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
great authoritie and fauour wherein Mardochaeus was and which he so vsed that he was deare vnto the king and beloued of all the people He was also carefull especially for the good of the Iewes and prouided what he might for the rest of his posteritie Whereby it came to passe that they enioyed long and happie peace the Lord bestowing his fauour on them a long while when as his wrath had passed in a moment This conclusion of this booke is now to be weighed by vs with a briefe recapitulation to be gathered of the chiefe points of those things which we haue expounded that we may constantly expect our peace and quiet from his grace and fauour who in all ages hath granted it vnto his Church after that he hath exercised it for a season vnder diuers afflictions First it is sayd that king Assuerus layed a tribute vpon the land and vpon the yles of the sea There is mention made of this tribute as of an extraordinarie matter And it is likely that it was then imposed when Xerxes the sonne of Assuerus made his preparatiō for his voiage into Greece for which he gathered so great an armie to weete of twentie hundred thousand men if we may beleeue Herodotus for which action there was of necessitie required a huge masse of gold and siluer and therefore there was neede of extraordinarie tributes and subsidies from whence it seemeth that common prouerb sprung among the Persians that Cyrus was a Father Cambyses a Lord Darius an huckster of the kingdome as though he made retayle of his people So that kings do not by any thing sooner purchase the note of tyrannie or of couetousnesse and filthie desire of gaine then by great extraordinarie exactions vpō their subiects But why is there heere mention made of this tribute It is likely that it is in regard of that which followeth wherein is declared in how great fauour and authoritie Mardochaeus was with the king and that it might be signified that the Iewes were free frō this tribute which was the greatest amplification increase of the peace and tranquillitie of the Church In which matter the singular fauour of God doth shine who causeth the poore captiues to be spared whē in the meane while the naturall subiects of the kingdome are charged some with the labours dangers of war some with exactions diminishing of their goods and substance Lo what the grace and fauour of a wise Gouernour can do in the sparing of those that haue most neede such as it is likely that the Iewes were in comparison of the naturall inhabitants Wherefore Mardochaeus did nothing vnworthy praise or against his duty whē he procured their release with especiall care I grant that some are not to be oppressed that others may be released when the case is of those burdens taxes which belong vnto the profit or defence of all but yet there is no cause but that poore strangers may wisely relieue themselues from those burdens which Princes exact of their naturall subiects So Ioseph released the familie of Iacob his father frō Gen. 47. 12 al the burdēs of the Aegyptians who were cōpelled to sell their flocks and their possessions vnto Pharao for corne when the Israelites were freely sustained by the munificence and liberalitie of the king for the loue which he bare to Ioseph for that faithfulnesse and wisdome which he had sufficiently tried to be most necessarie and profitable for him his whole kingdome in the gouernment of the affayres of the realme So that it was no marueile if the king Assuerus for the like experience which he had of the faithfulnes and discretion of Mardochaeus profitable for the gouernment of his kingdome did for his sake make the Iewes free from this extraordinarie tribute More ouer the historie passeth ouer in silence the acts of Assuerus and the setting forth of the dignitie of Mardochaeus wherewith the king had magnified him because they are written in the booke of the Chronicles of the Kings of Media and Persia There was indeede a great preparation made by Assuerus vnder the conduct of Xerxes his sonne but very vnlucky as all histories do obserue and the rest of his acts the Chronicles of the Persians being lost are now vnknowen Now as touching Mardochaeus it is to be supposed that his wisdome faithfulnes and watchfulnes were sufficiently tryed and approued by Assuerus seeing that hee made so great account of him For although sometimes Princes do promote vnworthy men vpon sodaine aduise and affection which we haue seene in Haman yet that dignitie continueth not long for in short space they bewray either their pride and folly or their wickednesse and so in a moment fall headlong backe againe Wherefore it is certaine that Mardochaeus was adorned with vertues fit for that place and dignitie which he sustained for otherwise being an alien newly vpstart and lifted vp from base state to so high honor and procuring at his first comming to his estate that edict by force and authoritie whereof the Iewes slewe seuentie and fiue thousand of their enemies at one massacre it is sure that hee was watched and await layd for him in so much that if he had not shewed great faithfulnes in his office been most trustie vnto the King and most wise and vpright in his gouernement he should not long haue retained that dignitie Nay if besides all things had not had prosperous successe which hee dealt in there would not haue wanted those who would haue accused and slandered him as the cause of all the confusions which might arise in so great a monarchie Therefore God did adorne him not onely with gifts meete and necessary to beare out so great a charge but also did compasse him with speciall grace and fauour whereby hee might be safe from all the bitings of enuie and despight and couered against all the false slanders and iniuries of the malitious So was his gouernment profitable vnto the whole kingdome and procured peace vnto the Church whereby it appeareth how great difference there is between him who ruleth the commonwelth in the feare of God and him who is ruled by his affections The gouernment of Haman was troublesome to the Church hurtfull to the people dishonourable vnto the king and hated of all men but the rule of Mardochaeus was profitable and peaceable vnto the Church gaineful vnto the kings subiects and finally most honorable vnto the king Wherefore it is for the behoofe and profite of all States that their gouernment be cōmitted vnto wise men fearing God contrariwise it bringeth destruction vnto thē if men ambitious couetous desirous of reuēge and doing all things with passion for their own profit do sit at the helme to gouerne the rest So we reade that when Ioseph gouerned Gen. 41. Aegypt the kingdome was happy and quiet and vnder Samuel the state of the 1. Sam. 7. 1. Sam. 2. 1. Sam. 31. people was blessed which vnder the rule
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
gainsay that by search there may be found what shall be most honest and profitable Wherefore they are wide from the truth and erre most greeuously who asking counsell of their friends desire to haue their passions approued by them for in stead of counsel they finde confusion which here wee see to haue happened vnto Haman For see I pray what good counsellours these friends and Zeresh his wife were Let there say they be made ready a gallows of fiftie Cubits high and in the morning speake vnto the King that they may hang Mardochaeus vpon it and then go in ioyfull with the King to the banquet which thing when it seemed good vnto Haman he prepared the gallowes By this counsell it is plaine that Haman being fierce and cruell had his wife Zeresh and his friends as cruel as himselfe and therefore by Gods iust iudgement they were at last wrapped togither in the same destruction God rightfully reuenging so bloudie an aduise They aduise that which they thinke the king will easily graunt seeing Haman so greatly in fauour with the King and the Kings readinesse alwaies so great in granting his requests Wherby it commeth to passe that men waxe more bold in demaunding things vnhonest when as before they haue very easily obtained the like besides that that men are allured with fauour and good will to hope for greater things They do not weigh that the king receiued a great benefite by the care and faithfulnesse of Mardochaeus before Chap. 2. of which fact they could not be ignorant when as there was open execution done vpon the traytors they thinke not therefore that such a benefite might come into the kings minde but they perswade themselues that Mardochaeus is nothing else but a miserable and vile Iewe without fauour and already condemned to death wherehence it commeth that they counsel no moderate matter to Haman but runne headlong into al inhumanitie But surely any wise counsellour might thus haue dealt with Haman What stand you vpon Mardochaeus this Iewe a man of no account he is not worthy that you should once thinke of him do you thinke that your fauour and estimation dependeth vpon him turne away your mind cogitation from thinking of him be carelesse secure is hee not already adiudged to death But wicked mē delight in cruel barbarous coūsels for what needed a gallowes offiftie cubites high vnlesse it were that not onely they would satisfie their thirst with the bloud of an innocent but also they longed to expose him to all mens sight with laughter and reproach So the enemies of our Lord Christ Iesus were not content we see to haue nayled him to the Crosse but they would haue him hang in the middest betweene two theeues as a notorious and famous theefe They adde that when this is done he may go in merry vnto the banquet For the enemies of the Church of God doo feigne theyr onely ioy in the death of innocents and doo onely relish with delight those meates which are sawced with the bloud of the faithfull So Herodias doth little Mare 6. 24. care for all the dainties at Herodes table vnlesse Iohn Baptists head be brought her in a platter so furious is the hatred wherwith euery one of the wicked doth persecute gods seruants him whom he thinketh to be his enemie This counsell liked Haman well for it agreed with his passion and he thought he should easily obtain it So is it often done to ouer-loose and fearfull Kings who dare denie nothing to those that are about them There is nothing so wicked or inhonest which is not craued at their hands euen with hope of obtaining He thought besides that it would be a pleasant and a faire shew if he might see him who would not bow himselfe before him to hang with shame and infamie on so high a galows Therefore he setteth vp the gibbet in his owne house as after we shall see Chap. 7. vers 9. Neither was it a hard matter for him to get a tree of such a height when as in the East the trees are of such a length that almost it passeth all credit or else many might be grafted togither and so make the gallows of such height Neither ought it to seeme strange vnto any that hee erected such a gibbet when he was in so great fauour and authoritie and had the kings Ring was next in dignitie vnto the king So by the iust iudgement ef God it commeth to passe that the worst and most dangerous counsels please the wicked as the coūsel of the false Prophets did to Achab by whose perswasion hee went to Ramoth Gilead where he receiued his deathes wound and his armie was ouerthrowne And as the wicked are delighted with lies so are they easily allured by thē as by a bait that they may be ensnared in their owne deceirs And indeed it is iust that those who will haue their wicked counsels praised and allowed and do please themselues in them should at the last bee taken in their owne nets But let vs embrace truth and integritie let vs vse moderately our ioy and gladnesse least we abuse our prosperitie neither let vs suffer our selues to be carried away headlong with our passions let vs not worke treacherie against any let vs seeke for counsell at God who wil be our guide in all our wayes defending vs by his power and deliuering vs from all violence and reproach and whatsoeuer fall vpon vs heere at the last hee will saue vs in his kingdome with Christ Iesus our Lord to whom alone be glory strength and dominion for euermore Amen THE FIFTEENTH Sermon Of the honor which was giuen by Haman to Mardochaeus at the Kings commandement euen by Hamans own appointment in the 11. first verses of the 6. Chapter CHAP. VI. 1. The same night the King slept not and he commaunded to bring the booke of the records and Chronicles which were read before the King 2. Then was it found written that Mordecai had told of Bigtana and Teresh two of the kings Eunuches keepers of the doore who sought to lay hands on the king Assuerus 3. Then the King said what honor and dignitie hath bene giuen to Mordecai for this And the kings seruants that ministred vnto him said There is nothing done for him 4. And the King said who is in the Court Now Haman was come into the inner Court of the Kings house that hee might speake vnto the King to hang Mordecai on the tree that hee had prepared for him 5. And the Kings seruants said vnto him Behold Haman standeth in the Court. And the King sayde Let him come in 6. And when Haman came in the King said vnto him What shall be done vnto the man whom the King will honour Then Haman thought in his heart to whom would the king do honor more then to me 7. And Haman answered the King the man whom the King would honor 8. Let them bring for him royall
to passe whole nights in pleasures and delights and to neglect ones duty is the part of mad men not only ouerthrowing al modestie honestie but also the very order of nature But this is to be commended in the king that for the ease of his minde and not to loose that time wherein he could not sleepe he commanded not bookes of loue not fables not trifles to be read vnto him which at this day courtiers both night and day delight in but the historie of things done in his time faithfully written as before we haue seene about the end of the second Chapter For I pray who ought rather to be skilfull in histories and especially of their owne kingdomes then Kings whereout they may learne examples of all sorts to enforme theâ— manners and iudgement and that they may know what is well done what ill Is it not a great shame that Kings know nothing of the affayres of their state but by the relation of others Heere hence wee learne how profitable it is to haue certaine and true histories to be written and those to be read also of them who haue the gouernment of the common-wealth For otherwise what doth it auailâ— to haue good and faithfull histories written if they be not read By the examplâ— also of this King wee learne what weâ— should do when sleepe forsaketh vs to weete either reade things profitable as â—re the sacred histories and whatsoeuer is contained in Gods most holy word or â—tleast repeate and record in memorie â—hose good things which we haue seene â—eard or read taking heed that we be not â—roubled or vinquiet either in bodie or â—inde Neither was it by fortune or chance â—hat this historie of the conspiracie of â—igtan and Teresh against the king deâ—ected by Mardochaeus was read vnto the â—ing but by Gods will that the king â—ight call to mind which he had forgot â—he benefite receiued by his fidelitie and â—atchfulnesse and so yeeld recompence â—or preseruation of his life That happeâ—ed about foure yeeres after that Ester â—as preferred to the dignitie royal which â—as in the seuenth yeere of the king Asâ—â—erus and the things which heere are â—ecited fell out in the twelfth yeere So â—â—ng a space of time did passe wherein â—he king remembred not so great a beâ—efite or did yeeld requitall to Mardoâ—â—aeus who had so well deserued it Alâ—hough in this respect the king was not without fault as shewing thereby an vnthankful mind and forgetfull of a benefit receiued yet notwithstanding God did deferre the recoÌ„pence of that benefit vnto a better time more coÌ„modious opportunitie as well for Mardochaeus as for his whole nation and besides for the ouerturning of HamaÌ„s deuises with greter shame then if by and by after the good turne performed he had receiued his reward The requitall then of things well done neuer perisheth with God and although their reward many times be deferred yet is it not takeÌ„ away whether God requite it by those who haue receiued them or by others or whether himselfe of his meere grace liberalitie do recompence those that haue well deserued Let vs not then at any time be weary in well doing because of meÌ„s vnthankfull minds for at the last though God seeme to slacke it for a time yet shall we reape most abundant fruit of those things which we haue well done by the direction of his word the light of faith For those things which are well done are more faithfully recorded in the Lords booke then in any records of the histories of this world See now how God stirreth vp the minde of Assuerus by the reading of this historie for he demandeth What honour and dignitie hath been giuen to Mordecai for this and vnderstaÌ„ding by his seruants that there had been nothing done for him he doth with aduised deliberation purpose to do it Who can doubt but that this motion of his mind came froÌ„ God by whom only the wils of men are disposed and enclined vnto good For vnlesse God by some secret force of his had wrought herein what hope was there that the king who when he had the fact of Mardochaeus as yet in fresh memorie did not care or thinke of requitall of it at which time it seemeth he would rather haue done it because lately he was deliuered out of the danger of death and conspiracies of the traytours what hope I say was there that hee should be stirred vp so long after with the dead reading to thinke of the benefite receiued by Mardochaeus fidelitie and to requite it For it commeth to passe for the most part that vnlesse whiles the benefit is fresh in memorie it be requited the grace estimation of it perisheth in processe of time as men are wont in time to forget thosâ— good turnes which we haue receiued either of God or man as the old prouerbe witnesseth The memorie of a good turne sleepeth That the king therefore asketh whether any honor or recompence hath been done to Mardochaeus for it doth shew that for these foure yeeres in this respect his mind had been very forgetfull For who should haue been more mindfull then himselfe either of a benefit receiued or of not recompencing it And yet his seruants remember it better then he Howbeit God so long a time after doth not only reuiue it and call it to memorie but also giue a desire to requite it For these principles are ingrafted by nature in euery one that euery good turne deserueth a reward and that the reward must be equall to the benefit Now what greater benefit can kings receiue then to haue their life preserued from the conspiracie of traytours and so with their life to haue their states defended Rightly therefore doth the king thinke that this dutie was worthie to be requited with honour and preferment and doth also determine to performe it And would to God that this principle might take deepe roote in the minds of all of what degree soeuer they be high meane or low that those who haue deserued well of vs are to be rewarded and honoured according to the abilitie of euery one who receiueth a benefit for then should we not dayly see so many vnthankfull mindes much lesse so much peruersenesse in altering and extenuating of those benefits which good men haue done whether to their King or to their countrie or to their friends and neighbours For what can remaine sound in the publique state and societie of man if you take away the punishment of wickednes and the reward of well doing The King then doth very well in enquiring whether Mardochaeus hath receiued an honour for reward of his fidelitie the seruants do better who remembring wel all those things which had passed do certifie the king of the truth of the matter And surely it is seemely that the seruants of Princes should so marke what is done that when neede shall require they may be sure to render a faithfull testimonie of euerie thing
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