profess the knowledge of God) of this his unchaste and intemperate beastliness. Now let us see how Ester behaved herself, when her turn came to go in unto the king: & how god got her so great favour with the king, that she was preferred before all the other maidens. It is said, That she demanded nothing, but was content with those things which Hegai did prescribe: even by this testifying that she was drawn against her will, and with a discontented mind, unto this impure and uncircumcised king: that she would not go about to purchase his favour by any cunning, but that she gave over herself wholly to the providence and guard of the Lord, that she might be preserved undefiled. And this indeed she did obtain by God's singular bounty and clemency, that she was not cast out into the number of Concubines, but joined in lawful matrimony to the king. For by how much the more she neglected all painting and beauty gotten by art, by so much was she the more accepted and favoured of all that looked on her: so much can God's favour, so much can modesty and simplicity do, in procuring the good will of all men towards us. Those therefore that fear god, do receive this reward at his hand, of their virtue and integrity, a reward I say and not a gift, but yet of his mere grace and liberality, who is debtor unto none.  
The time when she was brought unto the king is expressly noted, both that the credit of the History may be the greater, and the peculiar care which God hath over his Church, the more known and famous: for by this means he provided aforehand for the necessities thereof, when it should be in danger, before the peril drew near. For Hamans' conspiracy happened in the beginning of the twelfth year of Assuerus: and Ester is received into favour and the royal estate, about the end of the seventh year, in the month Tebeth, which for the greater part answereth to our December. Behold then with what favour God embraced his handmaid: to wit, that Assuerus being moved with a secret instinct, loved Ester above all the women, and she found grace and favour in his sight, more than all the other virgins. Neither was this by reason that she was the most noble, the most witty, the most expert in courtly affairs: for where, when, how should she learn them, seeing she was brought up with her cousin Mardochaeus in all fear and humility? And beside, it is very likely that many other were her equals, or did pass her in beauty: but the secret favour of God can do more than all these things. By this we may see how truly it was said by the wise man; The hearts of Kings are 
Pro. 21. 1  in the hands of God, & he turneth them at his 
Pro. 21. 1.  pleasure: and that the favour and grace which we receive of great men, floweth from the especial grace of God, lest any man should ascribe it unto himself, as though he were of himself worthy of such love. And truly this is altogether admirable, that so lustful a king could so suddenly settle his affection upon a base unknown maid, so that he did prefer her before all the rest, and joining her unto him in marriage, made her Queen. Let maidens then learn from hence, which wish to have good husbands, and wives who desire to be beloved of their husbands, with what ornaments they ought principally to desire to be decked, to wit, with the favour of God, which they shall procure, if with humility and modesty they serve him. Behold then Ester, of a miserable captive made a Queen, the wife and spouse of the greatest Monarch in the world. Profane men would say, that good Fortune laughed on her, but we do herein acknowledge the singular providence of God, lifting up the base & abject, as oft as it seemeth good unto him. So was joseph promoted in Egypt, not by fortune or chance, but by the certain counsel of god, providing before hand for his Church, that it might have a remedy prepared in Egypt, against that great famine which them was in hand, & that there it might be received & cherished for a while: which joseph himself doth acknowledge, & tell his brethren: & is expressly noted in the 105. Psa. So Moses was brought up in Pharaos' court, that being furnished with all the wisdom of the Egyptians, he might be of the greater authority & grace, when the time of ●he deliverance of the people to be wrought by him should come. The same divine providence did lift up Daniel in Babylon, not only as an excellent Prophet, but also as a protector and defender of the Church. Thus doth God lift up the base & abject, that they may say with David, O▪ Lord my heart is not haughty, neither are mine eyes lofty: on the contrary, 
Psa. 131. 1.  he keepeth down the proud, and throweth down the lofty countenance. And this the Blessed virgin singeth in her 
Luk. 1. 48 52.  Hymn, saying: God hath regarded the base estate of his handmaid: not that any one's humility or baseness doth deserve to be exalted by God: but that God will thereby show forth the treasures of his mercy. And if the proud for a time sit in high estate, it is for their greater mischief, for that they shall leave behind them an unhappy memory of their wickedness.  
Neither are all the base and contemptible people lifted up by God, into some high degree of dignity in this world: but it is enough and that abundantly for them, that they are by the grace of god made in Christ jesus the sons of God, kings & Priests: which dignity is greater & more precious than any dominion, even over all the kingdoms of the world. Neither did the chief honour of Ester consist 〈◊〉 her dignity royal, or marriage with Assuerus, but in her excellent faith and assurance of everlasting life. For if these things had been wanting in her, surely the greatness & dignity of her kingdom could not have kept her from eternal misery & malediction. Furthermore, the examples of such dignity and extraordinary pre-eminence, are most rare among the faithful, lest any should think that the●● felicity and happiness were placed in such things: nevertheless, in those few examples which are, god will have us to behold, as in a glass, his most wise providence, to whom it is most easy to exalt whom pleaseth him, into most high dignity: lest any should here feign, as ignorant men are wont, any turning & unconstant wheel of Fortune. But let us imprint this in our memory, that the way whereby we attain to that glory, which is proper to the sons of God, is humility, integrity, and modesty, which are the gifts of God, whereby we may learn to know, that the beginning, middle and end of our salvation, doth flow from the only mere grace of God, through the merit of Christ jesus our Lord, to whom be all glory, praise and dominion for ever.  
Amen.   

THE SEVENTH Sermon.  
The banquet made for ester's sake, to the solemnisation of her marriage: her dutifulness towards Mardochaeus; and the worthy fact of Mardochaeus in disclosing of the conspiracy against the King. From verse 18. unto the end of the second Chapter.  
18. Afterward the king made a great feast unto all his Princes & his servants, which was the feast of Ester, and gave freedom unto the Provinces, and gave gifts according to the power of a king.  
19 And when the virgins were gathered together the second time, then Mordecai sat in the king's gate.  
20. Ester had not yet showed her kindred, nor her people, as Mordecai had charged her: for Ester did after the word of Mordecai, as when she was nourished with him.  
21. In those days when Mordecai sat in the king's gate, two of the king's eunuchs, Bigthan and Teresh, which kept the door, were wroth, and sought to lay hand on the king Assuerus.  
22. And the thing was known to Mordecai, and he told it unto Queen Ester, and Ester certified the king thereof in Mordecays name.  
23. And when inquisition was made, it was found so: therefore they were both hanged on a tree: and it was written in the book of the Chronicles before the king.  
IT cometh to pass for the most part, that those who are exalted out of a base and abject place, into any higher degree of honour, are either open unto the biting of the envious, or waxing insolent, forget their duty: or are subject to some sudden alteration. For I know not how almost all men envy at the dignity of those that suddenly arise. Besides, in so happy a success it is very hard to keep measure, but that pride commonly doth accompany such, after which followeth some unhappy calamity and overthrow. For a man shall more hardly set sure footing upon the top of an hill, or in a steep downfall, then in a low and plain place. So that those who on the sudden are lifted up into any height of dignity without envy, and do therein behave themselves modestly, not proudly, and stand firm against every tempest, do find a peculiar favour at God's hand: by whose help they are safe from the venom of envy & malice: and from the insolency of a proud heart, and so at the last from destruction and shameful change.  
This favour we see here that Ester hath obtained from GOD, whose so sudden alteration of her estate into so high a dignity, was pleasant and acceptable without envy, by that liberality which king Assuerus showed for her sake towards his subjects. And because God in his secret providence, made that her kindred and nation was not known, she also is not forgetful of her duty, but obeyeth Mardochaeus, as before when she was brought up with him: and so God maketh a way for those honours which were after to be given to Mardochaeus, whereby her dignitiie may be more and more confirmed. So God giveth all things 
Psal. 127 2.  unto his as it were sleeping. Which doctrine is most profitable for us, whereby we may learn to rest upon the Lord with all our heart, & not trust to our own wisdom, but to acknowledge his providence in all our ways, that so he may continually govern our steps, as the wise man speaketh. Prou. 3. 6.  
Let us now then weigh this peculiar care of God over Ester. Assuerus for her sake provideth a great feast, as well to celebrate her marriage, as to confirm unto her the royal dignity, and to show her forth unto his people, that she might be known▪ to whom he therefore granath immunity and rest from their taxes 〈◊〉 tributes, and gave gifts according to▪ 〈◊〉 power of a king. This feast is not to 〈◊〉 reproved 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 been in all ages a ●ost commendable custom, in the ho●our of marriage, to celebrate a feast a●ongst the kinsfolk, friends and neighbour's: in so much that those who were 〈◊〉 and wealthy, did continue the feast 〈◊〉 days, as may easily be gathered out 〈◊〉 the 29. of Gen. when Lea was given to ●●acob to wife; and out of the 14. of judge▪ 〈◊〉 which there is mention of the marriage of Samson. Now these feasts were so ●uch the more carefully kept by them of old 〈◊〉 in honour of marriage, because marriage's▪ 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 solemn feast ●hich he made to his Princes and servants, he might proclaim her Queen ●efore them all, & would make it known that she was his spouse and wife: of which feast also the end was quiet & happy. He had indeed many women besides her, as the corrupt manners of that age did bear, but in a far lower degree, for which cause also they were called concubines. But this fact was especially praise worthy in this feast, because he gave great occasion unto his subjects of public joy, in that he granted them release from their burthen● and payments. It is not declared, whether that immunity was granted for oney ear● or more: but it is likely that it was granted at the least for a year: wherefore the people being set free from this burden, 〈◊〉 just cause of gladness, and to rejoice 〈◊〉 Ester was made Queen. Neither is it expressed to whom those royal gifts 〈◊〉 given, but it is to be supposed that 〈◊〉 were given to those that were bidden unto the feast, even as at this day in some places it is a custom to give gifts to 〈◊〉 that are invited to a banquet.  
By the example of this royal magnificence and liberality of Assuerus, let king and great men learn, that their feasts an● pastimes be not the cause of weeping 〈◊〉 tears unto their poor subjects, by 〈◊〉 hard exacting of taxes & other tributes: ●hich yet notwithstanding at this day is 〈◊〉 to be done in the Courts of many ●reat Princes, so that they neither celebrated feasts nor marriage, nor come almost 〈◊〉 any of their Cities, without great 〈◊〉 and oppression of the miserable people, whose very marrow (as it were) 〈◊〉 suck out: so far off be they from ●eeing liberal and beneficial unto them, 〈◊〉 the joy may be common to all: but ●here is scraping every where, and violent ●atching to satisfy the sacred famine of a 〈◊〉 Courtiers, which indeed can never▪ 〈◊〉 satisfied.  
Moreover here is set down a pattern ●or all, unto which they must conform ●heir marriage feasts, whosoever a●ong Christians will celebrate them ●ith holy mirth; that the beginning 〈◊〉 so holy a band and league, be ●edicated unto the author thereof, of whom only the blessing thereof doth ●epend.  
But here every man must measure him●elfe according to his ability, lest those ●hings be consumed in a few days, which ought to have sufficed for many years.  
Besides, men must abstain in such feasts, from all intemperancy in meat and drink, from all filthy speech and profane wantonness, and we must take care that the poor be made partakers of our joy: finally, we must labour that all things be done holily in so holy an action: for whereas for the most part, men let loose the reins to all intemperancy, it is the cause wherefore we see so many unhappy ends of marriages, which God doth not bless, because he dwelleth but only with the holy.  
The wisdom of Ester is afterwards fo● down in concealing those things which Mardochaeus had willed her, that is, of her kindred & people. In that the virgins are said to be gathered together the second time, it hath some difficulty in it, and may bear divers senses. But this seemeth to be the most simple meaning, if we shal● say that the king having so many Concubines, and Ester being declared to be Queen, and that there were as yet many maidens in the custody of Hegai which had not yet been brought in unto the king, did gather those rest again together, that they might be restored every one unto 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 back again to their home. It is not altogether also without difficulty, how it might come to pass that Ester being so suddenly exalted into so high a dignity, could conceal her people: for men are wont most especial▪ 〈◊〉 to make inquiry concerning such, and that very diligently. We must therefore suppose, that in those days the people were 〈◊〉 so curious as they be now, especially concerning a woman: and that they gave themselves only to mi●th and joy, not regarding whence she was. But especially the favour of God is to be considered, whereby Ester was preserved safe, that it might not be known of what kindred she was, or what religion she did profess, vn●ill there were fit time for it, the Lord so defending her against that contempt and ●nuie, which if it hadbene known she ●ad been a jew & a captive, she should ●aue run into. Behold how the Lord ●oth direct the ways of his, how he ●efendeth and maketh plain their paths, 〈◊〉 giveth them at last the thing they wish for. To what end then should Ester speak any thing of her kindred or nation, when no man made demand concerning it, until fit opportunity and her duty should require it? Hear then her wisdom is greatly to be commended, but especially therein is she to be praised, that although she were a Queen, yet she is obedient to her cousin Mardochaeus, even as before when she was brought up with him and under his custody. This virtue is most rare, that those who are exalted out of base and low degree, to any estate or dignity, do acknowledge their poor kinsmen, or will vouchsafe them of any honour: which pride and insolency is especially found in those janissaries which the Turk bringeth up. For how can those who are lifted up into dignity, and so set free from their Parents power, almost but wax haughty? when we se● those who yet are under their parent's government, do account it a small matter to contemn them, and behave themselves stubbornly against them? What fair excuses might Ester have pretended to Mardochaeus, if she had refused to yield to hi● precepts? to wit, that she was now vnde● the power of her husband, who being so mighty a Monarch, he ought to know that her former estate was greatly altered, which now might not suffer her to be subject to a private man; & other matters of like sort. But she, whatsoever honour and felicity she attained unto, she attributed it unto the good education she had under him, and to the good lessons & instructions she had received from him. For what dignity, what honour can be compared to the incomparable treasure of true piety & religion, which by the care of our Parents, & their diligent education we attain unto? How great then shall the vice of ingratitude & unthankfulness be, unless children always have it fixed in their memory? what a madness finally is it, to esteem less of such a precious treasure, then of worldly riches & transitory honours? The godliness which Ester had learned under Mardochaeus, was it not far more profitable unto her than her royal crown? She did then justly obey him whom she did honour as her father. What then shall become of those miserable wretches, who attaining to the least honours, do arrogantly despise every man? Truly they are worthy to be hated of all men: and as they set light by their old friends, and despile good counsel, so deserve they to be deprined of them, and to be suffered to sink under the burden of their honour. And these things are thus far spoken of the modesty and wisdom of Ester, who would to God she had many followers, that would be desirous of her virtues both publicly and privately.  
It remaineth that we hear a singular duty performed by Mardochaeus to the King, whereby he made himself a way to great honour and authority with Assuerus, though not so soon as he deserved: which was, that he declared unto the king by Ester, the treason of two courtiers, who conspired the death of king Assuerus, and so he delivered the king from death: and when as the whole truth being examined, was found out, and they were executed by just punishment, the matter was written before the king in the book of Chronicles. In this History, first these two, Bigtan and Teresh, offer themselves to our consideration, who in their wrath conspire the king's death.  
What occasion they had of this wicked counsel is not expressed, and there▪ fore we ought not to be over curious in searching of it: but this is to be observed, that Courtiers as they are drawn with desires and passions, do many times very quickly take any occasion of sedition and treasons. For they oftentimes conspire against their Prince, either upon the denial of their petition, or for indignation and hatred, and envy, which they conceive at other men's honour, whom they cannot abide should be preferred before them, or moved with ambition, and desire of alteration, as Absolom did against 
2. Sam. 15  David. And what Prince is there, who may justly boast that he hath no such traitors in his Court? Prince's also themselves oftentimes by their own insolency, pride and cruelty, divers times by their sloth and negligence, do yield occasion to their Courtiers to rebel. Nevertheless, they are wicked and ungodly men, who conspire wilfully the death of their Prince, and especially those whom he hath so trusted, that they are admitted to the keeping and guard of their persons: as these were by Assuerus, whom he preferred to the custody of his gate. For unto such men the way is easy to execute their conspiracy: as it is reported, that divers of the Nobles his most familiars, did conspire the death of Alexander the great. But kings are enforced to commit themselves & their life to such men: And look how much the greater the trust is that is reposed in them, so much the more ugly is their treason and detestable in the sight of all men. But unto such wickedness are we grown in this age, that even the Physicians, from whom Princes look for the means of their preservation, & commit their bodies to their direction, have been found to have conspired the death of those who have been the causes of their wealth and honour. Wherefore those Princes are blessed, who put their trust wholly in God, and not in man's aid: those are happy whom God doth shield and protect. Besides, in the person of Assuerus we see how greatly the life of kings & great men is many times endangered, though their guard do seem to defend them against all danger. But often doth it happen, that they are more in danger then meaner men, especially if they turn their just government into tyranny. Wherefore the ancients have used it for a proverb, that few Tyrants descend to Pluto by dry death, that is, die without blood. So Alexander the great, was made away by poison: so julius Caesar was murdered in the Senate: so very many Roman Emperors were slain by their soldiers: so Bennadab was choked: Isboth slain by two wicked men on his bed: joas the king of juda by two of his servants: Amasias was slain at Lachis: finally of twenty kings which reigned in Israel, ten of them died by violent death: that he seemeth not to have spoken unwittily, who said, that a Tyrant was like to him who sat at a table furnished with all dainty dishes, accompanied with all kind of music, and a great many of wayting-men ready at all commands; but seeing a naked sword hanging over his head by a small thread, and every minute ready to fall upon him. Therefore many wise men amongst them, have wished that they might resign those great honours which they had attained, if safely they might, to lead a quiet and sure life without danger; as it is written of Augustus Caesar: Yea, very many have quite given over their Empires, as Diocletian and Maximian, those capitals enemies and persecutors of Christiaris. Antigonus' King of Macedonia, when he was to set the Diadem on his head, said very fitly & truly: O crown, if men knew how great cares thou bringest with thee, none would so much as stoop to take thee up, though thou layest in his way. So that state of life which we account so happy, is oftentimes condemned as most unhappy, even by those who are esteemed most happy, as being most open to so many entrappings, partly of open enemies, partly of faithless friends, from which indeed none could be safe, were it not that the eyes of the Lord do watch for the safety of kings, though even unworthy of his favour & good wil Which here we see done for this Assuerus, unto whom God raised up Mardochaeus, by whom he is in time admonished of the conspirators: that no good turn bestowed on God, should be bestowed in vain. That benefit which Assuerus did for Ester and the whole people of God, was very late and fresh in memory: and god by and by doth requite it, delivering him from the hands of those who had conspired his death: that David doth not without cause say, That it is God which giveth deliverance unto kings, and rescueth 
Psa. 144. 10.  them from the hurtful sword: as he himself 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 learn to contemn none, though they be but of base and low degree. If any demand how Mardochaeus could detect that conspiracy, it may be answered, that he was one of the porters of the king's gate, which is apparent out of this and other places, especially the fift and sixth chapter, and therefore he might hear and see somewhat whereby he might perceive the matter: and peradventure he might be solicited by the traitors, to see of what good will he was in the case, and to draw him to their partiality. Whatsoever it was, it pleased God to use this instrument, as well to preserve the King's life, as also to make known Mardochaeus fidelity so much the better. We are here then to observe, that nothing is done by fortune, but all things are governed by God's providence, who by this prepared in time another helper against the imminent danger of his Church. Here let all natural subjects and inhabitants in any Realm, learn what is their duty towards Princes, to wit, that there is not only honour and obedience due unto them, but also a care and watchfulness, and defence of their life and dignity. Moreover, that it is a thing praiseworthy to bewray the guilty, though so oftentimes those who detect them incur great danger, & the hatred of many, especially if upon examination the matter prove not so. Therefore Mardochaeus dealt indeed faithfully and wisely, but not without danger, being a stranger and a captain: but his oath and office did so require.  
He openeth the matter by Ester, either because he thought for his baseness that he was not worthy to speak unto the king, or because he thought the matter would have the more authority if it proceeded from a person in favour: beside, by this means the love of the king towards Ester his wife, might be increased and confirmed, when he should see her so careful of his preservation.  
The king also handleth the matter wisely. For he maketh inquisition, and doth not rashly upon a bare report cause them to be condemned. By which thing Princes are warned not to admit unadvisedly every accusation: for if accusation only should suffice, who should be innocent, who should be safe from the tongues of slanderers?  
When the matter was found out, the offenders were punished and hanged on a tree, that is, either fastened to a cross, as in those times they accustomed, or hanged on a galous, as is used at this day. Further in the matter of treason, especially where it concerneth the life of the Prince, the will being proved, is holden for the fact: as also in other offences, as if any prepare poison for another's death, which yet was not drunk, but given to be drunken, seeing that he sought his life, though he killed him not, he should die for it.  
Worthily then are these two punished by death, though they did but only conspire the king's death: which matter by the king's commandment is written in the Chronicles of the Persians.  
Hereby it appeareth, that after a laudable custom Kings were wont to have their Chronicles and yearly Acts recorded in all ages, in which all memorable matters through the whole kingdom should be enroled, and so preserved for posterity. And this is very commendable for those manifold commodities which we receive by Histories, as in the beginning of the book was declared. But the king remembreth not to requite Mardochaeus, in which he cannot escape the note of an unthankful mind. For as justice hath place in the punishing of the wicked for their offences, so is it also a part of justice, to reward the good according to their deserts. But these things came not thus to pass without God's providence, (which yet excuseth not Assuerus fault) that in a more fit time Mardochaeus might receive that honour which was prepared for him by God, as in the sixth Chapter we shall see. Therefore let us not be weary of well doing, though the envy of men increase and arise at it, for the reward though it be deferred, yet shall it not be lost. And if men be unmindful of benefits received, God, who is rich towards all that call upon him, and worship him in pureness and sincerity of mind, will restore abundantly, that which notwithstanding he oweth not: and farther giving us the power of welwilling and wel-working, will crown his works in us with immortal glory, through jesus Christ our Lord, to whom with the Father and the holy Ghost, be all power and dominion for ever.  
Amen.   

THE EIGHT Sermon.  
Haman is extolled and worshipped by all the Courtiers, except Mardochaeus: where at Haman waxing angry, deliberateth to make away the whole nation of the jews. In the sixth first verses of the third Chapter.  CHAP. III. 
1. After these things did king Assuerus promote Haman the son of Ammedatha the Agagite, & exalted him: so that he 〈◊〉 his seat above the sour of all the Princes that were about him.  
2. And all the king's servants that entered in at the king's gate, bowed their knees and reverenced Haman: but Mordecai bowed not the knee, neither did reverence.  
3. Wherefore the king's servants that entered in at the king's gate, said unto Mordecai, why transgressest thou the K. commandemetic.  
4. Therefore when they had spoken unto him daily, and he would not hear them, they told Haman, that they might see whether Mordecaies words would stand, for he had told them that he was a jewe.  
5. And when Haman saw that Mordecaies bowed not the knee unto him, nor did reverence unto him, than was Haman full of wrath.  
6. Now he thought it too little to lay his hands on Mordecai only: and because they had showed him the people of Mordecai, Haman sought to destroy all the jews, that were throughout all the kingdom of Assuerus, even the people of Mordecai.  
The wise man saith, Pro. 29. 2. Whe● the righteous are increased, the people rejoice: but when the wicked bear rule, than the people sigh: unto which also that which is Psa. 12. 9 is to be referred. The wicked walk too and fro, when evil men are exalted to high dignity. The use of which sentences, this History doth plainly set before our eyes.  
For when as Ester was exalted unto the dignity royal, as before we sa●e, there was great joy brought unto all nations: but now when Haman is promoted, a fierce and cruel man, there is prepared for all the godly, weeping and tears: and at the last by his wicked counsels, threescore & ten thousand men were brought to death, as in the progress of this History we shall see.  
In this Chapter is declared, how Hamans indignation was so great against Mardochaeus, because he reverenced him not, as others did, that he procured acommaundement from the king to destroy in one certain day appointed, all the nation of the jews which was subject to his Empire.  
At this present we are to consider, how he was lift up by the king into so high an estate of honour, verse 1. How he was reverenced verenced of all men except Mardochaeus: vet. 1. 2. 3 4. & how through indignation & impotency of mind, he took counsel how to destroy the jews, together with Mardochaeus, at one massacre: verse 5. & 6. so cruel is Ambition, so fierce and savage is desire of revenge in those who affect divine honours.  
See therefore first the Author's words, When these things were done, the king Assuerus did magnify Haman the son of Hammedatha the Agagite, and exalted him, so that he set his seat above the seat of all his Prinoes' that were about him. This stranger the king's favour did thus exalt, four years after the celebration of ester's marriage: for Ester was brought in unto the King about the end of the 7. year of the reign of Assuerus, Chap. 2, verse 6. and it appeareth by those things which are spoken after, that Hamans' dignity and favour happened about the end of the eleventh year, because assoon as he petceived that Mardochaeus would not honour him, he conspired the death of him and all his nation, about the beginning of the 12. year of Assuerus reign, verse 7. The cause is not expressed why he was thus promoted by the king, neither ought we greatly to labour in searching it: for oftentimes kings for very light causes do exalt men altogether unworthy, but despise men that deserve honour, and that are endued with excellent virtues: because they persuade themselves, that their will ought to stand for reason, and that whatsoever they list, is lawful for them. Oftentimes for a little service even in an unhonest matter, for counsel given to establish tyranny, and augment tribute, for inventing some new delight and pleasure, for some extreme flattery; and such like, kings persuade themselves that they have 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 advise and counsel in their most weighty affairs. For what cause then so ever Haman was promoted, it appeareth he was a man unworthy of it, being full of malice and cruelty: and so it often cometh to pass, that wicked men by their crafts and cunning, are preferred by the inconsiderate favour of Princes, to honour, and yet not without God's providence, who only lifteth up whom please him, and throweth down whom he list. Now God doth this as well to exercise the godly, as to punish the unthankfulness of the world, to beat down the pride of kings who abuse their power, and to throw down the ungodly, with so much the greater shame and ruin, by how much the higher they were exalted. That honour which the king commandeth to be given to him, offendeth in excess: because it was more than beseemeth man, though usual to be yielded to the kings of Persia. But this is altogether a wonderful matter, how kings being so careful and jealous over their honour, do yet not withstanding communicate it even unto bad men, in whom there shineth not the least sparkle of virtue. For it is most worthy and commendable and profitable for the state, to prefer to the government of the Commonwealth, men notable for their virtues and wisdom. So Pharaoh made joseph ruler of Egypt, whose wisdom was sufficiently known and approved▪ so Daniel by his wisdom obtained great honour both with Nabuchadnezzar; & with Darius. Notwithstanding many times Princes are too prodigal in these things, supposing that they, imitate the magnificence of God, in promoting to honour whom please them.  
Besides, this Haman is said to be an Agagite, that is, of the offspring of the kings of the Amalekites, who all were of Agag, surnamed agag's, as the kings of Eegypt were all called Pharaoes' of Pharaos'; and the Emperors of Rome, Caesar's of julius Caesar.  
He was then an alien, and not a natural subject of the kings: it is also unknown, whether he were a captive or no, & whether he came into the Court by the king's especial favour, or by desert, or moved by his own ambition. But by what occasion so ever he came into the Court, he descended of a nation which god had cur●ed for their cruelty: and had forbidden ●he children of Israel that they should not at any time have peace with them: but altogether root them out from under the heavens, and destroy them with a perpetual slaughter.  
●o that although the Amalekites did des●end of Esau the brother of jacob, and so ●ere joined in kindred to the Isralites, yet did they always strive in deadly and hereditary hatreds, and were most mortal enemies, the one unto the other.  
Which on the Israelites part was done by the express commandment from God, for that in humanity which the Amulekits 
Exod. 17. 8. 1. Sam. 17 3.  did show in the wilderness against their brethren: being the first that came out to war against them after their coming out of Egypt: Behold then the most capital and deadly enemy of the jews is exalted above them, into the most highest state of honour. And such is the condition of the Church, that most often she seethe her most malicionus and deadly foe● daily to be extolled, and to receive ne● increases of honour, increasing with all their desire of her utter overthrow.  
Now followeth that honour which the Courtiers do yield unto him by the king's commandment, whereunto only Mardochaeus doth most constantly resist. All the king's servants therefore which passed in and out at the king's gate bowed themselves, and did honour Haman, only Mardochaus bowed not himself down, neither did him reverence. This is the custome● of those which follow the Court, that they all fall down before him whom the king magnifieth, little inquiring whether the cause be good or no. 1 confess, some did it against their wills and for fear, others that they might procure themselves favour, which thing especially they hunted after: and none will willingly enter into harred with great men, none dare control or condemn their actions and devices. But truly it always hath seemed an intolerable servitude, to men of courage and any worth, to fall down before a mortal man: although the people of the East, and namely the Persians, did exceed all measure therein: whose custom when Alexander the great would follow, after that by war he had gotten the Monarchy, he purchased thereby the hatred of the Grecians, and chief of the Macedonians his own subjects. For indeed it appeareth by the Histories, that this honour which was given to the kings of Perfia, was not merely civil, but mixed with that honour which is due unto God. For otherwise we read, that holy kings were honoured by their subjects upon their knees, with their faces towards the ground: but so that no part of divine worship ship was mingled therewith. Seeing that here therefore the question was of an honour, more than civil and due unto a man, Mardochaeus refuseth to fall down 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 should hate and abhor.  
Now his constancy is so much the more to be commended, that look how much the more he is urged at, and carped by the Courtiers, to obey the King's command, so much the firmer is he in his purpose, and is daunted by no threatenings, neither being accused to Haman, either concealeth his Nation, or dissembleth his religion, which was the only cause wherefore he would not cast down himself before him, whom he knew by God's decree (which could not be called back) to be accursed. The greater than that the importunity was of the Courtiers, who flattered Haman and sought his favour; the more grievous the threatenings were; the more certain the danger that hanged over Mardochaeus head; the more praise worthy was his virtue and constancy. But some will say, that that is not to be accounted constancy, but contumacy, or at the least ashnesse and impudency, to cast himself into so evident a danger, to provoke the King's wrath against him, and to stir up the rage of so mighty a man against himself, yea and his whole Nation. For, will he say, could he not keep himself close, & not come into Hamans' sight? 〈◊〉 answer, that he had first a regard of God's sentence against all the Amalekites, ●hat he would not honour him whom God had cursed: and beside, by reason ●f his office and oath, he must of necessity 〈◊〉 at the King's gate. He might moreover ●ee moved by some instinct and secret ●otion of the holy Ghost, to give testimony to the truth, and make a way ready 〈◊〉 that wonderful deliverance which afterward was wrought.  
So God brought forth those three 
Dan. 3.  children to be witnesses of his glory, against that idolatry which Nabuchadnez●ar would have established: that being 〈◊〉 into the fiery furnace, and by strange spiracle delivered from thence, the most wonderful power of GOD ●●ould be made the more brighter, and more fearful to them who durst 〈◊〉 about to tread it under foot. This example of rare constancy is necessary for us at this day, that we may be armed ●ith invincible constancy against their flattering speeches, or threatening words, wh● would have us to acknowledge that Antichrist of Rome, and be subject unto him▪ For he is that man of sin, that son of perdition, 
2. Thes. 2. 3. 4.  who sitteth in the Temple of God, an● proudly exalteth himself against all that i● called God, and causing himself to be worshipped as God. What a blockishness the●● is it, what an infidelity to fall before hi● feet? 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 us call to min● this constancy of Mardochaeus: wh●● though he were alone, and were vrge● by the Courtiers to do as they did, though the king's commandment were laid unto him, though he were ouerwhelme● with threatenings, and at last accused as 〈◊〉 rebel, yet he remaineth without feare●● and yieldeth not unto them: but he defendeth himself with this reason, that 〈◊〉 is a jew, and that his religion would no● permit him, to bow down himself vn●● him whom God would have to be deployed.  
So in that general Apostasy wherein 〈◊〉 force of the edicts and proclamations 〈◊〉 Princes, many yield divine honour vn●● Antichrist, and the truth of the son 〈◊〉 God is abjured, we must call to remembrance that we profess Christi●●tie, and that God the only true God 〈◊〉 be worshipped by us. For what a ●ame I pray shall it be unto us, if we 〈◊〉 not the like courage and strength of 〈◊〉, in preserving the Lords right vn●●him, and giving God his due worship ●●●honour, with so many nations who do ●●spise that Idol; as was in one Mardo●eus in resisting the king's Edicts, overcoming the importunity of the Couriers, and not yielding, no not a jot, to 〈◊〉 fury of so cruel an enemy▪ And this ●●iefly to be observed in the example of Mardochaeus.  
Besides, we see that those which most ●uilely obey the Edict of the King, not ●ring whether the matter be just and ho●●st, or no, do never make an end of al●ing, yea and by force compelling of others into the same wickedness wit● them. So none do at this time more solicit Christians unto Apostafie, and to 〈◊〉 away from the true religion, than thos● who have been first themselves Aposta●● and forsaken the truth. But mark I besee● you, with what weapons they are furnished to set upon them. They set down 〈◊〉 King's proclamation to terrify them they propose their own example, 〈◊〉 bend against them the threats of the destruction of their families, and those 〈◊〉 they see to be most constant they accuse● Where it is to be observed (Experience the mistress of all matters teaching the same) that there never wanteth 〈◊〉 of accusers, which by their policy's 〈◊〉 those, who desire to keep themselu●● clean and unspotted from all Idola●● and unhonesty. But this mischief 〈◊〉neth and rageth every where, that things well done, are imputed as faults, and 〈◊〉 reproof, turneth to the hurt of th● good.  
And as it was a plausible accus●●tion against Mardochaeus, that he one●● durst break the King's commandment (which could not, they thought, but proceed from great stubbornness & contumacy) so at this day are we accused, as rebels and disturbers of the public state. But a good conscience ought to be our comfort before GOD, who acknowledgeth and approveth those to be his, who despise 
Psal. 15. 4.  the wicked, and honour his servants. And thus far touching the fact of Mardochaeus and these Courtiers.  
Let us now go forward and weigh the wrath and fury of Haman against Mardochaeus and his Nation, when he perceiveth that he bowed not unto him as others did. Being told of it then, he marketh Mardochaeus more diligently, and observeth his doing, although he had about him many waiters, who pried carefully into all actions, but so would he cut off all matter of excuse, after himself had made trial of it.  
And therefore his courage and manely mind shineth so much the brigh●ter, that when he saw all their eyes bend upon him, though others bowed themselves unto Haman, yet he continued vn●daunted in his purpose.  
He had therefore driven out of his mind all fear of envy, slander, infamy, yea finally of death itself, when as the very presence of Haman could not a whit move him from his determination. Such aught the magnanimity of the true faithful servants of God be, that they be not feared or driven off from their due & holy purpose, with any power of mortal man, be it never so great, or with the presence or threats of any man, be he never so fierce.  
And this constancy and readiness of mind, doth show that Mardochaeus was throughly resolved in his conscience, that he did no more but his duty. And without all doubt, when the question is of the yielding up of life, a faithful man ought to be certainly persuaded, that he neither doth nor taketh in hand any thing, but by the immovable authority of the word of God, to whom he dedicateth his life, and committeth the issue of all events unto him.  
Now by how much the more firm that Mardochaeus constancy is, by so much the more is the rage of Hamans' wrath kindled. For the proud can bear nothing with less patience, then to be despised by good men, especially if they be but few in number, and of small ability and favour. His anger seemeth unto him to be just and right, seeing that he is supported by the favour of the King, the obedience of the Courtiers, and the most willing consent of all others: and that only this wretch, a strange jew, and a captive too, doth resist him. So proud and arrogant men, not weighing the equity of the matter, and little regarding reason, do gather together whatsoever they may, even out of the least suspicions, that they may be the more vehemently provoked and inflamed to revenge. Behold then how cruel a revenge he purposeth in his mind, against his adversary, for he accounteth it a small matter to kill him, v●lesse also together with him, he destroy his whole Nation at one massacre. For he might well consider with himself, that the whole Nation were also his enemies, & that there could be no better occasion given, then to set upon the matter whiles the King so highly favoured him. He might also call to memory so many damages & calamities, which his ancestors had suffered by the Israelites, as by Saul and David, 
1. Sam. 15  and before by the Tribe of Simeon: all 
2. Sam. 8.  which things moving him, it is very likely that he easily assented to so bloody a slaughter. Whereby we have it sufficiently made manifest, that cruel and ambitious men have no moderation, but overflow as a flood or river, and with violence drown and destroy whatsoever displeaseth them: that they cannot satisfy their bloody hunger, unless together with the bodies of menthey destroy their souls too; not content to have rooted out the people, unless they also abolish religion and the service of god. That* Haman of our time, 
* The D. of Guise.  when he was climbed up unto his height, by the favour of divers Kings, and promised himself the Crown, one only family being the stop of his plots and designments, he desired notwithstanding, with that to overthrow religion, and to beat to the ground all the reformed Churches.  
Hear also is to be observed, the goodness and patience of God, who though he had many years before given sentence of the rooting out of the Amalekites, yet deferred the first execution of it about 4. hundred years after he had determined it; and from that time there passed five hundred years and more, to this wherein he suffered Haman to be exalted to so high a degree of honour. But wicked men are appeased with no benefits from the Lord; nay rather they are confirmed more and more in their malice. For GOD had hitherto suffered Haman with long patience, but he deviseth how utterly to overthrow the church. But by this means, the justice of God's revenge appeareth the clearer, by how much more the ungodly are hardened in their malice, until they have filled the measure of their iniquities: & in the mean while the patience of the faithful is tried, until God give unto them their right. Go too then brethren, let us not be offended with the prosperous success of the wicked; but let us fear God, not declining from his obedience: and whatsoever the enemies practise, let us honour him, commending into his hand our life, whereof he taketh a peculiar charge, & will in his good time, pluck it out of the jaws of the enemies: & will get unto himself exceeding glory, as welby the vengeance he will execute upon the enemies, as also by the miraculous deliverance of his. To him therefore only be glory & dominion for evermore.  
Amen.   

THE NINTH Sermon.  
What course Haman did follow for the execution of his determination, in the 7, 8, 9, 10, & 11. verses.  
7. In the first month (which is the month Nifan) in the twelfth year of King Assuerus: they cast Pur (that is a lot) before Haman, from day to day, and from month to month, unto the twelfth month, that is, the month Adar.  
8. Then Haman said unto King Assuerus, there is a people scattered and dispersed in all the Provinces of thy Kingdom, whose laws are divers from the laws of all people: & they do not observe the King's laws: therefore it is not the King's profit to suffer them.  
9 If it please the King, let it be written that they may be destroyed▪ and I will pay ten thousand talents of silver, into the hands of them that have the charge of this business, to bring it into the King's treasury.  
10. Then the king took his ring from his band, and gave it to Haman the son of Hammedatha the Agagite, the jews adversary.  
11. And the king said unto Haman, Let the silver be thine, and do with this people as it seemeth good in thine eyes.  
AFter that wicked men have once conceived mischief, they always are in travel of it, until they have brought it forth: so that they cease not, until they have cruelly put in execution that which wickedly they did devise: especially when the desire of revenge doth prick them on. Which passion is one of the most vehement, wherewith men are driven.  
This is clearly to be seen in this wicked Haman, who when upon that furious indignation which he had conceived because Mardochaeus would not honour him, he had determined with himself not only to kill him, but together with him, to destroy the whole nation of the jews: he burneth with desire speedily to execute that his bloody purpose, and seeketh carefully always to perfect it: and first he runneth unto lots; then to the King's authority; whereby he easily obtaineth what he will: that his determination might stand, to kill and destroy the whole Nation of the jews, which was dispersed into divers places of Assuerus dominion. So there is nothing so cruel, nothing so barbarous, nothing so bloody, which the capital enemies of the Church cannot obtain at the hands of Princes, utterly to overthrow and root it out. But the eye of the Lord, which watcheth for the safety of his, causeth that those wicked ones, do often bring forth a birth, quite contrary to their deliberation, and that they fall into the pit which they digged for others: and into the nets which themselves did bend, and that the evil which they went about, falleth upon their own head.  
This History ought to teach us the estate of the Church in this world, and the disposition of her enemies, as also what means they are accustomed to use, practising for this purpose, witchcraft and sorceries; and feigning accusations, whereby they blind the eyes of kings, that they may the more easily abuse their name and authority, their power and forces, all which things, by the exposition of every part, we shall the better understand. First then Haman commandeth to cast allot before him, which in the Persiam tongue is called Pur. The time is noted for the greater light and credit of the History, to wit, the first month of the 12. year of the reign of Assuerus, about four years after that Ester was proclaimed Queen: The endwhich he proposeth to himselfin casting the lot, was, that it might be known what month and what day, would be fittest for the execution of his cursed purpose; & it is said, that the lot being cast from day to day, and from month to month, did fall upon the 12. month, which here is called Adar, answering in parr to our February. For the months are here reckoned after the manner of the jews, which begun their year in March: the day also is afterward noted, Vers. 13. to wit, the 13. day of the month. So that the lots do certify Haman, both of the month & day, which should be fittest for the executing of that which he had consulted: in which thing he was deceived, as he deserved, for before that day, shame fell upon himself, and that destruction which he had prepared for others, Now Haman (as we see) fleeth unto Lots, to ask counsel of his gods, and to inquire whether that were acceptable unto them which he went about, & what opportunity they would yield him for the performance thereof. For there is nothing so unjust which idolaters do not persuade themselves to be acceptable to their gods, when as it once liketh themselves.  
What kind of lot he used no man knoweth, because the holy Scriptures do not declare. And it is evidently known, that these miserable heathen being blinded by Satan, who is the spirit of error, did use divers kinds of lots and divinations: for some did conjecture & divine by the earth, some by the water, some by the air, some by the fire, some by the concourse & aspects of Planets & other Stars, some by devils, which the Scriptures call Python's or spirits of divination: some by those answers which the Images and statues of their false gods do give: and the most of them by the entrails of their sacrifices. Finally, there is nothing created which these miserable blind men have not abused to their divinations. I leave out lots, which every one by himself might devise, So the father of lies, after he had turned men away from the word of God, and those answers which he gave by his true servants and Prophets, which are the only rule according to which our life and all our actions are to be framed, he did even make them mad with so many sorceries and divinations, which he brought in, in steed of God's word, and bewitched them by all means, with divers sorts of lies in steed of God's truth: that if at any time he spoke any thing that were true, and that things came to pass as he foretold them, it was done by God's judgement, giving to the unclean spirit the efficacy of error, and granting him liberty, that those who had left the love of the truth might 
2. Thes. 2. 11, 12.  believe lies. So Satan by reason of that great knowledge and experience he hath of things past, might a great ways before, by the causes gather the effects, and by certain conjectures foretell of things to come: which is not to divine, but by the causes to judge of the effects, which all men are wont to do, who have attained to any perfect knowledge of any science.  
Now seeing this pestiferous vanity hath place at this day amongst men, and namely, amongst those who profess themselves Christians, we are to be warned, how great a fault, yea wicked and abominable before God, lot-casting is, or any other kind of witchcraft or divination. Which is apparent by those things which are written, Leuit. 19 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places, they are adjudged to death, whosoever give their minds to any of those divinations. And 1. Sam. 28. Saul is said to have added this as an heap to all his evils, that he 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, even against the word of the Lord, which he kept not, and in that he sought and asked counsel of a witch which had a familiar spirit, and asked not of the Lord. And hereunto belongeth that of Ochozia or Ahazia, the K. of Israel, who when he fell into a disease, and had sent to ask concerning the event thereof, of the Oracle of Beelzebub the God of the Accaronites, was therefore so sharply reproved by Elia the Prophet, who told him of his death, 2. King. 1. Finally, the scripture, to show forth the corruptions and extreme iniquity of Manasses the king of juda, saith: that he also gave his mind to divinations, 2. King. 21. Let no man therefore think the sin of Diviners, Sorcerers, Enchanters, Necromancers, and those who use familiar spirits, to be a light sin: for they all leave God to follow the devil: and the light that shineth in the holy scriptures, to delight in lies; and for Christ their Master, they follow Beliall: & in stead of the light of his spirit, they run after the deceits of the spirit of darkness. It is further to be observed, that there be many sorts of witchcrafts & divinations which proceed from the wicked spirit, which yet unskilful men accounted to be but sports & pastimes, or else things lawful to be used: as, to knit a point to hinder the effect of holy matrimony; to move a siue; to know who hath taken or stolen any thing; to throw the key of the chief door of the house into the fire, that the witch may come, who is suspected to have bewitched any: to run to soothsayers or diviners, either to recover things lost, or to get help for any disease, or to know whether a disease be deadly, or to hear foretelling of good fortune by them: finally out of dreams or the meetings of any thing to search out the truth of divers events to come. For Satan cunningly mingling himself in all these things doth guide them: that he may turn away the minds of men from the word of God, from his fear, from trust in his fatherly goodness, and finally from care & heedfulness, to learn of the spirit of God the way whereby we may be governed in all distress, calling upon him, and attentively reading and hearing his word. For that malicious spirit leaveth nothing unattempted, and searcheth all crafts, whereby when he hath turned us from the only voice & doctrine of our good shepherd Christ jesus, he may lead us after himself, to seek counsel, aid and help at his hand. But those that turn away from Christ jesus to these vain and idolatrous things, must look for nothing else but ruin and confusion. For what other thing can he bring unto man, who was a liar & a murderer from the beginning, 
joh. 8.  but only death and deceit? Now here by the way we may note, the means which they followed, who were the chief promoters of that slaughter and horrible butchery of the poor faithful ones in France, even they used the art and counsel of Witches, Soothsayers, and wicked spirits, as there are in the Church of Rome, yea and in the Courts of Princes many, very devils incarnate, who are addicted altogether to those deceits, and to all kind of magical incantations and divinations. Also I beseech ye, unto what thing doth the greatest part of the service of the Church of Rome lean, more than (as they persuade themselves) to the apparing of the spirits and ghosts of the dead? And what other thing is that but a kind of Necromancy? Therefore what marvel is it, that a religion founded upon lies, is maintained by the same arts, and giveth place to the crafts and deceits of Satan to oppress the Church of God? And this was the first way which Haman used for the executing of his determination.  
Now let us see by what skill he persuaded the king, that he might abuse his name and authority to effect his cruel purposes. Haman said to the king Assuerus, there is a people dispersed among thy people in all the Provinces of thy kingdom, yet separated from others, whose laws are divers from the laws of all people: and the king's laws they do not observe, and therefore it is not profitable for the king to suffer them. He disdaineth to name the jews, but that he might make them odious to the king, he setteth them forth by these four notes. 1. That they are dispersed through all the king's Provinces.  
2. That they dwell apart from others.  
3. That they have laws different from all other people. 4. That they obey not the king's laws: that is shortly, that they are a people singular, esteeming no laws but their own: and therefore setting light by the king's laws, they are always ready to rebel, and so much the more to be feared, that being mingled every where among the king's subjects in all his Provinces, they are a bad example for the rest to stir up any sedition. The last poynot of this accusation is most false, and other things also are brought to set a colour to deceive the king, and to make them suspected of rebellion. He objecteth their calamity as a reproach, that they were dispersed into sundry Provinces, as though this had been done of purpose, and certain advise by them, and not rather by the violence of those by whom they were lead into captivity, & so dispersed, according to those threatenings which many ages before, god had threatened unto them, if they rebelled against him and his laws by Moses, and other Prophets. Deut. 32. That which he telleth that they are severed from the laws of all people, respecteth their religion, whereby God had distinguished them from all other people, and did prescribe unto them holy and divine laws, that they might serve him according unto his will. For as touching the laws civil and statutes politic, they could use none other but the kings, unless they were permitted by the king, to live according to their own manners and customs. So that he reproveth and accuseth them of that whereof they did most glory 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 be his holy nation, a people set at liberty, and part of his inheritance: and that he had given them from heaven most holy laws, which should be their wisdom, as Moses saith. For the laws of other people concerning religion, were mere folly and abomination before God, for their idolatry and impiety. But so use the blind and ignorant to object unto the people of God as a fault, their holiness, their beauty, and finally the heavenly doctrine which they have from God. Last of all he accuseth them as disobedient to the king's laws, which was most false, unless peradventure maliciously he impute the private fact of Mardochaeus to the whole nation, and that in a thing so just, to wit, that he gave not the honour due unto the immortal God alone, to a mortal creature. By this accusation it appeareth, that the jews though they were captives, had nothing to do with the idolatry of the Gentiles, but observed their sacred ceremonies, as circumcision, the sabboth's, choice of meats, and of other clean things which were commanded by the law of God.  
And it seemeth that this was granted unto them, or at the least suffered by the kings, who therein were more favourable unto their poor subjects, than the idolatrous kings of our age, who cannot by any means abide those that profess true godliness. For who knoweth not but that the enemies of the Church, do use the same speeches with Haman, and are carried away by the same spirit? For if the faithful endeavour to depend upon the voice alone of the son of God, which is the Gospel, are they not by and by accused of singularity, sedition, contempt, obstinacy, sauciness, and self conceit? Are they not accused as contemners of laws, and the constitutions of all antiquity, of the Counsels, Fathers, and especially of the See of Rome, which they have lifted up above the seat of Christ: and finally as rebels against kings and their laws and statutes? But I pray you, wherefore? Forsooth because they refuse to worship that Antichrist of Rome, and serve his Idols, and to prefer his constitutions before the commandments of Christ jesus as they do. So we see the malice and wickedness of Haman and his bloody mind, as yet to remain in the mouths and hearts of the capital enemies of the Church.  
But yet notwithstanding, let us give exceeding great thanks to our good and gracious God, who at the last made it manifest, that the king had none more stubborn and disobedient and rebellious, than those who accused the Church of rebellion. For how cometh it to pass, 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 show, that they have only hitherto abused the kings name, that they might wrongfully accuse us? Is it not abundantly experienced that they cared not for the king edicts, but so far forth as they abused them to oppress us? Nay, what Edicts have not these good Catholics despised, but those which have been wrested from the king to destroy religion?  
Now that which they blame us for, that we will not be present in their Ecclesiastical assemblies and Churches, and observe the same ceremonies and rites with them, is it not rather contrariwise a most high praise unto us, that we will not come into any fellowship with those superstitious and idolatrous rites wherewith their Churches are stuffed▪  
And let thus much be spoken of Hamans' accusation against the people of God.  
Let us hear now his bloody conclusion: It is not profitable for the king to suffer them▪ If it seem good unto the king, let it be decreed that they may be destroyed, and I will weigh ten thousand talents of silver into the hands of those who shall be appointed to this business, that they may bring it into the king's treasury. If the accusation had been true▪ the former part of it seemed clear enough. For it is not expedient for States to tolerate a part of their subjects, which should contemn & cast aside good laws. But yet that followeth not which Haman inferreth, that they shall be destroyed with a general massacre. There are other ways more moderate, whereby those who obey not good laws as they should, may be corrected and amended, which are to be followed, rather than at once to destroy them all. In that he saith, It is not profitable for the king, he hath respect unto that common speech, that but one kind of religion only is to be suffered in one kingdom, that the diversity of religion is the cause of sedition and war, that the people which live after their own fashion, will easily rebel and revolt unto the enemies of the kingdom.  
Thus said that stubborn Pharaoh, when in 
Exo. 1, 10  the counsel of his states, they concluded, that the Israelites were to be oppressed with hard bondage.  
And again, the purpose and determination 
Dan. 3  of Nabuchadnezzar, in erecting that great golden Image, to establish one only religion in his whole Empire. But the experience of all times hath made it manifest, as even at this day it also doth, that true religion is not the cause of stirs and troubles, but the malice of them that cannot abide it. Indeed false religions do easily bear one an other, but all hate the true: for truth and lying cannot stand together. For who knoweth not how many sects of Monks the Church of Rome doth nourish, what diversities of opinions, which yet defend one an other, and that only upon an hatred of the truth, and in that consent whereby they acknowledge one Head, who easily tolerateth all errors and disordered orders, so that they yield him faith and obedience, but cannot in any wise abide the truth, whereby his pride may be detected? yet is this a most pleasing voice, and acceptable unto all, that there ought to be one King, one Faith, one Law. And indeed it is a most excellent saying so that it be well understood: but when error is placed in steed of faith, and abuse for law, and a tyrant for a King, that union and unity which is so much desired, is turned into a miserable destruction & scattering of true doctrine. Furthermore, that sentence is so far of from being true, that it is hurtful and damageable to kings, to suffer in their Kingdoms Gods people professing pure doctrine, that on the contrary, it is most profitable, and their preservation dependeth upon it. For God doth preserve the world for his elects sake, although wicked men persuade themselves, that the faithful are the cause of all calamities and evil. Insomuch as that which Haman thought was not profitable for King Assuerus, was the commodity and glory, yea and the preservation and defence of his Kingdom. For did not Mardochaeus disclose that conspiracy which was made against the king, and by his wisdom preserved him from it?  
And therefore so much the more is the conclusion of Haman to be condemned, that the whole Nation of the jews was to be destroyed: and so much the more his froward malice to be abhorred, that perceiving his request to beuniust, he promiseth ten thousand talents of silver, whereby the loss might be supplied, which it seemed the King should sustain by the slaughter of the jews. So that he sufficiently saw his purpose was void of all humanity, & damageable to the king's revenues, and therefore he promiseth to recompense that loss with the sum of 10000 talents of silver. And by this reason it appeareth how thirsty he was of the blood of these wretched men, when he endeavoureth to buy it, he careth not with what sum: and goeth about to deceive the King in feigning himself to be most careful of his profit, in as much as he sticketh not to bestow so great a sum, from which there shall arise a double profit to the King, both by making away that stubborn and rebellious people, and by increasing the King's treasure by such an heap of silver: in such sort do the wicked account nothing so dear or precious, which they will not willingly bestow on the destruction of the Church. Some there are that think that Haman did not offer this sum of his own, but of the spoils of the jews: and that he was not so prodigal, that he would buy their blood at so dear a price, whom he esteemed no better than dogs; as for the most part, Idolaters are wont to set light by the blood of the faithful: but by the comparing of this place, with those things which are after spoken in the 13. verse, of taking the spoil of the jews, and with those things which are set down in the 7. verse of the next Chapter, that Haman had promised to pay that sum of silver into the King's treasure, for the jews, to destroy them, it appeareth sufficiently, that he offered this sum of his own. For otherwise to what purpose should a subject offer such a sum unto his King, of the spoil of subjects: Therefore although the enemies of the Church be exceeding covetous, yet the desire of revenge, and that deadly hatred wherewith they are driven, do compel them to any prodigality, so that they may shed the blood of the faithful at their pleasures. This is apparent in the Roman Clergy, whose insatiable covetousness is known unto every man; yet they spare not any cost, to solicit Kings, and set them on to the slaughter of the godly: buying their blood with the greatest & most precious part of their ecclesiastial revenues. And the people also being bewitched with the importune cries of false teachers and jesuits, do willingly spend part of their goods, so that religion may utterly be abolished and destroyed: with such and so great hatred, which by no means can be appeased, doth the world fight against God's people and his truth: so Satan speweth out his rage and venom against the Church, by his ministers: and so is the blood of the faithful sold for ready money. But God forbidden that we should grudge at this, when we know that Christ jesus our Lord was so betrayed, and sold for a certain sum of money. And this is Hamans' opinion for the destruction of the nation of the jews. Let us then go forward to the king's answer, in which his exceeding great inability and unskilfulness is seen: for without any contradiction, taking his Ring from his finger, he gave it to Haman the son of Hammedatha, the Agagite, that would oppress the jews: & beside, he said to Haman, that he giveth him all that silver, & besides that people also, to do with them as seemeth good in his eyes. The ring is given him in sign of the authority & power which he received of the King, to use as should seem good unto him. And this further appeareth, in that he giveth him the money offered, & permitteth him to use his pleasure with the people. So we 
Gen. 41. 42.  see, that Pharaoh but in a lawful cause, when he would give absolute authority unto joseph in his Kingdom, to dispose all things as he pleased, gave unto him his Ring. But what shall we most wonder at in this blockish king? whether that he gave over 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 gave their goods for a pray? or that without any man's advise not hearing the accused, neither making any inquisition of the cause, he delivereth over so headdily so many thousand men, to so bloody a slaughter?  
King's ought to be a living law, a sanctuary for the afflicted, a help to the oppressed, the Image of God on earth, and a defence and comfort of the wretched and those in calamity.  
What then will come to pass, when Kings give ear only to false accusers, have unmerciful eyes, inhuman hearts, minds without reason, judgement without equity or right? Are they not then rather the enemies of mankind, the destruction of law, the subersion of justice, the supporters of the wicked, the instruments of injustice, and the utter desolation of all good? Such an one here Assuerut shows himself to be, not only void of all justice, reason and equity: but also of all common sense and humanity. But so for the most part it cometh to pass in the affairs of the Church, so there be any that will accuse, the ears of Princes are open to any accusation: if the question be of the utter destruction of it, it shall be decreed: but in other things, in the least trifles, even in the death of dogs, there will be some sticking at the matter: but the people of God with the Princes of this world, are no more esteemed than the offscouring and refuse of the whole world. But why should we marvel at this, when Barrabas was preferred before our Lord and Saviour?  
Against thieves there is observed a due course of law, neither are the guilty condemned, their cause not being heard. Many times the seditious and rebellious multitude are spared by reason of their great number: and because that even very nature abhotred the slaughter of so many, yea though they have deserved it: yea, and the most raging enemies after the heat of the battle, are wont to spare those whom they have overcome, though they were injured by them: but this unmanlike king in the midst of peace, not being injured, no man complaining but one private slanderer, doth deliver over a whole nation, to the number of some two or three hundred thousand persons, to a bloody death and butchery. How truly was it said, that the tongue of the slanderer is worse than Serpents, than the poison of Asps, sharper than any two-edged sword, and more deadly than the biting of any the most savage beast? And that kings void of counsel & wisdom, are the plague and ruin of mankind? It is also a matter of great moment to the whole state, what manner of friends and counsellors Princes have: for if they be wicked, there can none other thing be looked for from them, but evil counsel, to the damage of the subjects.  
Wherefore those people are indeed wise, who by their laws prescribe unto their Princes, a certain number of wise men for their counsel: but ambition and tyranny cannot long bear any good and stayed counsel.  
Last of all, here-hence we perceive, out of what fountain the most bloody persecutions of the Church do spring, to wit, partly from the malice of certain wicked counsellors, who breath out nothing but blood and fire, and partly from the inability or rather blockishness of Kings, who making no inquiry of the the truth, deliver over God's people to their bloody butchery. Such is the state and condition of the Church under unfaithful kings, & namely those who give ear unto evil Counsellors. So have our miserable Churches in France, been oftentimes set open to the lust of most bloody cutthroates, by reason of the rage of wicked counsellors, and the overlight credulity of kings.  
Hence therefore let us learn, not to trust in any earthly Prince, but in God alone, who so oft hath delivered us from the fury of so many most cruel enemies: who also alone both can and will save all those who fly unto him in the name of his son our Lord Christ jesus, to whom alone, be all glory and dominion for evermore.  
Amen.   

THE TENTH Sermon.  
How the day is appointed for the utter destruction of the jews, and how the proclamation was published throughout all the Provinces of the Empire of Assuerus, from the 12. verse, unto the end of the Chapter.  
12. Then were the king's Scribes called on the thirteenth day of the first month, and there was written (according unto all that Haman commanded) unto the king's officers, and unto the Captains that were over every Province, and to the Rulers of every people, to every Province according to the writing thereof, and to every people according to their language: in the name of the king Assuerus was it written, and sealed with the king's ring.  
13. And the letters was sent by Posts into all the king's Provinces, to root out, to kill and to destroy all the jews, both young and old, children and women, in one day, upon the thirteenth day of the twelfth month, (which is the month Adar) and to spoil them as a pray.  
14. The contents of this writing was, that there should be given a commandment in all Provinces, and published to all people: that they should be ready against the same day.  
15. And the Posts went forth with speed, with the king's commandment, and the commandment was given in the Palace at Susa: and the king and Haman sat drinking, but the City of Susa was in perptexitie.  
THe distressed Church of God can never sufficiently consider how great the malice of their enemies is, nor how great are the dangers which do compass her about, whereof it cometh, that neither is she wary enough for herself, neither sufficiently careful to call for necessary aid and help at God's hand, for as the Apostle saith: We are accounted 
Rom. 8. 36 jer. 18. 23 & 26. 11  as sheep appointed for the slaughter: or as jeremy professeth concerning himself, We are as an Ox in the stall, of whose slaughter men advise.  
Of which thing we have here a most memorable example: for whiles the poor people of the jews dispersed through all Provinces of the Kingdom of Assuerus, think to be in safety, and live secure under the custody of the Laws and protection of public authority, behold their enemy Haman, without delay speedily urgeth, that the King's Edict of destroying the jews, be written according to his mind, and that all things may be performed without stop for the utter destruction of them, in so much that their name may be abolished from among men, and no mention ever after made of them. Therefore it is here declared, how the king's Scribes wrote the Edict according to Hamans' pleasure and direction, in authentical form, verse 12. Then what were the contents thereof, verse 13. and 14. and at last, how it was made known unto all Provinces by Posts, and published at Susa, whiles the king and Haman sat drinking, in the last verse. In which thing, as in a glass, we behold how great diligence and celerity every one useth in executing those bloody Edicts, whereby utter destruction is prepared for the Church: The king he gives over all his authority to Haman; the Scribes they writ with speed the bloody proclamation; the Posts they quickly carry it into all parts; all men are ready against the day of slaughter; and Haman having all things perfected to his wish, sitteth drinking with the king. This History is worthy to be diligently weighed: for it containeth a lively pattern of those things which have happened in our age. First then the King's Scribes are called, as soon as the King hath given his assent: lest perhaps the matter being better thought on, there might be left a place for repentance, and occasion to call back again, that which over-rashly he had granted: and so either himself thinking better upon it, or else warned by some other, should take some new advise concerning so barbarous and bloody a grant. So the wicked are wont to urge Kings, and to be instant upon them in a wicked purpose, that there may be left them neither time nor place to deliberate of it.  
And thus are the Scribes called, not to deliberate of the whole matter, but only to write those things which Haman should command: to be sent to the King's Nobles, and to the Captains that were in every Province, and to the rulers of every people, and to every people according to their tongue: that is in brief, to all which in every Province had any authority. For the Nobles were his Lieutenants general, the Captains were the govenors under them, the rulers were those which in every City, & in all meetings of the people were in greatest estimation and credit. Hamans' end and purpose was, that all sorts of men should do their careful endeavour in accomplishing that bloody Edict, which was so guarded with the King's name, and sealed with the King's Ring, which was in steed of those great seals which our Kings at this day use. So for the most part we see it to come to pass, that those who are placed in the government of the Commonwealth, for the defence of good men, the protection of laws, and preservation of public peace, do often times (kings being carried away with evil counsellors) bestow their labour in murdering and massacring the most quiet & peaceable subjects, making no inquiry before whether it be done by right or wrong, to whom it is enough to say: Thus it was the King's pleasure: neither are they mindful that they are called to that place not to serve the Prince's lust, who as other men, is mortal; but to serve the laws, and render to every one that which is theirs. Wherefore that saying 
trajan.  of an Emperor of Rome is greatly to be praised, who delivering unto the General of his horsemen the sword into his hand, spoke unto him these words: Use this for me, if I command that which is right: and against me, if I command that which is unjust. But the tyrannous will, or rather lust of many Princes, challengeth the force of law, and to be the rule of equity, although even in jest they deliberate of most unjust matters.  
The Scribes again on the other part, yield themselves most obedient to Haman, and object nothing against so bloody and violent an Edict: they would not forsooth displease the King. Nothing also in so cruel a proclamation seemeth unjust or unlawful to the Nobles and Captains, but they are ready to fulfil it. So in our age, if Edicts were to be penned against religion, the Scribes could never satisfy themselves in devising significant words, to make them more heinous and cruel: the Governors without any exception, were ready with all their might severely to observe them: and the people received them with alioy and gladness. And as here all things were written in the king's name, and sealed with the King's seal: so in our age, the colleagued enemies of the church and true religion, with great cries and open mouth, pretended still the king's name and majesty, and have used 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 authentical form, according to Hamans' will and lust.  
Let us come now to those things that were contained therein, for of the manner how it came and was dispersed into the Provinces, we will speak after in the 15. verse. The Proclamation containeth two principal points.  
The former is, the kill of all jews, without sparing or making difference, and that all together upon one appointed day; and the spoiling of their goods as a pray.  
The other, that this decree be made known unto all Provinces, that all men might be ready against the day prefixed to commit so bloody aslaughter. As concerning the former: Haman is not contented with the common word of killing the jews, but that he might the better lay open his cruel and bloodthirsty mind, he saith that they should be rooted out, slain, and destroyed: and that there should not any place be left for manhood or piety, wherewith moved men at least might spare infants, he maketh mention of every one severally as well young as old; little children as women.  
This butchery is appointed upon one and the same day, that with greater pleasure he might wallow in abundance of blood, flowing from all places at one time: and that the cut-throats in every place might the more be stirred up unto that horrible slaughter: nay farther, that they may not spare any, the goods of those that are slain, are set open for a pray to be spoiled, that every one having this reward promised, might run unto that slaughter, with a barbarous and unbridled fury.  
If any man demand with what show of reason so detestable a fact could be shadowed, the answer is easy, upon Hamans' accusation they were condemned, as contemners of the King's laws, and religion.  
Finally, the hatred of God and of true religion, was a sufficient incitement unto them to commit so bestial a massacre. Peradventure it may seem strange and incredible that so bloody a decree could be made, when the most enraged enemies and most bloody, are wont in wars to spare women & children, unless even in our own age we had seen far more cruel things than these: not only to have been deliberated of, and decreed by those who brag that they are Christians, but also to have been executed with so great and so barbarous rage by them, that even a man's heart will quake only 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. years ago; and also that most horrible butchery begun at Paris the 24. of August, 1572. and afterward spread into the other Cities of France, he must needs be driven to confess, that these were so cruel that they passed all others, and this last so barbarous that it turneth away men's eyes from all others, unto that alone: the cruelty was so fierce and unheard of before, that none can sufficiently wonder at it, and be moved with horror, who have but only heard the report thereof.  
For what kind of cruelty was there not executed with more than devilish rage against men of all ages, quality, and sex? what villainies omitted against those that were slain? with what slanders were they not even overwhelmed, that they might be accounted even detestable after their death?  
But by whom (I beseech you consider) were those horrible & savage slaughters committed? not by strangers, not by savage people and Cannibals, but by their fellow-Citizens, their neighbours, their alliance, by them who but the day before did testify their friendship by their oaths. But at what time was this lamentable slaughter executed? In the midst of a public peace, with most solemn rites proclaimed and sworn unto, under the glorious pretence of marriage and feasts royal, when all joy did seem to be hoped for. By what means? Even by the most treacherous & traitorous practices, that ever the most faithless did use. Under what pretence? of Christianity, zeal, religion. Oinfernal & hellish zeal! o devilish religion which teacheth to murder so cruelly, so treacherously, those who only call on the name of Christ jesus▪  
And yet notwithstanding, so barbarous, so impudent is the superstition of the servants of Antichrist, that all the Preachers of the Church of Rome have extolled with most high commendation even unto heaven so barbarous a butchery, as an holy and meritorious work: and after did never make an end of exhorting the people to new slaughters by their seditious outcries, neither ceased they until they had again kindled a new fire of civil war.  
And the greatest part of the people, being seasoned or tainted rather with so pestilent doctrine, delighted in that savage butchery: and were sorry they could not commit greater cruelties, or that any of the faithful should escape their bloody fingers.  
For this purpose not many years past was that League made among the conspirators, who assembled themselves, and bound themselves by oath, to oppress, spoil and destroy the rest of the Church, not only in France or England, but in all places of the world, where the name of Christ jesus is purely called on, and his Gospel sincerelytaught.  
And to this end indeed are all the desires, counsels, deceits, treacheries and endeavours of the Roman Antichrist directed, that by this means he may restore his decayed tyranny. And who even yet at this day, do move the body of the League without a head, so furiously, but those fire brands which are sent from the Pope, stirring up in the minds of all those who give ear unto them, a deadly hatred against the Gospel, under the name of heresy, which they falsely lay upon it: and a desire of destroying and rooting out, yea even rasing the memory from amongst men of all those who do profess it?  
Therefore Haman is not yet dead, but his cruel mind reviveth in an infinite number of men, who being bewitched with the blasphemous voices of Antichrist, craftily coloured, persuade themselves, that there is none other zeal, no other godliness, but in shedding the blood of all those who consent not to their impieties: yea also of those, though they be Papists, who allow not of the cruelty & fury of the Leagurs; so that they have not spared even their King and his officers.  
And if the Lord himself had not cut in sunder all the cords of the ungodly, and shut the mouths of the cruel Lions, so cunningly & so deceitfully had they couched all their frauds 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 devour as they hoped his people, whom they had caught in their claws, and even rend them with their most fierce teeth.  
They had even already divided the spoils of the poor faithful ones, and laid hold on their goods, but the Lord who hath stricken their Head, is even now ready to demand an account of so many slaughters committed by them, and to revenge it. And thus far touching the first part of the Edict.  
The other point is, that the contents of this writing, should be made known to all People and Provinces, that they might all be prepared against that day, that is, that the cut-throats in all coasts should be ready to set upon the jews and to kill them.  
So that this execution should be done without any form of judgement.  
For, I pray, what order or show of law was observed against these poor innocents? All things than were to be 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 remain as a pray for such cut-throats.  
But what a confusion is that, and what disturbing of order, so to allure, and accustom the people to slaughter? Is not this the means to open the way to new seditions, to lay forth the laws to be trodden under foot by all men, to teach men, to set light by the blood and life of men, and to flesh the wicked and lewd persons in robbery & violence? But without care is the confusion of all things brought in, without care are the laws both divine & ●●mane broken, without care is the law of nations & nature trodden under foot, so that ●●ey may take revenge of their enemies, and true religion may be destroyed, with 〈◊〉 that favour it. Now if any should take ex●●tions, that this Edict being so speedily 〈◊〉 out, did give warning to the jews, speedily to provide for their safety by flight. I answer, there was also as speedily provided that there should be no place for them to escape. For whither I pray, could those miserable Captives flee with their families, being environed on every side with so many enemies? For from the time that decrees are pulished against the poor faithful, there is none dates show himself a friend unto them: all men are enemies in adversity.  
The King's voice is as thunder, wherewith even the most stout are feared. Who then will wonder that there was no means for the poor jews being thus condemned to escape: when as it is rather to be marveled at, how their enemies held themselves back, but that they had assailed them before the day prefixed, tha● they might the sooner enjoy the spoil as we see that holy-hunger of gold drives men to commit any mischief? B●● God did watch for the safeguard of th● poor Captives, from whom being injuriously condemned, he did turn the eu●● upon their enemies.  
Here we are to hold for certain, th● God doth often suffer his Church to b● plunged into so great dangers, as it seemeth in the judgement of man, impossible to get out of them, that thereby the deliverance thereof, may be the more known and famous in the whole world.  
So Pharaoh's host hemmed in the Israelites 
Exod. 14.  on every side at the red Sea, to whom God gave a deliverance through the midst of the Sea. So Rabsake besieged 
2. King. 19 35.  jerusalem very straightly, without hope of help from any mortal man, that his power who punished from heaven by the hand of an Angel, by whom in ●ne night the host of this blasphemer was slain before Libna, might be so much ●he more renowned among God's people, and more feared among all other. So 〈◊〉 our days we have seen not a few of ●hese deliverances, though not by the like miracle or so apparently. Hence we learn 〈◊〉 hope for an issue out of so many evils ●herewith we are oppressed by those who ●aue conspired against us, who now rage ●ore furiously then at any time before. And thus far of the contents of the E●ict.  
Furthermore, this Edict thus composed according to Hamans' pleasure, is carried by the swiftest posts into all Provinces, by the King's commandment, & the decree is first published in Susa, the chief City. The king urgeth this matter, as though it concerned his Crown, or the defence of the State of the whole Empire, as though the enemies were at the gates. So it cometh to pass, that the mischief begun by the wicked against the Church, increaseth as it goeth: and the wicked will of ungodly men, always runneth into the worst, so that they never give rest neither to themselves nor others, until they have brought their ungracious purpose to an end.  
This unwise King, is not ashamed to publish every where his injustice, & more than barbarous cruelty, and to solicit his subjects to accomplish it: he little regardeth the judgement of posterity against him, neither careth what may followeamong his subjects, of so inhuman a fact: so much can the words of those prevail, who daily persuade Kings to new slaughters.  
Finally, the King and Haman are said to sit drinking when the inhabitants of Susa were in perplexity; that is, they gave themselves to banqueting and quaffing, after the proclaiming of this bloody decree, when in the mean while, those in whom there was any spark of humanity, were troubled at it, and the poor jews mourned with tears and lamentation. These things are added to depaint unto us in few words, the nature and disposition of the enemies of the Church, who are never more merry, neither at any time give themselves more unto banquets and drinking, then when they see her destruction to be confirmed. And this is a horrible senselessness, wherewith Satan hath blinded them in the midst of their malice, that they should not feel it or be displeased with themselves for it, which were a beginning of health and conversion. Especially consider the perverse and wicked craft of Haman, who employeth the King with delights & banquets, lest perhaps at leisure he might considerin his mind that evil, whereunto he had been solicited by Haman, and repent of the doing thereof.  
This wicked man also drowns himself in delights, because he knew the decree was irrevocable, and thinketh that there was an end of the jews, and there remained no hope of help for them.  
In like sort that Haman of ours did only talk of feasting, did only thirst after men's blood, wherein he hoped that he and his should wade even unto the girdles, after he had obtained that Edict of the States, confirmed by an oath, & set down as a fundamental law of the Kingdom, for the kill of all that professed the Christian religion.  
So we see that to have been true in all ages, which our Lord and Saviour jesus Christ said to his Apostles, The world 
Io. 16. 20. 2.  shall laugh, but you shall weep: yea those who kill you, will think they do God service. So our Lord jesus Christ hanging on the 
Mat. 27. 39 Marc. 6. 27.  Cross, all his enemies rejoiced, and with mocks and scoffs derided him. Whiles Herode with his Courtiers banquet them. selves, john Baptist is beheaded in the prison. The Papists were never merrier than when they knew that the decree was confirmed to root out, and to destroy all those that professed the reformed religion.  
But let us learn that it is an heinous sin and cruelty to rejoice at the evils of the Church: for which cause, God by his Prophet Ezekiel, doth denounce destruction 
Ezek. 20. unto Chap. 34.  and overthrow, not only to the nations who spoiled judea and jerusalem, but unto all those who were glad at their desolation. For which cause also Obadiah 
Obad. v. 12.  the Prophet, threatened horrible judgements to the Edomites. Nay let us know moreover, that we offend greatly by inhumanity, if when the people of God suffer, we be not moved, but follow delights, and banquet as though all things were well: For we are warned to weep with them that 
Rom. 12. 15. Amos. 6. 6. Heb. 13. 3.  weep; that we must sorrow for the affliction of joseph: that we must suffer with those that are in bonds, even as if we ourselves were bound. Wherefore a curse is denounced unto those among the jews, who gave themselves to drinking and wantonness, whiles the ten Tribes, which are meant by the name of joseph, in the place which before I alleged of the Prophet Amos, were led away Captives and destroyed. Therefore the Levites, being captives in Babylon 
Psal. 137. 6. 2. Sa. 11. 11.  do testify, that they will not rejoice ●nd be merry until they hear of the restitution of jerusalem. Also Urias would not go down to his house to sleep, because the Ark of God and the host remained in tents, and were in danger of war. Wherefore the blockishness and senselessness of many is wonderful in these days, who are not moved with common calamities, wherewith the Churches of France and Flanders are oppressed: and it is greatly to be feared, lest those who thus delight themselves whiles others weep, being deaf to the complaints of their brethre, shall have their own turn come at last: and have their cross so much the more grievous, by how much the more they have been hardened at others calamities. Go too then, let us bear pitiful minds, and let us help one an other with mutual benefits, & duties of charity, whereby in the day of visitation, our stroke may be the lighter: or else we may be altogether delivered from the evil days, and revenge of God's wrath that continually doing good, we may rejoice in his salvation, through jesus Christ our Lord, to whom be glory fo● ever.  
Amen.   

THE ELEVENTH Sermon.  
Mardochaeus first fleeth unto God, after to the intercession of Ester, to king Assuerus: in the eight first verses of the fourth Chapter.  CHAP. FOUR 
1. Now when Mordecai knew all that was done, Mordecai rend his clothes, and put on sackcloth and ashes: and went out into the midst of the City, and cried with a great cry, and a bitter.  
2. And he came even before the King's gate, but he might not enter into the King's gate, being clothed with sackcloth.  
3. And in every Province and place, whither the King's charge and his commission came, there was great sorrow among the jews, and fasting and weeping, and mourning, and many lay in sackcloth and ashes.  
4. Then ester's maids and her eunuchs came and told it her: therefore the Queen was very heavy, and she sent raiment to cloth Mordecai, and to take away his Sackcloth from him, but he received it not.  
5. Then called Ester Hatach one of the king's eunuchs, whom he had appointed to serve her, and gave him a commandment unto Mordecai, to know what it was, and why it was.  
6. So Hatach went forth to Mordecai unto the street of the City, who was before the king's gate.  
7. And Mordecai told him of all that had come unto him, and of the sum of the silver that Haman had promised to pay unto the King's treasures, because of the jews for to destroy them.  
8. Also he gave him the copy of the writing and commission that was given at Susa, to destroy them; that he might show it unto Ester, and declare it unto her, and to charge her that she should go in unto the King, and make her petition and supplication before him for her people.  
WE have heard how great a peril and destruction was prepared for the jews, that were dispersed through all the Provinces of the Persian Empire, as well by the malice of Haman, as by the negligence and injustice of the King, yet not without God's determination and just decree, who so would exercise his, that his power might shine in their weakness; his glory in their deliverance; and his justice in revenge against his and their enemies: which things we shall be taught in the four Chapters which follow in this holy History.  
In this Chapter is showed to what remedies Mardochaeus had recourse, that he might be delivered from these distresses: to wit, to God first, in fasting and prayer: and then to the King by the intercession of Ester, unto which she giveth not her assent without some stay.  
This doctrine is very necessary for us, that we may know both in our public and private calamities whatsoever that grow unto us, by what means they may be overcome: to wit, that after the example of Mardochaeus, and the rest of the whole people of the jews, we humbly flee unto the grace and mercy of God: then, if any way be opened unto us, whereby our innocency may be made known, and the hearts of the oppressors turned, by the means of those who are in authority and favour, that we wisely follow it, placing nevertheless our whole hope in the Lord. Now then let us see how Mardochaeus behaved himself in both these means, not only having care and regard of himself, but also of his whole Nation, that it might be delivered from that bloody butchery.  
First therefore it is set down, that Mardochaeus when he knew what was done, rend his clothes, and covered himself with sackcloth and ashes, and went through the City, crying out with a great cry and a bitter. Whereunto let us join, that which was done by the rest of the jews, 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 not so secret among a few, but that at the least it was so spread abroad, that the jews were certified thereof, yea and had a copy 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 irrevocable, there could not but great confusion arise throughout the whole Empire, by the decree granted to the jews to defend themselves: when others also had commandment to invade and destroy them.  
Whatsoever was done, Mardochaeus had intelligence of the whole matter, and also the jews in the Provinces, God by his secret providence stirring up his, that perceiving so great a danger decreed against them, they might flee to his grace and ay de as they did.  
For by reason hereof, Mardochaeus ●ent his clothes, took sackcloth and ashes, with a great cry and a bitter, crieth through the City.  
Neither is it to be doubted, but he had humbled himself before God, and had directed his cries, that is, fervent prayers unto him. For otherwise what had that cry of his been, but disordered outcries and howl, such as Infidels and brute beasts themselves send forth naturally, when they are pressed with any grief or sorrow. And I pray what fruit could there be of such a cry?  
Likewise when as the jews dispersed through the Provinces, are said to have cried out in fasting, weeping, & great mourning, it was before God, before whom they showed forth such tokens of humility, craving his aid and help with earnest prayers, and these like signs of repentance. For without prayer, without faith and repentance, what could sackcloth, ashes, weeping, fasting, have prevailed, but only to increase their contempt and misery?  
Hear therefore, first they are worthy commendation, that they take not counsel of flesh and blood, neither run into despair, or seek unlawful counsels, as to make an uproar, stir up sedition, fire the Cities, that at least they might not die without revenge.  
Let us not therefore suffer ourselves to be driven, either by the cruelty or fury of our enemies, or by the greatness of dangers threatened, to do any thing against the laws, or against right and our duties, but let us patiently expect from God the means of our lawful defence, as here the jews, appointed to the slaughter, yet looking for hope and help from God alone, are a pattern and example unto us.  
Moreover we are here in brief to observe what use and profit cometh of that tearing of the clothes, of wearing sackcloth & ashes, of weeping, and cries, and lying on the ground: to wit, that all these aught to be the true effects and testimonies of true and earnest repentance, and of true humiliation and casting ourselves down, as well before God, as before Angels and men. Wherefore joel, 
joel. 2. 13.  chap. 2. warned that we should rather rend our hearts then our garments. And Isaias 
Isai. 58. 4, 5, etc.  chap. 58. cried, that fasting without repentance is mere hypocrisy: and likewise fasting with opinion of merit, and with desire of being seen in the eyes of men, or with supposal of the service of God, 
Mat. 6. 16.  is nothing but hypocrisy and wickedness. Weeping also and tears without repentance, are of no value before God, which is plain in the example of Esau. Repentance 
Gen. 27. 38. Heb. 12. 17.  then is at all times a pleasant and acceptable sacrifice unto God: Prayers, fasting, tears, sackcloth and ashes, are partly the effects of repantance; partly helps and means, whereby we are moved to the casting down of our souls, and true humility, that we return to a better kind of living.  
And although the custom of renting of our clothes, of wearing sackcloth, of sprinkling our heads with ashes, and lying on the ground, be grown out of use in the Church, yet hath she retained fasting, tears, and sighs, as the most convenient furtherances for our weakness, and most beseeming the gravity of public assemblies. Privately, it is lawful for every one to use those means whereby he may be stirred up to true humility and repentance, whether he put on sackcloth, or lie on the ground, putting his mouth in the dust, (as jeremy 
La●. 3. 29. 1. Tim. 4. 8.  speaketh) so that he know that all this bodily exercise hath little profit, as Paul sayeth, and that he place not the service of God in these exercises, or feign unto it an opinion of merit, as unskilful men are wont in the Church of Rome. So that when these outward things are referred to their right end and use, which is, that we may be the more cast down and humbled before God by them, and raised up to true repentance, that our zeal may be increased, and our prayers more fervent, than they help, and are pleasing and acceptable to God, who, as he hath created the body no less than the soul, doth also require to be served with both, and in both will have us to give testimony of earnest repentance and amendment. But we must especially take care that the contrition and humility of the heart, placing his hope and trust in the mercy of God, do go before these outward things; after which the confession of our sins must follow, and an acknowledging of God's justice, with earnest prayer, desire of pardon, and deprecation of the deserved punishments: and last of all, an ardent petition of help and defence, to the glory of his name. The sprinklings of such a sacrifice, are fastings, sighs and tears: and from that (as from a fountain) do these outward things draw all the dignity that they have: but faith, repentance, hope, are the gifts of God, of his mere grace, which receive all their dignity from the only merit of Christ jesus and his obedience. Wherefore our whole repentance, with all the parts, fruits, and testimonies thereof, are the gifts of God, whose whole merit cometh from that only sacrifice, which our Lord jesus Christ offered once upon the Cross for us, by which alone God is appeased, turneth away his wrath from us, and forgiveth us our sins. Therefore being reconciled unto God by so excellent a price, our repentance which is the gift of his grace, is pleasing and acceptable unto him, because that by our humility we magnify his glory: and by acknowledging of our sins, we commend his justice: and in that we flee unto him in the midst of our miseries yea and death, he is acknowledged to be the author of life and salvation, a gracious, gentle, and merciful God. How then can it be but such a repentance shall be acceptable unto God, when he deferred the sentence of vengeance already given against Achab, for 
1. Reg. 21 29.  for that he humbled himself before God, although his heart were not sincere and upright? and oftentimes did he patiently bear with his people in the wilderness, although their heart were not 
Psa. 78. 37.  pure and right with God. Thus have we how Mardochaeus and the rest of the jews did publicly testify their repentance, looking for help and deliverance from God. If any man demand what their sins were, the answer is easy, that besides the usual sins whereunto men are given, this also was added, that through fear and negligence they remained in those strange countries, when the rest of their brethren, by the commandment and leave of Cyrus, were returned to jerusalem and the holy land. And it behoved them when they were thus appointed to the slaughter, to feel how great a sin they had committed, in not returning with the rest into their country. By this example and such like in which we see that the faithful never found more safer protection than God's mercy; nor more strong weapons than prayers and tears; our sluggishness must be roused up, especially at this time, in which we see the fury of the enemies more than ever to be kindled, and that they take greater courage to oppress God's truth, and destroy Gods pure service, to flee unto him, and to be converted with our whole heart, that having mercy on us, he will appoint an end of our miseries, or at the least moderate them, and give us strength, whereby through his name we may overcome all incommodities and dangers whatsoever. And of the remedy which Mardochaeus and the rest of the jews did seek, thus far.  
The other remedy unto which Mardochaeus did flee, is the favour of Ester, for which cause it is said that he went even unto the King's gate, to wit, that he might be seen by some of ester's retinue● and so declare unto her in how grea● danger both he and the whole nation o● the jews were: for he might not enter within the King's gate, being clothed with sackcloth. Where by the way we are to note, that the Kings of Persia, that nothing might either come to their ears, or be in their sight, whereby they might be made sad, (as are cries, and weeping, and sighing, and the very attire of the afflicted testifying their sorrow) would not that any should come into their sight in such apparel: and besides that this was used to be done by them, that they might drive far away all memory and thought of death. But this is not only a great niceness and effeminacy, but it is also exceeding great and more than barbarous cruelty. For to what end are Kings appointed, but that they should be the refuge of the miserable and afflicted? So it cometh for the most part to pass, that there is no entrance for the distressed into the house, nor any way or means to complain unto them: but they must comfort themselves with this, that the gate of heaven is always wide open unto them, in as much as the Father of heaven calleth all that are afflicted unto him, and promiseth them help and aid. Therefore Mardochaeus, seeing he could not enter into the king's house, crieth out in the streets, that Ester may be certified of this his sorrow, which also came to pass by her maidens & Eunuches: whereat she was grieved exceedingly, and sent him other garments, that so he might enter into the king's palace, but Mardochaeus refused them. By this we may know, that ester's gentle disposition and nature, was not altered by her royal dignity and greatness, but that she had a most loving carefulness towards Mardochaeus, whom she worthily acknowledgeth as her near kinsman, and holdeth him in steed of her father: and beside would gladly relieve him, and if it were possible rid him of all care and doubtfulness. A most worthy example for all to behold, and namely for mighty men, who have all delights in abundance, that they may learn to relieve the distressed: for for this end, have they received at God's hand, riches and abundance of all prosperity, that they should communicate them unto others, and secure the afflicted. That Mardochaeus refuseth the garments offered, it partly proceeded of the greatness of his sorrow, which he could not dissemble: partly that he would not seem to be careful of his private commodity, but remaining in mourning, would more and more make apparent the greatness of his sorrow, both to Ester and to all his brethren. By which example we are admonished, that in public calamities we must not have regard of our private security, but of the defence of the whole commonwealth, and by our example to move others to seek those remedies, whereby the safety of all may be provided for: and that we may move others, there ought to appear in us evident signs, that we are touched with the sense of God's wrath, and feeling of the common calamity.  
Now Ester is not offended with this efusing of the garments, as Princes are commonly wont to be angry, if all things ●e not done as please them: but she sen●eth Hatach one of her eunuchs, to inquire diligently the cause of this mourning, that when it was known, she ●ight remedy it. For she knew that Mardochaeus was not wont to be so moved ●r a matter of nothing. By her carefulness, and solicitude, we learn not to neglect the tears and mourning of the afflicted, as though they touched us not. For it is the property of an arrogant and disdainful person, not to be moved with the tears and groans of those that mourn. When as this is one of the greatest griefs in misery, to be contemned by those that are at case: besides that, if we diligently look into the causes of sorrow, we shall find, that our state is in handling, and that we had need take heed, when our neighbours house is on fire, which thing we here see that Ester had experience of.  
Mardochaeus being demanded, doth particularly unfold what happened unto him; the conspiracy of Haman against all the jews, and the king's commandment, to destroy them: and withal, sendeth a copy thereof unto Ester, showing beside, what had befallen: he confesseth that he hath inflamed Hamans' wrath against him, because he would not bow unto him as other did, though he were often solicited there unto: and so showeth that he neither wa● ashamed nor did repent, not to have yielded to a mortal man, & him accursed b● God, that honour which was due to God ● lone. Therefore, when as doing well, & resisting the pride & impiety of the wicked, we suffer calamity & affliction, let us not be ashamed: & if by occasion our fact shall draw others into any great danger and calamity, let us not therefore think that we are to be blamed: as we ought not to blame David, for hatred of whom, Saul did slay 
1. Sam. 21.  four score Priests at Nob, and afterward wasted their whole City with sword and fire: neither also those wise men which 
Math. 2.  came out of the East to worship our Lord and Saviour Christ jesus, who being warned in a dream by an Angel, 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 money offered by Haman, that he might obtain of the king, authority to kill the jews, it serveth to show that he was the author of the conspiracy, and so to thirst for the jews blood, that he thought to buy it though with so great a price. So that Haman of ●ur time, did liberally bestow, and would ●aue bestowed even that which he held most precious, as did also the Roman Clergy, in hope to root out the Church and to abolish the Gospel, under the name and pretence of heresy, whereof they falsely accuse it. He delivereth also the copy of the Edict, that all doubt might be removed from Ester, and that he might even set before her eyes, how certain and present a danger did hang over all the jews. So it behoveth us, before we be moved, and spread any report of fear and trouble, that we have certainly tried the truth of those things whereof we speak, & not to trouble any with vain and uncertain conjectures. I confess that we have cause to fear all evils at the hand of our enemies, but yet not without wisdom, that we be not moved, but so far forth, as God revealeth their malice unto us. 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 brought up, 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 moment, he speaketh with authority, lest Ester should pretend any evasion or excuse not to go in unto the king, & to become ● suitor unto him for her people. So that Mardochaeus here teacheth them who are in favour with Princes, not to favour themselves, if they fear God, but to make supplication unto them for the Church, when it shall be in calamity and oppressed by injury. Yea and those Kings and Princes who are neighbours unto those that oppress the Church, aught to be intercessors unto them, both by entreaty and admonitions to release the Church: nay further, if necessity so require, to ay de it with men, munition, and money, which in these last persecutions of Antichrist, many with praise have performed. By this example we are also admonished, that we must not reject those lawful means which God doth offer for the preservation of his Church. Now what can be more convenient than that the wife should entreat the husband for innocents? What more just then to desire the stay of the unjust shedding of man's blood? for in what thing may we better employ that favour and authority which we have? Wherefore, woe unto them, who for fear of their delights & profits, which endure but for a while, dare not once open their mouths, for the defence of the poor members of the son of God, whom they see daily to be murdered: woe unto our sloth and carelessness, unless when as we see and hear the Lords inheritance to be wasted far and near, with fire and sword with these robbers, we do not at least join our prayers with those who have not ceased continually these many years to power out their prayers unto God, for the deliverance of his Church. David showeth with how earnest affection he wept and fasted 
Ps. 35. 13.  for his enemies, when they were afflicted; what then may we think, that we ought to do, when we see the poor church of God so many ways on every side to be oppressed? Assuredly our prayers & supplications shall not be in vain with that Father of mercy: we have many testimonies by undoubted experience: Let us not then be wearied in praying, looking when that just judge will come to revenge the cause of his & to set them at liberty. For God will 
Ps. 12. 5.  arise because of the sighing of the poor, & will come in a most convenient time to deliver and save them, that in the midst of the church there may be sufficient matter of praise and thanksgiving, through jesus Christ; to whom alone be glory for ever.  
Amen.   

THE TWELFTH Sermon.  
The fear and excuse of Ester, the faith and constancy of Mardochaeus, and the holy deliberation and purpose of Ester, after three days fast: from v. 9 to the end.  
9 So Hatach returning, told Ester the words of Mordecai.  
10. Then Ester said unto Hatach, and commanded him to say unto Mordecai.  
11. All the King's servants, and the people of the King's Provinces do know, that whosoever, man or woman, that cometh to the King into the inner court which is not called, there is a law of his, that he shall die, except him to whom the king holdeth out the golden rod, that he may live. Now I have not been called to come unto the king these thirty days.  
12. And they certified Mordecai of Ester words.  
13. And Mordecai said, that they should answer Ester thus. Think not with thyself, that thou shalt escape in the King's house, more than all the jews.  
14. For if thou heldest thy peace at this time, comfort and deliverance shall appear unto the jews out of an other place, but thou and thy father's house shall perish: and who knoweth whether thou art come to the Kingdom for such a time?  
15. Then Ester commanded to answer Mordecai.  
16. Go and assemble all the jews that are found in Susa, and fast ye for me, and eat not, nor drink in three days. I also and my maids will fast likewise, and so will I go in to the King, which is not according to the law: and if I perish, I perish.  
17. So Mordecai went his way, and did according unto all that Ester had commanded him.  
A Ffliction is the trial of our faith, and the fornance in which there is made manifest both the weakness and infirmity of our flesh; as also the strength of the spirit, which remaineth in the hearts of the faithful: it is also the whetstone, whereby we are sharpened in earnest and vehement prayer unto GOD: and which maketh us wise, to seek the aid and help of men in a lawful manner. All which things are most evident in this history. For in that extreme affliction which hanged over the heads of the jews, Ester strooken with fear, refuseth to go in unto the king to entreat for them. Contrariwise, Mardochaeus with an invincible faith and constancy, exhorteth her to do her duty, which she afterward purposeth to do, fleeing to most fervent and extraordinary prayer joined with three days fast, after which, she is fully determined to speak unto the King for the safety of the Church. So that there are three chief points here to be discussed, the first the excuse of Ester for fear of certain danger, ver. 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliverance of the Church, ver. 12, 13, 14. the third the holy purpose and piety of this holy woman, being ready against all events and danger for the succour of her people, ver. 15. & 16. These examples are proposed unto us, that we may know what we should do in adversity, what means we may use to be delivered from them, with what zeal, what faith, what constancy and courage the Church is to be defended and our brethren delivered.  
Touching the first point, Ester being certified by Hatach of the decree made against the jews, and of the help that Mardochaeus did desire in this necessity, doth excuse herself by the great rigour of the law, made against those who came unto the King not being called, and doth add, that that was the thirtieth day since she had been called to come in unto the King. This seemeth a fair excuse: for there is likely to fall on her a most evident danger, seeing the law is manifest, and so much the more severely observed, by how much it was more commodious for preservation of the King's Majesty. It increased her fear, because in thirty days she was not called in unto the King, and therefore seemeth to be out of favour: and she distrusteth that she should obtain her suit offending against the law; and so it was to be feared lest she should cast herself headlong into certain peril of death, and do no good neither to herself nor her people. And so Ester desireth Mardochaeus to consider of it, and hold her excused. But the fear of private danger ought not to affright her, but that nevertheless she should, with God's favour, try the King's mind, and seek to turn it to hinder that horrible slaughter. Hereby we see, that those who are come to great dignities, and possess much which they may lose, are also more fearful than others: though for the most part, men rather care for their own hindrance, than the common danger. And you shall scarcely find any who will not seek some excuse, when he should help the Church: and hath not more regard of redressing his own discommodities, then of relieving the brethren. Moreover, it is no great marvel to see a woman afraid of imminent danger, when it often times happeneth, that men, even of a good courage, be so daunted with dangers, that they leave their duties undone. This is apparent in the Apostles, and namely in Peter, when they saw their Lord (whose miracles were yet fresh in memory, and even as it were before their eyes) to be in the hands of his enemies: therefore the weak and fearful men are not to be rejected, but rather to be stirred up and encouraged.  
Hence also it is to be noted, how inconvenient the condition is of unequal marriage, when one part is greater and more worthy than the other: and how the most mighty do most easily break the laws of holy matrimony, which are these; That the man hath not power over his 
1. Cor. 7.  body, but the woman: nor the woman power of her body but the man: and that they ought not to be separated, but for a time, with the consent of both parties. We may observe beside, how kings under pretence of their security, and defence of their princely majesty, do very often make tyrannical and unjust laws, and quite contrary and repugnant to the end for which they are appointed by God. For what I pray is more contrary to the office of a good king, then under pain of death to forbid any man to enter into his court? What more inhuman then to shut the door against those to whom justice is due? How great a barbarousness is it, that the wife dares not come into the presence of her husband, but that she shall stand in danger of death? Thus it cometh to pass, that Princes whiles they go about to maintain their dignity, do degenerate into beasts, so that none dares safely come near unto them: and their throne which ought to be the refuge and sanctuary of the poor and distressed, is become a place offeare and terror. So did not the good Kings and Emperors in old time, but themselves would judge the causes of every private man, and hear 
1. King. 3. 16.  every one: as we see that Solomon did patiently hear the controversy of those two harlots, and with exceeding wisdom did decide it. So the good Emperors of Rome, did themselves openly judge the controversies of their subjects. Now what a misery, and what a mischief is this, the king's house and ears are at all seasons open to Hamans' false accusations and slanders, but it is not lawful for the Queen to make intercession to the king for the just defence of herself and her people? I confess that there ought to be great regard to be had of the safety and dignity of Princes, but they are not to be deprived of clemency and justice, than which they have not either surer pillars or safer defence for their State. And thus far of ester's excuse.  
Yet Mardochaeus accepteth not of this excuse, but courageously exhorteth, yea in a manner compelleth her to do her duty, Think not, saith he, in thy mind that thou shalt be delivered in the King's house, only and alone of all the jews, For if thou altogether hold thy peace at this time, a breathing and deliverance shall come to the jews by some other means: but thou and thy father's house shall perish: and who knoweth whether thou art come to this kingdom for such a time. In few words he propoundeth unto her three chief points of great moment. First, that she is greatly deceived, if she think that she alone should be delivered from the common danger. Next, that if she held her peace, yet God would otherwise provide for his people, and she should perish. The third point is God's providence, whereby not without some great cause she was lifted up into the dignity royal, to wit, that in this urgent necessity she should help the Church of God. He may seem to have spoken these things as a Prophet of God: for otherwise, some will say, how could he so confidently say, that succour and deliverance should▪ come unto the jews, and Ester if she held her peace should perish? Yet because he followeth not the usual manner of speech of the Prophets, Thus sayeth the Lord, therefore in this history, the words of Mardochaeus are not to be taken as a Prophecy, but as an application of the general doctrine of the law and of the Prophets, to this special fact. And these things will better be understood by the explication of every part.  
The drift of Mardochaeus, is to put out of ester's mind the fear of the danger which privately might light on her, if not being called she had gone in unto the King to make supplication for the jews: that he might effect this, he objecteth a greater fear unto her: and that in two sorts: first that she shall not escape free from this slaughter, if by force of this decree all the jews be put to death: then, she also hath cause to fear, lest if at this time she deny her help unto the Church, it should be delivered by some other means, and God would punish her sloth and cowardice. The first point was very likely, if you consider Hamans' malice, and his favour and authority with the King, which was so great, that the King easily believed him in all things. And truly when all the rest of the jews were destroyed, as the fury and rage of cut-throats increaseth by shedding of man's blood, it would be an easy matter to persuade this profane king, to take away her life also, who only being left alive of that whole nation, would even do nought but breath out revenge for the injury received. The other point dependeth upon the promises of God, to preserve and defend his Church, to hear the cry of the afflicted, to arise for their help, to have his ears open unto their prayers, and his hands stretched out to save them; and others of this sort many, whereof the whole Scripture is full: and on the contrary part, upon the threatenings against those who do not help and ay de those who are in misery and affliction: and this by force of the covenant made with Abraham, I will 
Gen. 12. 3.  bless them that bless thee, and curse them that curse thee. As also Deborah doth curse 
jud. 5. 23.  the inhabitants of Meroz, who came not, as their duty required, to help the people of the Lord. Mardochaeus therefore fitly doth apply to the present purpose, the promises and threatenings made by God in his law, and so teacheth us in our greatest dangers, both public and private, to apply those precious testimonies of God's favour: 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 again, to the stirring up of our own and other men's sloth and cowardice, the threatenings are to be considered, wherein God threateneth punishment, not only to those who oppress the Church, ●r laugh at her calamity, but also to all ●hose who do not help 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 father's house shall perish. So that in the ●ngerous times of the Church, to take ●re for thyself alone, and for thine own ●curitie, and not to dare to speak any ●ing in the defence of the Church; and to separate thy state and cause from the people of God; is to procure ruin and destruction to thyself. For if safety be any where it is in God's house. Whereunto appertain those things which are spoken, Pro. 24, 11, 12. How great then is the madness of those, who go out of the Church and abjure the truth, that they may provide for themselves & their state? and how great is their fury, who hunt for commodity only by the loss and ruin of the Church? Further out of this place we may learn, that as the weak and fearful are not altogether to be rejected, so also they are not to be nourished in their infirmity, but to be pricked even to the quick by the proposing of God's threatenings and judgements unto them? and when the question is of the safety of the Church, all fear of dangers and threatenings which may proceed from men, are to be despised. The King Assuerus forbiddeth that any should come unto him unless he were called, great danger hangeth over his head that doth the contrary, but God biddeth every one according to their power & ability to help his Church: Woe then unto us, if we shall be slack or slothful, and unless we rather obey God then man, which 
Act. 4. 19  thing the Apostles themselves in their greatest dangers, by their example have taught us.  
The third reason is of greatest weight, from God's providence, whereby Ester was exalted into so great dignity for so necessary a time, who knoweth, saith he, whether for such a time thou art come to the Kingdom? as though he should say: God who ruleth and governeth all things by his providence, even the very moments of time, hath not without cause exalted thee to so great a dignity, by so wonderful a means, but that weighing with thyself so great a favour of God bestowed on thee, thou shouldest serve▪ his purpose, for the profit and deliverance of his people. For what unthankfulness shall it be, not to acknowledge so great a liberality of Gods toward thee, not to consecrate thy dignity to his glory, and thy favour and authority to the safety of his Church? So it be hoveth every one wisely to consider unto what God doth call him by his providence, & by his benefits, in every estate and vocation, wherein God by his grace hath placed us.  
Kings and Queens must remember that 
Isai. 49. 23.  they are called and appointed by God to be nurcing fathers and nurses of his Church: Ministers must remember that they give themselves to prayer and the administration of the word: finally, by how much every one hath received greater gifts at the hand of God, and ability to help the Church, by so much the more carefully ought he to employ himself unto it. Here also we may perceive, 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 help the Church more conveniently when necessity should require. So then must we use discretion, that we may show forth our faith when time shall require by all good effects, and what our zeal is towards the house of God▪ Lo then with what reasons God would have Ester to be instructed by him who had brought her up, that she might be an instrument of his grace and mercy.  
Let us now then proceed to see her holy purpose, being compelled by the force and weight of so necessary reasons: She commandeth to call all the jews which dwelled at Susa together, to a fast of three days and three nights, and promiseth, that she also and her maids will fast likewise, to cry unto God for help and aid, to whose will committing herself and her life, she determineth with a settled mind to go to the King, and make supplication for the safety of her people. The assembling of the faithful hath been at all times very necessary, when any necessity hath been offered to pray more earnestly unto God, and to make profession of public repentance, which is most evident in the first and second Chapters of the Prophet joel: and by the examples of the Kings of juda in their greatest dangers and distress, as we see that Hezechiah did when he was besieged by Sennacherib; and jehosaphat, 
2. Kni. 19 2. Ch. 20. 3.  when the Ammonites and Idumeans did set against him▪ I confess that the miserable captives had no Temple at Susa where they might assemble themselves, but they had God's promises, who is present with all that call upon him: and perhaps they had before obtained some place for the exercise of their religion. So exact and rigorous a fast of three days and three nights without meat or drink, in colder regions should exceed measure, because men in those countries could not endure it: but yet in those hot countries it was not altogether intolerable, though indeed it were very strict & rigorous. This fast also is not commanded as a worship acceptable to God of itself, but as an incitement to more vehement and fervent prayer, to greater humility, and lively repentance. Fasting therefore of itself is not acceptable, but because of the sacrifice of a contrite and humble heart▪ because of prayers proceeding from faith, because of the confession of sins, and expectation of help from God's mercy, as before hath been said. Ester will have 
Serm. 11.  them fast for her, not as though she alone were in danger, but because she was to make intercession for all, and by her good or evil success, others were to be 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 she might find favour with Assuerus, and obtain that which she did demand for the safety of the people.  
The piety and godliness of this holy Queen, showeth itself in this, that she desireth not more of others, than she would fulfil herself, giving herself to fasting and prayer with her maids, three days and three nights. By which also we learn what care Ester had used in instructing her maids in true religion and the knowledge of God; and our negligence is so much the more blameworthy, unless we follow the example of this noble Lady, as well in prayer, as in the right education of her family. But what a shame is it I beseech you, in these dangerous times wherein we are fallen, that the zeal of many is so cold, in fasting, in praying, in calling upon GOD with humble petitions, and in stirring up of one an other to the true exercises of religion? Can any man marvel then, that we are overwhelmed with so many evils, and that our calamities increase daily more and more?  
That she saith she will go to the king against the law, she speaketh it not in contempt of the law, but that she might show, that she more esteemed of God's commandment, then of the King's law▪ and of the people's safety, then of her own danger, therefore she committeth her life into God's hand, in these words: If I perish, I perish. Think not that these words are rashly and unadvisedly cast out by her, as though she did wilfully and by despair cast herself into danger: for they are holy words, proceeding from her who offered up herself and her life for a sacrifice with obedience of faith, whatsoever did betide, being ready, and reposing the event on the good pleasure of God, esteeming herself happy, if it happened that she should die in so just a cause. So did that good Patriarch jacob speak, when he sent his son Benjamin into Egypt, 
Goe 49. 14.  with his other brethren: If I be rob of my child, let me be rob.  
Hence it appeareth, that faith, which is guided by the holy Ghost, is not rash, and yet when necessity shall so require, and duty bind, it refuseth not any dangers be they never so great, with a trust and hope to glorify GOD in his body, both in life and death: because the faithful are persuaded that Christ is 
Phi. 1. 20. 21  unto them both in life and death, advantage.  
Hereby also we may learn, how profitable the mutual admonitions and the holy exhortations of the faithful among themselves are: for lo Ester, who before was fearful, by Mardochaeus exhortation is made more bold, and that with an holy boldness, showing in deed that to be true which was said before, that she 
Chap. 2. 20.  was subject unto him, as when she was brought up with him. For if she had sought for starting holes and excuses, as noble personages are wont when they are overmuch pressed, she might take exceptions, that desperate men did little care when they were past hope themselves, to draw others with them into the like danger. She might also say, that she was not the cause of this mischief, but Mardochaeus, who would not yield unto Haman, or at least keep himself secret, rather than come into his presence. But a quiet and settled mind seeketh not such hiding corners full of arrogancy and contempt, but attendeth what his duty requireth, and trembleth at God's word. Last of all, we are to see how Mardochaeus and the Church at Susa do also their duties, not casting all the burden as many do, of the whole business, on Ester, but praying with fasting and earnest supplication unto God, that he will favour and prosper her enterprise. So faithful people ought to pray unto God for their Kings and rulers, and for all that travail or be in danger for the defence or safety of the Church, that they faint not under their burden. The people made prayer for the King going forth to war, Psalm. 20. The Church at jerusalem 
Act. 12. 5.  made earnest prayer unto God for Peter as long as he was kept in prison. And this is the true means to preserve the Church, to wit, that on the one side the Governors do their duties, and be the first by God's guiding who undertake any danger: on the other side, the people have a special care of them who spare no labour nor pains for them: and all together look for safety and deliverance at his hand, who never faileth them that call upon him through Christ jesus, to whom be glory for evermore.  
Amen.   

THE THIRTEENTH Sermon.  
How after the fast and prayer God prospereth the entrance of Ester unto King Assuerus, and giveth her favour with him: from the first verse of the fift Chapter, unto the ninth.  CHAP. V. 
1. And when the third day was accomplished, Ester put on her royal apparel, and stood in the court of the King's palace within, over against the King's house: and the King sat upon his royal throne, in the King's palace, over against the gate of the house.  
2. And when the King saw Ester the Queen standing in the court, she found favour in his sight; and the King held out the golden sceptre that was in his hand: so Ester drew near and touched the top of the sceptre.  
3. Then said the King unto her, what wilt thou Queen Ester? and what is thy request? it shall be given thee to the half of the kingdom.  
4. Then said Ester, if it please the King, let the King and Haman come this day unto ●he banquet that I have prepared for him.  
5. And the King said, cause Haman to make haste that he may do as Ester hath said. So the King and Haman came to the banquet that Ester had prepared.  
6. And the King said unto Ester at the banquet of wine, What is thy petition that it may be given thee? and what is thy request? it shall oven be performed unto the half of the kingdom.  
7. Then answered Ester and said, My petition and request is,  
8. If I have found favour in the sight of the King, and if it please the King to give me my petition, and to perform my request, let the King and Haman come to the banquet, that I shall prepare for them, and I will do to morrow according to the Kings saying.  
THe promises of the Lord made unto the faithful, that he will be reconciled unto them, as oft as they turn unto him: and that he will hear them and deliver them out of dangers, when they pour out their prayers before him, are so many and so expressly set down, that no man who hath but once heard of them can doubt, but that he shall find God, as oft as he shall seek him, and shall by experience feel him to be a light in darkness, a comfort in adversity, a stay in affliction, and a saviour and deliverer in all evils. For what is more plain than that which is spoken in the 145. Psalm, vers. 18, 19? The Lord is near unto all that call upon him: yea to all them that call upon him in truth. He will fulfil the desire of them that fear him: he also will hear their cry and will save them. And what more evident than that same of Amos the Prophet, chap. 5. verse. 4? Seek the Lord and ye shall live: and that of joel, chap. 2. vers. 32. Whosoever shall call upon the name of the Lord shall be saved. Howbeit, then are we made much more certain, when we see the effects of such promises in the notable examples of those which call upon God. As, when David doth in so many places testify that he was heard of the Lord when he cried unto him; that he was set free out of distress, delivered from all enemies, and confirmed against all dangers: that God was unto him a light, a 
Psal. 18. 1.  refuge, defence, castle, weapon, and salvation; and therefore by his example he inviteth and exhorteth all men to 
Psal. 34. 8.  taste the goodness of God, to trust in him, and at all seasons and in all things wholly to lean unto him. And unto this appertaineth this example, which even unto the end of this history we shall entreat of, in which we see how Ester, Mardochaeus, and the whole people of the jews, after they had called upon God in their extreme danger, did feel his blessing: and in all their business, being happily led under his conduct, saw at the last, both an admirable deliverance of themselves, and an horrible confusion and vengeance on their enemies; that thereby we might more and more find by proof, that God will be found to salvation, of all those who in their griefs and evils seek him, and call upon him in truth. For the present we are to see, how God after fasting and prayer did bless the entrance of Ester to the King Assuerus, and gave her such favour, that he was willing to come twice unto her, unto the banquet which she prepared. Wherein there are three chief points to be unfolded: to wit, 1. the entrance of the Queen into the King's court: 2. her entertainment, and choice given unto her by the King, to demand whatsoever she would: 3. the wisdom of Ester, before she would declare the chiefest part of her request. An history worthy to be thoroughly discussed in every particular of it, that out of every part we may draw some instruction.  
And when the third day was accomplished, Ester put on her royal apparel, and stood in the inner court of the King's palace, over against the King's house: and the King sat on the throne of his kingdom in the King's house. It is not expressed whether she entered alone, or with some company, but if we have regard to the prohibition, that none should enter into the court without commandment, it seemeth that her train stayed at the gate of this court, into which she alone entered: for so great was her charity, that she would not draw any with her into danger, being content with these companions only, Faith, Charity, and Repentance. She adorned herself with royal apparel, not for pride or vain show, when she was as yet in danger of her life, but for ornament and seemliness, lest peradventure she should have been less acceptable to the King her husband, if she should have presented herself unto him in mourning apparel. Her body then was decked with magnificent ornaments: but in her heart she retained deep sorrow. Neither is that to be accounted dissimulation, but wisdom, to observe that which was seemly in the presence of the King. For it appeareth that she rather sought to please God then men, when by her three days fast she had made herself pale and wan: but it was enough that God did favour her, who granteth beauty and grace according to his will. Wherefore they who are delighted with the novelty and vanity of sumptuous and most luxurious apparel, that they may turn all men's eyes to gaze on them, and their tongues to talk of them, glorying in their riches and beauty, are nothing helped by this example, neither doth it avail any whit to excuse their pride and vainglory. Neither do we condemn that every one be appareled according to their degree and dignity, so that they seek not new fashions of apparel and those immodest and unchaste: and that the heart be adorned within with true humility and the fear of god, with charity, submission to learn, and modesty.  
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 sat, but stayed in the inner court over against the King's house, until such time as she might be espied by the King; which was not done without fear of that danger which she had cast herself into. A most courageous enterprise of ester's proceeding from faith and charity, by whose guidance she overcame all fear: for she might always think with herself, that she offended against Assuerus law, and that therefore she might be in like case with Vashti, for coming when she was not called, as Vashti was for not coming when she was called. This also augmented her fear and distrust, that for a months space she had not been called unto the king. But on the one side, her confidence in the promises of God, that he would be with them that fear him and walk in his ways, and on the other, her charity and desire that she hath to help the Church, do cause her that she preferreth the doing of her duty before all dangers.  
Hence we are admonished strait after our prayers to set hand to work, and constantly to prosecute our enterprise, as we see this holy woman to have done, who after her fast, early in the morning without any delay, doubteth not to go in unto the King Assuerus. And beside, we are taught, that our faith, if it be lively and working through charity, shall never be removed from performing her duties, whatsoever danger seem to threaten us destruction: for faith will afford us Gods present help in the midst of dangers, all which through charity and desire to help others we shall easily overcome. And this is ester's fact.  
You shall now see the happy success which it had from the Lord. Assoon as the king saw her, she found favour in his sight: and he held out towards her the golden Sceptre, and kindly calleth her by her name, adding also the titles which belonged to the dignity royal. Ester also draweth near, and toucheth the top of the Sceptre, in sign of reverence and subjection: which modesty most beseemeth all married women. So God holdeth the heart of the King in his hand, and he turneth it in a moment whither so ever it pleaseth him▪ as is said, Pro. 21. v. 1. He also beautifieth the countenance of Ester, with sweetness and amiable favour, that shemay be the more acceptable. The golden Sceptre which is holden forth unto 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 have, it is a sign of favour and good will: and in that he also inviteth her to ask, with so liberal an offer, even unto the half of the kingdom, it putteth her in hope of obtaining her supplication of the king.  
For the King might easily gather, both by this extraordinary fact, and by the countenance and gesture of Ester, that she had some great thing in her mind. Yet the King was too liberal in promising, and might rashly have ensnared himself, if Ester had been as ready in demanding, as he was in promising. But Kings can hardly moderate themselves, whether they promise or threaten: and surely it would better a great deal beseem kings, (who ought to do nothing without justice) first with good counsel and mature deliberation to understand what is demanded, before they bind themselves by any rash promise. We see that it turned unto evil to Herode, that he bond himself in a 
Marc. 6. 23  rash promise: for thereby he defiled both himself and his table with the innocent blood of john the Baptist. Nevertheless God would have the mind of Ester to be filled with good hope and joy, and assurance by this immoderate offer of the King.  
Now if Ester had justly occasion of rejoicing, for that she found the King's favour and good will towards her to be so great: what may we do, who have so excellent and large promises from God, as well of this present, as of the life to come? For God who neither can lie nor be changed, 
Tit. 1. 2. jam. 1. 17  doth promise unto us eternal life, and not a part only or parcel of his Kingdom, but a full fruition of himself, 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 divine nature. Hear we see how effectual prayers be, by which the entry is made open unto Ester into the King's house, and the way made easy, and the King's heart mollified and made soft: which have in greatest distresses procured an issue, in danger obtained security, and in the very moment of death, have wrought life and deliverance. If therefore we desire to wade out of our evils and distresses, to have an happy end of our affairs, to find favour with the fiercest men; behold here the only means and easiest way; that casting ourselves down before God with ardent prayer, we desire his help, and place our whole confidence in him. For as the Prophet singeth sweetly, Psal. 34. vers. 5. They that look to him shall be lightened; and their face shall not be ashamed: as also in an other place he praiseth God's goodness when he saith. Unto 
Ps. 59 17  thee o my strength will I sing, for God is my defence, and my merciful God. Thus you see how happy ester's entrance was.  
Let us hear how wisely she useth this prosperous gale of the king's favour: to wit: She biddeth the King and Haman to a banquet. In which thing her modesty, wisdom, and integrity do shine: for she doth not abuse the king's favour: she breaks not forth by and by into tears, and howling and sobs, as perhaps there seemed fit occasion offered unto her by the king's favour and Hamans' absence. Her modesty is exceeding great, in that she restraineth her affections, and patiently expecteth a fit opportunity to complain unto the king, and make her supplication. By this we learn, that we must bridle our affectious and passions, lest we be carried headlong by them, and that it is a commendable moderation not to be rashly moved, although there be just cause of complaint: for oftentimes a just grief doth drive us beyond the bounds of moderation, that hardly men or women can temper themselves, when they find patiented ears lent to their complaints: whereby it cometh to pass, that oftentimes the bitterness of our most just complaints, doth take much away from their weight and force.  
Her wisdom appeareth, in that she inviteth the King to a banquet, because she knew, that thereby she should further procure his good will, for that she had experience that he was delighted with feasts: as in the first Chapter we have seen that he spent half a year in banqueting and drink. So the faithful know how to use things indifferent without evil, to serve their commodity. Yea even our Lord and Saviour Christ jesus, did take occasion at those banquets whereunto he was bidden, to teach the chief points of our salvation. So he converted Zachaeus 
Lu. 19 8. 9  at a banquet: and in the house of Simon the Pharisee, he received that miserable 
Lu. 7. 36. etc.  sinner into favour, teaching the Pharisee the doctrine of faith & repentance; and by the occasion of being entertained by Matthew, whom of a Publican 
Mat. 9 10.  he made an Apostle, he showed the end of his coming into the world, cleared himself and his disciples from slander, and set open the door of consolation to repentant sinners. Ester therefore is not to be blamed, if she sought the opportunity of a banquet, more fitly to make her supplication to the King. But it seemeth that her dissimulation cannot be excused, in that she biddeth Haman the enemy of the Church, together with the King: but in that so much the more appeareth her integrity & uprightness: for she prepareth her complaint to be uttered in his presence, that she might beforehand take away all matter of exception and excuse, laying open the fraud whereby he did obtain of the King so unjust an Edict.  
And so Ester by those things which might seem to turn to her blame, as though she were guilty of dissimulation and treachery, doth receive the praise of great integrity and justice. For the wicked have no cause to complain, whether their wickedness be detected privately or publicly; whether at a table, or in the place of judgement; so that there be no place for fraudeor deceit: but that the fact be simply and truly propounded: neither in a good cause is it a fault to use things indifferent unto profit and advantage. For right and equity do not deprive us of the use of those things which without blame we may employ in the defence of a good cause. To be silent in prosecuting our right, is not to betray; to defer till occasion be offered, is not to do injury to the adverse party; it is not cruelty or hypocrisy to bid him to a banquet, whom you mean to accuse; to entertain an enemy at a feast, is not to lie. But some will say, it is at least to dissemble: I confess it. But all dissimulation is not evil and to be condemned. Christ jesus a great while suffered judas 
Mat. 26.  at his table and committed unto him his purse, as to a good and faithful disciple, and yet he knew him to be a devil and a traitor: of which yet at last he warned him at his last supper. So Ester calleth Haman to her banquet, because it is not forbidden to do good unto the wicked: she entertaineth him, and after accuseth him to the King; because the benefits bestowed on evil men doth not exempt them from punishment, but make them more inexcusable. Wherefore traitors and treacherous persons are nothing helped by this example in the covering of their frauds, deceits and guiles whereby they set upon good men to oppress them. Neither is this fact yet rashly to be imitated, but only the occasion is to be observed, if any like unto this shall happen: for in this present world so full of miseries, deceits and entrappings, we must not only abstain from evil, but also from all show of 
1. Thess. 5. 22.  evil.  
The King willingly agreeth unto ester's request, and bringeth Haman with him, who accounteth it no small honour, that he only was invited by the Queen to accompany the King. Whiles they were in drinking, the King Assuerus reneweth his former promise: thinking belike, that Ester durst not propose her demand for the greatness of the thing. Therefore again he sayeth, that it shall be in her choice to demand even the half of the kingdom. But who can here sufficiently wonder at the impudency and blasphemous speeches of the Doctors of the Church of Rome? For one of them Gabriel Biel, is not afraid to say, that that which Assuerus here offereth to Ester, was a figure of those things which God in deed hath bestowed on the Virgin Marie, even the half of his kingdom; For whereas, sayeth he, the Father of heaven hath these two the chiefest gifts of his kingdom, justice and Mercy, reserving justice unto himself, he hath granted Mercy unto the Virgin Marie. Hear hence it is, that amongst them they give this title unto her, The Mother of Mercy. But let us leave those blasphemous speeches, whereof even the most impudent amongst them are almost ashamed.  
Let us rather hear ester's answer, who yet referreth her request until the morrow, with that condition, that it will please the King again the next day to return with Haman unto the banquet which should be prepared for him. It is not easy to say what moved her to defer her request, when she had the king so ready & easy to be entreated to grant whatsoever she would. But whatsoever was her purpose, it is certain that God ruled the thoughts of her heart and her speech, that by those things which the next morning happened to Mardochaeus, who by the King's commandment and the ministery of Haman himself did obtain such solemn honours, she might have a certain assurance of obtaining her petition: and that Haman who a little before had erected a gallows, a foretoken of his destruction, being thrown down before by the judgement both of his own conscience and of his friends, should have less courage and force to resist; and so fall at last into the pit which he had digged for others. Lo how God directeth the doings, heart, and tongue of them who put their trust in him, and by his most admirable providence, causeth that all things turn to their commodity and profit, and to the disadvantage and destruction of the adversaries. Now this speech of Ester is full of sweetness and humility not feigned, permitting all to the King's pleasure, and arrogating nothing to herself. What then had we need to do, when we address ourselves to call upon God? Is it not most rightful, that we acknowledge all things to come unto us by his favour, and submit ourselves to his good pleasure? In the mean while Ester sufficiently showeth that she purposed to demand some great thing, that the King might be the readier to grant that, which she had so long pondered in her mind, and would not rashly utter until time and opportunity served. Behold how the wisdom of the faithful doth far pass all the wiles and subtleties of the children of this world. Wherefore let us imitate this example, and the notable virtues that shine in it, if we desire to wade out of our miseries and calamities, and let us place all our confidence in him who only can open an happy issue to all evils wherewith we are oppressed, and giveth life in the very gulf of death, through jesus Christ, who hath saved us from death and destruction, to whom be glory, honour and dominion, for ever.  
Amen.   

THE FOURTEENTH Sermon.  
Haman again being grievously offended, that he is contemned by Mardochaeus alone, by the advise of his friends erecteth a gallows, where on Mardochaeus should be hanged, from the 9 verse, unto the end of the fift Chapter.  
9 Then went Haman forth the same day, joyful and with a glad heart. But when Haman saw Mordecai in the King's gate, that he stood not up, nor moved for him, than was Haman full of indignation at Mordecai.  
10. Nevertheless Haman refrained himself, until he came home; then he sent and called for his friends, and Zeresh his wife.  
11. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had set him above the Princes and servants of the King.  
12. Haman said moreover, yea, Ester the Queen did let no man come in with the King to the banquet that she had prepared, save me: and to morrow am I bidden unto her also with the King.  
13. But all this doth nothing avail me, as long as I see Mordecai that jew sitting at the King's gate.  
14. Then said Zeresh his wife, and all his friends unto him, Let them make a tree of fifty cubits high, and to morrow speak thou unto the King, that Mordecai may be hanged thereon: then shalt thou go joyfully with the King into the banquet. And the thing pleased Haman, and he caused to make the tree.  
WHen the wicked enemies of the Church are in prosperity, they promise unto themselves an happy 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 heart, I shall never be removed, nor be in danger: and if he have any enemies, he thinketh only with a breath to beat them down, as in the 5. verse. he snuffeth at or defieth all his enemies: or if they deliberate of any thing, ●e supposeth he shall have an happy event of his counsels, as in the third verse. The wicked is said to glory or to make his boast of his own hearts desire. Yet notwithstanding many times by the just judgement of God they find a more contrary event than they supposed, as in the 7. Psalm, vers. 14. The wicked traveleth with wickedness, for he hath conceived mischief; but he shall bring forth a lie, that is a vain thing that shall deceive him: so that their joy shall be turned into sorrow, and they made subject unto their enemies: yea their counsels shall be turned into snares and ruin for themselves, that when as they suppose to have attained the end of their designments, and to hold the Church ensnared in their gins, so that no hope of escape remaineth: then are themselves nearest to ruin & utter destruction. And all these things doth this history perspicuously set before our eyes. For hitherto all things have happened most prosperously unto this Haman, the most deadly enemy of the Church, even as his heart could wish, having subtly obtained of the king authority and power to kill all the jews, for which he altogether even leapeth fo● joy; but he himself, seeing the constancy of Mardochaeus, doth trouble himself with his extreme ambition and rage. He taketh advise of his friends, and by their counsel erecteth a gallows, upon which himself the next day is hanged by the most just and most admirable providence of God. Now these things are proposed unto us, that we should not be troubled above measure▪ seeing the prosperous and joyful success and triumphs of the enemies of the Church, and hearing their threats, wherewith as though they had already conquered all, they threaten shameful death to the poor faithful ones. For God doth suffer them patiently, until they fall into 
Psal. 7. 15.  to the pit which themselves had digged, and be taken in the snares which they laid for others.  
Hear than first let us see Hamans' joy, than his sorrow arising upon the constancy of Mardochaeus, and at last the conclusion of his deliberation. That same day Haman went forth joyful, and with a ●lad heart. No marvel though he were ●oyfull, who was exalted unto most high ●onor, endued with great prosperity, beloved of the King, accepted with the Queen, and whom all men honoured; and who also had obtained whatsoever he could wish against the poor Church of God. joy and gladness of itself is not to be condemned, sith that by nature it is planted in all men, to rejoice in their own good and prosperity; but joy is either good or bad according to the mind of him that doth rejoice. His joy is holy and good, who rejoiceth for the good things which he hath received of God, without injury done unto his neighbour, and giveth him thanks therefore: but he who puffed up with his prosperity, delighteth himself with the contempt and reproach of his neighbours, and with stubbornness & unthankfulness against God, his joy is profane & accursed: and those are they of whom Christ speaketh, Woe unto you that laugh, 
Luc. 6. 25.  for you shall weep and lament. So laughter and joy which are the gifts of God (as it appeareth in that which Paul speaketh, Act. 14. v. 17. that God filleth the hearts of the faithful with food and gladness) to them by their unthankfulness are turned into mourning and misfortune. Let us therefore learn in our joy and gladness, to acknowledge the true author thereof, and to rejoice in good and honest things, and to keep a measure in mirth, and especially let us take heed that it be not hurtful unto any, or turn to contempt and disgrace of our brethren. But this joy of Haman, was turned on a sudden into sorrow and melancholy. For when Haman saw Mardochaeus in the King's gate, who did neither arise nor move himself for him, he was inflamed with great rage against him.  
Hear let us first consider the constancy of Mardochaeus, and then speak afterward of Hamans' wrath. We heard before, that Mardochaeus was bold upon the most plain and express commandment of God, whereby the jews were commanded to have continual enmity 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 people in the desert to destroy them. Now ●y how much the greater that Ha●ans pride was and his cruelty against the Church, so much the more is Mardochaeus to be commended, that he vouchsafeth not to honour him whom God by an irrevocable decree had commanded to be holden for an enemy, and had appointed to utter ruin 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 sin either in pride or rashness, or desperateness, when as he would not bow himself before such an enemy, who had sworn the slaughter & ruin of the people of God: but on the contrary, his constancy is worthy 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 cruelty of his enemy increased. Wherefore this constancy witnesseth that he hath done nothing rashly from the beginning, and that it repent him not, that he had rather obeyed God then man: and that he had not cast off his hope for that bloody edict proclaimed against him and his nation: and that he was not ashamed of his religion, nor of that testimony which he had yielded unto the truth. This constancy our Lord jesus Christ requireth in all the faithful, 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 fear men, but to fear him who can cast body and soul into hell fire. This constancy brought forth so many Martyrs and constant Confessors of Christ jesus, who confessed and defended his truth in the midst of torments. But if any man think that Mardochaeus should have done better, if he had kept himself farther from the king's gate, either at first, or at this time, that Haman might not have been so incensed: I answer, that he was one of the porters of the king's gate, otherwise he had in deed been an impudent fellow, if of purpose he had stood there to provoke Haman: unless perhaps we shall say, that he was moved by some ●eculiar and extraordinary motion of God's Spirit, which the prosperous end ●id show. If any except, that although he ●ere one of the porters, yet he might ●ake some excuse for his absence, and ●ot provoke so mighty an adversary against him and his nation: I say that a strong, faithful & courageous man, doth not willingly seek for startingholes, which may easily turn to his disgrace. Besides that, peradventure they who were the keepers of the king's gate, were so straightly holden to their office, that it was no easy matter for them to be absent, though they used some fair show and pretence, though at this day it be usual: and although he had once or twice absented himself, yet could he not always be away; now Haman always frequented the king's house, and passed in and out every day by that gate. Therefore let us rather admire & imitate this constancy of Mardochaeus, then seek out matter against it, or carp and mock at it: and, so that we find sufficiently in our heart & conscience, by the express testimony of the word of God, that we obey his commandments in not obeying men, let us little care fo● the reproaches of men, who condemn ●● as mad men and obstinate, lest we be carried headlong into destruction. I confess● that earnestly and diligently we ought t● desire of God the spirit of wisdom an● discretion, lest perhaps under preten●● of zeal and constancy we be drawn 〈◊〉 way by some vehement passion of the flesh, or heat of mind. And here by the way we must unloose this question, whether at this day a faithful man knowing the Pope to be Antichrist, such as he is described, 2. Thess. 2. may with a good conscience honour and worship him with those honours which others do? The answer is easy: when as this so great honour is given unto him not civilly but religiously, and that he thereby may be acknowledged such an one as he would be accounted, to weet, the head of the Church, the vicar of Christ, the Ambassador of God on earth, nay a God on earth: a faithful man cannot with a good conscience give him this honour, nay he ought not give him any honour, least by his assent he seem to confess that he is such a one as he sayeth he is. And unto this may that be referred which Saint john sayeth, that he is not so much as to be 
2. joh. v. 10.  saluted, which professeth not the doctrine of Christ. And we read also in the Ecclesiastical history, that Saint john would 
Euseb. l. 3. ca 25.  not go into that place where Cerinthus the heretic was. And thus much of Mardochaeus constancy.  
By reason of this fact, Haman was very vehemently inflamed with rage. For men are not more angered then to see that they are despised by good men: nor more provoked by any thing, then by seeing the constancy and courage of the godly. Hence also we perceive, that the joy of the wicked is not durable, because themselves trouble it with their own passions upon very small occasion. For what great matter was there here why Haman should so rage's? Did it not suffice him that he had attained so great riches, honour, possessions? was it not enough that he was preferred before all the rest of the courtiers, that he was reverenced of all, beloved of the King, invited by the Queen, although he were not so honoured by Mardochaeus, who was a base fellow, a captive, a stranger without favour, without authority? But ambition and the desire of honour can never be filled, neither granteth it any rest unto them whose minds it hath once possessed. With ambition there is mingled a desire of revenge, and a greediness to overcome all men, and make them subject unto them at their pleasure, which are vehement passions, whereby the unquiet mind is ever tossed up and down, so that it cannot long enjoy that good which they have gotten; but by how much the lighter the matter is wherewith they are offended, so much the more do they wax mad, unless they bring it to pass according to their mind: not knowing, that it is not a small virtue to contemn small things, and such as cannot hurt: and on the other side, that it is great wisdom so to rule his affections, that the use and enjoying of those good things which they have gotten be not lost. But Haman doth little esteem whatsoever riches, estimation, dignity, and honour, which he hath received of the King, unless out of hand he be revenged on Mardochaeus: yet he is said to have perforce refrained himself, and come home to ask counsel of his wife and friends. He would no doubt willingly have laid violent hands on Mardochaeus, as revenge and wrath do quickly move the cruel, but he repressed himself, because Mardochaeus was as it were in a sanctuary, whiles he is in his office in guarding the king's gate: and it would also be accounted a contempt done unto the King, to lay bloody hands on any of his servants: beside he thought with himself, that it was better that he should be put to death with shame, keeping therein also some form of law, then that he should die by open force. Add hereunto, that God doth restrain the fury of the wicked, that they may not execute whatsoever they determine. Hence let us learn even by force to restrain our passions, not only for a time as Haman did, that after they may by deceit and guile obtain a more cruel effect: but that evil desires may altogether be restrained, and utterly extinguished in us, that we may be obedient to God's will, and drive out of our mind all desire of revenge, and if we have any injury offered, that we leave our cause and revenge unto him. And thus far of Hamans' anger.  
Now being thus full of rage, he calleth his friends to counsel, and especially his wife Zeresh as the chief and principal of his counsel. In which thing he seemeth to deal prudently, as becometh a wise man: but, neither was the matter o● such weight, whereof they did consult neither aught he to come to counsel so inflamed with anger; neither should he use those counsellors who depended only on his beck, and would say and do all things after his lust; neither was the thing so hotly to be proposed. And truly he useth not such counsellors, who will persuade him to any moderation: but those who will find a way how they may speedily fulfil his furious passion: wherefore it is also not any whit to be marveled at, that the conclusion of this counsel was so foolish and arrogant. But let us hear how he proposeth the matter, He showeth 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 above all the Princes & servants of the king: & which was even the heaping up of his glory, that he only was brought in by the Queen 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 envy to Mardochaeus, and that his fact might seem the more bold and intolerable, & that thereby he might move his friends to the like rage & revenge against him, & therefore might desire them to show him some speedy way whereby he might be revenged of his enemy, otherwise he professeth unto them what misery he is in. For, saith he, All this availeth me nothing, at what time soever I see this jew Mardochaeus sitting at the King's gate. That proud recounting of his riches, the multitude of his children, and the honour and dignity to which the King had exalted him, is a most certain testimony of the munificence, and liberality of God towards the wicked, the effects whereof he doth many ways power out upon them: next, that the wicked do sufficiently know, their goods, commodities, and greatness; but never attribute them to their true author; whence it cometh, that they wax wanton in arrogancy, vanity and foolish presumption: yea and in exceeding cruelty, that it is a capital crime, if any submit not themselves unto them, and yield not unto them divine honours. Moreover, the nearer their end approacheth, the more do they glory and set out their magnificence. But this is above all most worthy of observation, which out of Hamans' own confession is manifest, that the grief and trouble wherewith the wicked are driven, for that they cannot by and by as they would destroy the godly, who they see cannot be bowed, or brought by any means to be subject to their tyrannical affections; do let that they cannot have any taste of their praise, glory, riches, honour, and nobility of their stock. So the enemies of the Church of God, to whom at this time all things came to pass as they wished, as abundance of goods, honours, estates, favours and dignities; yet not content therewith, they desired to see the utter ruin and overthrow of the faithful. For when they saw but one only Prince, loving true godliness, and taking upon him the defence of the Church, all their joy perished and delight, which they should have taken of those honours, riches, and favours which GOD had in abundance heaped upon them. Yea and the hatred of the Gospel had taken such deep root in the hearts of the poor commons, astonished and bewitched by the conspirators, the successors of Haman, that they can abide none who professeth the sincere doctrine of the son of God. And what I pray, was the end and mark of all the counsels and assemblies of their clergy, and of all their Preachers? was it not that the people being stirred to uproars, should not suffer any to enjoy life, who would not consent together with them to the same idolatry? So then even with their own commodities and in the midst of their quiet are they troubled, whiles they see any one Mardochaeus, that is, any one that will constantly strive for god and his truth against the errors, pride, and ambition of Antichrist. Thus have you the oration of Haman to his friends, not from whom he looked for counsel, but whom he would kindle with him unto wrath. But it becometh us when we are to deliberate of any matter, not to call to counsel those who will speak for our favour, and smooth up our desires, but grave men, who with all liberty and freedom of speech will admonish us what is honest, what is profitable: and all passion must be far away from our counsels, they must rather be governed by reason, that we may be ready to hear those things, not which please us, but which are honest and comely. Finally, if we must deliberate of any matter, it must be free to discuss all things on every side, to object, to gainsay, that by search there may be found, what shall be most honest and profitable. Wherefore they are wide from the truth and err most grievously, who ask counsel of their friends, desire to have their passions approved by them; for in stead of counsel, they find confusion: which here we see to have happened unto Haman.  
For see I pray, what good counsellors these friends and Zeresh his wife were, Let there, say they, be made ready a gallows of fifty Cubits high, and in the morning speak unto the King, that they may hang Mardochaeus upon it; and then go in joyful with the King to the banquet: which thing when it seemed good unto Haman, he prepared the gallows.  
By this counsel it is plain, that Haman being fierce and cruel, had his wife Zeresh and his friends as cruel as himself: and therefore by God's just judgement, they were at last wrapped together in the same destruction, God rightfully revenging so bloody an advise.  
They advise that which they think the king will easily grant; seeing Haman so greatly in favour with the King, and the King's readiness always so great in granting his requests. Whereby it cometh to pass, that men wax more bold in demanding things unhonest, when as before they have very easily obtained the like: besides that, that men are alured with favour and good will to hope for greater things. They do not weigh that the king received a great benefit by the care and faithfulness of Mardochaeus, before Chap. 2. of which fact they could not be ignorant, when as there was open execution done upon the traitors: they think not therefore that such a benefit might come into the king's mind; but they persuade themselves that Mardochaeus is nothing else but a miserable and vile jew without favour, and already condemned to death: wherehence it cometh, that they counsel no moderate matter to Haman, but run headlong into all inhumanity. But surely any wise counsellor might thus have dealt with Haman. What stand you upon Mardochaeus this jew, a man of no account? he is not worthy that you should once think of him: do you think that your favour and estimation dependeth upon him, turn away your mind & cogitation from thinking of him, & be careless & secure, is he not already adjudged to death? But wicked men delight in cruel & barbarous counsels: for what needed a gallows offiftie cubits high, unless it were that not only they would satisfy their thirst with the blood of an innocent, but also they longed to expose him to all men's sight, with laughter and reproach? So the enemies of our Lord Christ jesus were not content we see to have nailed him to the Cross, but they would have him hang in the midst between two thieves, as a notorious and famous thief. They add, that when this is done, he may go in merry unto the banquet. For the enemies of the Church of God, do feign their only joy in the death of innocents, and do only relish with delight, those meats which are sauced with the blood of the faithful. So Herodias doth little 
Mare. 6. 24.  care for all the dainties at Herodes table, unless john Baptists head be brought her in a platter: so furious is the hatred wherewith every one of the wicked doth persecute gods servants, & him whom he thinketh to be his enemy. This counsel liked Haman well, for it agreed with his passion, and he thought he should easily obtain it. So is it often done to over-loose and fearful Kings, who dare deny nothing to those that are about them: There is nothing so wicked or inhonest, which is not craved at their hands even with hope of obtaining. He thought beside, that it would be a pleasant and a fair show, if he might see him who would not bow himself before him, to hang with shame and infamy on so high a gallows. Therefore he setteth up the gibbet in his own 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 together, and so make the gallows of such height. Neither ought it to seem strange unto any, that he erected such a gibbet, when he was in so great favour and authority, and had the king's Ring, & was next in dignity unto the king. So by the just judgement of God it cometh to pass, that the worst and most dangerous counsels please the wicked, as the counsel of the false Prophets did to Achab, by whose persuasion he went to Ramoth Gilead, where he received his deaths wound, and his army was overthrown. And as the wicked are delighted with lies, so are they easily alured by them as by a bait, that they may be ensnared in their own deceirs. And indeed it is just, that those who will have their wicked counsels praised, and allowed, and do please themselves in them, should at the last be taken in their own nets. But let us embrace truth and integrity: let us use moderately our joy and gladness, lest we abuse our prosperity; neither let us suffer ourselves to be carried away headlong with our passions: let us not work treachery against any, let us seek for counsel at God, who will be our guide in all our ways, defending us by his power, and delivering us from all violence and reproach: and whatsoever fall upon us here, at the last he will save us in his kingdom with Christ jesus our Lord, to whom alone be glory, strength, and dominion, for evermore.  
Amen.   

THE FIFTEENTH Sermon.  
Of the honour which was given by Haman to Mardochaeus, at the King's commandment, & even by haman's own appointment, in the 11. first verses of the 6. Chapter.  CHAP. VI 
1. The same night the King slept not: and he commanded to bring the book of the records and Chronicles; which were read before the King.  
2. Then was it found written, that Mordecai had told of Bigtana and Teresh, two of the king's eunuchs, keepers of the door, who sought to lay hands on the king Assuerus.  
3. Then the King said, what honour and dignity hath been given to Mordecai for this? And the king's servants that ministered unto him said, There is nothing done for him.  
4. And the King said, who is in the Court? (Now Haman was come into the inner Court of the King's house, that he might speak unto the King to hang Mordecai on the tree that he had prepared for him.)  
5. And the King's servants said unto him, Behold, Haman standeth in the Court. And the King said, Let him come in.  
6. And when Haman came in, the King said unto him, What shall be done unto the man, whom the King will honour? Then Haman thought in his heart, to whom would the king do honour more than to me?  
7. And Haman answered the King, the man whom the King would honour.  
8. Let them bring for him royal apparel, which the King useth to wear, and the horse that the King rideth upon, and that the crown royal might be set upon his head.  
9 And let the raiment and the horse be delivered by the hand of one of the Kings most Noble Princes, and lot them apparel the man whom the kiug would honour, and cause him to ride upon the horse thorough the street of the City, and proclaim before him, Thus shall it be done unto the man, whom the king will honour.  
10. Then the King said to Haman, Make haste, take the raiment and the horse as thou hast said, and do so unto Mordecai the jew, that sitteth at the King's gate: let nothing fail of all that thou hast spoken.  
11. So Haman took the raiment and the horse, and arrayed Mordecai, and brought him on horseback through the street of the City, and proclaimed before him, Thus shall it be done to the man whom the King will honour.  
WE are not more troubled almost with any thing in the order which God keepeth in the governing and administration of this world, then when we perceive the wicked to flourish and be in prosperity, when in the mean while, the good do weep and mourn. But this perturbation partly springeth from this, because we look not beyond the bounds of this life: partly, for that by reason of our impatience, we cannot expect the notable effects of God's judgements; which oftentimes in this world he turneth on the head of the wicked and ungodly, when the good are mean while delivered. That therefore we may meet with this so dangerous a tentation, we must often call to mind those sentences which every where are found in the whole Scriptures, concerning the care which GOD beareth over the godly, and concerning the vengeance wherewith he is revenged of the wicked: as that which is set down Psal. 33. vers. 18. 19 Behold the eye of the Lord is upon them ihat fear him, and that put their trust in his mercy, To deliver their soul from death, and to preserve them in famine. and Psal. 53. 6. That God will break the bones of the enemies. And Psal. 58. 6. 11. That God will break the teeth of the ungodly: and that men shall say, verily there is fruit for the righteous: doubtless there is a God that judgeth in the earth. Besides, we must often set before our eyes the notable and memorable Histories of the judgements of GOD, whereof the holy Scripture is full, and which the experience of all ages will abundantly afford unto us, if we be diligent in observing of them.  
Such is that which in this History is proposed, in which as in a lively Image we see, that God after he hath tried his, doth deliver them from reproach and affliction, & doth lift them up, even by the hands & mouth of their enemies: whom on the contrary he doth overwhelm with shame and confusion, bringing to nought their counsels and wicked practices. For behold Mardochaeus, who out of sorrow and mourning, yea even out of death itself, is drawn on the sudden to great honours, then which the kings of Persia did not bestow greater on their bravest courtiers & dearest favourites, Assuerus fitly calling to mind the benefit which he had received at the hand of Mardochaeus. And Haman at unawares doth himself set down the manner of this rare & extraordinary honour, & is the first author of it unto the king: & afterward is compelled with his own hand to perform that which he had prescribed. In which action the singular & admirable providence of God doth shine, seeing that all things were so conveniently and fitly done to wit, the kings waking, who could not sleep all night; the reading out of the Chronicles, which he commandeth to be done before him; and therein the remembrance of Mardochaeus benefit occurring; the ready will of the king to recompense is; haman's so fit coming, though to another end; the question proposed by the king, of him whom the king would honour; Hamans' answer and conceit of himself; and the king's commandment of leading Mardochaeus with triumph through the city: that in this narration especially, if ever in any, there appeareth the truth of this common proverb, To him that awaiteth, all things fall out fitly. For what could happen more to be wished for, what more convenient, as well for Ester and Mardochaeus, as for all the jews, then that which here God doth dispose, commanding so many contrary things to meet herein together, to the consolation of the godly, who were greatly oppressed, and to the confusion and shame of Haman and his confederates? Let us then more diligently weigh every particular, that we may the better taste the most wise counsel of God in all things, and his wonderful government, and that we may acknowledge how good and gentle he is towards his, and how sharp and severe to his enemies.  
First therefore there is declared, that when the King could not sleep, he commanded that they should read unto him the book of the records, that is, the Chronicles. Memorable is that night, because in it by God's purpose and providence there was prepared a remedy, whereby the Church should be delivered from all her fear and danger, and Hamans' pride should be beaten down, and all the enemines of the Church confounded. And as Assuerus took not his rest, perhaps doubtful what the Q. Ester his wife would demand, so it is likely that Ester also was▪ careful by what means she might best speak unto the king, and propound her request unto him: and that Mardochaeus was in great fear, by reason of Hamans' fury, whereof he could not be ignorant, when as the gallows was already set up, neither would Haman cease, until he had revenged himself, and brought his furious purposes to an end. So good men watch in defence of the Church and their own safeguard, the wicked watch for their destruction & overthrow of the godly, and God taketh away sleep from the King, that by his means he may provide for the safety of his, and heap confusion on Hamans' head. Although therefore the king's sleep was hindered by some natural cause, yet God of purpose would have him to watch, and sent into his heart a desire to hear the history of his own time. So God either sendeth or taketh away sleep as seemeth good unto himself for the profit of those whom he will help, so that he oftentimes waketh who would gladly sleep, and he sleepeth who would willingly awake, God by this means furthering his work, men for the most part not knowing it, or thinking of it, until Gods decree be executed. herehence it appeareth, that the kings in those times, were not like the kings of our time, who turn the day into night: sleeping in the day, because they will not do the works of the light: & passing the night without sleep, because they are delighted with the works of darkness. I confess that is true which the Greek Poet hath: A counsellor ought not to sleep all night: but to pass whole nights in pleasures and delights, and to neglect one's duty, is the part of mad men, not only overthrowing all modesty & honesty, but also the very order of nature. But this is to be commended in the king, that for the ease of his mind, and not to lose that time wherein he could not sleep, he commanded not books of love, not fables, not trifles to be read unto him, which at this day courtiers both night and day delight in, but the history of things done in his time faithfully written, as before we have seen about the end of the second Chapter. For I pray, who ought rather to be skilful in histories, and especially of their own kingdoms than Kings, whereout they may learn examples of all sorts to inform the● manners and judgement, and that they may know what is well done, what ill? Is it not a great shame that Kings know nothing of the affairs of their state, but by the relation of others? Hear hence we learn, how profitable it is to have certain and true histories to be written, and those to be read also of them who have the government of the commonwealth. For otherwise what doth it avails to have good and faithful histories written if they be not read? By the example also of this King we learn, what we● should do when sleep forsaketh us, to weet, either read things profitable, as ●re the sacred histories, and whatsoever is contained in Gods most holy word; or ●tleast repeat and record in memory, ●hose good things which we have seen, ●eard, or read; taking heed that we be not troubled or vinquiet, either in body or ●inde.  
Neither was it by fortune or chance, ●hat this history of the conspiracy of ●igtan and Teresh against the king de●ected by Mardochaeus, was read unto the ●ing: but by God's will, that the king ●ight call to mind, which he had forgot, ●he benefit received by his fidelity and watchfulness, and so yield recompense ●or preservation of his life. That happened about four years after that Ester ●as preferred to the dignity royal, which ●as in the seventh year of the king As●●erus: and the things which here are recited, fell out in the twelfth year. So ●●ng a space of time did pass, wherein ●he king remembered not so great a benefit, or did yield requital to Mardo●●aeus who had so well deserved it. Although in this respect, the king was not without fault, as showing thereby an unthankful mind and forgetful of a benefit received, yet notwithstanding God did defer the recompense of that benefit unto a better time, & more commodious opportunity, as well for Mardochaeus, as for his whole nation: and beside, for the overturning of Hamans devices with greater shame, then if by and by after the good turn performed he had received his reward. The requital then of things well done never perisheth with God, and although their reward many times be deferred, yet is it not taken away, whether God requite it by those who have received them, or by others, or whether himself of his mere grace & liberality do recompense those that have well deserved. Let us not then at any time be weary in well doing because of men's unthankful minds, for at the last, though God seem to slack it for a time, yet shall we reap most abundant fruit of those things which we have 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 Lord's book, then in any records of the histories of this world.  
See now how God stirreth up the mind of Assuerus by the reading of this history, for he demandeth, What honour and dignity hath been given to Mordecai for this, and understanding by his servants, that there had been nothing done for him, he doth with advised deliberation purpose to do it. Who can doubt but that this motion of his mind came from God, by whom only the wills of men are disposed and inclined unto good? For unless 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 memory, did not care or think of requital of it, at which time it seemeth he would rather have done it, because lately he was delivered out of the danger of death, and conspiracies of the traitors: what hope I say was there that he should be stirred up, so long after with the dead reading to think of the benefit received by Mardochaeus fidelity and to requite it? For it cometh to pass for the most part, that unless whiles the benefit is fresh in memory it be requited, the grace & estimation of it perisheth in process of time, as men are wont in time to forget thos● good turns which we have received either of God or man: as the old proverb witnesseth; The memory of a good turn sleepeth. That the king therefore asketh whether any honour or recompense hath been done to Mardochaeus, for it doth show, that for these four years in this respect his mind had been very forgetful. For who should have been more mindful than himself, either of a benefit received, or of not recompensing it? And yet his servants remember it better than he. Howbeit God so long a time after, doth not only revive it and call it to memory, but also give a desire to requite it. For these principles are engrafted by nature in every one, that every good turn deserveth a reward, and that the reward must be equal to the benefit. Now what greater benefit can kings receive, then to have their life preserved from the conspiracy of traitors, and so with their life to have their states defended? Rightly therefore doth the king think that this duty was worthy to be requited with honour and preferment, and doth also determine to perform it. And would to God that this principle might take deep root in the minds of all of what degree soever they be, high, mean, or low, that those who have deserved well of us, are to be rewarded and honoured according to the ability of every one who receiveth a benefit: for than should we not daily see so many unthankful minds, & much less so much perverseness in altering and extenuating of those benefits which good men have done, whether to their King, or to their country, or to their friends and neighbours. For what can remain sound in the public state and society of man, if you take away the punishment of wickedness, and the reward of well doing? The King than doth very well in inquiring whether Mardochaeus hath received an honour for reward of his fidelity: the servants do better, who remembering well all those things which had passed, do certify the king of the truth of the matter. And surely it is seemly that the servants of Princes should so mark what is done, that when need shall require, they may be sure to render a faithful testimony of every thing; not altering any thing either for hatred or for favour, which yet courtiers are wont to do.  
The good mind and unfeigned good will of the king to do Mardochaeus good, is thereby apparent, that even early in the morning he inquireth who of the courtiers were in the court, that he might consult with them about the honouring of Mardochaeus according to his mind. And it seemeth that the reading, and the communication of the king with his servants, continued even until the morning, that together with the light of the day, God also might bring some light of deliverance and safety unto him who by the most cruel determination of his enemy was condemned to a shameful death. Hear the most notable and evident providence of God doth appear, that Assuerus doth not determine of himself, neither taketh counsel with his servants who were present, what reward and honour Mardochaeus should have, nor in what manner or by whom this honour should be done unto him. For perhaps it never would have come into the king's mind or the minds of his servants, to have devised such a kind of honour for Mardochaeus, as Haman prescribed when he was demanded. Lo how God doth lead and direct the wills and counsels, the times and seasons, yea the words and talk of men by his hidden providence, to fulfil that which he hath decreed; and that even when men know not of it, and think or deliberat of nothing less than to obey God's will, or perform & serve his purpose & providence: on which yet alone we ought to depend, bending our intent wholly on this, to do our duty faithfully, obey him, and place our whole confidence 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 down the sentence of most high honour to be bestowed on Mardochaeus, and himself to be the minister thereof: and by this means yield unto him most exceeding honour, whom he went about to bring to extreme shame and violent death. Haman was come very early in the morning to satisfy his unsatiable desire of revenge, by obtaining authority to destroy Mardochaeus with a shameful death. So at this day the deadly enimics of the Church sleep not, neither give themselves any rest, but continually are in the King's house, and stand at his elbow, and never leave crying in the ears both of the king, and of all that are in any favour and authority with him, to encourage them to the destruction of the whole Church. Haman is called in out of the utter court, because (as we have heard) it was not lawful for any to go in any farther, unless he were called by name. Now that he was exceeding joyful it is likely: for he thought that by this means there was most fit occasion offered unto him, to obtain his bloody demand. That Haman of our time, that day that he was called early unto the king, to receive the due reward for his deserts, did marvelously rejoice, thinking that there was occasion offered unto him 
Luc. 6. 25.  utterly to destroy and root out the faithful professors of the Gospel. But the matter fell far otherwise than Haman supposed, although alured by the first speech of the kings, he nourish great hope in his mind, and did promise unto himself greater honours than hitherto he had enjoyed. Assuerus therefore asketh him, What shall be done unto the man, with whose honour the King is delighted? Wisely doth Assuerus suppress his name whom he would honour: but that wisdom came from God, who would have those honours due unto Mardochaeus, to be appointed and described by the mouth and counsel of his most deadly enemy. For otherwise it is not probable that Assuerus would mock Haman, or go about to entrap him: but God did pitch the nets for this proud and crafty enemy.  
Moreover the Holy Ghost doth open unto us the proud thoughts of Haman, when he is said thus to have pondered in his mind, Whom would the King rather bring to honour then me? So God is wont often to lay open the secret thoughts of his enemies, that he may laugh at their pride, make known their insolency & wantonness, and show them to be altogether inexcusable. Of this sort were the foolish imaginations of the mother of Sisera, who when she perceived 
jud. 5. 28. 29. 30.  that her sons chariots stayed, persuadeth herself that he was busy in dividing the spoils, and that even than whom he was dead, being ignobly slain by jael a woman. So Isai, doth deride the foolish 
Isai. 14. 13.  boastings of the king of Babylon, as though he would climb up above the clouds, and place his throne and seat in heaven, and make himself equal with God. So the thoughts of Nabuchadnezar are detected, when he said in his heart, Is not this that great Babylon, whose foundation 
Dan. 4. 30  my hands have laid? herehence we learn by experience, that the ambitious are never filled with honour: and although they be most wicked & unworthy, yet they think themselves worthy of all honour & magnificence: as this Haman here persuades himself, that he alone amongst all the rest was worthy that honour which the king meant to bestow upon any: and that he only deserved such great honours as any man was able to devise. So are the wicked wont to build castles in the air, even when their destruction hangeth over their heads, as Solomon excellently 
Prou. 16. 18.  describeth, Pride goeth before destruction, and an high mind before a fall. Wherefore we ought to hold for suspected, all vain hope of glory and magnificence due unto us, wherewith we feed our fantasies: and then to fear the greater fall, when we go about to be exalted above our measure. Let us rather imitate David's modesty, so that we may truly glory with him: Lord, mine heart is not 
Psal. 131. 1.  haughty, neither are mine eyes lofty, neither have I walked in great matters which are too high for me.  
Wherefore Haman thinking that he shall pronounce sentence of honours to be bestowed on himself, doth thus answer to the king's question, That the man whom the King would honour shall (1) be appareled with the King's apparel, (2) be ●●ryed upon the King's horse, (3) have the Kings crown set upon his head, (4) and that by one of the chief Princes: (5) and so to be lead with triumph through the streets of the city, (6) to have proclaimed before him, Thus shall it be done unto the man whom the King will honour. Haman makes no mention of gifts or rewards to be bestowed on him whom the king would honour, he had forsooth riches sufficient, and he was only desirous of honour. And it might be that he had this hope ●n himself, that when he was exalted ●●to so high dignity, he might easily take what occasions he listed to get riches. That Haman of our age, thought himself worthy no less honour than this did: nay rather it is evident that he aspired to somewhat more, and indeed to have desired the king's apparel that he might spoil the king thereof; to be carried on the king's horse, that he might make him go on foot; and to put the king's crown upon his head, that he might thrust him into a monastery: and so having deposed his king, he might use the service of the Peers of the blood royal, and be carried with triumph through the cities royal, and command to be proclaimed, not by one but by all; not thus shall it be done to the man whom the king will honour; but God save the king: him who is worthier of the kingdom than the king himself. When ambition hath taken root in the minds of Nobles, it can abide no moderation, but desireth to be lifted up above all dignity and excellency. But how can it be that warlike men made drunk with the wine of the fornications of that whore of Rome should not do thus, when that whore dareth to lift up herself above all that is called 
●. Thes. 2. 4.  God? Thus have you Hamans' advise, promising unto himself royal triumphs, but the fool fell far from his imagination, which let us consider out of the kings decree expressed in these words: Make haste, saith he, take the apparel and the horse as thou hast said, and do so to Mardochaeus the ●ew, who sitteth in the king's gate: omit not any thing of all that which thou hast spoken. The providence of God is to be observed in this commandment of the kings, who so suddenly changed the Kings will, that he would command this Courtier so beloved, so magnified to serve 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 observed, because the King could not be ignorant, with how great hatred Haman followed all the jews. Now Kings are not wont for a light cause without offence so hardly to entreat and debase their dear attendants and those whom they have magnified above the rest: but here the king's commandment is strait and precise: Make haste, take the apparel, do as thou hast said, omit nothing of that which thou hast spoken. What could a man more straightly enjoin his servant? But God would have the King speak thus peremptorily, that Haman might be terrified, and his pride beaten down, neither that he should flee unto the excellency of his dignity, but that he should execute the advise which he himself had given. Such is the estate and condition of Courtiers, that after the lust of Kings, and at a word they are suddenly lifted up, and suddenly thrown down: so changeable and unconstant is their condition and dignity, which hangeth upon that slender and rotten thread of man's favour: Who oftentimes to make show of his power, is delighted with such sudden changes, throwing down those whom he hath lifted up: treading under feet, those whom before he did extol: overwhelming with shame, those whom they had ennobled with honour: finally, using them as things created by themselves, and that worthily, seeing the courtiers are delighted with this manner of creation, with wicked sacrilege, transferring unto men, that which is due unto god alone.  
Haman affrighted with this voice, neither dareth answer, nor resist: but, though against his will, executeth that which he was commanded. Hereby appeareth how great the authority and power of Assuerus was, to wit, absolute; such as at this day the Turk doth exercise over all his subjects. And here also appeareth the cowardice and base mind of Haman. He might (as it seemeth) object many things; to wit, that this jew was, his most hateful enemy: already condemned by the King's proclamation: that he was rebellious against the King's commandment of honouring him: that it should not be honourable for the King to bestow so great honours upon a man of so base estate: that his benefit was not so great, which proceeded not from any manliness or courage, but only from the bare reporting of words which might be by any the most cowardly slave, who should not therefore be accounted worthy so great honour: finally, if he had objected nothing else but that he could not in a matter so base, cast down himself before his most deadly enemy, it might have been sufficient: for had it not been far more commendable for him before men, to have died manfully, then so against his will to frame himself unto the Kings will? But this for the most part, is the nature and disposition of them who place their hope and felicity in the grace and favour of Princes, that they do most servilely abase themselves to the ministery of many things, which ought to be unto them more grievous than death itself▪ So God oftentimes is wont to throw down their courage who seem that they will rather die for mad, then to yield but one jot of their dignity and magnificence.  
Mark here a wonderful change i● the persons, as well of Haman as of Mardochaeus. For Haman is compelled to apparel him whom he desired to spoil, an● to carry him upon horseback, of whom he would needs be adored; to adorn● his head with the Crown royal, whos● neck he desired to break with an halter; to prepare a triumph for him, fo● whom he had erected a gallows; and t● proclaim before him whom he woul● have oppressed with reproach, Thus sh●●● be done to the man, whom the King will honour: Finally, Haman here is compelled to play the part of a servant, in appareling of Mardochaeus; of a horseman, in helping him to horse; of an usher, in going before him; and of a crier, in proclaiming his honour.  
On the other side, Mardochaeus being ●ppressed with tears and sorrow, is apparelled with gladness: he that lay in the ●ust, is carried on the king's horse: he that altogether was swallowed up with sadness, is Crowned with joy: he who was appointed to a shameful death, is honoured, and that by him who had wrought all 〈◊〉 mischiefs against him. Worthily ●●en might this faithful servant of God 〈◊〉 out, the Innocent shall not lose his la●our: How precious is thy goodness o God, to them that put their trust under ●●e shadow of thy wings! and that: * How 
Ps. 31. 20. 21  ●●eat is thy goodness which thou hast laid up ●●r those that fear thee! and that Salvation 
Ps. 37. 39 Ps. 92. 11. 12.  belongeth unto God: & also that Thou 〈◊〉 lift up my horn as the horn of an Unicorn, for I am anointed with fresh oil, And 〈◊〉 eye shall behold thy judgements against ●●ose that lie await for me. Now these ●●ings are written, not that out of them every one of us should imagine to himself the like triumphs that Mardochaeus had, or like honour in this world: but let it suffice us to have made trial, that God is the defender of our honour, and that he will bring forth thy righteousness as the light, 
Ps. 37. 6.  & thy justice as the noonday: that those who desired to seeus overwhelmed with shame and slanders, shall be compelled to approve the righteousness of our cause, and to honour our right: yea even the very enemies of the truth shall be compelled to acknowledge the innocency of the Martyrs, and of those whom they have persecuted. The full accomplishment and effect whereof if we see not in this world, at the last when the time of refreshing shall come, we shall behold it. Wherefore take courage my brethren, let us follow righteousness and innocency; let us constantly suffer the cross of Christ jesus; let us not envy at the prosperity of the wicked; let us repose our hope in the grace of our GOD; let us wait for the event of his promises, and we shall see at length the confusion and utter destruction of his and our enemies; and shall be Crowned at the last with glory and felicity in the life everlasting with Christ jesus our Lord, to whom only be power, glory, and dominion, for evermore.  
Amen.   

THE SIXTEENTH Sermon.  
Haman being beaten down with sorrow hides himself at home, and asketh counsel of his friends, who denounce unto him a woeful event: thence he is called with haste unto the banquet, which is turned into a snare and deadly net unto him. From v. 12. of this 6. Chapter, unto the third verse of the next.  
12. And Mordecai came again to the King's gate, but Haman hasted home mourning and his head covered.  
13. And Haman told Zeresh his wife, and all his friends, all that had be fallen him, Then said his wise men and Zeresh his wife unto him, Seeing Mordecai is of the seed of the jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.  
14. And while they were yet talking with him, the King's eunuchs came, and hasted to bring Haman to the banquet that Ester had prepared.  CHAP. VII. 
1. So when the King and Haman came to the banquet with the Queen Ester:  
2. The King said again unto Ester on the second day, at the banquet of Wine, what is thy petition Queen Ester, and it shall be given thee? and what is thy request? 〈◊〉 shall be even performed unto the half of the Kingdom.  
WHen as the Lord once beginneth to draw the most cruel enemies of his church into judgement, to execute vengeance upon the● according to the desert of their prid● and cruelty, suddenly are they seen t● be entangled in the bands of their iniquity, amazed with sorrow and mourning overwhelmed with shame to seek to hide themselves, to be condemned by their own friends, and sentence to be pronounced against them in the midst of their delights, wherein they looked for comfort in their distress. Which here we see to happen unto Haman, who when on the sudden he was fallen from his hope, hieth him home with his head covered, by reason of his exceeding sorrow: & there he heareth sentence to be pronounced against him, that most assuredly he shall fall, seeing he hath to do with the jews. Thence is he brought unto the banquet with the King and the Queen: but that table was unto him a judgement seat of condemnation, at which, as anon after we shall hear, judgement is given against him: that here may be an example of the fearful vengeance of God upon 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 dost chastise man for iniquity, thou as a moth makest his beauty to consume. And in an other place, Psal. 68 1. 2. Let God arise, and his enemies shall be scattered, they also that hate him shall flee before him: As the smoke vanisheth, so shalt thou drive them away, and as wax melteth before the fire, so shall the wicked perish at the presence of God. Hear also we see that fulfilled which is spoken by Eliphaz, job. 5. 13. God taketh the wise in their craftiness, and the counsel of the wicked is made foolishness: and that which the wise man speaketh in the proverbs, Chap. 11. 6. 8. The transgressors shall be taken in their own wickedness: when the righteousness of the just shall deliver the. And, The righteous escapeth out of trouble, and the wicked cometh in his stead. But yet notwithstanding, this is not to be drawn into a general rule, as though God dealt withal the wicked after this manner in this world: or as though they were all to be accounted wicked and unrighteous, as many as are oppressed with great and sudden calamities. For many good men are oftentimes shaken with the greatest miseries and sorrows in this life, and on the contrary part, many wicked & ungodly men live in prosperity, & die quietly, as though they had escaped gods hand. Howbeit god doth oftentimes show forth in this world, notable signs of his wrath against the enemies of his truth. Which although he execute after divers sorts, yet this in general is most evident, that they are overwhelmed with sudden mischief, as a woman with child, and to hear their condemnation before their death, even by their dearest and nearest friends: and that oftentimes the place where they imagined to find rest and quiet, is turned unto a deadly bait. And these things in general are most worthy the noting in this History, but let us also discuss every part thereof.  
First here is offered the modesty of Mardochaeus, who having received that honour which we have spoken of before, returneth to his ordinary office (as it seemeth) to wit, to the King's gate: testifying thereby, that his mind did not swell with any pride, but to think of his duty with fear & carefulness, and to remember that he is not yet delivered from all danger, that Edict remaining yet written against the jews. Besides, that honour bestowed upon him, although it were very great and almost immeasurable, in regard of his state, passed away in one morning, that rightly it may be said, if he received none other reward, that it was honour without gain, yea honour full of vain ostentation and pride only, and of no firm and stable dignity. But these were but an entrance & a show before of greater and more continual honour to follow, when Hamans' malice was detected, and worthily punished.  
herehence therefore we learn, not to be puffed up and wax insolent with any courtly grace & favour, or any other honour. For the favour of men is momentany, and all honour slideth away, and vanisheth as smoke into the air. It remaineth that we use it well, to the defence and commodity of the Church, and depend altogether upon God's goodness, not placing our trust in any earthly Prince, seeing that the greatest and most mighty Princes are nothing else but vanity, nay altogether lighter than vanity: as it is said, Psal. 62. 9 Let us beware therefore, that we be not turned away the least jot from our duty, by any blast of courtly grace or favour, or from any honest thought which beseemeth us and our state, and which we ought to prefer before all things, even the most precious. And thus far touching Mardochaeus, who though he thought modestly of himself, yet he did not cease to comfort and cheer up himself, considering and beholding with himself the wonderful governance of the Lord, who had defended his right, and brought his integrity into light; and honoured his piety and righteousness, striking that proud Haman on the other side with fear and astonishment, when he had delivered his life out of his bloody hands. So Christian modesty doth not hinder, but that we may rejoice in those good and profitable things which are offered us from God, and magnify the uprightness of his judgements, as it is said, Psal. 52. 6. 7. The righteous seeing the overthrow of the wicked which boasted of their wickedness, shall laugh, and give God continual thanks for his judgements. So we see David oftentimes to rejoice, that God had broken 
Ps. 3. 7. & 27. 2.  the cheekebone of his enemies, and their teeth in their mouth: and that he saw those who came with open mouth to devour him, to be destroyed. But we must take especial heed we mingle not carnal and fleshly joy, with that spiritual joy which springeth from the spirit of God, and a right zeal of his glory. Lo here the joy and gladness of Mardochaeus.  
Let us here now on the contrary Hamans' sorrow and mourning, He hasted him home mourning and his head covered. This he did according to the manner & custom of those times, that those who had received any notable calamity, did cover their heads in sign of that sorrow and grief which they felt in themselves: that if it were possible they would neither see any body, nor be seen by any. So David fleeing from jerusalem, for fear of Absalon, went barefooted & his head covered, by this sign testifying his great sorrow which he had for the treason of his son, his people, and of him whom he supposed to have been a faithful counsellor, Achitophel. So that as in prosperous matters, by reason of joy, we lift up our head & countenance, as David did profess of himself, Thou liftest up my horn as the horn of an Unicorn, and makest me to walk, with an upright countenance: so on the contrary, sadness throweth down a man's countenance, and harms received, do cover the head with shame and disgrace.  
Lo here then Haman, who promised himself high honours and great magnificence, is over whelmed with shame & reproach: in sign whereof he covereth his head, either with the lap of his garment or with somewhat else: behold him thrown down with sorrow, grief, and fear, which God useth as Bailiffs and Sergeants, to draw the wicked into judgement, that they may leave off to wax proud in their fond cogitations & vain hope. And surely Haman is not sorrowful without cause, partly because he seemed to lose that favour and place which before he had with the King; partly because that he was so abased before Mardochaeus, whom he esteemed no better than a dog: and was forced to be Usher unto him whom he judged worthy nought but the gallows: who could never be brought to bow himself before Haman, whom yet all other Courtiers did honour.  
But in very deed, so must the wicked who have provoked the Lord unto wrath, and have risen up against his inheritance, so I say, must they be pressed within with sorrow and fear, without with shame and reproach: which thing we see David doth most times pray for, against the enemies of the Church: as that Psal. 109. 18. 19 Let him be clothed with cursing as with a garment, and let it come as water into his bowels and like oil into his bones. Let it be unto him as a cloak to cover him, and as the girdle that he is always girded withal. Also 
Ps. 55. 15. , Let death seize upon them, let them go down quick into the grave. And again, Lay iniquity upon their iniquity, and 
Ps. 69. 27. 28.  let them be put out of the book of life. Worthily then doth he lie overwhelmed with sorrow and shame, who went about the overthrow and destruction of the whole Church of God. By this we learn, that we must give diligent head, that we go not about to work hurt or injury unto any, if we will have our sorrows to be assuaged by the consolation of the holy Ghost; and not to have them made deadly and incurable, as was this sorrow of haman's, who seeking solace for his evils in his house, among his friends and familiars found no where more matter of dolour and despair.  
For when he had declared to Zeresh his wife, and to all his friends, all those things that had befallen him, he received this only answer of them, Seeing that Mardochaeus is of the seed of the jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt assuredly fall before him. He felt himself already judged within himself: he sought therefore remedy among his friends, and by them he is adjudged and condemned to destruction. So it happened unto him, which God threateneth unto the wicked by the prophet Amos: that if they fled from a Lion, 
Amos. 5. 19  a Bear should meet him, and if he went into the house and leaned on the wall, a Serpent should bite him. In this counsel of his friends, Haman makes no mention, as before of his riches, nor of the multitude of his children, nor of all that dignity wherewith the king had magnified him, but he is compelled to speak of his shame and folly. For he reckoneth up particularly whatsoever came to pass, to weet, that the king proposed the question unto him, of him whom he would honour; his answer unto it; the hope that he had conceived in his mind; the strait commandment of the king to do all that honour which he had set down unto Mardochaeus: finally, how all things came to pass contrary to his expectation. This being done, and his wound discovered to his friends and familiars, he sought of them a remedy, whereby either it might be healed thoroughly, or at least by some means mitigated. Hear is no mention made of seeking unto God in prayer, or of repentance, or of ask pardon, but only deceits and wiles to escape the hand of God that did persecute him: Haman persuadeth himself that his wife is not to seek of some devise, and he hopeth that by his friends means, he shall find some occasion, whereby by slanders and false furmises he may make Mardochaeus odious unto the King, and at the last triumpli over him as a conqueror. For the wicked promise unto themselves deliverance out of all distresses, by their malice & deceits: but oftentimes, in steed of medicine, they find poison. For lo what Hamans' friends who are called wise men, do answer in few words, Assuredly thou shalt fall before Mardochaeus: Why so? Because he is a jew, and because thou hast begun to fall before him. They are not without cause here called wise men, giving such an answer: for although they were not endued with the wisdom of God's spirit, yet against their wills they make a wise answer, out of that feeling which they had of the wonderful works of the God of Israel. But what manner of answer I pray, and how unusual? how variable and how changeable are they in their counsels? for but the day before they gave counsel to hang Mardochaeus on a gibbet, & yet they knew as well then that Mardochaeus was a jew as now: for so Haman had described him unto them in the Chapter last before, ver. 13. Why then did they not think so at that time as now? Forsooth they endeavoured then to curry favour with their friends, whose prosperity dazzled their eyes: and whereas Haman sought for flatterers, it was meet that he should receive hurtful counsel at their hands. Now his friends are more quicksighted, the mist of false honour being removed from their eyes, and the veil of felicity and flattering fortune (that I may so speak) wherewith Haman was so delighted being taken away. So the wise men of this world do never give sound counsel to those that are puffed up with the success of their prosperity: for their eyes wax dim with that outward blaze; but if adversity happen, than the dimness being taken away, they are clear-eyed, and they speak 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 persuade him to throw down the gibbet, the sign of his pride, and their wicked counsel? Why do they not mitigate his sorrow with comfortable words, to were, that th●● was but a sudden 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 warn him to flee unto the God of Israel, to crave pardon, and to reconcile himself unto Mardochaeus. The wicked though they see some sparkle of the truth glittering, yet they are bleared in their counsels, as job sayeth 
job. 12. 20.  God changeth the lip of the eloquent, and taketh away the judgement of the ancient. Besides, the enemies of the Church do ●unne with such force and fury to the destruction of it, that they cannot take any ●ood counsel: neither can they wade 〈◊〉 of that depth, whereinto, labouring 〈◊〉 ruin of the Church, they have plunged themselves. Haman could not call ●acke the decree made against the jews, ●either could he honestly go about it. What is then to be done? Let him be 〈◊〉, and receive sentence of his destruction, even by the mouth of his friend's and familiars, which they do pronounce, not as doubting of the event, but 〈◊〉 it were beholding his fall with their 〈◊〉: for they say, Thou shalt surely fall ●●fore him.  
They have reasons of great weight. Thou hast begun already to fall. 2. He 〈◊〉 the seed of the jews. And these things 〈◊〉 speak, that they may acknowledge 〈◊〉 certain hand of God in those things ●●ich happened; that so many things 〈◊〉 Mardochaeus favour and Hamans' con●●sion did not meet together by chance: 〈◊〉 God ruling and disposing all those ●●●ngs. For though the Heathen gave much unto Fortune, yet often were they driven to acknowledge the hand of God. So the sorcerers among the Egyptians, when they saw the miracles of 
Exod. 8. 19  Moses, which they could not imitate, they said, This is the finger of God. So the Philistines, when they carried about the ark of God which they had taken captive, at the last being brought under by 
1. Sam. 6.  plagues, were compelled to confess that those things came from the God of Israel. So these men perceive, that Mardochaeus could not obtain so great honours as Haman told of, instead of that shameful death which they devised for him without God's hand. But whence at the last grew this opinion among them, that he should perish, whosoever went about any mischief against the jews? It may be answered, that the wonderful work● of God which he had wrought in defending his people against their enemies could not be unknown unto the nation amongst whom the jews dwelled: an● especially that which as yet was fresh 〈◊〉 memory, the band of their captivity broken by the subversion of the Babylonia Monarchy: and that Cyrus the first Monarch of the Persians had sent home the jews, when by public proclamation he had set them free, and bestowed upon them great gifts and rewards. Moreover the Amalekites, of whom Haman was descended, could not be ignorant what slaughters they had sustained by the jews, and what sentence God had pronounced against them in his law, as before we have showed out of Deuter. 25. and Exod. 17. All these things then when as they might remember, they did the more boldly affirm that Haman should fall, seeing he had entered into enmity with the jews.  
herehence we are to observe, 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 preservation of his Church, and is her most strong defence, and that at the last, their counsels come to an evil end, who have gone about to destroy her. But this feeling of theirs by every light occasion is lost, and vanisheth, as the wicked are driven in their divers thoughts, sometimes one way, sometimes another, like unto those who are tossed with great tempests upon the sea. Yet notwithstanding, seeing the Lord showeth himself so plainly by defeating their counsels, breaking their practices, and throwing down the heads and chief authors by violent death, unless they be altogether Atheists, they are compelled at last to confess that the godly are preserved by God's mighty hand, whom the world goeth about to overthrow. We ought to take great comfort by this, and to apply by a true faith unto ourselves, as well the promises of God, as the admirable deliverances of the Church, both in times past, and in this present age. For how often hath he dissolved the most furious practices of our enemies? By what means did he break in pieces that Invincible, as they called it, and fearful navy and army of the Spaniards against England. How did he in France throw down the head of the Leaguers, and filled the enemies of the Church with turmoils and confusion? Ought not we to be affected with greater feeling of so wonderful works of God wrought for our deliverance and safety, then are the miserable idolaters, who are only feared and astonished with them? Let us therefore assure ourselves that we are made the people of God by the mercy of Christ jesus, 
Rom. 11. 17.  and grafted into the good Olive tree, that we may be accounted the true children of Abraham, and so all the promises made unto the Church to belong unto us. Therefore let us certainly know, that our adversaries shall not bring to pass their devices and practices, but that the Church shall be unto them a heavy stone, all that lift it up shall 
Zach. 12. 3. Zach. 2. 8. Mat. 16. 18.  be torn, as Zacharias speaketh: finally, that the firmness of the Church is in heaven, and is conserved by him who hath all power in heaven and in earth, and who loveth her as the apple of his eye. Wherefore neither the world, nor Tyrants, nor Leaguers, nor the gates of Hell, shall prevail any thing against her; but they shall all miserably perish, 
Psal. 128. 5.  and be overwhelmed with shame and reproach as many as make war against Zion. Thus far of the conclusion of Hamans' friends.  
In the mean while the King's Eunuches ●ame, who hasted to bring Haman to the banquet that Ester had prepared. He would more willingly, I think, have lamented his ill success at home, rather than to have hasted to the banquet: for he who is in sorrow, is not greatly delighted with meat: and he whose mind is sauced with bitterness, taketh no pleasure in royal feasts. Howbeit, Haman fearing the King's displeasure, dares not refuse. He might also suppose that it might make much to the covering of his disgrace, if he were so brought unto ester's banquet with the King. And peradventure also he persuaded himself, that in this feast he might take some occasion to hurt Mardochaeus. He goeth therefore, and is brought with honour together with the King unto the banquet, but carrieth his condemnation in his bosom. So it cometh to pass, that not all that glistereth is gold, as it is said in the proverbeds and many times they are accounted most happy, who hide great sorrow in their hearts, and do stand in fear● of death and destruction hanging over their heads. Let us not therefore envy at the success of the wicked, or at their prosperity: for the wrath of God doth persecute them, and they carry their own conscience as their executioner.  
Assuerus again in this banquet, provoketh the Queen Ester to demand what she would, ratifying again that promise, not to deny her any thing whatsoever, even unto the half of his kingdom. We have spoken before of these ambitious promises of Princes, so that it needeth not to speak any more here thereof: only this is to be added, that God did so rule the king's tongue, that the Queen Ester might more confidently be bold to propose her petition unto the King. Whereunto also that did much further her, that Mardochaeus had such honour given him, and that Haman was so debased before him. So that there could not happen a more fit opportunity unto her, than this which God here offered.  
So is there an heavy issue prepared for Haman, that the table and banquet which for the most part have joy and delectation, be turned unto him into a deadly snare: and that happeneth unto him which Zophar speaketh in job, chap. 20. vers. 23. When the wicked shall be about to fill his belly, God shall send upon him his fierce wrath, which he will rain upon him in steed of his meat. And surely it is just, that as all things work for the best to 
Rom. 8. 28.  them that love God, so all things should be turned to shame and dishonour to those that hate God. Wherefore hereof let us make this conclusion, that the portion of the wicked is accursed, that they shall fail of their purposes, and lose their prosperity, and that God being armed to overthrow and root them out, their destruction shall come in a moment, even in the mids of their banquets and delights. Let us therefore learn to fear God, to put our confidence in him, having this as most assured and proved, that nothing shall hurt us if we follow that which is right and honest, and that our safety and salvation shall be cared for by him, which he hath purchased for us by the blood of his Son our Lord jesus Christ, to whom be honour and glory for ever.  
Amen.   

THE SEVENTEEN Sermon.  
Ester frameth her accusation against Haman: and stirreth the King so against him, that he is altogether astonished and amazed, in the four next verses of the seventh Chapter.  
3. Then Ester the Queen answered, and said: If I have found favour in thy sight, O King, and if it please the King, let my life be given me at my petition, and my people at my request.  
4. For we are sold, I, and my people, to be destroyed, to be slain and to perish: but if we were sold for servants, and for handmaids, I would have held my tongue: although the adversary could not recompense the King's loss.  
5. Then king Assuerus answered, and said unto the Queen Ester, Who is he? and where is he that presumeth to do thus?  
6. And Ester said, the adversary and enemy is this wicked Haman. Then Haman was afraid before the King and the Queen.  
THe wise Solomon noting the profit that cometh of that wisdom which is of God, sayeth, that Wisdom 
Eccle. 9 16. 18. 14.  is better than strength, and then any weapons of war. For example's sake he sayeth, That there was a little City compassed by a great King, and that by the wisdom of one poor and wise man it was delivered. And to this belongeth the history of that wise woman, by whose wise speech, joab 
2. Sam. 20. 16.  besieging the city Abel, was appeased, and the citizens persuaded to give the head of seditious Sheba unto joab, and so the city was delivered by her. Neither think I it meet to overpass in this place that which the Scripture delivereth of Abigail, who by her wise oration made 
1. Sam. 25. 18.  unto David, pacified his mind being moved against Nabal, and turned away the evil which he had threatened against Nabals' family: and farther did so please him, that David when her husband Nabal was dead, took her to his wife. And to this purpose also doth this example especially belong, which here is proposed unto us, of the most wise petition of Ester, whereby she not only turned away the sword from her own and her whole people's throats, but so turned the King's mind, that she moved him to execute vengeance with deserved punishments, upon Haman and his confederates, for their fierce cruelty and wickedness. And this example is here proposed unto us, that in it we may see what force the wisdom of the Saints hath, following as a guide the light of faith, and the fear of God: and by what force it scattereth the counsels of the enemies, and procureth the favour of the Kings of the earth.  
Behold then here the oration of Ester, short indeed, but full of gravity and holy art. If I have found favour in thy sight, o King, and if it please the King, let my life be given me at my petition, and my people at my request. Neither doth that great and excessive promise of the Kings, or that exceeding honour bestowed on Mardochaeus, make her any thing the more insolent or proud, but that most modestly & most humbly she layeth open her petition: for she more esteemeth of the greatness of the matter whereof she was to speak and the majesty of the king, than that leave which was granted her to speak freely. She beginneth with the king's favour and good will, when she sayeth, If I have found favour, & if it please the King: showing that in this petition she dependeth as well on the king's good will and favour, as to trust to the equity of the cause. Her petition is simple, and not painted with deceit, although it concerned great matters, her own life, and her whole peoples: Let my life, saith she, be granted me at my request, and my people at my petition. She desireth her life to be granted, that she may show, that she received a great gift and reward of the king's liberality and bounty, both for herself and her people, if she were delivered from the present danger that hanged over them. She openeth the cause of her most just petition, and the certainty of the danger, in that she addeth, For we are sold, I, and my people, to be destroyed, to be slain, and to perish: She sayeth that they were sold, because they were delivered unto death, and set in open market as sheep unto the slaughter. For although there were no bargain made of their sale, yet as those who sell any thing, deliver it over to be used at the will and pleasure of him to whom it is sold: so also in that Edict which was set forth against the poor wretches, they were laid open to every man's fury, as many as would kill, slay, or destroy them. And indeed she retaineth the very words of the decree, as we heard them before, Chap. 3. vers. 13. that thereby she might more and more make known the equity of the demand. She might also have respect unto the offer made by Haman of the ten thousand talents of silver, although the King accepted it not, thereby to note his malicious mind, who would not spare any cost to bring his bloody purpose to pass. She adjoineth by way of yielding, an argument of great modesty and humility. If, saith she We had been sold for servants and handmaids, I would have kept silence: so that it had been profitable and gainful to the King, but he who goeth about to deliver us unto death, is not profitable, but endamageth the King.  
And this also she most simply setteth down, for she might boldly have said, What profit can there any way come unto the king by such cruelty, and the bloody slaughter of so many innocents, without difference of men, women; old, young; high or low degree? But she took diligent care, not to speak any thing that might prick or trouble the king's mind, who had consented unto such a decree, which might have been, if she had made any mention of cruelty, or had amplified the heinousness of the decree.  
But we must yet more exactly weigh the virtues of Ester, which do shine in this Oration. For therein as in a Glass, do appear her wisdom, faith, charity, humility and modesty, her uprightness and integrity, joined with an holy boldness. Her wisdom is seen in all the parts of her speech. For from the beginning that she might procure the King's good will, she maketh no mention of her dignity, value, merit or worthiness, for kings do not willingly hear those things to be spoken of by their subjects and inferiors, but she speaketh only of the King's favour, of his good will and pleasure only, for which things Kings especially delight to be commended. It is wisdom, that in her petition she craveth not revenge of the injury offered unto her, but saith that she will account it in am of a great benefit, if her life and the life of her people be granted her at her request.  
How great wisdom also is there to be seen in these words, We are sold, I, and my people, to be destroyed, to be slain and to perish. For in few words, both she expresseth both the truth of the thing, and the barbarous cruelty of the fact, yet so, that she toucheth not the King, whom she passeth over unnamed, although he suffered that inhuman and bloody Edict to pass. For though Kings err and be deceived, yet they cannot abide to have their errors in express words to be laid before them, or to be reproved. She doth not also name Haman, until she had tried the King's affection towards her petition.  
This also is wisely added by her, That she would have held her tongue, if they had only been sold for slaves, so that it had been profitable and gainful to the king. For Kings are greatly delighted with such humility, and liberal offer, that for their sake and profit, men avoid no incommodity. Besides, nothing could make more to procure hatred and envy against Haman, though he were not named, then when she saith that the enemy, who goeth about the death of so many, doth not care for the King's profit, but shall rather hinder and endamage him. And this is her wisdom.  
Her faith is apparent, in that she saith, Let my life, and the life of my people be granted me: And, I, and my people are sold. For so she confesseth, and in the midst of dangers, professeth that she is of the kindred of the jews, that she embraceth their doctrine and religion, and that she neither hath nor is willing to have any thing separated or apart from the people of God, but that she would both live and die together with them. Whereby it appeareth, that when by Mardochaeus commandment, she concealed her kindred and her people, it was not done for want of faith or godliness, to dissemble her religion, but of an holy wisdom, God so governing both her mind & tongue, that she might more conveniently help both herself and her people, in their greatest danger. And if at first by reason of fear there had been any defect in faith, this confession is so plain, and simple, that it taketh away all matter of excuse from those who in time of persecution forswear their religion, at what time they should more freely make confession thereof.  
So Nicodemus, who when before he was somewhat fearful, and a secret Disciple of the Lord, did in the time of greatest danger make himself known, together with joseph of Aramathia, begging 
john. 19 39  the body of our Lord jesus Christ, and taking it down from the Cross, 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 forswear the Gospel for fear of loss of their goods?  
The charity of Ester consisteth in this, that she desireth nothing for herself alone, but beareth a like care for her people as for herself; and holdeth the church of God more dear than her life. Easily might she have obtained for herself by name, whatsoever she had demanded without any one's hatred or envy, by reason of that dignity and state which she held with the King: but with the same ferventness of mind doth she make her supplication to the king, as well for her people as for her ownelife: which it seemeth she should have lived & prolonged very sorrowfully, unless the same at her request had been granted to her people. Such aught our charity to be, that we should love our neighbours as ourselves, so that they who are careful for their own security and quiet only, little caring what becomes of others, are void of charity, and worse than Infidels.  
Her modesty and humility appeareth in this, that she saith, She would have held her tongue, if they had only gone about to bring them into bondage and slavery, although she and her people had been sold for the King's profit and advantage: which maketh much to procure the King's good will, and to move his mind to mercy.  
For who is so stony hearted, who would not be moved to hear so Noble a Lady so far to abase herself, that she would suffer herself to be sold, if it seemed good unto the King, and might turn to his profit? Besides, it made to show, with how great a terror of death she was affected, refusing no condition though it were of most hard slavery, so that she might escape death.  
It served also very much to stir up more vehemently the king's pity towards her, whom he had vouchsafed so great favour, and bestowed the crown royal upon her afore all other, if he should see her to stand in danger of her life, and so vehemently careful for her safety, that she was ready to undergo any slavery to redeem her life. Furthermore, her modesty is manifest by this, that she doth not make her complaint more heinous by great outcries and exclamations; or importune desire of revenge: but she committeth the whole matter to the kings will & good pleasure, esteeming of it as of a great gain & benefit, to redeem her life and the life of her people, from the cruelty of that Edict which was published against them.  
Her integrity and uprightness appeareth in this, that she feigneth or deviseth nothing, neither addeth any thing besides the matter, to the commendation thereof, or hatred of the enemy of the people: neither doth she fawn upon the king with any flattering words, to excuse his rashness: to wit, that the goodness of his nature, and his uprightness in justice, would never have suffered so great cruelty: that it could not be but that those Letters were obtained by deceit, or were forged; for his goodness and clemency would never have consented to so barbarous a fact: to conclude, she inventeth no flattery, for the Saints of God know not how to lie or flatter. Last of all, her courage and constancy is wondrously to be praised, that she dare complain on so mighty an enemy, so dear and in favour with the King, to accuse him of such a crime to his face; and that unto the King without whose disgrace and reproach it could not be done, when as rashly he had consented unto that mischief, which Haman wickedly had devised.  
Such is the boldness and strength of the Saints, who to the defence of the Church, are more bold than Lions, as Solomon speaketh.  
Hear hence we learn, that all our affairs must be managed by reason, which must be accompanied with true faith; in which, charity must rule; unto which must be adjoined, modesty, integrity, uprightness & courage, in defending a good cause, that neither for fear or shame, we start from doing our duty, if we desire to have the issue of them happy. For where these virtues are wanting, either the truth is betrayed, or not well defended, and a good cause is overthrown by impudency, or pride and rashness. But who doth at this day so govern his actions with reason, that he could be content to have judgement given of them with like integrity and modesty? Who is now of such constancy, that in the presence of Princes he will manfully defend the cause of the distressed? Who is inflamed with so great an heat of charity, that he will take care of the life of an other man, no less then of his own? Who is of such courage, that he will constantly profess himself a member of the Church, when he shall see it on every side to be oppressed with slanders, and condemned to death. Truly you shall see few ester's at this day, who so faithfully and wisely, and with such success will take upon them the defence of the Church: but there want not on the contrary many like in disposition to jezabel and Athalia, by whom the fury of Kings shall be kindled to the hatred and destruction of the Church.  
Furthermore, if Ester did with so great reverence, fear, and humility, speak unto a mortal King, what shall we think is our duty to do when we come into the presence of the infinite and immeasurable majesty of the King of Kings? Shall we bring our own 
Luc. 18.  merits as did that proud Pharisee? Or shall we speak with hatred and contempt of our neighbours as he did? Or shall we proudly lift up our heads unto the skies? Or shall it not rather become us following that Publican, to cast down our countenance to the earth, and to throw down and prostrate ourselves before God, with ● true feeling of our sins, and sorrow for the same, praying most humbly unto him for ourselves, and the lives of our brethren? And thus far of Ester.  
Let us now hearken unto the King's answer. Who, sayeth he, is he? or where is he? that presumeth to do thus? By these words he showeth that he was moved not only to grant ester's petition, but also to take vengeance of him, who had conspired against the life of her and of her people: saying, that he must needs be a presumptuous, and bold man, who dare attempt so great a wickedness. For who can practise any thing against the life of the Queen, and not touch and violate the majesty of the King? He asketh therefore who he may be, and where he is, that he may punish him: as it is the duty of Kings to pull down those who extol themselves contrary to their duty, as David protesteth concerning himself, That he would not suffer him that had 
Psal. 101. 5.  a proud look and an high heart. But who could tell better than the King, who it was who had invented so heinous a fact, when he himself not full too months before, had granted unto Haman whatsoever he desired for the destruction of the jews; had commanded the Scribes to write the proclamation after Hamans' direction; had given him his Ring to seal it; had sent his posts to carry it with speed into every Province: as before in the third Chapter hath been declared? Had he forgotten so great a matter of weight so suddenly? Or if he did remember it, why doth he dissemble it? It may be said, that the King did think that the Queen did speak of some other fact, & that as yet he knew that she was a jew: or if he remembered that fact, he was ashamed of it: and, as Princes are wont to spare themselves, did lay the whole blame on an other: or else that doubting he would more truly ununderstand the whole matter whereof the Queen did complain.  
This is wont to happen unto Kings that are not provident in their affairs, and that do almost all things without counsel, and at the pleasure of certain Courtiers do rashly govern and publish things of great moment, oftentimes being more careful of the recompensing of some duty scarce honest, then of the life of many thousands.  
It may be, that by reason of the multitude and variety of affairs which Kings do manage, they forget some things: but what a negligence and blockishness was this, not beseeming him unto whose defence and government so many millions ofmen were committed to be safely preserved, to have so little care of a decree made to the destruction of so many innocents of all ages, sexes, and estates, that so soon he had forgotten it?  
Now Ester when she perceived by this answer, that the King was moved to take revenge of him who was the author of so great a mischief to her and to her Nation, is bold to name Haman, and set him forth with his deserved titles, The adversary and enemy is this wicked Haman. And this she speaketh as it were with her finger pointing at him, that he should answer, if he could take any exceptions to this accusation. She termeth him an adversary, because injuriously and without cause he had conspired against the Church, and had practised the destruction and utter overthrow thereof.  
She calleth him an enemy, for that with deadly hatred he sought their blood by whom he never was injuried. And though perhaps he did not purposely bend himself against the person of the Queen, concerning whom he might be ignorant that she was a jew, yet she accounteth him her adversary and enemy, because he hated the nation of the jews the Church of God. So David said, 
Ps. 139. 21. 22.  that God's enemies were his enemies, whom he hated worse than a dog or toad. She sayeth he is a wicked one, and that deservedly, for his false surmises, his cruelty against the Church, his blasphemies against God, his abuse of the King's authority, and his extreme ambition, for which he went about to oppress a quiet and innocent nation. These things at the first fight will seem to be an injury, but it is lawful in judgement, to shew● the wicked their faults, and to note their offences by name, and to reprove those that are convicted. So Paul called Ananias 
Act. 23. 3. jer. 22. 17.  a white wall: jeremy said the Ioiaki● did savour of nothing but covetousness and Ezekiel called Sedechia king of Iud● 
Ezek;  a wicked and polluted man: and john th● Baptist termed the Pharisees which came 
Mat. 3. 7.  to his baptism, a generation of vipers. Wherefore that which our Saviour lesus Christ doth warn, that he that saith unto 
Mat. 5. 22  his brother Racha, is worthy to be punished by the Council: and whosoever shall say fool, shall be worthy of hell fire: is to be understood of injuries which are done wittingly & maliciously by reproach or contempt, or desire of private revenge. For otherwise the zeal of the glory of God, and the safety of the Church, do require, that wicked men be resisted, & their heinous faults noted by their proper names, whereby they may return to amendment; or else be made known, & punished for their wickedness and obstinacy. Hereby also we learn what is the simple and right manner of dealing in law before a judge, either ordinary or extraordinary, even such as this was, to weet, that if it may be, it be done in the presence of the parties, and rather by word then by writing, truly and simply, that the good cause of the oppressed, and the public good and equity be defended against the malice and false reports of the wicked.  
Haman thus accused, was astonished, neither had he any thing to allege against it, being convicted by his own conscience, and the truth of ester's accusation, whereof the King himself was the best witness. So God is wont to stop the mouths of the wicked, as David saith, that 
Ps. 63. 11. & 31. 18. & 5. 10. & 10. 12. 18.  when the wicked have long delighted in lying, at the last their mouth shallbe stopped and they shall be dumb: Neither also doth he pray in vain that their mouths may be shut, & that God would search out their wickedness, that they may be deceived of their hope. On the contrary part, good men being accused by false slanders and injuriously, have always wherewith to defend themselves both before God and man: who if they happen to be oppressed by false accusations 
1. Ki. 22. 2. Chr. 24.  and violence, as we see Naboth condemned by false witnesses & stoned, and Zacharie the Prophet commanded to be stoned by joas: yet are they bold upon the goodness of their conscience before God, and the innocency of their life before men; God bringing forth at last their innocency unto light, and clearing▪ it from all false surmises and slanders.  
Hence let us learn patiently to expect, until God make inquiry, and search out the wickedness of the ungodly, and set them every one in order before their 
Psal. 50. 21.  eyes, as he hath threatened; in the mean while let us give our minds to truth and uprightness, and the just defence of the faithful: every one according to his power, condition and vocation, resisting the malice of the wicked enemies of the Church, that the godly being set at liberty from the hand of their enemies, God may be extolled by all, as well for his mercy as for his judgements, for unto him belongeth all honour and glory, in Christ jesus his Son for ever.  
Amen.   

THE EIGHTEEN Sermon.  
The rest of the points of the accusation against Haman: his sentence, and the execution thereof, from the 7. verse, unto the end of the 7. Chapter.  
7. Then the King arose from the banquet of wine in his wrath, and went into the palace garden, but Haman stood up to make request for his life to the Queen Ester: for he saw there was a mischief prepared for him of the King.  
8. And when the King came again out of the palace garden, into the house where they drank wine, Haman was fallen upon the bed whereon Ester sat: therefore the King said, Will he force the Queen also before me in the house? As the word went out of the King's mouth, they covered Hamans' face.  
9 And Harbona one of the eunuchs said in the presence of the King, Behold there standeth yet the tree in Hamans' house fifty cubits high, which Haman had prepared for Mordecai, that spoke good for the King. Then the King said, Hang him thereon.  
10. So they hanged Haman on the tree, that he had prepared for Mordecai: then was the King's wrath pacified.  
David purposing to show how short & brittle the felicity of the wicked is, and how sudden their destruction which they can never recover, doth thus 
Ps. 37. 36. 37.  speak, I have seen the wicked strong, and spreading himself like a green bay tree, yet he passed away, and lo he could not be found: so that the very signs of his place did not appear: which thing Zophar in job doth 
job. 20. 4. 5. 6. 7. 8. 9  more plainly declare, when he sayeth: Knowest thou not this of old? and since God placed man upon the earth, that the praise of the wicked is short, and that the joy of the hypocrites is but a moment? Though his pride mount up to the heavens, and his head touch the clouds, yet shall he perish for ever like dung, and they which have seen him shall say, Where is he? He shall flee away as a dream, and they shall not find him; and shall pass away as a vision of the night, So that the eye which had seen him, shall see him no more, neither shall his place behold him any more. These things do therefore thus happen, because, as 
Psal. 58. 11. 6. 7. 8.  David saith, There is a God which judgeth the earth, who breaketh the teeth of these Lions, and maketh that they pass away as water, and melt as a snail, and are as the untimely fruit of a woman which hath not seen the Sun.  
All these things we see to be most lively represented unto us in this history of the fall of Haman, who in a moment doth fall down headlong into extreme confusion and destruction, from that most high degree of honour, which in the Persian court he had obtained. We have already heard how Ester had begun her accusation against him, and he held his peace, having nothing to except against it. It remaineth to see how the King proceeded in this cause, what faults he was farther charged withal, first by the King himself, vers. 8. next by Harbonah one of the eunuchs: verse 9 then his short sentence, and the sudden execution thereof: that by all these we may learn to reverence the Lord in his judgements, to contain ourselves in fear and trembling, not to be puffed up with prosperity, and patiently to expect until God bring forth his vengeance, and deliver his Church from the force and tyranny of those that oppress it. The setting down of this history 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 King's wrath, wherewith being chafed he riseth from the banquet, and goeth into the palace garden. This anger was unto Haman a messenger of death: who maketh supplication unto the Queen Ester for his life: perceiving that evil was decreed by the king against him. His wrath was kindled with shame and indignation, as well because he had been deceived by Haman, in that he had obtained of him so bloody an edict against the jews: as also by the indignity of the fact, that he had so abused his name and authority to trouble the Queen, and to bring her within the danger of her life. Therefore inflamed with anger, he ariseth and goeth into the palace garden with exceeding great indignation, not any longer abiding the sight of him by whom he had been deceived to the granting of so unhonest a fact. Neither doth he seem to have gone out into the garden to assuage, but rather to sharpen his rage, as by the event of his return appeareth. But if he had well considered the matter, he should rather have been angry with himself and accused his own rashness, then with Haman. For although his malice and cruelty was great, yet it had been of no force, unless it had been strengthened by the King's name and authority. But when Kings offend by evil counsel, they lay all the blame upon the wicked counsellors. And surely it is a just vengeance against such naughty counsellors, which ought to be an example unto others, whereby they may learn not to be the authors of evil counsel. Yet are not Kings therefore without blame, for that over-rashly they gave credit unto them, when as they might if they list, take sufficient deliberation of every particular. The King's wrath than was inflamed more and more against Haman, God so preparing for him his deserved punishment. If Kings be worthily angry with those who lead them into error by deceit and show of reason, how much more just is their wrath against those who by practices and conspiracies, by arms and threatenings, by open force against their majesty and persons, go about to compel them, and as it were to make them the ministers of their private revenge, and the servants or rather bondslaves of their ambition?  
In the mean while Haman maketh supplication to the Queen for his life, and for grief and sorrow falleth on the bed. Lo, he who would needs be adored by Mardochaeus, is compelled to lie down humbly at the feet of his cousin: he that lately carried his head aloft unto the skies, altogether swelling with arrogancy, breathing out nothing else but threats and death against the Church of God, maketh petition for his own life, being astonished with the gripes and sorrows of death: and as it were hedged in on every side with fears & trembling. And that deservedly, he that lately had filled the whole world with threatenings, terrors, and tears, is now astonished and feareth, standing as it were at the judgement seat of the King of fear, to be devoured by the first borne of death, as it is said job. 18. v. 13. 14. I confess indeed that the faithful also are gripped with great sorrows and fears, as David speaketh of himself, that 
Psal. 18. 4. & 55. 4. 5.  The sorrows of death compassed him, that fear and trembling came upon him, and an horrible fear covered him: but in time they receive comfort, & are delivered from their fears. For as the causes of grief wherewith the godly are affected, are far other then of the infidels, so likewise the issues of both are very different: for only despair followeth the one, and consolation as well in life as in death accompanieth the other. Haman hoped that Ester would be more easily entreated 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 entreated, God so restraining the Queen's affection, that he might exercise judgement without mercy, on him who never used mercy. Add hereunto, that Ester could not with a good conscience make intercession for him unto the king, and deliver him from death, who with so great a cruelty had threatened the utter destruction of the Church. For as Solomon excellently teacheth in the Proverbs, He that justifieth the wicked, 
Pro. 17. 15.  and condemneth the innocent, they both are an abomination unto the Lord. And without all doubt, they who are hardened in their mischief, can be tamed & made gentle by no good turns. herehence sprang the Proverb, Deliver a thief from the gallows, and he will hang thee thereon if he can. Yea it is an unmerciful mercy to let a wolf escape with his life, who can do nothing but hurt the sheep. Wherefore by very good right, he who had wrought the death and destruction of the poor faithful ones, who had appointed a shameful death for Mardochaeus, that same day, he himself is covered with shame, and hath no man to take pity of him: as David prayeth and wisheth against the enemies of the Church, Let there be none to extend mercy 
Psal. 109. 12.  unto him, when he is in misery.  
The king in the mean while returning out of the garden, and perceiving Haman to be fallen down upon the bed whereon Ester sat, is reported to have kindled with greater fury, and to say, Will he force the Queen also before me in the house? The wretched man was fallen down upon the bed, whereon the Queen after the manner of that country sat at the beginning of the feast, being astonished with grief: the king persuadeth himself, or feigneth himself to believe, that he would offer violence unto the Queen, that might have the better show of occasion to condemn him to death: although that those who are angry, do feign any thing against those whom they hate, though they be never so unlikely, or contrary to the truth. Haman then is accused by the king as one that would have violated the Queen's chastity. And the word is to be noted which he useth, Will he also force? as though he should say: Is it not enough for him that by his wiles he hath laid snares for the Queen's life, but that also he will force her in the house before my face? And these things do make his fault the more heinous. So he who with his false accusations did overwhelm every man, and troubled the whole world, and filled all things with violence, he is himself oppressed with a false surmise, and is accused as a violater of chastity. So we see that fulfilled which the Son of God speaketh, With what measure ye meat, it shall be measured 
Mat. 7. 2.  unto you again. So likewise that happened unto him which David wished unto his enemies, That their prayer should be turned 
Psal. 109. 7  into sin, and that the wicked should be condemned, without either hearing or inquiry of his cause; and that which is spoken in the 69. Psalm, vers. 27. Lay iniquity upon their iniquity, and heap up sin upon their sin. And yet not withstanding in this respect, Assuerus doth him injury; and anger hindereth him that he cannot in this case see the truth, so that he judgeth otherwise of Hamans' fact than he ought: for there was not any the least suspicion of this fact in respect of his present estate, neither was the Queen left alone without company. But as our Lord and Saviour jesus Christ said, that the blood of all the just even from Abel, should 
Mat. 23. 35  come upon the murderers of jerusalem, as though they had shed it, in as much as they hated the just and all righteousness: So in respect of God's justice, it was right that this wicked man, who would, by overthrowing the Church, abolish all remembrance of God, should be accounted guilty of any crime. For being as it were made of nought but sin, they are ready for any mischief, if occasion only 
Psal. 36. 4  be offered unto them, as the wicked is said to abhor nothing that is evil.  
As soon as the word came out of the king's mouth, they covered Hamans face, as one that was unworthy the king's sight, or to enjoy the use of the light being convicted of such crimes. This was unto him a messenger of death, & being alive, he begun to feel the darkness of death, even as Zophar in job sayeth, chap. 20. vers. 26. All darkness 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 give light. Finally, that they shall be driven out of the light into darkness, and be rooted out of the land of the living, as is said, chap. 18. vers. 18. And surely it is right that his face should be covered, that he may look for nothing but for the darkness of death; who would have taken away the light of life from others. The Kings of the West are not wont to cover their faces whom they will see no more, but command them presently to be carried out of their presence.  
Now here steps forth one of the eunuchs Harbona, who furthereth the sentence against Haman. Behold, saith he, the tree which Haman prepared for Mardochaeus, who spoke good for the king, standeth in Hamans' house, fifty cubits high. Haman is here accused of foolish arrogancy, who of his own private authority did set up so high a gallows; then of extreme cruelty, for that he would have Mardochaeus to be hanged thereon, an innocent man, and the King's servant; lastly, of unthankfulness and rash boldness, desiring to lay on him a shameful death, who had done a singular benefit for the king. Harbona may seem here to follow the manner of courtiers, who bend themselves with every blast, as the king seemeth to favour or dislike, and are friends in prosperity, and in adversity enemies. But it may also be, that Harbonah had before noted and disliked the pride & insolency of Haman: and had also observed the innocency of Mardochaeus: and therefore to show his affection towards his cause, doth accuse the pride and cruelty of Haman. Howsoever it were, it appeareth sufficiently that Haman did not cover his mind and purpose, and God by this means would have his arrogancy disclosed. This is that which is spoken by Zophar in job, 
job. 20. 27. job. 15. 25.  The heaven shall declare the wickedness of the ungodly, & the earth shall rise up against him, and even as he hath lift up his hand against God, and made himself strong against the Almighty, so the hand of all should rise up against him. It is not therefore simply to be condemned, that those who stand in the presence of kings, should having occasion offered, admonish them, and help to further their cause, whom they see to be oppressed by injury, and on the other side, detect their malice & arrogancy who oppress them, so that it be not done to flatter the Princes, and please their passions, but with a love of truth & equity: which very seldom do possess a place in the minds of Kings, or of the greater part of courtiers But why touch I here this fault 
Psal. 12. 2  in courtiers, when as David saith, Every man speaketh falsehood unto his neighbour, flattering with their lips, & speaking with a double heart. We have then Hamans' cause furnished on every side, partly with true accusations, partly with false. The king without stay, without counsel pronounceth sentence; Hang him thereon: A short judgement: as the whole handling of the cause was short, so the sentence was shorter, pronounced in one word, without farther advise. For he who had wrested out so bloody a decree, admitting none into counsel, is worthy to be condemned to death without any counsel. The sentence is just. For it was convenient that he who had lifted up himself against God, in seeking the destruction of his Church, should be lifted up upon an high gallows, that his infamy might be manifest unto all men. Besides it is just that the wicked perish by their own crafts; that wicked counsel bring destruction unto those that give it; that they be taken in the nets that themselves laid; that they be entangled in their own chords; fall into the pit which they digged; be consumed with the fire which they kindled, & to have the mischief fall on their own heads which they had prepared for others: that God may be acknowledged to be just, when the wicked is snared 
Psal. 9 16.  in the work of his own hands. The king by this sentence showeth his absolute power & rule, without law & measure, such as the Turk exerciseth at this day over his subjects, by his word & beck, appointing to death whomsoever they please, even his own children, without any judgement. Which kind of government almost all the kings of the world do now challenge unto them. The laws of this realm and sentence of death are executed and determined by judges thereunto appointed, and by ordinary course, and not immediately by the Prince. And this is just and most seemly, lest that Princes in their rage abuse their authority, & hasten judgement, wherein the life is called in question, which being once lost, can not be restored: for nothing is so sacred and inviolable, which the lust and affection of wicked Princes doth not sometime profane and violate.  
The courtiers unto whom that charge was committed, do speedily execute the sentence. Mark here a wonderful change, they who very lately adored Haman, draw him now to the gallows: he who consented with him unto the death of the jews, in favour of the jews condemneth him to death. Such is the justice of God, who putteth enmity between the sworn enemies of truth and equity, that one of them destroyeth another. Nay you shall not lightly see any who have conspired together in wickedness, to remain long at accord, but at the length one of them riseth against another, as it is said, that a fire went out of the 
jud. 9 15.  bramble and consumed the cedars of Lebanon. So Assuerus who had consented unto Haman for the death of the jews, and destruction of the Church, now bringeth him to a shameful death: than which thing, what could be more strange and unheard of? He who caused that Haman of our time to be slain, had consented with him to the butchery of the french Churches, and by war sought the ruin and destruction of the professors of the Gospel. Who will not here wonder at the profound wisdom of the secrets of God? Who can choose but acknowledge his justice? Who can but declare his wonderful works, and praise them exceedingly? Who would not cry out with David: 
Psal. 92. 5.  O Lord how glorious are thy works? how very deep are thy thoughts? And Psal. 36. 6. Thy righteousness is like the mighty mountains: thy judgements are like the great deep: thou Lord dost save man and beast. What talk shall we think was then in Susa, what words of the faithful, but even those which David setteth forth in this 
Psal. 118. 15. 16.  manner: The voice of joy and deliverance 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 saw that wicked man punished as he had deserved, that which is in the Psal. 52. vers. 7. Behold the man that took not God for his strength, but trusted in the multitude of his riches, and put his strength in his malice. For as it is said, Psal. 58. 10. The righteous shall rejoice when he seethe the vengeance: he shall wash his feet in the blood of the wicked. Yea they might also say that which Deborah sometimes sang in her song, So let all thine enemies perish, o Lord: 
jud. 5. 31.  And that which is, Psal. 129. 5. They that hate Zion shall be ashamed and turned backward. Yea and Mardochaeus himself might rightly say with David: I will be glad and rejoice in thee: I will sing praise to 
Psal. 9 2. 3. 4. 5. 6.  thy name, o thou most high: For that mine enemies are turned back, fallen and perished at thy presence. For thou hast maintained my right & my cause; Thou art set in thy throne, & judgest right: Thou hast rebuked the Heathen; thou hast destroyed the wicked: thou hast put out their name even for ever and ever. O thou enemy, are destructions come to a perpetual end? Also Psalm. 54. 6. 7. I will sacrifice willingly unto thee: I will praise thy Name, o Lord, because it is good. For God hath delivered me out of all trouble, and mine eye hath seen that which is right upon mine enemies. And what on the contrary part might they think who were ignorant of the wonderful works of God? but even that which is spoken, Psal. 64. 9 All men shall see it, and declare the works of God, and they shall understand what he hath wrought. For as Isai saith, According as thy judgements 
Isai. 26. 9  are in the earth, so the inhabitants of the world shall learn righteousness. So is that also fulfilled which is, Psal. 73. 19 How suddenly are they destroyed, perished and horribly consumed? Therefore they which enjoy prosperity in this world, and those who are in favour in the court, let them learn not to trust in those things: nothing is sooner defaced and decayeth, than favour and dignity in court: nothing is sooner blotted out, than the deceitful show of this world. But it may not without cause be demanded, whether the king did not offend and do amiss herein, seeing he was chafed both with wine & wrath: and pronounced judgement so hastily without appeal, neither hearing the party accused, neither giving him space to answer or to repent: finally no form of judgement being observed. It may be answered to this question, that there are divers forms of judgement, according to the variety of time and place: and that which at this time and upon this occasion and circumstance is right and justice, is not so at others: Besides that even in the same countries, there are observed divers forms of judgements, according to the divers circumstances of time, fact, and persons. In war there is an other form of judgement then in peace: an other when things are quiet, then in sedition: an other against traitors, and those who have taken arms against the state, then against those who are the breakers of any private law. Moreover, what need we to be careful to clear the actions of an heathen and infidel king, when it chanceth many times that christian Princes do slip and err in their judgements? It is sufficient if here we acknowledge God's justice, using what instruments pleaseth him, and even by the hand of his enemies, furthering and effecting his work, and always dealing most justly in that thing, which oftentimes the instruments do not but with passion and injustice. It is enough for us to know that they are most worthy of death, which use fraud and deceit, and abuse their favour and authority to the overthrowing of good & faithful subjects; and the name, authority, ●eale and arms of Princes, only to serve their own revenge, covetousness, and ambition. By this example also let us learn, that God doth not long leave the open enemies of his Church unpunished, put that he taketh vengeance on them by some notable & horrible destruction. We have the examples in the holy scriptures of three that were hanged, Achito●hel and judas, with their own hands, and Haman by others, upon that gallows which himself had prepared. Pharaoh was 
Exod. 14. jud. 4. 2. King. 19 Act. 12.  ●rowned in the midst of the red sea with his whole host: Sisera fell by the and of a woman: Sennacherib was slain ●y his own sons: Herode who slew ●. Iames, was stricken by an Angel, and ●aten with worms. The Ecclesiastical history is full of such examples of the ●udgements of God against the enemies ●f the truth of God, as it noteth Nero amongst the rest, who raised up the first persecution; and who flew himself, was condemned by the Romans, and drawn through the streets of the city. Our age boundeth with examples against those ●ho have persecuted the Church, as well in France and Germany, as in England which it needeth not to follow in man words, seeing they are yet fresh in memory. If any man, except that thos● who have undertaken the defence of the Church, have also died of violent death I do indeed confess it, which is also observed in the history of the Maccabees that many holy men were slain in the war, or killed by the treason of the wicked enemies, but the diversity of the who set upon the in hostile manner as those who defended the Church doth make the death of both different for precious before God is the death 〈◊〉 those who spend their lives for the defence of the Church, as of Abel, and all th● Martyrs since, though unto the wicked world it seem shameful: but the death of the persecutors is abominalbe, though to the world it seem precious and to be lamented. In short, when as all men dy● the death of one and other is not distinguished by any other means than ●● faith and a good conscience, which tr●steth only to the favour of God, and defence of a good cause. Finally, it is to b● observed, that these examples of God's ●engeance, against the enemies of his glo●ie and our salvation, are proposed unto ●s, that we should more and more be encouraged unto goodness, be confirmed in ●ue patience, and in expectation & looking for help at God's hand, that we de●end on his providence, that we restrain ●he murmurings and reasonings of flesh ●nd blood, that we learn more and more ●o despise the felicity and pride of the ●icked, confirm our minds against their threats, and be stirred so much the more ●chemently unto prayer. For if the prayers of his wife, did so move a mortal king, ●hen she made supplication for her life and the life of her people, much more will that great King of glory hear the ●roanes of his Church, who is his wife, ●nd arise up in his wrath to deliver her, and punish her enemies. Let us therefore patiently commend our life into his hands, ●lace our whole trust in him, and constantly look for his help. For whatsoever ●hall happen unto us, he will save us in ●is heavenly kingdom, through jesus Christ his Son our Lord, to whom be glory for ever.  
Amen.   

THE nineteenth Sermon.  
Hamans' goods are given unto Ester, and his honours unto Mardochaeus; Ester obtaineth letters from Assuerus in favour of the jews, the eight first verses of the eight Chapter.  CHAP. VIII. 
1. The same day did King Assuerus give the house of Haman the adversary of the jews, unto Ester, and Mordecai came before the King; for Ester told what he was unto her.  
2. And the King took off his ring, which he had taken from Haman, and gave it unto Mordecai: and Ester set Mordecai over the house of Haman.  
3. And Ester spoke again before the King, and fell down at his feet weeping, and besought him that he would put away the wickedness of Haman the Agagite, and the devise which he had imagined against the jews.  
4. And the King held out the golden sceptre▪ toward Ester. Then arose Ester and stood before the King,  
5. And said, If it please the King, and if I have fond favour in his sight, and the thing be acceptable before the King, and I please him, let it be written, that the letters of the device of Haman the son of Hammedatha the Agagite, may be called again, which wrote to destroy the jews, that are in all the king's provinces.  
6. For how can I suffer and see the evil that shall come unto my people? Or how can I suffer and see the destruction of my kindred?  
7. And the King Assuerus said unto the Queen Ester, and to Mordecai the jew, Behold, I have given Ester the house of Haman, whom they have hanged upon the tree, because he would have laid hand upon the jews.  
8. Writ ye also for the jews as it liketh you, in the King's name, and seal it with the King's ring: but the writings which were written in the King's name, and sealed with the King's ring, may not be revoked.  
THe holy Scriptures do represent God unto us after two manners: on the one side gentle and easy to be entreated, full of grace, favour and mercy towards those that fear him: on the other side terrible and fearful as a consuming fire to the wicked: as it is said, A fire shall 
Psal. 50. 3. & 97.  devour before him, and that there shall go a fire before him, and burn up his enemies round about him: that we may know that God though for a time he show an angry countenance toward the faithful, 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 & enjoy prosperity, it is but for a time, but his wrath followeth them to destroy them for eue● as the wicked are said to grow up as th● 
Psal. 92. 7.  grass, and all the workers of iniquity do flo●rish, that they may perish for ever. Wherefore the estate of both is thus describe by the Prophet, The eyes of the Lord a●● 
Psal. 34. 15. 16.  upon the just, and his ears are open to hea● their prayer. But the face of the Lord is ●gainst those that do evil, to cut off their remembrance from the earth. This is here proposed unto us to behold in the three cha●ters which remain of this history, 〈◊〉 God did make evident his favour & blessing upon Ester and Mardochaeus, and all the jews, who were but lately condemned unto death: and again on the contrary part his wrath & curse upon the goods & posterity of Haman, and upon all that consented with him to the destruction of the Church. These things ought to comfort us at all times, & to nourish our hope of the grace & favour of God toward his people, & of his vengeance upon his enemies, seeing he bringeth to shameful death the authors of persecutions against his Church.  
Now at this present we are to consider, how the Lord going on farther to power out his vengeance against Haman, and to show his favour unto Ester and Mardochaeus, caused that these enjoyed his substance & honours: in the two first verses of this chapter. Next, how Ester being moved with exceeding charity & zeal towards the Church of God, obtained letters of Assuerus in favour of the jews, that they might be safe from their enemies. Whereby we learn, with what ferventness of mind, and vehemency, the safety and preservation of the Church is to be sought, which though the wicked enemies be taken away, yet is she still in danger by their wicked practices and conspiracies.  
First therefore we are to see to whom the spoils of Haman came: to weet, his goods and possessions were given by the king to Ester, vers. 1. and his honours to Mardochaeus, vers. 2. In that same day (saith the history) did the king Assuerus give unto Ester the Queen, the house of Haman the adversary of the jews. Under the name of house, is contained, all his stuff and goods, both movable and unmovable, which the same day that he was hanged were given by the king to Ester, as being forfeited unto the king, and so at his pleasure to bestow on whom soever it pleased him. The wife then of Haman we see and his children and friends are deceived of their hope of succession; and Ester whom he held for his enemy, and would have destroyed both her and her whole nation, is his heir, so that although the sons of Haman overlived their father almost eight months before they were destroyed, as we shall see in the next chapter, yet they enjoyed no part of their father's goods. So the house of the wicked, the goods of the oppressor of the jews, came into their hands who knew well to use it: for Ester to whom they were given, set Mardochaeus to have the oversight of them, which he well and faithfully discharged, that so it might be fulfilled which Solomon spoke, That the 
Prou. 28. 8. & 13. 22.  goods of the wicked are gathered for the poor. And that which he sayeth in another place, The riches of the sinner are laid up for the just. Which is spoken yet more expressly in job, Though he should heap 
job. 27. 16. 17.  up silver as the dust, and prepare raiment as the clay, He may prepare it, but the just shall put it on, and the innocent shall divide the silver. Whereby it appeareth, that that testimony of David is true, That men disquiet 
Psal. 39 6. & 49. 10.  themselves in vain, heaping up riches, and can not tell who shall gather them. As he also speaketh in another Psalm, We see that wise men die, and also the ignorant and foolish, and leave their riches for others. And (which is another vanity of theirs,) they think that their houses shall stand for 
verse 11.  ever, and their habitation from generation to generation, & call their lands by their names. But this man shall not continue in honour, he 
verse 12.  is like the beasts that die. Hereby than it is sufficiently tried, that none do sooner miss of their hope, than the proud which make war against God; for both their goods come unto others, and their memory is either utterly extinguished, or remaineth detestable amongst good men for ever: as we see Haman is noted by none other title but the oppressor of the jews, that is, of the true Church: and his goods are worthily confiscate, as guilty of treason both against God and his Princess. For by his wicked devices he did rise against God, defamed the King, & sought the life of the Queen. herehence appeareth, that the law of the confiscation of goods is most ancient, and used against those who were guilty of most heinous crimes, that so the pride of men might be beaten down. For there is no man so wicked and ungodly, but he is touched with a care of his children and posterity. In so much, that many are not so afraid of death as that their children by their fault shoul● be driven to penury. Therefore to restrain & bridle the malice of men, ther● are not only appointed most grievous pains for the more heinous offences, b●● also the loss & confiscation of their good. But if any shall except that the children are not guilty of the father's offences, I say, that there is no greater injury done unto them, though they be innocent, when they are deprived of their father's substance, then when they are deprived of their life & defence. The confiscation then & taking away of Hamans goods, was a just vengeance upon him & his family. I confess that divers times it may come to pass, that the best, by the false accusations of the wicked, may be spoiled of their life and goods, which we see was done unto Naboth by the malice of jezabel, who caused 
1. King. 21.  him to be accused of treason, that so Achab might challenge his goods & possession by way of confiscation: but the wicked do not long enjoy those goods, as neither Achab had long cause of joy, when as shortly after the death of Naboth, he received a message by Eliah the Prophet, of God's vengeance, to be executed upon him & his family, together with a most notable testimony of Naboths' innocency: as the same history doth witness. So that those who enjoy the goods of the poor faithful condemned for the profession of the Gospel, by escheat and confiscation, shall not long rejoice, but shall shortly feel the curse of God upon themselves & their posterity. As touching Ester, she might with a good conscience possess the goods of Haman, who suffered justly for his deserts. And if we shall say that the jews did afterward abstain from the spoils of those whom in their lawful defence they slew, although the king gave them the spoils, and that therefore likewise Ester ought to have abstained from the spoils of Haman: we may answer, that the circumstances in these actions were divers, and the manner of dealing therein divers. Add moreover, that some may for certain respects renounce their right: and others with a good conscience use it, that God both in the one's abstaining and the others using may be glorified. For the justice of God is so much the more famous against a most deadly enemy of the Church, when as his goods are possessed by Ester; and the equity of the jews cause is so much the more apparent, that being content to put away the force of their enemies, & danger wherein they were, they do abstain from the spoil. Hear is to be learned, that those who enjoy goods given them by Princes, must wisely forese● what shall be convenient and lawful for them to do, and what be the circumstances of the fact. And thus far of the forfeiture of Hamans' goods.  
Now his honours and dignities Mardochaeus obtained, who came into the king's presence when Ester had told what he was unto her, and when the king had taken off his ring which he had taken from Haman, and had given it unto Mardochaeus, Mardochaeus had already received great honour, for that benefit which he had done for the king, and his faithful service towards him, when he was led by Haman through the streets of the city, upon the king's horse, and in the king's apparel: but that honour was but short: now he receiveth firm and stable dignity, so that he possesseth the chief degree of honour with the king: as Solomon faith, When the wicked 
Pro. 28. 28.  perish, the just are multiplied, who lay hid whiles the wicked reigned. These things also holp him to obtain these honours, that besides his faithfulness already known unto the King, the Queen Ester showed the King what he was unto her, to weet, her cozen german, who had brought her up, and been unto her in steed of a father.  
Wherefore the King who loved the Queen entirely, did therefore love Mardochaeus so much the more. Hereby we perceive, partly the wisdom of Mardochaeus, who hitherto had willed his kinswoman to conceal her kindred and her Nation, partly the silence and discretion of Ester, in keeping secret that which she was bidden. Notwithstanding, the King's carelessness is wonderful in this point, that in four or five years space he inquireth not, what an one, or whence she was, whom he had chosen for his wife, and did so esteem of her, that preferring her before all the rest, he bestowed on her the Crown royal. But because she was brought into the king's house among the damsels of the City of Susa, & dwelled in the City, it is likely she was accounted the daughter of some native Citizen, especially when her father and mother being dead, the contrary did not appear. But whatsoever was done or supposed herein, the admirable providence of God shineth in it, who in fit time doth make known the virtue and state of his, that he may prefer them to high dignity, so far as is expedient for the good of the Church. The King's Ring taken from Haman and given unto Madochaeus, doth note the chief degree of honour with the King, of which Haman was worthily deprived, and Mardochaeus made possessor.  
The King therefore acknowledging his error in choosing Haman, is now more wise in the choice of an other, whose fidelity towards the King, wisdom and modestic in government, constancy in adversity, and moderation in honour, were sufficiently before hand tried.  
This is a great benefit when kings have been deceived, whether by their wills and rash affections, or by the deceits and crafts of those whom they have preferred, that yet at the last, they bethink themselves to appoint men for government, whose faithfulness & virtue is sufficiently known and tried. And here in Haman, is that fulfilled which is spoken, Psal. 49. vers. 17. That every one when he dieth shall take nothing with him, neither shall his pomp descend after him. And likewise that which David wisheth against the enemies of the Church, That their days be few, and an other take 
Ps. 109. 8.  their office.  
So Eliakim a faithful man and diligent, 
Isai. 22. 20.  succeed Shebna an hypocrite, the steward of the house of Hezekiah: And Mathias the faithful, in the room of 
Act. 1. 26  judas the traitor. For although when they die they carry not with them their goods or their honours, or their estates & callings: yet those who use them well, carry this praise with them, that they have faithfully discharged their duty, and do retain with honour the titles of that dignity which they had attained: So when Moses or Isaiah are remembered, they are always named the Prophets and faithful servants of God: but the memory of Achitophel & judas is always with reproach, and they are only called traitors. Wherefore the honour of good men doth as it were rest with them in their sepulchres, and yet flieth through the whole world in the mouths of men: but the name of the wicked perish for ever, and those dignities which they have abused wickedly, are as it were by violence taken from them with everlasting shame. Mardochaeus accepteth willingly the honour which is offered him by the king: neither did he think it unlawful to bear office in the court of an infidel king, and to manage the king's chiefest business. The same did joseph in Egypt, and Daniel in Babylon. Wherehence it is apparent, that it is lawful for a faithful man to bear any office in the courts of kings though infidels, so that he be not thereby compelled to do any thing against his conscience. furthermore, the Lord to show that kingdoms are governed by him, and distributed according to his good pleasure, oftentimes by this means doth promote his servants for the profit and commodity of his Church, as in joseph, and Daniel, and here in Mardochaeus and Ester is evident. So Constantine the great was promoted to the Empire, that he might bridle the persecutors of the Church, who had three hundred years together raged against it, and repress the pride of Licinius his companion in the Empire, who even then oppressed the Christians. In our time God hath raised up some good Kings and Princes, who by arms and lawful power have defended the truth, and protected the Church from the violence of tyrants, unto whom also the the Lord hath given their dignities, who did abuse them to the oppressing of the faithful. Behold how in a moment the Lord changeth the state of this world, casting down the proud and haughty, and contrariwise, lifting up the abject and 
Luc. 1. 51. 52.  humble: as the blessed Virgin doth sing in her Canticle. And this may suffice to be spoken concerning haman's being spoiled of his goods, and Ester and Mardochaeus enriched with them.  
Let us now see with what care, and with what mind Ester endeavoured and laboured that her people might be delivered from that danger which hanged over them. For the king's commandment set forth by Haman, though the author thereof were dead, yet retained still his force. Ester therefore being glad with the prosperous success of her former petition, proceedeth to speak unto the King, and falling down at his feet weeping, besought him that he would turn away the wickedness of Haman the Agagite, and the device which he had imagined against the jews. Although then she had gained much, the chief enemy of her people being dead, his goods being confiscate and she enjoying them, as Mardochaeus also his honours: yet she thinketh she hath done nothing, unless she deliver her people from the present danger.  
Now because she perceived that it was a hard matter to desire the calling back of the decree, which by the law of the Persians was irrevocable, she entreateth him with greater affection and humility, falling down weeping at the king's feet, that so she might the more easily move his mind. For how, I pray, could he be more moved to pity and commiseration on so many innocent souls, then by the tears, carefulness, and sorrow of his most dearly beloved wife? Now Ester casteth all the blame upon Haman, because he was the mover, persuader, & promoter of this mischief against the jews, whom by false slanders he had oppressed: and wisely she omitteth the mention of the King, though by his authority he had confirmed the device: For the King had sufficiently witnessed, how greatly the matter displeased him. Besides when she desireth, that the device of Haman should be revoked, she covertly meaneth, that as by his authority the proclamation was approved, so also by his commandment, the evil effect thereof aught to be turned away from the necks of those miserable wretches, on whom it was like to light.  
The King being moved with the presence of Ester, holdeth out unto her the golden sceptre, the sign of his favour and good will, whereby the Queen being the more confirmed, standing up, doth speak the more boldly unto the King. Her speech is like unto that which we saw in the former chapter, full of humility, wisdom, faith and zeal towards God, and fervent charity towards her people. It is most seemly to speak unto Kings with greatest humility, because of the dignity and majesty whereunto they are exalted, as those who are also adorned with the title of Gods even by 
Psal. 82. 6.  the Spirit of God, from whom they receive so excellent an office. Ester therefore doth rightly debase and cast down herself before the King when she speaketh unto him, not remembering her own dignity, nor desiring any thing but that which is right, and beseeming the dignity of the king. And this indeed aught to be the end of all petitions, so that all flattery be away, which is most hurtful unto kings, as was that of the Tyrians to Herode Agrippa, when they cried, The 
Act. 12. 22. 23.  voice of a God, and not of a man: which when he did not repress, it was the cause of his death.  
The sum of her petition is, Let it be written, that the letters of Haman be revoked, which he wrote to destroy the jews, which are in all the king's provinces. It is most rightful to give life unto them whom we know to be wrongfully condemned. But if any shall except that her petition was unlawful and uncivil, seeing that by the laws of the Persians all Proclamations were not to be called back again: the answer is easy, that there is no place for any law of man, against equity, and the laws of God and nature. For is it just, that because an evil law is received and in use, therefore no man may make any petition unto Princes for equity, for truth, for the life and innocency of good men? Hereby appeareth ester's holy boldness: what then shall become of ●heir sluggishness & cowardice, who live in those kingdoms, wherein edicts do wax old of themselves, and may every hour be called back by contrary edicts, and yet though they have authorities, dare not once open their mouths in the defence of God's Church? If Ester had sought excuses & means to hide herself, she would have 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 talk again to the king in his fury, and that it was against the custom & laws of the country to go about to compel him to revoke his commandment: but she, because the matter concerneth the safety of the Church, the glory of God, & the honour & estimation of the king, is no whit afraid to crave that, which otherwise might seem to be uncivil.  
She showeth also her zeal and charity in the reason which she bringeth in these words, How can I behold the evil, which should come upon my people, and how can I see the destruction of my kindred? for it is as much as if she should say, that she had rather lose her life, then with her eyes to behold the destruction of her people & kindred; and that nothing should be afterward more bitter unto her than 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 join herself to that people whom condemned unto death, every one contemned: & this also made much to move the king to seek a remedy for this almost incurable mischief. The faith and charity of this Queen is so much the more commendable, how much the rarer it is: seeing we shall find but a few at this day to be so inflamed with the zeal of the house of God. Let us then at the least by her example, with humble prayers call upon the King of heaven, that he will turn away from our brethren, the wicked counsels and crafty practices of our enemies. For although the head of this League & conspirators, the oppressor of the Church of God be destroyed, yet many remain infected with this venom, and the fury of his crafts and practices even at this day every where moveth wars, and filleth all places with seditions & most detestable apostasies. Of ester's petition thus far.  
The answer of Assuerus is full of humanity and gentleness, and in granting the protection of the jews, easy & courteous: but yet it showeth a troubled mind, when he sayeth, That he had done what he might, having condemned Haman to the gallows, who would have laid his hand upon the jews, and having given his goods unto Ester: and that he doth now moreover permit, that they writ for the jews, as it shall seem good unto them: but yet he addeth, that the writing which was written in the King's name, and sealed with the King's seal, could not be called back. Notwithstanding what could be done in favour of the jews, but it would be contrary to the former proclamation? Lo into what straits Princes are often brought by the fraud and malice of wicked counsellors: behold also how, seeing the weakness of men's wit is so great, it is not expedient that all the constitutions of a kingdom should be irrevocable. For when as the King dares not call back his former Proclamation, what doth he but lay open his people to the slaughter, by two contrary writings, being both of like authority, arming his subjects one against another? And if God himself had not helped the poor oppressed, it is most certain, that the former proclamation would have had the greater force. Hear then let us rather admire God's providence, then praise the King's wisdom. These things are written for our comfort, that in our greatest dangers, and hardest distress, when the mischief seemeth past remedy, we flee unto him who made a way for his people through the midst of the sea: who lighteneth our most thickest darkness by the brightness of his light: who openeth the graves, who delivereth us out of the shadow of death, as heretofore he preserved by wonderful means his people, and the three children cast into the fiery furnace, and finally Daniel in the very den of Lions. Howbeit, the king's humanity and courtesy is to be commended, who so willingly consented that they should write in favour of the jews: but it is no marvel if he could not by his own wisdom wind himself out of so intricate a business, and therefore committed the whole matter to the fidelity and wisdom of Mardochaeus. Hereby it is evident, that Princes need nothing more than faithful counsellors: It is therefore our parts to obtain 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 advise of faithful and good counsellors. For otherwise the Lord will find out many ways to punish the enemies of his name, and to deliver his people out of all distress, that they may give him eternal praise and immortal glory; for unto him belong only all glory and dominion, through jesus Christ his Son our Lord.  
Amen.   

THE TWENTIETH Sermon.  
What wisdom Mardochaeus did use in writing the Proclamation in favour of the jews, in the great anguish and trouble of his mind, from verse 9 to 15. of the 8. Chapter.  
9 Then were the King's Scribes called at the same time, even in the third month, that is, the month Sivan, on the twenty-three. day thereof: and it was written according unto all that Mordecai commanded, unto the jews, and to the Princes, and Captains and rulers of the Provinces, which were from India, even unto Ethiopia, an hundred and seven and twenty provinces, unto every province according to the writing thereof, and to every people after their speech, and to the jews according unto their writing, and according to their language.  
10. And he wrote in the King Assuerus name, and sealed it with the King's ring: and he sent the letters by posts on horseback, and that road on beasts of price, as dromedaries, and colts of mares.  
11. Wherein the King granted the jews (in what city soever they were) to gather themselves together and to stand for their life, and to root out, to slay, and to destroy all the power of the people, and of the province which shall invade them, their children and women, and to spoil their goods.  
12. Upon the same day in all the provinces of King Assuerus, even the thirteenth day of the twelfth month, which is the month Adar.  
13. The copy of the writing was, how there should be a commandment given in all and every province, published among all the people, and that the jews should be ready against that day to avenge themselves on their enemies.  
14. So the posts road upon beasts of price, and dromedaries, and went forth with speed to execute the Kings commandment, and the decree was given at Susa the city royal.  
A Braham the father of the faithful, in the greatest troubles of his mind, when he was in the way going to sacrifice his only son, who demanded of him where was the lamb for the  offering, gave this memorable answer full of faith, saying, The Lord will provide. 
Gen. 22. 8.  For in the midst of distresses, which no wit of man could have remedied, he showeth that he dependeth altogether on God's providence: and teacheth us, that in all hard and doubtful matters, we must do our duty, and use that wisdom which God giveth us, lest we be fearful like the infidels, and leave the events & doubts which we can not redress, to God's providence and most wise government, who hath promised to be a light unto us in our most thickest darkness. This also we see to be performed by Mardochaeus, in this History: for, the King granting him leave to write what letters he would in favour of the jews, and yet not revoking the former which were written for their destruction, it is not to be doubted, but that he wrestled with many doubts & divers fears; perceiving the King's mind to be mutable and easily changed: and beside, foreseeing many dangers, after what manner soever he should write the decree. For, as we here see the Edict written, to grant the jews, that being gathered together, they might stand for their life against all that would as enemies invade them: was it not to set them open to a hard and most dangerous Combat, against the natural subjects of the kingdom, armed no less with the King's authority, than the jews, who were only poor captives and strangers, and far less in number then their enemies? Mardochaeus therefore in these straits, did what he could in duty, and by the authority granted him from the king, remitting the whole event of the matter unto the mercy of the Lord, whose wonderful means in delivering of his Church, he had already had experience of, in that happy end of so many dangers, which the mind of man could not have thought on: hoping that it would come to pass, that God who had begun the deliverance of his Church by so sudden and unhoped means, would perfect the same unto his glory. Here than we are to consider how Mardochaeus did provide, that this new proclamation might go forth absolute in all parts and form, and what was the substance and argument thereof. Wherein shall be observed his wisdom, equity and diligence, in guiding and furthering the public affairs of the Church; which are particularly to be unfolded by us, that in all things we may observe the care and direction which God beareth over his: and how he disposeth all things for their safety and commodity, as oft as it seemeth good unto him; and that so we may learn, to rest upon his fatherly care, doing not with standing our duty, as much as in us lieth.  
The ninth verse, declareth the time wherein that proclamation was made in favour of the jews: by whom, unto whom, and how it was carried. The time, is the 23. day of the third month, which is called Sivan, which answereth to part of our May. Whereby it is apparent that this Edict went forth two months & ten days after the other, which as we saw Chap. 3. vers. 12. was made the thirteenth day of the first month. Besides from the publishing of this Edict unto the execution thereof, there was eight months and about twenty days: For as in the next Chapter we shall see, it was fulfilled on the thirteenth day of the twelfth month. The time is thus precisely noted, not only for the certainty and truth of the History: 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 months and ten days, wherein it was half buried, as it were being condemned to death and destruction, which seemed impossible to be avoided. After, how in the space of other eight months, beginning as it were to breath again, she prepared herself to her just & lawful defence: yet not without many difficulties, whereby she might be feared, until God gave her a full victory over her enemies.  
God therefore will have the estate of his Church to be such in this world, that she shall seem sometimes to be oppressed, without hope of restoring, sometimes armed with some just defence, sometimes also to have the upper hand of her enemies: that so being tried by all means, she may the better know her infirmity, and the hatred wherewith she is troubled by the world: and yet not withstanding that she hath her whole defence resting in God alone by whom she is stayed up, and who as oft as it seemeth good unto him, turneth all things to her profit and commodity. 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 own judgement, having the sentence of death pronounced against them.  
And this was not a little profitable unto them, that they might the better be stirred up unto repentance, which in prosperity is neglected: and that she might be made like unto the son of God, who was consecrated by afflictions: and that the wonderful power of God in delivering his, might be the more known. For if there were no oppression, where were deliverance? unless we were plunged in the darkness of death, how should that light of life whereby God quickeneth us be known? God therefore being about to show forth any notable deliverance, and great work of his glory, first suffereth his to be drowned, & as it were shut up in the grave, that in their safety, his glory may by some more excellent means shine most clear, 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 grievously sometimes but lightly, and either lengtheneth or shorteneth the time of calamity, as he seethe it expedient, yielding them strength and patience, according to the measure of the time which he hath prescribed unto the affliction.  
Afterward there is expressed by whom the decree is written, to wit, by Mardochaeus, who did indite the substance thereof unto the Scribes, who brought it into form as he prescribed. Hear then the king affordeth the same favour unto Mardochaeus, which before he did unto Haman, permitting to his pleasure whatsoever was needful to be done, so that he were not compelled to recall in express terms, the former proclamation. In which thing, the King may worthily be said to have dealt inconsiderately, to permit that whole matter unto one man's will and pleasure, which ought to have been done with great deliberation and stayed counsel. For although in plain words the former decree was not revoked, yet of necessity this must be made contrary unto it. But yet not without the exceeding great wisdom of God, do these things thus come to pass: for if the counsellors had been called together, perhaps they would not have consented, to a decree so favourable for the jews so contrary to the former, and so hurtful unto the King's natural subjects. But so much the greater was the care and trouble of Mardochaeus, because he alone must sustain the whole hatred and envy of that proclamation.  
And it is not to be doubted but that he was greatly troubled, when he should indite that Edict unto the scribes; seeing that he was a manlate raised to that so great dignity, in a place so slippery, and in the guiding of matters of so great weight, even which concerned the whole state of so great a Monarchy; having also to do with a King so unconstant, himself besides, having in so few years, been the beholder of so many changes. Howbeit God gave him sufficient wisdom, as he is wont to bestow gifts necessary upon all whom he calleth to any lawful vocation.  
The Scribes are called, not to set down their opinion, but to write as they were commanded. Wherefore they do 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 damage which should come to all the King's subjects, who should destroy themselves by civil murder: whereby appeareth, that the king's authority was on all sides absolute, and that none durst gainsay him, or except any thing against his Decree.  
Such at this day is the authority of the Turk; but the better and more moderate Princes are wont for the most part to hear the opinion of their counsel, and servants. 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 jews, because it concerned their security: then unto the Princes, Captains and chief Governors of the Provinces, that they should publish it, and least that they should hinder the jews in their just defence; & that those who had received the former commandment from the king, should now be certified of his contrary pleasure. So we see that the king doth little esteem what his Lieutenant and governors would judge of so sudden a change, and so contrary opinions and decrees. Whereby it appeareth what fearful and absolute or rather immoderate dominion he exercised over his subjects. These think themselves to be gods, that may not be reprehended nor reproved, so that no man may so much as look into their actions, much less gainsay them.  
The manner of the writing of the Proclamation is divers, according to the style and language of every province, that no man might pretend ignorance. But if the commandments of earthly kings ought to be written in all the tongues of their subjects, how much more the law of the eternal jehovah, which none can be ignorant of without certain loss of their salvation?  
Of those to whom the letters are committed to be carried into the seven and twenty provinces, we shall speak more commodiously afterward, vers. 14. So that here we are to weigh that which is said, That they were written in the King's name, and sealed with the King's seal. For so they were made authentical without cotradiction. For as in these days Kings and Princes, are wont to seal their Patents with great seals, that they may add force and authority to their grants and commandments, that same were the kings of Persia wont to do with sealing with their ring. The King then saw and allowed what soever the Scribes had written at the commandment of Mardochaeus. So we see that it is most ●ight that Kings hear and see those things which are published in their name unto their subjects, especially in things of great moment: for otherwise neither can they avoid the note of carelessness, and negligence, nor their counsellors of deceit and treason, if letters shall be sent out in the King's name concerning the estate of the kingdom, which the King neither saw, nor with sufficient deliberation did weigh and consider.  
Let us now then view their substance and argument, in these words; That the King granted unto the jews (in what city soever they were) to gather together and to stand for their lives, and to root out, and to slay, and to destroy all the power of the people and of the province which should invade them, their children and wives: and to spoil their goods. In these later words there is some ambiguity and doubtfulness: for it is uncertain whether the jews are permitted to kill, not only their enemies, but also their wives and children: or only to kill those who would oppress them their wives and children? But this later sense doth better agree with the humanity of the faithful, neither is it likely that Mardochaeus, without God's exprese commandment, would have women and children to be slain. But some man will except: that the enemies of God and his Church are worthy to feel that punishment, which without cause they threatened unto others. But there appeareth no such thing in the execution which shortly after did follow. So that to avoid all ambiguity and doubtfulness of speech, the Hebrew may be thus translated, That it was granted unto the jews by the king, that they should slay all those that went about to lay violent hands on them, their wives or children: and that the spoils of the enemies slain was given by the King to the jews. So that the sum of this Proclamation was, that it was granted by the King unto the jews, that they should be gathered together to defend their lives, and to destroy all those that would offer them or theirs any force or violence, and beside to spoil their goods. So that they were not to set upon any, but using their lawful defence, to kill those that did lie in wait for their lives. And this is most rightful, that being armed with the authority of the chief Magistrate, they might fight for their life, for their liberty and religion, for the defence of their wives and children, and as the Proverb is, for their Temples & houses. For this cause wars are lawful, whereby the inroads and invasions of enemies are repressed: in so much that they who take away from the faithful the sword of lawful defence as the Anabaptists do, do make a way for the wicked, and let loose the bridle to all manner of robberies: and do as it were lay open the innocent bound hand and foot to their fury: and beside condemn all the Saints the faithful servants of God, Abraham, Moses, josua, the judges, David, and almost all the other good kings, who did lead the Lords hosts, and fought his battles. In the mean while the former edict not being revoked, doth still retain his force, and so there arise here great difficulties, so that it seemeth that there is small provision made for the safety of the jews. For who would hope that the natural subjects of the king being more in number, and first strengthened with the King's authority, could be overcome and defeated by the jews, being only silly captives, dispersed here and there, without armour, without authority Besides is it not likely that the governors of the provinces would either secretly or openly rather incline to their own men's side then to the jews. Finally it being granted that the Governors would incline to neither part, are not the natural subjects rather stirred up by this means against the jews, even to thirst their blood, when as they were first armed by the King's authority against them, and had more ways to set upon them then the other had to defend? Without doubt Mardochaeus did sufficiently perceive these inconuemences. But what could he do? Only this procure that it may be lawful for the jews to use their just defence, and hope that God would help their just cause, as he had already begun to favour and bless his people, and that he would send a fear upon their enemies: which thing the issue did confirm. He did also suppose, that when they should know the cause wherefore Haman was hanged, and understand whereupon this new decree was granted, and hear of the favour which the jews had with the King, as well in regard of Ester the Queen, as also for Mardochaeus sake, they would all slake that anger they bore unto the jews, and abstain from invading them, seeing by that means also themselves might be quiet. For as the favours and graces of Princes do lean either to this part or to the other; so are the wills and affections of subjects changed.  
herehence also is to be observed, that Kings, howsoever they would seem to keep their laws holy and inviolate, yet by subtle and by-ways they oftentimes overthrow them. The King would by no means seem willing to departed from his former commandment, which notwithstanding by this contrary decree, he overturneth, and in deed taketh away. Had he not dealt better with his subjects, expressly to have revoked that former decree, then by this to set them thus together by the ears. For this invading on the one part, and defence on the other, could not be done without bloodshed on the one side or the other, or both. But God's providence ruled and guided all these things, that the enemies of the Church might receive the punishment they had deserved. Hear is also farther to be noted, that the wicked counsels of the enemies of the Church, are made deadly both to themselves and their confederates. And although also after their death they leave behind them the effects of their treacheries and conspiracies, yet at the last they are all overturned, to the great confusion of those, who shall follow their most wicked counsels.  
Moreover, Mardochaeus retaineth the very terms of the former edict to terrify the enemies of the Church, when he sayeth, that it is granted to the jews to kill, slay, and destroy: whereby they might perceive, that the mischief which they had prepared for others, should fall upon their own heads. And even 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, we have seen the force of former edicts repealed, and other proclamations sent out from the King against his companions and confederates, unto whom notwithstanding licence was before granted 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 fail. For God doth fulfil those things before our eyes, which no man could expect, or so much as hope for.  
There is a set day appointed for this matter throughout all the provinces of the king Assuerus, to weet the xv. day of the xii. month, which is the month Adar, and which was appointed for the destruction of the jews: so that the day which was by Hamans' malice prefixed for their ruin and overthrow, by the goodness of God should be turned into safety and deliverance. Until that day came they might at leisure meet, and prepare and furnish themselves with things necessary for their just defence, diligently foreseeing as well the number of the enemies, as their purposes and strength whereby they prepared to set upon them or by what means they sought to 〈◊〉 them. So it cometh to pass, that fo● the most part those times which the enemies of the Church did think to be most fit to obtain an happy issue of their devices and practices, God doth appoint for their destruction: whereof we oftentimes have had experience. And thus far of the duty of the jews.  
Let us see what is commanded unto the Governors: That the copy of this writing should be published among the people, in every Province; and that the jews should be ready against that day to avenge themselves on their enemies. This might seem hard unto the Lieutenants and Governors, who lately had published an Edict altogether contrary unto this. But they were in subjection even as servants, unto this great Monarch, neither dared they as much as to open their lips against his pleasure. But what I pray could they imagine, when they saw such contrary commandments, but that either the King was undiscreet, or used evil counsellors, or else was delighted with the mutual hatreds and discords of his subjects, and would therefore make trial which part was strongest? Notwithstanding they go on, and proclaim the Edict.  
Whereby it cometh to pass, that the jews are sufficiently furnished to be revenged on their enemies. Although then private revenge be in express words forbidden. Math. 5. 39 Yet the public granted by the magistrate in a just cause is always lawful, and commanded by God.  
So David giveth thanks unto God, 
Ps. 18. 41.  that he had given him power to avenge himself. It is likely that many contemned this decree, as being wrested from the King by the importunity of a woman: and persuaded themselves, that the King indeed would not have those things to be done, which were contained in that Edict, and that therefore they would stand unto the former.  
But by this means God drew on his enemies unto the day of slaughter. So divers in our time trusting unto that Edict, which was first made against the professors of the reformed religion, accounted of the King's latter Edicts, but as trifles and to be laughed at. Which opinion yet was and will be to their hindrance.  
Let us now pass over unto those by whose diligence those Letters were carried into all Provinces, to wit, by the hand of swift posts, which road on the best horses and beasts provided for the King's affairs: for the Kings of Persia used to have stage posts, prepared for the journeys of every Province, that so in short time they might receive news of the whole affairs of the Kingdom, or send into the Provinces as need required: of whose faithfulness no man would doubt seeing they had commandment from the King.  
So God provided, that his should speedily receive the gladsome tidings of their deliverance, that in their anguish they might be comforted, and in their sorrows cheered and made glad: and that by the effect itself he might approve unto them, that he had heard their prayers, and understood their cries.  
So when it seemeth good unto the Lord, all things are changed, and turned unto the good and joy of the Church. For the Kings will and lips wish and speak whatsoever shall be for their profit: the Scribes writ that which Mardochaeus commandeth them, who setteth down that which he thinketh necessary for their preservation: the Princes and Governors they publish that which they are commanded; the Posts speedily carry the Letters into all Provinces: So God is wont to comfort his after afflictions. Let us therefore wholly depend on him, serve him continually in fear, patiently expect his help, looking until he make us joyful in Christ jesus, by whom our joy is purchased; to whom be glory for ever.  
Amen.   

THE ONE AND twentieth Sermon.  
The magnificence of Mardochaeus, the joy of all the jews, and the fear of all people. From the 15▪ verse to the end of the 8. Chapter.  
15. And Mordecai went out from the king in royal apparel of blue and white, and with a great Crown of gold, and with a garment of fine linen and purple▪ and the City of Susa rejoiced and was glad.  
16. And unto the jews was come light, and joy, and gladness and honour.  
17. Also in all and every Province, and in all and every City, into whatsoever place the King's commandment and his decree came, there was joy and gladness, afeast and good day, & many of the people of the land became jews: for the fear of the jews fell upon them.  
THere is none of us who doth not most willingly confess, that the saying of Paul is most true, That God according to that power which worketh 
Eph. 3. 20.  in us, is able to do exceeding abundantly above all that we ask or think. For who knoweth not that God's power doth infinitely surpass the reach and desires of our mind? Howbeit when as the truth of this sentence is made open unto us by clear and evident examples, or when as God by experience doth show forth the same in our own affairs, then with greater assurance and delight do we prove it to be true, whereby we do power outmore abundantly the praises of God, proclaiming his power and bounty, which is far greater than all our wishes, desires, or demands.  
Therefore the holy Scripture doth set before our eyes many notable examples, in which the liberality and bounty of God doth infinitely pass our hope and petitions. This is clear in joseph, being sold sor a bondslave into Egypt, and 
Gen. 39 41  by the slanders of his Mistress cast into prison. For what more could he desire of God in this case then to be set free out of bonds into liberty, and restored to his father's house. But God bestowed on him greater gifts, lifting him up into the government of all Egypt, and giving him the next degree of honour unto Pharaoh. The same favour did Daniel feel in Babylon; for when as he durst not hope 
Da. 2. 48. & 6.  for any greater matter then to be set at liberty to return unto jerusalem, he was made the chief of all Princes by Nabuchadnezzer. The same here is seen in Mardochaeus, and the whole state of the jews, which were dispersed throughout all the Provinces of the kingdom of Assuerus. For whereas they could not think or wish for any greater matter, then to be delivered from death which by the decree of Haman did seem to hang over their heads: yea were ready to change that bloody death for the most hard bondage, as we learned before out of ester's speech, Chap. 7. v. 4. Behold now what God by an unhoped means doth make them to behold: to wit, the good will and exceeding favour of the King towards them; their enemy overthrown, his goods given unto Ester, and his honours bestowed on Mardochaeus; an Edict proclaimed on their behalf, the greatest part of the people favouring them, their enemies fearing them: and finally as (God willing) in the next Chapter we shall see, a full victory over their enemies, after which followed a public joy, and a solemn feast, the king allowing it. Is not this to do exceeding abundantly, above 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 defend them? The church's beginning to enjoy some peace & tranquillity, and the defenders of them attaining greater honours than before they had, or durst to desire, the Pope in vain thundering with his excommunications?  
Besides the head and Captain of the conspiracy being by so unlooked & unhoped for means slain, and his other companions condemned of rebellion and treason? Who I say, some few months before could have hoped for or thought of these things? Therefore it is our duty as well by those examples, which we see in others, as by those things the taste where of by experience we find in ourselves, more and more to be confirmed in the hope of greater favour and help from God, then in our thoughts we can attain unto. For the Lords hand is not shortened, neither is his goodness abated; but we must certainly assure ourselves, that God will show himself no less admirable in these days then heretofore he hath done in the defence of his church. Wherefore let us so learn to discuss those things which we have in this History set forth unto us, that we apply them to our own use and comfort.  
First here is mention made of the honour and glory of Mardochaeus: then of the joy and gladness of all the jews: and lastly of the fear where with their enemies were affright. The glory of Mardochaeus is commended by two things: the first is, his easy access unto the King; the other his gorgeous and precious apparel, for he is said, to have come out from the presence of the king in royal apparel of blue and white, and with a great Crown of Gold. Such was their apparel whom the Kings of Persia would honour, and unto whom they gave the chief places of dignity about them, that they might govern the weightiest affairs of the whole Kingdom.  
For it is seemly that those who are called by the King to the government of their State, should be discerned by some notes, whereby their dignity and majesty may be known, and authority procured unto them by that means: now by purple and fine linen, and a golden Crown, the highest dignity which was next unto the Kings was noted. For great Princes will have certain signs of greatness and majesty to shine as it were in their chiefest officers, that their glory may thereby appear the greater: in as much as they can do these things in those, whom it pleaseth them to advance.  
So we see, that garments which at the first were provided only for necessity, were at the last sought for comeliness and ornament, and for notes and distinctions of dignity. Mardochaeus then did not himself of his own mind provide this apparel, so to boast of his dignity, but admitted such as the King commanded after the manner and custom of the Persian Kings. Whereby it is apparent that the faithful may with a good conscience use all things that are mean and indifferent so that they retain godliness, modesty, and charity; not proudly lifting up themselves against others, nor pampering & delighting themselves in pleasures, neither abusing that favour & authority which they have received. So Daniel of whose holiness nomandoubteth, received precious ornaments, a chain of gold, and purple, when they were offered him by the King of Babylon. Wherefore holiness, and rich ornaments of apparel, are not contrary one unto an other: neither religion and the government of public affairs; nor humility or modesty, and high authority in those that use it well. For joseph, Daniel & Mardochaeus, are never a whit the less holy, for that they be appareled in precious garments: nor the TXT less religious, for that they governed the affairs of mighty monarchs: nor the less humble and modest, for that they attained to high honour. Nay on the contrary, pride many times lurketh under course clothing, and often they who exercise holy functions have not the most godliness, and under the empty show of holiness, hypocrisy and dissimulation lie hidden.  
Lo here how god can in a moment change the miserable condition of his servants, into an happy and flourishing estate, that his power in this matter may be the more apparent. For the Holy Ghost doth not lay down these things unto our view, that we should consider the gorgeous garments of a mortal man, but that excellent change which his hand hath wrought. What then could Mardochaeus say, but that which David saith after he had prayed for the help of God to deliver him? Thou hast turned my mourning into joy, thou hast loosed my 
Ps. 30. 11. 12  sack and girded me with gladness. Therefore shall my tongue praise thee and not cease.  
Might he not also rightly say that of himself, which is, Ps. 31. 7. 8. I will be glad and rejoice in thy mercy: for thou hast known my trouble, thou hast seen my soul in adver sitie: and thou hast not shut me up in the hand of the enemy, but hast set my feet in a large room. Neither doth that any less agree unto him which the same Prophet saith. Thou art a place to hide me in, 
Ps. 32. 7.  thou shalt keep me from trouble, and compass me about with songs of deliverance.  
So God for the most part is wont to dispose the affairs of his, that great joy shall succeed great sorrow, & great gladness follow after many tears; that great glory shall ensue after great disgrace, and after great abasing, high honour and magnificence, whereof the known examples of job and David do make proof, as David himself doth acknowledge in these words, Thou hast caused me to see great 
P s. 71. 20. 21.  troubles and adversities, but thou wilt again revive me, and take me up from the depth of the earth. Thou wilt increase mine honour, and return and comfort me. Ought not we then by these things to become more constant and bold in the midst of our dangers and greatest distress? And thus far of Mardochaeus glory.  
The joy and gladness of the jews, is next to be considered: and first of those who dwelled in Susa, and then of those who were dispersed in other Cities and Provinces, ver. 17. Of the jews which were abiding in Susa, it is said in the end of the 15. verse, that the natural inhabitants rejoiced for their sakes; unless we will follow a more simple sense of the place, and say, that there was light and joy in the City of Susa; that is among the jews. But it may also be, that many of the Citizens of Susa, perceiving the king's favour to the jews; the authority of Ester, and love which the King bore to her; and the ho●our of Mardochaeus, did give forth some ●●gnes of rejoicing for this felicity of the jews, as for the most part we see it to ●appen, that unto what part the King's ●●uour and affection doth bend, to the 〈◊〉 also the good will of the people doth ●●cline. Many therefore being moved ●ith so sudden and wonderful changes, and seeing them revived whom before ●●ey thought dead, might well say with 〈◊〉 Prophet, Psal. 126. 2. The Lord hath ●ne great things for them: And so 〈◊〉 unto them that deliverance which the Lord had wrought for his Church. Wherefore it is rightly said, concerning the jews, whose this happiness properly was, that there appeared unto them a light, and gladness, and joy, and glory. Light is set against the darkness of affliction; gladness against sorrow; joy against tears; glory against shame and abasing.  
The fountain of this gladness, was the light of the countenance of the Lord which did shine over them for their safety. The matter was that happy chang● of their estate, their chief and most hate full, enemy being dead and destroyed the king greatly favouring them, the commandment sent forth in their behalf Ester and Mardochaeus being exalted into the highest dignity and grace with th● king: the end of this joy was the testifying of a mind, not unthankful for so many benefits bestowed upon them b● God. It is lawful then, nay it is express commanded, that the faithful reioyce● be glad, when as they receive the testimonies of God's favour. Therefore is D●uid want most often when he would she the greatness of his joy, and his thankful mind for the benefits which he 〈◊〉 received from God, to invite and stir 
Ps. 103.  up all the works of God, to praise God with him. Let us not therefore suppose that this was a profane joy, or the laughter of the children of this world, who delight themselves with all intemperancy and riot, but a true spiritual joy proceeding from God, which had taken so deep root in their minds, that they did show forth the effects thereof in all the parts of their body, and namely with their mouth, in so much that they braced forth into Psalms and praises of god, together with the faithful in these words: Praised be the 
Ps. 68 10. 20.  Lord, even the God which ladeth us daily with benefits: This is our God, even the God that saveth us, and to the Lord God belong the issues of death. Likewise also the rest of the jews which dwelled in every Province are said to have joy and gladness, feasts and mirth: for they did not keep any festival day until after the execution of the decree, and destruction of their enemies, as afterwards we shall see.  
Feasts agree with prosperity; fasts with adversities and calamities: but the ●easts of those which rejoice in the Lord, ●re seasoned with temperance, & with thanks giving, and adorned with the remembrance of the exceeding glorious works of the Lord. For if the very Ethnics, in whom there was any sparks of honesty left, were wont in their feasts, to treat of grave and honest matters, and to tell of the false miracles of their Gods: what is seemly for Christians to do unto whom so abundant an argument of praising god is offered, as well in the former deliverances 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 unto the jews of gladness, but that by reason of the dangers to ensue, there remaineth yet much more cause of fear and carefulness.  
For the former Edict as yet being in force, and the jews having many enemies, who are as well armed with public authority to invade them, as they are for their own defence, doth there not seem to be greater occasion of fear and dread, then of joy and gladness? especially seeing the success of wars is so divers: and when as no part overcometh without great loss.  
It is not to be thought that the jews did so give themselves to joy, that they were not careful for their affairs, or did not provide themselves against the day of execution: and no doubt to this end did they often call upon God in their prayers. The joy then that was bred in their hearts for this new benefit which they had received from God, did likewise encourage them to hope the more boldly for that which was to come, because God being so excellent a workman, is not wont to leave his work imperfect, as Psal. 138. 8. it is said, The goodness of the Lord endureth for ever, and that he never for saketh the work of his hands. The Lord therefore doth so make glad those that are his, that not withstanding he leaveth them sufficient occasion to pray unto him, and to look carefully unto their affairs. And yet not with standing leaving unto them a certain pledge and earnest of full deliverance, he giveth them hope of happy success, which yet dependeth wholly upon him: as also the Prophet Isai speaketh, chap. 26. 12. Thou o Lord wilt give us peace; for thou also hast wrought all our works for us.  
That which is added in the end of this verse, might avail much to raise up the jews into a good hope, to weet, that many of the people of the land became jews; because the fear of the jews fell upon them. So that it came to pass, that on the one side many for desire took part with the jews; on the other side they were stricken with fear, whosoever went about to procure their death. That it is said that many of the people of the land were made jews, may thus be understood, that either they took part with them, or that they did embrace their Religion, acknowledging the God of the jews for the true God, who alone can save and deliver out of danger, those that put their whole trust and confidence in him. And this is one of the fruits which is gathered out of danger, those that put their whole trust and confidence in him. And this one of the fruits which is gathered wonderful deliverances of his church, that many who before were ignorant, and despised or even hated and persecuted the Church and her doctrine, when as they perceive that so mightily, beyond all expectation, deliver his out of the jaws of their enemies, and not only our of their teeth, but even almost out of the bottom of their belly, and bowels as it were, whereinto they seem quite to have swallowed them, than they take part with the Church, and confess that this God only is to be worshipped & served. So when God had by so many miracles tamed and subdued Pharaoh and all Egypt, and after the last plague when his people went out with an high and mighty hand, a great multitude joined themselves to the Israelites, to go together 
Exo. 12. 38.  with them out of Egypt. In the time of David, when as he had obtained those noble victories, many joined themselves unto him, some (as himself sayeth) for 
Psal. 18.  servile fear, some willingly, and of their own accord. Many strangers also followed the people, returning out of the captivity of Babylon, as it is said in Ezra, that 
Ezra. 2. 59 62.  some were put from the Priesthood because they knew not their genealogy. In the Christian Church also, when as after that Licinius was overcome by Constantine, the persecutions of the Church ceased, which had continued almost three hundred years together, an innumerable company of people which before served idols, was content to be received into the Church. So it cometh to pass, that those miraculous deliverances of the people of God, are not only profitable unto themselves, but also turn to the salvation of many idolaters: so that the Church receiveth a double benefit by this help from God, that is, both her protection and defence, and her increase also and multiplication: so that as Isai speaketh, chap. 49. vers. 21. She marveleth whence so many children are borne unto 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 us, and persecute us of a false zeal, being bewitched by the false doctrine of the Papists; but rather their conversion and salvation. And if any come into the Church, either by force, or for fear and in hypocrisy, in that also God is glorified, for that his enemies are forced to acknowledge his power, and confess his majesty, and yield some sign of obedience. Hence then did there arise unto the jews good hope that many would stand on their part, and on the other side also they received great comfort, when they saw that the fear of them fell upon the people. For this fear was from God, who as oft as it seemeth good unto him, taketh away courage from the mighty, and maketh them fall away like water, that either their weapons fall out of their hands, or be turned to their own destruction. And the holy Scripture oftentimes maketh mention of this fear whereby God protected his, but terrified their enemies: as Gen. 35. 5. the fear of God is said to have fallen on all the cities near unto Sichem, that they dared not follow after jacob, whose sons Simeon & Levi, had spoiled the city of Sichem, and slain the inhabitants thereof. And joshua, chap. 2. ●ver. 9 Rahab, which received the spies, ●mongst other things telleth this: I know that the Lord hath given you the land, for the fear of you is fallen upon us, and all the inhabitants of the land faint because of you. This same God foretold unto Moses ●hould come to pass. Exod. 23. 27. I will ●end my fear before thee, and will destroy all the people, among whom thou shalt go, and I will make all thine enemies turn their ●acks unto thee. This is that fear I say, ●hereby the enemies of the Church are restrained, whereby their hands are bound, ●r their weapons fall out of their hands, and they are made either made or senseless.  
Out of all this we learn, that a great part of the glory of the Church consisteth in her deliverance, which God bestoweth upon her after adversity and calamity: in which as in a furnace she is melted and purged; that being so tried, 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 delivered by God, then if she had always continued in one and the same estate: yea, God's hand is made more known, and his deliverance more glorious, by how much the greater the affliction was. Let us not therefore bear grudgingly the length of afflictions, or despair in mind, though they be hard and violent, whereby also we are as it were thrust down into the grave, and unto the gates of death: for so much the more admirable shall our deliverance be, how much the greater the danger was. For God doth a● it were throw us down into the dust whom after he will lift up so much the higher: and casteth us into the grau●▪ that in quickening us, his force and power may be the more notable. So we see David give thanks unto God, sometimes, that he had lifted him up from the gates of death: sometimes, that he had made him to ascend out of the grave: sometimes, that he had drawn him out of the deep pit: sometimes, that he had brought him out of the bowels of the earth. Let not us therefore bear it impatiently, if we be as it were plunged into the grave, when as the Son of God remained three days in it: being assuredly persuaded, that as jesus Christ our Lord, by rising again did abolish the shame of the cross, death, and sepulchre, and brought life and immortality to light: so also it shall come to pass, that we by his power being quickened together with him after the laying down of the shame of the cross and ●eath, shall be also made partakers of his glory and immortality, that through ●im we may praise God in the life eternal, to whom belongeth all honour and glory for evermore.  
Amen.   

THE TWO AND twentieth Sermon.  
By what means the jews did execute that which was contained in the Proclamation made in their favour from the first verse of the ninth Chapter unto the II.  CHAP. IX. 
1. So on the twelfth month, which is the month Adar, upon the thirteenth day of the same, when it drew near that the King's commandment and his decree should be put in execution, in the day that the enemies of the jews hoped to have power over them (but it turned contrary, for the jews had rule over them that hated them.  
2. The jews gathered themselves together in their cities throughout all the provinces of the King Assuerus, to lay hand on such as sought their hurt, and no man coul● withstand them: for the fear of them fel● upon all people.  
3. And all the rulers of the provinces, and the Princes and the Captains, and the officers of the King, exalted the jews: for the fear of Mordecai fell upon them.  
4. For Mordecai was great in the King's house, and the report of him went through all the provinces: for this man Mordecai waxed greater and greater.  
5. Thus the jews smote all their enemies with strokes of the sword and slaughter, and destruction, and did what they would unto those that hated them.  
6. And at Susa the city royal slew the jews, and destroyed five hundred men.  
7. And Parshandatha, and Dalphon, and Aspatha,  
8. And Poratha, and Adalia, and Aridatha,  
9 And Parmashta, and Arisai, and Aridai, and Vajezatha:  
10. The ten sons of Haman, the son of Amedatha, the adversary of the jews slew they: but they laid not the●● hands upon the spoil.  
WE have hiterto heard many notable and excellent effects of prayers, which proceed from true faith and repentance. For those prayers piercing the heavens, found favour with God: made open a safe entrance for Ester unto the King, obtained 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 shameful death of Haman the most cruel enemy of the Church, the great honours of Mardochaeus succeeding in his place, a Proclamation in favour of the jews, from which there arose a public joy unto all the people, whereof we spoke in the last Sermon. Such and so great were the fruits which the prayer of faith brought unto the jews, who fled unto God by their prayers, as unto their only helper and defender in their greatest troubles and distress. There remaineth the greatest and most excellent effect, proceeding from the same cause, to weet, the victory which they had over all their enemies, whom being armed with the authority of the chief Magistrate, they utterly destroyed, to execute the just vengeance of God against the enemies of his Church. L●● then the execution of the decree: th●● very same day, wherein the enemy's 〈◊〉 the jews hoped to have dominion over them, they could not resist them, because the Lord had cast a fear into them; and because Mardochaeus had gotten so great favour and authority with all men, that even the greatest and noblest peers did reverence him. So that it was no marvel if the jews even at their pleasure did turn back again upon their enemy's heads, the mischief which they practised against them. This whole matter is generally proposed in the five first verses, and then particularly explicated until the 17. verse. We shall deal at this present concerning those five hundred men which were slain in Susa with the ten sons of Haman, where there is set forth unto us very notable and most necessary doctrines, to weet, that by fervent and faithful prayer, all things are obtained from God, even victory against allsorts of enemies, as David showeth, Psal. 56. 9 When I cry unto thee, mine enemies shall be turned unto flight. Also, that God giveth strength unto the weak, & 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 shameful and full of sorrow, and their wicked counsels turn at the last to their destruction, and are made a ruin and confusion unto 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 xii. month Adar, which answereth to part of our February, and the beginning of March. In that day the counsels of the enemies are reported to fall out contrary to their opinions: for when they hoped to exercise dominion over the jews, they were overthrown and subdued by the jews. So the lots which Haman cast that he might find out a fit day to root out the people of God, were found to be deceitful and lying: and those who 〈◊〉 their trust in them, received a just reward of their impiety. Although therefore sometimes it fall out, that Satan the author of all sorceries, enchantments, and divinations, do speak truth (God by his 〈◊〉 judgement & vengeance giving force 〈◊〉 to his errors) yet this is his only end, 〈◊〉 delude and draw into perdition all those curious folk which employ themselu●● to such arts full of sacrilege and impiety: that those who were not lovers of the truth may perish as they have deserved, for as much as they have left God, in whom is the fountain of life and truth, to turn themselves unto the author of death, and father of lies. By this means were our idolatrous Leaguers deceived, who by force of the Bulls and Pardons they had from the Pope, of their jubilees, Pilgrimages, and Processions, of their madness in the worshipping of images, and foolish devotions, and by the foretellings of certain Almanacs, and deceits of other like leger-du-maines, did promise unto themselves the wished and happy end of their purposes, which was the abolishing of the Reformed Churches, and doctrine of the Gospel: but the time and day which seemed unto them most fit for their designments, was turned unto them into a day of sorrow, shame, and eternal confusion.  
Hearken now what way the jews took by the King's permission to destroy their enemies, They gathered themselves together in their cities through all the provinces of the King Assuerus, to lay hand upon those that sought their hurt. They did then wisely provide for their affairs, so that they did not give themselves so to joy and gladness, but that they did diligently stand upon their guard, provided them of armour, gathered themselves together at certain times & places, and principally did flee unto God by prayer, desiring that he who hitherto had showed them so great favour, would make perfect the work of their deliverance. And surely then had they most need of God's help, when they were to fight with their enemies: for unless God had daunted their courage, and weakened their force & prowess, there was no hope that the jews could be vanquishers of their enemies. Furthermore, they contained themselves within the bounds of the Proclamation, that they would only use force against those that sought their hurt: that is, those that were in arms to hurt them, their wives and children: for this was the form of the first edict, chap. 8. vers. 11. So that we must needs say, that the same day the enemies of the jews assembled, to destroy and slay them: for else how could they know who were their enemies? or by what law could they have used violence against those who kept themselves quiet and peaceable in their houses? But by what law did the enemies of the jews take armour against them? Even bearing themselves bold upon the King's Decree, which was not called back, although one contrary were published. Besides upon the confidence of their lot-casters; and moved with the hatred of God, and true religion: being then principally driven by Godssecret providence to gather themselves together, that he might deliver them into the hands of his people: and that they should receive a just vengeance of their ungodliness and cruelty, as God is said, to harden the hearts of the Canaanites, 
Josh. 11. 20.  to go out to meet the Israelites in battle; that so he might destroy and overthrow them under the pretence of this Proclamation. Whereby it appeareth, that the King was not very careful of the quiet and safety of his people. For if he would not or could not call back again the former edict, why did he not at the least secretly signify, that he would have every one remain quiet, and leave the jews untouched. But mark here the just vengeance of God, when he is bend against any kingdom: there is easily place given unto evil counsel, and so all things are troubled and turned upside down, so that no place is left for sound advise: Kings do not in time repress the fury of the wicked, but by their lenity and negligence rather nourish it: and the people following evil leaders, are carried headlong willingly and with a blinded course into their own destruction. The enemies of the jews therefore do assemble themselves furnished with weapon and a mind to hurt them: but they can not stand before the jews, nor resist them, so much can a good cause, which useth good counsel and lawful means, prevail, when it pleaseth God to cast a fear upon the enemies, as here it is said, That the fear of the jews fell upon all people, For whence came this fear but from God, who made his servants, though few in number, to be terrible and cause of fear to those, of whom most mighty nations and all the people of the world stood in fear? Is victory then from any other then from god, who feareth the enemies, and giveth unto his, strength & courage? So say the faithful when they set forth God's praises, that neither by their own nor their father's sword came they into the possession 
Ps. 44. 3.  of the land of Canaan, or did hold it so many years: but by Gods right hand, and the light of his countenance▪ So David giving God thanks for the victories which he 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 down those under him who had risen up against him. And in an other Psalm, he acknowledgeth that 
Ps. 144. 1  it is God that teacheth his hands to fight and his fingers to war. For this cause also the Apostle in the Epistle to the Hebrews, saith, that the ancient fathers through 
Heb. 11. 34.  faith were made strong in battle, and turned the Armies of the Aliens into flight. These are the most sure and strong armour of the faithful, whereby they are unto all their enemies most fearful and invincible Wherefore their arrogancy and rashness can never sufficiently be reproved and condemned, who professing themselves Christians, and fight for religion, think of nothing less, then of calling upon God. Hence also we have sufficient proof, how great the favour of God is towards all that fear him and call upon his name, and defend a just cause with lawful arms; when as he maketh even an handful as it were, ofseely captives dispersed here and there, to be terrible to all the people of so great a Monarchy. These things than will us to hope well in the lawful defence of a just cause, against the disturbers of public peace and tranquillity, and the sworn deadly enemies, not only of the state, but also of the truth. Thus have ye the first & chiefest cause of the victory, which the jews had over their enemies, who were terrified with fear and fled from them. The other followeth, that the Rulers of the Provinces, and the Princes, and the Captains, & the officers of the king furthered the jews. How much the favour of rulers and those who are the king's officers can prevail in the furthering of any part, no man is ignorant▪ But mark you here a strange matter▪ the Princes and rulers take part with the jews, against the natural subjects of the land: but they sufficiently perceiue● to what part the King's affection did bend; whose favour when as they were willing to have, they favour that part which the king is most affectionate unto, although perhaps they wish the jews utterly destroyed.  
Moreover, the fear of Mardochaeus had taken hold of them, that when they saw him in such favour and authority with the King, and that all things were guided by his counsel, and ruled at his beck, they would also seek to gratify him. Out of which also it is evident, how that God not only in a moment lifteth up whom it pleaseth him, but also doth furnish them with Majesty, spreading far and wide the honour of their name: & by their exceeding great glory casting a fear of them far and near into the hearts of men; and at the last repressing the sparks of envy which commonly are wont to be kindled against such, as out of base estate do suddenly rise unto high honour. For who could sufficiently marvel that a man newly risen and a stranger, and bringing a marvelous change into the state, at his first coming, even such as was hurtful & damageable unto the natural subjects of the King, should not be open unto the hatred, envy and slanders of all men, and especially of those who thought so much to be abated from their dignity, how much he was exalted? but so much the more clearly doth God show himself to be he who at his good pleasure lifteth up men and throweth them down, and that he hath in his hand the hearts and wills of men, which he turneth what way pleaseth him: Wherefore we are here taught to depend on his providence, and to rest wholly thereon, not curiously seeking how they are promoted unto honour who take upon them the defence of the Church, or by what means they retain it, and how they avoid the hatred of one, and the deceits of an other; and finally how they defend themselves from many dangers which stand round about them. For he that exalted Mardochaeus, and made him to be reverenced and feared of the Princes, and preserved unto him his dignity safe and whole, knoweth also by what means to defend and protect those whose work he will use, to the defence of his Church, scattering and turning to nought all the crafty counsels of the enemies which shall threaten any evil against them.  
But here especially this is to be observed, that Mardochaeus did ascend unto this honour by these steps, godliness, the fear of God, zeal of his glory, a pure affection of helping and defending the Church; so far forth as it pleased God to put to his hand to give any quiet and tranquillity unto the Church, which was so miserably afflicted. By these virtues than is the dignity of those who undertake the defence of the state of the Church increased, and by the same shall it continue. These are the means which it pleaseth God to use to the succouring of his.  
Let us now look into the execution of that vengeance which was granted unto the children of God against their enemies: which is set down in general in the fifth verse, and after particularly prosecuted in those which follow. The jews than are said to have strooken with the edge of the sword, and slaughter, and destruction: and to have done unto those that hated them what they listed. So that although the enemies fled, and by reason of that fear wherewith they were stricken durst not resist, yet were they sought out to be destroyed, and to receive a just reward of their iniquity. Which thing the jews with a good conscience might do, seeing they were armed with the authority of God, and of the chief Magistrate: and also by all laws both human and divine, in a lawful war and natural defence against those which sought their life, it was ever permitted so to do.  
Neither doth it here any whit help to say▪ that they were to be spared, because they took arms being deceived with the show of the former Edict: because that every one who was not altogether void of humanity, or blinded with despite, might easily of himself judge, that that Edict was beyond all equity.  
But if any again shall except that there was no place for revenge, seeing it is written, Vengeance is mine▪ and 
Deut. 32. 35. Mat. 5. 44  Christ jesus biddeth his, to love their enemies: the answer is easy, that GOD, who forbiddeth private revenge, which every private man taketh upon him in his own cause, doth also command those to whom he hath committed the sword to do justice, to exercise his judgements, and to execute vengeance and revenge: so that he hath oftentimes hardly chidden and severely punished those who by foolish pity and clemency have been more slack in executing those judgements of God, and who have spared those enemies whom God hath commanded to be slain. This is evident in 
1. Sam. 15. 2. Kin. 20. 42.  Saul, when as he spared the life of Agag, the king of the Amalekites, and in Achab when he made league with Benadab the King of Syria, the most deadly enemy of the people of God, unto whom GOD commanded his Prophet to tell, that seeing he had spared a man that was worthy to die, his life should be pledge for the others, and the life of his people▪ for the life of the people of his enemy. Therefore 
Pro. 17. 15.  also Solomon saith, He that justifieth the wicked, and he that condemneth the righteous, they both are an abomination unto the Lord.  
Now who I pray you, are more worthy to die, than those who with a settled and grounded hatred, do endeavour by all ways and means they may to destroy the godly, spoil their goods, deprive them of their dignities, root out the Church, and extinguish the truth? why then should they whom the Magistrate armeth with public authority, and God calleth thereunto, spare those that are such? But Christ commandeth to love our enemies: I confess: but after the manner of a good judge, who doth command those that are condemned to be carried to execution, and yet loveth them and is sorry for their evil: so that to love and to kill are not so contrary, but that they may meet at the same instant, in one and the same man, who by reason of his duty and office exerciseth the judgements of God against the wicked, of whom he hateth not the nature, but the untamed wickedness which cannot be cured by any means but by cutting off. Neither doth God always observe one manner in revenging himself upon his enemies.  
For divers times he performeth his work without the work and ministery of men, as when Pharaoh was drowned being overwhelmed with the waves of the 
Exod. 14. 2. Ki. 19 35.  Sea: and Senacheribs' host wholly destroyed in one night by an Angel. divers times by his enemies themselves mutually 
jud. 7. 21.  destroying one an other, as in the Madianites battle; and in that fight 
2. Chr. 20, 22, 23.  wherein that great army which came against jehosaphat, did among themselves destroy themselves. divers times and that most commonly, he useth the hands and weapons of his people to beat down the fierceness of the enemies, who rose up against him. So by the hand of josua, the Kings and people of Canaan, were vanquished and destroyed: So by the judges were they overcome, who oppressed his people: So David and other Kings of his posterity, did subdue and bring under ●any Nations. Here God would by the and of these poor captives, overthrow ●he pride and malice of the enemies of his Church▪ that they might be certified, that although God had chastised his people, ●et had he not altogether cast them from ●im: but rather contrariwise, was present within fit and convenient time to defend ●●d protect them against the violence of ●●eir enemies.  
Moreover, hereby we perceive what punishment the enemies of the Church do deserve, and what shall be their success at the last. Besides, here it is clear how those who conspire against the Church at the last perish through their own devices. For Haman and all that multitude whom he had stirred up to overthrow th● Church, might have lived peaceably an● honourably, if they had attempted no ne● matters: but by the just and secret judgement and vengeance of God, they with great ado kindle a fire, and are at the la●choked with the flame. This same thin● Isai threateneth unto the enemies of th● Church of God in these words, Y● shall conceive chaff, and bring forth stu●ble, 
Isai. 33. 11. 12.  your own breath is the fire that sh● devour you. And the people shall be 〈◊〉 the burning of lime; and as thorns cut 〈◊〉 shall they be burnt in the fire.  
That which was spoken in general is in parts delivered in the verses following, to wit, that there were 〈◊〉 hundred men slain by the jews in 〈◊〉, the City royal, and amongst 〈◊〉 the ten sons of Haman, whose 〈◊〉 for the greater credit of the History, recited.  
It is marvel that in Susa the City ●yall, any durst move against them, ●hen as so many signs of the King's favour which he showed to Mardochaeus ●nd the other jews could not be hid: ●ut the vengeance of God will not suffer the wicked to rest, who retain that ●esire and rage to do hurt in their hearts, ●ut of necessity they will break forth, 〈◊〉 be carried headlong (as wild beasts 〈◊〉 into the nets) upon the lawful 〈◊〉 which God had furnished his 〈◊〉 with. Yet notwithstanding, all that 〈◊〉 up against the jews in Susa, could 〈◊〉 in one day be taken, wherefore a 〈◊〉 diligent search is deferred 〈◊〉 the next day, as after we shall 〈◊〉. As concerning Hamans' sons, they 〈◊〉 deservedly punished by death, first 〈◊〉 they were of the stock of the 〈◊〉, concerning whom God had 〈◊〉 that they should be utterly 〈◊〉, and not one of them left 〈◊〉. Besides, because it is likely 〈◊〉 in desire of revenge of their 〈◊〉 shameful death, they had done 〈◊〉 they might in stirring up to sedition, those mutinous fellows which they could find, either in that great City of Susa, o● in any other where they had any authority. So that happened unto Haman, which the Spirit of God pronounceth shoul● come upon the wicked, and the enemi●● of his glory, to wit, that which job saith He shall neither have son nor nephew ami● 
job. 18. 19  his people, nor any posterity in his dwelling whereunto also appertaineth that which is, Psal. 21. 10. Their fruit shalt thou destroy from the earth, and their seed from t●● children of men. Wherefore the wick●● who are so careful for their posterity, 〈◊〉 destroy them by their own wicked devices, and over throw them by their fu●●ous practices, when even from their i● fancy they teach them to hate the tru● and persecute the Church of God. A●● if sometime the stock of the God God so willing it, do decay, this doth 〈◊〉 happen in his wrath, but with a certain testimony of his favour and mercy towards them. For what soever come pass, this remaineth vnmooueab●● The death of the righteous is precious 〈◊〉 
Ps. 115. 16.  God.  
What then remaineth but that 〈◊〉 carefully employ ourselves to righteousness and holiness, call unfeignedly upon God in all our necessities and calamities, patiently expect his help, and wait for his vengeance against our enemies, whose good and salvation yet let us seek, that so they being turned unto God, rather than turned from him and destroyed, we may altogether sincerely & with all our hearts, serve him in Christ jesus his son our Lord, to whom be glory, praise, and dominion, for ever.  
Amen.   

THE THREE AND twentieth Sermon.  
The rest of the execution of the Edict, and of the full victory which the jews obtained against their enemies: from the 11. verse of the 9 Chapter, unto the 17.  
1. On the same day came the number of those that were slain in Susa, the City royal, before the King.  
12. And the King said unto the Queen Ester, The jews have slain in Susa the City royal, and destroyed five hundred men, and the ten sons of Haman: what have they done in the rest of the king's provinces? Now what is thy petition that it may be given thee? or what is thy request moreover that it may be performed?  
13. Then said Ester, if it please the King, let it be granted also to morrow to the jews that are in Susa, to do according unto this days decree: and that they may hang upon the tree Hamans' ten sons.  
14. And the King charged to do so, and the decree was given at Susa, and they hanged Hamans' ten sons.  
15. So the jews that were in Susa assembled themselves on the fourteenth day of the month Adar, and slew three hundred men in Susa, but on the spoil they laid not their hand.  
16. And the rest of the jews that were in the king's provinces assembled themselves, and stood for their lives, and had rest from their enemies, and slew of them that hated them, seventy and five thousand; but they laid not their hand upon the spoil.  
EVery man confesseth that victory cometh from God, so that there is scarcely any found even among the Heathen so wicked or stubborn, who having obtained a victory, did not by some sign testify his thankfulness unto him whom he supposed to be agod. But this was so proper and peculiar unto the people of Israel, as being better instructed, that they have made thereof a proper name of God, calling him the God of Hosts.  
And if he worthily be acknowledged the giver of all victories, how much more of those, in which expressly doth shine his especial favour and goodness towards his Church, so that in every part thereof, the beginning, middle and end, an happy and blessed token of his grace, and wonderful power is apparent: which in this most happy victory of the jews did come to pass, who, by God's favour, though they were silly captives, and dispersed through the Provinces of the Empire of Assuerus, did yet triumph over their enemies, so that no man cannot call it into question, but that the hand of God was mightily stretched out for their safety and commodity.  
We have already seen the beginning: It remaineth that we see also the proceeding and end, the sum whereof is; that by the King's permission and decree, the ten sons of Haman were hanged on a tree; three hundred men more slain in Susa; and in the other Provinces seventy and five thousand; without any loss of the jews, without any sedition following, without any hatred or public envy against the King, and finally without any conspiracy or farther attempt against the jews. All which are so much the more wonderful, by how much the rarer they are, and obtained so happy an issue. For how could the king so lay open his natural subjects to be slain and destroyed by strangers? how could a woman obtain so much? how could silly captives dare commit so great a slaughter? how could so mighty a people suffer it, without some extraordinary motion and Gods special favour? There is therefore here proposed unto us, a most profitable doctrine of the love of GOD towards his Church; of the vengeance which he taketh on his enemies; and of the peace & tranquillity which he giveth to his, who call upon him in their greatest troubles. But we shall better understand these things by the several explication of every part.  
First it is said, That upon that day the number of those that were slain in Susa the ●itie royal, came before the King. It is not known by whom, or upon what intent ●he king was certified of the number of ●he slain. It seemeth very likely unto me, that it was done by some, who by telling that there were so many slain in one ●itie, would willingly have stirred up the ●ings wrath & hatred against the jews. But whence so ever the King was certified, it is certain it was a sufficient mes●age to have stirred the king's mind unto ●ust anger for the slaughter of his subjects ●ade even as it were in his sight. For in ●uch bloody slaughters, kings if they have ●ot cast off all humanity, and natural affection, at last repent them of that which ●uer-rashly they granted, and are angry ●ith those by whom they were persuaded and induced unto it. Besides, this ●ng might call to mind that his subjects ●ad attempted nothing against the jews ●ut by his commandment, and that there was too great liberty granted to a strange people against the natural subjects, and that the courage of his people was too much daunted. But none of all these things come unto his mind, but he goeth merrily unto the Queen, rejoicing for her sake at the number of those that were slain, and again giving her liberty to demand whatsoever she list. For these are the words of our author: The king said unto Ester the Queen, The jews have killed and destroyed in Susa the city royal five hundred men, and the ten sons of Haman: what have they done in the rest of the King's provinces? Now what is thy demand, and it shall be given thee, or what is thy petition moreover, and it shall be done? By these words he doth partly gratify Ester, in the revenge abundantly taken upon her enemies: partly also giveth her power to do somewhat more if she list, that nothing may be omitted which she would desire to the full revenge on the enemies of her people. Whereby it appeareth, that he did all these things more upon passion then by reason, and that he would rather please his wife in the affection of his love, then have care of his subjects in regard of justice. For seeing he was an infidel, he sought not God's glory, whom he knew not, neither the quiet of the Church, whose doctrine he did not understand. And if in regard and love of justice he would have repressed the malice of his subjects, which sought the destruction of the jews, yet unless he had cast off all humanity and all care which a king ought to have of his subjects, he would have lamented that the blood of his people armed at his commandment, should so miserably have been shed. Among the chiefest commendations of a good Prince, this is not the least, that he hold the blood of his subjects dear & precious: and provide by good laws and constitutions that by tumults blood be not shed, and that it be not made lawful by a confused liberty warranted by the laws, for one to make assault upon an other. But for the most part it cometh to pass that King's little esteem the life of men, whom they think only to be borne for their pleasure: so that they sell nothing for a less price, many times more careful of a little pleasure or honour, then of the preservation of many thousand men's lives, as though that loss might most easily of all be recovered. But whatsoever here happened, God did use this scarce human affection of the king towards his people, and his overgreat willingness to pleasure the Queen, to the procuring of peace and tranquillity to his Church, and to the taking of revenge upon the hatred and despite of his enemies. So great then is the goodness of God, that he maketh all things to turn to the commodity and profit of his: so great also his wisdom and purity, that those things which are rashly and inconsiderately done by men, he converteth into his glory. For we see that Assuerus doth not any thing here advisedly, but only of a vehement and forcible affection to please his wife: who, if he had had many an immoderate and unmodest woman, would have forced him to do many unjust and wrongful matters. And indeed it is not seemly for kings to be too large and prodigal in their promises; and to subject the lives of his subjects and government of their affairs unto the lust and pleasure of a woman.  
This so liberal a grant made unto Ester, she demandeth, If it seem good unto the King, let it be granted unto the jews which are in Susa, to do to morrow according unto this days decree; and the ten sons of Haman to be hanged on the gallows. By this demand, it is sufficiently manifest, that many who either by bearing of weapon or some other means, had the day before showed themselves enemies unto the jews were escaped, the jews not being ignorant thereof, because they were not sufficient in number to follow them: farther also it appeareth, that the ten sons of Haman conspired or consented with their father unto the destruction of the jews. But this demand of the Queen at first blush may seem to proceed from too much desire of revenge: for was it not sufficient that in the city of Susa only, there were slain with the edge of the sword five hundred men, but that she must also desire to rage yet more cruelly against those that had escaped, when as even in the most bloody battles, and between the most deadly enemies, after the fury of the conflict, those who have escaped, either yield themselves, and so are to be carried into bondage, or set free for their ransom; or else the victory only doth suffice? Besides, doth not that seem also to pass the bounds of humanity, to desire to have the ten sons of Haman to be hanged with shame and reproach, being already slain, when as many have granted burial unto their enemies being slain? But the godliness of Ester which she showed in all her life, doth hinder that we should think that she gave place to any passion: but on the contrary, we must rather say that she sought the glory of God in the revenge of the enemies of his people, and the quiet and tranquillity of the Church, which those who were escaped might when they saw their time disturb, and therefore she desired that the rest might be punished, and Hamans' sons hanged on the gallows as they had deserved, for example unto those who are not a shamed to abuse the name, authority and forces of the King, to effect their wicked counsels & practices; 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 boldness of Ester, is rather to be praised in following the punishment of the wicked, then to be condemned as though she had been a slave unto her affections. For we read that God hath approved the like punishments against the wicked and ungodly, as it appeareth in the seven sons of Saul, who were delivered by David to the Gibeonites 
2. Sam. 20.  to be hanged on the gallows, because Saul had broken the oath and faith given of old time by the Israelites to the Gibeonites. 
Num. 25.  Besides, God commanded the Princes of the congregation which had led the people into wickedness with the idols & women of the Madianites to be hanged; and many thousands of the rest of the people to be slain with the sword, so to satisfy the wrath of God. So Gedeon not content 
jud. 7. & 8.  with this, that the Madianites were slain with their own swords, doth follow with all his force upon the rest, and did execute punishment for example unto others, upon those who being requested would not help him. God forbidden therefore that we should reprove as faulty, all sharp and severe punishment which is executed against the enemies of God's people. Notwithstanding whosoever he be that will imitate such examples, must first most diligently search his own heart, that under a false pretence he give not place unto any evil passion of the flesh. In which thing the slip is easy, which thing by their example those two disciples of Christ do teach us, who by a perverse imitation of the fact of Elias, would have fire to descend from heaven, to consume that city of the Samaritans, 
Luc. 9 44.  which shut their gates against the Lord when he would have entered.  
Now the King here showeth himself as easy to be entreated in granting the petition of Ester, as he was in promising. For he is reported to have commanded that it should be done, so that there was a Decree given at Susa, whereby they hanged the ten sons of Haman. As soon then as Ester had spoken, the commandment was given and published, God so inclining the king's heart, that the Church might afterward enjoy the more firm peace and tranquillity. For otherwise it might worthily seem a wonder, that the King should make so little account to spend the blood of his subjects, whom he so easily laid open unto the slaughter: and that he feared not sedition in his people, or that he was accounted by them a Tyrant, who by contrary edicts would arm his people one against another, and play as it were wi●h the blood of his subjects. But he never thought on any of these things: it was enough for him to gratify Ester. Whereby it appeareth, that his power was sufficiently established: whereby he was the bolder to dispose of the life of his subjects▪ Hereby also we may perceive; how mutable the favour of Kings is: and how shame and reproach do follow those who abuse their honour and prosperity.  
The commandment being published, the jews are ready for the execution: for it is said, that the jews which were at Susa, gathered themselves together upon the fourteenth day also of the month Adar, and slew three hundred men in Susa, but laid not their hand on the spoil. In which, their constancy and boldness deserveth high commendation, & admiration: for they might have used many delays▪ and cast many doubts; they might have excused themselves that they should run into hatred and the note of bloodthirsty men: and moreover might have pretended that it was to be feared, lest hereafter the King's mind changing, they should be called to an account for the shedding of so much blood: as we see that such wounds often wax raw again though they seem healed, in all states, such a slaughter being made, how good so ever 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 injuries with extreme rigour. But when as they perceived that they were called by God, and armed with the authority of the lawful Magistrate; and did set before their eyes the cheerfulness of their ancestors in executing Gods judgements, they overcome all these difficulties, and execute the work they are commanded, looking upon this, that God would no less be praised and glorified in the punishing of his enemies, then in the mercy and protection showed unto his. They might therefore with a good conscience execute that, which the king without sufficient & stayed counsel had granted. Howbeit, it behoveth not any rashly, and but with great discretion & wisdom to follow these kind of examples: lest both those who yield themselves being overcome, and those who fight in the heat of the battle, be accounted both alike, and without difference be slain. Also there is always a great difference to be kept between an infidel, and him that professeth the same religion with us; between a stranger and a citizen; finally, there are many circumstances of times, persons, laws, and customs, whereby it falleth out, that neither we may, neither is it lawful to imitate this fact: in which notwithstanding▪ it is not to be doubted but the jews kept themselves within the bounds of the Edict, and did only execute cruelty against those who had professed themselves open enemies, and had sought the death and destruction of them, their wives and children. For otherwise, it had been an unruly liberty & confusion, if they might without controwlement set upon whomsoever they would say was their enemy. For those are the effects of an headless sedition, to 〈◊〉 cruel against all whomsoever they 〈◊〉, friend or foe, guiltless or guilty▪ And when as none of the other inhabitants of Susa did stir, it is to be affirmed 〈◊〉 the jews did not abuse their power, ●either killed any which was innocent: and beside, that God opened the eyes of those who remained peaceable and quiet to see the barbarous injustice of the former edict: and to perceive the good cause of the jews, grounded as well on natural equity, as upon the justice and authority of the latter decree: so great is the force of right, equity, and truth, that those who were dead, were judged by their fellow citizens to be rightfully slain And thus far of those things which were done at Susa.  
Let us now pass unto those things which were done by the jews that were dispersed through the other provinces, to weet; The other jews did gather themselves together, that standing for their lives they might be quiet from their enemies, and slew of those that hated them 75. thousand● but on the spoil they laid not their hand. So that there was one manner and the like issue every where, saving that the Iewe● which were in the provinces in one day dispatched the whole matter, taking revenge upon their enemies: the number of whom is here expressly set down whereby the excellenty of this victori● might be the better known unto all which cannot sufficiently be extolled, 〈◊〉 we consider the great favour of 〈◊〉 towards his, or the severity of the ●●nishment upon his enemies, For, I 〈◊〉 you, who ever would have persuaded himself that the king would have 〈◊〉 so affected to the jews, that he would 〈◊〉 over so many thousands of his 〈◊〉 to such a butchery? who ever would 〈◊〉 thought that silly men who had this 〈◊〉 time been captives, and not exercised 〈◊〉, could so easily overcome so war●● a people, which was feared far and 〈◊〉 throughout the whole world for 〈◊〉 & skill in war? was this also 〈◊〉 that the Governors of the provinces would rather take part with these ●●ngers, & favour them rather than the ●●●●rall inhabitants of the country? that 〈◊〉 fellow citizens would so contain receives, & yield them no assistance in conflict? and that the State could 〈◊〉 quiet, after so bloody an execution? that the jews not only should not 〈◊〉 all men's hatred, but be after holdē●●eater price and estimation? Finally, 〈◊〉 would have thought that there 〈◊〉 have followed no sedition against the King, when oftentimes for less causes, as fear or some light suspicion subjects have risen against their Prince▪ All these effects therefore of the Lor● right hand, are most worthy to be note whereunto also this is to be adjoined, th● none of the jews perished in this revenge the Lord providing for them the swe● fruit of so great a victory and admiral deliverance. So hath the Lord oftenti●● wrought, that he might make it know● unto all the world, that his people are 〈◊〉 unto him, as the apple of his eye, as he speaketh 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 up against Church his Spouse, and to seek her verthrow. Wherefore it is said in Isay●● 
Isai. 37. 32.  zeal of the Lord of hosts will perform this: and vers. 23. of the same chapter▪ upbraideth the insolency of Sennach● against his Church in these words, W● hast thou railed on and blasphemed? an● 'gainst whom hast thou exalted thy voice, hast lifted up the haughtiness of thine e●● even against the holy one of Israel. By servants hast thou railed on the Lord. A● the Lord, willing to show the horrible vengeance of his wrath against his enemies, sayeth by Moses, I will lift up my 
Deut. 32. 40. 41.  hand to heaven and say: I live for ever. If I whet my glittering sword, and my hand take hold on judgement, I will execute vengeance on mine enemies, and will ●eward them that hate me. I will make ●ine arrows drunk with blood, even the blood of the slain and of the captives, and 〈◊〉 sword shall eat flesh, when I begin 〈◊〉 take vengeance of the enemy. And do 〈◊〉 not in these days in part, see the 〈◊〉 effects of God's wrath against his enemies, after that he hath chastised his Church? Can there any thing seem ●ore to be marveled at, then that which God hath set before our eyes? to weet; 〈◊〉 enemies of the Church armed against ●hēselues; the innocency of the Church ●pproued; the conspirators condemned 〈◊〉 disobedience and rebellion; the King ●ade their enemy; and he again by them 〈◊〉 far as their power stretched, deposed & deprived of all dignity; finally the whole 〈◊〉 of the war turned from the faithful, and turned against the rebellious 〈◊〉? We have not yet I grant, obtained so happy an end, neither do we as yet enjoy so great prosperity, but that there is daily offered unto us great matter to cast down ourselves before God, and to pray for his favour with tears & repentance, whereby at the last he may bring an end to those manifold confusions, and all kind● of mischiefs which civil wars do draw with them. Howbeit, these so wonderful works of God are nevertheless to be observed, that we may extol him with deserved praise, and give him condign thanks, as we are invited by the 
Psa. 66. 5.  Prophet in these words, Come and behold the works of God; he is terrible in his doing toward the sons of men: and like wise Psal. 46. 8. O come and behold the work of the Lord. Moreover, that we may learn● to flee unto him in our greatest distresses, and patiently expect his help; constantly every one do our duties in ou● vocations, tremble under his judgements and depend on his mercy, whereof at th● last he will make us partakers in Christ jesus, to whom be all glory and dominion for evermore.  
Amen.   

THE FOUR AND twentieth Sermon.  
The public and solemn joy of the jews for the victory obtained, which Mardochaeus doth consecrate to be yearly celebrated for ever with solemn rites: from verse 17. unto 15. of the 9 Chapter.  
17. This they did on the thirteenth day of the month Adar, and rested the fourteenth day thereof, and kept it a day of feasting and joy.  
18. But the jews that were in Susa, assembled themselves on the thirteenth day and on the fourteenth thereof, and they rested on the fifteenth of the same, and kept it a day of feasting and joy.  
19 Therefore the jews of the Villages that dwelled in the unwalled Towns kept the fourteenth day of the month Adar, with joy and feasting, even a joyful day, and every one sent presents unto his neighbour.  
20. Eor Mordecai wrote these words, and sent Letters unto all the jews that were in all the Provinces of the king Assuerus, both near and far.  
21. enjoining them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, every year.  
22. According to the days wherein the jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a joyful day, to keep them the days of feasting and joy, and to send presents every man to his neighbour, and gifts to the poor.  
23. And the jews promised to do as they had begun, and as Mordecai had written unto them.  
24. Because Haman the son of Hammedatha, the adversary of all the jews, had imagined against the jews to destroy them, and had cast Pur (that is a lot) to consume and destroy them.  
BEsides, that one and only sacrifice of the Son of God▪ once offered for the remission of our sins, of which the old sacrifices were figures; there have been always among the faithful two sorts of sacrifice most acceptable unto God, the one, the sacrifice of a contrite 
Ps. 51. 17 & 50. 14. 23.  and broken heart, the effect of true repentance in adversity: and the other, of praise and thanksgiving in prosperity: that the one of these may yield unto God the praise of justice in correcting us; the other may set forth his clemency & mercy, in delivering us from evils. We have seen before in the fourth Chapter, how the jews in their troubles offered unto God the sacrifice of an humble and contrite heart, and what fruit they reaped from this conversion unto God, with fasting, weeping and prayer, to wit, deliverance by God, as it were out of the jaws of their enemies, and a most admirable victory: there remaineth now for us to see how having received so great benefits at God's hand, they offered unto him with great joy & gladness, the sacrifice of praise and thanks giving, & thereof would have a perpetual monument to remain.  
In three verses, than it is recited how all the jews willingly and of their own accord, did celebrate their day of rest with gladness, giving thanks unto God for the benefit received: they who dwelled in the Provinces upon the fourteenth day, and those who dwelled in Susa, upon the fifteenth: afterward it is declared how Mardochaeus by a public writing ordained that those two days should be observed amongst the jews, by a perpetual decree: and that this was willingly accepted by them, and again ratified in the name of Ester and Mardochaeus: and these things are contained in the latter end of the Chapter. At this present we are to consider that which is contained from the 17 verse: to the 25. whereout we learn, with what gladness and what ferventness of mind, the benefits and deliverances of our eternal God, are to be acknowledged by us, and set forth with praise.  
The jews then which dwelled in the Provinces out of the City Susa, when as upon the thirteenth day they had now obtained a full victory over their enemies, and rest from them; rested upon the fourteenth day, and that day was unto thema day of joy and gladness: but those who dwelled in Susa, being as yet occupied on the fourteenth day in following the rest of their enemies, rested on the fifteenth day, giving themselves unto joy in the honour of God; and celebrating the memory of their deliverance: this is the sum of these threeverses, which are now more diligently to be weighed by us.  
Neither of these then, either those that dwell in the Villages, or those that dwell in the City, do defer the matter and delay it▪ until an other time, but by and by after the victory, they consecrate the next day to the praise of God, and thanksgiving, which is understood out of that word, They rested. For it is spoken of an holy rest, and dedicated to the setting forth of the goodness of God: for why otherwise should there be mention made of Rest: when no man is ignorant, that after labour rest followeth, and after victory, joy and gladness? This therefore which here is spoken of, is a rest dedicated to God: which is afterward better expressed, when as Mardochaeus ordaineth those two to be holy days unto them and to their posterity, that it might be a perpetual memory & monument of their deliverance and of that safety which they had by their prayer and fasting obtained at God's hand: as it is expressly noted after, verse 31. No man is ignorant that the rest of holy days ought altogether to be consecrated unto God, that his works may be set forth, his praises sung, his goodness, might and power magnified: that by this means they might exhort one another to repose their trust in him, to fear him and worship him in all holiness for ever: but yet with divers manner of praise, according to the variety of the matter, for the which the feasts were ordained. So the seventh day, which by an excellency is called the day of rest, instituted as the feast of the nativity of the world, was dedicated unto God to set forth, and call to remembrance, his goodness, power and wisdom, in the creation of the world, and his most wise government of the same.  
This only feast do we read to be celebrated from the beginning of the world, until the departure of the people out of 
Exod. 12. & 13.  Egypt: at which time the Lord added the feast of the Passeover, and of unleavened bread, for a perpetual memory of gods, saving the people from the hand of the Angel, which slew the first borne of the Egyptians, and of bringing them out of bondage, that they might be unto him an holy people, and a Nation free to serve him.  
After when God had given his law in mount Sinai, and had ordained the form of his service, and appointed both the civil policy, and Ecclesiastical among that people, the feast of Penticost was adjoined to the former, for the memorial of so great a benefit, whereby God had showed himself to be the Teacher, King and lawgiver of this people. Then ●he p●●ple entering into the land of Ca●aan, the feast of Tabernacles was decreed 〈◊〉 remembrance of the benefits which the people received by the space of 40. years, 〈◊〉 the wilderness. There were also besides ●ertain feasts, as the Kalends of every 〈◊〉, which were the first day of every new Moon, that they might be warned that ●ll good things came unto them from god, ●nd proceeded not from the course of the Moon, or the influence of other stars. Besides the feasts of Trumpets and Expiation, whereby they might learn, that their filthiness was only washed away by the mercy of God in the blood of the Messiah which was to come. Hear therefore the jews being delivered by the only goodness of God, and following the examples of their ancestors, would give thanks unto God for so great a deliverance, and to this end dedicated unto God a day of rest: and when as they had not means to offer the sacrifices prescribed in the law, because they were far from the Temple, they offered at the least the sacrifice of praise. They are not reported to have made any new songs, as in time past Moses, Deborah, Anna the mother of Samuel, David in many 〈◊〉 and other holy men many had done before them. For in their Canticles they had sufficient matter of praise. They might with David sing that which is in the 9 Psalm, verse, 1, 2, 3. I will praise the Lord with my whole heart: I will speak of all thy marvelous works, I will be glad and rejoice in thee, I will sing praise to thy name o most High. For that mine enemies are turned back: they are fallen and perished at thy presence. They might also worthily say that out of the 34. Psalm, vers. 1, 2, 3, 4. I will always give thanks unto the Lord: his praise shall be in my mouth continually. My soul shall glory in the Lord: the humble shall hear it and be glad. Praise ye the Lord with me and let us magnify his name together. I sought the Lord and he heard me, yea he delivered me out of all my fears. Besides, that which is in the 103. Psal. vers. 2, 3, 4. My soul praise thou the Lord, and forget not all his benefits: Which forgiveth all thine iniquities, and healeth all thine infirmities: Which redeemeth thy life from the grave, and crowneth thee with mercy and compassions. Can they also sing any thing more fit and commodious, that they might acknowledge god to be their defence and strength, their buckler, refuge and most sure place of defence, then that which is most zealously and sweetly sung by the Prophet in the 18. and beginning of the 144. Psalms. And join unto all this, that out of the 116. Psalm, vers. 12, 13, 14. What ●hall I render unto the Lord, for all his benefits toward me? I will take the Cup of Sal●ation, and call upon the name of the Lord. I will pay my vows unto the Lord, even now in the presence of all his people. Wherefore also at this day, what need is there of new Psalms and songs, when as the holy Ghost doth sufficiently afford us, wherewith to praise God and give him thanks for his benefits of all sorts? Howbeit they are not to be reprehended, if any by the instinct of the holy Ghost do compose any new songs, whereby the goodness of God may be set forth and extolled. This than was the chief point in the jews Rest. The other as feasts, mirth, sending of presents one to an other, and gifts unto the poor, were only annexed to declare their joy beseeming the children of God, joined with all honesty. Their feasts then were holy and such as God in his law commanded, to feast in his sight with gladness: saving that they were far from the Temple, and could not eat of the sacrificed meats. Their joy also was holy, in as much as they rejoiced in the Lord, the God of their salvation, and acknowledged that he had filled they hearts with gladness, and their mouth with laughter▪ praying that that joy might continue. In that they sent gifts one vnt● an other, it was done that they might stir up one an other to give thanks unto god, for the preservation of their life, their wives and children, their liberty & goods: and for these things might testify their thankfulness before all men. The gifts bestowed upon the poor, were signs of their charity. For whereas we have almost always among us poor and needy, sick, old, Orphans and others who live hardly with small sustenance, should it not have been a cruel point in the public joy, if the rich should not extraordinarily have had them in remembrance, that by their abundance their want might be relieved, and occasion of rejoicing also with the rest, given unto them? Wherefore we worthily detest their banquets, who in celebrating their feasts, give themselves unto drunkenness, riot, & intemperancy. For God accurseth such feasts, wherein his name is profaned, his good gifts trodden under foot, and his beneficence, drawn into an occasion of mischiefs. Their profane mirth also is detestable, which have learned to do nothing on the holy days, but dance & play, that they may so be more & more stirred up to uncleanness and looseness. And how can the gifts of rich men bestowed among themselves be acceptable unto God, if casting away the care of their miserable brethren, they suffer them to be oppressed with poverty and want, whom yet our Lord and Saviour Christ jesus hath commended unto them as his members? It is lawful then to banquet, be merry, and send presents one unto an other, on the holy days, so that our banquets be seasoned with sobriety and the praises of God, our mirth and pastime tempered with talk of his goodness: and sending presents unto the rich for friendship's sake, we also bear a careful regard of the poor: For otherwise woe unto our feasts, woe unto our mirth and rejoicing, which cannot please GOD unless they be consecrated to his name, and referred to his glory.  
Out of this example we learn, that we own unto God a thankful acknowledging of his benefits, & praise for thos● goods things which we have received a● hishands, for they are as the Prophet Hoseah saith, the Calves of our lips: they ar● also a sacrifice more pleasant and acceptable unto God, than those of Oxen an● fat beasts which were offered under the Law, as in the 50. Psalm after the Prophet had said; that God had no need of the flesh of Bulls, nor blood of Calves, he addeth in the 14. verse, Sacrifice unto God praise; and perform thy vows unto the Lord; and in the last verse he saith, He that offereth praise, he glorifieth me: as on the contrary, God complaineth of nothing more than of the unthankful mind of his people, not acknowledging his benefits. Wherefore he also calleth heaven and earth to witness against the unthankfulness of his people, yea even the Ox and the Ass to condemn them. Isai. 1. 3. And in the fifth Chapter he complaineth against his people under the parable of a vine in these words, verse, 4. What could I have done any more to my vineyard, that I have not done unto it? Why ●aue I looked that it should bring forth ●rapes, and lo it bringeth forth wild Grapes? And by jeremy he complaineth in this ●rt. Chap. 2. vers. 5. What iniquity have 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 have I done unto thee, or wherein have I grieved thee? Wherefore it is not without cause commonly said; that nothing is more unjust, nothing more against nature then an unthankful person. Foras the testifying of a thankful mind containeth many duties in it, and namely, justice and truth, by which that is given unto God which is due unto him, and he is acknowledged to be the author of all good, whereof we are void: so on the contrary, an unthankful mind is an heap and as i● were a bundle of many vices: wherhenc● we see it often come to pass, that thos● who have received great benefits of God & have not acknowledged it, have shortly after perished miserably. Which is apparent in those of Sodom and Gomorrh● whom Abraham delivered out of th● hand of the four Kings their enemy's For when as by this deliverance they d●● nothing profit, shortly after they we destroyed by fire from heaven.  
Therefore we see that David and there the faithful servants of God being delivered out of danger, are wont ca●● fully to vow unto God, the setting fo● of his praise and perpetual obedience namely in the 115. Psalm, David sai● verse 7. 8. 9 Return unto thy rest o my soul, for the Lord hath been beneficial unto thee. Because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling; I will walk before the Lord in the land of the living  
Let us know then, that true thankfulness consisteth first and principally in this, that we yield up our bodies a lively sacrifice, holy and acceptable unto God, which is our reasonable serving of him, as the Apostle Paul speaketh, Rom. 12. 1. then that also with our lips we set forth the goodness of God, whereunto that of David is to be referred, It becometh the upright to praise God, and he saith by name the upright, because the praise proceeding from an infidel, not repenting, doth displease God, as God himself in these words reproveth the ungodly; What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Seeing thou hatest to be reform, & hast cast my words behind thee? And in the first Chapter of Isai, the Lord rejecteth the worship which hypocrites and the irrepentant did yield unto him.  
Do not we then stand in fear, lest God should say the same of us, if after so many benefits received at his hand we go on still in our sins, and think that we have sufficiently satisfied him, with presenting ourselves to hear his word, with the often singing of Psalms, or the multitude of prayers inconsiderately powered out? and that he should in these terms complain: what make your bodies before me without your hearts? what care I for your singing? what weigh I your prayers? they are abomination unto me: when you multiply your prayers, I will turn away my face from you for your hands are full of blood.  
The celebrating then of festival days with songs and mirth, are of no moment or weight with God, unless we be turned unto God with all our heart, hearken effectually with obedience unto his voice, and rely wholly upon him. And these things are to be noted concerning these days of rest and public joy, which the jews willingly did celebrate after their victory.  
There followeth after, how these things became a perpetual law and custom by the decree of Mardochaeus, which Ester the second time doth confirm, as we shall see after, vers. 29. Mardochaeus then as a Magistrate wrote and sent letters to all the jews which were in all the provinces of the King Assuerus, far and near. enjoining them that they should keep the fourteenth day of the month Adar, and the fifteenth thereof, every year: adding this reason, According to the days wherein they rested from their enemies, and the month which was turned unto them, from sorrow to joy, and from mourning to mirth. He noteth unto us, that the memory of God's benefits and graces doth soon slip away, except it be stayed by some notable means, wherefore he commandeth that those two days wherein they obtained the victory over their enemies should be kept holiday, that they might rest in them with an holy rest, thereby to call to memory the benefit of so great a deliverance, and to celebrate the grace of God, who by a wonderful means did turn their sorrow into joy. In which thing he performeth the duty of a good and faithful Magistrate, whereof it is a part to take care that good order be preserved in the Church, the worship of God retained pure, and the memory of his benefits continued for ever: that in all ages every one may learn to put his trust in God, and to look for all help and good from him. Hereby than we learn, that when the chief Magistrate neglecteth those things which make to the conservation of pure religion, because he is ignorant thereof, the inferior Magistrate ought not therefore to cease, but by reason of his office, procure whatsoever shall appertain to the nourishing and preserving of godliness: as here we see, when Assuerus little careth for the doctrine of the jews, which he did not understand, Mardochaeus doth not therefore leave off, but decreeth those things which he thought to appertain to the maintaining of the remembrance of so memorable a deliverance. Wherein there shineth not only his piety and care of the Church, but also his courage and constancy. For it could not choose but be odious unto the native inhabitants, when they should yearly see this feast to be celebrated, and so call to remembrance the slaughter and destruction of their fellow citizens by the jews: seeing that no monuments or signs of victory or offences amongst the people adjoining, can be beholden without indignation and great grief. But the memory of the benefits received from our God is not to be omitted for the grief and sorrow of mind, which the ignorant take at the remembrance of true religion. Yet is it wisely to be foreseen, that after civil wars there be nothing done, whereby the minds of men may be offended, and old wounds wax green again, and war eftsoons stirred up. Hence also we learn, that it is the duty of the faithful Magistrate, either to decree, or approve by his decree, that which is already by authority well ordained, to the preserving and establishing of the good order of the Church, and the outward service of God, so that the word of God be always the rule and squire whereby he frame all his actions. And this is so much the more diligently to be noted and understood, by how much we see that the slip is easy in that part, when the question is concerning the power of Magistrates in the ordering of Ecclesiastical matters. For some grant unto the highest Magistrate, to ordain in the Church whatsoever pleaseth them, or whatsoever shall be persuaded unto them by others. But what is this other then to overthrow all religion, by granting such licence unto men? So we see that the kings of Israel cleaving to their own opinions did pervert the pure worship of God: and also the kings of juda imitating them, when leaving the doctrine of the law, they followed their own wisdom and sense, as by the example of Achaz and Manasses it is apparent. Othersome will not have the Magistrate to take any care at all of Ecclesiastical matters, which opinion the Pope holdeth, to uphold more easily his own tyranny. What is then here to be done? That the Magistrate invade not the Pastor's office, as to preach the word, administer the Sacraments: also that he change not or innovate any thing in religion at his own pleasure, or by worldly wisdom and policy: but remembering that he is appointed of God a keeper and defender of the Church, of wholesome and heavenly doctrine, of the worship of God, and of order requisite in the Church, he use his authority and sword to the defence of the Church, against all force, that the Pastors may retain their right and authority, and that those who are slothful may be stirred up: that sound doctrine, and the right use of the Sacraments may be conserved; and that by the judgement of the Pastor's good laws may be made, agreeable unto sound doctrine, that all things may be done in order convenient in the house of God. And if the times be such that the state of the Church be altogether depraved, and need reformation; the duty also of the Magistrate requireth, that he set hand unto the work, & provide that all things be restored to their integrity, according to the word of God rightly understood, and applied unto his right use and end. So we read, that the holy kings of the 
I. Chro. 24 & 25. & 26  Israelites did, as David by the advise of Gad and Nathan the Prophets did distribute the orders of the Priests and levites, and the courses of their service and ministery. Solomon also dedicateth the Temple which he had built with that notable & solemn prayer which is read, 1. King. 8. and confirmeth the order appointed by his father. jehosaphat restored as well the 
2. Chro. 19 2. Kings. 12.  State civil as the Ecclesiastical. joas also in his time, after the confusions brought in by Athalia, did by the counsel of jehoiada restore those things that were confounded, and repair the ruins of the temple. But the zeal, godliness, & constancy of Ezechias and josias, are especially 
2. Chro. 29. 2. Kings. 23. Euseb. de vit. Constanti. 1. 1. c. 37. & alibi.  commended, who in their times so happily reform the Church. So Constantine the great was present in the Council of Nice, and heard and approved the sentences of the Fathers grounded upon the word of God, and by his authority maintained and defended the sound doctrine, and condemned heresy. Out of all which examples, let the faithful Magistrates learn what parts and place they hold in the Church. It remaineth to be showed how the jews did execute that commandment prescribed by Ester and Mardochaeus, but those things shall be after declared more at large: So that it shall be sufficient for us, if at this present we learn to submit ourselves unto good constitutions, by which the remembrance of the benefits of God is confirmed in the Church, and that we testify both by word and deed, even in the whole course of our life, that as we are the people whom God hath redeemed and freed from all misery and accursedness, brought into liberty from the thraldom of death and sin, delivered from so many dangers, and adorned with so many gifts of his liberality: so we will also do all that we may, that his name may be set forth with worthy praise in jesus Christ, to whom be glory for evermore.  
Amen.   

THE FIVE AND twentieth Sermon.  
There remain those things which belonged to the institution of the days of Purim, prescribed both by Mardochaeus, and by Ester, from the 25. verse, unto the end of the Chapter.  
25. And when she came before the King, he commanded by letters, Let this wicked devise which he● imagined against the jews, turn upon his own head: therefore they hanged him & his sons upon the tree.  
26. Therefore they called those days Purim of the name of Pur, and because of all the words of this letter, and because of that which they had seen besides this, and of that which had come unto them.  
27. The jews also ordained, and promised for themselves and for their seed, and for all that joined unto them, that they would not fail to observe those two days every year, according to their writing, and according unto their season:  
28. And that those days should be remembered, and kept throughout every generation & every family, and every province, and every city: even those days of Purim should not fail from the jews, and the memorial of them should not perish from their seed.  
29. And Ester the Queen the daughter of Abihail, and Mordecai the jew, wrote with all authority to confirm this letter of the days of Purim, the second time.  
30. Which letters he sent to all the jews in the hundred and seven and twenty provinces of the kingdom of Assuerus, with words of peace and truth.  
31. To confirm those days of Purim, according to their appointed times, as Mordecai the jew and Ester the Queen had appointed them; and as they had promised for themselves and for their seed: the monuments of their fasting, and of their prayer.  
32. So when the decree of Ester had confirmed these words of the days of Purim, it was written in this book.  
WE began to declare, how that custom of celebrating those two days, in the which the jews rested, to give thanks unto God for their deliverance obtained, was established for a law and an ordinance for ever, to weet, by Mardochaeus as a Magistrate, letters being written unto all the jews 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 joy: wherefore they ought to consecrate those days of gladness unto the Lord, making a solemn commemoration of that victory which God had granted unto them. Let us now go forward in those things which appertain hereunto unto the end of the Chapter: for there is contained in these letters of Mardochaeus, the chief cause of this ordinance, which is here expressed, to were, the conspiracy of Haman, which by the wisdom of Ester returned upon his head: verse 24. and 25. After the names of these two feasts, which are called the days of Purim, vers. 26. And last of all how by ester's letters all these things were confirme●▪ in the four last verses. Whereout we learn, with how great care and diligence the memory of God's benefits is to be preserved, 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 lawful use of festival days.  
This is then the especial and most express cause of the yearly celebrating of those two days, the malice of Haman▪ who thought to have utterly destroyed, casting lots that he might find out a fit day to accomplish his practices: but that day by the prayer of Ester, and express commandment of Assuerus, fell upon his own head, and was unto him deadly, but unto the jews happy. Therefore here again is there mention made of the malice of Haman, and of the charity and faith of Ester, that in the celebration of this feast, the malice of Haman should never die, and the goodness of Ester remain in blessedness. So it cometh to pass, that the memory of the notable deliverances of the people of God which they have had from their enemies, cannot be repeated, without making mention of the faith and piety of the one; and on the contrary of the cruelty & ungodliness of the other: as if at any time me fall in talk of the deliverance out of Egypt, there is mention made of the hardness of heart, and pride of Bhazao, and of his destruction. If jerusalem be said to have been delivered from the siege of the Assyrians, by and by there is added the slaughter made by the Angel, and the shameful death of Sennacherib himself. Who can make mē●ion of the death of the Son of God, Christ jesus our Saviour, but that he shall ●eake of the treason of judas of the enui●●f the Scribes and Pharisees, of the unjust ●ntence of Pilate▪ condemning him to each, when he pronounced an innocent? ●o it cometh to pass that the names of the ●icked do so often send forth their stench, ●oft as there is mention made of them, as if a man, for example's sake, would note a sworn and most hateful▪ enemy of God's people, he would call him another Haman: if a traitor, another judas. On the contrary, by the remembrance of the Saints, their courage and constancy, and their acts done for the defence of the Church and of the truth are blessed for ever, and God is praised, who powered vengeance on the wicked, but defended the godly, & delivered them out of their throats. Thus have 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 deceived his expectation and desire) rather then from any other, that the remembrance of this benefit of God, might remain also amongst the strang● nations: and that the vanity of all lot● casters, and other the like superstitions which the idolaters were wont to vse● might be the more known, seeing th●● God at the prayer of his by his providence and infinite wisdom, had overthrower all the expectation of the idolaters; an● turned it upon their own heads. The name then of Purim, did serve to call to memory whatsoever God had done in favour of the jews, Hamans' practices being overthrown, which upon confidence of the lots he took in hand. It much availeth to give convenient names unto feasts and holy days, which may fitly express the matters for memory whereof they were ordained: although ●he names we use are not so much to b●●egarded, so that the matter be well understood, and that we abuse them not to superstition. There followeth the man●er of celebrating and keeping this feast, 〈◊〉 weete, that the jews upon Mardochaeus ●●tters, and upon those things which they ●new by Hamans' letters, by which they ●ere put in danger of their life & goods: 〈◊〉 also by the contrary letters of Assuerus, 〈◊〉 which it was granted that they might ●●fend themselves by arms against their enemy's, did willingly consent to observe ●●ese things which follow. 1. That they ●ll procure that these two days, shall incon●ently be celebrated, observed, and solemnized: 2. according to the appointed time, yearly: by all, themselves and their seed, and all that should join themselves unto them: 4. in whatsoever province of the kingdom of Assuerus they were dispersed, in every age, family, province, and city for ever. That the days of Purim should not fail from the jews, and their memory should not perish from their seed. By which it appeareth, that as they lacked the Temple, or a public place where they might all meet, so this feast was kept by them every year in every city, village, and family▪ Besides, it seemeth that the Iewe● which were already returned into the● country, were not bound to this feast: neither is there in any historian, mention made of these days of Purim kept in judaea. Neither is there any punishment appointed for those that neglect it, seein● they knew well that the constitutions o● men, neither aught, nor could binds the conscience▪ or have the nature of th● worship of God: for nothing properly is to be accounted the worship of Go● but that which he himself hath expres●● in his word prescribed. I grant in deed that those things which ought to be don● in those days, were of themselves acceptable and pleasing unto God, as to mee● to hear his word, to call upon him, to give him thanks, and magnify his works, and namely, this so notable a deliverance: to make confession of their faith, to relieve the necessity of the poor, to stir up one another with mutual exhortations to love, fear, serve, and worship God with a trust in his goodness: but that all these things were no better on these days then on other, it is certain.  
It is moreover to be noted, that this feast is not dedicated unto Mardochaeus or unto Ester, but unto the living God only, who only is to be called upon in the Church. For as he speaketh in the 42. chap. of Isai, vers. 8. I will not give my glory unto other, nor my praise unto images. From hence therefore we must gather, unto whose honour, and for what causes feasts and holidays may be ordained, and what is the right means of celebrating them: to weet, all intemperancy, wantonness, and riot, which at all times displease God, are to be banished far from them: beside, we must abstain from these works, though otherwise good, and of their own nature lawful, by which those holy and divine actions which are to be done upon the day of rest might be hindered: moreover, all manner of worship and service which is used upon them, aught to be holy unto God: and finally, there must be reverend mention made of the faith, constancy and piety of them whom it pleased God to use to the preservation and commodity of his Church. So most willingly shall we make mention of the faith of Abraham, the holiness of the Prophets, the constancy of the Martyrs, the purity of Virgins, and especially of holy Marie the blessed Virgin, that elect vessel by the singular grace of God to bear in her womb the fruit of life: but to dedicate holidays unto them, to appoint them any service or worship, to call upon them or pray unto them, we say is profane, and joined with manifest abuse of God's worship. And thus far of Mardochaeus letters.  
It followeth after, that Ester also wrote letters to confirm, and by her authority to establish these things, and that they were sent to all the jews through the hundred and seven and twenty provinces of the king Assuerus, with words of prosperity and assurance: and that thereby those days of Purim were yet farther confirmed and established. This iterating done by Ester, was not without cause, or that she might be talked of: but it is likely, that both she and Mardochaeus did fear least the jews which were dispersed through so many Provinces, would by little and little wax forgetful of so great a benefit. And namely, because those days of Purim could not be celebrated without the indignation and grief of the rest of the inhabitants of that region, for that the memory of those that were slain, to the number of seventy and five thousand, beside, that eight hundred which were slain in Susa, and the ten sons of Haman▪ would by this means again be refreshed: besides seeing they had no public place to meet in, as they were wont in the Temple at jerusalem, it would be the harder to observe this feast. Unto all which you may add, that it was to be feared least after that Assuerus, Ester and Mardochaeus were dead, the favour of the jews should decay; and in stead of that favour which they had received, there might rise up some new conspiracy against them: as for the most part it cometh to pass, that old brawls & hatreds are eftsoons renewed, and that the remmembrance of hurt sustained with disgrace, can hardly or almost never be put out of men's minds. Therefore so much the more diligently did they renew this commandment unto 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 ever, by which it might be testified, that God had regard of their humility, heard their prayers, and was the author and furtherer of so great and so admirable a deliverance. The end then of those feasts was an open testifying before all men, that God above doth help those who cast down themselves before him, and call upon his name. Which is the principal fruit to be reaped by this whole History, lest that we be discouraged in persecutions: but rather that we should be the more stirred up to seek God in time convenient, being assuredly persuaded, that he is near unto them that call upon him in truth, and seek him with an upright heart: and that it shall come to pass, that those that put their trust in him shall never be confounded. By this example of Ester, all women whom God hath lifted up unto any dignity and authority, are taught so to use that favour and authority which they have, that they may procure good order to be established in the Church, and to labour that the memory of God's benefits towards her be never blotted out: being assuredly persuaded, that if they be carried with a right zeal of the glory of God, their names be written in the book of life: and that the acts performed by them are registered most faithfully in the Lords monuments and records, never to be put out or abolished by any tract of time. And thus fair let this suffice concerning the institution of the days of Purim.  
There remain yet in this matter certain questions to be dissolved. The first, whether it were lawful for Mardochaeus and Ester to ordain festival days to continue for ever: when as the Law expressly warneth, that 
Deut. 12. 32  nothing is to be added, nothing to be taken away, in those things which God hath commanded concerning his worship, and Isaias saith, That God is worshipped in vain 
Isai. 29. 13.  by the commandments of men. I say, that it was not Mardochaeus purpose, to institute any new worship of God: or to ascribe unto the days of Purim any greater holiness then unto others▪ neither to bind any man's conscience to the observation of this ordinance, as they are to those things which God himself hath commanded: but whereas God hath granted unto man six days of labour, and hath left it to his will, either to labour or to employ it in holy things and those which appertain properly unto his service, Mardochaeus only respected this, that these days should rather be bestowed in the remembrance of the benefits of God, and in giving thanks for such a deliverance, then in any handiworks; but yet so that they should not be bound with any opinion of necessity, as though God himself had commanded it. The same purpose judas Macchabaeus had in instituting the feast of the dedication of the Temple, after he had purged it and the altar from the pollutions of Antiochus▪ Of this feast the Evangelist S. john maketh mention, and saith, that our Saviour 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 lawful for the Church to abolish them, if by no other means it could not take away the abuse.  
Let Ezekias be an example unto us, who broke the brazen serpent in pieces, because they offered incense unto it, although it were erected by God's commandment in the Wilderness, that those who looked upon it might be hea●ed from the biting of the fiery Serpent's. But when as God did not command that it should be kept for ever, as ● remembrance of so great a benefit, He●ekaih did not doubt to stamp it to pow●er. So that if God have 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 jews received sundry benefits at God's hand, at sundry times, yet did they not for every one of them ordain a festival day ●ay we read not that they did dedicate any day for any never so great a benefit, besides this, and the dedication of the Temple after it was purged by judas Macchahbaus. For as touching that feast which we read instituted in the book of judith, the History is not authentical. Therefore lest that festival days should be too much multiplied, and groweinto too great a number, there was no feast instituted for that so miraculous a passage over jordane; none for the fall of the walls of jericho; nor for the slaughter of the Madianites in the time of Gedeon; nor for that other no less admirable of the Ammonites; and other people confederate, in the days of jehosaphat; neither for that of the Assyrians when the Angel of God in one night destroyed their whole host.  
And who can reckon up those so many the like miraculous deliverances, for remembrance whereof notwithstanding there were no solemn days dedicated.  
And this is especially worthy the observation, that Noah being safely preserved from the flood by so many evident miracles, did nevertheless institute no solemn d●y or festivity, for the memorial of this miracle, but was content with continual meditation thereof in him●elfe, and declaration of it unto others, who were delighted with the rehearsal of such miracles. Neither do we also read that Abraham did ordain any▪ festival day, though he received from God many notable promises, and wonderful deliverances.  
The instituting therefore of certain eastes, was a part of the schoolmasters office belonging to the law, in which GOD gave shadows and figures of ●hings to come, wherefore by the com●ing of our Lord jesus Christ, all the old ●easts, with the rest of the ceremonies, are abolished.  
This doubt being dissolved, the unswere unto the rest will be the ●ore easy: as if any man demand ●hether there be any holidays expressly commanded by God in the Chri●ian Church, we answer; There are not. For it appeareth by the words of Paul, that Christians being well instructed in the faith, did make no distinction of days, not esteem of one more than an other: & writing to the Colossians he faith, Let no man condemn you in respect of an holy day, or of the new Moon, or of the sabboth's. It is a part of Christian liberty purchased by Christ, if we well know that all our days are equal, and all of like holiness, even as the use of all things is holy to a faithful man, as the Apostle saith. So the ancient Christians came to togithre every day without difference, to hear the word of God, be partakers of the Sacraments, and to prayer and thanksgiving.  
I confess indeed, that the Apostles, that they might win the jews unto the Lord, did frame themselves unto their dispositions, to wit, taught in the Temple, and in the Synagogues on the sabboth's and holy days, which is apparent in the History of the Acts. Afterward the Church increasing, when all had not opportunity to come every day to the holy assemblies, there was one day chosen in the week, wherein all the people should come together to be taught, and to employ themselves with one accord in holy exercises. And it seemeth unto me most likely, that the first day of the week wherein Christ rose again 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 commandment, or any band of necessity, but only to keep an ●rder, and that the people might have a certain day of assembly, without difference of other days, or opinion of greater holiness. Howbeit antiquity, the use of the Apostles and the consent of all Churches have brought to pass, that it should seem a barbarous and insolent wantonness, if any should refusing that, appoint any other day for Ecclesiastical assemblies. In which thing not withstanding, there is nothing derogated from Christian liberty, which hindereth not ●ut that all things should be done in ●rder in the Church, as Paul hath commanded.  
There remaineth here to be observed ●y us, that all other holidays, which at this day the Church observeth, have bi● brought by little and little into the Church since the time of the Apostles, some sooner some later, that for the space of four hundred years, these were the only solemn feasts in the Church, Easter, Whitsuntide, the Nativity of Christ jesus, th● Ascension, and the epiphany, when he was worshipped by the wisemen. Afterward many were by little and little added a sundry times, which grew at the last into an excessive number. Wherein there again is offered an other doubt to b● discussed, how, and how far forth it 〈◊〉 lawful for Christians to institute su●● feasts. The answer is easy, that 〈◊〉 long as this doctrine of Christian liberton remaineth, that all days are equal, an● that there is no greater holiness in 〈◊〉 then in an other, but that any day might alike be consecrated to God's worship; hath been lawful unto Christians f●● good orders sake, and for great convenencie, to instruct the simple, to ordain certain days for the better calling 〈◊〉 remembrance and more plain expounding yearly unto the people, of the chiefest benefits of our redemption, of whi●● sort are the Nativity, Death, Resurrection, and Ascension of our Lord jesus Christ; and the sending of the holy Ghost: And also those days which though in some churches they bear the names of Saints, yet are ordained to put us in mind of some notable thing belonging unto Christ, wherein the ministery of the Saints did concur: as the Annunciation of the blessed Virgin is proper unto Christ conceived by the holy 
Luc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9 20. & 22. 21.  Ghost, in the womb of the Virgin; and the Purification to Christ presented in the Temple: the day of the Nativity of 8. john the Baptist, putteth us in remembrance of the preparation of Christ's coming in the flesh, for the salvation of mankind: the day of Peter, of Christ professed to be the son of God: the day of Paul, of Christ preached, even unto the Gentiles: the day of S. john, 
joh. 21. 24.  of Christ published by the writing of the Gospel, &c: as it is clear by the prayers which those churchesmake, & the parts of scripture which they read on those days. But yet behold what errors by little & little have crept in, as well in the celebrating of these feasts, as in the instituting of others.  
1. Even at the very beginning there by & by arose an opinion of necessity, even with fear of sin for the breaking of them: which is contrary unto Christian liberty.  
2. Next the holiness of one day was accounted greater than of an other, as though God's grace were more easily found, and more largely granted on the festival days then on others, and in this feast rather than in that.  
3. Then also was there adjoined an opinion of merit, even by the work itself wrought, as though by the visiting of the temples, and ceasing on these days from work, remission of sins were purchased, and safeguard or deliverance from certain diseases, yea and as though eternal life were due unto them for it.  
4. There followed a negligence and contempt to hear the word of God, and give themselves unto holy exercises upon other days.  
5. Lastly, there ensued a careful and scrupulous ceasing from all handiwork after the manner of the jews, and the observation of the time of the feast, from one twilight unto the other. But the ful● heap of profanation was in the multipliing of the feasts almost without number in every place, after every man's fancy and in dedicating of them to the honour of Saints, yea even of them of whose holiness and sanctity there was no certain testimony: unto whom also there was their peculiar worship prescribed, that by this means their help & intercession might more easily be obtained, whereof it came to pass, that all kind of Idolatry did grow into an exceeding greatness: pride and wantonness as a river overflowed all, and did even almost choke and quench all godliness. 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 use of godly feasts was renewed in the reformed Churches, which feasts notwithstanding for the old abuses from which the people could not be reclaimed, were ●n many places altogether 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 liberty. Howbeit those Churches which in stead of all other ●eastes do only retain the Lords day ●or order and public assemblies, must diligently take heed that they condemn not other Churches, in which many such feasts are still retained, so that men's consciences be not enthralled with the yoke of men's constitutions as though they were Gods, and that all abuse, all opinion of the holiness of one day more than an other, of merit and the like errors which before we have spoken of, be taken away and earnestly reprehended, and all insolency and excess be driven far away. Finally Christians are bound all the days of their life to follow true holiness, preferring no day as more holy than an other, continually mindful of God's benefits, as every day there is mention made of them in the articles of faith: submitting themselves otherwise to order and Ecclesiastical discipline, that with one consent they may be partakers of doctrine, Sacraments, prayer, praise and thanksgiving and exhorting one an other to the worship and honour of God, and to mutual love and charity, to holiness and righteousness, and to retain that liberty which Christ jesus our Lord hath purchase● with his blood, to whom be all honour an● glory for ever.  
Amen.   

THE SIX AND twentieth Sermon.  
The honour of Mardochaeus is confirmed and augmented, and peace granted to the Church.  CHAP. X. 
1. After this the king Assuerus laid a tribute upon the land, and upon the Isles of the sea.  
2. And all the acts of his power, and of his might, and the declaration of the dignity of Mordecai, wherewith the King magnified him, are they not written in the book of the Chronicles of the Kings of Media and Persia?  
3. For Mordecai the jew was the next unto King Assuerus, and great among the jews, and accepted among the multitude of his brethren, who procured the wealth of his people, and spoke peace to all his seed.  
AMongst other reasons wherewith David stirreth up both himself and others to praise God, he also bringeth this, That his anger endureth but a while, but in his favour is life: so that if weeping lodge with us at evening, yet joy cometh in the morning. This is confirmed by many examples, and ordinary experience, especially in the Church, which is the house of God, in which he doth show forth the riches of his bounty & mercy. That one book of the ludges doth afford us many the like examples, if the times wherein God chastised his people, be compared with those in which sending them deliverers, he granted them peace and quietness.  
But this History which we have in hand, ●oth clearly enough show the same unto us: for, as we have seen, when as the jews being for two months space afflicted, did humble themselves before God, and cried upon the Lord, they obtained at God's hand that deliverance which we have heard, whereby their name became fearful unto the Gentiles, and they obtained rest from their enemies.  
Now this book is concluded and shut up with the recital of their tranquillity, which was confirmed and increased by that great authority and favour wherein Mardochaeus was, and which he so used, that he was dear unto the king, and beloved of all the people. He was also careful especially for the good of the jews, and provided what he might for the rest of his posterity. Whereby it came to pass, that they enjoyed long and happy peace, the Lord bestowing his favour on them a long while, when as his wrath had passed in a moment. This conclusion of this book is now to be weighed by us, with a brief recapitulation to be gathered of the chief points of those things which we have expounded, that we may constantly expect our peace and quiet from his grace and favour, who in all ages hath granted it unto his Church, after that he hath exercised it for a season under divers afflictions.  
First it is said, that king Assuerus laid a tribute upon the land, and upon the isles of the sea. There is mention made of this tribute as of an extraordinary matter. And it is likely that it was then imposed, when Xerxes the son of Assuerus made his preparation for his voyage into Greece, for which he gathered so great an army, to weet, of twenty hundred thousand men, if we may believe Herodotus: for which action, there was of necessity required a huge mass of gold and silver, and therefore there was need of extraordinary tributes and subsidies: from whence it seemeth that common proverb sprung among the Persians, that Cyrus was a Father, Cambyses a Lord, Darius an huckster of the kingdom, as though he made retail of his people. So that kings do not by any thing sooner purchase the note of tyranny, or of covetousness and filthy desire of gain, then by great & extraordinary exactions upon their subjects, But why is there here mention made of this tribute? It is likely that it is in regard of that which followeth, wherein is declared in how great favour and authority Mardochaeus was with the king, and that it might be signified that the jews were free from this tribute, which was the greatest amplification & increase of the peace and tranquillity of the Church. In which matter the singular favour of God doth shine, who causeth the poor captives to be spared, when in the mean while the natural subjects of the kingdom are charged, some with the labours & dangers of war, some with exactions & diminishing of their goods and substance. Lo what the grace and favour of a wise Governor can do, in the sparing of those that have most need, such as it is likely that the jews were, in comparison of the natural inhabitants. Wherefore Mardochaeus did nothing unworthy praise or against his duty, when he procured their release with especial 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 unto the profit or defence of all: but yet there is no cause but that poor strangers may wisely relieve themselves from those burdens which Princes exact of their natural subjects. So joseph released the family of jacob his father from 
Gen. 47. 12  all the burdens of the Egyptians, who were compelled to sell their flocks and their possessions unto Pharaoh for corn: when the Israelites were freely sustained by the munificence and liberality of the king, for the love which he bore to joseph, for that faithfulness and wisdom which he had sufficiently tried to be most necessary and profitable for him & his whole kingdom, in the government of the affairs of the realm. So that it was no marvel, if the king Assuerus for the like experience which he had of the faithfulness and discretion of Mardochaeus, profitable for the government of his kingdom, did for his sake make the jews free from this extraordinary tribute.  
More over the history passeth over in silence the acts of Assuerus, and the setting forth of the dignity of Mardochaeus, wherewith the king had magnified him: because they are written in the book of the Chronicles of the Kings of Media and Persia. There was indeed a great preparation made by Assuerus, under the conduct of Xerxes his son, but very unlucky as all histories do observe: and the rest of his acts the Chronicles of the Persians being lost are now unknown. Now as touching Mardochaeus, it is to be supposed, that his wisdom, faithfulness, and watchfulness, were sufficiently tried and approved by Assuerus; seeing that he made so great account of him. For although sometimes Princes do promote unworthy men upon sudden advise and affection, which we have seen in Haman, yet that dignity continueth not long: for in short space they bewray either their pride and folly, or their wickedness, and so in a moment fall headlong back again. Wherefore it is certain that Mardochaeus was adorned with virtues fit for that place and dignity which he sustained: for otherwise being an alien, newly upstart, and lifted up from base state to so high honour, and procuring at his first coming to his estate that edict, by force and authority whereof the jews slew seventy and five thousand of their enemies at one massacre; it is sure that he was watched, and await laid for him, in so much that if he had not showed great faithfulness in his office, been most trusty unto the King, and most wise and upright in his government, he should not long have retained that dignity. Nay if beside, all things had not had prosperous success which he dealt in, there would not have wanted those who would have accused and slandered him as the cause of all the confusions which might arise in so great a monarchy. Therefore God did adorn him not only with gifts meet and necessary to bear out so great a charge, but also did compass him with special grace and favour, whereby he might be safe from all the bitings of envy and despite, and covered against all the false slanders and injuries of the malicious. So was his government profitable unto the whole kingdom, and procured peace unto the Church: whereby it appeareth, how great difference there is between him who ruleth the commonwealth in the fear of God, and him who is ruled by his affections. The government of Haman was troublesome to the Church, hurtful to the people, dishonourable unto the king, and hated of all men: but the rule of Mardochaeus was profitable and peaceable unto the Church, gainful unto the king's subjects, and finally most honourable unto the king. Wherefore it is for the behoof and profit of all States, that their government be committed unto wise men fearing God: contrariwise it bringeth destruction unto them, if men ambitious, covetous, desirous of revenge, and doing all things with passion for their own profit, do sit at the helm to govern the rest. So we read that when joseph governed 
Gen. 41.  Egypt, the kingdom was happy and quiet: and under Samuel the state of the 
1. Sam. 7. 1. Sam. 2. 1. Sam. 31.  people was blessed, which under the rule of the sons of Heli was most unhappy. The same kingdom being almost spoiled and wasted under Saul, was restored 
2. Sam. all.  by the wisdom and piety of David. Finally, all affairs either public or private do speed well, if good men and careful in their office do manage them: on the contrary, when wicked or negligent men have them in hand, they come to nothing; and therefore jethro the father in law of Moses, when he gave him advise for the choosing of judges, by whom he might be helped in deciding of controversies, warneth him that he choose men of courage, fearing God, dealing truly, 
Exo. 18. 21.  hating covetousness. So David promiseth, that he will not suffer either in his house 
Psal. 101.  or in his kingdom wicked and vicious men; but that with great care and diligence he would seek out godly men, that they might dwell with him and serve him. So that there is no certainer prognostication, whereby either hurt and infelicity is threatened unto any State, then when the wicked reign and bear rule therein: or whereby happiness and good success is promised, then when godly men sit chief in the government thereof. Wherefore we are with most fervent prayers to crave at God's hand, that the commonwealth may be governed by men that truly fear God, and that are careful of public peace and tranquillity, respecting the common good, and not their own profit.  
In few words are the dignity and virtues of Mardochaeus set forth in the third verse: his dignity, that he was next unto the King Assuerus, and great among the jews: his virtue, that he was accepted of all his brethren, procured the good of his people: and spoke peaceably to all his seed. It was no small honour to possess the second place of dignity to the king, in so mighty and flourishing a Monarchy: so that he had need to be furnished with rare, exquisite, and heroical virtues, to be able to guide the affairs of so great an estate with praise and honour. But it was a far greater honour and dignity unto him to be a member of the Church; and to retain true godliness and religion among the delicacies and riot of so great a court, then to be the Viceroy of so high a Monarch. Of this mind was joseph, when 
Gen. 48. 1.  he more esteemed to have his children partakers of jacobs' blessing, then of all the riches of Egypt. 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 son of Pharaos' daughter. Daniel also in Babylon had rather endanger his life in the lions jaws, then neglect his duty in praying unto God. It is not said, how long this dignity of Mardochaeus lasted, but it is likely that it endured unto his death, to the profit and commodity of the Church of God: wherefore God also blessed the Monarchy of the Persians, because his Church therein had a peaceable seat. So God is wont to bless Nations & Kingdoms in which his Church is harboured, with quiet and tranquillity: and he doth divers 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 whom pleaseth him to the highest top of honour? So the kingdom of David was established, maugre Saul and all his practices, and in spite of all the borderers, who laboured to hinder the settling thereof.  
Of the virtues of Mardochaeus, the first is gentleness and courtesy, whereby he was accepted of all his brethren. For i● unmindful of his former estate he had despised his brethren, or had behaved himself towards them proudly by reason of his dignity, he should not have ben● esteemed or beloved by them: but on the contrary he loved them, and did abase himself to their estate, whatsoever dignity he obtained; showing that he esteemed nothing more precious, then that he might be accounted among the seed of Abraham, a member of the Church, and a brother of all the faithful. This thing David did set forth in himself, saying, All my delight is in the Saints that are on 
Psal. 16. 3  the earth, and in those that excel in virtue. Another of his virtues is his study and carefulness for the wealth and commodity of the Church, and his diligent search of all those things which made any whit to the preservation of the doctrine of the law, & the service of God: a most worthy care certainly for all those whom God hath exalted to any dignity or authority. For what greater thing I pray, can they perform, then to preserve that people which God hath chosen unto himself for his inheritance, & as a most precious jewel? by what means can their memories be more highly commended? Truly those great men David, Ezechias, josias, Constantine the great, are not so much commended for their great exploits which they did, although every one were most renowned in them; as for their zeal towards God, and careful preservation of his Church, and the establishing in it of God's worship, and the safe defending it against all heresies, by the bright shining of the heavenly doctrine. Finally, Mardochaeus spoke peace or prosperity to all the seed of the jews: that is, he provided for them against the time to come, and took care that after his death the state of the Church should prosper & remain flourishing: which care assuredly doth especially beseem those whom God hath called to such public places. So we see with how great care David did provide 
1. Chr. 22. 6  for his Solomon, giving him precepts, and exhorting him unto his duty, together 
Verse. 17.  with all the Princes of his people, that the Temple might be built, Gods, service maintained pure, and the state governed with religion and justice. If then the fathers of families and private households are wont not without cause to provide for their posterity, how much more ought they to do it who bear the name and charge of the fathers of the people, and nurses of the Church? By these virtues was Mardochaeus great among the jews, and left behind him an happy and blessed memory for ever.  
It remaineth that we gather into a brief sum, those things which particularly have been hitherto expounded. The principal scope and drift of this book is, that God might set before our eyes the care which he bore towards his Church in the time of Assuerus, and delivered it from the conspiracy of Haman, and gave it a notable victory over all her enemies. The end of this deliverance, as also of all other which God at sundry times bestowed on his people, is this, that we may learn in the time of affliction and persecution, to hope and look for help, succour and deliverance from God alone, who sendeth it unto his when it is most convenient time, even as we have seen it to come to pass in all the regions about us, as in Switzerland, Germany; England and Scotland: in which, when as there have been troubles raised for religion, God hath delivered those Churches, and given them peace and tranquillity. Whereupon France and Flanders ought to be raised up with good hope of deliverance, which this long while, and at sundry times, have sustained the burden of most cruel persecutions and sharp wars. We have seen then for the setting forth of the greatness of this deliverance, the largeness of the empire of Assuerus described in the first chapter, and the magnificence & excess of his feasts. The end of which feasts was lamentable and unlucky, the Queen Vashti refusing to come at the King's commandment, whereupon she was divorced, that so there might a way be prepared to the taking in of Ester, which is declared in the second Chapter, together with the benefit wrought by Mardochaeus for the King; God so before hand prepating fit instruments for the bringing to nought of Hamans' wicked devices: which things in the third chapter we have discussed. For when as he was lifted up by the King above all his courtiers, and was worshipped of all saving Mardochaeus, he took so great indignation at it, that he took counsel how to make away Mardochaeus, and the whole nation of the jews at one slaughter. To which purpose by his false accusations and slanders, he obtained of the king an edict, whereby partly by Hamans' false suggestions, and Assuerus over great credulity, the Church was laid open to be spoiled and murdered, without any difference of men or women, children, or infants. Which being published and made known, the jews turned themselves unto mourning, weeping, fasting, and praying, and namely Mardochaeus, who left not to urge and solicit Ester, until he had persuaded her to make supplication unto the King for her people. Which thing she did after three days and three nights fast, celebrated, as well by herself, as by all the jews inhabitants of Susa. We have seen the effect of these prayers: that by them there was an entry made open for Ester unto the King, she found favour in his sight, with great promises of obtaining whatsoever she should demand, even unto the half of the kingdom. But she was content at the first, to request the King and Haman to come unto her to a banquet: and then desired none other thing, but that the next day it would be the King's pleasure to come the next day unto another banquet. In the mean while Haman took counsel speedily to make away Mardochaeus, and by the advise of his friends erected a gallows, that the next day they might hang Mardochaeus thereon: but as in the sixth Chapter is showed, God turned his counsel to a contrary effect: the King commanding him to lead Mardochaeus through the streets of the city with that great honour, which Haman himself had prescribed: whereupon returning sad and full of indignation unto his house, he heareth from his friends the sentence of condemnation, which we have declared in the 7. chapter, & which at the Queen's complaint and petition was fulfilled, Haman being hanged on that same gallows which he had prepared: and this was also beside, a great effect of the prayer and repentance of the jews: but far greater did follow in the eight Chapter, wherein is declared, that the riches and goods of Haman came unto Ester, and his honours unto Mardochaeus: and there was a contrary edict unto the former written in favour of the jews, whereupon the jews were made partakers of joy and public gladness as in the ninth Chapter. We have heard also how the jews performed the matter, being authorized by the King's Proclamation, and slew seventy and five thousand and eight hundred of their enemies, who sought the goods and the lives of them, their wives and children; so that the rest of the people being made afraid, dared not once to open their mouths against the jews, 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 Queen, magnifying as they were bound, and fearing least in short time the memory thereof would decay, did by their authority and proclamation, command that the fourteenth and fifteenth days of that month wherein their enemies were slain, should be celebrated with a perpetual festivity, and called the days of Purim: because the lots which Haman cast, did appoint those days for the utter destruction of the jews; but God had heard the cries and fasts of his, & had returned on the heads of the enemies, the mischiefs which they had devised for others. Finally, we have seen that the power and honour which before were haman's, and after bestowed by Assuerus the King upon Mardochaeus, were more and more increased and confirmed: and peace and tranquillity procured unto the Church then dispersed among so many Nations. Out of all which we learn, being taught by experience of God's goodness, 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 unto us by so many proofs, that it is not to be doubted, but that he will most powerfully deliver us out of all dangers, if we cry unto him: yea and which more is, Satan and all the world in vain wring at it, he will give unto us eternal life, which that most precious blood of Christ jesus our Lord shed once upon the Cross, hath purchased for us. To him alone be all glory, praise, and all power and strength for ever.  
Amen. Glory be to God alone.   
FINIS.   

THE TABLE OF the chief points which are contained in these 26. Sermons, upon the ten Chapters of the Book of Ester.  

CHAP. 1.  

SERMON. I.  

VEr. 1. What fruit is to be gathered out of Histories, and namely out of the holy Histories of the Bible, and especially out of this History of Ester. pa. 1. 2. 3.  
The chief points of those doctrines which are contained in the History of Ester. 7. 8. 9 10. 11. etc.  
Assuerus though uncircumcised possesseth ● great Kingdom. God's favour than is not to be measured by worldly dignities, but is to be sought in God's free adoption. 15. 16  
God will have his to be subject unto Kings, though Infidels. 17.  
Great Empires are as bands whereby many Nations are joined together. 18.  
Vers. 2. God's providence establisheth, and transferreth them from one people to an other. 19 20.    

SERMON. II.  

3. Of sumptuous feasts. 27. 25. 26.  
With these two conditions we may use those things which God hath created, first, that God be glorified: next, that all intemperateness and unthankfulness be avoided. 26. 27. 28.  
4. What manner of ones the feasts of Kings and Noble men ought to be. 29.  
What one's the feasts of those that fear God should be. 30. 31.  
Of the patience of God towards the children of this world, unto whom he giveth so many good things. 32.  
6. 7. 8. Of riot used for the most part by great men. 32. 33. 34.  
5. Of that humanity and gentleness which best beseemeth great estates. 35. 36. 37.  
9 Of the manners and customs of divers Nations. 38.  
Of modesty and temperancy in common conversation: and of the contrary extreme. 39 40.    

SERMON. III.  

10. The slips of Princes in observing of laws. 46. 47.  
Against drunkenness: even that merry drunkenness which men scarcely esteem so. 47.  
11. The vanity of the mind of great Princes. 48.  
What inconveniences many times arise by beauty. 49.  
12. Against the unchaste curiosity of women. 50. 51.  
Of the reverence which wives own to their Husbands. 52.  
Wrath and anger is a fruit of drunkenness. 52.  
How much Princes offend, who are governed rather by passions then by reason. 54.  
The dangerous effects of the wrath of Princes. 53.  
Moderation is especially required in Princes. 54.  
13. How great the profit is of wise Counsellors. 55.  
What manner of men the counsellors of Princes ought to be. 56. 57  
By what means the discretion and felicity of a Prince is known. 57 58.    

SERMON. FOUR  

Ver. 15. What order is to be observed in deliberating of great affairs. 64. 65. 66.  
None, be he never so high in calling, aught to be judge in his own cause. 67. 68  
Ver. 16. Of the virtues of a wise Counsellor. 68 69. 70.  
How we ought to judge of other men's doings. 71. 72. 73  
The uncertainty of human things. 74. 75.  
Of the use of good laws, and of rewards and punishments. 75. 76. 77.  
The obedience which wives own to their husbands. 78.  
The laws of Nature, and of Nations, is confirmed by the Law of God. 79.  
Ver. 21. Of the number of counsellors. 79. 80.  
Ver. 22. All hastiness is dangerous in public Counsels, and in Proclamations which cannot be revoked. 81. 82.     

CHAP. II.  

SERMON. V  

Ver. 1. Passions are assuaged in time, and the use of reason called back again. 87. 88  
Ver. 2. 3. In matters of great weight, the judgement of young men is to be suspected. 90. 91.  
The misery of the flatterers in Court. 93  
How great the infelicity is of Princes, who reign wickedly, and yet have servants ready to obey and fulfil their wills. 94  
Vers. 4. Flattery is the bane of Princes. 95  
The goodness of God in using the disorders of Princes to the commodity and profit of his Church. 97  
Ver. 5. 6. The estate of certain of God's Church in this world. 97  
Ver. 7. How far forth beauty doth help women that fear God. 98  
Ver. 7. 11. What care Parents ought to have of their children. 99  
We must have especial care of Orphans after the example of Mardochaeus. 100    

SERMON. VI  

Ver. 9 15. The means of procuring love and favour. 107. 108  
The fruit of the fear of God. 108. 109 110  
Vers. 10. Of wisdom and silence, 110 111  
Ver. 12. Of pleasure lawful and unlawful. 116. 117. 118  
Ver. 17. The special providence of God. 120  
Of the honour and greatness of the faithful. 121. 122.    

SERMON. VII.  

Ver. 18. Of what sort the banquets both of high and low ought to be. 128. 129  
Ver. 20. Modesty doth exceedingly become great men. 131. 132. etc.  
Ver. 21. Of conspirators. 136. 137  
The instability of the state of Princes. 138, 139  
22. The wonderful deliverances of Princes. 140. 141  
Of false accusers. 143  
Ver. 23. How causes are to be ordered in judgement. Ibid.  
Public Histories and their use. 144  
We must always perform our duties. 144▪ 145     

CHAP. III.  

SER. VIII.  

Ver. 1. The unadvisedness of Prince's i● choosing their servants. 149  
Gods patience in suffering the wicked.  
The church oftentimes beholdeth the prosperity of her enemies. 15●  
Ver. 2. The vanity of Courtiers. 15●  
The constancy of the faithful. 154. 155  
Ver. 3. The inconstancy of Apostates. 157  
Ver. 4. Against privy accusors. 158  
Ver. 5. 6. Of the rage and fury of the proud. 159    

SERMON. IX.  

Ver. 7. Of Lots. 167  
Against divinations. 168. 169. etc.  
8. The accusations of the enemy of the Church. 174. 175  
The hatred and conspiracy of the wicked against the Church. 176. 177  
9 Of the expenses of the wicked, to overthrow and destroy the Church. 178. 179  
10. The carelessness of Princes, and the effects of false slanders. 18●. etc.    

SERMON. X.  

12. The falls of those who serve Princes. 194. 195  
13. Cruel proclamations against the church. 196 197. etc.  
The furious zeal of persecutors. 199  
14. The dangers of the faithful, and Gods care over them. 200. etc.  
15. The wicked will of the ungodly. 206  
Their pleasures and delights in the distresses of the Church. 206. 207.     

CHAP. FOUR  

SERMON. XI.  

1. What the godly aught to do when they hear the practices of the wicked. 213. 214  
Of the outward signs of sorrow. 214. 215  
Of repentance and the circumstances thereof. 216. 217  
4. In public calamities private men may not give themselves to mirth. 222. 223  
5. We must have a care of those that are afflicted. 223. 224. etc.  
6. 7. We may not blame that which is well done whatsoever ensue of it. 227.  
The duty of all, and namely of those who are of greatest, authority in helping the Church. 228. 229    

SERMON XII.  

Ver. 9 The fears of great Princes. 233  
The misery of unequal marriages. 236  
The greatness of Kings. 237.  
13. The fearful are to be confirmed, but yet without flattery, and to be stirred up to do their duty. 238. etc.  
16. Of holy assemblies, fasting and prayer. 244. 245.  
The duty of all in public dangers. 246.     

CHAP. V.  

SER. XIII.  

Ver. 1. Of the ornaments of apparel. 256.  
2. The fruit of faith, and humbling ourselves before God. 258. 259  
3. The immoderateness of Princes. 260  
4. Of the modesty and wisdom of the faithful. 263. 264  
5. Whether the wicked are to be honoured, and how far we may gratify them. 265 266.    

SERMON. XIIII.  

Ver. 9 What joy is to be commended, what to be blamed. 273. 274  
The constancy of the faithful. 275. etc.  
What honour we may give or refuse to give to the wicked. 278. 279  
The restless estate of the ambitious. 280. 281  
10. Of bridling our passions. 282  
The furious rage of the wicked. 283  
11. Their vain glory and foolish anger. 284 285  
13. What our consultations ought to be. 286. 287  
14. A pattern of wicked Counsellors and of evil counsel. 288. 289  
The furious cruelty of the enemies of the Church. 289. 290. 291.     

CHAP. VI  

SER. XV.  

Ver. 1. Of the care that God carrieth of his. 296  
The wonderful means of the delivery of the Church. 296. 297  
Of the waking and care of Princes. 299  
The use of Histories. 300. 301  
2. Good deeds are never forgotten before God. 302  
3. Of their rewards. 304. 305  
Of good Counsellors. 305. 306  
4. The consideration of the admirable effects of Gods will, for the profit of his. 307. 308  
6. The foolish arrogancy of the wicked when they are near their fall. 308. 309  
9 The wonderful fury of Ambition. 310. 311  
10. The hearts of Kings are in the hands of God. 313  
The misery and uncertain state of Courtiers. 314  
11. Their base and abject mind. 315  
The admirable changes in the estates of the good and of the bad. 316. 317    

SERMON. XVI.  

Ver. 12. The confusion of the enemies of the Church. 321. 322  
The modesty of the faithful. 323. 324  
The effects of sorrow in the wicked. 326. 327  
13. Their shame, distress, and blindness in afflictions. 329. 330  
What are the counsels of the worldly wise. 331  
Destruction of the enemies of the Church. 332  
14. The miserable condition of those who are bidden to mirth, when they had rather lament. 338.  
All things turn to the worst unto the wicked 338 339     

CHAP. VII.  

SER. XVII.  

Ver. 3. How men ought to behave themselves in the government of the Common wealth. 348. 349. 351. etc.  
5. The grievous oversights of unskilful Princes. 356. 357  
6. We may openly name the wicked who are convict of their wickedness. 357. 358.  
Of the confusion of the wicked. 359. 360    

SERMON XVIII.  

Ver. 7. What dangers the evil counsellors of Princes do incur. 364. 365  
The fear of the wicked. 366  
Of the severity of the godly against the wicked. 368. 369  
8. Why there are some things some times laid to the charge of the wicked, whereof they are not guilty. 370. etc.  
Ver. 9 Their crafts and iniquity at t●● last are made manifest. 373. 374  
The wrath of kings is the messenger of death. 374. 375  
Ver. 10. The wonderful judgement of God, upon the wicked, who are the cause one of an others destruction. 377. 378  
Of the order of justice. 380  
The difference between the violent deaths which the wicked and the godly suffer. 381 382.     

CHAP. VIII.  

SER. XIX.  

Ver. 1. Of the nature of God. 386. 387  
Of confiscations. 388  
The vain hope of the wicked.  
Of the felicity of Princes. 338. 389. etc.  
Whether it be lawful for the faithful to exercise any public function among the Infidels. 392. 393. etc.  
Ver. 3. How Kings are to be spoken unto 398  
Ver. 4. Of Edicts revocable and irrevocable. 399. etc.  
Ver. 5. How much clemency beseemeth Princes, and what need they have of faith full Counsellors. 404. 40●    

SERMON. XX.  

9 Of the distresses of the Church, and her deliverances. 408. 409.  
Wisdom is given of God according to the necessity of things in hand. 409. 410.  
The duty of Princes in making Proclamations. 411. 412. etc.  
11. How great the authority of Magistrates is. 414. 415.  
The admirable providence of God in guiding of men's counsels. 415. 416. etc.  
12. Of repelling force. 418. 419.  
13. Of private and public revenge. 419. 420. etc.  
14. God wanteth not means to comfort and lift up his. 427. 428.    

SERMON. XXI.  

15. The sudden changes of the state of the Church. 430.  
Of the use of things indifferent. 434.  
The deliverance and glory of the faithful. 435.  
16. Of the joy of good men. 436. etc.  
17. Of the favour of the wicked towards the godly. 442. 443. etc.  
How much calamities profit the Church. 446.     

CHAP. IX.  

SERM. XXII.  

1. The falsehood of those predictions and foretellings, which are given out by the Devil. 452. etc.  
Of the vengeance of God. 455. 456. etc.  
2. Of the fear of the wicked. 459.  
3. The inconstant inclination of the minds of men. 460.  
4. The means whereby God is wont to defend those that worship him. 461.  
5. Of revenge, when it is lawful, and when not. 461. 462.  
How our enemies are to be loved. 462.  
The judgements of God upon the enemies of the Church. 463. 464.  
The destruction of the posterity of the wicked. 465 466.    

SERMON. XXIII.  

11. Of the author of victories and happy success. 471 472.  
12. The chief commendation of a good Prince. 475.  
13. How far the punishment of God's enemies may proceed. 478 479.  
14. Of the alteration of the favour of Princes. 480. 481.  
15. The boldness of a good conscience. 481.  
The efficacy of natural justice and equity. 482. 483. 484.  
16. Of the excellency of the deliverances of the Church. 485. 486.    

SERMON. XXIIII.  

Verse. 17. What be the sacrifices of the Church. 491.  
18. Of the quiet and feasts of the Church. 493. 494. 495.  
Of thanksgiving. 496. 497.  
19 Of banquets and gifts. 498. 499.  
20. Unto whom the care of religion and good order appertaineth. 500 501.  
The office of a good Magistrate. 505. 506. etc.  
How we ought to obey good constitutions. 509. 510.    

SERMON. XXV.  

V 25. What the remembrance ought to be of the Church's deliverance. 515. 516.  
26. The convenient and fit names of feasts. 516. 517.  
27. Of Traditions, human and divine. 518.  
28. Against superstitious feasts. 519.  
29. The true end of feasts, and holidays. 520.  
The zeal of the faithful in their vocation. 521. 522.  
31. Of the institution of holidays, and what power men have therein. 522. 523.  
Against the multitude of holidays. 524.  
Whether there be any holidays expressly commanded by God in the Christian Church. 525. 526. etc.  
The profanation of holidays. 532. 533.  
among Christians, and the remedies thereof. 533. 534.     

CHAP. X.  

SERM. XXVI.  

1. Of tributes, and of the jews being exempted from them. 537. 538.  
2. The difference between a wise and an unwise governor. 539. 540.  
3. God lifteth up, and casteth down whom ●t pleaseth him. 541. 542.  
The virtue fit for a wise Governor. 542. 543. etc.  
The sum of the chief points of the whole treatise. 549. 550. etc.     
FINIS.   

LONDON, Printed by Thomas Creed. 1599