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
rage of so mightie a man against himself yea and his whole Nation For will he say could he not keepe himselfe close not come into Hamans sight 〈◊〉 aunswere that hee had first a regard of Gods sentence against al the Amalekites â—hat hee would not honour him whom God had cursed and besides by reason â—f his office and oath he must of necessity 〈◊〉 at the Kings gate He might moreouer â—ee mooued by some instinct and secret â—otion of the holy Ghost to giue testiâ—ony to the truth and make a way ready 〈◊〉 that wonderfull deliuerance which afterward was wrought So God brought foorth those three Dan. 3. â—hildren to bee witnesses of his glorie against that idolatrie which Nabuchadnezâ—ar would haue established that beeing 〈◊〉 into the firie furnace and by strange â—â—iracle deliuered from thence the most wonderfull power of GOD â—â—ould bee made the more brighter and more fearefull to them who durst 〈◊〉 about to tread it vnder foote This example of rare constancie is necessarie for vs at this day that we may be armed â—ith inuincible constancie against their flattering speeches or threatning words whâ— would haue vs to acknowledge that Antichrist of Rome and be subiect vnto him For he is that man of sinne that son of perdition 2. Thes 2. 3. 4. who sitteth in the Temple of God anâ— proudly exalteth himselfe against all that iâ— called God and causing himselfe to bee worshipped as God What a blockishnesse theâ—â— is it what an infidelitie to fall before hiâ— feete to hold him for such an head as 〈◊〉 would be accounted in the Church 〈◊〉 consent to all his blasphemies and I dolatries Go on brethren let vs call to minâ— this constancie of Mardochaeus whâ—â— though hee were alone and were vrgeâ— by the Courtiers to do as they did thogâ— the kings commandement were laied vnto him though hee were ouerwhelmeâ— with threatnings and at last accused as 〈◊〉 rebell yet hee remaineth without feareâ—â— and yeeldeth not vnto them but hee defendeth himselfe with this reason that 〈◊〉 is a Iewe and that his religion would noâ— permit him to bowe downe himselfe vnâ—â— him whom God would haue to be deâ—â—oyed So in that generall Apostasie wherein 〈◊〉 force of the edicts and proclamations 〈◊〉 Princes many yeeld diuine honor vnâ—â— Antichrist and the trueth of the son 〈◊〉 God is abiured wee must call to reâ—embrance that wee professe Christiâ—â—tie and that God the onely true God 〈◊〉 bee worshipped by vs. For what a â—ame I pray shall it bee vnto vs if wee 〈◊〉 not the like courage and strength of 〈◊〉 in preseruing the Lords right vnâ—â—him and giuing God his due worship â—â—â—honour with so many nations who do â—â—spise that Idole as was in one Mardoâ—eus in resisting the kings Edicts ouerâ—â—mming the importunitie of the Courâ—â—rs and not yeelding no not a iot to 〈◊〉 furie of so cruell an enemie And this â—â—iefly to be obserued in the example of Mardochaeus Besides wee see that those which most â—uilely obey the Edict of the King not â—ring whether the matter be iust and hoâ—â—st or no do neuer make an ende of alâ—ing yea and by force compelling of others into the same wickednesse witâ— them So none do at this time more solâ—cite Christians vnto Apostafie and to 〈◊〉 away from the true religion then thosâ— who haue bin first themselues Apostaâ—â— and forsakeÌ„ the truth But mark I beseeâ— you with what weapons they are furnâ—shed to set vpon them They set down 〈◊〉 Kings proclamation to terrifie them they propose their owne example 〈◊〉 bend against them the threats of the dâ—structioÌ„ of their families and those 〈◊〉 they see to be most constant they accuseâ— Where it is to bee obserued Experâ—ence the mistresse of all matters teachinâ— the same that there neuer wanteth 〈◊〉 of accusers which by their policies 〈◊〉 those who desire to keepe themseluâ—â— cleane and vnspotted from all Idolaâ—â— and vnhonestie But this mischiefe 〈◊〉 neth and rageth euery where that thingâ— well done are imputed as faults and 〈◊〉 reproofe turneth to the hurt of thâ— good And as it was a plausible accusâ—â—tion against Mardochaeus that hee oneâ—â— durst breake the Kings commandemenâ— which could not they thought but proceede from great stubbornnesse contumacie so at this day are we accused as rebelles and disturbers of the publique state But a good conscience ought to be our coÌ„fort before GOD who acknowledgeth and approueth those to be his who despise Psal 15. 4. the wicked and honour his seruants And thus far touching the fact of Mardochaeus and these Courtiers Let vs now goe forward and weigh the wrath and furie of Haman against Mardochaeus and his Nation when hee perceiueth that hee bowed not vnto him as others did Beeing tolde of it then hee marketh Mardochaeus more diligently and obserueth his dooing although he had about him many wayters who pryed carefully into all actions but so woulde hee cut off all matter of excuse after himselfe had made tryall of it And therefore his courage and manâ—ly minde shyneth so much the brighâ—ter that when hee sawe all their eyes bent vpon him though others bowed themselues vnto Haman yet he continued vnâ—daunted in his purpose He had therfore driuen out of his minde all feare of enuie slaunder infamie yea finally of death it selfe when as the very presence of HamaÌ„ could not a whit moue him from his determination Such ought the magnanimitie of the true faithfull seruants of God be that they bee not feared or driuen off from their due holy purpose with any power of mortall man be it neuer so great or with the presence or threates of any man bee hee neuer so fierce And this constancie and readinesse of minde doth shew that Mardochaeus was throghly resolued in his coÌ„science that he did no more but his dutie And without all doubt wheÌ„ the question is of the yeelding vp of life a faithfull man ought to be certainly perswaded that hee neither doth nor taketh in hand any thing but by the immooueable authoritie of the word of God to whom he dedicateth his life and committeth the issue of all euents vnto him Now by how much the more firme that Mardochaeus constancie is by so much the more is the rage of Hamans wrath kindled For the proude can beare nothing with lesse patience then to be despised by good men especially if they be but fewe in number and of small abilitie and fauour His anger seemeth vnto him to be iust and right seeing that he is supported by the fauour of the King the obedience of the Courtiers and the most willing consent of all others and that onely this wretch a strange Iew and a captiue too doth resist him So proud and arrogant men not weighing the equitie of the matter and little regarding reason do gather togither whatsoeuer they may eueÌ„ out of the least suspicions that they may be the more vehemently prouoked and enflamed to reuenge Behold then how cruell
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
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
with true accusatiōs partly with false The king without stay without counsaile pronounceth sentēce Hang him thereon A short iudgement as the whole handling of the cause was short so the sentence was shorter pronoūced in one word without farther aduise For he who had wrested out so bloudie a decree admitting none into counsaile is worthy to be condemned to death without any counsaile The sentēce is iust For it was conuenient that he who had lifted vp himself against God in seeking the destructiō of his Church should be lifted vp vpō an high gallows that his infamie might be manifest vnto all men Besides it is iust that the wicked perish by their owne crafts that wicked counsayle bring destruction vnto those that giue it that they be taken in the nets that themselues laid that they be entangled in their owne coards fall into the pit which they digged be consumed with the fire which they kindled to haue the mischiefe fall on their own heds which they had prepared for others that God may be acknowledged to be iust when the wicked is snared Psal 9. 16. in the worke of his own hands The king by this sentence sheweth his absolute power rule without law measure such as the Turke exerciseth at this day ouer his subiects by his word beck appointing to death whomsoeuer they please euen his owne children without any iudgement Which kinde of gouernment almost all the kings of the world do now challenge vnto them The lawes of this realme and sentence of death are executed and determined by Iudges thereunto appointed and by ordinarie course and not immediatly by the Prince And this is iust and most seemely least that Princes in their rage abuse their authority hasten iudgement wherein the life is called in question which being once lost can not be restored for nothing is so sacred and inuiolable which the lust and affection of wicked Princes doth not sometime prophane and violate The courtiers vnto whom that charge was committed do speedily execute the sentence Marke heere a wonderfull change they who very lately adored Haman draw him now to the gallowes he who consented with him vnto the death of the Iewes in fauour of the Iewes condemneth him to death Such is the iustice of God who putteth enimitie betweene the sworne enemies of truth and equitie that one of them destroyeth another Nay you shall not lightly see any who haue conspired together in wickednes to remaine long at accord but at the length one of them riseth against another as it is sayd that a fire went out of the Iud. 9. 15. bramble and consumed the cedars of Lebanon So Assuerus who had consented vnto Haman for the death of the Iewes and destruction of the Church now bringeth him to a shamefull death then which thing what could be more strange and vnheard of He who caused that Haman of our time to be slaine had consented with him to the butcherie of the french Churches and by warre sought the ruine and destruction of the professors of the Gospell Who will not heere wonder at the profound wisedome of the secrets of God Who can choose but acknowledge his iustice Who can but declare his wonderful works and praise them exceedingly Who would not cry out with Dauid Psal 92. 5. O Lord how glorious are thy workes how very deepe are thy thoughts And Psal 36. 6. Thy righteousnes is like the mightie mountaines thy iudgements are like the great deepe thou Lord doest saue man and beast What talke shall we thinke was then in Susa what words of the faithful but euen those which Dauid setteth forth in this Psal 118. 15. 16. manner The voyce of ioy and deliuerance shall be in the tabernacles of the righteous saying The right hand of the Lord hath done valiantly The right hand of the Lord is exalted the right hand of the Lord hath done valiantly Worthily might they say when they sawe that wicked man punished as he had deserued that which is in the Psal 52. vers 7. Behold the man that tooke not God for his strength but trusted in the multitude of his riches and put his strēgth in his malice For as it is sayd Psal 58. 10. The righteous shal reioyce when he seeth the vengeance he shall wash his feete in the bloud of the wicked Yea they might also say that which Debora sometimes sang in her song So let all thine enemies perish ô Lord Iud. 5. 31. And that which is Psal 129. 5. They that hate Sion shall be ashamed and turned backward Yea and Mardochaeus himselfe might rightly say with Dauid I will be glad and reioyce in thee I will sing prayse to Psal 9. 2. 3. 4. 5. 6. thy name ô thou most high For that mine enemies are turned backe fallen and perished at thy presence For thou hast maintayned my right my cause Thou art set in thy throne iudgest right Thou hast rebuked the Heathen thou hast destroyed the wicked thou hast put out their name euē for euer and euer O thou enemie are destructiōs come to a perpetuall end Also Psalm 54. 6. 7. I will sacrifice willingly vnto thee I will prayse thy Name ô Lord because it is good For God hath deliuered me out of al trouble and mine eye hath seene that which is right vpon mine enemies And what on the contrarie part might they thinke who were ignorant of the wonderfull works of God but euen that which is spoken Psal 64. 9. All men shal see it and declare the works of God and they shall vnderstand what he hath wrought For as Isai saith According as thy iudgemēts Isai 26. 9. are in the earth so the inhabitāts of the world shall learne righteousnes So is that also fulfilled which is Psal 73. 19. How suddenly are they destroyed perished and horribly consumed Therefore they which enioy prosperitie in this world and those who are in fauour in the court let them learne not to trust in those things nothing is sooner defaced and decayeth then fauour and dignitie in court nothing is sooner blotted out then the deceitfull shew of this world But it may not without cause be demanded whether the king did not offend and do amisse herein seeing he was chafed both with wine wrath and pronounced iudgement so hastily without appeale neither hearing the partie accused neither giuing him space to answere or to repent finally no forme of iudgement being obserued It may be answered to this question that there are diuers formes of iudgement according to the varietie of time and place and that which at this time and vpon this occasion and circumstance is right and iustice is not so at others Besides that euen in the same countries there are obserued diuers formes of iudgements according to the diuers circumstāces of time fact and persons In warre there is an other forme of iudgement then in peace an other when things are quiet then in sedition an
thirteenth day of the first moneth Besides from the publishing of this Edict vnto the execution therof there was eight months and about twentie dayes For as in the next Chapter we shall see it was fulfilled on the thirteenth day of the twelfth moneth The time is thus precisely noted not onely for the certaintie and truth of the Historie but also that the state of the Church may be set before our eyes what it was at that time first for the space of those two monethes and ten dayes wherein it was halfe buried as it were being condemned to death and destruction which seemed impossible to be auoyded After how in the space of other eight moneths beginning as it were to breathe againe she prepared her self to her iust lawful defēce yet not without many difficulties whereby she might be feared vntil God gaue her a full victorie ouer her enemies God therefore will haue the estate of his Church to be such in this world that she shal seem somtimes to be oppressed without hope of restoring sometimes armed with some iust defence sometimes also to haue the vpper hand of her enemies that so being tryed by all meanes she may the better know her infirmitie and the hatred wherewith shee is troubled by the world and yet not withstanding that she hath her whole defence resting in God alone by whom she is stayed vp and who as oft as it seemeth good vnto him turneth all things to her profit and commoditie We see then that the people of God was accounted as miserable and past hope as well in the opinion of the wicked as in their owne judgement hauing the sentence of death pronounced against them And this was not a little profitable vnto them that they might the better be stirred vp vnto repentance which in prosperitie is neglected and that she might be made like vnto the sonne of God who was consecrated by afflictions and that the wonderfull power of God in deliuering his might be the more knowne For if there were no oppression where were deliuerance vnlesse we were plunged in the darknesse of death how shuld that light of life whereby God quickneth vs be knowne God therefore being about to shew forth any notable deliuerance and great worke of his glorie first suffereth his to be drowned as it were shut vp in the graue that in their safetie his glorie may by some more excellent means shine most cleare and the hand of god may be acknowledged in it and that it may be said The Lord hath done it But he exerciseth his Church sometime more greeuously sometimes but lightly and either lengtheneth or shortneth the time of calamitie as hee seeth it expedient yeelding them strength and patience according to the measure of the time which hee hath prescribed vnto the affliction Afterward there is expressed by whom the decree is written to wit by Mardochaeus who did endite the substance therof vnto the Scribes who brought it into forme as he prescribed Heere then the king affoordeth the same fauour vnto Mardochaeus which before he did vnto Haman permitting to his pleasure whatsoeuer was needfull to be done so that he were not compelled to recall in expresse tearmes the former proclamation In which thing the King may worthily bee said to haue dealt inconsiderately to permit that whole matter vnto one mans will and pleasure which ought to haue beene done with great deliberation and stayed counsell For although in plaine words the former decree was not reuoked yet of necessitie this must be made contrarie vnto it But yet not without the exceeding great wisedome of God do these things thus come to passe for if the counsellors had bene called togither perhaps they would not haue consented to a decree so fauourable for the Iewes so contrarie to the former and so hurtfull vnto the Kings naturall subiects But so much the greater was the care and trouble of Mardochaeus because he alone must sustaine the whole hatred and enuie of that proclamation And it is not to bee doubted but that hee was greatly troubled when hee should endite that Edict vnto the scribes seeing that he was a mālate raised to that so great dignitie in a place so slipperie and in the guiding of matters of so great weight euen which concerned the whole state of so great a Monarchie hauing also to do with a King so vnconstant himselfe besides hauing in so fewe yeares bin the beholder of so many changes Howbeit God gaue him sufficient wisedome as hee is wont to bestowe gifts necessarie vpon all whom he calleth to any lawfull vocation The Scribes are called not to set downe their opinion but to write as they were commanded Wherefore they doo not admonish the King neither of the repugnance of this Edict with the former neither of the consequence which might fall out by it neither of the dammage which should come to all the Kings subiects who should destroy themselues by ciuill murther whereby appeareth that the kings authoritie was on all sides absolute and that none durst gainesay him or except any thing against his Decree Such at this day is the authoritie of the Turk but the better and more moderate Princes are wont for the most part to heare the opinion of their counsell and seruants Now these Scribes it seemeth cared not what they wrought so that they were assured that it was the Kings will The proclamation is appointed to be sent to the Iewes because it concerned their securitie then vnto the Princes Captaines and chiefe Gouernours of the Prouinces that they should publish it and least that they should hinder the Iewes in their iust defence that those who had receiued the former cōmādemēt frō the king shuld now be certified of his contrarie pleasure So we see that the king doth little esteeme what his Lieftenant and gouernors would iudge of so sudden a change and so contrarie opinions and decrees Whereby it appeareth what fearefull and absolute or rather immoderate dominion he exercised ouer his subiects These think themselues to be gods that may not be reprehended nor reproued so that no man may so much as looke into their actions much lesse gainsay them The manner of the writing of the Proclamation is diuers according to the stile and language of euery prouince that no man might pretend ignorance But if the commandements of earthly kings ought to be written in all the tongues of their subiects how much more the lawe of the eternall Iehouah which none can be ignorant of without certaine losse of their saluation Of those to whome the letters are committed to be caryed into the seuen and twentie prouinces we shall speake more commodiously afterward vers 14. So that heere we are to weigh that which is sayd That they were written in the Kings name and sealed with the Kings seale For so they were made authenticall without cotradiction For as in these dayes Kings and Princes are wont to seale their Patents with great seales that they
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
uerthrow Wherefore it is said in Isayâ—â— Isai 37. 32. zeale of the Lord of hostes will perforâ— this and vers 23. of the same chapter vpbraideth the insolencie of Sennachâ— against his Church in these words Wâ— hast thou rayled on and blasphemed anâ— gainst whom hast thou exalted thy voyce hast lifted vp the haughtinesse of thine eâ—â— euen against the holy one of Israel By seruants hast thou rayled on the Lord. Aâ— the Lord willing to shewe the horrible vengeance of his wrath against his enemies sayeth by Moses I will lift vp my Deut. 32. 40. 41. hand to heauen and say I lyue for euer If I whet my glittering sworde and my hand take holde on iudgement I will execute vengeance on mine enemies and will â—eward them that hate mee I will make â—ine arrowes drunke with bloud euen the bloud of the slayne and of the captiues and 〈◊〉 sword shall eate flesh when I beginne 〈◊〉 take vengeance of the enemie And do 〈◊〉 not in these dayes in part see the 〈◊〉 effects of Gods wrath against his enemies after that he hath chastised his Church Could there any thing seeme â—ore to be marueiled at then that which God hath set before our eyes to weet 〈◊〉 enemies of the Church armed against â—heÌ„selues the innocencie of the Church â—pproued the conspiratours condemned 〈◊〉 disobedience and rebellion the King â—ade their enemie and he again by them 〈◊〉 far as their power stretched deposed â—epriued of all dignitie finally the whole 〈◊〉 of the warre turned froÌ„ the faithâ—ull and turned against the rebellious 〈◊〉 We haue not yet I grant obtained so happie an end neither do we as yet enioy so great prosperitie but that there is daily offered vnto vs great matter to cast down our selues before God and to pray for his fauour with teares repentance whereby at the last hee may bring an ende to those manifold confusions and all kindâ— of mischiefes which ciuill warres do draw with them Howbeit these so wonderfull works of God are neuerthelesse to be obserued that wee may extoll him with deserued prayse and giue him condigne thanks as we are inuited by the Psa 66. 5. Prophet in these words Come and beholâ— the works of God he is terrible in his doing toward the sonnes of men and like wise Psal 46. 8. O come and behold the worke of the Lord. Moreouer that we may learnâ— to flee vnto him in our greatest distresses and patiently expect his help constantly euery one do our dueties in ouâ— vocations tremble vnder his iudgements and depend on his mercie whereof at thâ— last he will make vs partakers in Christ Iesus to whome be all glorie and dominion for euermore Amen THE FOVRE AND twentieth Sermon The publike and solemne ioy of the Iewes for the victorie obtained which Mardochaeus doth consecrate to be yearely celebrated for euer with solemn rites from verse 17. vnto 15. of the 9. Chapter 17. This they did on the thirteenth day of the moneth Adar and rested the fourteenth day thereof and kept it a day of feasting and ioy 18. But the Iewes that were in Susa assembled themselues on the thirteenth day and on the fourteenth thereof and they rested on the fifteenth of the same and kept it a day of feasting and ioy 19. Therefore the Iewes of the Villages that dwelt in the vnwalled Townes kept the fourteenth day of the moneth Adar with ioy and feasting euen a ioyfull day and euery one sent presents vnto his neighbour 20. Eor Mordecai wrote these words and sent Letters vnto all the Iewes that were in all the Prouinces of the king Assuerus both neare and farre 21. Inioyning them that they should keepe the fourteenth day of the moneth Adar and the fifteenth day of the same euery yeare 22. According to the dayes wherein the Iewes rested from their enemies and the moneth which was turned vnto theÌ„ from sorrow to ioy and from mourning into a ioyfull day to keepe them the dayes of feasting and ioy and to send presents euery man to his neighbour and giftes to the poore 23. And the Iewes promised to do as they had begun and as Mordecai had written vnto them 24. Because Haman the sonne of Hammedatha the aduersarie of all the Iewes had imagined against the Iewes to destroy them and had cast Pur that is a lot to consume and destroy them BEsides that one and onely sacrifice of the Sonne of God once offered for the remission of our sinnes of which the olde sacrifices were figures there haue bin alwaies among the faithfull two sortes of sacrifice most acceptable vnto God the one the sacrifice of a contrite Ps 51. 17 50. 14. 23. and broken heart the effect of true repentance in aduersitie and the other of praise and thanks-giuing in prosperitie that the one of these may yeelde vnto God the praise of iustice in correcting vs the other may set forth his clemencie mercie in deliuering vs from euils We haue seene before in the fourth Chapter how the Iewes in their troubles offered vnto God the sacrifice of an humble and contrite heart and what fruite they reaped from this conuersion vnto God with fasting weeping and prayer to wit deliuerance by God as it were out of the iawes of their enemies and a most admirable victorie ther remaineth now for vs to see how hauing receiued so great benefits at Gods hand they offered vnto him with great ioy gladnes the sacrifice of praise and thanks giuing therof would haue a perpetuall monument to remaine In three verses then it is recited how all the Iewes willingly and of their owne accord did celebrate their day of rest with gladnesse giuing thankes vnto God for the benefite receiued they who dwelt in the Prouinces vpon the foureteenth day and those who dwelt in Susa vpon the fifteenth afterward it is declared how Mardochaeus by a publike writing ordaind that those two dayes shuld be obserued amongst the Iewes by a perpetuall decree and that this was willingly accepted by them and againe ratified in the name of Ester and Mardochaeus and these things are contained in the latter ende of the Chapter At this present we are to coÌ„sider that which is contained from the 17 verse to the 25. whereout we learne with what gladnesse and what feruentnesse of minde the benefits and deliuerances of our eternall God are to be acknowledged by vs and set foorth with praise The Iewes then which dwelt in the Prouinces out of the Citie Susa when as vpon the thirteenth day they had now obtained a full victorie ouer their enemies and rest from them rested vpon the fourteenth day and that day was vnto thema day of ioy and gladnesse but those who dwelt in Susa being as yet occupied on the fourteenth day in following the rest of their enemies rested on the fifteenth day giuing themselues vnto ioy in the honour of God and celebrating the memorie of their deliuerance this is the sum of
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