XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT BVRLEIGH neere Okeham, On the V. of August. A. D. MDCXVI.

ESTHER. CHAP. II.

Eo igitur tempore, &c.

VER. 21. In those daies, when Mardochai sate in the King's gate, two of the King's Eunuchs (Bigthan and Teresh) were wroth, and sought to lay hands on the King Aha∣shuerosh.

22. And the thing was knowen to Mardochai, and he told it unto Queene Esther, and Esther certified the King there∣of, in Mardochai's name; 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.

IN those daies; So beginnes the Text: In these daies; so may we beginne. Nay, come yet nee∣rer, on this very day. For, on this very day there fell out that, hath made, either beginning may well serve: In those daies, or In these daies. In diebus illis, we read, there was a King, and he in danger: in danger to have hands laid on him; and that by two; two of his owne people: for no cause, but that they were angrie; and, it ap∣peares not why. And, the issue was, the King delivered; and they that sought his, brought to a wretched end.

As we have read, so have we seene in diebus hiss. Once of the same condition, a King too; and in the very same danger of hands

layd on him, and by the same number, two: and of his owne Subiects and Servants; and for no cause, but they were angrie; and for no cause, that neither. And the issue heere againe, the King preserved, and they also came both (as these heer did) though not to the same, yet to a farr more fearefull end.

I speake, before understanding hearers: and (I know) there was not eny but upon the reading of the Text, his conceipt did lead him presently, who was meant by King Ahashuerus, and withall did even think of the Bigthan and Thares of this day. And so made the comparison, with your owne selves, before I could make it.

We shall gaine, this yeare, by this Text, somewhat onward more,* 1.1 then the former we did. Till now, we have beene all in Divinitie; that, a heynous sinne it is, there (this attempting on Princes:) But now shall we goe to the Common Law, what it is there. For, heere is an Assise brought against two, and the matter enquired, and a verdict found, and they had sentence and were executed: For what? Even for Volue∣runt insurgere, as the Fathers read it, or (as we) Quaesiverunt mittere manum; for but seeking, for but having a will, to lay hands on the King.

And that, not the Iewe's law. There, we were, in the yeares past: now, we are not in Iewrie, where GOD was knowne; we turne us to the Gentiles;* 1.2 we are in Persia now. And this we doe, by the Prophet's warrant: Get you (saith he) to the Iles of Kittin and behold, send to Kedar and enquire,* 1.3 if there were eny such thing sought there and were not condemned. For if there, Ad erubescentiam vestram dico, I speake it to your shame,* 1.4 that would be held the People of GOD, if eny such thing should be found with you. They are worse then Pagans, that so seeke; we will empanell no Christian, a quest of heathen men shall serve to attaint them.

This is no law of the braine; it is written: Twise written, ¹ written downe, first in the Chronicles of Persia, by direction from the King: ² After, written out of them and enrol∣led heere in this place, by direction from God. Enrolled I say, and properly: For, this of Esther is not called a booke, as others are (not the booke) but, the Roll of Esther. Ori∣ginally it was but Persian law (this:) and it had not beene much, if that had beene all; but, by vertue of this enrollment, it is made the law of GOD also. That, from hence∣forth, it is cleere at both Lawes, the law of the Iewes, and the law of the Gentiles; the law of man, and the law of GOD; that all seekings of like nature are made criminall, and capitall, and the sentence of suspensi sunt, upon them, holy, and iust, and good.

Lastly, written law and old law. For, of this (whither Divinitie or Law) this we may safely say; It is no new Portugall Divinitie, this, almost three yeare old, taken up in diebus hijs. Nor no new Law of heri and nudiustertius: nay not of Edward the third then, Et à principio non fuit sic. No: it is old this, in diebus illis; in those daies. And,* 1.5 those daies are as old, as the Second Monarchie, the famous Monarchie of Persia: the reports of which Nation are more ancient, then eny save those of the Iewes: no book, but the Bible, so ancient as they.

And this me thinks is not amisse, when we can bring this booke to justifie the justice, or eny way to give strength, to the law of the land: It is pittie, but it should be so; either support other mutually, facultas Iuris, and facultas Theologiae. As heer now, we have the Roll of Esther, and in it a Report of Bigthan's case, long before there were eny Year-books or Reports at the Law. We are willing to bring forth this Roll of ours (which, till an auncienter can be shewed, must be the leading case, to make Voluerunt, trea∣son to shew the Country Law, in this, to be no other, then GOD's is: that it is no otherwise, at the one, then at the other: treason, by Law; treason, by Divinitie, by both.

Well may we talke of Law, the Law of the Land; but, when all is done, never do men rest, with that quiet and full contentment, as when they see, it is warrantable by the Word of GOD; hath the ground there: as this hath the ground there. Every word heer, hath in it, his warrant: Quaesitum est, for the tryall; Inventum, for the verdict; Suspensi sunt, for the execution.

* 1.6The maine points are (as the verses are) two: ¹ the King's danger, in the former, the verse of danger; ² the King's delivery, in the latter, the verse of deliverie.

[unspec I] In either, the meanes of either. His danger: ¹ Of what, ² by whom, ³ what moving them.

l. Of what? Of having hands laid. 2. By whom? by Bigthan and Thares. 3. What moving? Nothing, but angrie they were.

[unspec II] His deliverie, ¹ by what meanes, ² of whom, ³ and how. 1. By what meanes? by notice taken and given of it. 2. By whom? by Mardochaeus. 3. How? even ca∣sually, as he was sitting in the gate.

But, the Kings deliverie, it is not meet it should goe alone: It is therefore atten∣ded with their ruine, that sought his.

That, is (as it were) the traine borne up after it.

His danger by Bigthan and Tharez. In them two things, ¹ what they sought, and ² what they found.

1. What sought they? To lay hands on the King: What found they? One laid hands on them for it; appensus est uterque eorum in patibulo.

2. His delivery by Mordochaeus. In him, two more: ¹ His notice ta••••n, by ca∣suall over-hearing them, sitting as he sate. ² His notice given, by his faithfull discove∣rie of the whole to the Queene; and to the King, by her meanes.

Then should follow the legall proceeding, but I will spend no time in it. It is all out of our case this day. Our Bigthan and Tharez had no enquirie: No Iurie went on them, they were not executed in forme of law. No further goeth our case, then the King's danger, his deliverie, and the cutting of those, that sought his life; and no further will we follow it; Not that.

[unspec III] But this we will, the solemne setting downe and recording all this, ¹ in the King's Chronicle, as a memorable accident: ² in GOD's Roll, as a famous case: ¹ Of the treason of the two, to their aeternall infamie : ² Of Mordochaeus's good service, to his everlasting praise; ³ Of the King's happie deliverie, to the universall joy of all his Subjects.

And there, come we in. For, we may not, nor we will not forget in di••bus hijs. And I shall make it appeare (I trust) that, whither we take the Kings, or the parti••s; the danger sought, or the deliverie found; diebus hijs, will match and overmatch diebus illis, in all points. And so, the joy of this day (our ioy) to doe the ioy of them accordingly.

* 1.7IT is a deliverie, they and we celebrate: No delivery, but from a danger precedent, so was there heere. The King in danger evidently. And he no sooner out of dan∣ger of these two, in this Chapter; But, the Queene in danger of Haman, in the next.* 1.8 So, the estate of Princes is not exempt from danger.

* 1.9And of no small danger neither; no lesse matter, then having hands laiden them, that is, even of being made away. This King heere (saith the Apocryphal booke of Esther, saith Iosephus, say the best Writers) was Artaxerxes surnamed Long-hand. If he: his Father was slaine by Artabanus. The Father was, and the Sonne (we see) was sought to be; neere it, scaped it narrowly.

* 1.10And by whom this? neither by enemie, nor by stranger, but by his owne. Of his owne Subiects, of his owne houshold, of his owne chamber, and the chiefe of his chamber then, too.

* 1.11And why? for no evill of his. He was, for his morall parts (as all write of him)

a good Prince. That, would not serve: his life was sought, though. And no cause, but they were wroth; and no cause appeareth. All which sheweth Princes; that, for all their might and greatnesse, for all their innocencie and goodnesse, for all the fa∣vours they vouchsafe others, it is not in them, their safetie consists. It is in the mercy of the most High they doe not miscarie: His hand, that holds them fast; His arme, that strengthens them, that the enemie is not hable to doe them violence,* 1.12 nor the Sonne of wic∣kednesse to hurt them. To looke up to Him, to hold good termes with Him, who in all their danger either by Mardochai (as in the Text:) or without Mardochai (as in the day) can worke their deliverance.

Deliverance from danger: Danger, whereof? deliverie, where-from?* 1.13 Executed wherefore? All lead us to the fact next; which indeed seemes no fact, for nothing was done, sought onely to have been.

To lay hands is one thing: To but seeke to lay, is another. To lay hands is, of it selfe (I know) a thing indifferent, thereafter as the hand is. It may be a helping hand as GOD's is, and then Mitte manum (saith the Psalme) lay it and spare not.* 1.14 But if it be Satan's mitte manum, upon Iob, to doe mischiefe; then stay it, lay it not. And such were these hands heere; For, it is said, they were angrie, and sought to lay hands. An∣grie hands, it is well knowne, are bur••ing hands. Either Ieroboani's, lay hands on him, to surprise his person; or Herod's lay hands on Peter, to do by him as he did by Iames,* 1.15 to murder and to make him away.

So to lay, is a sinne certainely, be it on never so meane a person. But, in Regem,* 1.16 is a Sinne of Sinnes. For, the sinne (we know) is still by so much the more grievous, by how much the partie is the more eminent, against whom it is. Now, there is not on earth a person more eminent, nay so eminent as the King. A Deo primus (saith Tertullian) post Deum secundus: Count not GOD, he is the very first; Count GOD, and he is second. None so high as he; and so no sinne so high as it. To lay hands on him? it is too ranck that; away with it.

But that is not the case. It is not miserunt heere: none were laid.* 1.17 No matter for that, it is mittere quaesiverunt, and that is enough. To lay, and to s••eke to lay, though one be worse, both be naught, even mis••io and quas••tio both.

Seeking is a plowing for sinne, and that is sinne (saith Iob;* 1.18) Is a hatching of a coc∣katrice-egg, and that (saith Esay) is poison, no lesse then that, comes of it.

Sinne, to lay; Sinne, to seeke to lay. As to lay, though you hurt not: so to seeke to lay, though you lay not. Ever, in what degree soever, Assuerus's danger, is Big∣than's sinne: the King's danger, their sinne, that se••ke it.

But if that be all (sinne;) we shall doe well enough. What care men for sinne,* 1.19 if there be no action at the Common Law for it? None but Westminster-hall sinnes do men care for. GOD saw, it would come to this; Men learne no more duty, then pae∣nall Statutes did teach them; He tooke order therefore, to bring it within them too. We say further then, by vertue of this Text, besides that it is a grievous sinne, praejudi∣ciall to the state of the soule, it is a heinous crime, a capitall crime, amounting to suspensi sunt, as much as their neck is worth to seeke this. It will beare, not an action onely, but an enditement of life and death.

But it must be in Regem then, against Him: Against others, it is not so. This,* 1.20 is a prerogative Royall. And, as many other waies, so heereby appeareth, what a King is. That whereas, in other mens ca••es, as touching the law of life and death, to seeke to lay, and to lay, are much different: in the King's case, they be all one. Quaesiv••runt, if it be no more but so, the Law in that case to eny other, is (I take it) favourable; and for a bare purpose ••f no hurt ensue, no man shall suffer death. Not so, with the King; voluerunt, against him, is death, if it may be discovered; and quaesiverunt, if he but seeke, though he find it not.

This helps us to understand the Text, Ego dixi, Dij estis. Dij, for other causes;* 1.21 and this for one, that they participate this divine priviledge; that, as against GOD, so against them, the heart is enough. Quaesiverunt, the seeking, whither they find or not. Voluerunt, the will, whither the deed follow or not.* 1.22 Thou shalt not speake evill of

the King: how? not with thy lipps? No, not in thy secret thoughts, saith the Preacher. If not, speake evill in heart; doe evill in heart, much lesse.

Two Commandements (when time was) we said, there were in Nolite tangere, ¹ Touch not,* 1.23 the act: ² Have not the will to touch, the intent. Two cases there be up∣on these two: ¹ Baana and Rechab's, that did lay hands upon King Ishbosheth (2. Sam. 4.) ² And Bigthan and Thare'z case heere, that did but seeke it, to King As••ucrus. Both guiltie, both suffered. Yea, Baana and Rechab, hang them, and well worthy; they murdered the King: But, Bigthan and Tharez? Nay and them too; hang them, though they found it not, onely for seeking.

This then, I would have all beare away, it is the substance of the Text: distillatio fa∣vi (as I may call it) dropps of it selfe without eny streining. We find (heer) in the Bible, a ruled case. Bigthan's case, that held up his hand, not for laying his hand, but for seeking to lay it, Planè suspensus est uterque, put to death they were both. Why? Quaesiverunt; for nothing, but that they sought to do it: they did it not; they might plead, Non est factum, they did it not. It would not serve, they died for it, for all that, upon no other enditement then quia voluerunt. Voluimus is enough to attaint eny: If, that can be proved, no pleading not guiltie.

And this is the Law, not of the Persians alone (which yet was the Law of a hundred twentie seven Provinces;) nor ours alone (and so may seeme to be the Law of Nations) but, that which strikes it home, by vertue of this enrolement heer, is the Law of GOD; GOD by thus recording it, hath made it His owne; that if there were no Law for it, they might be executed by this booke, and this verse of it. Sitt still then, and se••k•• it not: for if you doe, this is your doome, expresly set downe heere, by the pen of the Holy Ghost. Take it as a sentence from GOD's owne mouth; Qui quaesiverunt, sus∣pensi; qui quaerent, suspendendi sunt. They that sought, went; they that shall s••••ke, to go the same way.

* 1.24Yet for all this, sought it was then, and since, even the King's life; Sed vae per quos. And that, per quos, by whom, is the next point. The crime is bad; ¹ In Regem makes it worse: But the seekers, worst of all; for they of all other should not have sought it.

Two they were in number: For (I know not how, but) for the most part they go by two's:* 1.25 Simeon and Levi to the murder of Sichem; Baana and Rechab, to that of King Ishbosheth; Iozebed and Iosacar, to that of King Ioas; Bigthan and Tharez to this attempt heere against Assuerus; and the very same number to that of this day. Trea∣son is in Hebrew called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a binding together: Two there must be, to be bound, at least: Two, to conspire, or put their breaths together, to make a conspiracie. Vpon the point, there is in all, never lesse then three: For, inter duos proditores Diabolus est tertius. All that doe conjure, conjure up a third to them: The Divell makes them up three; for he is one still: he, the faggot-band, that binds them: he the spirit that inspires all Conspirators. For (indeed) these unnaturall treasons do not so much steeme or vapor up out of our nature (bad though it be) as they be immissiones p••r angelos malos, s••nt into it by some messenger of Satan, or rather by Satan himselfe. Postquam misit Sata∣nas in cor Iudae, After Satan had putt it in his heart. For, he it is, that putts in their hearts,* 1.26 to seeke to doe it; and to doe it, if GOD breake not the band, choke not the breath of them; as heere he did choke it in these, with suspensi sunt.

Two in number, what were they? Nobly borne (I doubt not) to be in the place they were.

What place? There be that thinke, Bigthan and Tharez were not their proper names; but the names of the roomes they held. And they have reason for it; Big∣than (as the word goes in that tongue) is Dapifer; Tharez, is Pincerna. Those we know) were rowmes ever counted of speciall faith and trust.

* 1.27But plaine it is, they were of his Chamber. Not of his lieges alone, or of his hous••old, but (which is more) of his Chamber. It is a wonderfull ••hing, the State, that the P••r∣sian Monarchs kept. No man, upon paine of death, to come so neere, as into their

inner base Court, uncalled; if he did, he died for it, unlesse the King,* 1.28 by holding forth hi•• Scepter, pardoned him his life. You will easily then imagine, in what place they were, that had free recourse into his innermost chamber, to go and come thither at their pleasure.

Not onely to do so themselves, but to be those, by whom all others were to go or come: No man to come thither, but by them. For that is meant by Lords of the threshold, or qui in primo limine praefidebant, as the Fathers read it, the very chiefe over his Chamber.

The Septuagint (who should best know the nature of the word) they turne it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first, keepers; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the bodie. And many they had (for, many such Kings need have:) But, these two, they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chiefe, the Arch-keepers: had, if any more then other, the chiefe charge, the very principall of all. GOD do so and so to me (saith King Achis to David) if I make not thee the keeper of my head:* 1.29 and in so saying thought, he promised him as good a place, as he had. He could make him no more. To this place had the King advanced these two: and these two were they, that sought this. That it should be sought at all, evill: that these should seek it, too bad. They, that if others had sought it, should have staid their hands; these to lay on their own, to seek it themselves!

All men know, it was no meane preferment, early and late to be so neer Assuerus's person; They had meanes thereby to do themselves much good. So had they, to do others much hurt, if they were not the better men. But, for others hurt, it skills not, if they had not thereby had the meanes to do Assuerus himselfe; if the Devill so farr prevailed with him as he did. Of his chamber Dapifer, his dish; Pincerna, his cup: Keepers of his body, principall keepers: if they seek to lay their hands, they will soon find what they seek; the more dangerous they, the more his danger by them, a great deale. And is not this heavinesse to death, when they that were so honoured, proove so unkind, when they that so trusted, so untrue; and may we not take up the Wise man's Oh, O wicked presumption, whence art thou sprung up to cover the face of the earth!

Stay a little, and looke upon them, as ye would upon a couple of monsters.* 1.30 ¹ To seek this, in Regem alone, were too much: to breake their Duety to their Liege Lord, if there were no more but that: to lay their hands on him, for whom they should lay downe their lives. ² Add then: not to a King onely, but to such a King, nor to their Liege Lord alone, but to so good and gracious a Lord, that had done them so great fa∣vours, placing them so neer him, trusting them so farre, honouring them so greatly. (For, no honou••, to trust; no trust, to the chiefe trust of all.) More then heathen••sh wickednesse this, to render evill for good; and whose wealth they of all other bound to seek, to seek his ruine. ³ And they came not to that place, but they were sworne: to vilifie their oath then, and to teare in pieces the strongest band of religion: The hands that had taken that oath, those hands to lay on him! ⁴ To betray their trust to him, that had layd his innocent life in their hands, and to make their trust, the opportunitie of their treacherie! ⁵ In a word: of the chiefe Keepers of his body, to become the chiefe seekers of his bloud, the chiefe enemies to his body, and life and all! What can be said evill enough of these? Say it were lawfull in any case (it is not lawfull in any; but say, it were) to lay hands on a King: yet they (in all reason) of all others, should not have been the doers: Etsi ille dignus perpeti, at non tu qui faceres tamen. Were not these monsters then? Was not their condemnation just? It grieves me, I have stay∣ed so long on them, yet if I have made them and their fact odious, it grieves me not.

What was the matter? What could move them, thus to play the wretches?* 1.31 Why they should not, many and good reasons we see. Why they did, none in the Text, but that they were angrie: and that is no reason, but a passion, that makes men ••o cleane against reason many times. Bigthan was angrie, and Thares as angrie as he.

Yet, if it be but a little anger, it will over. Indeed (such it may be) it will. What

manner anger was it? The word is a shrewd word; signifies an anger, will not go down with the Sunne,* 1.32 will not be appeased. What speake we of the word? their deeds shew as much. We see, nothing would satisfie them, but his life: Nothing serve, but lay hands on him. That, they sought; so angrie they were.

What angred them then? No cause is set downe. And, none I thinke there was. If there had, we should have beene sure to have heard of it. For men, to be angrie without a cause, and even with Superiors, it is no new thing.

Well: if no cause, some colour yet: if not that, some shadow at least. Somewhat we are to seek, why they did seeke this.

If there be in the Text eny thing to lead us to it, it is in the first words, or not at all: In those daies. In those, angrie they were: as much to say as, before those daies, they were not; but, in those, then, they were. Els, there is no cause to mention that, of the daies, but to make this difference: Out of the Text, nothing can be picked els.

* 1.33Why what daies were those? That goes immediately before: The dayes wherein Assuerus had made choise of Esther, to match with her, and make her his Queene; and had made a great feast upon it. At the feast (it seemes) they surfeited, they could not brook that match, at eny hand: Some ambitious desire of theirs disappointed by it; likely, that was the cause. This was faine to serve for the occasion, for lack of a better: A bad one (we say) is better then none.

What, the Great King of Persia finde no match in all his owne brave Nation? Ne∣ver a Persian Lady serve him, but he must to this vile base people (the Iewes) his cap∣tives, his slaves, to picke him a match thence? What a disparagement is this, to all the Persian blood! It would make eny true Persian heart, rise against it.

Nay then, a worse matter: (now, ye shall see them grow godly on a sodeine and wax very zealous, as the fashion is.) Nay then, now we shall have a Queene of a contrarie Religion, we shall now be all Iewes. One that cares, neither for Mithra nor Oromasdes; One by all likely-hood brought in, to be the utter ruine of the Ancient Religion esta∣blished in Persia, yer she came there.

This was it (they tell us) and like enough so to be: As (ever) ye shall observe mar∣riage-matters are made occasions oft, to serve to many purposes. For, Assuerus may not marrie, but where Bigthan and Tharez appoint. Els, they will be wroth and fall on seeking. If eny be in the Text, this was it. And was not this (trow you) a goodly oc∣casion, and a substantiall, to make them quit their allegiance, forget their oath, cast behind them all his favours, betray their trust, truth and all; lose all these? For, all these must they lose, before they could seeke that, they sought.

But, why found they it not? It was not so easy for them to find at first, by reason that, for eny to come there, in the King's presence, with a weapon, nay but having his hands out to be seene, not having them hidd, held close under their garments, it was death: Cyrus put to death two of his kin for it: That so, they might well seeke: and so I leave them seeking that, I pray to GOD they may never finde. But the true cause was, GOD was angrie with this anger of theirs, that their seeking succeeded not.

* 1.34And now are we come to the Catastrophe, or turning about of all. For by this time innotuit res Mardochaeo, Mardochai came to the knowledge of it: forth it came. Nay, if it come forth,* 1.35 the King shall do well enough. To discover the treason, is to deliver the King.

This was by Mardochai: what was he? No Persian (to begin with) but a stran∣ger by birth, and by Religion; and a captive, besides: One that had better reason to have sought it, then they. He had as great causes, as any are by them alledged, that favour such seekings. For, this King held him, and all GOD's people with him (to use Esther's owne termes) in bitter captivitie, as a Tyrant. And this, worse he was (at least, as evill, as an haeretick) for he was an Idolater. One would thinke, it had been a worke meeter for him (this:) He, to seeke; and they to keepe him, from finding that he sought; they him, not he them.

And how came he to it? It skills not how, but as he sate in the gate,* 1.36 he came to it. This is all; he stirrd not, but sat still. And sate not in any lurking corner, b••t even in the broad gate; and there came he to it, or it to him. This was GOD'S b••ing sure. Their anger boyled, so signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and boyled over, it should seeme, ••nd brake out into some words: Els how should Mardochai take notice of it? They would never t••ust him with it (ye may be sure) being a stranger. A Iew, with their displeasure, at the match with a Iew, never: but, some bigg words came from Bigth••n, that by Mardochai were overheard.

What, in the gate, in presence of a stranger? The Targum (the most auncient exposition we have) saith, GOD so tooke away their witts, as they forbore not to take of it, he sitting by, but did it in a forrein strange language. Knew him a Iew▪ thought, he could speake no language but his own, or a little broken Persian perhapps: not the tongue, they had their conference in. Which (it fell out) Mardochai under∣stood, as well as they. And thus all came out, GOD would so have it: who so assor∣ted them, to make a way, as to His mercie, for the safeguard of the King; so, to His iustice, to bring that upon their owne heads, they sought to have brought up∣on the King's.

And Mardochai, when he had it once, he kept it not: Made it knowne, not to him he next mett with: but discreetly, where he knew he well might, to the Queen. She was, by bloud and bringing up, faithfull to him; and so did she shew her selfe: for, what he brake with her, she told the King, not in her owne, but in Mardochaie's name. The fashion is otherwise with some; to tell it in their owne names, and never speake a word of Mardochai, from whom in truth it came. Well, the issue was, what she told the King, seemed to him no idle phansie of some vaine man, but such as was meet to ground an enquiry upon. So, they were apprehended, and committed, and so to the Law we leave them. Well, by this meanes the danger is over, and the King safe thankes be to GOD.

And many wayes doth GOD give iust cause, to mankind, to admire His high providence, in bringing to light such attempts as this, against his Annointed: such varietie, so diverse strange meanes He hath, to effect it by; as heer, in this, I note foure unto you.* 1.37

1. The partie first, Mardochai, that by him. That this health should come to the King of Persia, neither by Mede, nor Persian; not by any of his own people, but by a stranger, who was none of his lieges, borne out of his allegiance, a Iew, a meer ali∣en; that this should come forth by him, and by no other meanes. But so is GOD, wonderfull in His waies: and will, by an honest stranger sometimes, save that, a badd subject would destroy. That in default of his owne, GOD would have him saved by a stranger, rather then not at all.

2. Observe againe: that, to this stranger it came no otherwise, but as he satt in the gate. We may not passe that; it stands in the front of the Text, as the speciall means of all. That it thus came, and no other way, as he satt still; still, and went not up and downe searching: In the gate, a publique place, not eny privie corner or lobby; he not diving into their bosomes, but onely there sitting, it should thus happen; he should over-heare them talking togither in a strange tongue (though to him not strange:) by a meer casualty, one would thinke (all this:) Indeed by a high and won∣derfull disposition of GOD'S heavenly providence, this; that, even as he there sate, it should be brought to him thus.

And very oft doth GOD bewray bad enterprises by such (one would thinke them) meere casuall events. But, in maximè fortuitis there is minimum fortuiti, & quae for∣tuna fieri videntur fato fiunt. It seemes chance, that is (indeed) destinie. And never let them looke for other all the Bigthans of them.) One shalbe by a wall, or at a win∣dow under the house eaves, neer one cranny or other; GOD will so dispose, somebo∣dy shall be with in the hearing, when they full little thinke. For, GOD will have it out certeinly: Rather then not, by some meer accident, some that sitts by chance

in the gate, some that goes by the gate shall bring it out, rather then it shall not be brought out.

3. And may I not add this for a third, that all this came out by occasion of that which they pretended for their occasion. That very match, which was so great a more in their eye, that they so maligned at, they must needs sweare the King's death for it; that very match was the meanes that brought Mardochai thither, to the gate: for thither he came to hearken, not for any such matter as this, but how the new Queen (his Neece) behaved her self; what report went of her. And as it fell out, this (which he came not for) there he heard: his thither comming, by this hap, was the happie meanes for this happie discoverie: happie for the King; happie for the whole land. But all came by his resort thither, by meanes of the marriage. So, that, they made their occasion, was made the occasion of their ruine.

4. And let this be the last, that even from their owne selves, He brought it. They that go about the like,* 1.38 their owne hands shall make them to fall, they shalbe ensnared in the words of their owne lipps: rather then it shall not come forth, it shall come forth ex ore to serve nequam; come out at their owne mouthes, as heer it did. Their owne tongues shall fall on babling, their own penns on scribling: GOD will have it out cer∣tenly; even by themselves disclosed, rather then not at all. And this for GOD's mer∣cie, he had heer, and still hath to bring such plotts to light, marveilous in our eyes.

* 1.39Now of Mardochai, the meanes of all. For, though as this daye's deliverie was, we have no great use of him, there was no Mardochai, no discoverie there; this daye's was another manner of deliverie, of a higher nature then so: yet is there great good use of him for all that. Indeed Mardochaeus, exemplum nostrum, he is our patterne: Ours, that be true men. He set before us a mirrour of a faithfull good subject, one accor∣ding to GOD's owne heart. For, this is a perfect Scripture, we have in it both what to flie and what to follow. As there be in it, two bad; so, thanks be to GOD, there is one good. To avoid them: to be like to him.

Like to him three ways. ¹ Like him in his innotuit: ² Like him in his nunciavit: ³ But above all, like him in that which was the ground of all: That he was a faithfull subject to a strange and to a Heathen Prince.

* 1.40Like him first, in his innotuit. Not to turne the deafe eare to Bigthan and Thares, as if we heard them not; nor to looke through our fingers at them, as if we saw them not. None knew, he understood the language they spake in: He might have carried it slily, made as if he had knowen nothing, not knowen that, he knew: nothing to compell him, but his conscience, to take notice of it. But Salomon ran in his mind, Save him that is designed to death, Wilt thou not deliver him that is ledd to be slaine? Any; but the King more then any,* 1.41 If thou saist, I know not of it, He that ponders the heart, doth not He understand?* 1.42 He that keeps the soule, doth not He know the contrarie? And shall not He pay every man (and so thee) according to thy worke? Well, for innotuit, since from the gate it came, good therefore that Mardochai sitt there, or (which is all one) that they which sit there have somwhat of Mardochai in them: Be, if not curious and inquisitive, yet vigilant and attentive. And yet curious and inquisitive I would allow, in the case of a Prince's safety. And the King and the Queen to have their eyes, and their eares abroad (both of them) and all little enough. We see, for all the King's Wise men, that knew the times, never a one of them knew this time. This good (we see) came by Mardochai, came on the Queene's side

* 1.43Like him in his innotuit, to know; Like him in his nunciavit, to make it knowne. Carefull to get notice, faithfull to give notice of it in due time. GOD, whose will it was, it should thus happily come to him; His will it was, it should as faithfully come from him. He knew, by the Law he was bound, if he heard the voice of conspiracie and uttered it not,* 1.44 it should be sinne to him (Leviticus. V.) He knew (by the Psalme) what it was to partake with other mens sinne, what to have his part with a theife or an adulterer;* 1.45 and if with them, with a traitor much more. He knew by the Proverbs,* 1.46 he was now in as deep as they, as good lay his hands on him, and seek

it, as lay his hand on his mouth and not seek to prevent it, keep it in and conceale it. He knew (for he told it Esther after) that if he had not bewrayed it,* 1.47 GOD wanted not his meanes to have brought it out some other way. And last, he knew, by the Prophet, GOD would have sett his face against him, for so cloking it, and have rooted him out.* 1.48 All this he knew: but, the mysterie of the seale of iniquitie (the Seale of Confession) it seemes he knew not. It was not graven then, that seale; nor many hundred yeares after. That shutts up treason, as a treasure, under a sacred seale, at no hand to be broken: no, though all the King's lives in the Christendome, lay on it. This act of Mardochai's marres the fashion of that Seale quite.

And, this may be said of him, he would never have laid eny hands on, himselfe: for then he would have let it proceed, and not hindred it, by his bewraying, as he did. This also: he that did thus disclose, for a need would have taken an oath to disclose: Sure I am, would never have taken oath, or Sacrament, not to disclose it: would never have stuck at the oath of Allegiance (that is once:) but it may be, would have stuck at the Seale▪ of Confession, for ever comming upon his lippes.

This for nunciavit. And all this he did,* 1.49 yea though himself were no Subject borne to Assuerus, nor he his naturall Prince; but borne out of his dominions, farr of, in Iewrie. Did it, not for Iosias, or Ieconias, or some King of his owne; Did it for Assue∣rus King of Persia, one that held him and his Country-men captive and thrall; yet, to him he did it.

Yea more then that yet, this did he, to Assuerus not onely a stranger,* 1.50 but more then so, to Assuerus a heathen man, an Idolater, one that wo••shipped the Sunne, and the fire, every day. As, that did not hinder him, that of a diverse Nation: so neither did this, that of a diverse, and that of a false Religion. For, though he were of a diverse Re∣ligion from the King, yet was he of GOD's true Religion, that teacheth men to be true to their Prince. Be he Iew, or be he Gentile, Assyrian, Persian, or what he will; Be he a right worshipper, or be he an Idolater; Be his Nation, or be his Religion, what it will be: Though the King be (as Assuerus) a Pagan, though they be (as Mardochai) the onely true Church and people of GOD; to be true to him though. But none of that Religion, that is fast to the Catholique, loose to the Haeretique. If it be Iosias, ô then stay your hand: but, if Assuerus, if Ethnicus, or quasi; if excommunicate, then set Big∣than and his hands freer to seeke, and to find, and to lay them on a spare not. This Religion was none of Mardochai's (nor let it not be eny of yours) witnesse this act of his, a holy and good act. For which (though not presently, yet) not long after, he was highly rewarded by the King, and for which, he is sett heere (his name, and his act both) among the Righteous, to be had in everlasting remembrance.

Of the traine now a word. I said I would tell you, what they sought & what they found.* 1.51 That they sought, they found not. Not that: but pirie it is, but they should finde some∣what, seeking as they did: and so they did. They found somewhat instead of it, which 〈◊〉〈◊〉 been better lost then found: they found a halter scarse worth the finding: they found their owne perdition: and the worst kind of it, perditio tua ex te, themselves the authors of it. Ex ore tuo, by that which came from themselves,* 1.52 out of their owne mouthes: the Divell's quaerite & invenietis, right.

And will you see how fitly every thing fell out? They sought, and they were sought into; quaesitum est. They sought, and found not: they were sought into, and found. They were wroth with the King, and GOD with them; the heavy wrath of GOD was upon them. They would have layed hands on the King, hands were laid on them for it: up the jebitt they went, and of they went, and the world was well ridd of a cou∣ple of traitors. Before they could finde, they were found themselves, and their fact, ••ound: the Law was not to seeke; that, was found and founded long before. A law, that now hath received the approbation from GOD: and so now, a right Persian law,* 1.53 〈◊〉〈◊〉 to be altered.* 1.54

Have we done? not yet, this must be entred first, written: Nay written over twise, a

Duplicate of it. ¹ Written first in the Chronicles. And that before the King: (of such importance the King thought it.) ² And then this writing heere of the King, is heer written over againe, a new order from GOD. So, two Constat's: One, in the King's Chronicles, the other in GOD's Canonicall Scripture, of this act. Two Copies ex∣tant, one in Rotulis Registri, the other in Archivis Ecclesiae; One among the King's Records, the other in the Churche's Monuments. What should this meane? Some∣thing there is sure, in the adding of this clause, about the writing it up. I know no meaning, but that GOD liked well of the writing of it in the King's, that he would have as much done in his own Records.

Why the King would have it Chronicled, is easily seene. It was a very memorable event, worthy to be set downe there. But why GOD? Sure He saw, these Chronicles would not last so long, as His will was, this example heere should. And indeed they being now lost, we had beene little the better, if it had beene there onely; He made it therefore to be entred into his owne Chronica Chronicarum, that never should be lost. Well it was, it should stand in the Persian Storie while it did last; but GOD, for failing, provided further, to have a memorandum of it in His own Sacred storie, that last, as long as the world should last. That, that is there, is ad perpetuam rei memoriam, indeed.

Another reason. Being in these Chronicles, it would have spred no further then Persia, or the hundred twentie seven provinces at the furthest GOD's eye looked further: that not Persians onely, but Iewes; Nor both those, but Christians too: Not the hundred twentie seven provinces alone, but all the provinces in the earth should take notice of it. I speake with the Apostle,* 1.55 Hath God a care of Persia? either writt He not this for our sakes? Yes for our sakes no doubt He wrote it, that we also might be the better for it.

The better: two waies. ¹ First to know GOD's censure of both these, in diebus illis, for the present: The due praise of him by whom the deliverie, The just condemning of them by whom the danger; that none that so seeke shall be saved by His booke: For, that (we see heere) brings them to the gallowes, and there leaves them. ² Or rather there leaves them not, but by this Scriptum est setts up their quarters, there to stand and be seene, by all that looke in it, to the world's end. And this is worse then hanging, yea in chaines; for, the carcasses of those, in time will consume and drop away and come to nothing; so shall these never, but remaine as fresh still, as the first day, they were set up, to all generations to come. It is that, that grieveth the noble generous nature (I dare say) more then the execution it selfe, there to hang upon the file in Bigthan and Tharez's infamous blacke roll; their names to be read there, for ever.

But, this was written also for them that come after, and a double use there is of it that way: As the parties, and their facts, be good or bad, that there are registred. If bad, then (as in the seventie eight Psalme) Ne sint sicut,* 1.56 not to be like this Bigthan and Tha∣rez. Ne sint sicut, not to be like them in their wicked attempt; Ne sint sicut, that they be not like them in their wretched end.

Not like them; but like Mardochai (A sint sicut there:) that comming to the notice of so wicked a designe, took himselfe bound in conscience to detect it: yea though it were against a stranger to him in nation, a more stranger in Religion to him, yet to do it.* 1.57 Heer, Inspice & fac (saith God, in his Law:) Vade tu & fac simile (saith CHRIST, in his Gospell.) In a word: this was written to the end, to tie up all hands from seeking as they did; And to open all mouthes, to disclose, as he did: To make men loyall to their Prin∣ces, though heathen idolaters, such as Assuerus.

And if this were the end; if eny shall go quite crosse (in a manner) in their Scrip∣tum est's to this Scriptum est, in all these three: ¹ Let loose the hands to that, these (heer) sought and are condemned for it: ² Stop up the mouthes from disclosing of that, Mar∣dochai (heer) did, and is commended for it: ³ And both these, not in the case of Assue∣rus, but even of a Christian Prince; what thinke you by them? What doe they say in effect, but Sint sicut Bigthan & Tharez, Ne sint sicut Mardochaeus.

I report me to your consciences: GOD thus skoring up these, that but sought to lay their hands on a heathe•• King, would He ever approve of such, as under-hand sett on Subjects, to goe past seeking, even to lay their hand on Christian Princes, Most Chri∣sti••••

Princes, their owne Princes, Owne by nature and nation, Owne by masse and religi∣•••• 〈◊〉〈◊〉, as in dicbus hijs we have seene two in France (a Bigthan and a Tharez, both) one 〈◊〉〈◊〉 another?

And what for Mardochai? They swear men, they give them their Maker upon it, never to disclose that, which Mardochai is (heere) honored for disclosing. Yea, and approve, nay more then approve of some, for doing clean contrarie to that, Mar∣dochai, did heere; even for concealing, nay, for sealing up (and that under a holy Signa∣ture.) as foule and wicked a treason, as ever was.

This hath been done. But, we are in writing, what say ye to that? Will ye com∣pare but the writing of diebus illis, with ours in diebus hijs? Let there be a Booke writ∣ten saith GOD (this of Esther) that no man ever doe the like to these two; that no man ever seeke to conceale those that shall so seeke: Let there be a Booke written (saith some bodie els) as it were an Anti-Esther to this booke of Esther, to set men on to 〈◊〉〈◊〉 that, these heere sought, and to teach them the way how to finde it; to point out, who shall be Bigthan, when and how they shall seeke to lay, and lay both: As it might be a book written by Suarez in defense of Tharez (his name, of the two names, neerest) in some case to license the seeking: and to command the close keeping of such geere as this.

But yet, we have not all: Writing a Record, making up a Roll, is more then writing a booke. Every authentique Record (as is this) is of the nature of a precedent, to do the like; of a copie set for us to write by. So, heere we have further, a warrant, to make up our Records, by this Record: to record all, that lay their hands, for such as Bigthan and Tharez; and all that disclose them, for such as Mardochai. Ever, upon like occasions, to make like entries. Shall we doe it? Write them downe (saith the King) in the Chronicle: Write them downe (saith GOD) in the Bible, for traitors, these 〈◊〉〈◊〉▪ Write me downe some such as did the like or worse, for other manner persons 〈◊〉〈◊〉 another manner Register, even for no lesse then Martyrs: You know, who 〈◊〉〈◊〉.

Register me Mardochai (saith the Holy Ghost) for a partie well deserving, for ••ttering his knowledge of so wicked a treason. Paint me up such a one (saith another Ghost) straw and all, and in the border print me him holy martyr, for not disclosing as soule a treason, nay fouler a great deale.

But trow you this to be GOD's Vicar, that thus makes act against act; checks GOD's Records with counter-Records of his owne; affronts GOD's Chronicle with his New Calendar on this fashion? Or Saint Peter's Successor? Nay not his: of all o••hers, his least: He laid his hand on his weapon, for his Master; So would he teach, and not otherwise. Iudas, he indeed laid none himselfe,* 1.58 but he it was gave the watch-word, This is He, lay hands upon him. So that, Iudas's crue (it seemes) they be,* 1.59 that so do; and no better then Iudas himselfe, that so teach. No Apostle bid ever lay hands 〈◊〉〈◊〉 Iudas; He did: his Disciples they be; his Successors (not Saint Peter's) that 〈◊〉〈◊〉.

••e may and will then, by this warrant, be so bold as to enter them traitors in the 〈◊〉〈◊〉 before the King: By what warrant, they may register them for Martyrs, in the Calendar before the Pope, let them looke. Ours we shew, let them shew but the 〈◊〉〈◊〉, and carie it: Els, if he see, allow, and print bookes with priviledge, that tend to the manumising of Tharez's hand, and to the Sealing up of Mardochai's mouth; it under confession he animate Tharez, and with his Seale of confession, muzzle up Mar∣doch••i; if GOD write one way, and he another, in effect; write King, write GOD, 〈◊〉〈◊〉 they will, write me him Martyr; We will be so bold as to write him up with Saint 〈◊〉〈◊〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that opposes himselfe flat against this booke,* 1.60 and the Writer 〈…〉〈…〉▪ which Booke stayes all hands from laying, and opens all mouthes to the bewray∣•••••• such as these.

* 1.61I will pray you, I may rather forget my selfe a little, then forget in diebus ••ijs after all this: we promised to shew, that they match and overmatch In diebus illis. That they match in many points. ¹ That Kings both, both in danger, in the same danger, both; by the same number, and by those of the same ranke; and upon the same mo∣tive, great anger for little cause. Againe, that both were preserved, and both stran∣gely; that the seekers in both, instead of finding that they sought, found their owne confusion.

But, as in many, they match; So, in many more, doth this day overmatch those daies. More degrees in our dyall, then in theirs; the day goes beyond the Text: and not this Text heer alone, but eny other, that ever yet I could find. The more (say I still) are we all bound to GOD for his goodnesse, that hath so magnified his mercies toward his Annointed, and in him to us all, as He hath vouchsafed him such deliveries in diebus hijs, as He never vouchsafed in diebus illis to eny King of his owne peculiar chosen people, or of eny other under the Sunne. Such to be found in our Chronicles, as not the like in the Chronicles of Persia: Nay, not, of the Kings of Iuda or Israël: But are sine exemplo, ours; none comming home, all falling short of them.

Which (me thinks) I can let you see sensibly; and so, that we have greater cause to rejoyce in this of ours. In the Kings first. The King in diebus illis (make the best of him) was but a Pagan, a worshipper of idolls: these be barres in his Armes. The King in die hoc; neither heathen (I am sure) nor that can have the least to••ch of Ido∣latrie fastned on him: he that shamed not to say [No Christian] and hath been faine since to eat his word, he durst not say an Idolater; that, would soone have rebounded backe upon himself. And no Idolater is a Christian; nor Christian, an Idolater, I am sure.

This first van••age then we have heere yet: Alwaies the very state of Kings, in it self, without eny other addition is deere unto GOD (we see.) Assuerus heere doth assure us of that, who was thus preserved, onely because he was a King, and for no cause els. But I hold cleerely, a Christian King to be more then a King; more then a Pagan King: and so Major Assuero hîc, and de majore majus gaudium; and so we, of the twaine, more cause to rejoyce.

Next, as both Kings, yet not both like; so both in danger, and that not like neither. The danger of in diebus illis, was but of hands laying: the danger of this, of hands laid. On Assuerus, no hands were laid: it came not to that. It came to that, heere. O•• they were; come of how they can. Those in the Text, but sought: They on the day, found what they sought. It was past quaesiverant; it was plaine miserunt. That was the case, this day. No such thing in those daies. Assuerus was not offered the point of a naked dagger; not taken by the throat; not grasped and tugged with, till both lay on the floore. All his danger was but de futuro; sought to have beene, and might have beene; but was not. This was de praesenti, present danger, of being presently made away, in a corner, by the hands of bloudy wretches; that not onely sought to lay, but found that they sought, and did lay. Now, the greater the danger, the greater the joy for the deliverie (ever;) and so our Ioy the greater. For, no comparison betweene the dan∣gers: that is cleere.

No more was there betweene the Actors, by whom the danger grew. Bigthan, bad enough (I grant;) but behold a worse, a bigger then Bigthan heer. Bigthan and his fel∣low might have gone to schoole to them. They were angrie, and so shewed themselves to be, and the lesse dangerous for that? These were as angrie as they, but shewed it not. They brake forth in termes, that it came to Mardo••hai's eare. These had learnt their les∣son better▪ not an evill terme came from them, no shew of anger appeared, but faire and false semblant all. So much the more likely to do mischiefe (say I:) so much the more like Iudas's treason, the worst that ever was. For, no betraying, to betraying with a kisse. Give me angrie Bigthan, rather then fawning Iudas: to welcome one kindly, and set one privily, with Iudas's watch-word, This is he, lay hands on him; from such, GOD deliver us.* 1.62 The more the parties such, the more our joy, You escaped out of their hands.

Both Kings were delivered: so farr, aequall. But then againe, great inaequalitie in the manner; very great. That, in those daies, by a Mardochai: All was regular, went the ••••••mon ordinary way, upon a discoverie. Quotidiana sunt haec, to be seene, to be read 〈◊〉〈◊〉 every Chronicle. But on this day, there was never a Mardochai to discover ought: Mardochai failed heer. A conceipt there was, somewhat should have beene discovered in another kind; but the plot it selfe, no discoverie of it, till the very instant; till one appeared in armes, till out went the dagger, till the dagger discovered it selfe. GOD was faigne to be Mardochai, to supplie his part: though he were wanting, GOD was not. By whom (it is true) Assuerus was delivered: but, You delivered, af∣ter a more strange manner. (I report me to all.) Now, the more strange the manner, the more the Ioy ever. Then, Mardochai did somewhat toward it: This, came meerly 〈◊〉〈◊〉 God; neither Mardochai, nor eny els; sitting in the gate, or out of it; there or eny 〈◊〉〈◊〉 els.

Yet let me add this, that you might be beholden to GOD (even that way too) he hath fitted you that way also. This fifth of August, without a discoverie: the fifth of November, with a discoverie. So, with Mardochai; and without Mardochai, hath GOD wrought for You, in diebus hijs: that we might every way be bound to Him, and that, every way, our joy might be full.

Now, in both, as the hand of GOD was stretched over both Kings to save them; So was the same hand stretched out against both those, that sought their lives, to bring them to evill ends; both which may ever be the ends of such beginnings. There was no wonder in theirs; there, all was done by a Legall course, a faire judiciall proceeding, they indited, convict and executed by course of justice. Good Lord, with what ease was Assuerus delivered, even sitting still! There was no wonder, in this, at all. So was it not heer: Heer was old pulling, and wrestling, and weapons out, and drawing of blood; and a ••ind of battell fought dubio Marte, a good while, but at last the victorie fell on Your 〈◊〉〈◊〉. And this winning of it, as it were, and seeing Your enemies lie dead at your feet, made the delivery the more wonderfull; and so the more welcome; and so Your Ioy the greater. And if one might take joy in the fall of his enemies, the fall of Yours was worse ••span manner. For, they died not like Subjects, but as open enemies or rebells: Not as penitent sinners, but as damned reprobates; lost not only their lives, but their soules too.

Thus, every way, doth this day go beyond those: the King beyond, as a Prince Chri∣stian: the danger beyond; for, the extremitie neerer. The parties that sought, beyond; for, the lesse they appeared, the more perilous they were: the delivery beyond; for, without eny Mardochai at all: And their fall beyond; for, strooken downe in the place, 〈◊〉〈◊〉 ranke rebels; and tumbled into hell like reprobates, without space or grace, without 〈◊〉〈◊〉 or signe of repentance. And, if thus many waies beyond, allow for every of these, a ••egree of Ioy, and I have that, I would.

Of this writing, one speciall end was for Ioy. A double joy: for either verse, one. ¹ In the former, Rege incolumi gaudendum; Ioy for the King's safety. ² And in the later, 〈◊〉〈◊〉 gaudendum; joy, that his enemies lay where they lay, on the floore.

〈◊〉〈◊〉 the King's safety we to reioyce; but without a Mardochai. He parts not with 〈◊〉〈◊〉 in ours: it is entire without him. So it is not in the Text: God and Mardochai, there; heere, GOD alone, and Ioy in GOD alone.

Then, for Stratis hostibus, in regard of them. First, that they sped not; then, that they were spedd themselves: that their anger was vana and sine viribus; did no hurt: that GOD's anger to them for it, was both sure; paid them home: and swift; did it out of hand. That they fell; and fell before him: He saw them lye slaine at his feet:* 1.63 that his eye saw his desire upon his enemies; nay more then his desire, that he was faigne to pray for them, that had not the grace to do it for themselves.

A little after in this Book,* 1.64 for the saving of the Queene from the laying on of Haman's hands, we find, there was great joy and a double feast, the fourteenth and fifteenth of Adar. And can we imagine, but there must needs be as great (nay Festum magis duplex) for the King heer? If for Her, a stranger: for their owne naturall Liege, much more. Was so with them In diebus illis, and with us to be In diebus hijs.

Or rather in die hoc; For (there) it was plurall, more daies went to it then one; ma∣ny dayes in doing: heer, it was dispatched sooner. No diebus heer; begun, acted, ended, all in a day; nay, halfe a day, betweene noone and night. And this shall be the first, that it was not long in doing. Short as it was, yet may I take upon me, there is as great odds between this day and them, as is between the fifth of August (ours) and the fifteenth of Adar, that is, December (theirs:) that is, between a long and a short, a Summer's and a Winter's-day.

There is not, in all the Scriptures, a book that expresseth so plentifull joy, for the sa∣ving of a Prince, as doth this of Esther: the whole ninth Chapter (in a manner) is spent in it. There is gaudium and laetitia, and hilaritas, and convivium, and tripudium. I can∣not tell how many times over;* 1.65 and the day christened by the name of Dies festus, a Fe∣stivall day. There is joy in Sufan, the Cittie; there is joy in the villages; there is joy in the hundred twentie seven, every Province of them; joy all over: and all this allowed, nay a Statute made, to keepe it. So, a day of joy to all posteritie, and all this Chronicled so. A joy in the Chronicles; what would you more?

Hence have we warrant for this day of ours; and for all and every of them, on this day of ours; the same joy full out, the same that was for that in every degree, let be for this; and more for this, as this is more (as hath been shewed;) as by the season of the year, the day is longer, the Sunne brighter, the skie cleerer, the weather fairer, in August then December. As this case more famous, GOD's might and mercie more mervailous; More fit for a Chronicle, more worthy to be engrossed in the great roll, ours then theirs.

And in one we shall be above them, that we begin our joy in the House of GOD; whereas they in Persia, had none to begin it in: Heer do we begin it, as GOD would have us begin it, in the House of prayers, with prayers.

A prayer for Bigthan and Tharez, we cannot (either these of the Text, or those of the day:) But, a prayer, that by their examples, both Ruina praecedentium may be admoni∣tio sequentium, the destruction of those that are gone before, may be the instruction of all those that shall come after. This the first part; and if this will not be, the second. So may they ever finde, that so seeke; If seeke as they sought, find as they found.

A prayer for Mardochai, that for his so sitting in the gate, he may sit in a better place: that so, many may follow him in his good example.

A prayer for the King. But first a praise (the principall cause we come hither for.) Praised be GOD ever, that saved in Persia, Assuerus from his two: that saved in Scot∣land, Your Majestie from your two: the Saviour of Kings, Maximè fidelium. Then, the prayer: That those daies, and these daies may never faile him, nor he ever see other.

No more Bigthans (good Lord) but Mardochai's for them. That Mardochai may ne∣ver faile him; but, if he do, that Thou wouldst not (no more then this day Thou didst:) but ever save, ever deliver, ever preserve him, and make them that seeke his ruine, find their owne. Either hang aloft, as these in the Text; or lye on the floore, as those of the day.

And even so, let the end of this, be the beginning of the other, even of the joy of the whole day. For the day, for it, for this happie event on it; for the King, the Subject of it; To the cause of it and of all our joy, GOD the Father by which, and through CHRIST in the unitie of the Holy Spirit, be all blessing, honour, praise, glorie and thanksgiving, this day and all daies, for ever and ever.

Notes

• * 1.1

  The Summe.
• * 1.2

  Psal. 76.1.
• * 1.3

  Ier. 2.10.
• * 1.4

  ••. Cor. 5.6.
• * 1.5

  Matt. 19.8.
• * 1.6

  The Division
• * 1.7

  I. The Kings Danger.
• * 1.8

  Chap. 3.
• * 1.9

  ¹ Of hands laying on him.
• * 1.10

  ² By his owne.
• * 1.11

  ³ Because they were angry.
• * 1.12

  Psal 21.7. Psal 89 21.22.23.
• * 1.13

  The Danger. I. The laying hands on eny, a sinne.
• * 1.14

  Psal. 144 7. Iob. 1 11.
• * 1.15

  1. King 13.4. Act. 12.3.
• * 1.16

  Specially on the King.
• * 1.17

  The seeking to lay hands, is a sinne.
• * 1.18

  Iob ••.8. ••s••y ••9 5
• * 1.19

  A C••pital•• sinne.
• * 1.20

  If upon the King
• * 1.21

  Psal. 82.6.
• * 1.22

  Eccles. 10.2••
• * 1.23

  Psal. 105.15.
• * 1.24

  2. The Parties, by whom.
• * 1.25

  Two, in num∣ber.

  Gen 34.25. 2. Sam. 4.5. 2. King. 12.21.
• * 1.26

  Luk. 22.3.
• * 1.27

  Of the Kings Chamber.
• * 1.28

  Chap. 4.11.
• * 1.29

  1 Sam. 28.2.
• * 1.30

  Ecclus. ••7.3.
• * 1.31

  3. The cause, wherefore. They were angry.
• * 1.32

  Ephes. 4.25.
• * 1.33

  Angry, for Assueru's choise of Esther.
• * 1.34

  II. His deliverie.
• * 1.35

  1. The meanes of it.

  By notice given ² By Mar••ochai
• * 1.36

  ³ As he sate in in the gate.
• * 1.37

  2. The strangeness o•• the mea••••s
• * 1.38

  Psal. 63.8. Pro 6.2. Luke 19.22.
• * 1.39

  Mardocai to be our example.
• * 1.40

  ¹ In his inno∣tuit.
• * 1.41

  Pro. 24.11.
• * 1.42

  Pro. 24.12.
• * 1.43

  ² In his nunci∣avit.
• * 1.44

  Lev. 5.1.
• * 1.45

  Psal. 50.18.
• * 1.46

  Pro. 24.12.
• * 1.47

  Chap. 4.14.
• * 1.48

  Ezek. 14.8.
• * 1.49

  ³ In his loyalty to Assu••rus a stranger.
• * 1.50

  A Heathen.
• * 1.51

  The Traine. What Bigthan and Tharez sought and found.
• * 1.52

  Osee. 13.9. Luk. 19.22.
• * 1.53

  Dan. 6 15.
• * 1.54

  III. The solemne Recording of this.
• * 1.55

  1. Cor. 9.9.
• * 1.56

  Psal. 78.8.
• * 1.57

  Exod. 25.40. Luk. 16.37.
• * 1.58

  Matt. 26.57.
• * 1.59

  Matt. 26.48.
• * 1.60

  2. Thess. 2.4.
• * 1.61

  The compa∣ring of Diebu•• hijs with Diebus illis.
• * 1.62

  Matt. 26.48.
• * 1.63

  Psal 92.11.
• * 1.64

  Chap. 9.17.
• * 1.65

  Chap. 9.21.