hath commaunded concerning his worship and Isaias saith That God is worshipped in vaine Isai 29. 13. by the commaundements of men I say that it was not Mardochaeus purpose to institute any new worship of God or to asscribe vnto the dayes of Purim any greater holynesse then vnto others neither to binde any mans conscience to the obseruation of this ordinance as they are to those things which God himselfe hath commaunded but whereas God hath graunted vnto man sixe dayes of labour and hath left it to his will either to labour or to employ it in holy things and those which appertaine properly vnto his seruice Mardochaeus onely respected this that these dayes should rather be bestowed in the remembrance of the benefites of God and in giuing thankes for such a deliuerance then in any handiworks but yet so that they shuld not be bound with any opinion of necessitie as though God himselfe had commanded it The same purpose Iudas Macchabaeus had in instituting the feast of the dedication of the Temple after he had purged it and the altar from the pollutions of Antiochus Of this feast the Euangelist S. Iohn maketh mention and saith that our Sauiour Christ was present at it walking in Salomons porch And if any great abuse or corruption should creep into these feasts instituted by men it should be lawfull for the Church to abolish them if by no other meanes it could not take away the abuse Let Ezekias be an example vnto vs who brake the brazen serpent in peeces because they offered incense vnto it although it were erected by Gods commaundement in the Wildernesse that those who looked vpon it might be heaâ—ed from the byting of the fierie Serâ—ents But when as God did not commaund that it should be kept for euer as â— remembrance of so great a benefit Heâ—ekaih did not doubt to stamp it to powâ—er So that if God haue commanded â—ny thing without this clause of perpetuiâ—e they may for abuses growing thereby â—e taken away and then how much more â—ose who are ordained by men Where it to be noted that although the Iewes receiued sundrie benefites at Gods hande at sundrie times yet did they not for euery one of them ordaine a festiuall day â—ay wee read not that they did dedicate any day for any neuer so great a benefit besides this and the dedication of the Temple after it was purged by Iudas Macchahbaus For as touching that feast which we read instituted in the booke of Iudith the Historie is not authenticall Therefore least that festiuall dayes should be too much multiplied and groweinto too great a number there was no feast instituted for that so miraculous a passage ouer Iordane none for the fall of the walles of Iericho nor for the slaughter of the Madianites in the time of Gedeon nor for that other no lesse admirable of the Ammonites and other people confederate in the dayes of Iehosaphat neither for that of the Assirians when the Angell of God in one night destroyed their whole host And who can reckon vp those so many the like miraculous deliuerances for remembrance whereof notwithstanding there were no solemne dayes dedicated And this is especially worthy the obseruation that Noah being safely preserâ—ed from the floud by so many euident miracles did neuerthelesse institute no soâ—emne dâ—y or festiuitie for the memoriall of this miracle but was content with continuall meditation thereof in himâ—elfe and declaration of it vnto others who were delighted with the rehearsall of such miracles Neither doo we alâ—o reade that Abraham did ordaine any â—estiuall day though he receiued from God many notable promises and wonâ—erfull deliuerances The instituting therefore of certaine eastes was a part of the schoolemaisters â—ffice belonging to the law in which GOD gaue shadowes and figures of â—hings to come wherefore by the comâ—ing of our Lord Iesus Christ all the old â—easts with the rest of the ceremonies are â—bolished This doubt beeing dissolued the unswere vnto the rest will bee the â—ore easie as if any man demaunde â—hether there bee any holydayes exâ—resly commanded by God in the Chriâ—ian Church wee aunswere There are not For it appeareth by the words of Paul that Christians being well instructed in the faith did make no distinction of dayes not esteem of one more then an other writing to the Colossianâ— he faith Let no man condemne you in respect of an holy day or of the new Moone or of the Sabboths It is a part of Christian libertie purchased by Christ if we well know that all our dayes are equall and all of like holynesse euen as the vse of all things is holy to a faithfull man as the Apostle saith So the auncient Christians came to togithre euery day without difference to heare the word of God be partakers of the Sacraments and to praier and thanksgiuing I confesse indeed that the Apostles that they might winne the Iewes vnto the Lord did frame themselues vnto their dispositions to wit taught in the Temple and in the Synagogues on the Sabboths and holy dayes which is apparant in the Historie of the Acts. Afterward the Church encreasing when all had not opportunitie to come euery day to the holy assemblies there was one day chosen in the weeke wherin all the people should come togither to bee taught and to employ themselues with one accord in holy exercises And it seemeth vnto me most likely that the first day of the weeke wherein Christ rose againe from the dead called therefore the Lords day was rather chosen then any other to be dedicated to that holy meeting as it is easily gathered out of 1. Cor. 16. 2. but yet without law or comandement or any band of necessitie but onely to keepe an â—rder and that the people might haue a certaine day of assemblie without difference of other dayes or opinion of greater holinesse Howbeit antiquitie the vse of the Apostles and the consent of all Churches haue brought to passe that it should seeme a barbarous and insolent wantonnesse if any should refusing that appoynt any other day for Ecclesiasticall assemblies In which thing not withstanding there is nothing derogated from Christian libertie which hindereth not â—ut that all things should bee done in â—rder in the Church as Paule hath commanded There remaineth heere to be obserued â—y vs that all other holidayes which at this day the Church obserueth haue biâ— brought by litle and litle into the Church since the time of the Apostles some sooner some later that for the space of foure hundred yeares these were the onely solemne feasts in the Church Easter Whitsontide the Natiuitie of Christ Iesus thâ— Ascension and the Epiphanie when he was worshipped by the wisemen Afterward many were by litle and litle added a sundrie times which grew at the last intâ— an excessiue number Wherein there againe is offered an other doubt to bâ— discussed how and how farre forth it 〈◊〉 lawfull for Christians to institute suâ—â— feasts The
aunswere is easie that 〈◊〉 long as this doctrine of Christian libertâ—â— remaineth that all dayes are equall anâ— that there is no greater holinesse in 〈◊〉 then in an other but that any day mighâ— alike be consecrated to Gods worship hath beene lawfull vnto Christians fâ—â— good orders sake and for great conuenencie to instruct the simple to ordain certaine dayes for the better calling 〈◊〉 remembrance and more plaine expouâ—ding yearely vnto the people of the chiâ—fest benefits of our redemption of whiâ—â— sort are the Natiuitie Death Resurrection and Ascension of our Lord Iesus Christ and the sending of the holy Ghost And also those daies which thogh in some churches they beare the names of Saints yet are ordained to put vs in minde of some notable thing belonging vnto Christ wherein the ministerie of the Saints did concurre as the Annunciation of the blessed Virgin is proper vnto Christ conceiued by the holy Luc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9. 20. 22. 21. Ghost in the wombe of the Virgin and the Purification to Christ presented in the Temple the day of the Natiuitie of 8. Iohn the Baptist putteth vs in remembrance of the preparation of Christes comming in the flesh for the saluation of mankinde the day of Peter of Christ professed to be the sonne of God the day of Paule of Christ preached euen vnto the Gentiles the day of S. Iohn Ioh. 21. 24. of Christ published by the writing of the Gospell c as it is cleare by the prayers which those churchesmake the parts of scripture which they read on those daies But yet behold what errors by litle litle haue crept in as wel in the celebrating of these feasts as in the instituting of others 1. EueÌ„ at the very beginning there by by arose an opinioÌ„ of necessitie euen with feare of sinne for the breaking of them which is coÌ„trarie vnto Christian libertie 2. Next the holines of one day was accouÌ„ted greater then of an other as thogh Gods grace were more easily found and more largely granted on the festiual daies then on others and in this feast rather then in that 3. Then also was there adioyned an opinion of merit euen by the worke it selfe wrought as though by the visiting of the temples and ceasing on these daies from work remission of sinnes were purchased and safegard or deliuerance from certaine diseases yea and as though eternall life were due vnto them for it 4. There followed a negligence and contempt to heare the word of God and giue themselues vnto holy exercises vpon other dayes 5. Lastly there ensued a carefull and scrupulous ceasing from all handiworke after the manner of the Iewes and the obseruation of the time of the feast from one twilight vnto the other But the fulâ— heap of prophanation was in the multipliing of the feasts almost without number in euery place after euery mans fancie and in dedicating of them to the honour of Saints yea euen of them of whose holinesse and sanctitie there was no certaine testimonie vnto whom also there was their peculiar worship prescribed that by this means their help intercessioÌ„ might more easily be obtained whereof it came to passe that all kinde of Idolatrie did grow into an exceeding greatnesse pride and wantonnesse as a riuer ouerflowed all and did eueÌ„ almost choke and quench all godlinesse That therefore the state of the Church so miserably fallen might be restored not without cause first were all those feasts abolished which were tainted with superstition after the right vse of godly feastes was renued in the reformed Churches which feastes notwithstanding for the olde abuses from which the people could not be reclaimed were â—n many places altogither left off which â—hing was lawful to be done because they were but the constitutions of men and men could not otherwise be taught what was Christian libertie Howbeit those Churches which in stead of all other â—eastes doo onely retaine the Lords day â—or order and publike assemblies must diligently take heed that they condemne not other Churches in which many such feasts are still retained so that mens consciences be not inthralled with the yoake of mens constitutions as thogh they were Gods and that all abuse al opinion of the holinesse of one day more then an other of merit and the like errors which before we haue spoken of be taken away and earnestly reprehended and all insolencie and excesse be driuen farre away Finally Christians are bounde all the dayes of their life to follow true holinesse preferring no day as more holy then an other continually mindfull of Gods benefites as euery day there is mention made of them in the articles of faith submitting themselues otherwise to order and Ecclesiasticall discipline that with one consent they may be partakers of doctrine Sacraments prayer praise and thanks-giuing and exhorting one an other to the worship and honor of God and to mutualâ— loue and charitie to holinesse and righteousnesse and to retain that libertie which Christ Iesus our Lord hath purchaseâ— with his bloud to whom be all honor anâ— glorie for euer Amen THE SIXE 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 vpon the land and vpon the Iles of the sea 2. And all the acts of his power and of his might and the declaration of the dignitie 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 Iew was the next vnto King Assuerus and great among the Iewes and accepted among the multitude of his brethren who procured the wealth of his people and spake peace to all his seede AMongst other reasons wherewith Dauid stirreth vp both himselfe and others to praise God hee also bringeth this That his anger endureth but a while but in his fauour is life so that if weeping lodge with vs at euening yet ioy cometh in the morning This is confirmed by many examples and ordinarie experience especially in the Church which is the house of God in which hee dooth shewe forth the riches of his bountie mercie That one booke of the ludges doth affoord vs many the like examples if the times wherein God chastised his people be compared with those in which sending them deliuerers he graunted them peace and quietnesse But this Historie which wee haue in hand â—oth clearely inough shew the same vnto vs for as we haue seene when as the Iewes beeing for two moneths space afflicted did humble themselues before God and cried vppon the Lorde they obtained at Gods hand that deliuerance which wee haue heard wherby their name became fearefull vnto the Gentiles and they obtained rest from their enemies Now this booke is concluded and shut vp with the recitall of their tranquillitie which was confirmed and increased by that
are scituate So Babylon Assyria Syria and Iudaea were at his commaunde and hee gouerned al these kingdomes in great peace being free from the feare of all enemies either abroade or at home which is easily gathered by that feast of which a little after we shall entreate So the Church then was vnder his Empire for they that were returned againe into Iudaea by Cyrus permission acknowledged him for their King did yeeld him fealtie and paid him tribute But be it farre from vs that weâ— should iudge by this dignitie and largenesse of so peaceable and flourishing an Empire that Assuerus and the Persians were more fauored cared for by God then all other Kings and people For God did more esteeme those poore and miserable captiues dispearsed here and there and subiect to that great monarch then either the King himselfe or the rest of his subiects seeing they were the Lords 〈◊〉 Ekod 19. 6. 1. Pet 2. 5. 9 ritance a chosen people a holy nation a kingly priesthood Wee may not therefore iudge of Gods loue or hatred by the glorie dignitie or largenesse of great Empires but by the forme of the couenant which hee 〈◊〉 made with his and by the 〈◊〉 of that free adoption into the which 〈◊〉 the most part are receiued the base 〈◊〉 contemptible before men when the 〈◊〉 and hautie are reiected because they 〈◊〉 haue disdained it In the meane 〈◊〉 God will haue his to bee subiect 〈◊〉 vnto Infidell Kings that wee may 〈◊〉 sufficient experience That the Lords Iohn 18 36. 〈◊〉 is not of this world neyther that 〈◊〉 church is to be sought for in the 〈◊〉 of the Empires of this worlde 〈◊〉 notwithstanding I denie not but that 〈◊〉 giueth Kingdomes and 〈◊〉 to his euen that it may be made 〈◊〉 that Kings are appoynted by God 〈◊〉 that he placeth in the Throne whom 〈◊〉 him Although the glorie of 〈◊〉 and Empires in the Church 〈◊〉 not continued long Dauid indeede 〈◊〉 a mightie King but how great I pray comparison of the Monarchies of 〈◊〉 and Babylon Constantine obtayned 〈◊〉 Empire both of the East and VVest 〈◊〉 after him some godly Emperours as 〈◊〉 the Theodosii but the glorie of so 〈◊〉 an Empire quicklie fell the barbarous Nations that came out of the North spoyling and waste it and seasing on the chiefe greatest part of it the Turke also and Saracens and other fauourers of Maâ—â—homets sect at this day possessing the greatest part of the worlde And this not without great cause least the faythfull should suppose that this outward glorie and greatnesse of Dominion were a note of the Church but rather that they shoulde followe the light of the Gospel for there indeede is the Church where Christ Iesus is acknowledged for the one lie authour of saluation Nowe GOD gaue so great an Empire vnto Assuerus for none other ende but to preserue pollicie and the estate of those Nations to establish lawes to represse confusions wherewith among themselues those fiero people woulde haue beene troubled and to brydle Tyraunts whose pride and arrogancie quicklie woulde bee kindled if they were not restrained by a greater power For great Empires though in there most corrupt men haue the gouernment yet they bind togither as it were with firme bande manie people though otherwise much different in maners and condition and draw them backe by good lawes and orders to a more ciuil kind of life God by this meanes making a way to his word as oft as it seemeth good vnto him to frame men vnto the obedience of his will Let vs not therefore thinke that there is heere mention made of the largenesse of Assuerus Empire to the commendation of his prowesse and wisedome as though he by his power and counsell had gotten to himselfe so great a Dominion 〈◊〉 to lay before our eyes the prouidence Dan. f. 32. of our God who at his pleasure appoynteth and establisheth kingdoms and transâ—ateth them from one nation to another as it was foretold by Daniel and deliuered in 〈◊〉 dreame to Nabuchadnezar in the vision of that great Image whose head was of gold the armes and breast of siluer So we haue seene it come to passe that that great Monarchy of the Babylonians which was figured by the golden head was taken away by the Monarchie of the Persians and Medes begun by Cyrus encreased by Cambyses and confirmed by Assuerus who did not discend from Cyrus but was chosen 〈◊〉 〈◊〉 King by the neighing of his horse as Hystories report Hee is sayde heere to sit on his throane whereby his Kingdome is noted to bee peaceable and quiet so that hee had no neede to go from place to place to represse his enemies or to appease seditions amongst his subiects So God oftentimes giueth rest vnto mightie Emperours that theyr Subiects may feare their power which if they shall attribute to their owne wisedome and industrie they truelie commit sacriledge and GOD oftentimes reuengeth their pride Of which diuine vengeaunce let Nabuchadnezar bee an example who when hee gloryed with himselfe in these woordes It not this that great Babylon which my handes haue built was on the suddaine dispoyled of his Kingdome for a while and throwne out from the societie of men to eategrasse with the beasts of the field This Assuerus chose for the chiefe Citie of his Kingdome Susa and so translated the seate of the Empire from Babylon where before it was into Persia Dan. 4. 27. whereby the Persians might bee acknowledged for the first and principall erectors of this Monarchie So great then was the power of his Monarch vnder whose shadowe there was giuen a seate and some rest to the Church but not without great troubles as in regarde of them who were returned into Iudaea the Booke of Ezra dooth witnesse and this booke will teach concerning those who remained as yet despersed in Chaldaea Persia Media and other Prouinces And such shall see the state of the Church vntill the sonne of God come to gather and receiue â—er into the triumph of eternall glory and to carry her with himselfe far aboue all the heauens To whom alone bee all honour and glorie for euermore Amen THE SECOND SERMON Of Assuerus feasts from the third verse to the tenth CHAP. II. 3 In the third yeare of his reigne hee made a feast vnto all his Princes and his serâ—â—nts to the Princes of the hoasts of persâ—â— and Media and to the Captaines and gouernours of the Prouinces in his presence 4 Shewing his riches the glorie of his Kingdome and the honour and Maiestie of his greatnesse manie dayes euen an hundred and foure score dayes 5 And when these dayes were almost expired the King made a feast to all the people which were found in the royall Citie of Susa from the greatest to the least seauen dayes in the Court of the Garden of the King s Palace â— Hauing hangings of white greene and blewe fastened with Coardes of fine Linnen and
A MOST PLAINE and profitable Exposition of the Booke of Ester deliuered in 26. Sermons By Peter Merlin one of the Ministers of the Church of Garnezey And now translated into English for the helpe of those who wanting the knowledge of the tongues are yet desirous of the vnderstanding of the Scriptures and true Godlinesse With a Table of the principall points of doctrine contained therein Psalme 34. 19. Great are the troubles of the righteou but the Lord deliuereth 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 Iesus IT is to bee lamented deare Christian brother euen with bloudie teares that the policies subtilties of satan vsed in the time of darknesse superstition and not better discerned or at the least not auoyded in this cleare light of the Gospell The Apostle S. Paul saith that 2. Cor. 2. 11. â—e was not and by his example we shuld not â—e ignorant of his enterprises and subtill â—ractises For this ignorance in not knowing â—nd negligence in not auoyding are the causes why many runne headlong into his nets and â—re taken captiues to do his will Amongst 2. Tim. 2. 26. which nets and snares of his wherewith hee draweth soules into perdition he hath not any more gainfull vnto himselfe more hurtfull vnto man then the writing publishing reading of idle fruitlesse filthie wicked bookes This is perceiued most plainely in Papistrie wherein it is lawfull to publish or reade any booke but those that are good and which in any sort might tend to the opening of ignoraÌ„ce R. Aschame Praeface to his schoolemaister and reformation of wickednesse Which thing a learned man of our age complaineth to haue happened at the time of the alteration of religion in the wofull raigne of Queene Mary when the Bible and all bookes of religioÌ„ were banished Mort Arthure with the like receiued into the Princes Nobles chambers Satan is the same which euer he hath bene an 1. Pet. 5. 8. Reu. 1â— 9. 10. auncient Aduersarie and old Serpent and therefore euer worketh to the same end that is to our destruction euery day more cunningly then other and euen by the same meanes which euen now I spake of For who so list to take a view may easily see there haue moe of those hobgoblin bookes hauing neither shewe of reason nor likelyhood of any trueth and more vnsauoury and vnfruitfull matters benâ— partly raked vp out of obliuion and partly by setting on the glosse of finer conceits as it were new coyned within these fewe yeares theâ— since the abolishing of Papistrie in many yerâ—â— before What the Diuel purposeth it is apparant to nuzle ignorance and cherish wickednesse what we should do herein we cannot be ignorant euen euery one in his place and calling to set himselfe to the bewâ—â—ying beating downe of Satans practises Wherein for mine owne part as in my place I cease not according to the measure of the grace of GOD committed vnto me by my voice to effect it so haue I aduentured both by the translation of this booke and by this short rude admonition in writing to deale with others farther of that whither the Authors voice nor mine could reach our pennes might and where he either in French or Latin could not be vnderstood mine Englishing of him might instruct As for those who by the penning of those bookes defile their owne wits and by the publishing of them both abuse other mens time and defame that Noble and woorthie Art of Printing I desire them euen by the mercies Rom. 12. 1. of GOD if they make any account of that dreadful account which in the last iudgement they shall render of euery idle word and Mat. 12. 36. therefore much more of idle and worse writing that they looke into this policie of Satan and detest it knowing that his promise of the knowledge of good euil performes Gen. 3. but euil vnto those that beleeue him and that they acknowledge God to bee the Authour of those gifts and ornaments of wit and learning which they possesse and therefore vse them vnto his glorie The Printers who for the greedinesse of a little gaine lose the greatest 1. Tim. 6. 6. gaine which is godlinesse and the gain that groweth by that euen â—ternall life if in time they repent not I exhort to consider how excellent members they be or shuld be of a Christian Common-wealth how excellent euen miraculous Art they professe and how profitable they might be vnto the Church of God which now by printing these ougly pamphlets they iniurie and as much as in them lyeth pull downe The graue and reuerend Fathers vnto whome the ouersight of bookes to passe the Print is committed in most humble and earnest maner I beseech that yet in time they stop this mischiefe which they know better theÌ„ I can tel them how much it tendeth to the dishonour of God whose glorie they are appointed to set foorth and to the disgrace of the Church whereof they are ouer-seers And you ô deare Christians whosoeuer that shall by Gods prouidence reade this simple admonition if you haue at any time bene tainted with an itching desire of reading such fables and toyes yet now at the last come to amendment out of the snares of the diuel 2. Tim. 2. 26 Psal 95. Whiles it is yet to day harden not your hearts but heare the voice of God sounding in his word and soundly set forth and explained by godly learned men Hearken not vnto Satans promises for he wil deceiue thee as the woman of Samaria did her neighbor who hid her child when she had promised to dresse him 2. Kin. 6. 29. tomorrow the very Heathen can tell thee Sera nimis vita est crastina viue hodie Tomorrowes life is all too late Liue thou to day that lou'st thy state If we may not in Salomons iudgement bid our neighbour come tomorrow much lesse Prou 3. 2â— Reu. 3. 20. maist thou bid God come againe tomorrow when he standeth at thy doore and knocketh Vse then the opportunitie which God hath giuen thee by the publishing of good bookes and mispend not thy time any longer in reading damnable and wicked Treatises Thou hast the Lordes name be euer blessed therefore the holie Bible the most necessary the most profitable booke euen the booke of life and that dispearsed in infinit numbers easie to be gotten Thou hast also euen in thy mother tongue Expositios Readings Comments Sermons Catechismes innumerable which all tend to the opening of that booke and to make the vnderstanding therof easie vnto thee For the furthering whereof seeing I had nothing of mine owne worthie the vieu in this learned age I haue taken some time which I might best spare from mine ordinary functioÌ„ of preaching of the word and haue imployed it in this translation Wherby if I may
proude ostenâ—â—ion of theyr riches to wit that by 〈◊〉 honest liberalitie they witnesse 〈◊〉 charitie that they nourish concord 〈◊〉 societie betweene many that by 〈◊〉 kindes of benefits they purchase 〈◊〉 friendshippe and good will of many 〈◊〉 when necessitie shall require they 〈◊〉 vse to honest and lawfull purposes 〈◊〉 that by their liberalitie they â—ay stirre vp others to sing prayses vnto â—od the giuer of so many and so great good things whereby our feasts may be cousecrated to him with prayer and thanksgiuing But what a miserable and lamentable thing is it that a most mightie King could not otherwise make 〈◊〉 magnificence and greatnesse to be knowne then by excessiue charge in feasting For howe many other things and there whereby he might declare it a great deale better and with much more profit to ensue both to himselfe and to his subiects that is if in euerie place he see that all things be gouerned in lawfull order if the laws retaine their due authority if right be administred to euery one if 〈◊〉 people be eased of tributes taxes subsidies if souldiers be contained within militarie discipline if rewards be giuen with kingly liberalitie to those that deserue them And heere wee are especially to 〈◊〉 to remembraunce that which the Lordâ— warneth vs that those who will makeâ—â— feast which should bee allowed by God should call vnto it not the rich but the Luc. 14. 13. poore in which thing there is liberalitie indeede But in this parte wee must also take heede of the leauen of the Pharises boasting and affectation of vaine glorie before men Bsides this is also here to be noted that Kings for the most part do bestow that money which they haue gathered with great labor from their subiects vpon vaine and vnprofitable expenses so that they seeme to labour more on the dispersing and loosing then was labour bestowed in the gathering of them together And thus farre of the end of the â—easts made by Assuerus There were many other perhaps who haue done the 〈◊〉 but this sufficed the holy Scriptures to note him as a cheese man and so 〈◊〉 these things thus bee spoken as well of the furniture of those feasts as of theyr 〈◊〉 Let vs come now to the speciall consideration of the particulars First the feast was celebrated an hundred and foure 〈◊〉 dayes that is full halfe a yeare together For all the Princes and seruants of the King that is the rulers of the kingâ—ome that hee might haue in his view the power of Persia and Media that is the princes and gouernors of the prouinces Which things declare great peace in the whole Empire of Assuerus for hee would not haue called vnto him the gouernours of the prouinces to feasting and banquetting if there had beene warre in any parte of his dominion or any light suspition of rebellion They are not called then to counsaile concerning the weighty affaires of the Common-wealth but to banquetting and mirth And thereby it may seeme likely that they wanted not in that great quiet all manner of sports that might serue their delight as musicke gaming tilt and other shewes as at this day noble men are wonderfully delighted with iesters enterludes wilde-fires daunces and such like toyes Beholde heere then a kingdome full of mirth and pastime and as it were drowned in delights and pleasures beholde with what ioyes the Lorde doth fill euen with sacietie the children of this world whiles the Church is oppressed with captiuitie and miseries beholde the endeâ— of victories obtained by great pollicieâ— and labour of mightie Kings and Counsellors and with much slaughter of they 〈◊〉 people euen pleasures and delights Although they were not come to so great 〈◊〉 madnesse as Balsazar the last Monarch◠〈◊〉 Babilonians euen when Babylon was 〈◊〉 gaue himselfe to feasting and 〈◊〉 or as manie princes in this 〈◊〉 age whom you shall see euen when 〈◊〉 estate of their Kingdomes shake and 〈◊〉 a fall are yet little mooued but 〈◊〉 drowned in pleasures take their fill 〈◊〉 This was also an euill 〈◊〉 for his subiects when they shoulde see 〈◊〉 King with all his Princes and 〈◊〉 giue themselues to banquetting 〈◊〉 and delights For what became 〈◊〉 meane while of the Prouinces 〈◊〉 〈◊〉 so long of their gouernours 〈◊〉 were to administer iustice vnto them 〈◊〉 the wise man saith not in vain VV. 〈◊〉 O land whose Princes rise early to play Eccles. 10 9. 〈◊〉 in vaine dooth Esay threaten the like 〈◊〉 Princes of his 〈◊〉 which rose up ears 〈◊〉 follow drunkennes So 〈◊〉 inueigheth Esay 5. 11. Amos 6 4. 〈◊〉 against the 〈◊〉 of the Iewes 〈◊〉 they made with great ryot in beds 〈◊〉 Vnlesse the courts of Princes go 〈◊〉 in example of sobrietie and 〈◊〉 the whole kingdome will easilie let 〈◊〉 the reines vnto surfetting 〈◊〉 and lasciuiousnesse For the whole 〈◊〉 labors to conforme itselfe vnto the patterne of the King Besides these gouernours being returned into their prouinces after so long time of absence employed in ryot studie to imitate the example of their king and being bold vpoÌ„ the fauors which they haue receiued of their Prince are more ready to deale vniustly and oppresse the people VVho here also may not worthily maruell that noble men are so soone wearied with consulting of the estate and coÌ„mon profit of the subiects but neuer satisfied with banquetting and following their delights For you shall see many who not only feast certain daies but speÌ„d the whole time of their life in such excesse And are not many priuate men also wont to do the like who haue none other care whiles they liue then to fill their paunch and prouide for their belly euen as they are said in this life to reioyce themselues and to bee praised by their flatterers wheÌ„ they make much of themselues To them appertaineth the example of the wicked rich man as though Psal 49. 18. Luc. 15. they did liue to eate and drinke whereas we must eate and drinke to liue and to be able to imploy our selues in our vocation Especially Kings and their officers who ought to be examples vnto their subiects of all vertues But what can be aright in so great wantonnesse and ryot But so they liue for the most part by the iust iudgment of God the reuenger because the people make themselues vnworthy of good kings and wise councellors The other feast vnto which all the people that were in Susa were inuited lasted only seuen dayes yet was it long inough for it is a great matter for a whole citie to giue themselues to eating and drinking to pastimes seueÌ„ daies togither So when great men begin once to giue themselues vnto ryot they are drowned in it more and more desiring to gratifie all others in the like This bidding of the whole people doth testifie not onely the kings liberalitie bountie but his humanitie kindnesse a vertue most beseeming kings And surely this gentlenes curtesie
towards Princes to wit that there is not only honour and obedience due vnto them but also a care and watchfulnesse and defence of their life and dignitie Moreouer that it is a thing praise-worthie to bewray the guiltie though so oftentimes those who detect them incurre great danger the hatred of many especially if vpon examination the matter prooue not so Therefore Mardochaeus dealt indeed faithfully and wisely but not without daunger being a straunger and a captine but his oath and office did so require He openeth the matter by Ester either because he thought for his basenesse that hee was not worthie to speake vnto the king or because hee thought the matter would haue the more authoritie if it proceeded from a person in fauour besides by this meanes the loue of the king towards Ester his wife might bee encreased and confirmed when he should see her so carefull of his preseruation The king also handleth the matter wisely For hee maketh inquisition and doth not rashly vpon a bare report cause them to be condemned By which thing Princes are warned not to admit vnaduisedly euery accusation for if accusation onely should suffice who should bee innocent who should be safe from the tongues of slaunderers When the matter was found out the offendors were punished and hanged on a tree that is eyther fastened to a crosse as in those times they accustomed or hanged on a galous as is vsed at this day Further in the matter of treason especially where it concerneth the life of the Prince the will beeing proued is holden for the fact as also in other offences as if any prepare poyson for anothers death which yet was not drunke but giuen to be drunken seeing that hee sought his life though hee killed him not he should die for it Worthely then are these two punished by death though they did but onely conspire the kings death which matter by the kings commaundement is written in the Chronicles of the Persians Heereby it apppeareth that after a laudable custome Kings were wont to haue their Chronicles and yearely Acts recorded in all ages in which all memorable matters through the whole kingdome should be enrolled and so preserued for posteritie And this is very commendable for those manifold coÌ„modities which wee receiue by Histories as in the beginning of the booke was declared But the king remembreth not to requite Mardochaeus in which he cannot escape the note of an vnthankfull minde For as iustice hath place in the punishing of the wicked for their offences so is it also a part of iustice to reward the good according to their deserts But these things came not thus to passe without Gods prouidence which yet excuseth not Assuerus fault that in a more fit time Mardochaeus might receiue that honour which was prepared for him by God as in the sixt Chapter wee shall see Therefore let vs not be wearie of well doing though the enuie of men encrease and arise at it for the reward though it be deferred yet shall it not be lost And if men be vnmindfull of benefits receiued God who is rich towards all that call vpon him and worship him in purenesse and sinceritie of mind will restore abundantly that which notwithstanding hee oweth not and farther giuing vs the power of wel-willing and wel-working will crowne his workes in vs with immortall glorie through Iesus Christ our Lord to whom with the Father and the holy Ghost be all power and dominion for euer Amen THE EIGHT Sermon Haman is extolled and worshipped by al the Courtiers except Mardochaeus wher at Haman waxing angrie deliberateth to make away the whole nation of the Iewes In the sixt first verses of the third Chapter CHAP. III. 1. After these things did king Assuerus promote Haman the sonne of Ammedatha the Agagite exalted him so that he 〈◊〉 his seat aboue the sour of al the Princes that were about him 2. And all the kings seruants that entred in at the kings gate bowed their knees and reuerenced Haman but Mordecai bowed not the knee neither did reuerence 3. Wherefore the kings seruants that entered in at the kings gate said vnto Mordecai why transgressest thou the K. coÌ„mandemetic 4. Therefore when they had spoken vnto him daily and he would not heare them they tolde Haman that they might see whether Mordecaies words would stand for he had told them that he was a Iewe. 5. And when Haman saw that Mordecaies bowed not the knee unto him nor did reuerence unto him then was Haman full of wrath 6. Now he thought it too litle to lay his hands on Mordecai onely and because they had shewed him the people of Mordecai Haman sought to destroy all the Iewes that were throughout all the kingdome of Assuerus euen the people of Mordecai The wise man saith Pro. 29. 2. Wheâ— the righteous are encreased the peoplâ— reioyce but when the wicked beare rule then the people sigh vnto which also that which is Psa 12. 9. is to be referred The wicked walke too and fro when euil men are exalted to high dignitie The vse of which sentences this Historie doth plainly set before our eyes For when as Ester was exalted vnto the dignitie royall as before we saâ—e there was great ioy brought vnto all nations but now wheÌ„ Haman is promoted a fierce and cruell man there is prepared for all the godly weeping and teares and at the last by his wicked counsels threescore tenne thousande men were brought to death as in the progresse of this Historie we shall see In this Chapter is declared how HamaÌ„s indignation was so great against Mardochaeus because hee reuerenced him not as others did that hee procured acommaundement from the king to destroy in one certaine day appointed all the nation of the Iewes which was subiect to his Empire At this present wee are to consider how he was lift vp by the king into so high an estate of honour verse 1. How he was reuerenced uereÌ„ced of al meÌ„ except Mardochaeus vet 1. 2. 3 4. how throgh indignation impotencie of minde hee tooke counsell howe to destroy the Iewes togither with Mardochaeus at one massacre verse 5. 6. so cruell is Ambition so fierce and sauage is desire of reuenge in those who affect diuine honours See therefore first the Authors words When these things were done the king Assuerus did magnifie Haman the son of Hammedatha the Agagite and exalted him so that he set his seate aboue the seate of all his Prinoes that were about him This stranger the kings fauor did thus exalt foure years after the celebration of Esters marriage for Ester was brought in vnto the King about the end of the 7. year of the raigne of Assuerus Chap. 2 verse 6. and it appeareth by those things which are spoken after that Hamans dignitie and fauour happened about the ende of the eleuenth yeare because assoone as hee petceiued that Mardochaeus would not honour him hee conspired the death of him
who punished from heauen by the hand of an Angell by whom in â—ne night the hoste of this blasphemer was slaine before Libna might be so much â—he more renoumed among Gods peoâ—le and more feared among all other So 〈◊〉 our dayes we haue seene not a fewe of â—hese deliuerances though not by the like â—iracle or so apparantly Hence we learn 〈◊〉 hope for an issue out of so many euilles â—herewith we are oppressed by those who â—aue conspired against vs who now rage â—ore furiously then at any time before And thus farre of the contents of the Eâ—ict Furthermore this Edict thus composed according to Hamans pleasure is carried by the swiftest postes into all Prouinces by the Kings commaundement the decree is first published in Susa the chiefe Citie The king vrgeth this matter as though it concerned his Crowne or the defence of the State of the whole Empire as though the enemies were at the gates So it commeth to passe that the mischiese begun by the wicked against the Church encreaseth as it goeth and the wicked wil of vngodly men alwaies runneth into the woorst so that they neuer giue rest neyther to themselues nor others vntill they haue brought their vngracious purpose to an end This vnwise King is not ashamed to publish euery where his iniustice more then barbarous crueltie and to solicite his subiects to accomplish it he little regardeth the iudgement of posteritie against him neither careth what may followeamong his subiects of so inhumane a fact so much can the words of those preuaile who daily perswade Kings to new slaughters Finally the King and Haman are said to sit drinking when the inhabitants of Susa were in perplexitie that is they gaue themselues to banqueting and quaffing after the proclayming of this bloudie decree when in the meane while those in whom there was any sparke of humanitie were troubled at it and the poore Iewes mourned with teares and lamentation These things are added to depaint vnto vs in fewe words the nature and disposition of the enemies of the Church who are neuer more merrie neither at any time giue theÌ„selues more vnto banquets and drinking then when they see her destruction to be confirmed And this is a horrible sencelesnesse wherewith Satan hath blinded them in the middest of their malice that they should not feele it or be displeased with themselues for it which were a beginning of health and conuersion Especially consider the peruerse and wicked craft of Haman who imployeth the King with delights banquets least perhaps at leisure he might considerin his minde that euill whereunto he had beene solicited by Haman and repent of the doing thereof This wicked man also drownes himselfe in delights because he knewe the decree was irreuocable and thinketh that there was an ende of the Iewes and there remained no hope of helpe for them In like sort that Haman of ours did onely talk of feasting did onely thirst after mens bloud wherein he hoped that he and his shuld wade euen vnto the girdles after he had obtained that Edict of the States confirmed by an oath set down as a fundamentall lawe of the Kingdome for the killing of all that professed the Christian religion So we see that to haue beene true in all ages which our Lord and Sauiour Iesus Christ said to his Apostles The world Io. 16. 20. 2. shall laugh but you shall weepe yea those who kill you will thinke they doo God seruice So our Lord Iesus Christ hanging on the Mat. 27. 39. Marc. 6. 27. Crosse all his enemies reioyced and with mockes and scoffes derided him Whiles Herode with his Courtiers banquet them selues Iohn Baptist is beheaded in the prison The Papists were neuer merrier then when they knewe that the decree was confirmed to roote out and to destroy all those that professed the reformed religion But let vs learne that it is an haynous sin and crueltie to reioyce at the euilles of the Church for which cause God by his Prophet Ezekiel doth denounce destruction Ezek. 20. vnto Chap. 34. and ouerthrow not onely to the nations who spoyled Iudea and Ierusalem but vnto all those who were glad at their desolation For which cause also Obadiah Obad. v. 12. the Prophet threatned horrible iudgements to the Edomites Nay let vs know moreouer that we offeÌ„d greatly by inhumanitie if when the people of God suffer we be not moued but follow delights and banquet as though al things were wel For we are warned to weep with them that Rom. 12. 15. Amos. 6. 6. Heb. 13. 3. weepe that we must sorrow for the affliction of Ioseph that wee must suffer with those that are in bonds euen as if we our selues were bound Wherefore a curse is denounced vnto those among the Iewes who gaue themselues to drinking and wantonnesse whiles the tenne Tribes which are meant by the name of Ioseph in the place which before I alleadged of the Prophet Amos were ledde away Captiues and destroyed Therfore the Leuites being captiues in Babylon Psal 137. 6. 2. Sa. 11. 11 do testifie that they wil not reioyce â—nd be merrie vntil they heare of the restitution of Ierusalem Also Vrias would not go downe to his house to sleepe because the Arke of God and the hoste remained in tents and were in danger of war Wherfore the blockishnesse and senslesnesse of many is wonderfull in these dayes who are not moued with common calamities wherewith the Churches of France and Flanders are oppressed and it is greatly to be feared least those who thus delight themselues whiles others weepe beeing deafe to the complaints of their brethre shall haue their own turn come at last and haue their crosse so much the more greeuous by how much the more they haue bin hardned at others calamities Go too then let vs beare pitifull minds and let vs helpe one an other with mutuall benefits duties of charitie whereby in the day of visitation our stroke may be the lighter or else we may be altogither deliuered from the euil dayes and reuenge of Gods wrath that continually dooing good we may reioyce in his saluation through Iesus Christ our Lord to whom be glory foâ— euer Amen THE ELEVENTH Sermon Mardochaeus first fleeth vnto God after to the intercession of Ester to king Assuerus in the eight first verses of the fourth Chapter CHAP. IIII. 1. Now when Mordecai knew all that was done Mordecai rent his clothes and put on sackcloth and ashes and went out into the middest of the Citie and cryed with a great crie and a bitter 2. And he came euen before the Kings gate bnt he might not enter into the Kings gate being clothed with sackcloth 3. And in euery Prouince and place whither the Kings charge and his commission came there was great sorrow among the Iewes and fasting and weeping and mourning and many lay in sackcloth and ashes 4. Then Esters maides and her Eunuches came and told
that those who desired to seevs ouerwhelmed with shame and slaunders shall be compelled to approue the righteousnesse of our cause and to honour our right yea euen the very enemies of the truth shall be compelled to acknowledge the innocencie of the Martyrs and of those whom they haue persecuted The full accomplishment and effect whereof if wee see not in this world at the last when the time of refreshing shall come wee shall behold it Wherefore take courage my brethren let vs follow righteousnesse and innocencie let vs constantly suffer the crosse of Christ Iesus let vs not enuie at the prosperitie of the wicked let vs repose our hope in the grace of our GOD let vs waite for the euent of his promises and we shall see at length the confusion and vtter destruction of his and our enemies and shall bee Crowned at the last with glorie and felicitie in the life euerlasting with Christ Iesus our Lord to whom onely be power glory and dominion for euermore Amen THE SIXTEENTH Sermon Haman being beaten downe with sorrow hides himselfe at home and asketh counsell of his friends who denounce vnto him a wofull euent thence hee is called with haste vnto the banquet which is turned into a snare and deadly net vnto him From v. 12. of this 6. Chapter vnto the third verse of the next 12. And Mordecai came againe to the Kings gate but Haman hasted home mourning and his head couered 13. And Haman tolde Zeresh his wife and all his friends al that had be fallen him Then said his wise men and Zeresh his wife vnto him Seeing Mordecai is of the seed of the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him 14. And while they were yet talking with him the Kings Eunuches came and hasted to bring Haman to the banket that Ester had prepared CHAP. VII 1. So when the King and Haman came to the banquet with the Queene Ester 2. The King said againe vnto Ester on the second day at the banquet of Wine what is thy petition Queene Ester and it shall be giuen thee and what is thy request 〈◊〉 shall be euen performed vnto the halfe of the Kingdome WHen as the Lord once beginneth to draw the most cruell enemies of his church into iudgement to execute vengeance vpon theâ— according to the desert of their pridâ— and crueltie suddenly are they seene tâ— be intangled in the bands of their iniquitie amazed with sorrow and mourning ouerwhelmed with shame to seeke to hide themselues to be condemned by their owne friends and sentence to be pronounced against them in the middest of their delights wherin they looked for comfort in their distresse Which heere we see to happen vnto Haman who when on the sudden he was fallen froÌ„ his hope hieth him home with his head couered by reasoÌ„ of his exceeding sorrow there he heareth sentence to bee pronounced against him that most assuredly he shall fall seeing he hath to doo with the Iewes Thence is he brought vnto the banquet with the King and the Queene but that table was vnto him a iudgement seate of condemnation at which as anon after we shall heare iudgement is giuen against him that here may be an example of the fearefull vengeance of God vpon his enemies when once he hath turned his angry countenance against them And â—his is that which is spoken Psal 39. 11. When thou with rebukes doest chastice man for iniquitie thou as a moath makest his â—ewtie to consume And in an other place Psal 68. 1. 2. Let God arise and his enemies shall be scattered they also that hate him shall flee before him As the smoake vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Heere also we see that fulfilled which is spoken by Eliphaz Iob. 5. 13. God taketh the wise in their craftinesse and the counsell of the wicked is made foolishnesse and that which the wise man speaketh in the Prouerbes Chap. 11. 6. 8. The transgressors shal be taken in their owne wickednesse when the righteousnesse of the iust shall deliuer the. And The righteous escapeth out of trouble and the wicked commeth in his stead But yet notwithstanding this is not to be drawne into a generall rule as though God dealt withall the wicked after this maner in this world or as though they were all to be accounted wicked and vnrighteous as many as are oppressed with great and sudden calamities For many good men are oftentimes shaken with the greatest miseries and sorrowes in this life and on the contrary part many wicked vngodly men liue in prosperitie die quietly as though they had escaped gods hand Howbeit god doth oftetimes shew forth in this world notable signes of his wrath against the enemies of his truth Which although he execute after diuers sorts yet this in generall is most euident that they are ouerwhelmed with sudden mischiefe as a woman with childe and to heare their condemnation before their death euen by their dearest and nearest friends and that oftentimes the place where they imagined to find rest and quiet is turned vnto a deadly baite And these things in generall are most worthy the noting in this Historie but let vs also discusse euery part thereof First heere is offered the modestie of Mardochaeus who hauing receiued that honor which we haue spoken of before returneth to his ordinarie office as it seemeth to wit to the Kings gate testifying thereby that his minde did not swell with any pride but to thinke of his dutie with feare carefulnesse and to remember that he is not yet deliuered from all danger that Edict remaining yet written against the Iewes Besides that honour bestowed vpon him although it were very great and almost immeasurable in regard of his state passed away in one morning that rightly it may bee sayd if he receiued none other reward that it was honour without gaine yea honor full of vain ostentation and pride onely and of no firme and stable dignitie But these were but an entrance a shew before of greater and more continual honor to follow when Hamans malice was detected and worthily punished Heerehence therefore wee learne not to bee puffed vp and waxe insolent with any courtly grace fauour or any other honor For the fauour of men is momentanie and all honor slideth away and vanisheth as smoake into the ayre It remaineth that wee vse it well to the defence and commoditie of the Church and depend altogither vpon Gods goodnesse not placing our trust in any earthly Prince seeing that the greatest and most mightie Princes are nothing else but vanitie nay altogither lighter then vanitie as it is said Psal 62. 9. Let vs beware therefore that we be not turned away the least iot from our dutie by any blast of courtly grace or fauour or from any honest thought which
in the middest of our dangers and greatest distresse And thus farre of Mardochaeus glorie The ioy and gladnesse of the Iewes is next to be considered and first of those who dwelt in Susa and then of those who were dispersed in other Cities and Prouinces ver 17. Of the Iewes which were abiding in Susa it is said in the end of the 15. verse that the naturall inhabitants reioyced for their sakes vnlesse we will follow a more simple sense of the place and say that there was light and ioy in the Citie of Susa that is among the Iewes But it may also be that many of the Citizens of Susa perceiuing the kings fauour to the Iewes the authoritie of Ester and loue which the King bare to her and the hoâ—our of Mardochaeus did giue forth some â—â—gnes of reioycing for this felicitie of the Iewes as for the most part wee see it to â—appen that vnto what part the Kings â—â—uour and affection doth bend to the 〈◊〉 also the good wil of the people doth â—â—cline Many therefore being moued â—ith so sudden and wonderfull changes and seeing them reuiued whom before â—â—ey thought dead might well say with 〈◊〉 Prophet Psal 126. 2. The Lord hath â—ne great things for them And so 〈◊〉 vnto them that deliuerance which the Lord had wrought for his Church Wherefore it is rightly said concerning the Iewes whose this happinesse properly was that there appeared vnto them a light and gladnesse and ioy and glorie Light is set against the darknesse of affliction gladnes against sorrow ioy against tears glorie against shame and abasing The fountaine of this gladnesse was the light of the countenance of the Lord which did shine ouer them for their safetie The matter was that happie changâ— of their estate their chiefe and most hate full enemie being dead and destroyed the king greatly fauouring them the coÌ„mandement sent forth in their behalfe Ester and Mardochaeus being exalted intâ— the highest dignitie and grace with thâ— king the ende of this ioy was the testifying of a mind not vnthankfull for so many benefites bestowed vpon them bâ— God It is lawfull then nay it is expresâ— commanded that the faithfull reioyceâ— be glad when as they receiue the testimonies of Gods fauour Therefore is Dâ—uid wont most often when he would she the greatnesse of his ioy and his thanâ—full minde for the benefits which he 〈◊〉 receiued from God to inuite and stirre Ps 103. vp all the workes of God to praise God with him Let vs not therefore suppose that this was a prophane ioy or the laughter of the children of this world who delight themselues with all intemperancie and ryot but a true spirituall ioy proceeding from God which had taken so deep roote in their minds that they did shewe forth the effects thereof in all the parts of their body and namely with their mouth in so much that they brast foorth into Psalmes and praises of god togither with the faithfull in these words Praised be the Ps 68. 10. 20. Lord eueÌ„ the God which ladeth vs daily with benefits This is our God euen the God that saueth vs and to the Lord God belong the issues of death Likewise also the rest of the Iewes which dwelt in euery Prouince are said to haue ioy and gladnesse feastes and mirth for they did not keep any festiuall day vntil after the executioÌ„ of the decree and destructioÌ„ of their enemies as afterwards we shall see Feastes agree with prosperitie fasts with aduersities and calamities but the â—easts of those which reioyce in the Lord â—re seasoned with teÌ„perance with thaÌ„ks giuing and adorned with the remembrance of the exceeding glorious workes of the Lord. For if the very Ethnickes in whom there was any sparkes of honestie left were wont in their feasts to treate of graue and honest matters and to tell of the false miracles of their Gods what is seemely for Christians to do vnto whom so abundant an argument of praising god is offered as wel in the former deliuerances of his church as in these latter which daily we see to be performed but some man will say there is not yet so great an occasion offered vnto the Iewes of gladnesse but that by reason of the dangers to ensue there remaineth yet much more cause of feare and carefulnesse For the former Edict as yet being in force and the Iewes hauing many enemies who are as well armed with publike authoritie to inuade them as they are for their owne defence dooth there not seeme to be greater occasion of feare and dread then of ioy and gladnesse especially seeing the successe of warres is so diuers and when as no part ouercommeth without greate losse It is not to be thought that the Iewes did so giue themselues to ioy that they were not carefull for their affaires or did not prouide themselues against the day of executioÌ„ and no doubt to this end did they often call vpon God in their prayers The ioy then that was bred in their hearts for this new benefit which they had receiued from God did likewise encourage them to hope the more boldly for that which was to come because God being so excellent a workeman is not wont to leaue his worke imperfect as Psal 138. 8. it is said The goodnesse of the Lord endureth for euer and that he neuer for saketh the worke of his hands The Lord therefore doth so make glad those that are his that not withstanding he leaueth them sufficient occasion to pray vnto him and to looke carefully vnto their affaires And yet not with standing leauing vnto them a certaine pledge and earnest of full deliuerance he giueth them hope of happie successe which yet dependeth wholy vpon him as also the Prophet Isai speaketh chap. 26. 12. Thou ô Lord wilt giue vs peace for thou also hast wrought all our works for vs. That which is added in the end of this verse might auaile much to raise vp the Iewes into a good hope to weete that many of the people of the land became Iewes because the feare of the Iewes fell vpon them So that it came to passe that on the one side many for desire tooke part with the Iewes on the other side they were striken with feare whosoeuer went about to procure their death That it is sayd that many of the people of the land were made Iewes may thus be vnderstoode that either they tooke part with them or that they did embrace their Religion acknowledging the God of the Iewes for the true God who alone can saue and deliuer out of danger those that put their whole trust and confidence in him And this is one of the fruites which is gathered out of danger those that put their whole trust and confidence in him And this one of the fruites which is gathered wonderfull deliuerances of his church that many who before were ignorant and despised or euen hated and persecuted the Church and her doctrine when as they
perceiue that so mightily beyond all expectatioÌ„ deliuer his out of the iawes of their enemies and not only our of their teeth but euen almost out of the bottome of their belly and bowels as it were whereinto they seeme quite to haue swallowed them then they take part with the Church and confesse that this God only is to be worshipped serued So when God had by so many miracles tamed and subdued Pharao and all Egypt and after the last plague when his people went out with an high and mightie hand a great multitude ioyned themselues to the Israelites to goe together Exo. 12. 38. with them out of Aegypt In the time of David when as he had obtained those noble victories many ioyned themselues vnto him some as himselfe sayeth for Psal 18. seruile feare some willingly and of their owne accord Many strangers also followed the people returning out of the captiuitie of Babylon as it is said in Ezra that Ezra 2. 59. 62. some were put from the Priesthood because they knew not their genealogie In the Christian Church also when as after that Licinius was ouercome by Constantine the persecutioÌ„s of the Church ceased which had continued almost three hundred yeeres together an innumerable company of people which before serued idols was content to be receiued into the Church So it coÌ„meth to passe that those miraculous deliuerances of the people of God are not onely profitable vnto themselues but also turne to the saluation of many idolaters so that the Church receiueth a double benefit by this helpe from God that is both her protection and defence and her encrease also and multiplication so that as Isai speaketh chap. 49. vers 21. She marueileth whence so many children are borne vnto her who was so long barren and as it were a widow We are therefore to wish not the desolation and destruction of those that hate vs and persecute vs of a false zeale being bewitched by the false doctrine of the Papists but rather their conuersion and saluation And if any come into the Church either by force or for feare and in hypocrisie in that also God is glorified for that his enemies are forced to acknowledge his power and confesse his maiestie and yeeld some signe of obedience Hence then did there arise vnto the Iewes good hope that many would stand on their part and on the other side also they receiued great comfort when they sawe that the feare of them fell vpon the people For this feare was from God who as oft as it seemeth good vnto him taketh away courage from the mightie and maketh them fall away like water that either their weapons fall out of their hands or be turned to their owne destruction And the holy Scripture oftentimes maketh mentioÌ„ of this feare whereby God protected his but terrified their enemies as Gen. 35. 5. the feare of God is said to haue fallen on all the cities neere vnto Sichem that they dared not follow after Iacob whose sonnes Simeon Leui had spoiled the citie of Sichem and slaine the inhabitants thereof And Iosue chap. 2. â—ver 9. Rahab which receiued the spies â—mongst other things telleth this I know that the Lord hath given you the land for the feare of you is fallen vpon vs and all the â—â—habitants of the land faint because of you This same God foretold vnto Moses â—hould come to passe Exod. 23. 27. I will â—end my feare before thee and will destroy all the people among whome thou shalt goe and I will make all thine enemies turne their â—acks vnto thee This is that feare I say â—hereby the enemies of the Church are â—estrained wherby their haÌ„ds are bound â—r their weapons fall out of their hands and they are made either made or sencelesse Out of all this we learne that a great part of the glorie of the Church consisteth in her deliuerance which God bestoweth vpon her after aduersitie and calamitie in which as in a furnace she is melted and purged that being so tryed she may come forth more pure out of the midst of the flame The Church then by those things which she suffereth is made more famous after that she is deliuered by God then if she had alwayes continued in one and the same estate yea Gods hand is made more knowen and his deliuerance more glorious by how much the greater the affliction was Let vs not therefore beare grudgingly the length of afflictions or despaire in mind though they be hard and violent whereby also we are as it were thrust downâ— into the graue and vnto the gates of death for so much the more admirable shall our deliuerance be how much the greater the danger was For God doth aâ— it were throw vs downe into the dust whome after he will lift vp so much the higher and casteth vs into the grauâ— that in quickning vs his force and power may be the more notable So wee see Dauid giue thanks vnto God sometimes that he had lifted him vp from the gates of death sometimes that he had made him to ascend out of the graue sometimes that he had drawen him out of the deepe pit sometimes that he had brought him out of the bowels of the earth Let not vs therefore beare it impatiently if we be as it were plunged into the graue when as the Sonne of God remayned three dayes in it being assuredly perswaded that as Iesus Christ our Lord by rising againe did abolish the shame of the crosse death and sepulcher and brought life and immortalitie to light so also it shall come to passe that we by his power being quickned together with him after the laying downe of the shame of the crosse and â—eath shall be also made partakers of his glorie and immortalitie that through â—im we may prayse God in the life eterâ—all to whome belongeth all honor and glorie for euermore Amen THE TWO AND twentieth Sermon By what meanes the Iewes did execute that which was contained in the Proclamation made in their fauour from the first verse of the ninth Chapter vnto the II. CHAP. IX 1. So on the twelfth moneth which is the moneth Adar vpon the thirteenth day of the same when it drewe neere that the Kings commaundement and his decree should be put in execution in the day that the enemies of the Iewes hoped to haue power ouer them but it turned contrarie for the Iewes had rule ouer them that hated them 2. The Iewes gathered themselues together in their cities throughout all the prouinces of the King Assuerus to lay hand on such as sought their hurt and no man coulâ— withstand them for the feare of them felâ— vpon all people 3. And all the rulers of the prouinces and the Princes and the Captaines and the officers of the King exalted the Iewes for the feare of Mordecai fell vpon them 4. For Mordecai was great in the Kings house and the report of him went through all the prouinces for this man Mordecai
waxed greater and greater 5. Thus the Iewes smote all their enemies with strokes of the sword and slaughter and destruction and did what they would vnto those that hated them 6. And at Susa the citie royall slewe the Iewes and destroyed fiue 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 tenne sonnes of Haman the sonne of Amedatha the aduersarie of the Iewes slewe they but they layed not theâ—â— hands vpon the spoyle WE haue hiterto heard many notable and excellent effects of prayers which proceede from true faith and repentance For those prayers piercing the heauens found fauour with God made open a safe entrance for Ester vnto the King obtayned his good will got a place for her petition yea and obtained that which at the first she would not hope for to weete the shamefull death of Haman the most cruell enemie of the Church the great honours of Mardochaeus succeeding in his place a Proclamation in fauour of the Iewes froÌ„ which there arose a publick ioy vnto al the people whereof we spake in the last Sermon Such and so great were the fruites which the prayer of faith brought vnto the Iewes who fled vnto God by their prayers as vnto their only helper and defender in their greatest troubles and distresse There remaineth the greatest and most excellent effect proceeding froÌ„ the same cause to weete the victorie which they had ouer all their enemies whome being armed with the authoritie of the chiefe Magistrate they vtterly destroyed to execute the iust vengeance of God against the enemies of his Church Lâ—â— then the execution of the decree thâ—â— very same day wherein the enemies 〈◊〉 the Iewes hoped to haue dominion ouer them they could not resist them because the Lord had cast a feare into them and because Mardochaeus had gotten so great fauour and authoritie with all men that euen the greatest and noblest peeres did reuerence him So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads the mischiefe which they practised against them This whole matter is generally proposed in the fiue first verses and then particularly explicated vntil the 17. verse We shall deale at this present concerning those fiue hundred meÌ„ which were slaine in Susa with the tenne sonnes of Haman where there is set forth vnto vs very notable and most necessary doctrines to weet that by feruent and faithfull prayer all things are obtained from God euen victorie against allsorts of enemies as Dauid sheweth Psal 56. 9. When I cry vnto thee mine enemies shall be turned vnto flight Also that God giueth strength vnto the weake weakeneth the minds of the strong when it seemeth good vnâ—o him And farther that the end of the â—nemies of the Church is at the last shamefull and full of sorrow and their wicked counsailes turne at the last to their destruction and are made a ruine and coÌ„fusion vnto them But these things will better be learned in the explication of the particulars First therefore the day of this execution is noted the thirteenth day of the xij moneth Adar which answereth to part of our February and the beginning of March. In that day the counsailes of the enemies are reported to fall out contrary to their opinions for wheÌ„ they hoped to exercise dominion ouer the Iewes they were ouerthrowen and subdued by the Iewes So the lots which Haman cast that he might find out a fit day to roote out the people of God were found to be deceitfull and lying and those who 〈◊〉 their trust in them receiued a iust reward of their impietie Although therefore sometimes it fall out that Satan the author of all sorceries inchantments and diuinations do speake truth God by his 〈◊〉 iudgement vengeaÌ„ce giuing force 〈◊〉 to his errors yet this is his only end 〈◊〉 delude and draw into perdition all those curious folke which employ themseluâ—â— to such artes full of sacriledge and impietie that those who were not louers of the truth may perish as they haue deserued for as much as they haue left God in whome is the fountaine of life and truth to turne themselues vnto the author of death and father of lyes By this meanes were our idolatrous Leaguers deceiued who by force of the Bulles and Pardons they had from the Pope of their Iubilees Pilgrimages and Processions of their madnesse in the worshipping of images and foolish deuotions and by the foretellings of certaine Almanacks and deceits of other like leger-du-maines did promise vnto themselues the wished and happie end of their purposes which was the abolishing of the Reformed Churches and doctrine of the Gospell but the time and day which seemed vnto them most fit for their designements was turned vnto them into a day of sorrow shame and eternall confusion Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies They gathered themselues together in their cities through all the proâ—inces of the King Assuerus to lay hand vpoÌ„ those that sought their hurt They did then wisely prouide for their affaires so that they did not giue theÌ„selues so to ioy and gladnes but that they did diligeÌ„tly stand vpon their guard prouided them of armour gathered theÌ„selues together at certaine times places and principally did flee vnto God by prayer desiring that he who hitherto had shewed theÌ„ so great fauour would make perfect the worke of their deliuerance And surely then had they most neede of Gods help wheÌ„ they were to fight with their enemies for vnlesse God had daunted their courage and weakened their force prowesse there was no hope that the Iewes could be vanquishers of their enemies Furthermore they contained themselues within the bounds of the Proclamation that they would only vse force against those that sought their hurt that is those that were in armes to hurt them their wiues and children for this was the forme of the first edict chap. 8. vers 11. So that wee must needes say that the same day the enemies of the Iewes assembled to destroy and slay them for else how could they know who were their enemies or by what lawe could they haue vsed violence against those who kept themselues quiet and peaceable in their houses But by what lawe did the enemies of the Iewes take armour against them Euen bearing themselues bolde vpon the Kings Decree which was not called backe although one contrarie were published Besides vpon the confidence of their lot-casters and moued with the hatred of God and true religion being then principally driuen by Godssecret prouidence to gather themselues together that he might deliuer them into the hands of his people and that they should receiue a iust vengeance of their vngodlinesse and crueltie as God is sayd to harden the hearts of the Canaanites Iosh 11. 20. to goe out to meete the Israelites in
these threeverses which are now more diligently to be weighed by vs. Neither of these then either those that dwell in the Villages or those that dwell in the Citie doo deferre the matter and delay it vntill an other time but by and by after the victorie they consecrate the next day to the praise of God and thanks-giuing which is vnderstoode out of that word They rested For it is spoken of an holy rest and dedicated to the setting foorth of the goodnesse of God for why otherwise should there be mention made of Rest when no man is ignorant that after labour rest followeth and after victorie ioy and gladnesse This therefore which heere is spoken of is a rest dedicated to God which is afterward better expressed when as Mardochaeus ordaineth those two to bee holy dayes vnto them and to their posteritie that it might be a perpetuall memorie monument of their deliuerance and of that safetie which they had by their praier and fasting obtained at Gods hand as it is expresly noted after verse 31. No maÌ„ is ignorant that the rest of holy dayes ought altogither to be consecrated vnto God that his workes may be set forth his prayses sung his goodnesse might and power magnified that by this meanes they might exhort one another to repose their trust in him to feare him and worship him in all holinesse for euer but yet with diuers maner of praise according to the varietie of the matter for the which the feasts were ordained So the seuenth day which by an excellencie is called the day of rest instituted as the feast of the natiuitie of the world was dedicated vnto God to set forth and call to remembrance his goodnesse power and wisedome in the creation of the world and his most wise gouernment of the same This onely feast do we reade to be celebrated from the beginning of the world vntill the departure of the people out of Exod. 12. 13. Aegypt at which time the Lord added the feast of the Passeouer and of vnleauened bread for a perpetuall memorie of gods sauing the people froÌ„ the haÌ„d of the Angell which slew the first borne of the Aegyptians and of bringing them out of bondage that they might be vnto him an holy people and a Nation free to serue him After when God had giuen his law in mount Sinai and had ordained the forme of his seruice and appoynted both the ciuell policie and Ecclesiasticall among that people the feast of Penticost was adioyned to the former for the memorial of so great a benefit wherby God had shewed himselfe to be the Teacher King and law-giuer of this people Then â—he pâ—â—ple entring into the land of Caâ—aan the feast of Tabernacles was decreed 〈◊〉 remeÌ„brance of the benefits which the people receiued by the space of 40. years 〈◊〉 the wildernes There were also besides â—ertain feasts as the Kalends of euery 〈◊〉 which wer the first day of euery new Moone that they might bee warned that â—ll good things came vnto them froÌ„ god â—nd proceeded not froÌ„ the course of the Moone or the influence of other starres Besides the feastes of Trumpets and Expiation whereby they might learne that their filthinesse was onely washed away by the mercie of God in the bloud of the Messias which was to come Heere therefore the Iewes beeing deliuered by the onely goodnesse of God and following the examples of their auncestors would giue thankes vnto God for so great a deliuerance and to this end dedicated vnto God a day of rest and when as they had not meanes to offer the sacrifices prescribed in the law because they were farre from the Temple they offred at the least the sacrifice of praise They are not reported to haue made any new songs as in time past Moses Debora Anna the mother of Samuel Dauid in many 〈◊〉 and other holy men many had done before them For in their Câ—â—ticles they had sufficient matter of praise They might with Dauid sing that which is in the 9. Psalme verse 1 2 3. I will praise the Lord with my whole heart I will speake of all thy maruellous workes I will be glad and reioyce in thee I will sing praise to thy name ô most High For that mine enemies are turned backe they are fallen and perished at thy presence They might also worthily say that out of the 34. Psalme vers 1 2 3 4. I will alwaies giue thankes vnto the Lord his praise shall be in my mouth continually My soule shal glorie in the Lord the humble shall heare it and be glad Praise ye the Lord with me and let vs magnifie his name togither I sought the Lord and hee heard me yea he deliuered mee out of all my feares Besides that which is in the 103. Psal vers 2 3 4. My soule praise thou the Lord and forget not all his benefites Which forgiueth all thine iniquities and healeth all thine infirmities Which redeemeth thy life from the graue and crowneth thee with mercie and compassions Could they also sing any thing more fit and commodious that they might acknowledge god to be their defence and strength theyr buckler refuge and most sure place of defence then that which is most zealously and sweetely sung by the Prophet in the 18. and beginning of the 144. Psalmes And ioyne vnto all this that out of the 116. Psalme vers 12 13 14. What â—hall I render vnto the Lord for all his beâ—efits toward me I will take the Cup of Salâ—ation and call vpon the name of the Lord. I will pay my vowes vnto the Lord euen now in the presence of all his people Wherefore also at this day what neede is there of new Psalmes and songs when as the holy Ghost doth sufficiently afford vs wherewith to praise God and giue him thankes for his benefites of all sorts Howbeit they are not to be reprehended if any by the instinct of the holy Ghost doo compose any new songs whereby the goodnesse of God may be set forth and extolled This then was the chiefe poynt in the Iewes Rest. The other as feasts mirth sending of presents one to an other and gifts vnto the poore were onely annexed to declare their ioy beseeming the children of God ioyned with all honestie Their feasts then were holy and such as God in his law commanded to feast in his sight with gladnesse sauing that they were far from the Temple and could not eate of the sacrificed meates Their ioy also was holy in as much as they reioyced in the Lord the God of their saluation and acknowledged that hee had filled they hearts with gladnesse and their mouthe with laughter praying that that ioy mighâ— continue In that they sent gifts one vntâ— an other it was done that they might stir vp one an other to giue thanks vnto god for the preseruation of their life theyr wiues and childreÌ„ their libertie goods and for these things might testifie theyr thankfulnes before all men The
gifts bestowed vpoÌ„ the poor were signes of their charitie For whereas we haue almost alwaies among vs poore and needie sicke old Orphanes and others who liue hardly with smal sustenance shuld it not haue bin a cruel poynt in the publike ioy if the rich should not extraordinarily haue had them in remembrance that by their abuÌ„dance their want might be relieued and occasion of reioycing also with the rest giuen vnto them Wherfore we worthily detest their bankets who in celebrating their feasts giue themselues vnto drunkeÌ„nes ryot intemperancie For God accurseth such feasts wherin his name is prophaned his good gifts troden vnder foot and his beneficence drawn into an occasion of mischiefes Their prophane mirth also is detestable which haue learned to do nothing on the holy dayes but dance play that they may so be more more stirred vp to vncleannesse and loosenesse And how can the gifts of rich meÌ„ bestowed among themselues be acceptable vnto God if casting away the care of their miserable brethren they suffer them to be oppressed with pouertie and want whom yet our Lord and Sauiour Christ Iesus hath commended vnto them as his members It is lawfull then to banket be merrie and send presents one vnto an other on the holy dayes so that our bankets be seasoned with sobrietie and the praises of God our mirth and pastime tempered with talke of his goodnesse and sending presents vnto the rich for friendships sake we also bear a careful regard of the poor For otherwise woe vnto our feasts woe vnto our mirth and reioycing which cannot please GOD vnlesse they be consecrated to his name and referred to his glorie Out of this example we learne that wee owe vnto God a thankfull acknowledging of his benefits praise for thosâ— goods things which we haue receiued aâ— hishands for they are as the Prophet Hoseah saith the Calues of our lips they arâ— also a sacrifice more pleasant and acceptable vnto God then those of Oxen anâ— fat beastes which were offered vnder the Law as in the 50. Psalme after the Prophet had said that God had no neede of the flesh of Buls nor bloud of Calues hee addeth in the 14. verse Sacrifice vnto God praise and performe thy vowes vnto the Lord and in the last verse hee saith He that offereth praise he glorifieth me as on the contrarie God complaineth of nothing more then of the vnthankfull minde of his people not acknowledging his benefits Wherefore he also calleth heauen and earth to witnesse against the vnthankfulnesse of his people yea euen the Oxe and the Asse to condemne them Isai 1. 3. And in the fifth Chapter hee complaineth against his people vnder the parable of a vine in these words verse 4. What could I haue done any more to my â—ine-yard that I haue not done vnto it Why â—aue I looked that it should bring foorth â—rapes and lo it bringeth forth wilde Grapes And by Ieremie hee complaineth in this â—rt Chap. 2. vers 5. What iniquitie haue our fathers found in me that they are gone â—rre from me and almost in the same â—ords in Michah 6. vers 3. O my people â—hat haue I done vnto thee or wherein haue I greeued thee Wherefore it is not without cause commonly said that nothing is more vniust nothing more against nature then an vnthankful person Foras the testifying of a thankfull mind containeth many duties in it and namely iustice and truth by which that is giuen vnto God which is due vnto him and he is acknowledged to be the author of al good wherof we are voyd so on the contrary an vnthankfull minde is an heape and as iâ— were a bundel of many vices wherhencâ— we see it often come to passe that thosâ— who haue receiued great benefits of God haue not acknowledged it haue shortly after perished miserably Which is apparant in those of Sodome and Gomorrhâ— whom Abraham deliuered out of thâ— hand of the foure Kings their enemieâ— For when as by this deliuerance they dâ—â— nothing profit shortly after they we destroyed by fire from heauen Therefore we see that Dauid and ther the faithfull seruants of God beeiâ—â— deliuered out of daunger are wont caâ—â— fully to vowe vnto God the setting foâ— of his praise and perpetuall obedience namely in the 115. Psalme Dauid saiâ— verse 7. 8. 9. Returne vnto thy rest ô my soule for the Lord hath bene benificiall vnto thee Because thou hast deliuered my soule from death mine eyes from teares and my feete from falling I will walke before the Lord in the land of the liuing Let vs know then that true thankfulnesse consisteth first and principally in this that we yeeld vp our bodyes a liuely sacrifice holy and acceptable vnto God which is our reasonable seruing of him as the Apostle Paul speaketh Rom. 12. 1. then that also with our lips wee set forth the goodnesse of God whereunto that of Dauid is to be referred It becommeth the vpright to praise God and he saith by name the vpright because the praise proceeding from an infidell not repenting doth displease God as God himselfe in these words reproueth the vngodly What hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth Seeing thou hatest to be reformed hast cast my words behind thee And in the first Chapter of Isai the Lord reiecteth the worship which hipocrites and the irrepentant did yeelde vnto him Do not we then stand in feare least God should say the same of vs if after so many benefites receiued at his hand wee goe on still in our sinnes and thinke that we haue sufficiently satisfied him with presenting our selues to heare his word with the often singing of Psalmes or the multitude of praiers inconsiderately powred out and that hee should in these termes complaine what make your bodies before mee without your hearts what care I for your singing what weigh I your prayers they are abhomination vnto mee when you multiplie your prayers I will turne away my face from you for your hands are full of bloud The celebrating then of festiuall dayes with songs and mirth are of no moment or weight with God vnlesse wee be turned vnto God with all our heart hearken effectually with obedience vnto his voyce and relie wholy vpon him And these things are to be noted concerning these dayes of rest and publike ioy which the Iewes willingly did celebrate after their victorie There followeth after how these things became a perpetuall law and custome by the decree of Mardochaeus which Ester the second time doth confirme as wee shall see after vers 29. Mardochaeus then as a Magistrate wrote and sent letters to all the Iewes which were in all the prouinces of the King Assuerus farre and neere Inioyning them that they should keepe the foureteenth day of the moneth Adar and the fifteenth thereof euery yeere adding this reason According to the dayes wherein they rested froÌ„ their enemies and the moneth
remayne those things which belonged to the institution of the dayes of Purim prescribed both by Mardochaeus and by Ester from the 25. verse vnto the end of the Chapter 25. And when she came before the King he commanded by letters Let this wicked deuise which heâ— imagined against the Iewes turne vpon his owne head therfore they hanged him his sons vpon the tree 26. Therefore they called those daies Purim of the name of Pur and because of all the words of this letter and because of that which they had seene besides this and of that which had come vnto them 27. The Iewes also ordained and promised for themselues and for their seede and for all that ioyned vnto them that they would not faile to obserue those two dayes euery yeare according to their writing and according vnto their season 28. And that those dayes should be remembred and kept throughout euery generation euery familie and euery prouince and euery citie euen those dayes of Purim should not faile from the Iewes and the memoriall of them should not perish from their seede 29. And Ester the Queene the daughter of Abihail and Mordecai the Iewe wrote with all authoritie to confirme this letter of the dayes of Purim the second time 30. Which letters he sent to all the Iewes in the hundred and seuen and twentie prouinces of the kingdome of Assuerus with words of peace and truth 31. To confirme those dayes of Purim according to their appointed times as Mordecai the Iewe and Ester the Queen had appointed them and as they had promised for themselues and for their seede the monuments of their fasting and of their prayer 32. So when the decree of Ester had confirmed these words of the dayes of Purim it was written in this booke WE began to declare how that custome of celebrating those two daies in the which the Iewes rested to giue thanks vnto God for their deliuerance obtained was established for a law and an ordinance for euer to weete by Mardochaeus as a Magistrate letters being written vnto all the Iewes wherein that was commanded the reason being added because they rested from their enemies and because that their sorrow was turned into mirth and their mourning into ioy wherefore they ought to consecrate those dayes of gladnesse vnto the Lord making a solemne commemoratioÌ„ of that victorie which God had granted vnto them Let vs now go forward in those things which appertaine heereunto vnto the end of the Chapter for there is contained in these letters of Mardochaeus the chiefe cause of this ordinance which is heere expressed to weere the conspiracie of Haman which by the wisdome of Ester returned vpon his head verse 24. and 25. After the names of these two feasts which are called the daies of Purim vers 26. And last of all how by Esters letters all these things were confirmeâ— in the foure last verses Whereout wee learne with how great care and diligence the memorie of Gods benefits is to be preserued good order appointed in the Church and retained when it is once rightly established Hence also we may easily gather what is the right and lawfull vse of festiuall dayes This is then the especiall and most expresse cause of the yearely celebrating of those two dayes the malice of Haman who thought to haue vtterly destroyed casting lots that he might finde out a fit day to accomplish his practises but that day by the prayer of Ester and expresse commandement of Assuerus fell vpon his owne head and was vnto him deadly but vnto the Iewes happie Therefore heere again is there mention made of the malice of Haman and of the charitie and faith of Ester that in the celebration of this feast the malice of Haman should neuer dye and the goodnesse of Ester remaine in blessednesse So it commeth to passe that the memorie of the notable deliuerances of the people of God which they haue had from their enemies cannot be â—â—peated without making mention of the faith and pietie of the one and on the contrarie of the crueltie vngodlines of the other as if at any time me fall in talke of the deliuerance out of Aegypt there is mention made of the hardnesse of heart and pride of Bhazao and of his destructioÌ„ If Ierusalem be sayd to haue bene deliuered from the siege of the Assyrians by and by there is added the slaughter made by the Angell and the shamefull death of Sennacherib himselfe Who can make meÌ„â—ion of the death of the Sonne of God Christ Iesus our Sauiour but that he shall â—eake of the treason of Iudas of the enuiâ—â—f the Scribes and Pharises of the vniust â—ntence of Pilate condemning him to each when he pronouÌ„ced an innocent â—o it coÌ„meth to passe that the names of the â—icked do so ofteÌ„ send forth their stench â—oft as there is mention made of them as if a man for examples sake would note a sworne and most hatefull enemie of Gods people he would call him another Haman if a traytour another Iudas On the contrarie by the remembrance of the Saincts their courage and constancie and their acts done for the defence of the Church and of the truth are blessed for euer and God is praysed who powred vengeance on the wicked but defended the godly deliuered them out of their throats Thus haue you the cause of these feasts The name of Purim is added from the name Pur which signifieth a lot whiâ—â— name is rather taken out of the Persian language and because Haman cast lots which yet deceiued his expectation and desire rather then from any other that the remembrance of this benefit of God might remaine also amongst the strangâ— nations and that the vanitie of all lotâ— casters and other the like superstitionâ— which the idolaters were wont to vseâ— might be the more knowen seeing thâ—â— God at the prayer of his by his prouideÌ„câ— and infinite wisdome had ouerthroweâ— all the expectation of the idolaters anâ— turned it vpon their owne heads The name then of Purim did serue to call to memorie whatsoeuer God had done in fauour of the Iewes Hamans practises being ouerthrowen which vpon confidence of the lots he tooke in hand It much auayleth to giue conuenient names vnto feasts and holy dayes which may fitly expresse the matters for memorie whereof they were ordained although â—he names we vse are not so much to bâ—â—egarded so that the matter be well vnâ—erstood and that we abuse them not to â—â—perstition There followeth the manâ—er of celebrating and keeping this feast 〈◊〉 weete that the Iewes vpoÌ„ Mardochaeus â—â—tters and vpon those things which they â—new by Hamans letters by which they â—ere put in danger of their life goods 〈◊〉 also by the contrarie letters of Assuerus 〈◊〉 which it was granted that they might â—â—fend themselues by armes against their â—â—emies did willingly consent to obserue â—â—ese things which follow 1. That they â—ll procure that these two dayes shall inconâ—ently be