A most plaine and profitable exposition of the book of Ester deliuered in 26. sermons. By Peter Merlin, one of the ministers of the church of Garnezey: and now translated in English, for the helpe of those who wanting the knowledge of the tongues, are yet desirous of the vnderstanding of the scriptures and true godlinesse. With a table of the principall points of doctrine contained therein.
HIstories which contain the declaration of things true and profitable for the life of man, haue alwayes beene greatly esteemed of all men, who were not altogether Barbarous,
HIstories which contain the declaration of things true and profitable for the life of man, have always been greatly esteemed of all men, who were not altogether Barbarous,
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and because besides it is a most commendable matter for vs to knowe, and a shamefull ▪ matter to be ignorant of, those u•ble and v•liant acts, which haue beene atchieued by those that liued in former ages before vs. So then, Cicero the cheefe Father of the Romane eloqence, did not without cause say, that Histories are the witnesses of times, the light of truth, the life of memorie, the schoole-m•stresse of life, and the messenger of antiquitie.
and Because beside it is a most commendable matter for us to know, and a shameful ▪ matter to be ignorant of, those u•ble and v•liant acts, which have been achieved by those that lived in former ages before us So then, Cicero the chief Father of the Roman eloqence, did not without cause say, that Histories Are the Witnesses of times, the Light of truth, the life of memory, the schoole-m•stresse of life, and the Messenger of antiquity.
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For without Histories ▪ what certaintie can we haue of things past? what truth of things spoken and done in former ages? howe voyde shoulde our memorie bee of the knowledge of so many notable things, which hapned before our dayes? and then what skill or vse could there bee of things altogether vnknowne? We should as children passe ouer our life, ignorant of all reuerend antiquitie.
For without Histories ▪ what certainty can we have of things passed? what truth of things spoken and done in former ages? how void should our memory be of the knowledge of so many notable things, which happened before our days? and then what skill or use could there be of things altogether unknown? We should as children pass over our life, ignorant of all reverend antiquity.
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howe much more may wee truely say, that the sacred Histories onely, are free from all suspition, which were endited by the Spirite of God, written by the Prophets,
how much more may we truly say, that the sacred Histories only, Are free from all suspicion, which were endited by the Spirit of God, written by the prophets,
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which sette before our eyes the true originall of all things, teach the beginning and order of times, lay downe the truth of all things past, stirre vp in vs,
which Set before our eyes the true original of all things, teach the beginning and order of times, lay down the truth of all things past, stir up in us,
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and refresh the memorie of works, both humane and diuine, and propose vnto vs sound examples, by which we may frame our whole life to the true knowledge and sincere worship of God? Adde hereunto, that the state of the Church is represented vnto vs by the same Histories,
and refresh the memory of works, both humane and divine, and propose unto us found Examples, by which we may frame our Whole life to the true knowledge and sincere worship of God? Add hereunto, that the state of the Church is represented unto us by the same Histories,
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The name of the authour is vnknowne, neither doth it much auaile vs to know who wrote it (as in such like Histories of the Iudges, Ruth, Samuel, Kings, and Iob, ) so that we know that it is sacred and diuine,
The name of the author is unknown, neither does it much avail us to know who wrote it (as in such like Histories of the Judges, Ruth, Samuel, Kings, and Job,) so that we know that it is sacred and divine,
This Historie therefore bearing for title the name of Ester, (because Ester was as a principall instrument, which God did vse for the deliuerance of his Church,
This History Therefore bearing for title the name of Ester, (Because Ester was as a principal Instrument, which God did use for the deliverance of his Church,
when it was like vtterly to haue bin destroyed in her time, throughout all the prouinces of Assuerus ) is adorned with this note of diuine maiestie and vndoubted truth,
when it was like utterly to have been destroyed in her time, throughout all the Provinces of Assuerus) is adorned with this note of divine majesty and undoubted truth,
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For so notable and extraordinarie deliuerances of the Church of God, at sundrie times, and in diuers manners, were not gathered togither and committed to writing, without the ordinance and direction of Gods diuine prouidence:
For so notable and extraordinary Deliverances of the Church of God, At sundry times, and in diverse manners, were not gathered together and committed to writing, without the Ordinance and direction of God's divine providence:
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yet notwithstanding by comparing of other places of holy Scripture, in which mention is made of Assuerus, as Esra 4. 6. it appeareth that this Assuerus is hee, whom the prophane Hystorians call Darius, the sonne of Hystaspis, which after the death of Cambyses the son of Cyrus, had obtained the Kingdome.
yet notwithstanding by comparing of other places of holy Scripture, in which mention is made of Assuerus, as Ezra 4. 6. it appears that this Assuerus is he, whom the profane Historians call Darius, the son of Hystaspes, which After the death of Cambyses the son of Cyrus, had obtained the Kingdom.
Wherefore, whereas this Historie setteth down a rehearsall from the third yeare of the raigne of Assuerus, and the conspiracie of Haman falles out the twelfth yeare:
Wherefore, whereas this History sets down a rehearsal from the third year of the Reign of Assuerus, and the Conspiracy of Haman falls out the twelfth year:
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those things which are here recited, seeme to haue happened in the two and thirtieth yeare after that the people by the decree of Cyrus, •ad leaue to returne out of the captiuitie into they rowne Countrey.
those things which Are Here recited, seem to have happened in the two and thirtieth year After that the people by the Decree of Cyrus, •ad leave to return out of the captivity into they rowne Country.
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But then it must needes bee that Mardochaeus must bee verie olde, because as wee shall heare in the seconde Chapter, hee was carried into Captiuitie with Iechoniah, from which time vnto this, there passed more then foure score yeares.
But then it must needs be that Mordecai must be very old, Because as we shall hear in the seconde Chapter, he was carried into Captivity with Jechoniah, from which time unto this, there passed more then foure score Years.
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For their opinion hath not sufficient grounde, which place these things vnder the time of the Captiuitie ▪ because that during the time of that fast Monarchie of the Babylonians, none of the Persians had so large an Empire •s this Assuerus, r•igning from India ▪ vnto Aethiop••.
For their opinion hath not sufficient ground, which place these things under the time of the Captivity ▪ Because that during the time of that fast Monarchy of the Babylonians, none of the Persians had so large an Empire •s this Assuerus, r•igning from India ▪ unto Aethiop••.
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The drift of this Historie, is to make manifest, howe the poore Church of those who remaine dispearsed in diuers •egions, into which they were led away •aptiues, (when as a most certain and pre•ent destruction hanged ouer their heads) was by the peculiar care and sauour of God, deliuered ▪ from the slaughter,
The drift of this History, is to make manifest, how the poor Church of those who remain dispersed in diverse •egions, into which they were led away •aptiues, (when as a most certain and pre•ent destruction hanged over their Heads) was by the peculiar care and savour of God, Delivered ▪ from the slaughter,
So that this Historie consisteth •f two partes, of the which the first con••ineth the mischie•s prepared against ▪ the •ewes, in the fiue first Chapters ▪ the •ther contayneth the happie issue and •iraculous deliueraunce from them, in ••e rest of the Booke.
So that this History Consisteth •f two parts, of the which the First con••ineth the mischie•s prepared against ▪ the •ewes, in the fiue First Chapters ▪ the •ther Containeth the happy issue and •iraculous deliverance from them, in ••e rest of the Book.
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The fift sheweth the preparation to the deliuerance, the wrath and furie of Ha•man notwithstanding increasing still against Mardochaeus: and this is the first part of the booke.
The fift shows the preparation to the deliverance, the wrath and fury of Ha•man notwithstanding increasing still against Mordecai: and this is the First part of the book.
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In the other part wherin the deliuerance is contained, in the sixt Chapter, is declared the honour which Mardochaeus receiueth from the King by the ministrie of Haman: and heereuppon the beginning of the euils that followed,
In the other part wherein the deliverance is contained, in the sixt Chapter, is declared the honour which Mordecai receiveth from the King by the Ministry of Haman: and Hereupon the beginning of the evils that followed,
and subiect to the crosse) follow their pleasures, abounde in riches and honour, and they who are stirred vppe with greater rage of vnrulie minds, go about to compasse the death and destruction of the poore faythfull ones by which wicked counsels Kings easily suffer themselues to bee perswaded, and so deceiued.
and Subject to the cross) follow their pleasures, abound in riches and honour, and they who Are stirred up with greater rage of unruly minds, go about to compass the death and destruction of the poor faithful ones by which wicked Counsels Kings Easily suffer themselves to be persuaded, and so deceived.
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But all these things happen not without Gods decree and prouidence, to those whom by these meanes hee will haue exercised and prooued, that they may acknowledge the greatnesse of theyr sinnes, bee remooued from the loue of this worlde, be brought to true repen•ance, bee made like vnto theyr head, yeelde testimonie and witnesse to the trueth,
But all these things happen not without God's Decree and providence, to those whom by these means he will have exercised and proved, that they may acknowledge the greatness of their Sins, be removed from the love of this world, be brought to true repen•ance, be made like unto their head, yield testimony and witness to the truth,
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The causes then of the afflictions with which for the most parte wee see the Church of GOD to wrestle, are on the one side the will of God, both that the spots and blemishes wherwith as yet shee is dimmed, may bee washed away,
The Causes then of the afflictions with which for the most part we see the Church of GOD to wrestle, Are on the one side the will of God, both that the spots and blemishes wherewith as yet she is dimmed, may be washed away,
On the other side, the most venemous hatred of the worlde against the truth and pure Religion, and also the credulitie of ••ose, who sitte at the stearne of the ••eatest Empires, together with theyr 〈 ◊ 〉 great carelesnesse, to search out the 〈 ◊ 〉 or false Religion,
On the other side, the most venomous hatred of the world against the truth and pure Religion, and also the credulity of ••ose, who sit At the stern of the ••eatest Empires, together with their 〈 ◊ 〉 great carelessness, to search out the 〈 ◊ 〉 or false Religion,
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Next wee are to note what are the ••ercises of the faythfull, when afflic•••ns growe vppon them, to wit, teares, 〈 ◊ 〉, prayer, whence they hope for •elpe:
Next we Are to note what Are the ••ercises of the faithful, when afflic•••ns grow upon them, to wit, tears, 〈 ◊ 〉, prayer, whence they hope for •elpe:
who ought, following the ••ample of Mardochaeus and Ester, o••rcomming all difficulties, to employ ••eyr whole labour for the Church, ••ensoeuer any daunger is like to fall 〈 ◊ 〉 it.
who ought, following the ••ample of Mordecai and Ester, o••rcomming all difficulties, to employ ••eyr Whole labour for the Church, ••ensoeuer any danger is like to fallen 〈 ◊ 〉 it.
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and the good of the Church, leauing the euent of tho•• things which by reason of our dutie, 〈 ◊ 〉 the feare of God are taken in hand, 〈 ◊ 〉 his good will and pleasure.
and the good of the Church, leaving the event of tho•• things which by reason of our duty, 〈 ◊ 〉 the Fear of God Are taken in hand, 〈 ◊ 〉 his good will and pleasure.
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that 〈 ◊ 〉 may know, that it is hee alone that sauet• and none other: that prayer and supplicat•ons are not powred out before him, 〈 ◊ 〉 trust reposed in his goodnesse in vaine• and that al may be compelled to acknowledge in his works, his hand and power• Therefore often times by himselfe, without any meanes of man, rouengeth he 〈 ◊ 〉 himselfe on his enemies.
that 〈 ◊ 〉 may know, that it is he alone that sauet• and none other: that prayer and supplicat•ons Are not poured out before him, 〈 ◊ 〉 trust reposed in his Goodness in vaine• and that all may be compelled to acknowledge in his works, his hand and power• Therefore often times by himself, without any means of man, rouengeth he 〈 ◊ 〉 himself on his enemies.
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so the hoast of Sennacherib was slain and discomfited ▪ Sometimes indeed he vseth humane meanes ▪ but th•se so strange and vnlooked for ▪ that all men are driuen to wonder at it:
so the host of Sennacherib was slave and discomfited ▪ Sometime indeed he uses humane means ▪ but th•se so strange and unlooked for ▪ that all men Are driven to wonder At it:
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so that in a moment hee so 〈 ◊ 〉 the hand of him who had signed and 〈 ◊ 〉 the death of the poore and inno•••t faithfull, that he turneth the same to 〈 ◊ 〉 punishment of them, whom before he 〈 ◊ 〉 furnished with authoritie and power, 〈 ◊ 〉 the ouerthrowing of the true 〈 ◊ 〉 ▪ Here also this is apparant, that when 〈 ◊ 〉 goeth about to deliuer his Church 〈 ◊ 〉 the oppression of tyrants, hee first 〈 ◊ 〉 taketh away with shame and 〈 ◊ 〉, the cheefe and head,
so that in a moment he so 〈 ◊ 〉 the hand of him who had signed and 〈 ◊ 〉 the death of the poor and inno•••t faithful, that he turns the same to 〈 ◊ 〉 punishment of them, whom before he 〈 ◊ 〉 furnished with Authority and power, 〈 ◊ 〉 the overthrowing of the true 〈 ◊ 〉 ▪ Here also this is apparent, that when 〈 ◊ 〉 Goes about to deliver his Church 〈 ◊ 〉 the oppression of Tyrants, he First 〈 ◊ 〉 Takes away with shame and 〈 ◊ 〉, the chief and head,
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destroye those beeing chosen to execute this 〈 ◊ 〉 geance, and strengthened therunto, by 〈 ◊ 〉 authoritie of the lawfull Magistra•e, 〈 ◊ 〉 were before appoynted to the 〈 ◊ 〉 Neither are the examples fewe of 〈 ◊ 〉 uers such exployts, occurring 〈 ◊ 〉 where in holy Writ,
destroy those being chosen to execute this 〈 ◊ 〉 geance, and strengthened thereunto, by 〈 ◊ 〉 Authority of the lawful Magistra•e, 〈 ◊ 〉 were before appointed to the 〈 ◊ 〉 Neither Are the Examples few of 〈 ◊ 〉 Verses such exploits, occurring 〈 ◊ 〉 where in holy Writ,
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as in the 〈 ◊ 〉 of the Iudges, Samuel, and the King in which we often see the people of 〈 ◊ 〉 defending themselues with lawful arme to haue destroyed their enemies 〈 ◊ 〉 great slaughters,
as in the 〈 ◊ 〉 of the Judges, Samuel, and the King in which we often see the people of 〈 ◊ 〉 defending themselves with lawful arm to have destroyed their enemies 〈 ◊ 〉 great slaughters,
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and not to haue span often times neither women or children• great is the wrath of God, in reuengin the iniuries offered to himselfe, in th• person of his Church, whome hee loue• as his most dearest spouse.
and not to have span often times neither women or children• great is the wrath of God, in reuengin the injuries offered to himself, in th• person of his Church, whom he loue• as his most dearest spouse.
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So many time when the enemies of the people of 〈 ◊ 〉 are most ioyfull and tryumphant, as 〈 ◊ 〉 ming vnto themselues to haue fully 〈 ◊ 〉 the euent of their practises;
So many time when the enemies of the people of 〈 ◊ 〉 Are most joyful and triumphant, as 〈 ◊ 〉 ming unto themselves to have Fully 〈 ◊ 〉 the event of their practises;
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as here we shall see 〈 ◊ 〉 be done by these seely captiues, who 〈 ◊ 〉 so great a safetie from the Lord ▪ 〈 ◊ 〉 thus much sufficeth to haue spoken 〈 ◊ 〉 the fruits of this Historie.
as Here we shall see 〈 ◊ 〉 be done by these silly captives, who 〈 ◊ 〉 so great a safety from the Lord ▪ 〈 ◊ 〉 thus much Suffices to have spoken 〈 ◊ 〉 the fruits of this History.
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Let vs now then set in hand with the 〈 ◊ 〉 it selfe, and first heere offereth 〈 ◊ 〉 vnto vs, the greatnesse of the 〈 ◊ 〉 of Assuerus, which is described vnto 〈 ◊ 〉 by two circumstances the first, that he 〈 ◊ 〉 from India to Aethiopra: the 〈 ◊ 〉, that twentie seauen prouinces 〈 ◊ 〉 him,
Let us now then Set in hand with the 〈 ◊ 〉 it self, and First Here Offereth 〈 ◊ 〉 unto us, the greatness of the 〈 ◊ 〉 of Assuerus, which is described unto 〈 ◊ 〉 by two Circumstances the First, that he 〈 ◊ 〉 from India to Aethiopra: the 〈 ◊ 〉, that twentie seauen Provinces 〈 ◊ 〉 him,
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So Babylon, Assyria, Syria, and Iudaea, were at his commaunde, and hee gouerned al these kingdomes in great peace, being free from the feare of all enemies, either abroade or at home, which is easily gathered by that feast, of which a little after we shall entreate.
So Babylon, Assyria, Syria, and Iudaea, were At his command, and he governed all these kingdoms in great peace, being free from the Fear of all enemies, either abroad or At home, which is Easily gathered by that feast, of which a little After we shall entreat.
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But be it farre from vs, that we• should iudge by this dignitie and largenesse of so peaceable and flourishing an Empire, that Assuerus and the Persians were more fauored & cared for by God,
But be it Far from us, that we• should judge by this dignity and largeness of so peaceable and flourishing an Empire, that Assuerus and the Persians were more favoured & cared for by God,
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then either the King himselfe, or the rest of his subiects, seeing they were the Lords 〈 ◊ 〉 ritance, a chosen people, a holy nation, a kingly priesthood.
then either the King himself, or the rest of his Subjects, seeing they were the lords 〈 ◊ 〉 ritance, a chosen people, a holy Nation, a kingly priesthood.
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In the meane 〈 ◊ 〉 God will haue his to bee subiect 〈 ◊ 〉 vnto Infidell Kings, that wee may 〈 ◊ 〉 sufficient experience That the Lords 〈 ◊ 〉 is not of this world, neyther that 〈 ◊ 〉 church is to be sought for in the 〈 ◊ 〉 of the Empires of this worlde.
In the mean 〈 ◊ 〉 God will have his to be Subject 〈 ◊ 〉 unto Infidel Kings, that we may 〈 ◊ 〉 sufficient experience That the lords 〈 ◊ 〉 is not of this world, neither that 〈 ◊ 〉 Church is to be sought for in the 〈 ◊ 〉 of the Empires of this world.
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but how great I pray, comparison of the Monarchies of 〈 ◊ 〉 and Babylon? Constantine obtayned 〈 ◊ 〉 Empire, both of the East and VVest, 〈 ◊ 〉 after him some godly Emperours, as 〈 ◊ 〉 the Theodosii, but the glorie of so 〈 ◊ 〉 an Empire quicklie fell:
but how great I pray, comparison of the Monarchies of 〈 ◊ 〉 and Babylon? Constantine obtained 〈 ◊ 〉 Empire, both of the East and VVest, 〈 ◊ 〉 After him Some godly emperors, as 〈 ◊ 〉 the Theodosius, but the glory of so 〈 ◊ 〉 an Empire quickly fell:
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and trans•ateth them from one nation to another, as it was foretold by Daniel, and deliuered in 〈 ◊ 〉 dreame to Nabuchadnezar, in the vision of that great Image, whose head was of gold, the armes and breast of siluer.
and trans•ateth them from one Nation to Another, as it was foretold by daniel, and Delivered in 〈 ◊ 〉 dream to Nebuchadnezzar, in the vision of that great Image, whose head was of gold, the arms and breast of silver.
So we haue seene it come to passe, that that great Monarchy of the Babylonians, which was figured by the golden head, was taken away by the Monarchie of the Persians and Medes, begun by Cyrus, encreased by Cambyses, and confirmed by Assuerus, who did not discend from Cyrus, but was chosen King by the neighing of his horse, as Hystories report.
So we have seen it come to pass, that that great Monarchy of the Babylonians, which was figured by the golden head, was taken away by the Monarchy of the Persians and Medes, begun by Cyrus, increased by Cambyses, and confirmed by Assuerus, who did not descend from Cyrus, but was chosen King by the neighing of his horse, as Histories report.
Of which diuine vengeaunce let Nabuchadnezar bee an example, who when hee gloryed with himselfe in these woordes, It not this that great Babylon which my handes haue built? was on the suddaine dispoyled of his Kingdome for a while,
Of which divine vengeance let Nebuchadnezzar be an Exampl, who when he gloried with himself in these words, It not this that great Babylon which my hands have built? was on the sudden despoiled of his Kingdom for a while,
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This Assuerus, chose for the chiefe Citie of his Kingdome Susa, and so translated the seate of the Empire, from Babylon, where before it was, into Persia, whereby the Persians might bee acknowledged for the first and principall erectors of this Monarchie.
This Assuerus, chosen for the chief city of his Kingdom Susa, and so translated the seat of the Empire, from Babylon, where before it was, into Persiam, whereby the Persians might be acknowledged for the First and principal erectors of this Monarchy.
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5 (And when these dayes were almost expired, the King made a feast to all the people which were found in the royall Citie of Susa, from the greatest to the least seauen dayes:
5 (And when these days were almost expired, the King made a feast to all the people which were found in the royal city of Susa, from the greatest to the least seauen days:
and of his exceeding cost, but that we may be taught the occasion, for which Vashti the Queen beeing diuorsed, Ester a base and abiect Captiue maiden was lifted vppe into her place, God thereby preparing for himselfe an instrument, which hee would vse for the deliuerie of his Church, before it was in danger.
and of his exceeding cost, but that we may be taught the occasion, for which Vashti the Queen being divorced, Ester a base and abject Captive maiden was lifted up into her place, God thereby preparing for himself an Instrument, which he would use for the delivery of his Church, before it was in danger.
euen aboute the beginning of the Spring, seeing they ban•uetted abroade out of the house, in the •hirde yeare of the reigne of Assuerus. The Pauement of this Court was won•erfull fayre,
even about the beginning of the Spring, seeing they ban•uetted abroad out of the house, in the •hirde year of the Reign of Assuerus. The Pavement of this Court was won•erfull fair,
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But excesse, intemperauncie, pride, ambition, and vnthankfulnesse, doo corrupt the vse of good things, which yet the faythfull man will vse with a good conscience,
But excess, intemperancy, pride, ambition, and unthankfulness, do corrupt the use of good things, which yet the faithful man will use with a good conscience,
and giue God thanks for his exceeding great liberalitie and bountifulnesse, and will lift vppe these eyes of his minde from these earthly riches and delights, to the 〈 ◊ 〉 of those which are eternal 〈 ◊ 〉 spirituall,
and give God thanks for his exceeding great liberality and bountifulness, and will lift up these eyes of his mind from these earthly riches and delights, to the 〈 ◊ 〉 of those which Are Eternal 〈 ◊ 〉 spiritual,
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If the gifts bee so great which 〈 ◊ 〉 the Lorde giues to the vnfaithfull, 〈 ◊ 〉 great shall the aboundance bee of 〈 ◊ 〉 things and delights, which God 〈 ◊ 〉 layde vp in heauen for his elect? 〈 ◊ 〉 as the prophet tearmeth them, 〈 ◊ 〉 of pleasure: and sayth:
If the Gifts be so great which 〈 ◊ 〉 the Lord gives to the unfaithful, 〈 ◊ 〉 great shall the abundance be of 〈 ◊ 〉 things and delights, which God 〈 ◊ 〉 laid up in heaven for his elect? 〈 ◊ 〉 as the Prophet termeth them, 〈 ◊ 〉 of pleasure: and say:
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Howe 〈 ◊ 〉 is the goodnesse of God, which hee hath, 〈 ◊ 〉 vp for them that feare him? So shall 〈 ◊ 〉 come to passe, that neither the eyes 〈 ◊ 〉 other senses of the faythfull ▪ shall bee 〈 ◊ 〉 with the outward vse of those 〈 ◊ 〉 which they touch and taste, when 〈 ◊ 〉 shall knowe that there are layde vppe ▪ 〈 ◊ 〉 him farre better and more excellent 〈 ◊ 〉, to the enioying whereof wee 〈 ◊ 〉 inuited.
How 〈 ◊ 〉 is the Goodness of God, which he hath, 〈 ◊ 〉 up for them that Fear him? So shall 〈 ◊ 〉 come to pass, that neither the eyes 〈 ◊ 〉 other Senses of the faithful ▪ shall be 〈 ◊ 〉 with the outward use of those 〈 ◊ 〉 which they touch and taste, when 〈 ◊ 〉 shall know that there Are laid up ▪ 〈 ◊ 〉 him Far better and more excellent 〈 ◊ 〉, to the enjoying whereof we 〈 ◊ 〉 invited.
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wherefore let the 〈 ◊ 〉 being called to a feast, bee so much 〈 ◊ 〉 more warie in these things, by howe 〈 ◊ 〉 the way is the more slipperie and 〈 ◊ 〉 to the fall ▪
Wherefore let the 〈 ◊ 〉 being called to a feast, be so much 〈 ◊ 〉 more wary in these things, by how 〈 ◊ 〉 the Way is the more slippery and 〈 ◊ 〉 to the fallen ▪
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Furthermore, the Law which here the King expressely prescribeth vnto his, is greatly to bee praysed, to wit, That none should be compelled to drinke ouer largely,
Furthermore, the Law which Here the King expressly prescribeth unto his, is greatly to be praised, to wit, That none should be compelled to drink over largely,
For he would not that his house should be made a schoole of intemperancie, and by reason of ouer much drinke and wine, be filled with confusion, wantonnesse, vomites,
For he would not that his house should be made a school of intemperancy, and by reason of over much drink and wine, be filled with confusion, wantonness, vomits,
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And here let this heathen King be a iudge of many, who boast themselues to be Christians, whose onely care and exercise is this, to compell themselues and others to drinke,
And Here let this heathen King be a judge of many, who boast themselves to be Christians, whose only care and exercise is this, to compel themselves and Others to drink,
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& whole nights and dayes to continue in eating, as the manner is almost euerie where in Germany, and in too many places in Fraunce and England. And it appeareth by this edict of the King, that euen then this wicked custome had gotten place among the Persians, whose sobrietie and moderation in meate and drinke, was in former ages so much commended:
& Whole nights and days to continue in eating, as the manner is almost every where in Germany, and in too many places in France and England. And it appears by this edict of the King, that even then this wicked custom had got place among the Persians, whose sobriety and moderation in meat and drink, was in former ages so much commended:
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For 〈 ◊ 〉 great a vanity I pray you is it, to shew 〈 ◊ 〉 riches gotten by other mens labour 〈 ◊ 〉 industrie, which also hee could not 〈 ◊ 〉 but from his subiects? Yet will I not 〈 ◊ 〉 that Kings and other rich men doo 〈 ◊ 〉,
For 〈 ◊ 〉 great a vanity I pray you is it, to show 〈 ◊ 〉 riches got by other men's labour 〈 ◊ 〉 industry, which also he could not 〈 ◊ 〉 but from his Subjects? Yet will I not 〈 ◊ 〉 that Kings and other rich men do 〈 ◊ 〉,
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if at any time they doo make any 〈 ◊ 〉 feasts, but I say there ought to 〈 ◊ 〉 another ende then the proude osten••ion of theyr riches, to wit, that by 〈 ◊ 〉 honest liberalitie they witnesse 〈 ◊ 〉 charitie, that they nourish concord 〈 ◊ 〉 societie betweene many;
if At any time they do make any 〈 ◊ 〉 feasts, but I say there ought to 〈 ◊ 〉 Another end then the proud osten••ion of their riches, to wit, that by 〈 ◊ 〉 honest liberality they witness 〈 ◊ 〉 charity, that they nourish concord 〈 ◊ 〉 society between many;
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that by 〈 ◊ 〉 kindes of benefits they purchase 〈 ◊ 〉 friendshippe and good will of many, 〈 ◊ 〉 when necessitie shall require, they 〈 ◊ 〉 vse to honest and lawfull purposes:
that by 〈 ◊ 〉 Kinds of benefits they purchase 〈 ◊ 〉 friendship and good will of many, 〈 ◊ 〉 when necessity shall require, they 〈 ◊ 〉 use to honest and lawful Purposes:
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〈 ◊ 〉, that by their liberalitie they •ay stirre vp others to sing prayses vnto •od, the giuer of so many and so great good things, whereby our feasts may be cousecrated to him with prayer and thanksgiuing.
〈 ◊ 〉, that by their liberality they •ay stir up Others to sing praises unto •od, the giver of so many and so great good things, whereby our feasts may be cousecrated to him with prayer and thanksgiving.
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if in euerie place he see that all things be gouerned in lawfull order, if the laws retaine their due authority if right be administred to euery one if 〈 ◊ 〉 people be eased of tributes, taxes,
if in every place he see that all things be governed in lawful order, if the laws retain their due Authority if right be administered to every one if 〈 ◊ 〉 people be eased of Tributes, Taxes,
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And heere wee are especially to 〈 ◊ 〉 to remembraunce that which the Lord• warneth vs, that those who will make•• feast which should bee allowed by God, should call vnto it not the rich,
And Here we Are especially to 〈 ◊ 〉 to remembrance that which the Lord• warneth us, that those who will make•• feast which should be allowed by God, should call unto it not the rich,
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Bsides, this is also here to be noted, that Kings for the most part do bestow that money which they haue gathered with great labor from their subiects, vpon vaine and vnprofitable expenses.
Beside, this is also Here to be noted, that Kings for the most part do bestow that money which they have gathered with great labour from their Subjects, upon vain and unprofitable expenses.
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First, the feast was celebrated an hundred and foure 〈 ◊ 〉 dayes, that is, full halfe a yeare together, For all the Princes and seruants of the King, that is, the rulers of the king•ome, that hee might haue in his view the power of Persia and Media, that is, the princes and gouernors of the prouinces.
First, the feast was celebrated an hundred and foure 〈 ◊ 〉 days, that is, full half a year together, For all the Princes and Servants of the King, that is, the Rulers of the king•ome, that he might have in his view the power of Persiam and Media, that is, the Princes and Governors of the Provinces.
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Which things declare great peace in the whole Empire of Assuerus: for hee would not haue called vnto him the gouernours of the prouinces to feasting and banquetting,
Which things declare great peace in the Whole Empire of Assuerus: for he would not have called unto him the Governors of the Provinces to feasting and banqueting,
as musicke, gaming, tilt, and other shewes, as at this day noble men are wonderfully delighted with iesters, enterludes, wilde-fires, daunces, and such like toyes.
as music, gaming, tilt, and other shows, as At this day noble men Are wonderfully delighted with jesters, interludes, wildfires, dances, and such like toys.
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or as manie princes in this 〈 ◊ 〉 age, whom you shall see euen when 〈 ◊ 〉 estate of their Kingdomes shake and 〈 ◊ 〉 a fall, are yet little mooued, but 〈 ◊ 〉 drowned in pleasures, take their fill 〈 ◊ 〉.
or as many Princes in this 〈 ◊ 〉 age, whom you shall see even when 〈 ◊ 〉 estate of their Kingdoms shake and 〈 ◊ 〉 a fallen, Are yet little moved, but 〈 ◊ 〉 drowned in pleasures, take their fill 〈 ◊ 〉.
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This was also an euill 〈 ◊ 〉 for his subiects, when they shoulde see 〈 ◊ 〉 King with all his Princes and 〈 ◊ 〉, giue themselues to banquetting, 〈 ◊ 〉 and delights.
This was also an evil 〈 ◊ 〉 for his Subjects, when they should see 〈 ◊ 〉 King with all his Princes and 〈 ◊ 〉, give themselves to banqueting, 〈 ◊ 〉 and delights.
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For what became 〈 ◊ 〉 meane while of the Prouinces, 〈 ◊ ◊ 〉 so long of their gouernours, 〈 ◊ 〉 were to administer iustice vnto them? 〈 ◊ 〉 the wise man saith not in vain, VV. 〈 ◊ 〉, O land, whose Princes rise early to play.
For what became 〈 ◊ 〉 mean while of the Provinces, 〈 ◊ ◊ 〉 so long of their Governors, 〈 ◊ 〉 were to administer Justice unto them? 〈 ◊ 〉 the wise man Says not in vain, VIV 〈 ◊ 〉, Oh land, whose Princes rise early to play.
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Vnlesse the courts of Princes go 〈 ◊ 〉 in example of sobrietie and 〈 ◊ 〉 the whole kingdome will easilie let 〈 ◊ 〉 the reines vnto surfetting, 〈 ◊ 〉, and lasciuiousnesse:
Unless the Courts of Princes go 〈 ◊ 〉 in Exampl of sobriety and 〈 ◊ 〉 the Whole Kingdom will Easily let 〈 ◊ 〉 the reins unto surfeiting, 〈 ◊ 〉, and lasciviousness:
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Besides these gouernours being returned into their prouinces, after so long time of absence employed in ryot, studie to imitate the example of their king,
Beside these Governors being returned into their Provinces, After so long time of absence employed in riot, study to imitate the Exampl of their King,
This bidding of the whole people, doth testifie not onely the kings liberalitie & bountie, but his humanitie & kindnesse, a vertue most beseeming kings.
This bidding of the Whole people, does testify not only the Kings liberality & bounty, but his humanity & kindness, a virtue most beseeming Kings.
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because the greater part of Princes at this day, who yet are farre from the power of this King, do make no more account of theyr subiects then of base bondmen:
Because the greater part of Princes At this day, who yet Are Far from the power of this King, do make no more account of their Subjects then of base bondmen:
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and that which is so prodigallie spent without choyse vpon all, binds no man: and is rather to bee accounted waste and prodigalitie, then liberalitie or beneficence.
and that which is so prodigally spent without choice upon all, binds no man: and is rather to be accounted waste and prodigality, then liberality or beneficence.
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So the holy Kings of Iuda in times past were liberall & bountiful toward the people, which were wont to keepe holyday and reioyce seuen daies togither during the feast of Tabernacles: but their ioy was consecrated vnto God, with a solemne remembraunce of his benefits.
So the holy Kings of Iuda in times past were liberal & bountiful towards the people, which were wont to keep holiday and rejoice seuen days together during the feast of Tabernacles: but their joy was consecrated unto God, with a solemn remembrance of his benefits.
But if the people were oppressed with tributes and exactions, or otherwise hardly dealt withall, this was but a meanes to comfort a while their miserie,
But if the people were oppressed with Tributes and exactions, or otherwise hardly dealt withal, this was but a means to Comfort a while their misery,
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Manie Kings nowe a dayes thinke it sufficient to seede their people with faire words, which they are woont to publish in writing, that they may perswade the poor subiects, that they night and day studie for their profite:
Many Kings now a days think it sufficient to seed their people with fair words, which they Are wont to publish in writing, that they may persuade the poor Subjects, that they night and day study for their profit:
but that iustice and mercie are required in him principally, for their gouernment. Of which roial vertues see more in the three score and twelft Psalme.
but that Justice and mercy Are required in him principally, for their government. Of which royal Virtues see more in the three score and twelft Psalm.
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and sister of Cambyses, who in Scripture is called Artaxerxes, and was the second emperor, and then wife of this Assuerus, who was the thirde king of the Persian Monarchie.
and sister of Cambyses, who in Scripture is called Artaxerxes, and was the second emperor, and then wife of this Assuerus, who was the Third King of the Persian Monarchy.
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And further, it seemeth voyde of all equitie, that the men giuing themselues to their pleasures and feasting, shoulde leaue all the trouble and care vpon their wiues, to prouide for their housholde affaires.
And further, it seems void of all equity, that the men giving themselves to their pleasures and feasting, should leave all the trouble and care upon their wives, to provide for their household affairs.
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as the manners of our age are most corrupt, and more bent to greater licentiousnesse? I say, that the custome of those tymes was more honest and modest, that in publique feastes the women shoulde not banquet with the men, that by this meanes the occasion of many allurements vnto wantonnesse might be cut off.
as the manners of our age Are most corrupt, and more bent to greater licentiousness? I say, that the custom of those times was more honest and modest, that in public feasts the women should not banquet with the men, that by this means the occasion of many allurements unto wantonness might be Cut off.
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and oftentimes scarce honest touchings? And woulde to God at this day this lawe were in force amongst those nations which delight so much to banquet with women,
and oftentimes scarce honest touchings? And would to God At this day this law were in force among those Nations which delight so much to banquet with women,
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For howe vnhonest a custome hath preuailed amongest some, to carrie other mens wiues and maidens to the Tauernes? For how is it possible, that in the schooles of all impudencie, such as the Tauerns are, honestie & chastitie can be preserued, especiallie in that licence which euery man taketh vnto himselfe among the portes:
For how unhonest a custom hath prevailed amongst Some, to carry other men's wives and maidens to the Taverns? For how is it possible, that in the Schools of all impudency, such as the Taverns Are, honesty & chastity can be preserved, especially in that licence which every man Takes unto himself among the ports:
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when as euen in the most holie places, manie beholde both women and maydes, with vnchaste eyes? Is not this the full measure of all mischiefe, that those who are well heate with wine, should get them to daunce, where nothing is heard but wanton Musicke, nothing seene but motions full of intisement:
when as even in the most holy places, many behold both women and maids, with unchaste eyes? Is not this the full measure of all mischief, that those who Are well heat with wine, should get them to dance, where nothing is herd but wanton Music, nothing seen but motions full of enticement:
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Some things therefore are praise worthie in these feasts of Assuerus, to wit, his liberality towards his Nobles, his courtesie and gentlenesse towardes all the people that dwelt at Susa; the law also set downe by him, that no man should be compelled to drinke without thirst;
some things Therefore Are praise worthy in these feasts of Assuerus, to wit, his liberality towards his Nobles, his courtesy and gentleness towards all the people that dwelled At Susa; the law also Set down by him, that no man should be compelled to drink without thirst;
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But there are again not a few things faultie in the same, to wit, that vaine ostentation of his glorie and riches, the great losse of time in feasting and banquetting, that ouer great wasting and spending of his goods, the too much carelesnesse of necessarie affayres, which could not but fall out to bee many,
But there Are again not a few things faulty in the same, to wit, that vain ostentation of his glory and riches, the great loss of time in feasting and banqueting, that over great wasting and spending of his goods, the too much carelessness of necessary affairs, which could not but fallen out to be many,
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For therfore are we borne, that when we haue serued him in this world, and yeelded vnto him the glorie that is due, wee may at the last be made partakers of euerlasting ioyes with him in heauen, Amen.
For Therefore Are we born, that when we have served him in this world, and yielded unto him the glory that is due, we may At the last be made partakers of everlasting Joys with him in heaven, Amen.
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13 Therfore the King sayde to the wise men, that knewe the times (for so the Kings businesse was wont to be propoūded to all that knew the law and iudgement.)
13 Therefore the King said to the wise men, that knew the times (for so the Kings business was wont to be propounded to all that knew the law and judgement.)
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15. VVhat shall wee doo to the Queene Vashti, according to the law, because she did not obey the commnudement of the King Assuerus, sent by the Eunuches?
15. What shall we do to the Queen Vashti, according to the law, Because she did not obey the commnudement of the King Assuerus, sent by the Eunuchs?
to wit, on the one side, by reason of the Kings intemperancie, cōmanding the Queen to be brought into the kings presence, to boast of hir beauty in the sight of the people:
to wit, on the one side, by reason of the Kings intemperancy, commanding the Queen to be brought into the Kings presence, to boast of his beauty in the sighed of the people:
on the other side, by reason of the Queenes disdainfulnesse refusing to come vnto the King, wherby the Kings wrath is kindled, and the banquets disturbed:
on the other side, by reason of the Queens disdainfulness refusing to come unto the King, whereby the Kings wrath is kindled, and the banquets disturbed:
and ryot, and turning the •assions and desires of great men, whose •oyes no man dares to trouble, to bee the •ause that they themselues trouble them•elues.
and riot, and turning the •assions and Desires of great men, whose •oyes no man dares to trouble, to be the •ause that they themselves trouble them•elues.
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Wherefore God forbidde that we •hould enuie at their prosperitie and de•ights, but rather reioyce with spirituall 〈 ◊ 〉, beeing content with our owne estate.
Wherefore God forbid that we •hould envy At their Prosperity and de•ights, but rather rejoice with spiritual 〈 ◊ 〉, being content with our own estate.
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For it is better being content with a little, to feele the fauour and blessing of God, •hen in the middest of carnall delights and •leasures, to feare his wrath.
For it is better being content with a little, to feel the favour and blessing of God, •hen in the midst of carnal delights and •leasures, to Fear his wrath.
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Vpon the seuenth day, which was the last of that feast which was made for ye people, it is saide, that The Kings heart was m•rie with wine, that is, that hee exceeded measure in drinking,
Upon the Seventh day, which was the last of that feast which was made for you people, it is said, that The Kings heart was m•rie with wine, that is, that he exceeded measure in drinking,
and that there was in him an immodest mirth vnworthy ye person of a king, his mind being thereby ben• to speake and doo things scarce seemely, which is wont to happen to those who are ouer-ful of drinke.
and that there was in him an immodest mirth unworthy the person of a King, his mind being thereby ben• to speak and do things scarce seemly, which is wont to happen to those who Are overfull of drink.
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For why had he forbidden that no man shuld compel another to drink, but because he might take away excesse and intemperancie? So many times Kings set downe good lawes, which shortly after they breake and take away, perswading themselues that it is vnseemely for the Maiestie of a king to bee subiect to the lawes which hee hath made.
For why had he forbidden that no man should compel Another to drink, but Because he might take away excess and intemperancy? So many times Kings Set down good laws, which shortly After they break and take away, persuading themselves that it is unseemly for the Majesty of a King to be Subject to the laws which he hath made.
Neither are they here to be hearkened vnto, who that they may make small fault of intemperancie in drinke, say, that it is a farre other matter to be merrie with wine, then to be drunke.
Neither Are they Here to be harkened unto, who that they may make small fault of intemperancy in drink, say, that it is a Far other matter to be merry with wine, then to be drunk.
Yet the effects of this halfe drunkennesse, are farre more dangerous, then those which and wont to accompanie that other great excesse, wherby those who are drunke be quite benummed,
Yet the effects of this half Drunkenness, Are Far more dangerous, then those which and wont to accompany that other great excess, whereby those who Are drunk be quite benumbed,
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So Assuerus when his minde was merrie with the wine, commaunderh those seuen Courtiers that serued him, to bring his wife in to the bāquet, to shew to the people her beautie.
So Assuerus when his mind was merry with the wine, commaunderh those seuen Courtiers that served him, to bring his wife in to the banquet, to show to the people her beauty.
and besides, it must needs be a most vaine thing, and vnseeming the maiestie of so great a Prince, to shewe the beautie of his wife to all, and that among the cups.
and beside, it must needs be a most vain thing, and unseeming the majesty of so great a Prince, to show the beauty of his wife to all, and that among the cups.
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had it not been a great deale more conuenient to haue called hir to banquet with them at the beginning of the feast? By this it is made out •o•t vnto all men,
had it not been a great deal more convenient to have called his to banquet with them At the beginning of the feast? By this it is made out •o•t unto all men,
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how vaine and voyde of reason many times the iudgements of great men are, 〈 ◊ 〉 whome notwithstanding all men are wont to maruaile, by reason of the opinion they haue of their wisedome and that he wife man to purpose wa••eth in the Proverbs, that it is not for 〈 ◊ 〉 to drinke wine, 〈 ◊ 〉 they forget the decree and p•ruert iudge•ent:
how vain and void of reason many times the Judgments of great men Are, 〈 ◊ 〉 whom notwithstanding all men Are wont to marvel, by reason of the opinion they have of their Wisdom and that he wife man to purpose wa••eth in the Proverbs, that it is not for 〈 ◊ 〉 to drink wine, 〈 ◊ 〉 they forget the Decree and p•ruert iudge•ent:
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But this seemeth 〈 ◊ 〉 to be maruailed at that so many wife •ounsellors sitting with the King, none of 〈 ◊ 〉 dares to disswade him from his pur•se, beeing so 〈 ◊ 〉 and vnhonest, both for the king and the queene, who though she had come when she was called, might not without iust cause haue cōceiued indignation, that she was brought forth as a g••ing stocke vnto her subiects in the midst of their pots ▪ as we read that the wife of C•nda•le• long of Lydia did, who when she perceiued that she had bin shewen naked by her husband to one of his familiar friends, lying hidden in a secret place, shee neuer was quiet vntill shee had reuenged that iniurie done vnto her, her husband being slain by the hand of the same his friend.
But this seems 〈 ◊ 〉 to be marveled At that so many wife •ounsellors sitting with the King, none of 〈 ◊ 〉 dares to dissuade him from his pur•se, being so 〈 ◊ 〉 and unhonest, both for the King and the queen, who though she had come when she was called, might not without just cause have conceived Indignation, that she was brought forth as a g••ing stock unto her Subjects in the midst of their pots ▪ as we read that the wife of C•nda•le• long of Lydia did, who when she perceived that she had been shown naked by her husband to one of his familiar Friends, lying hidden in a secret place, she never was quiet until she had revenged that injury done unto her, her husband being slave by the hand of the same his friend.
Finally as this king dooth all things to the shew, so he hath his ministers most obedient to follow his lusts ▪ his Princes most readie for such ieasts,
Finally as this King doth all things to the show, so he hath his Ministers most obedient to follow his Lustiest ▪ his Princes most ready for such jests,
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But the queene Vashti by not obeying deceyues all their expectation, which fact of hers, those who measure al mens deliberations and actions by the successe, do condemne of pride stubburnnes, rashnes and folly ▪ frō which vines perhaps she was not altogither free,
But the queen Vashti by not obeying deceives all their expectation, which fact of hers, those who measure all men's deliberations and actions by the success, do condemn of pride stubburnnes, rashness and folly ▪ from which vines perhaps she was not altogether free,
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For seeing she was ye daughter of Cyrus, and sister of Cambyses & Assuerus, but the sonne of Hystaspis, it might be that in contempt of her husband she refused to come at his call.
For seeing she was the daughter of Cyrus, and sister of Cambyses & Assuerus, but the son of Hystaspes, it might be that in contempt of her husband she refused to come At his call.
Yet neuerthelesse, 〈 ◊ 〉 might defende her selfe by no slender ••asons, to wit, that this cōmandement of 〈 ◊ 〉 kings was repugnant to the lawes of 〈 ◊ 〉 Persians, contrary to common hone•e,
Yet nevertheless, 〈 ◊ 〉 might defend her self by no slender ••asons, to wit, that this Commandment of 〈 ◊ 〉 Kings was repugnant to the laws of 〈 ◊ 〉 Persians, contrary to Common hone•e,
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And this is 〈 ◊ 〉 especially to be commended, that she 〈 ◊ 〉 not make shew of her beautie, for 〈 ◊ 〉 at this day womē are so carefull ▪ that 〈 ◊ 〉 desire this only and thinke that it 〈 ◊ 〉 not well with them,
And this is 〈 ◊ 〉 especially to be commended, that she 〈 ◊ 〉 not make show of her beauty, for 〈 ◊ 〉 At this day women Are so careful ▪ that 〈 ◊ 〉 desire this only and think that it 〈 ◊ 〉 not well with them,
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and haue gotten some of themessen•s, to approue her excuse vnto the king ▪ 〈 ◊ 〉 vnlesse the King would accept, it beene better, to haue obeyed him in a 〈 ◊ 〉 in it owne nature not euill,
and have got Some of themessen•s, to approve her excuse unto the King ▪ 〈 ◊ 〉 unless the King would accept, it been better, to have obeyed him in a 〈 ◊ 〉 in it own nature not evil,
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and so to runne into 〈 ◊ 〉 suspitiō of cōtempt & stubb•mnes, 〈 ◊ 〉 in so noble an assembly, in whose 〈 ◊ 〉 the King was willing to shewe his power and magnificence, from which by this her rebellion she seemed much to d••tract.
and so to run into 〈 ◊ 〉 suspicion of contempt & stubb•mnes, 〈 ◊ 〉 in so noble an assembly, in whose 〈 ◊ 〉 the King was willing to show his power and magnificence, from which by this her rebellion she seemed much to d••tract.
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neither to make account of they• stock or beautie, or riches in their disgrace neither frowardly to denie those things 〈 ◊ 〉 denying whereof the peace and quiet 〈 ◊ 〉 their house might bee disturbed.
neither to make account of they• stock or beauty, or riches in their disgrace neither frowardly to deny those things 〈 ◊ 〉 denying whereof the peace and quiet 〈 ◊ 〉 their house might be disturbed.
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and that it woul• bee a reproch vnto him, especially in 〈 ◊ 〉 view of all the Princes of his kingdom• This so great heate of wrath, is a fruit drunkennesse, by which most especia• bankers are disturbed,
and that it woul• be a reproach unto him, especially in 〈 ◊ 〉 view of all the Princes of his kingdom• This so great heat of wrath, is a fruit Drunkenness, by which most especia• bankers Are disturbed,
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For therefore doo they raigne with great power, that they may establish 〈 ◊ 〉, preserue good lawes, defende the 〈 ◊ 〉, punish the offenders, yeeld vn•eason,
For Therefore do they Reign with great power, that they may establish 〈 ◊ 〉, preserve good laws, defend the 〈 ◊ 〉, Punish the offenders, yield vn•eason,
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Therfore Saint Iames saith, That the wrath of man doeth not fulfill the righteousnesse of God: and Saint Paule warneth, That hee that refraineth not his anger, giueth place to the Diuell.
Therefore Saint James Says, That the wrath of man doth not fulfil the righteousness of God: and Saint Paul warneth, That he that refraineth not his anger, gives place to the devil.
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The king therefore asketh those seuen Councellors whose names here are recited, who sate ye chiefest in the Kingdome of Persia, and Media, and sawe alwayes the Kings face:
The King Therefore asks those seuen Councillors whose names Here Are recited, who sat the chiefest in the Kingdom of Persiam, and Media, and saw always the Kings face:
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that is, were alwayes present with him to giue him aduice in all hard and doubtfull cases, according to the manner and custome of the Countrey, by which it seemeth that the Kings were subiect to this counsaile.
that is, were always present with him to give him Advice in all hard and doubtful cases, according to the manner and custom of the Country, by which it seems that the Kings were Subject to this counsel.
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euen as in all Empires which are not tyrannicall, there are appoynted vnto Kinges a certaine number of Councellours, without whose aduice they doo not any great matter.
even as in all Empires which Are not tyrannical, there Are appointed unto Kings a certain number of Counsellors, without whose Advice they do not any great matter.
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But in processe of time many kings giue themselues such libertie, that they abuse the name of their counsellors, to get the greater authoritie to their owne wilfull decrees.
But in process of time many Kings give themselves such liberty, that they abuse the name of their counsellors, to get the greater Authority to their own wilful decrees.
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Now because these men had not attayned the knowledge of the true God, they were furnished onely with worldly wisedome, which yet is also the gift of God,
Now Because these men had not attained the knowledge of the true God, they were furnished only with worldly Wisdom, which yet is also the gift of God,
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and a light which is bestowed by him vppon some for the gonernment of great Empires, whereby they may bee profitable to mankind, who otherwise would become the instruments of great confusion in the same.
and a Light which is bestowed by him upon Some for the government of great Empires, whereby they may be profitable to mankind, who otherwise would become the Instruments of great confusion in the same.
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Next, the knowledge of the times is attributed vnto them, which containeth the skill in Histories, out of which may bee drawne the examples of memorable acts in all ages:
Next, the knowledge of the times is attributed unto them, which Containeth the skill in Histories, out of which may be drawn the Examples of memorable acts in all ages:
to which must be adioyned experience, a surer instructor a great deale then Histories, which affoordeth sounde counsaile, according to the varietie and necessitie of occurrents.
to which must be adjoined experience, a Surer instructor a great deal then Histories, which affordeth sound counsel, according to the variety and necessity of occurrents.
and without knowledge, by yong heads and without experience (of which let those young Councellors of Rehoboam, be a memorable example vnto vs) by those that are vnskilfull in the lawes,
and without knowledge, by young Heads and without experience (of which let those young Councillors of Rehoboam, be a memorable Exampl unto us) by those that Are unskilful in the laws,
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Furthermore, these vertues are not sufficient neither, vnlesse they be groūded on a good and vpright conscience, which in euerie matter shall loue the truth & right.
Furthermore, these Virtues Are not sufficient neither, unless they be grounded on a good and upright conscience, which in every matter shall love the truth & right.
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Wherfore, in the choyse of councellors & iudges, there is not greater care to be had of their industrie & knowledge, (which yet are required in them) then of their honestie and good consciēce.
Wherefore, in the choice of councillors & judges, there is not greater care to be had of their industry & knowledge, (which yet Are required in them) then of their honesty and good conscience.
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let vs bridle our wrath and the rage of our mindes: let vs seeke counsaile of wise men, but without passion, seeking rather right and equitie, then reuenge:
let us bridle our wrath and the rage of our minds: let us seek counsel of wise men, but without passion, seeking rather right and equity, then revenge:
The sentence of those seuen wise men of the question proposed, what by law was to be done to the Queene Vashti, from the sixteenth verse to the end of the Chapter.
The sentence of those seuen wise men of the question proposed, what by law was to be done to the Queen Vashti, from the sixteenth verse to the end of the Chapter.
17 For when the Act of the Queene shal come abroad vnto all women, it shall come to passe, that they shall despise their husbands in their owne eyes, saying, The King Assuerus commaunded the Queene Vashti to bee brought into his presence: but she c•me not.
17 For when the Act of the Queen shall come abroad unto all women, it shall come to pass, that they shall despise their Husbands in their own eyes, saying, The King Assuerus commanded the Queen Vashti to be brought into his presence: but she c•me not.
that the Queene Vashti come un more into the presence of King Assuerus, and let the King giue her royall estate vnto her companion that shall be better then she.
that the Queen Vashti come un more into the presence of King Assuerus, and let the King give her royal estate unto her Companion that shall be better then she.
20 So when the decree of the King shall be heard, which he shall publish throghout all his Kingdome, (though it bee great) all the women shall giue their husbands honour both great and small.
20 So when the Decree of the King shall be herd, which he shall publish throughout all his Kingdom, (though it be great) all the women shall give their Husbands honour both great and small.
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For where all things are diligently weighed and decerned by deliberate counsell, there right determinatiōs are made, which bring both profit vnto al men, & remedy for all mischiefs.
For where all things Are diligently weighed and decerned by deliberate counsel, there right determinations Are made, which bring both profit unto all men, & remedy for all mischiefs.
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Therefore vnlesse God sit president in •he counsaile of the wife, they quickly •urne away from that which is right wher•f this Historie wilgiue vs sufficiēt proofe:
Therefore unless God fit president in •he counsel of the wife, they quickly •urne away from that which is right wher•f this History wilgiue us sufficient proof:
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and no proportion or equalitie obserued betweene the fault and the punishment: and therefore no regarde had either of iustice, or of publique commoditie:
and no proportion or equality observed between the fault and the punishment: and Therefore no regard had either of Justice, or of public commodity:
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Besides, is not a matter of so great weight ouer-hasfily handeled, when he wil haue sentence giuen euen in their banquet? Moreouer, what iustice was it to giue iudgement against so noble a personage, the cause being neuer heard? seeing there is none so vile or abiect, who can bee condemned in the equitie of any lawe, either diume or humane,
Beside, is not a matter of so great weight ouer-hasfily handled, when he will have sentence given even in their banquet? Moreover, what Justice was it to give judgement against so noble a personage, the cause being never herd? seeing there is none so vile or abject, who can be condemned in the equity of any law, either diume or humane,
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He desireth indeed that ye queene Vashti should be iudged according to the lawes, but the contempt of lawes in this action, sufficiently sheweth that he maketh mention of the lawes, onely for fashions sake.
He Desires indeed that you queen Vashti should be judged according to the laws, but the contempt of laws in this actium, sufficiently shows that he makes mention of the laws, only for fashions sake.
So those who sit in the place of gouernment, wil seeme to speake nothing but lawe and statutes, which notwithstanding for the most part they wrest and alter as they list.
So those who fit in the place of government, will seem to speak nothing but law and statutes, which notwithstanding for the most part they wrest and altar as they list.
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Notwithstanding this saying of the Kings, if it bee rightly vnderstood, prescribeth a rule, whereby all controuersies as wel ciuil as Ecclesiastical, may bee compounded.
Notwithstanding this saying of the Kings, if it be rightly understood, prescribeth a Rule, whereby all controversies as well civil as Ecclesiastical, may be compounded.
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For vvhereas vve liue so heere vppon this earth, by reason of the infirmitie of man, that it cannot be but that strife vvil sometime arise, they must all bee iudged according to the lavve.
For whereas we live so Here upon this earth, by reason of the infirmity of man, that it cannot be but that strife will sometime arise, they must all be judged according to the law.
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and diligently enquire of the cause and euerie circumstaunce thereof, as Iob protesteth of himselfe, that hee was wont to Examine diligently the cause which hee did not knowe.
and diligently inquire of the cause and every circumstance thereof, as Job protesteth of himself, that he was wont to Examine diligently the cause which he did not know.
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Therefore Paul willeth Timothie to giue attendance to the reading of the Scriptures, which were able to make him wise, and giueth him warning, That hee encline not to one part more then another in iudgement.
Therefore Paul wills Timothy to give attendance to the reading of the Scriptures, which were able to make him wise, and gives him warning, That he incline not to one part more then Another in judgement.
Therefore were the Kings of Iuda commanded to cause to be written, and to read the law of God al the dayes of their liues, •out of which they might learn iudgement and iustce.
Therefore were the Kings of Iuda commanded to cause to be written, and to read the law of God all the days of their lives, •out of which they might Learn judgement and Justice.
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But indeed if Assuerus would haue sentence giuen according to the law of the question propounded, this knot must first be dissolued, whe•her at this time the queene were rightly called by Assuerus, to shewe her beautie •o the guests,
But indeed if Assuerus would have sentence given according to the law of the question propounded, this knot must First be dissolved, whe•her At this time the queen were rightly called by Assuerus, to show her beauty •o the guests,
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Of which thing, let that courtly flatterer be a witnesse, who said vnto Alexander the great, that Iustice was the inseperable companion of Kings thrones, that they might not erre in their iudgements.
Of which thing, let that courtly flatterer be a witness, who said unto Alexander the great, that justice was the inseparable Companion of Kings thrones, that they might not err in their Judgments.
Whose sentence the king alloweth of, & the rest of councel confirm, verse 21 ▪ and in the last verse, followeth the suddein execution of that sentence.
Whose sentence the King alloweth of, & the rest of council confirm, verse 21 ▪ and in the last verse, follows the sudden execution of that sentence.
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onely he taketh for 〈 ◊ 〉, and as a maxime vvithout all 〈 ◊ 〉, that they do euil vvhich are not •bedient to the Kings vvord, vvherein he 〈 ◊ 〉 greeuously:
only he Takes for 〈 ◊ 〉, and as a maxim without all 〈 ◊ 〉, that they do evil which Are not •bedient to the Kings word, wherein he 〈 ◊ 〉 grievously:
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A councellor therefore ought to bee most free in pronouncing sentence, but he must also be a wise discerner of equitie, least enclining to the mightier part, he oppresse the weaker with his iudgement:
A councillor Therefore ought to be most free in pronouncing sentence, but he must also be a wise discerner of equity, least inclining to the Mightier part, he oppress the Weaker with his judgement:
though absent, framing it according to the lust of this angrie king, and inclining in that his sentence which seemeth to be so freely vttered, rather vnto the one part then vnto the other.
though absent, framing it according to the lust of this angry King, and inclining in that his sentence which seems to be so freely uttered, rather unto the one part then unto the other.
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& against al the people of the whole Empire, with this reason, That the queenes fact shall come abroad to al women, wherof they wil take occasion to despise their husbāds,
& against all the people of the Whole Empire, with this reason, That the queens fact shall come abroad to all women, whereof they will take occasion to despise their Husbands,
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& so the princesses of Persia and Media, who haue seen• and heard the fact of the queene, shall so answere to all the Princes of the King, whereof shall arise much despightfulnes & wrath despightfulnes and contempt of ye women towards their husbands,
& so the princesses of Persiam and Media, who have seen• and herd the fact of the queen, shall so answer to all the Princes of the King, whereof shall arise much despightfulnes & wrath despightfulnes and contempt of the women towards their Husbands,
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And without doubt he, yt wil iudge right, must weigh diligently al circumstāces, & namely what will be the consequent of any euil act, especially if it be done by thē who are in high authoritie & estimation.
And without doubt he, that will judge right, must weigh diligently all Circumstances, & namely what will be the consequent of any evil act, especially if it be done by them who Are in high Authority & estimation.
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For there may be some especial cōsideration of a mans fact, which others know not, & therfore shuld it be an vnaduised part to go about to follow it.
For there may be Some especial consideration of a men fact, which Others know not, & Therefore should it be an unadvised part to go about to follow it.
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This deniall of the Queene was indeede a fault, but it was not any hainous offence ▪ as i• shee had beene guiltie of adulterie or some other vnchaste act,
This denial of the Queen was indeed a fault, but it was not any heinous offence ▪ as i• she had been guilty of adultery or Some other unchaste act,
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though not therfore to bee chaunged into so hainous a crime, nor so farre to be vrged, that the inconuenience should so hardly be scanned, which therof might follow among others
though not Therefore to be changed into so heinous a crime, nor so Far to be urged, that the inconvenience should so hardly be scanned, which thereof might follow among Others
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VVee learne also out of his wordes, that to pronounce right iudgement of any matter, it is requisite that all things bee weighed what may followe vppon any thing, that the euils which may ensue bee preuented,
We Learn also out of his words, that to pronounce right judgement of any matter, it is requisite that all things be weighed what may follow upon any thing, that the evils which may ensue be prevented,
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as being rebellious against her king and husband, & another to be appoynted in her place, whereby her greefe might be increased with greater indignation.
as being rebellious against her King and husband, & Another to be appointed in her place, whereby her grief might be increased with greater Indignation.
Besides, the deposing of a personage of so great Maiestie, especially ioyned with so great reproach and perpetuall note of infamie, is most commonly more bitter then death it selfe.
Beside, the deposing of a personage of so great Majesty, especially joined with so great reproach and perpetual note of infamy, is most commonly more bitter then death it self.
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But far be it from me that I shuld go about to search out the iudgments of God, which seeing they are alwayes holy and iust, we must confesse that the Queene Vashti was for iust cause throwne downe by him ▪ which thing the blessed virgin doth in her song confesse, that God hath put downe the mightie from their seates, and exalted them of low degree.
But Far be it from me that I should go about to search out the Judgments of God, which seeing they Are always holy and just, we must confess that the Queen Vashti was for just cause thrown down by him ▪ which thing the blessed Virgae does in her song confess, that God hath put down the mighty from their seats, and exalted them of low degree.
But those things which God by his secret decree doth bring to passe, and those which men decree, do many degrees differ the one from the other, wherein men may easily passe their boundes,
But those things which God by his secret Decree does bring to pass, and those which men Decree, do many Degrees differ the one from the other, wherein men may Easily pass their bounds,
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so that care be taken, that fewe lawes be made, and that those bee iust, and diligently weighed with deliberate counsell before they be confirmed and published.
so that care be taken, that few laws be made, and that those be just, and diligently weighed with deliberate counsel before they be confirmed and published.
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when punishments are •rdained for those that offend, and contra••wise, those that deserue well of the common-wealth, are by the authoritie of the lawes sufficiently rewarded ▪ which two if they be wanting, all things will be full of troubles and confusion.
when punishments Are •rdained for those that offend, and contra••wise, those that deserve well of the commonwealth, Are by the Authority of the laws sufficiently rewarded ▪ which two if they be wanting, all things will be full of Troubles and confusion.
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but hee seeth not on the otherside, that many husbands beeing by this meanes made more insolent, will abuse their authoritie, and chaunge it into tyrannie:
but he sees not on the otherside, that many Husbands being by this means made more insolent, will abuse their Authority, and change it into tyranny:
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But thus we see it for the most part commeth to passe with those who only haue regard of their own cōmoditie, and so are scarce indifferent iudges of •thers.
But thus we see it for the most part comes to pass with those who only have regard of their own commodity, and so Are scarce indifferent judges of •thers.
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〈 ◊ 〉 was this maruaile in the King, who 〈 ◊ 〉 before giuen place in himselfe, vnto 〈 ◊ 〉 bad Councellours, Wine and Wrath. 〈 ◊ 〉 when the question vvas of the putting 〈 ◊ 〉 of his vvise,
〈 ◊ 〉 was this marvel in the King, who 〈 ◊ 〉 before given place in himself, unto 〈 ◊ 〉 bad Counsellors, Wine and Wrath. 〈 ◊ 〉 when the question was of the putting 〈 ◊ 〉 of his wise,
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and that vvith 〈 ◊ 〉, should hee not yet at the least haue 〈 ◊ 〉, vvhat other men vvoulde haue 〈 ◊ 〉 of him in this case? should not his •ouncell haue exhorted him to weigh the •atter earnestly,
and that with 〈 ◊ 〉, should he not yet At the least have 〈 ◊ 〉, what other men would have 〈 ◊ 〉 of him in this case? should not his •ouncell have exhorted him to weigh the •atter earnestly,
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The sentence giuen, is more speedily 〈 ◊ 〉 in execution, the Edicts and Proclama•• •ons beeing sent by the king into all prouinces, according to euerie ones language:
The sentence given, is more speedily 〈 ◊ 〉 in execution, the Edicts and Proclama•• •ons being sent by the King into all Provinces, according to every ones language:
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And •is notwithstanding wee see to happen •any times, euen to wise Counsellours, •od by his exceeding great wisedome, •awing out of their counsels, that which •all bee profitable for his Church:
And •is notwithstanding we see to happen •any times, even to wise Counsellors, •od by his exceeding great Wisdom, •awing out of their Counsels, that which •all be profitable for his Church:
and as •were, bringing light out of darkenesse, 〈 ◊ 〉 the sudden motions and rages of 〈 ◊ 〉 most mightie Monarches and rulers 〈 ◊ 〉 the world, to his owne glorie.
and as •were, bringing Light out of darkness, 〈 ◊ 〉 the sudden motions and rages of 〈 ◊ 〉 most mighty Monarchs and Rulers 〈 ◊ 〉 the world, to his own glory.
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but yet the greatest losse and disgrace redowndeth to the Queene Vashti. Behold heere, I say, the islue of worldly delights & banquets ouerflowing with iyot and excesse.
but yet the greatest loss and disgrace redowndeth to the Queen Vashti. Behold Here, I say, the islue of worldly delights & banquets overflowing with iyot and excess.
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Let vs therefore bee content with an holie mirth, framed according vnto god word: Let vs so vse wealth and prosperitie, that wee faint not in aduerfitie:
Let us Therefore be content with an holy mirth, framed according unto god word: Let us so use wealth and Prosperity, that we faint not in aduerfitie:
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bu• vsing both estates holilie and vprightly wee may referre them to his glorie, who doth distribute them according as it seemeth best vnto himselfe, through Iesus Christ, to whō be glorie, honour, and power, for euermore. Amen.
bu• using both estates holily and uprightly we may refer them to his glory, who does distribute them according as it seems best unto himself, through Iesus christ, to whom be glory, honour, and power, for evermore. Amen.
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whome Nebuchad-nezar King of Babylon carried away. 7. And hee nourished Hadassa: that is, Ester, his Vncles daughter, for that shee had neither Father nor Mother:
whom Nebuchadnezzar King of Babylon carried away. 7. And he nourished Hadassa: that is, Ester, his Uncle's daughter, for that she had neither Father nor Mother:
8. It came to passe therefore, when by th• publishing of the Kings commaundement and decree, there were many maides brought togither to Susa, the Cittie royall, vnder the hand of Hegai:
8. It Come to pass Therefore, when by th• publishing of the Kings Commandment and Decree, there were many maids brought together to Susa, the city royal, under the hand of Hegai:
9. VVhom the maide pleased well, & she found fauour in his sight: therefore he caused her things for purification to be giuen her speedily, and her portions,
9. Whom the maid pleased well, & she found favour in his sighed: Therefore he caused her things for purification to be given her speedily, and her portions,
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Of the most sumptuous and most riotous banquets of Assuerus, & of his fond desires, there hath beene none other end (as wee haue heard) but sorrow and sadnesse, of which the greatest part did light on the Queene Vashti, who was diuorced from her husband,
Of the most sumptuous and most riotous banquets of Assuerus, & of his found Desires, there hath been none other end (as we have herd) but sorrow and sadness, of which the greatest part did Light on the Queen Vashti, who was divorced from her husband,
Now is declard what afterwards folowed, and howe it came to passe, that the King going about to allaie the want he found of Qu. Vashti, when by the counsel of his Courtiers, hee had gathered many virgins out of his whole Empire, that out of them he might chuse one, whome he might take to succeed Vashti: Ester was preserred to the Crowne.
Now is declared what afterwards followed, and how it Come to pass, that the King going about to allay the want he found of Qu. Vashti, when by the counsel of his Courtiers, he had gathered many Virgins out of his Whole Empire, that out of them he might choose one, whom he might take to succeed Vashti: Ester was preferred to the Crown.
First the counsell which was giuen to the King, to gather togither so many Virgines out of his whole Kingdome, out of which hee might chuse one for his Qu. which beeing approued by the king, is straightwaies executed:
First the counsel which was given to the King, to gather together so many Virgins out of his Whole Kingdom, out of which he might choose one for his Qu. which being approved by the King, is straightways executed:
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Next, who and of what estate Ester was, who among the rest was brought into the kings house, where the maidens were gathered together for the King, which is described from the fifth to the ninth verse.
Next, who and of what estate Ester was, who among the rest was brought into the Kings house, where the maidens were gathered together for the King, which is described from the fifth to the ninth verse.
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so there are 4. yeares that passed betweene those thinges, of which, if one be allowed to the gathering together of the Virgines, the other in preparing them, according to that which is desctibed in the 12. verse, there remine two yeares in which the wrath of king Assuerus lasted.
so there Are 4. Years that passed between those things, of which, if one be allowed to the gathering together of the Virgins, the other in preparing them, according to that which is desctibed in the 12. verse, there remine two Years in which the wrath of King Assuerus lasted.
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For hee might call to minde her beautie, and her noble race descending from Cyrus, hee might acknowledge hee had done her wrong, in that he reiected her for so light a fault.
For he might call to mind her beauty, and her noble raze descending from Cyrus, he might acknowledge he had done her wrong, in that he rejected her for so Light a fault.
Wherefore Princes and men of high estate, who are subiect to anger, which is so much the more dāgerous, by how much the greater their power is, must learne from hence, that they must bridle and restraine their fury,
Wherefore Princes and men of high estate, who Are Subject to anger, which is so much the more dangerous, by how much the greater their power is, must Learn from hence, that they must bridle and restrain their fury,
Besides, it had not been hard to haue found out a medicine for that mischiefe, vnlesse by euill counsell the way had beene stopped, which is •euident in this action.
Beside, it had not been hard to have found out a medicine for that mischief, unless by evil counsel the Way had been stopped, which is •euident in this actium.
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For the counsell that was giuen to Assuerus, did more and more alienate his mind from Vashti. Now although God did turne this counsell to the good of Ester, and the Church, that letteth not,
For the counsel that was given to Assuerus, did more and more alienate his mind from Vashti. Now although God did turn this counsel to the good of Ester, and the Church, that lets not,
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Let there bee sought for the King, beautiful young Virgines, and let the King appoint Officers for this purpose, in all the Prouinces of hiskingdome, which shall gather all the young Virgines vnto Susa, the Cittie royall, into the •house of women, vnder the hand of Hegai, who shall giue them their ornamints,
Let there be sought for the King, beautiful young Virgins, and let the King appoint Officers for this purpose, in all the Provinces of hiskingdome, which shall gather all the young Virgins unto Susa, the city royal, into the •house of women, under the hand of Hegai, who shall give them their ornamints,
when in the cittie of Susa onely, there were ynough, and ynough, to be found? To what end serued so many Officers, which should take the daughters out of their Parents armes,
when in the City of Susa only, there were enough, and enough, to be found? To what end served so many Officers, which should take the daughters out of their Parents arms,
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euē against their wil? was it iustice so by force to take them, in despite of their Parents? But these men will haue all thinges to be •awfull for Kings:
even against their will? was it Justice so by force to take them, in despite of their Parents? But these men will have all things to be •awfull for Kings:
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How•eit, let it bee, that all men doo consent with willing mindes vnto the Princes ••sts, it is notwithstanding a matter of ve•• bad example, out of which there can•ot chuse but growe great confusion in 〈 ◊ 〉 states.
How•eit, let it be, that all men do consent with willing minds unto the Princes ••sts, it is notwithstanding a matter of ve•• bad Exampl, out of which there can•ot choose but grow great confusion in 〈 ◊ 〉 states.
For, O good God! how great 〈 ◊ 〉 the licentiousnesse, how great the inso••ncie of those who are set about such •atters? How many thinges doo they, •uite besides al honestie and seemlinesse, ••at they may bee thought to bee good ••rocurers of the lustes and pleasures of ••eir Lordes? What then doo ye thinke •as done in this case? perhaps more then thousand Virgins thus taken.
For, Oh good God! how great 〈 ◊ 〉 the licentiousness, how great the inso••ncie of those who Are Set about such •atters? How many things do they, •uite beside all honesty and seemliness, ••at they may be Thought to be good ••rocurers of the lusts and pleasures of ••eir lords? What then do you think •as done in this case? perhaps more then thousand Virgins thus taken.
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and the preparing of matter to make a man effeminate & wanton And in chusing of a wife for a King forsooth, they onely haue regarde 〈 ◊ 〉 beautie, which many times is voide 〈 ◊ 〉 vertue and chastitie:
and the preparing of matter to make a man effeminate & wanton And in choosing of a wife for a King forsooth, they only have regard 〈 ◊ 〉 beauty, which many times is void 〈 ◊ 〉 virtue and chastity:
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The kings house whereinto they wer• brought, what other was it, but a perp•tuall prison? and though wee graunt 〈 ◊ 〉 were honourable or to bee esteemed yet was it a prison,
The Kings house whereinto they wer• brought, what other was it, but a perp•tuall prison? and though we grant 〈 ◊ 〉 were honourable or to be esteemed yet was it a prison,
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The preparation, of which in the 12. verse, 〈 ◊ 〉 other was it, but a bastarding of 〈 ◊ 〉 natiue beautie? But kings which 〈 ◊ 〉 wiues, not by their owne,
The preparation, of which in the 12. verse, 〈 ◊ 〉 other was it, but a bastarding of 〈 ◊ 〉 native beauty? But Kings which 〈 ◊ 〉 wives, not by their own,
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And besides what neede I pray, so many maidens •o beecome most wretched for ones •ake onely, which should attaine the •oyall seate? And yet this sentence •leased the king,
And beside what need I pray, so many maidens •o become most wretched for ones •ake only, which should attain the •oyall seat? And yet this sentence •leased the King,
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Therefore the King is glad, that by this meanes, all prouin•ces should haue experience, that he had power ouer the goods and persons of •his subiects, nothing regarding whether by right or wrong.
Therefore the King is glad, that by this means, all prouin•ces should have experience, that he had power over the goods and Persons of •his Subjects, nothing regarding whither by right or wrong.
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For what earnest matter can hee thinke of, who tosseth in his minde none other thing thē to attaine a peece of most exact beautie & fauor, passing al others in comelinesse? But of such Gouernours the world is worthie, who onely studie for their owne profite and pleasure:
For what earnest matter can he think of, who tosses in his mind none other thing them to attain a piece of most exact beauty & favour, passing all Others in comeliness? But of such Governors the world is worthy, who only study for their own profit and pleasure:
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Furthermore, it is little to bee marueiled at, that a Prince ignorant of the true religion, did yeelde so much to his pleasures in gathering together so many women:
Furthermore, it is little to be marveled At, that a Prince ignorant of the true Religion, did yield so much to his pleasures in gathering together so many women:
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When Salomon, whose wisedome is reported to be so great, and his kingdome far lesse, did get vnto him a thousand Wiues, whereof seuen hundreth were Noble women,
When Solomon, whose Wisdom is reported to be so great, and his Kingdom Far less, did get unto him a thousand Wives, whereof seuen Hundredth were Noble women,
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yet God thence tooke an occasion to lift vppe Ester into so high a place of dignitie, dooing those thinges well and wisely, which by men were done rashly, and inconsiderately.
yet God thence took an occasion to lift up Ester into so high a place of dignity, doing those things well and wisely, which by men were done rashly, and inconsiderately.
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Wee are now to see, who and of what estate Ester was, which by force of this decree, was brought to the hande of Hegai, the Kings Eunuch, keeper of the women, who were gathered togither for the King.
we Are now to see, who and of what estate Ester was, which by force of this Decree, was brought to the hand of Hegai, the Kings Eunuch, keeper of the women, who were gathered together for the King.
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Therefore hee is said to bee A man of Beniamin, descending from Kish, the father of Saul, hauing Iairus for his father, Shimei, his Grand-father, and Kish, his great Grand-father. But it is likely, that in this Cenealogie, all the Auncestors of Mardorhaeus, vntill Kish, bee not reckoned.
Therefore he is said to be A man of Benjamin, descending from Kish, the father of Saul, having Jairus for his father, Shimei, his Grandfather, and Kish, his great Grandfather. But it is likely, that in this Cenealogie, all the Ancestors of Mardorhaeus, until Kish, be not reckoned.
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For from the time that Saul the sonne of Kish began to raigne, vnto the captiuitie, which happened vnder Iechonia, there passed more then foure hundreth yeares.
For from the time that Saul the son of Kish began to Reign, unto the captivity, which happened under Iechonia, there passed more then foure Hundredth Years.
In the meane while, wee see what for the most part is the condition of the children of God in this world, that they bee dispearsed into diuers parts of the world,
In the mean while, we see what for the most part is the condition of the children of God in this world, that they be dispersed into diverse parts of the world,
and all the workmen, and cunning men of the kingdome, as appeareth 2. King. 24. 14. And this is our comfort & consolation in flights and banishments, that our God doth relieue our exile, by giuing places of abode vnder Christian Princes,
and all the workmen, and cunning men of the Kingdom, as appears 2. King. 24. 14. And this is our Comfort & consolation in flights and banishments, that our God does relieve our exile, by giving places of Abided under Christian Princes,
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It is said afterward that the father of Ester was the vncle of Mardochaeus, & he is named after in the 15. verse, Abihail, but shee remained an Orphane both by father and mother, being borne in the captiuitie,
It is said afterwards that the father of Ester was the uncle of Mordecai, & he is nam After in the 15. verse, Abihail, but she remained an Orphan both by father and mother, being born in the captivity,
So beautie doth helpe those that feare God to obtaine honour, but vnto others it is oftentimes the instrument of their destruction, as vnto Queene Vashti.
So beauty does help those that Fear God to obtain honour, but unto Others it is oftentimes the Instrument of their destruction, as unto Queen Vashti.
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but there is rather giuen vnto them greater occasion of humilitie & modestie, that they may employ the gifts giuen them by God, to his honour and glorie.
but there is rather given unto them greater occasion of humility & modesty, that they may employ the Gifts given them by God, to his honour and glory.
By which example wee are taught, that Parents ought not to bee so carefull and greedie for their children, that they do any thing in getting or keeping of wealth for them, which shall bee against their conscience:
By which Exampl we Are taught, that Parents ought not to be so careful and greedy for their children, that they do any thing in getting or keeping of wealth for them, which shall be against their conscience:
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and ouergreat carke of the things that appertaine to this life, and not to carrie with them when they die, that sorrowe and carefulnesse which many doo,
and overgreat cark of the things that appertain to this life, and not to carry with them when they die, that sorrow and carefulness which many do,
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For then are they well prouided for, when they haue God for their father, whose blessings are on a thousande generations, towardes them that feare him:
For then Are they well provided for, when they have God for their father, whose blessings Are on a thousande generations, towards them that Fear him:
Wherefore it is an intollerable shame, that stonie hearted and more then barbarous men, who abound in riches & wealth, do notwithstanding so little loue and regard euen their owne kindred, that they suffer thē many times to be brought vnto extreame beggerie & penurie.
Wherefore it is an intolerable shame, that stony hearted and more then barbarous men, who abound in riches & wealth, do notwithstanding so little love and regard even their own kindred, that they suffer them many times to be brought unto extreme beggary & penury.
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Neyther may they lawfully stick at their losse, & pretend that for an excuse, whē Mardochaeus though he were a banished man and a captiue, did not yet cast off the care of his cosin germane,
Neither may they lawfully stick At their loss, & pretend that for an excuse, when Mordecai though he were a banished man and a captive, did not yet cast off the care of his Cousin germane,
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but brought her vp with him in godlinesse and religion, the fruites whereof did at the last shew forth themselues to the good and profit of the whole Church.
but brought her up with him in godliness and Religion, the fruits whereof did At the last show forth themselves to the good and profit of the Whole Church.
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There remaineth now to bee set forth, how shee was brought into the house of women, where the virgins were gathered togither for the King, vnder the hand of Hegai, as in the fift & sixt verses is declared.
There remains now to be Set forth, how she was brought into the house of women, where the Virgins were gathered together for the King, under the hand of Hegai, as in the fift & sixt Verses is declared.
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when she saw that shee must bee ioyned to an Infidell and vncircumcised, though a King? and that by this meanes shee was separated and in a manner rent from the people of God? Yea,
when she saw that she must be joined to an Infidel and uncircumcised, though a King? and that by this means she was separated and in a manner rend from the people of God? Yea,
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and peraduenture there was in this fact some special & extraordinarie motion of gods spiri•, who is wont so to leade his through the thickest darknesse of this world.
and Peradventure there was in this fact Some special & extraordinary motion of God's spiri•, who is wont so to lead his through the thickest darkness of this world.
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And if wee should say, that in her and Mardochaeus there were some sparkes of infirmitie, we should not speak of any strange and vnvsuall matter euen in the saints of God:
And if we should say, that in her and Mordecai there were Some sparks of infirmity, we should not speak of any strange and unusual matter even in the Saints of God:
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For the infirmities of the saints are set downe vnto vs in the holy scriptures, that wee should wonder at and learne to extoll the goodnesse of god towards them, who turneth their infirmities to their good;
For the infirmities of the Saints Are Set down unto us in the holy Scriptures, that we should wonder At and Learn to extol the Goodness of god towards them, who turns their infirmities to their good;
as wee are taught Psal. 18. and 112. When as wee relie on him alone, and dedicate our selues with an vpright heart to set forth and celebrate his glorie:
as we Are taught Psalm 18. and 112. When as we rely on him alone, and dedicate our selves with an upright heart to Set forth and celebrate his glory:
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Let vs therefore wholly commit our selues vnto him, for hee hath a care of vs, whom hee leadeth into all blessednesse in Christ Iesus his sonne, to whom be glorie for euer. Amen.
Let us Therefore wholly commit our selves unto him, for he hath a care of us, whom he leads into all blessedness in christ Iesus his son, to whom be glory for ever. Amen.
12. And when the course of euery maide came to go in vnto King Assuerus, after she had been twelue moneths after the manner of women (for so were the daies of their purification accomplished, sixe moneths with oyle of myrrhe,
12. And when the course of every maid Come to go in unto King Assuerus, After she had been twelue months After the manner of women (for so were the days of their purification accomplished, sixe months with oil of myrrh,
14 In the euening shee went, and on the morrow she returned into the second house of the women, vnder the hand of Shaashgaz the Kings Eunuch which kept the concubines:
14 In the evening she went, and on the morrow she returned into the second house of the women, under the hand of Shaashgaz the Kings Eunuch which kept the concubines:
15 Now whē the course of Ester the daughter of Abihail the vncle of Mordecai (which had taken her as his owne daughter) came, that she should go in to the king, shee desired nothing,
15 Now when the course of Ester the daughter of Abihail the uncle of Mordecai (which had taken her as his own daughter) Come, that she should go in to the King, she desired nothing,
when hee throweth downe the mightie, and exalteth those of lowestate, as in their Himnes Anna the mother of Samuell, & the Blessed virgin Marie do most sweetly record.
when he throweth down the mighty, and Exalteth those of lowestate, as in their Hymns Anna the mother of Samuel, & the Blessed Virgae Marry do most sweetly record.
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and of Daniell, who was so great in fauor and autho ritie in Babylon. Amongst whō Ester, whose Historie wee expound, deserueth not the last place, beeing lifted vp to the crowne royall, from a lowe and base estate:
and of Daniell, who was so great in favour and autho ritie in Babylon. among whom Ester, whose History we expound, deserves not the last place, being lifted up to the crown royal, from a low and base estate:
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The reiection of Vashti was as it were the beginning and entrance into it, then the counsell giuen to the king togather togither the fairest virgines out of all his Empire, was a furtherance of it,
The rejection of Vashti was as it were the beginning and Entrance into it, then the counsel given to the King together together the Fairest Virgins out of all his Empire, was a furtherance of it,
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besides, her beautie and fauour was added, whereby the kings officers were moued to bring her into the house of the women vnder the hand of Hegai: al which wee haue hitherto declared.
beside, her beauty and favour was added, whereby the Kings Officers were moved to bring her into the house of the women under the hand of Hegai: all which we have hitherto declared.
Nowe there are other meanes set downe vnto vs, to wit, that she pleased Hegai, and vsed wisedome and discretion in her behauiour by the counsell and aduice of Mardochaeus: and that although shee were compelled to vse perfumes:
Now there Are other means Set down unto us, to wit, that she pleased Hegai, and used Wisdom and discretion in her behaviour by the counsel and Advice of Mordecai: and that although she were compelled to use perfumes:
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vnto whom notwithstanding shee was most acceptable, as also vnto all that saw her, insomuch that by an hidden yet heauenly motion, the Kings loue rested on her,
unto whom notwithstanding she was most acceptable, as also unto all that saw her, insomuch that by an hidden yet heavenly motion, the Kings love rested on her,
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Thus we see how God did lift vp this base captiue maiden, and that vsing but small and contemptible meanes, whereby wee might the better learne to acknowledge all to come from his grace and mercie.
Thus we see how God did lift up this base captive maiden, and that using but small and contemptible means, whereby we might the better Learn to acknowledge all to come from his grace and mercy.
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First therefore, Shee is said to please Hegai, and to finde fauour in his sight, neither came that to passe as thogh she were the most beautifull, most noble, most industrious,
First Therefore, She is said to please Hegai, and to find favour in his sighed, neither Come that to pass as though she were the most beautiful, most noble, most Industria,
& turneth them euery way, according to his pleasure, that hee may procure the loue of all towardes them whom hee will exalt, that is, towardes those that feare him.
& turns them every Way, according to his pleasure, that he may procure the love of all towards them whom he will exalt, that is, towards those that Fear him.
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So that to purchase the good wils of men, wee need no cunning, or wicked, or vnlawfull meanes, as did Absolom, who did steale the hearts of the people:
So that to purchase the good wills of men, we need no cunning, or wicked, or unlawful means, as did Absalom, who did steal the hearts of the people:
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Whosoeuer therefore desire to bee beloued of others, let them looke into this exāple, that by it they may learne to bee carefull of vprightnesse and holynesse.
Whosoever Therefore desire to be Beloved of Others, let them look into this Exampl, that by it they may Learn to be careful of uprightness and holiness.
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The good will of Hegai is accompanied with an especiall care of his, in yeelding vnto her things fit for women and her portions, that is, giuing vnto her whatsoeuer was requisite eyther for apparrell or diet;
The good will of Hegai is accompanied with an especial care of his, in yielding unto her things fit for women and her portions, that is, giving unto her whatsoever was requisite either for apparel or diet;
Neither is it without cause that Dauid biddeth him that is desirous of long life, and to bee furnished plentifully with al things which are truly good, to fear God,
Neither is it without cause that David bids him that is desirous of long life, and to be furnished plentifully with all things which Are truly good, to Fear God,
Therefore also the sonne of God exhorteth his to seeke the kingdome of heauen and the righteousnesse thereof, promising that all other things besides shal be cast vpon them.
Therefore also the son of God exhorteth his to seek the Kingdom of heaven and the righteousness thereof, promising that all other things beside shall be cast upon them.
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but that it is enough if that wee learne by it, to bee content with that measure which God doth measure vnto euery one, which is more abundant vnto vs,
but that it is enough if that we Learn by it, to be content with that measure which God does measure unto every one, which is more abundant unto us,
But this inhibition is to be vnderstoode, to stretch so farre foorth, vntill shee were demaunded by those who had lawful power and authoritie ouer her.
But this inhibition is to be understood, to stretch so Far forth, until she were demanded by those who had lawful power and Authority over her.
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but againe to denie the truth, & to dissemble what religion we professe when we are demaunded, is a treacherie, which redoundeth to the dishonour of God.
but again to deny the truth, & to dissemble what Religion we profess when we Are demanded, is a treachery, which redoundeth to the dishonour of God.
But a man may demaund it not without cause, how she could cōceale her people & her kindred? For wheras Mardochaeus from whom she was taken, was •nowne to be a Iewe,
But a man may demand it not without cause, how she could conceal her people & her kindred? For whereas Mordecai from whom she was taken, was •nowne to be a Iewe,
nor Hegai, vnder whose hand they were kept, enquired very carefully after these things, but were onely content that shee was beautifull, which they chiefly sought after.
nor Hegai, under whose hand they were kept, inquired very carefully After these things, but were only content that she was beautiful, which they chiefly sought After.
I adde, that whereas Ester was in great fauor with Hegai, she therefore obtained greater libertie to liue according to the lawe of God, and yet not bee espied.
I add, that whereas Ester was in great favour with Hegai, she Therefore obtained greater liberty to live according to the law of God, and yet not be espied.
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and yet notwithstanding preserue their consciēce safe. And thus farre of Esters wisedome. That peculiar care which Mardochaeus had alwaies of her, is now after this declared:
and yet notwithstanding preserve their conscience safe. And thus Far of Esters Wisdom. That peculiar care which Mordecai had always of her, is now After this declared:
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For when as it was not lawfull for him to enter into the womens house, he diligently sought all occasion to talke with any, by whom he might bee certified concerning her.
For when as it was not lawful for him to enter into the women's house, he diligently sought all occasion to talk with any, by whom he might be certified Concerning her.
as daily expeperience doth teach, that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court, in which hee shall be brought vp.
as daily expeperience does teach, that there is scarce one ofan 100. who may chance not to be infected with the vices of the Court, in which he shall be brought up.
and what should become of her, fearing least if by chaunce her people, and the religion which shee did professe should be known, she should be reiected with contempt and reproach,
and what should become of her, fearing lest if by chance her people, and the Religion which she did profess should be known, she should be rejected with contempt and reproach,
Here all Parents, Tutors and Guardians, by the example of Mardochaeus are warned & put in minde of their dutie towards those pupils whom God hath committed vnto them, not onely as long as they be vnder their charge,
Here all Parents, Tutors and Guardians, by the Exampl of Mordecai Are warned & put in mind of their duty towards those pupils whom God hath committed unto them, not only as long as they be under their charge,
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Mardochaeus might seeme in his owne conceite, excellently to haue discharged his dutie, and might saye as many in our time are wont, what should I haue any further care of Ester, seeing shee is so well prouided for? I had care of her as long as shee was vnder my charge:
Mordecai might seem in his own conceit, excellently to have discharged his duty, and might say as many in our time Are wont, what should I have any further care of Ester, seeing she is so well provided for? I had care of her as long as she was under my charge:
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But true loue is not so quenched in the mindes of good kinsmen, it rather raiseth vp new sparkles, whereby they may be stirred vp to beare an especiall care towards them, to whom they are bound in kindred or alliance;
But true love is not so quenched in the minds of good kinsmen, it rather Raiseth up new sparkles, whereby they may be stirred up to bear an especial care towards them, to whom they Are bound in kindred or alliance;
wherby we may learne, that those whom the spirite of holinesse and regeneration doth not gouerne, are made the bondslaues of all manner most vnstayed lusts:
whereby we may Learn, that those whom the Spirit of holiness and regeneration does not govern, Are made the bondslaves of all manner most unstayed Lustiest:
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Now how troublesome thinke you was this vnto Ester, who had bene brought vp in all godlinesse, frugahtie and modestie, to be basted and soked a whole yeare in such wantonnesse and riot? Yea,
Now how troublesome think you was this unto Ester, who had be brought up in all godliness, frugahtie and modesty, to be basted and soaked a Whole year in such wantonness and riot? Yea,
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but some will say, ought shee to endure it? Certes, seeing shee was a modest and godly maiden, I doubt not but shee was ashamed of these delicacies and allurements.
but Some will say, ought she to endure it? Certes, seeing she was a modest and godly maiden, I doubt not but she was ashamed of these delicacies and allurements.
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Neuerthelesse, in a matter wherein her conscience was not wounded, and which she sought not by ambition, she might with a good conscience yeeld to necessitie,
Nevertheless, in a matter wherein her conscience was not wounded, and which she sought not by ambition, she might with a good conscience yield to necessity,
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Wherefore these things do nothing helpe those women, who infected with the poyson of pride & ambition, neuer make an ende of painting and colouring themselues, that they may turne all mens eyes towardes them, and procure euery ones fauor.
Wherefore these things do nothing help those women, who infected with the poison of pride & ambition, never make an end of painting and colouring themselves, that they may turn all men's eyes towards them, and procure every ones favour.
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so that in Ester, the mercie & goodnesse of the Lord doth so much the more shine, in that he vsed these means to procure fauour for Ester with the king.
so that in Ester, the mercy & Goodness of the Lord does so much the more shine, in that he used these means to procure favour for Ester with the King.
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and it is very likely, that euery maid affecting that high place of royall dignitie, did shewe their skill in deuising of ornaments and fashions, whereby shee might allure the king to like of her.
and it is very likely, that every maid affecting that high place of royal dignity, did show their skill in devising of Ornament and fashions, whereby she might allure the King to like of her.
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When they had passed the night with the king, they were brought into an other house of Concubines, vnder the hand of Shaashgaze, in which they were holden in perpetuall prison,
When they had passed the night with the King, they were brought into an other house of Concubines, under the hand of Shaashgaze, in which they were held in perpetual prison,
And considering how great the darknesse was wherin those miserable blinde wretches did walke, or rather wander, wee ought to make so much the greater account of that light which wee haue receiued from God:
And considering how great the darkness was wherein those miserable blind wretches did walk, or rather wander, we ought to make so much the greater account of that Light which we have received from God:
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And these things are to be obserued in these 3. verses, 12, 13, and 14, that we may not stay any longer in searching out the filth of this king who knew not the true God:
And these things Are to be observed in these 3. Verses, 12, 13, and 14, that we may not stay any longer in searching out the filth of this King who knew not the true God:
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who yet notwithstanding hath at this day too many folowers (euē amōg those who professe the knowledge of God) of this his vnchast and intemperate beastlines.
who yet notwithstanding hath At this day too many followers (even among those who profess the knowledge of God) of this his unchaste and intemperate beastliness.
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It is said, That she demāded nothing, but was cōtēt with those things which Hegai did prescribe: euē by this testifying that she was drawn against her will,
It is said, That she demanded nothing, but was content with those things which Hegai did prescribe: even by this testifying that she was drawn against her will,
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that she would not go about to purchase his fauour by any cunning, but that she gaue ouer her selfe wholly to the prouidence and guard of the Lord, that shee might be preserued vndefiled.
that she would not go about to purchase his favour by any cunning, but that she gave over her self wholly to the providence and guard of the Lord, that she might be preserved undefiled.
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For by how much the more shee neglected all painting and beautie gotten by art, by so much was shee the more accepted and fauoured of all that looked on her:
For by how much the more she neglected all painting and beauty got by art, by so much was she the more accepted and favoured of all that looked on her:
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so much can Gods fauour, so much can modestie and simplicitie do, in procuring the good will of all men towards vs. Those therefore that feare god, do receiue this reward at his hand, of their vertue and integritie, a reward I say and not a gift,
so much can God's favour, so much can modesty and simplicity do, in procuring the good will of all men towards us Those Therefore that Fear god, do receive this reward At his hand, of their virtue and integrity, a reward I say and not a gift,
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For Hamans conspiracie happened in the beginning of the twelfth yeare of Assuerus: and Ester is receiued into fauor and the royall estate, about the ende of the seuenth yeare, in the month Tebeth, which for the greater part answereth to our December. Behold then with what fauor God embraced his handmaide:
For Hamans Conspiracy happened in the beginning of the twelfth year of Assuerus: and Ester is received into favour and the royal estate, about the end of the Seventh year, in the Monn Tebeth, which for the greater part Answers to our December. Behold then with what favour God embraced his handmaid:
to wit, that Assuerus beeing mooued with a secret instinct, loued Ester aboue all the women, and she found grace and fauour in his sight, more then all the other virgines.
to wit, that Assuerus being moved with a secret instinct, loved Ester above all the women, and she found grace and favour in his sighed, more then all the other Virgins.
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for where, when, how should shee learne them, seeing she was brought vp with her cosin Mardochaeus in all feare and humilitie? And besides, it is very likely that many other were her equals,
for where, when, how should she Learn them, seeing she was brought up with her Cousin Mordecai in all Fear and humility? And beside, it is very likely that many other were her equals,
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The hearts of Kings are in the hands of God, & he turneth thē at his pleasure: and that the fauour and grace which we receiue of great men, floweth from the especiall grace of God,
The hearts of Kings Are in the hands of God, & he turns them At his pleasure: and that the favour and grace which we receive of great men, flows from the especial grace of God,
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Let maidens then learne from hence, which wish to haue good husbandes, and wiues who desire to bee beloued of their husbands, with what ornaments they ought principally to desire to be decked, to wit, with the fauour of God, which they shall procure,
Let maidens then Learn from hence, which wish to have good Husbands, and wives who desire to be Beloved of their Husbands, with what Ornament they ought principally to desire to be decked, to wit, with the favour of God, which they shall procure,
So was Ioseph promoted in Aegypt, not by fortune or chance, but by the certain coūsel of god, prouiding before hand for his Church, that it might haue a remedie prepared in Aegypt, against that great famine which thē was in hād,
So was Ioseph promoted in Egypt, not by fortune or chance, but by the certain counsel of god, providing before hand for his Church, that it might have a remedy prepared in Egypt, against that great famine which them was in hand,
& is expresly noted in ye 105. Psa. So Moses was brought vp in Pharaos court, that being furnished with all ye wisdom of the Aegyptians, he might be of the greater authoritie & grace,
& is expressly noted in you 105. Psa. So Moses was brought up in Pharaohs court, that being furnished with all the Wisdom of the egyptians, he might be of the greater Authority & grace,
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Neither did the chiefe honour of Ester consist 〈 ◊ 〉 her dignitie royall, or marriage with Assuerus, but in her excellent faith and assurance of euerlasting life.
Neither did the chief honour of Ester consist 〈 ◊ 〉 her dignity royal, or marriage with Assuerus, but in her excellent faith and assurance of everlasting life.
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For if these things had bene wanting in her, surely the greatnesse & dignitie of her kingdome could not haue kept her from eternall misery & malediction.
For if these things had be wanting in her, surely the greatness & dignity of her Kingdom could not have kept her from Eternal misery & malediction.
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Furthermore, the examples of such dignitie and extraordinarie preheminence, are most rare among the faithfull, least any should think that the•• felicitie and happinesse were placed in such things:
Furthermore, the Examples of such dignity and extraordinary pre-eminence, Are most rare among the faithful, lest any should think that the•• felicity and happiness were placed in such things:
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neuerthelesse, in those fewe exāples which are, god will haue vs to behold, as in a glasse, his most wise prouidence, to whom it is most easie to exalt whom pleaseth him, into most high dignitie:
nevertheless, in those few Examples which Are, god will have us to behold, as in a glass, his most wise providence, to whom it is most easy to exalt whom Pleases him, into most high dignity:
and modestie, which are the gifts of God, whereby wee may learne to know, that the beginning, middle and end of our saluation, doth flow from the onely meere grace of God, through the merit of Christ Iesus our Lord, to whom bee all glorie, praise and dominion for euer. Amen.
and modesty, which Are the Gifts of God, whereby we may Learn to know, that the beginning, middle and end of our salvation, does flow from the only mere grace of God, through the merit of christ Iesus our Lord, to whom be all glory, praise and dominion for ever. Amen.
IT commeth to passe for the most part, that those who are exalted out of a base and abiect place, into any higher degree of honor, are either opē vnto the biting of the enuious,
IT comes to pass for the most part, that those who Are exalted out of a base and abject place, into any higher degree of honour, Are either open unto the biting of the envious,
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This fauour wee see heere that Ester hath obtained from GOD, whose so suddaine alteration of her estate into so high a dignitie, was pleasant and acceptable without enuie, by that liberalitie which king Assuerus shewed for her sake towards his subiects.
This favour we see Here that Ester hath obtained from GOD, whose so sudden alteration of her estate into so high a dignity, was pleasant and acceptable without envy, by that liberality which King Assuerus showed for her sake towards his Subjects.
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& not trust to our own wisedome, but to acknowledge his prouidence in all our waies, that so hee may continually gouerne our steppes, as the wise man speaketh. Prou. 3. 6.
& not trust to our own Wisdom, but to acknowledge his providence in all our ways, that so he may continually govern our steps, as the wise man speaks. Prou. 3. 6.
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as well to celebrate her marriage, as to confirme vnto her the royall dignitie, and to shewe her forth vnto his people, that she might be knowne ▪ to whom hee therefore gran•th immunitie and rest from their taxes 〈 ◊ 〉 tributes,
as well to celebrate her marriage, as to confirm unto her the royal dignity, and to show her forth unto his people, that she might be known ▪ to whom he Therefore gran•th immunity and rest from their Taxes 〈 ◊ 〉 Tributes,
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For this hath bene in all ages a •ost commendable custome, in the ho•our of marriage, to celebrate a feast a•ongst the kinsfolke, friends and neigh•ours:
For this hath be in all ages a •ost commendable custom, in the ho•our of marriage, to celebrate a feast a•ongst the kinsfolk, Friends and neigh•ours:
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and out of the 14. of Iudg ▪ 〈 ◊ 〉 which there is mention of the marri•ge of Samson. Now these feasts were so •uch ye more carefully kept by thē of old 〈 ◊ 〉 in honour of marriage,
and out of the 14. of Judge ▪ 〈 ◊ 〉 which there is mention of the marri•ge of samson. Now these feasts were so •uch you more carefully kept by them of old 〈 ◊ 〉 in honour of marriage,
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〈 ◊ 〉 then with what honour the king en•ertaineth Ester, that by a solemne feast •hich hee made to his Princes and ser•ants, hee might proclaime her Queene •efore them all,
〈 ◊ 〉 then with what honour the King en•ertaineth Ester, that by a solemn feast •hich he made to his Princes and ser•ants, he might proclaim her Queen •efore them all,
But this fact was especially praise worthie in this feast, because he gaue great occasion vnto his subiects of publike ioy, in that hee granted them release frō their burthen• and payments.
But this fact was especially praise worthy in this feast, Because he gave great occasion unto his Subjects of public joy, in that he granted them release from their burthen• and payments.
Neither is it expressed to whom those royall gifts 〈 ◊ 〉 giuen, but it is to bee supposed that 〈 ◊ 〉 were giuen to those that were bidden vnto the feast,
Neither is it expressed to whom those royal Gifts 〈 ◊ 〉 given, but it is to be supposed that 〈 ◊ 〉 were given to those that were bidden unto the feast,
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By the example of this royall magnificence and liberalitie of Assuerus, let king and great men learne, that their feasts an• pastimes be not the cause of weeping 〈 ◊ 〉 teares vnto their poore subiects, by 〈 ◊ 〉 hard exacting of taxes & other tributes:
By the Exampl of this royal magnificence and liberality of Assuerus, let King and great men Learn, that their feasts an• pastimes be not the cause of weeping 〈 ◊ 〉 tears unto their poor Subjects, by 〈 ◊ 〉 hard exacting of Taxes & other Tributes:
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so that they neither cele•rate feasts nor mariage, nor come almost 〈 ◊ 〉 any of their Cities, without great 〈 ◊ 〉 and oppression of the miserable •eople, whose very marrowe (as it were) 〈 ◊ 〉 sucke out:
so that they neither cele•rate feasts nor marriage, nor come almost 〈 ◊ 〉 any of their Cities, without great 〈 ◊ 〉 and oppression of the miserable •eople, whose very marrow (as it were) 〈 ◊ 〉 suck out:
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Moreouer here is set downe a patterne •or all, vnto which they must conforme •heir marriage feasts, whosoeuer a•ong Christians will celebrate them •ith holy mirth;
Moreover Here is Set down a pattern •or all, unto which they must conform •heir marriage feasts, whosoever a•ong Christians will celebrate them •ith holy mirth;
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But here euery man must measure him•elfe according to his abilitie, least those •hings be consumed in a few daies, which ought to haue sufficed for many yeares.
But Here every man must measure him•elfe according to his ability, lest those •hings be consumed in a few days, which ought to have sufficed for many Years.
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for whereas for the most part, men let loose the reines to all intemperancie, it is the cause wherefore wee see so many vnhappie endes of marriages, which God doth not blesse,
for whereas for the most part, men let lose the reins to all intemperancy, it is the cause Wherefore we see so many unhappy ends of marriages, which God does not bless,
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and Ester beeing declared to bee Queene, and that there were as yet many maidens in the custodie of Hegai which had not yet bene brought in vnto the king, did gather those rest againe togither, that they might be restored euery one vnto their friends and parents.
and Ester being declared to be Queen, and that there were as yet many maidens in the custody of Hegai which had not yet be brought in unto the King, did gather those rest again together, that they might be restored every one unto their Friends and Parents.
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It is not altogither also without difficultie, how it might come to passe that Ester beeing so suddainly exalted into so high a dignitie, could conceale her people:
It is not altogether also without difficulty, how it might come to pass that Ester being so suddenly exalted into so high a dignity, could conceal her people:
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or what religion she did professe, vn•ill there were fit time for it, the Lord so defending her against that contempt and •nuie, which if it hadbene knowne shee •ad bene a Iewe & a captiue, she should •aue runne into.
or what Religion she did profess, vn•ill there were fit time for it, the Lord so defending her against that contempt and •nuie, which if it hadbene known she •ad be a Iewe & a captive, she should •aue run into.
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but especially therein is she to be praised, that although she were a Queene, yet she is obedient to her cosin Mardochaeus, euē as before when she was brought vp with him and vnder his custodie.
but especially therein is she to be praised, that although she were a Queen, yet she is obedient to her Cousin Mordecai, even as before when she was brought up with him and under his custody.
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For how can those who are lifted vp into dignitie, and so set free from their Parentes power, almost but waxe haughtie? when wee se• those who yet are vnder their parents gouernment, do account it a small matter to contemne them,
For how can those who Are lifted up into dignity, and so Set free from their Parents power, almost but wax haughty? when we se• those who yet Are under their Parents government, do account it a small matter to contemn them,
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and behaue themselue• stubbornly against them? What faire excuses might Ester haue pretēded to Mardochaeus, if she had refused to yeeld to hi• precepts? to wit, that shee was now vnde• the power of her husband, who being so mightie a Monarch, hee ought to knowe that her former estate was greatly altred, which now might not suffer her to bee subiect to a priuate man;
and behave themselue• stubbornly against them? What fair excuses might Ester have pretended to Mordecai, if she had refused to yield to hi• Precepts? to wit, that she was now vnde• the power of her husband, who being so mighty a Monarch, he ought to know that her former estate was greatly altered, which now might not suffer her to be Subject to a private man;
then of worldly riches & transitorie honours? The godlinesse which Ester had learned vnder Mardochaeus, was it not far more profitable vnto her then her royall crown? She did then iustly obey him whō she did honour as her father.
then of worldly riches & transitory honours? The godliness which Ester had learned under Mordecai, was it not Far more profitable unto her then her royal crown? She did then justly obey him whom she did honour as her father.
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What then shall become of those miserable wretches, who attaining to the least honours, do arrogantly despise euery man? Truly they are worthie to be hated of all men:
What then shall become of those miserable wretches, who attaining to the least honours, do arrogantly despise every man? Truly they Are worthy to be hated of all men:
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And these things are thus farre spoken of the modestie and wisedome of Ester, who would to God shee had many followers, that would be desirous of her vertues both publikely and priuately.
And these things Are thus Far spoken of the modesty and Wisdom of Ester, who would to God she had many followers, that would be desirous of her Virtues both publicly and privately.
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It remaineth that wee heare a singular dutie performed by Mardochaeus to the King, whereby hee made himselse a way to great honour and authoritie with Assuerus, though not so soone as hee deserued:
It remains that we hear a singular duty performed by Mordecai to the King, whereby he made himself a Way to great honour and Authority with Assuerus, though not so soon as he deserved:
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which was, that hee declared vnto the king by Ester, the treason of two courtiers, who conspired the death of king Assuerus, and so he deliuered the king from death:
which was, that he declared unto the King by Ester, the treason of two courtiers, who conspired the death of King Assuerus, and so he Delivered the King from death:
and when as the whole trueth being examined, was found out, and they were executed by iust punishment, the matter was written before the king in the booke of Chronicles.
and when as the Whole truth being examined, was found out, and they were executed by just punishment, the matter was written before the King in the book of Chronicles.
but this is to be obserued, that Courtiers as they are drawne with desires and passions, do many times very quickly take any occasion of sedition and treasons.
but this is to be observed, that Courtiers as they Are drawn with Desires and passion, do many times very quickly take any occasion of sedition and treasons.
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or mooued with ambition, and desire of alteration, as Absolom did against Dauid. And what Prince is there, who may iustly boast that he hath no such traitors in his Court? Princes also themselues oftentimes by their own insolencie, pride and crueltie, diuers times by their sloth and negligence, doo yeelde occasion to their Courtiers to rebell.
or moved with ambition, and desire of alteration, as Absalom did against David. And what Prince is there, who may justly boast that he hath not such Traitors in his Court? Princes also themselves oftentimes by their own insolency, pride and cruelty, diverse times by their sloth and negligence, do yield occasion to their Courtiers to rebel.
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as it is reported, that diuers of the Nobles his most familiars, did conspire the death of Alexander the great. But kings are enforced to commit themselues & their life to such men:
as it is reported, that diverse of the Nobles his most familiars, did conspire the death of Alexander the great. But Kings Are Enforced to commit themselves & their life to such men:
that he seemeth not to haue spoken vnwittily, who said, that a Tyrant was like to him who sate at a table furnished with all daintie dishes, accompanied with all kinde of musicke,
that he seems not to have spoken unwittily, who said, that a Tyrant was like to him who sat At a table furnished with all dainty Dishes, accompanied with all kind of music,
euen by those who are esteemed most happy, as being most opē to so many entrappings, partly of opē enemies, partly of faithlesse friendes, from which indeed none could be safe, were it not that the eyes of the Lord do watch for the safetie of kings,
even by those who Are esteemed most happy, as being most open to so many entrappings, partly of open enemies, partly of faithless Friends, from which indeed none could be safe, were it not that the eyes of the Lord do watch for the safety of Kings,
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It is also to he noted, that Assuerus was warned of the treason that was practised against him by the relation of a mean man, that kings may learne to contemne none,
It is also to he noted, that Assuerus was warned of the treason that was practised against him by the Relation of a mean man, that Kings may Learn to contemn none,
If any demaund how Mardochaeus could detect that conspiracie, it may be aunswered, that he was one of the porters of the kings gate, which is apparant out of this and other places, especially the fift and sixt chapter,
If any demand how Mordecai could detect that Conspiracy, it may be answered, that he was one of the porters of the Kings gate, which is apparent out of this and other places, especially the fift and sixt chapter,
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We are here then to obserue, that nothing is done by fortune, but all things are gouerned by Gods prouidence, who by this prepared in time another helper against the imminent daunger of his Church.
We Are Here then to observe, that nothing is done by fortune, but all things Are governed by God's providence, who by this prepared in time Another helper against the imminent danger of his Church.
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Here let all naturall subiects and inhabitants in any Realme, learn what is their dutie towards Princes, to wit, that there is not only honour and obedience due vnto them,
Here let all natural Subjects and inhabitants in any Realm, Learn what is their duty towards Princes, to wit, that there is not only honour and Obedience due unto them,
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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.
Hereby it appeareth, that After a laudable custom Kings were wont to have their Chronicles and yearly Acts recorded in all ages, in which all memorable matters through the Whole Kingdom should be enrolled, and so preserved for posterity.
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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.
For as Justice hath place in the punishing of the wicked for their offences, so is it also a part of Justice, to reward the good according to their deserts.
But these things came not thus to 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,
But these things Come not thus to pass without God's providence, (which yet excuseth not Assuerus fault) that in a more fit time Mordecai might receive that honour which was prepared for him by God,
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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.
and farther giving us the power of well-willing and wel-working, will crown his works in us with immortal glory, through Iesus christ our Lord, to whom with the Father and the holy Ghost, be all power and dominion for ever. Amen.
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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.
Haman is extolled and worshipped by all the Courtiers, except Mordecai: where At Haman waxing angry, deliberateth to make away the Whole Nation of the Iewes.
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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:
In the sixt First Verses of the third Chapter. CHAP. III. 1. After these things did King Assuerus promote Haman the son of Ammedatha the Agagite, & exalted him:
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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.
2. And all the Kings Servants that entered in At the Kings gate, bowed their knees and reverenced Haman: but Mordecai bowed not the knee, neither did Reverence.
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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,
4. Therefore when they had spoken unto him daily, and he would not hear them, they told Haman, that they might see whither Mordecaies words would stand,
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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.
and Because they had showed him the people of Mordecai, Haman sought to destroy all the Iewes, that were throughout all the Kingdom of Assuerus, even the people of Mordecai.
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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.
as Others did, that he procured acommaundement from the King to destroy in one certain day appointed, all the Nation of the Iewes which was Subject 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 uerēced of al mē 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:
At this present we Are to Consider, how he was lift up by the King into so high an estate of honour, verse 1. How he was reverenced uerenced of all men except Mordecai: vet. 1. 2. 3 4. & how through Indignation & impotency of mind, he took counsel how to destroy the Iewes, together with Mordecai, At one massacre:
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.
See Therefore First the Authors words, When these things were done, the King Assuerus did magnify Haman the son of Hammedatha the Agagite, and exalted him, so that he Set his seat above the seat of all his Princes that were about him.
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for Ester was brought in vnto the King about the end of ye 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,
for Ester was brought in unto the King about the end of you 7. year of the Reign of Assuerus, Chap. 2, verse 6. and it appears by those things which Are spoken After, that Hamans dignity and favour happened about the end of the Eleventh year,
because assoone as hee petceiued that Mardochaeus would not honour him, hee conspired the death of him and all his nation, about the beginning of the 12. yeare of Assuerus raigne, verse 7. The cause is not expressed why hee was thus promoted by the king,
Because As soon as he petceiued that Mordecai would not honour him, he conspired the death of him and all his Nation, about the beginning of the 12. year of Assuerus Reign, verse 7. The cause is not expressed why he was thus promoted by the King,
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Now God doth this as well to exercise the godly, as to punish the vnthankfulnesse of the world, to beate downe the pride of kings who abuse their power,
Now God does this as well to exercise the godly, as to Punish the unthankfulness of the world, to beat down the pride of Kings who abuse their power,
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how kings being so carefull and iealous ouer their honor, do yet not withstanding communicate it euen vnto bad men, in whom there shineth not the least sparkle of vertue.
how Kings being so careful and jealous over their honour, do yet not withstanding communicate it even unto bad men, in whom there shines not the least sparkle of virtue.
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For it is most worthie and commendable and profitable for the state, to preferre to the gouernment of the Common-wealth, men notable for their vertues and wisedome.
For it is most worthy and commendable and profitable for the state, to prefer to the government of the Commonwealth, men notable for their Virtues and Wisdom.
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So Pharao made Ioseph ruler of Aegypt, whose wisedome was sufficiently knowne and approued ▪ so Daniel by his wisedome obtained great honor both with Nabuchadnezzar; & with Darius. Notwithstanding many times Princes are too prodigall in these things, supposing that they, imitate the magnificence of God, in promoting to honour whom please them.
So Pharaoh made Ioseph ruler of Egypt, whose Wisdom was sufficiently known and approved ▪ so daniel by his Wisdom obtained great honour both with Nebuchadnezzar; & with Darius. Notwithstanding many times Princes Are too prodigal in these things, supposing that they, imitate the magnificence of God, in promoting to honour whom please them.
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Besides, this Haman is said to be an Agagite, that is, of the ofspring of the kings of the Amalekites, who all were of Agag, surnamed Agags, as the kings of Eegypt were all called Pharaoes of Pharaos; and the Emperours of Rome, Caesars of Iulius Caesar.
Beside, this Haman is said to be an Agagite, that is, of the offspring of the Kings of the Amalekites, who all were of Agag, surnamed Agag's, as the Kings of Eegypt were all called Pharaoh's of Pharaohs; and the emperors of Room, Caesars of Julius Caesar.
•o that although the Amalekites did des•end of Esau the brother of Iacob, and so •ere ioyned in kindred to the Isralites, yet did they alwaies striue in deadly and hereditarie hatreds,
•o that although the Amalekites did des•end of Esau the brother of Iacob, and so •ere joined in kindred to the Israelites, yet did they always strive in deadly and hereditary hatreds,
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Which on the Israelites part was done by the expresse commandement from God, for that in humanitie which the AmulekitsExod. 17. 8. 1. Sam. 17 3. did shewe in the wildernesse against their brethren:
Which on the Israelites part was done by the express Commandment from God, for that in humanity which the AmulekitsExod. 17. 8. 1. Sam. 17 3. did show in the Wilderness against their brothers:
This is the custome• of those which followe the Court, that they all fall downe before him whom the king magnifieth, litle enquiring whether the cause be good or no. 1 confesse, some did it against their wils and for feare, others that they might procure themselues fauour, which thing especially they hunted after:
This is the custome• of those which follow the Court, that they all fallen down before him whom the King magnifieth, little inquiring whither the cause be good or no. 1 confess, Some did it against their wills and for Fear, Others that they might procure themselves favour, which thing especially they hunted After:
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whose custome whē Alexander the great would followe, after that by warre he had gotten the Monarchie, hee purchased thereby the hatred of the Grecians, and chiefly of the Macedonians his owne subiects.
whose custom when Alexander the great would follow, After that by war he had got the Monarchy, he purchased thereby the hatred of the Greeks, and chiefly of the Macedonians his own Subjects.
or dissembleth his religion, which was the onely cause wherfore he would not cast down himselfe before him, whom he knew by Gods decree (which could not be called backe) to bee accursed.
or dissembleth his Religion, which was the only cause Wherefore he would not cast down himself before him, whom he knew by God's Decree (which could not be called back) to be accursed.
But some wil say, that that is not to be accounted constancie, but contumacie, or at the least ashnesse and impudencie, to cast himselfe into so euident a danger, to prouoke the Kings wrath against him,
But Some will say, that that is not to be accounted constancy, but contumacy, or At the least ashnesse and impudency, to cast himself into so evident a danger, to provoke the Kings wrath against him,
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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, •hat hee would not honour him whom God had cursed:
For, will he say, could he not keep himself close, & not come into Hamans sighed? 〈 ◊ 〉 answer, that he had First a regard of God's sentence against all the Amalekites, •hat he would not honour him whom God had cursed:
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that beeing 〈 ◊ 〉 into the firie furnace, and by strange ••iracle deliuered from thence, the most wonderfull power of GOD ••ould bee made the more brighter, and more fearefull to them who durst 〈 ◊ 〉 about to tread it vnder foote.
that being 〈 ◊ 〉 into the firy furnace, and by strange ••iracle Delivered from thence, the most wonderful power of GOD ••ould be made the more Brighter, and more fearful to them who durst 〈 ◊ 〉 about to tread it under foot.
or threatning words, wh• 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, who sitteth in the Temple of God, an• proudly exalteth himselfe against all that i• called God,
or threatening words, wh• would have us to acknowledge that Antichrist of Rome, and be Subject unto him ▪ For he is that man of sin, that son of perdition, who Sitteth in the Temple of God, an• proudly Exalteth himself against all that i• called God,
What a blockishnesse the•• is it, what an infidelitie to fall before hi• 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 min• this constancie of Mardochaeus: wh•• though hee were alone,
What a blockishness the•• is it, what an infidelity to fallen before hi• feet? to hold him for such an head, as 〈 ◊ 〉 would be accounted in the Church? 〈 ◊ 〉 consent to all his Blasphemies and I dolatries? Go on brothers, let us call to min• this constancy of Mordecai: wh•• though he were alone,
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but hee defendeth himselfe with this reason, that 〈 ◊ 〉 is a Iewe, and that his religion would no• permit him, to bowe downe himselfe vn•• him whom God would haue to be de••oyed.
but he defendeth himself with this reason, that 〈 ◊ 〉 is a Iewe, and that his Religion would no• permit him, to bow down himself vn•• him whom God would have to be de••oyed.
then thos• who haue bin first themselues Aposta•• and forsakē the truth. But mark I besee• you, with what weapons they are furn•shed to set vpon them.
then thos• who have been First themselves Aposta•• and forsaken the truth. But mark I besee• you, with what weapons they Are furn•shed to Set upon them.
They set down 〈 ◊ 〉 Kings proclamation to terrifie them they propose their owne example, 〈 ◊ 〉 bend against them the threats of the d•structiō of their families,
They Set down 〈 ◊ 〉 Kings proclamation to terrify them they propose their own Exampl, 〈 ◊ 〉 bend against them the Treats of the d•struction of their families,
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and those 〈 ◊ 〉 they see to be most constant they accuse• Where it is to bee obserued (Exper•ence the mistresse of all matters teachin• the same) that there neuer wanteth 〈 ◊ 〉 of accusers, which by their policies 〈 ◊ 〉 those, who desire to keepe themselu•• cleane and vnspotted from all Idola•• and vnhonestie.
and those 〈 ◊ 〉 they see to be most constant they accuse• Where it is to be observed (Exper•ence the mistress of all matters teachin• the same) that there never Wants 〈 ◊ 〉 of accusers, which by their policies 〈 ◊ 〉 those, who desire to keep themselu•• clean and unspotted from all Idola•• and unhonesty.
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But this mischiefe 〈 ◊ 〉 neth and rageth euery where, that thing• well done, are imputed as faults, and 〈 ◊ 〉 reproofe, turneth to the hurt of th• good.
But this mischief 〈 ◊ 〉 neth and rages every where, that thing• well done, Are imputed as Faults, and 〈 ◊ 〉 reproof, turns to the hurt of th• good.
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But a good conscience ought to be our cōfort before GOD, who acknowledgeth and approueth those to be his, who despise the wicked, and honour his seruants.
But a good conscience ought to be our Comfort before GOD, who acknowledgeth and approveth those to be his, who despise the wicked, and honour his Servants.
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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,
Being told of it then, he marks Mordecai more diligently, and observeth his doing, although he had about him many waiters, who pried carefully into all actions,
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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,
Such ought the magnanimity of the true faithful Servants of God be, that they be not feared or driven off from their due & holy purpose, with any power of Mortal man, be it never so great,
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And without all doubt, whē 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,
And without all doubt, when the question is of the yielding up of life, a faithful man ought to be Certainly persuaded, that he neither does nor Takes in hand any thing,
Behold then how cruell a reuenge he purposeth in his minde, against his aduersarie, for he accounteth it a small matter to kill him, v•lesse also togither with him, hee destroye his whole Nation at one massacre.
Behold then how cruel a revenge he Purposes in his mind, against his adversary, for he accounteth it a small matter to kill him, v•lesse also together with him, he destroy his Whole nation At one massacre.
as by Saul and Dauid, and before by the Tribe of Simeon: al which things mouing him, it is very likely that hee easily assented to so bloudie a slaughter.
as by Saul and David, and before by the Tribe of Simeon: all which things moving him, it is very likely that he Easily assented to so bloody a slaughter.
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and promised himself the Crown, one onely familie beeing the stop of his plots and designements, he desired notwithstanding, with that to ouerthrowe religion,
and promised himself the Crown, one only family being the stop of his plots and designments, he desired notwithstanding, with that to overthrown Religion,
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Heere also is to be obserued, the goodnesse and patience of God, who though he had many yeares before giuen sentence of the rooting out of the Amalekites,
Here also is to be observed, the Goodness and patience of God, who though he had many Years before given sentence of the rooting out of the Amalekites,
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7. In the first moneth (which is the moneth Nifan ) in the twelfth yeare of King Assuerus: they cast Pur (that is a lot) before Haman, from day to day,
7. In the First Monn (which is the Monn Nifan) in the twelfth year of King Assuerus: they cast Pur (that is a lot) before Haman, from day to day,
8. Then Haman said vnto King Assuerus, there is a people scattered and dispersed in all the Prouinces of thy Kingdome, whose lawes are diuers from the lawes of all people:
8. Then Haman said unto King Assuerus, there is a people scattered and dispersed in all the Provinces of thy Kingdom, whose laws Are diverse from the laws of all people:
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9. If it please the King, let it be written that they may be destroyed ▪ and I will pay tenne thousand talents of siluer, into the hands of them that haue the charge of this busines, to bring it into the Kings treasurie.
9. If it please the King, let it be written that they may be destroyed ▪ and I will pay tenne thousand Talents of silver, into the hands of them that have the charge of this business, to bring it into the Kings treasury.
This is clearely to be seene in this wicked Haman, who when vpon that furious indignation which he had conceiued because Mardochaeus would not honor him, he had determined with himselfe not onely to kill him,
This is clearly to be seen in this wicked Haman, who when upon that furious Indignation which he had conceived Because Mordecai would not honour him, he had determined with himself not only to kill him,
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So there is nothing so cruel, nothing so barbarous, nothing so bloudie, which the capitall enemies of the Church cannot obtaine at the hands of Princes, vtterly to ouerthrowe and roote it out.
So there is nothing so cruel, nothing so barbarous, nothing so bloody, which the capital enemies of the Church cannot obtain At the hands of Princes, utterly to overthrown and root it out.
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But the eye of the Lord, which watcheth for the safetie of his, causeth that those wicked ones, do often bring forth a birth, quite contrary to their deliberation,
But the eye of the Lord, which watches for the safety of his, Causes that those wicked ones, do often bring forth a birth, quite contrary to their deliberation,
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and feyning accusations, wherby they blind the eyes of kings, that they may the more easily abuse their name and authoritie, their power and forces, all which things, by the exposition of euery part, we shal the better vnderstand.
and feigning accusations, whereby they blind the eyes of Kings, that they may the more Easily abuse their name and Authority, their power and forces, all which things, by the exposition of every part, we shall the better understand.
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First then Haman commandeth to cast alot before him, which in the Persiā toong is called Pur. The time is noted for the greater light and credit of the Historie, to wit, the first month of the 12. yeare of the raigne of Assuerus, about foure yeares after that Ester was proclaimed Queene:
First then Haman commands to cast allot before him, which in the Persian tongue is called Pur. The time is noted for the greater Light and credit of the History, to wit, the First Monn of the 12. year of the Reign of Assuerus, about foure Years After that Ester was proclaimed Queen:
The endwhich he proposeth to himselfin casting the lot, was, that it might be known what moneth and what day, would be fittest for the execution of his cursed purpose;
The endwhich he Proposeth to himselfin casting the lot, was, that it might be known what Monn and what day, would be Fittest for the execution of his cursed purpose;
& it is said, that the lot being cast frō day to day, and from moneth to moneth, did fall vpon the 12. moneth, which here is called Adar, answering in parr to our February.
& it is said, that the lot being cast from day to day, and from Monn to Monn, did fallen upon the 12. Monn, which Here is called Adar, answering in parr to our february.
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:
And it is evidently known, that these miserable heathen being blinded by Satan, who is the Spirit of error, did use diverse Kinds of lots and divinations:
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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:
for Some did conjecture & divine by the earth, Some by the water, Some by the air, Some by the fire, Some by the concourse & aspects of Planets & other Stars, Some by diuelles, which the Scriptures call Pythons or spirits of divination:
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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,
After he had turned men away from the word of God, and those answers which he gave by his true Servants and prophets, which Are the only Rule according to which our life and all our actions Are to be framed, he did even make them mad with so many sorceries and divinations, which he brought in, in steed of God's word,
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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,
that if At any time he spoke any thing that were true, and that things Come to pass as he foretold them, it was done by God's judgement, giving to the unclean Spirit the efficacy of error,
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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.
which is not to divine, but by the Causes to judge of the effects, which all men Are wont to do, who have attained to any perfect knowledge of any science.
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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,
Now seeing this pestiferous vanity hath place At this day among men, and namely, among those who profess themselves Christians, we Are to be warned,
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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.
Which is apparent by those things which Are written, Levites 19. 31. and 20. 6. and Deuteronomy 18. 10. 11. 12. in all which places, they Are adjudged to death, whosoever give their minds to any of those divinations.
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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:
and had sent to ask Concerning the event thereof, of the Oracle of Beelzebub the God of the Accaronites, was Therefore so sharply reproved by Elia the Prophet, who told him of his death, 2. King. 1. Finally, the scripture, to show forth the corruptions and extreme iniquity of Manasses the King of Iuda, Says:
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,
It is further to be observed, that there be many sorts of witchcrafts & divinations which proceed from the wicked Spirit, which yet unskilful men account to be but sports & pastimes,
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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.
For that malicious Spirit Leaveth nothing unattempted, and Searches all crafts, whereby when he hath turned us from the only voice & Doctrine of our good shepherd christ Iesus, he may lead us After himself, to seek counsel, aid and help At his hand.
For what other thing can hee bring vnto man, who was a liar & a murtherer from the beginning, but onely death and deceit? Now heere by ye 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,
For what other thing can he bring unto man, who was a liar & a murderer from the beginning, but only death and deceit? Now Here by you Way we may note, the means which they followed, who were the chief promoters of that slaughter and horrible butchery of the poor faithful ones in Frāce, even they used the art and counsel of Witches, Soothsayers,
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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 wicked spirits, as there Are in the Church of Rome, yea and in the Courts of Princes many, very Devils incarnate, who Are addicted altogether to those Deceits,
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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,
Also I beseech ye, unto what thing does the greatest part of the service of the Church of Room lean, more then (as they persuade themselves) to the apparing of the spirits and Ghosts of the dead? And what other thing is that but a kind of Necromancy? Therefore what marvel is it, that a Religion founded upon lies, is maintained by the same arts,
and giueth place to the crafts and deceites of Sathan to oppresse the Church of God? And this was the first way which Haman vsed for the executing of his determination.
and gives place to the crafts and Deceits of Sathan to oppress the Church of God? And this was the First Way which Haman used for the executing of his determination.
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Hee disdaineth to name the Iewes, but that hee might make them odious to the king, hee setteth them foorth by these foure notes. 1. That they are dispearsed through all the kings Prouinces.
He disdains to name the Iewes, but that he might make them odious to the King, he sets them forth by these foure notes. 1. That they Are dispersed through all the Kings Provinces.
and therefore setting light by the kings lawes, they are alwaies readie to rebell, and so much the more to be feared, that being mingled euery where among the kings subiects in all his Prouinces, they are a bad example for the rest to stir vp any seditiō.
and Therefore setting Light by the Kings laws, they Are always ready to rebel, and so much the more to be feared, that being mingled every where among the Kings Subjects in all his Provinces, they Are a bad Exampl for the rest to stir up any sedition.
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Deut. 32. That which hee telleth that they are seuered from the lawes of al people, respecteth their religion, whereby God had distinguished them from all other people,
Deuteronomy 32. That which he Telleth that they Are severed from the laws of all people, respecteth their Religion, whereby God had distinguished them from all other people,
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vnlesse peraduenture maliciously hee impute the priuate fact of Mardochaeus to the whole nation, and that in a thing so iust, to wit, that he gaue not the honor due vnto the immortall God alone, to a mortall creature.
unless Peradventure maliciously he impute the private fact of Mordecai to the Whole Nation, and that in a thing so just, to wit, that he gave not the honour due unto the immortal God alone, to a Mortal creature.
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but obserued their sacred ceremonies, as circumcision, the Sabboths, choise of meates, and of other cleane things which were commanded by the lawe of God.
but observed their sacred ceremonies, as circumcision, the Sabbaths, choice of Meats, and of other clean things which were commanded by the law of God.
For who knoweth not but that the enemies of the Church, doo vse the same speeches with Haman, and are carried away by the same spirit? For if the faithfull endeuour to depend vpon the voyce alone of the son of God, which is the Gospell, are they not by and by accused of singularitie, sedition, contempt, obstinacie, saucinesse,
For who Knoweth not but that the enemies of the Church, do use the same Speeches with Haman, and Are carried away by the same Spirit? For if the faithful endeavour to depend upon the voice alone of the son of God, which is the Gospel, Are they not by and by accused of singularity, sedition, contempt, obstinacy, sauciness,
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So wee see the malice and wickednesse of Haman and his bloudie mind, as yet to remaine in the mouthes and hearts of the capitall enemies of the Church.
So we see the malice and wickedness of Haman and his bloody mind, as yet to remain in the mouths and hearts of the capital enemies of the Church.
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But yet notwithstanding, let vs giue exceeding great thankes to our good and gracious God, who at the last made it manifest, that the king had none more stubborne and disobedient and rebellious,
But yet notwithstanding, let us give exceeding great thanks to our good and gracious God, who At the last made it manifest, that the King had none more stubborn and disobedient and rebellious,
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but that they are bewitched with the false doctrine of the Pope? Do they not sufficiently shewe, that they haue onely hitherto abused ye kings name, that they might wrongfully accuse vs? Is it not abundantly experienced that they cared not for the king edicts,
but that they Are bewitched with the false Doctrine of the Pope? Do they not sufficiently show, that they have only hitherto abused you Kings name, that they might wrongfully accuse us? Is it not abundantly experienced that they cared not for the King edicts,
and obserue the same ceremonies and rites with them, is it not rather contrariwise a most high praise vnto vs, that we will not come into any fellowship with those superstitious and idolatrous rites wherwith their Churches are stuffed ▪
and observe the same ceremonies and Rites with them, is it not rather contrariwise a most high praise unto us, that we will not come into any fellowship with those superstitious and idolatrous Rites wherewith their Churches Are stuffed ▪
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and I will weigh ten thousand talents of siluer into the hands of those who shall be appoynted to this businesse, that they may bring it into the kings treasurie.
and I will weigh ten thousand Talents of silver into the hands of those who shall be appointed to this business, that they may bring it into the Kings treasury.
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There are other waies more moderate, wherby those who obey not good lawes as they shuld, may bee corrected and amended, which are to be followed, rather then at once to destroy them all.
There Are other ways more moderate, whereby those who obey not good laws as they should, may be corrected and amended, which Are to be followed, rather then At once to destroy them all.
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In that he saith, It is not profitable for the king, he hath respect vnto that common speech, that but one kind of religiō only is to be suffered in one kingdome, that the diuersitie of religion is the cause of sedition and war, that the people which liue after their own fashion, will easily rebel and reuolt vnto the enemies of the kingdome.
In that he Says, It is not profitable for the King, he hath respect unto that Common speech, that but one kind of Religion only is to be suffered in one Kingdom, that the diversity of Religion is the cause of sedition and war, that the people which live After their own fashion, will Easily rebel and revolt unto the enemies of the Kingdom.
and that only vpon an hatred of the truth, and in that consent whereby they acknowledge one Head, who easily tollerateth all errors and disordered orders,
and that only upon an hatred of the truth, and in that consent whereby they acknowledge one Head, who Easily tolerateth all errors and disordered order,
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so that they yeeld him faith and obedience, but cannot in any wise abide the truth, whereby his pride may bee detected? yet is this a most pleasing voyce,
so that they yield him faith and Obedience, but cannot in any wise abide the truth, whereby his pride may be detected? yet is this a most pleasing voice,
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but when error is placed in steed of faith, and abuse for law, and a tyrant for a King, that vnion and vnitie which is so much desired, is turned into a miserable destruction & scattering of true doctrine.
but when error is placed in steed of faith, and abuse for law, and a tyrant for a King, that Union and unity which is so much desired, is turned into a miserable destruction & scattering of true Doctrine.
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Furthermore, that sentēce is so far of from being true, that it is hurtfull and damageable to kings, to suffer in their Kingdoms Gods people professing pure doctrine, that on the contrary, it is most profitable,
Furthermore, that sentence is so Far of from being true, that it is hurtful and damageable to Kings, to suffer in their Kingdoms God's people professing pure Doctrine, that on the contrary, it is most profitable,
For God doth preserue the world for his elects sake, although wicked men perswade themselues, that the faithfull are the cause of all calamities and euill.
For God does preserve the world for his elects sake, although wicked men persuade themselves, that the faithful Are the cause of all calamities and evil.
and so much the more his froward malice to be abhorred, that perceiuing his request to bevniust, he promiseth tenne thousand tallents of siluer, whereby the losse might bee supplied, which it seemed the King should sustaine by the slaughter of the Iewes.
and so much the more his froward malice to be abhorred, that perceiving his request to bevniust, he promises tenne thousand Talents of silver, whereby the loss might be supplied, which it seemed the King should sustain by the slaughter of the Iewes.
and goeth about to deceiue the King in faigning himselfe to be most carefull of his profit, in as much as he sticketh not to bestowe so great a sum, from which there shall arise a double profit to the King, both by making away that stubborne and rebellious people,
and Goes about to deceive the King in feigning himself to be most careful of his profit, in as much as he sticketh not to bestow so great a sum, from which there shall arise a double profit to the King, both by making away that stubborn and rebellious people,
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and with those things which are set downe in the 7. verse of the next Chapter, that Haman had promised to pay that summe of siluer into the Kings treasure,
and with those things which Are Set down in the 7. verse of the next Chapter, that Haman had promised to pay that sum of silver into the Kings treasure,
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and that deadly hatred wherewith they are driuen, doo compell them to any prodigalitie, so that they may shead the bloud of the faithfull at theyr pleasures.
and that deadly hatred wherewith they Are driven, do compel them to any prodigality, so that they may shed the blood of the faithful At their pleasures.
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So we see, that Pharao but in a lawfull cause, whē he wold giue absolute authoritie vnto Ioseph in his Kingdome, to dispose all things as he pleased, gaue vnto him his Ring.
So we see, that Pharaoh but in a lawful cause, when he would give absolute Authority unto Ioseph in his Kingdom, to dispose all things as he pleased, gave unto him his Ring.
What then will come to passe, when Kings giue eare onely to false accusers, haue vnmercifull eyes, inhumane hearts, mindes without reason, iudgement without equitie or right? Are they not then rather the enemies of mankind, the destruction of lawe, the subersion of iustice, the supporters of the wicked, the instruments of iniustice,
What then will come to pass, when Kings give ear only to false accusers, have unmerciful eyes, inhumane hearts, minds without reason, judgement without equity or right? are they not then rather the enemies of mankind, the destruction of law, the subersion of Justice, the supporters of the wicked, the Instruments of injustice,
but this vnmanlike king in the midst of peace, not being iniured, no man cōplaining but one priuate slaunderer, doth deliuer ouer a whole nation, to the number of some two or three hundred thousand persons, to a bloudy death and butchery.
but this unmanlike King in the midst of peace, not being injured, no man complaining but one private slanderer, does deliver over a Whole Nation, to the number of Some two or three hundred thousand Persons, to a bloody death and butchery.
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then the poyson of Aspes, sharper then any twoedged sword, and more deadly then the biting of any the most sauage beast? And that kings voyde of counsel & wisedome, are the plague and ruine of manking? It is also a matter of great momēt to the whole state, what maner of friends and Counsellours Princes haue:
then the poison of Asps, sharper then any twoedged sword, and more deadly then the biting of any the most savage beast? And that Kings void of counsel & Wisdom, Are the plague and ruin of Mankind? It is also a matter of great moment to the Whole state, what manner of Friends and Counsellors Princes have:
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Last of all, heere-hence wee perceiue, out of what fountaine the most bloudie persecutions of the Church doo spring, to wit, partly from the malice of certaine wicked counsellors, who breathe out nothing but blood and fire,
Last of all, here-hence we perceive, out of what fountain the most bloody persecutions of the Church do spring, to wit, partly from the malice of certain wicked counsellors, who breathe out nothing but blood and fire,
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and partly from the inabilitie or rather blockishnesse of Kings, who making no enquirie of the the trueth, deliuer ouer Gods people to their bloodie butcherie.
and partly from the inability or rather blockishness of Kings, who making no enquiry of the the truth, deliver over God's people to their bloody butchery.
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So haue our miserable Churches in France, bene oftētimes set open to the lust of most bloudie cutthroates, by reason of the rage of wicked Counsellours,
So have our miserable Churches in France, bene oftentimes Set open to the lust of most bloody cutthroats, by reason of the rage of wicked Counsellors,
Hence therefore let vs learne, not to trust in any earthly Prince, but in God alone, who so oft hath deliuered vs from the furie of so many most cruell enemies:
Hence Therefore let us Learn, not to trust in any earthly Prince, but in God alone, who so oft hath Delivered us from the fury of so many most cruel enemies:
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who also alone both can and will saue all those who flie vnto him in the name of his son our Lord Christ Iesus, to whom alone, be all glorie and dominion for euermore. Amen.
who also alone both can and will save all those who fly unto him in the name of his son our Lord christ Iesus, to whom alone, be all glory and dominion for evermore. Amen.
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How the day is appoynted for the vtter destruction of the Iewes, and how the proclamation was published throughout all the Prouinces of the Empire of Assuerus, from the 12. verse,
How the day is appointed for the utter destruction of the Iewes, and how the proclamation was published throughout all the Provinces of the Empire of Assuerus, from the 12. verse,
13. And the letters was sent by Postes into all the kings Prouinces, to roote out, to kill and to destroy all the Iewes, both yong and olde, children and women, in one day, vpon the thirteenth day of the twelfth moneth, (which is the moneth Adar ) and to spoyle them as a pray.
13. And the letters was sent by Posts into all the Kings Provinces, to root out, to kill and to destroy all the Iewes, both young and old, children and women, in one day, upon the thirteenth day of the twelfth Monn, (which is the Monn Adar) and to spoil them as a prey.
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15. And the Postes went foorth with speed, with the kings commandement, and the commaundement was giuen in the Pallace at Susa: and the king and Haman sate drinking,
15. And the Posts went forth with speed, with the Kings Commandment, and the Commandment was given in the Palace At Susa: and the King and Haman sat drinking,
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and liue secure vnder the custodie of the Lawes and protection of publicque authoritie, beholde their enemie Haman, without delaye speedily vrgeth, that the Kings Edict of destroying the Iewes, be written according to his mind,
and live secure under the custody of the Laws and protection of public Authority, behold their enemy Haman, without Delay speedily urges, that the Kings Edict of destroying the Iewes, be written according to his mind,
Therefore it is heere declared, how the kings Scribes wrote the Edict according to Hamans pleasure and direction, in authenticall forme, verse 12. Then what were the contents thereof, verse 13. and 14. and at last,
Therefore it is Here declared, how the Kings Scribes wrote the Edict according to Hamans pleasure and direction, in authentical Form, verse 12. Then what were the contents thereof, verse 13. and 14. and At last,
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In which thing, as in a glasse, wee beholde how great diligence and celeritie euery one vseth in executing those bloudie Edicts, whereby vtter destruction is prepared for the Church:
In which thing, as in a glass, we behold how great diligence and celerity every one uses in executing those bloody Edicts, whereby utter destruction is prepared for the Church:
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and so eyther himselfe thinking better vpon it, or else warned by some other, should take some newe aduise concerning so barbarous and bloudie a graunt.
and so either himself thinking better upon it, or Else warned by Some other, should take Some new advise Concerning so barbarous and bloody a grant.
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So the wicked are wont to vrge Kings, and to bee instant vpon them in a wicked purpose, that there may bee left them neither time nor place to deliberate of it.
So the wicked Are wont to urge Kings, and to be instant upon them in a wicked purpose, that there may be left them neither time nor place to deliberate of it.
and to the rulers of euery people, and to euery people according to their tongue: that is in breefe, to all which in euery Prouince had any authoritie.
and to the Rulers of every people, and to every people according to their tongue: that is in brief, to all which in every Province had any Authority.
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Hamans ende and purpose was, that all sorts of men should doo their carefull endeuour in accomplishing that bloudie Edict, which was so guarded with the Kings name,
Hamans end and purpose was, that all sorts of men should do their careful endeavour in accomplishing that bloody Edict, which was so guarded with the Kings name,
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for the defence of good men, the protection of lawes, and preseruation of publique peace, do often times (kings being caried away with euil counsellours) bestow their labour in murthering and massacring the most quiet & peaceable subiects, making no enquirie before whether it bee done by right or wrong, to whom it is inough to say:
for the defence of good men, the protection of laws, and preservation of public peace, do often times (Kings being carried away with evil counsellors) bestow their labour in murdering and massacring the most quiet & peaceable Subjects, making no enquiry before whither it be done by right or wrong, to whom it is enough to say:
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Wherfore that saying of an Emperour of Rome is greatly to bee praysed, who deliuering vnto the Generall of his horsemen the sword into his hand, spake vnto him these words:
Wherefore that saying of an Emperor of Room is greatly to be praised, who delivering unto the General of his horsemen the sword into his hand, spoke unto him these words:
So in our age, if Edicts were to bee penned against religion, the Scribes could neuer satisfie themselues in deuising significant words, to make them more haynous and cruell:
So in our age, if Edicts were to be penned against Religion, the Scribes could never satisfy themselves in devising significant words, to make them more heinous and cruel:
Let vs come now to those things that were contained therein, for of the maner how it came and was dispearsed into the Prouinces, we will speake after in the 15. verse.
Let us come now to those things that were contained therein, for of the manner how it Come and was dispersed into the Provinces, we will speak After in the 15. verse.
The other, that this decree be made knowne vnto all Prouinces, that all men might be ready against the day prefixed to cōmit so bloudy aslaughter. As concerning the former:
The other, that this Decree be made known unto all Provinces, that all men might be ready against the day prefixed to commit so bloody aslaughter. As Concerning the former:
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Haman is not contented with the common worde of killing the Iewes, but that he might the better lay open his c•uell and bloud-thirsty mind, he saith that they should bee rooted out, slaine, and destroyed:
Haman is not contented with the Common word of killing the Iewes, but that he might the better lay open his c•uell and bloodthirsty mind, he Says that they should be rooted out, slain, and destroyed:
and that there should not any place be left for manhood or pietie, wherewith mooued men at least migh spare infants, he maketh mention of euery one seuerally as well young as olde; little children as women.
and that there should not any place be left for manhood or piety, wherewith moved men At least migh spare Infants, he makes mention of every one severally as well young as old; little children as women.
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This butcherie is appointed vpon one and the same day, that with greater pleasure he might wallowe in aboundance of bloud, flowing from al places at one time:
This butchery is appointed upon one and the same day, that with greater pleasure he might wallow in abundance of blood, flowing from all places At one time:
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nay farther, that they may not spare any, the goods of those that are slaine, are set open for a pray to bee spoyled, that euery one hauing this reward promised, might runne vnto that slaughter, with a barbarous and vnbridled furie.
nay farther, that they may not spare any, the goods of those that Are slain, Are Set open for a pray to be spoiled, that every one having this reward promised, might run unto that slaughter, with a barbarous and unbridled fury.
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For if any man call to remembrance that arrest of Parliament made at Aix against the inhabitants of Cabriers, and Merindoll, about some 44. yeares ago;
For if any man call to remembrance that arrest of Parliament made At Aix against the inhabitants of Cabriers, and Merindol, about Some 44. Years ago;
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and also that most horrible butcherie begunne at Paris the 24. of August, 1572. and afterward spread into the other Cities of France, he must needes bee driuen to confesse, that these were so cruell that they passed all others,
and also that most horrible butchery begun At paris the 24. of August, 1572. and afterwards spread into the other Cities of France, he must needs be driven to confess, that these were so cruel that they passed all Others,
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and sexe? what villanies omitted against those that were slaine? with what slaunders were they not euen ouerwhelmed, that they might be accounted euen detestable after their death?
and sex? what villainies omitted against those that were slain? with what slanders were they not even overwhelmed, that they might be accounted even detestable After their death?
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But at what time was this lamentable slaughter executed? In the middest of a publique peace, with most solemne rites proclamed and sworne vnto, vnder the glorious pretence of marriage and feasts royall,
But At what time was this lamentable slaughter executed? In the midst of a public peace, with most solemn Rites proclaimed and sworn unto, under the glorious pretence of marriage and feasts royal,
And yet notwithstanding, so barbarous, so impudent is the superstition of the seruants of Antichrist, that all the Preachers of the Church of Rome haue extolled with most high commendation euen vnto heauen so barbarous a butcherie,
And yet notwithstanding, so barbarous, so impudent is the Superstition of the Servants of Antichrist, that all the Preachers of the Church of Room have extolled with most high commendation even unto heaven so barbarous a butchery,
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and bound themselues by oath, to oppresse, spoyle and destroy the rest of the Church, not onely in France or England, but in all places of the world, where the name of Christ Iesus is purely called on, and his Gospell sincerelytaught.
and bound themselves by oath, to oppress, spoil and destroy the rest of the Church, not only in France or England, but in all places of the world, where the name of christ Iesus is purely called on, and his Gospel sincerelytaught.
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And to this end indeed are all the desires, counselles, deceits, treacheries and endeuours of the Romane Antichrist directed, that by this meanes he may restore his decayed tyrannie.
And to this end indeed Are all the Desires, Counsels, Deceits, Treacheries and endeavours of the Roman Antichrist directed, that by this means he may restore his decayed tyranny.
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so furiously, but those fire brāds which are sent from the Pope, stirring vp in the mindes of all those who giue eare vnto them, a deadly hatred against the Gospel, vnder the name of heresie, which they falsely lay vpon it:
so furiously, but those fire brands which Are sent from the Pope, stirring up in the minds of all those who give ear unto them, a deadly hatred against the Gospel, under the name of heresy, which they falsely lay upon it:
Therefore Haman is not yet dead, but his cruell minde reuiueth in an infinit number of men, who beeing bewitched with the blasphemous voyces of Antichrist, craftily coloured, perswade themselues, that there is none other zeale, no other godlines,
Therefore Haman is not yet dead, but his cruel mind reviveth in an infinite number of men, who being bewitched with the blasphemous voices of Antichrist, craftily coloured, persuade themselves, that there is none other zeal, no other godliness,
and shut the mouthes of the cruell Lyons, so cunningly & so deceitfully had they couched all their fraudes and guiles, that there was not any hope left to escape their traps.
and shut the mouths of the cruel Lyons, so cunningly & so deceitfully had they couched all their frauds and guiles, that there was not any hope left to escape their traps.
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But, blessed be the Lord, who hath not suffered that these wicked & cruel beasts should deuour as they hoped his people, whom they had caught in their clawes,
But, blessed be the Lord, who hath not suffered that these wicked & cruel beasts should devour as they hoped his people, whom they had caught in their claws,
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The other point is, that the contents of this writing, should be made knowne to all People and Prouinces, that they might all bee prepared against that day, that is, that the cut-throates in all coastes should be ready to set vpon the Iewes and to kill them.
The other point is, that the contents of this writing, should be made known to all People and Provinces, that they might all be prepared against that day, that is, that the cutthroats in all coasts should be ready to Set upon the Iewes and to kill them.
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as most times there want not ministers of such cruelties, especially if the goods of those that are executed, may remaine as a pray for such cut-throates.
as most times there want not Ministers of such cruelties, especially if the goods of those that Are executed, may remain as a prey for such cutthroats.
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But what a confusion is that, and what disturbing of order, so to allure, and accustome the people to slaughter? Is not this the meanes to open the way to new seditions, to lay forth the lawes to bee troden vnder foote by all men, to teach men, to set light by the bloud and life of men,
But what a confusion is that, and what disturbing of order, so to allure, and accustom the people to slaughter? Is not this the means to open the Way to new seditions, to lay forth the laws to be trodden under foot by all men, to teach men, to Set Light by the blood and life of men,
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and to flesh the wicked and leaud persons in robbery & violence? But without care is the cōfusion of al things broght in, without care are the lawes both diuine & ••mane broken, without care is the law of nations & nature trodē vnder foot,
and to Flesh the wicked and lewd Persons in robbery & violence? But without care is the confusion of all things brought in, without care Are the laws both divine & ••mane broken, without care is the law of Nations & nature trodden under foot,
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Now if any shuld take ex••tions, that this Edict being so speedily 〈 ◊ 〉 out, did giue warning to the Iewes, speedily to prouide for their safetie by flight.
Now if any should take ex••tions, that this Edict being so speedily 〈 ◊ 〉 out, did give warning to the Iewes, speedily to provide for their safety by flight.
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For whither I pray, could those miserable Captiues flee with their families, beeing enuironed on euery side with so many enemies? For from the time that decrees are pulished against the poore faithfull, there is none dates shewe himselfe a friend vnto them:
For whither I pray, could those miserable Captives flee with their families, being environed on every side with so many enemies? For from the time that decrees Are published against the poor faithful, there is none dates show himself a friend unto them:
but that they had assailed them before the day prefixed, tha• they might the sooner enioy the spoyle as wee see that holy-hunger of gold driues men to commit any mischiefe? B•• God did watch for the safegarde of th• poore Captiues, from whom being iniu••ously condemned, hee did turne the eu•• vpon their enemies.
but that they had assailed them before the day prefixed, tha• they might the sooner enjoy the spoil as we see that holy-hunger of gold drives men to commit any mischief? B•• God did watch for the safeguard of th• poor Captives, from whom being iniu••ously condemned, he did turn the eu•• upon their enemies.
as it seemeth in the iudgement of man, impossible to get out of them, that therby the deliueraunce thereof, may bee the more knowne and famous in the whole world.
as it seems in the judgement of man, impossible to get out of them, that thereby the deliverance thereof, may be the more known and famous in the Whole world.
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So Pharoes hoste hemmed in the Israelites on euery side at the redde Sea, to whom God gaue a deliuerance through the middest of the Sea. So Rabsake be•eeged Ierusalem very straightly, without hope of helpe from any mortall man, that his power who punished from heauen by the hand of an Angell, by whom in •ne night the hoste of this blasphemer was slaine before Libna, might be so much •he more renoumed among Gods peo•le,
So Pharaoh host hemmed in the Israelites on every side At the red Sea, to whom God gave a deliverance through the midst of the Sea. So Rabshakeh be•eeged Ierusalem very straightly, without hope of help from any Mortal man, that his power who punished from heaven by the hand of an Angel, by whom in •ne night the host of this blasphemer was slain before Libna, might be so much •he more renowned among God's peo•le,
Hence we learn 〈 ◊ 〉 hope for an issue out of so many euilles •herewith we are oppressed by those who •aue conspired against vs, who now rage •ore furiously then at any time before.
Hence we Learn 〈 ◊ 〉 hope for an issue out of so many evils •herewith we Are oppressed by those who •aue conspired against us, who now rage •ore furiously then At any time before.
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Finally, the King and Haman are said to sit drinking when the inhabitants of Susa were in perplexitie; that is, they gaue themselues to banqueting and quaffing,
Finally, the King and Haman Are said to fit drinking when the inhabitants of Susa were in perplexity; that is, they gave themselves to banqueting and quaffing,
And this is a horrible sencelesnesse, wherewith Satan hath blinded them in the middest of their malice, that they should not feele it or be displeased with themselues for it, which were a beginning of health and conuersion.
And this is a horrible Senselessness, wherewith Satan hath blinded them in the midst of their malice, that they should not feel it or be displeased with themselves for it, which were a beginning of health and conversion.
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In like sort that Haman of ours did onely talk of feasting, did onely thirst after mens bloud, wherein he hoped that he and his shuld wade euen vnto the girdles,
In like sort that Haman of ours did only talk of feasting, did only thirst After men's blood, wherein he hoped that he and his should wade even unto the girdles,
So we see that to haue beene true in all ages, which our Lord and Sauiour Iesus Christ said to his Apostles, The world shall laugh, but you shall weepe:
So we see that to have been true in all ages, which our Lord and Saviour Iesus christ said to his Apostles, The world shall laugh, but you shall weep:
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for which cause, God by his Prophet Ezekiel, doth denounce destruction and ouerthrow, not onely to the nations who spoyled Iudea and Ierusalem, but vnto all those who were glad at their desolation.
for which cause, God by his Prophet Ezekielem, does denounce destruction and overthrow, not only to the Nations who spoiled Iudea and Ierusalem, but unto all those who were glad At their desolation.
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For which cause also Obadiah the Prophet, threatned horrible iudgements to the Edomites. Nay let vs know moreouer, that we offēd greatly by inhumanitie,
For which cause also Obadiah the Prophet, threatened horrible Judgments to the Edomites. Nay let us know moreover, that we offend greatly by inhumanity,
whiles the tenne Tribes, which are meant by the name of Ioseph, in the place which before I alleadged of the Prophet Amos, were ledde away Captiues and destroyed.
while the tenne Tribes, which Are meant by the name of Ioseph, in the place which before I alleged of the Prophet Amos, were led away Captives and destroyed.
Therfore the Leuites, being captiues in Babylon do testifie, that they wil not reioyce •nd be merrie vntil they heare of the restitution of Ierusalem. Also Vrias would not go downe to his house to sleepe,
Therefore the Levites, being captives in Babylon do testify, that they will not rejoice •nd be merry until they hear of the restitution of Ierusalem. Also Vrias would not go down to his house to sleep,
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Wherfore the blockishnesse and senslesnesse of many is wonderfull in these dayes, who are not moued with common calamities, wherewith the Churches of France and Flanders are oppressed:
Wherefore the blockishness and Senslessness of many is wonderful in these days, who Are not moved with Common calamities, wherewith the Churches of France and Flanders Are oppressed:
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and it is greatly to be feared, least those who thus delight themselues whiles others weepe, beeing deafe to the complaints of their brethre, shall haue their own turn come at last:
and it is greatly to be feared, lest those who thus delight themselves while Others weep, being deaf to the complaints of their brethren, shall have their own turn come At last:
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or else we may be altogither deliuered from the euil dayes, and reuenge of Gods wrath that continually dooing good, we may reioyce in his saluation, through Iesus Christ our Lord, to whom be glory fo• euer. Amen.
or Else we may be altogether Delivered from the evil days, and revenge of God's wrath that continually doing good, we may rejoice in his salvation, through Iesus christ our Lord, to whom be glory fo• ever. Amen.
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Mardochaeus first fleeth vnto God, after to the intercession of Ester, to king Assuerus: in the eight first verses of the fourth Chapter. CHAP. IIII. 1. Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth and ashes:
Mordecai First fleeth unto God, After to the Intercession of Ester, to King Assuerus: in the eight First Verses of the fourth Chapter. CHAP. IIII. 1. Now when Mordecai knew all that was done, Mordecai rend his clothes, and put on Sackcloth and Ashes:
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yet not without Gods determination and iust decree, who so would exercise his, that his power might shine in their weakenesse; his glory in their deliuerance;
yet not without God's determination and just Decree, who so would exercise his, that his power might shine in their weakness; his glory in their deliverance;
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This doctrine is very necessarie for vs, that we may know both in our publique and priuate calamities whatsoeuer that growe vnto vs, by what meanes they may be ouercome:
This Doctrine is very necessary for us, that we may know both in our public and private calamities whatsoever that grow unto us, by what means they may be overcome:
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and the hearts of the oppressors turned, by the meanes of those who are in authoritie and fauour, that wee wisely follow it, placing neuerthelesse our whole hope in the Lord.
and the hearts of the Oppressors's turned, by the means of those who Are in Authority and favour, that we wisely follow it, placing nevertheless our Whole hope in the Lord.
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Whereunto let vs ioyne, that which was done by the rest of the Iewes, who heard the decree, That there was great sorrow among them ▪ fasting and weeping,
Whereunto let us join, that which was done by the rest of the Iewes, who herd the Decree, That there was great sorrow among them ▪ fasting and weeping,
Wherehence it appeareth, that the Edict was not so secret among a fewe, but that at the least it was so spread abroade, that the Iewes were certified thereof,
Whence it appears, that the Edict was not so secret among a few, but that At the least it was so spread abroad, that the Iewes were certified thereof,
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Besides it is gathered by that, that seeing the decrees of the Persians were irreuocable, there could not but great confusiō arise throghout the whole Empire, by the decree granted to the Iewes to defend themselues:
Beside it is gathered by that, that seeing the decrees of the Persians were irrevocable, there could not but great confusion arise throughout the Whole Empire, by the Decree granted to the Iewes to defend themselves:
Whatsoeuer was done, Mardochaeus had intelligence of the whole matter, and also the Iewes in the Prouinces, God by his secret prouidence stirring vp his, that perceiuing so great a daunger decreed against them, they might flee to his grace and ay de as they did.
Whatsoever was done, Mordecai had intelligence of the Whole matter, and also the Iewes in the Provinces, God by his secret providence stirring up his, that perceiving so great a danger decreed against them, they might flee to his grace and ay de as they did.
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For otherwise what had that crie of his beene, but disordered outcryes and howlings, such as Infidels and brute beasts themselues send forth naturally,
For otherwise what had that cry of his been, but disordered Outcries and howlings, such as Infidels and brutus beasts themselves send forth naturally,
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neither run into despaire, or seeke vnlawfull counselles, as to make an vprore, stirre vp sedition, fire the Cities, that at least they might not die without reuenge.
neither run into despair, or seek unlawful Counsels, as to make an uproar, stir up sedition, fire the Cities, that At least they might not die without revenge.
Wherefore Ioel, chap. 2. warned that we should rather rent our hearts then our garments. And Isaias chap. 58. cryed, that fasting without repētance is meere hypocrisie:
Wherefore Joel, chap. 2. warned that we should rather rend our hearts then our garments. And Isaiah chap. 58. cried, that fasting without Repentance is mere hypocrisy:
Weeping also and teares without repentance, are of no value before God, which is plaine in the example of Esau. Repentance then is at all times a pleasant and acceptable sacrifice vnto God:
Weeping also and tears without Repentance, Are of no valve before God, which is plain in the Exampl of Esau Repentance then is At all times a pleasant and acceptable sacrifice unto God:
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Prayers, fasting, teares, sackcloth and ashes, are partly the effects of repantance; partly helps and meanes, whereby wee are moued to the casting downe of our soules,
Prayers, fasting, tears, Sackcloth and Ashes, Are partly the effects of repantance; partly helps and means, whereby we Are moved to the casting down of our Souls,
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whether he put on sackcloth, or lye on the ground, putting his mouth in the dust, (as Ieremie speaketh) so that he knowe that all this bodily exercise hath little profit, as Paule sayeth,
whither he put on Sackcloth, or lie on the ground, putting his Mouth in the dust, (as Ieremie speaks) so that he know that all this bodily exercise hath little profit, as Paul Saith,
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as vnskilfull men are wont in the Church of Rome. So that when these outwarde things are referred to their right ende and vse, which is, that wee may be the more cast downe and humbled before God by them,
as unskilful men Are wont in the Church of Room. So that when these outward things Are referred to their right end and use, which is, that we may be the more cast down and humbled before God by them,
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then they helpe, and are pleasing and acceptable to God, who, as hee hath created the bodie no lesse then the soule, doth also require to bee serued with both,
then they help, and Are pleasing and acceptable to God, who, as he hath created the body no less then the soul, does also require to be served with both,
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But wee must especially take care that the contrition and humilitie of the heart, placing his hope and trust in the mercye of God, doo goe before these outwarde things;
But we must especially take care that the contrition and humility of the heart, placing his hope and trust in the mercy of God, do go before these outward things;
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but faith, repentance, hope, are the gifts of God, of his meere grace, which receiue all their dignitie from the onely merite of Christ Iesus and his obedience.
but faith, Repentance, hope, Are the Gifts of God, of his mere grace, which receive all their dignity from the only merit of christ Iesus and his Obedience.
Wherefore our whole repentance, with all the parts, fruits, and testimonies thereof, are the gifts of God, whose whole merite commeth from that onely sacrifice, which our Lord Iesus Christ offered once vppon the Crosse for vs, by which alone God is appeased, turneth away his wrath from vs, and forgiueth vs our sinnes.
Wherefore our Whole Repentance, with all the parts, fruits, and testimonies thereof, Are the Gifts of God, whose Whole merit comes from that only sacrifice, which our Lord Iesus christ offered once upon the Cross for us, by which alone God is appeased, turns away his wrath from us, and forgives us our Sins.
and in that wee flee vnto him in the middest of our miseries yea and death, he is acknowledged to be the author of life and saluation, a gratious, gentle, and mercifull God.
and in that we flee unto him in the midst of our misery's yea and death, he is acknowledged to be the author of life and salvation, a gracious, gentle, and merciful God.
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How then can it be but such a repentance shall be acceptable vnto God, when he deferred the sentence of vengeance alreadie giuen against Achab, for for that he humbled himselfe before God,
How then can it be but such a Repentance shall be acceptable unto God, when he deferred the sentence of vengeance already given against Ahab, for for that he humbled himself before God,
If any man demaund what their sinnes were, the answere is easie, that besides the vsuall sinnes whereu•to men are giuen, this also was added, that through feare and negligence they remayned in those strange countryes,
If any man demand what their Sins were, the answer is easy, that beside the usual Sins whereu•to men Are given, this also was added, that through Fear and negligence they remained in those strange countries,
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And it behoued them when they were thus appointed to the slaughter, to feele how great a sinne they had committed, in not returning with the rest into their country.
And it behooved them when they were thus appointed to the slaughter, to feel how great a sin they had committed, in not returning with the rest into their country.
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The other remedie vnto which Mardochaeus did flee, is the fauour of Ester, for which cause it is sayd that he went euen vnto the Kings gate, to wit, that hee might be seene by some of Esters retinue• and so declare vnto her in how grea• danger both he and the whole nation o• the Iewes were:
The other remedy unto which Mordecai did flee, is the favour of Ester, for which cause it is said that he went even unto the Kings gate, to wit, that he might be seen by Some of Esters retinue• and so declare unto her in how grea• danger both he and the Whole Nation o• the Iewes were:
and weeping, and sighing, and the very attyre of the afflicted testifying their sorrowe) would not that any should come into their sight in such apparell:
and weeping, and sighing, and the very attire of the afflicted testifying their sorrow) would not that any should come into their sighed in such apparel:
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For to what ende are Kings appointed, but that they should be the refuge of the miserable and afflicted? So it commeth for the most part to passe, that there is no entrance for the distressed into the house,
For to what end Are Kings appointed, but that they should be the refuge of the miserable and afflicted? So it comes for the most part to pass, that there is no Entrance for the distressed into the house,
but they must comfort themselues with this, that the gate of heauen is alwayes wide open vnto them, in as much as the Father of heauen calleth all that are afflicted vnto him,
but they must Comfort themselves with this, that the gate of heaven is always wide open unto them, in as much as the Father of heaven calls all that Are afflicted unto him,
Therefore Mardochaeus, seeing he could not enter into the kings house, cryeth out in the streetes, that Ester may be certified of this his sorrow, which also came to passe by her maidens & Eunuchs:
Therefore Mordecai, seeing he could not enter into the Kings house, Cries out in the streets, that Ester may be certified of this his sorrow, which also Come to pass by her maidens & Eunuchs:
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A most worthie example for all to behold, and namely for mightie men, who haue all delights in abundance, that they may learne to relieue the distressed:
A most worthy Exampl for all to behold, and namely for mighty men, who have all delights in abundance, that they may Learn to relieve the distressed:
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for for this end, haue they receiued at Gods hande, riches and aboundance of all prosperitie, that they should communicate them vnto others, and succour the afflicted.
for for this end, have they received At God's hand, riches and abundance of all Prosperity, that they should communicate them unto Others, and succour the afflicted.
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partly that he would not seeme to be carefull of his priuate commoditie, but remaining in mourning, would more and more make app•rant the greatnesse of his sorrow, both to Ester and to all his brethren.
partly that he would not seem to be careful of his private commodity, but remaining in mourning, would more and more make app•rant the greatness of his sorrow, both to Ester and to all his brothers.
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but of the defence of the whole common-wealth, and by our example to moue others to seeke those remedies, whereby the safetie of all may be prouided for:
but of the defence of the Whole commonwealth, and by our Exampl to move Others to seek those remedies, whereby the safety of all may be provided for:
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Mardochaeus being demanded, doth particularly vnfold what hapned vnto him; the conspiracie of Haman against all the Iewes, and the kings commandement, to destroy them:
Mordecai being demanded, does particularly unfold what happened unto him; the Conspiracy of Haman against all the Iewes, and the Kings Commandment, to destroy them:
as we oght not to blame Dauid, for hatred of whom, Saul did slay foure score Priests at Nob, and afterward wasted their whole Citie with sword and fire:
as we ought not to blame David, for hatred of whom, Saul did slay foure score Priests At Nob, and afterwards wasted their Whole city with sword and fire:
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neither also those wise men which came out of the East to worship our Lord and Sauiour Christ Iesus, who being warned in a dreame by an Angell, kept not promise with Herode, but departed secretly from him;
neither also those wise men which Come out of the East to worship our Lord and Saviour christ Iesus, who being warned in a dream by an Angel, kept not promise with Herod, but departed secretly from him;
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That which he telleth of the mony offered by Haman, that he might obtaine of the king, authoritie to kill the Iewes, it serueth to shew that he was the author of the conspiracie,
That which he Telleth of the money offered by Haman, that he might obtain of the King, Authority to kill the Iewes, it serveth to show that he was the author of the Conspiracy,
as did also the Romane Cleargie, in hope to roote out the Church and to abolish the Gospell, vnder the name and pretence of heresie, whereof they falsly accuse it.
as did also the Roman Clergy, in hope to root out the Church and to Abolah the Gospel, under the name and pretence of heresy, whereof they falsely accuse it.
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So it behoueth vs, before we be mooued, and spread any report of feare and trouble, that we haue certainly tried the truth of those things whereof we speak,
So it behooves us, before we be moved, and spread any report of Fear and trouble, that we have Certainly tried the truth of those things whereof we speak,
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but yet not without wisedome, that we be not moued, but so farre forth, as God reuealeth their malice vnto vs. The whole drift of all this relation, is declared about the end of the 8. verse:
but yet not without Wisdom, that we be not moved, but so Far forth, as God Revealeth their malice unto us The Whole drift of all this Relation, is declared about the end of the 8. verse:
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Yea and those Kings and Princes who are neighbours vnto those that oppresse the Church, ought to be intercessors vnto them, both by intreatie and admonitions to release the Church:
Yea and those Kings and Princes who Are neighbours unto those that oppress the Church, ought to be intercessors unto them, both by intreaty and admonitions to release the Church:
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nay further, if necessitie so require, to ay de it with men, munition, and money, which in these last persecutions of Antichrist, many with praise haue performed.
nay further, if necessity so require, to ay de it with men, munition, and money, which in these last persecutions of Antichrist, many with praise have performed.
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Now what can be more conuenient then that the wife should intreate the husband for innocents? What more iust then to desire the stay of the vniust sheading of mās bloud? for in what thing may wee better employ that fauour and authoritie which we haue? Wherefore, woe vnto them, who for feare of their delights & profits, which endure but for a while, dare not once open their mouths,
Now what can be more convenient then that the wife should entreat the husband for Innocents? What more just then to desire the stay of the unjust shedding of men blood? for in what thing may we better employ that favour and Authority which we have? Wherefore, woe unto them, who for Fear of their delights & profits, which endure but for a while, Dare not once open their mouths,
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woe vnto our sloth and carelesnesse, vnlesse when as we see and heare the Lords inheritance to be wasted far and neare, with fire and sword with these robbers, we do not at least ioin our prayers with those who haue not ceased cōtinually these many years to powre out their praiers vnto God,
woe unto our sloth and carelessness, unless when as we see and hear the lords inheritance to be wasted Far and near, with fire and sword with these robbers, we do not At least join our Prayers with those who have not ceased continually these many Years to pour out their Prayers unto God,
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what then may we think, that we ought to do, when we see the poore church of God so many wayes on euery side to be oppressed? Assuredly our prayers & supplicatiōs shall not bee in vaine with that Father of mercie:
what then may we think, that we ought to do, when we see the poor Church of God so many ways on every side to be oppressed? Assuredly our Prayers & supplications shall not be in vain with that Father of mercy:
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For God will arise because of the sighing of the poore, & wil come in a most conuenient time to deliuer and saue them, that in the middest of the church there may be sufficient matter of praise and thanksgiuing, through Iesus Christ;
For God will arise Because of the sighing of the poor, & will come in a most convenient time to deliver and save them, that in the midst of the Church there may be sufficient matter of praise and thanksgiving, through Iesus christ;
11. All the Kings seruants, and the people of the Kings Prouinces do know, that whosoeuer, man or woman, that commeth to the King into the inner court which is not called, there is a law of his, that he shall die,
11. All the Kings Servants, and the people of the Kings Provinces do know, that whosoever, man or woman, that comes to the King into the inner court which is not called, there is a law of his, that he shall die,
For in that extreme affliction which hanged ouer the heads of the Iewes, Ester strooken with feare, refuseth to go in vnto the king to intreate for thē.
For in that extreme affliction which hanged over the Heads of the Iewes, Ester strooken with Fear, Refuseth to go in unto the King to entreat for them.
Contrariwise, Mardochaeus with an inuincible faith and constancie, exhorteth her to do her dutie, which she afterward purposeth to do, fleeing to most feruent and extraordinarie prayer ioyned with three dayes fast,
Contrariwise, Mordecai with an invincible faith and constancy, exhorteth her to do her duty, which she afterwards Purposes to do, fleeing to most fervent and extraordinary prayer joined with three days fast,
So that there are three chiefe points heere to be discussed, the first the excuse of Ester for feare of certaine danger, ver. 11. the second the faith and courage of Mardochaeus in exhorting Ester to the deliuerance of the Church, ver. 12, 13, 14. the third the holie purpose and pietie of this holy woman, being readie against all euents and danger for the succour of her people, ver. 15. & 16. These examples are proposed vnto vs, that we may know what we should do in aduersitie, what meanes we may vse to be deliuered from them, with what zeale, what faith, what constancie and courage the Church is to be defended and our brethren deliuered.
So that there Are three chief points Here to be discussed, the First the excuse of Ester for Fear of certain danger, ver. 11. the second the faith and courage of Mordecai in exhorting Ester to the deliverance of the Church, ver. 12, 13, 14. the third the holy purpose and piety of this holy woman, being ready against all events and danger for the succour of her people, ver. 15. & 16. These Examples Are proposed unto us, that we may know what we should do in adversity, what means we may use to be Delivered from them, with what zeal, what faith, what constancy and courage the Church is to be defended and our brothers Delivered.
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Touching the first point, Ester being certified by Hatach of the decree made against the Iewes, and of the helpe that Mardochaeus did desire in this necessitie, doth excuse her selfe by the great rigour of the lawe, made against those who came vnto the King not beeing called,
Touching the First point, Ester being certified by Hatach of the Decree made against the Iewes, and of the help that Mordecai did desire in this necessity, does excuse her self by the great rigour of the law, made against those who Come unto the King not being called,
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Wee may obserue besides, how kings vnder pretence of their securitie, and defense of their princely maiestie, do very often make tyrannicall and vniust lawes,
we may observe beside, how Kings under pretence of their security, and defence of their princely majesty, do very often make tyrannical and unjust laws,
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For what I pray is more contrarie to the office of a good king, then vnder paine of death to forbid any man to enter into his court? What more inhumane then to shut the doore against those to whom Iustice is due? How great a barbarousnes is it, that the wife dares not come into the presence of her husband,
For what I pray is more contrary to the office of a good King, then under pain of death to forbid any man to enter into his court? What more inhumane then to shut the door against those to whom justice is due? How great a barbarousness is it, that the wife dares not come into the presence of her husband,
but that she shall stand in danger of death? Thus it commeth to passe, that Princes whiles they go about to maintaine their dignitie, do degenerate into beasts,
but that she shall stand in danger of death? Thus it comes to pass, that Princes while they go about to maintain their dignity, do degenerate into beasts,
but it is not lawfull for the Queene to make intercession to the king for the iust defense of her selfe and her people? I confesse that there ought to be great regard to be had of the safetie and dignitie of Princes,
but it is not lawful for the Queen to make Intercession to the King for the just defence of her self and her people? I confess that there ought to be great regard to be had of the safety and dignity of Princes,
Yet Mardochaeus accepteth not of this excuse, but couragiously exhorteth, yea in a manner compelleth her to do her duetie, Thinke not, sayth he, in thy minde that thou shalt be deliuered in the Kings house, onely and alone of all the Iewes,
Yet Mordecai Accepteth not of this excuse, but courageously exhorteth, yea in a manner compelleth her to do her duty, Think not, say he, in thy mind that thou shalt be Delivered in the Kings house, only and alone of all the Iewes,
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The third point is Gods prouidence, whereby not without some great cause shee was lifted vp into the dignitie royall, to wit, that in this vrgent necessitie shee should helpe the Church of God.
The third point is God's providence, whereby not without Some great cause she was lifted up into the dignity royal, to wit, that in this urgent necessity she should help the Church of God.
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for otherwise, some will say, how could hee so confidently say, that succour and deliuerance should ▪ come vnto the Iewes, and Ester if shee held her peace should perish? Yet because hee followeth not the vsuall manner of speech of the Prophets, Thus sayeth the Lord, therefore in this historie, the words of Mardochaeus are not to be taken as a Prophecie,
for otherwise, Some will say, how could he so confidently say, that succour and deliverance should ▪ come unto the Iewes, and Ester if she held her peace should perish? Yet Because he follows not the usual manner of speech of the prophets, Thus Saith the Lord, Therefore in this history, the words of Mordecai Are not to be taken as a Prophecy,
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if not beeing called shee had gone in vnto the King to make supplication for the Iewes: that hee might effect this, hee obiecteth a greater feare vnto her: and that in two sorts:
if not being called she had gone in unto the King to make supplication for the Iewes: that he might Effect this, he Objecteth a greater Fear unto her: and that in two sorts:
The first point was very likely, if you consider Hamans malice, and his fauour and authoritie with the King, which was so great, that the King easily beleeued him in all things.
The First point was very likely, if you Consider Hamans malice, and his favour and Authority with the King, which was so great, that the King Easily believed him in all things.
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And truly when all the rest of the Iewes were destroyed, as the furie and rage of cut-throates encreaseth by sheading of mans bloud, it would be an easie matter to perswade this prophane king, to take away her life also, who onely being left aliue of that whole nation, would euen do nought but breath out reuenge for the iniurie receiued.
And truly when all the rest of the Iewes were destroyed, as the fury and rage of cutthroats increases by shedding of men blood, it would be an easy matter to persuade this profane King, to take away her life also, who only being left alive of that Whole Nation, would even do nought but breath out revenge for the injury received.
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The other point dependeth vpon the promises of God, to preserue and defend his Church, to heare the cry of the afflicted, to arise for their help, to haue his eares open vnto their prayers,
The other point dependeth upon the promises of God, to preserve and defend his Church, to hear the cry of the afflicted, to arise for their help, to have his ears open unto their Prayers,
And againe, to the stirring vp of our owne and other mens slouth and cowardise, the threatnings are to be considered, wherein God threatneth punishment, not •nely to those who oppresse the Church, •r laugh at her calamitie,
And again, to the stirring up of our own and other men's sloth and cowardice, the threatenings Are to be considered, wherein God threatens punishment, not •nely to those who oppress the Church, •r laugh At her calamity,
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Whereunto appertaine those things which are spoken, Pro. 24, 11, 12. How great then is the madnesse of those, who go out of the Church and abiure the truth, that they may prouide for themselues & their state? and how great is their furie, who hunt for commoditie onely by the losse and ruine of the Church? Further out of this place we may learne, that as the weak and fearfull are not altogither to be reiected,
Whereunto appertain those things which Are spoken, Pro 24, 11, 12. How great then is the madness of those, who go out of the Church and abjure the truth, that they may provide for themselves & their state? and how great is their fury, who hunt for commodity only by the loss and ruin of the Church? Further out of this place we may Learn, that as the weak and fearful Are not altogether to be rejected,
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so also they are not to be nourished in their infirmitie, but to be pricked euē to the quick by the proposing of Gods threatnings and iudgements vnto them? and when the question is of the safetie of the Church, all feare of dangers and threatnings which may proceed from mē, are to be despised.
so also they Are not to be nourished in their infirmity, but to be pricked even to the quick by the proposing of God's threatenings and Judgments unto them? and when the question is of the safety of the Church, all Fear of dangers and threatenings which may proceed from men, Are to be despised.
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Woe then vnto vs, if we shal be slacke or slothful, and vnlesse we rather obey God then man, which thing the Apostles themselues in theyr greatest daungers, by their example haue taught vs. The third reason is of greatest weight, from Gods prouidence, whereby Ester was exalted into so great dignitie for so necessarie a time, who knoweth, saith hee, whether for such a time thou art come to the Kingdome? as though he should say:
Woe then unto us, if we shall be slack or slothful, and unless we rather obey God then man, which thing the Apostles themselves in their greatest dangers, by their Exampl have taught us The third reason is of greatest weight, from God's providence, whereby Ester was exalted into so great dignity for so necessary a time, who Knoweth, Says he, whither for such a time thou art come to the Kingdom? as though he should say:
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God who ruleth and gouerneth all things by his prouidence, euen the very moments of time, hath not without cause exalted thee to so great a dignitie, by so wonderfull a meanes,
God who Ruleth and Governs all things by his providence, even the very moments of time, hath not without cause exalted thee to so great a dignity, by so wonderful a means,
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and thy fauour and authoritie to the safetie of his Church? So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence,
and thy favour and Authority to the safety of his Church? So it be hoveth every one wisely to Consider unto what God does call him by his providence,
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& by his benefits, in euery estate and vocation, wherein God by his grace hath placed vs. Kings and Queenes must remember that they are called and appointed by God to be nurcing fathers and nurces of his Church:
& by his benefits, in every estate and vocation, wherein God by his grace hath placed us Kings and Queens must Remember that they Are called and appointed by God to be nursing Father's and Nurses of his Church:
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Ministers must remember that they giue themselues to prayer and the administration of the word: finally, by how much euery one hath receiued greater gifts at the hand of God,
Ministers must Remember that they give themselves to prayer and the administration of the word: finally, by how much every one hath received greater Gifts At the hand of God,
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Here also we may perceiue, that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people, it was not done to teach her to dissemble her religion,
Here also we may perceive, that whereas Mordecai At the beginning commanded Ester not to declare her Nation and her people, it was not done to teach her to dissemble her Religion,
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and what our zeale is towards the house of God ▪ Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp, that she might be an instrument of his grace and mercie.
and what our zeal is towards the house of God ▪ Lo then with what Reasons God would have Ester to be instructed by him who had brought her up, that she might be an Instrument of his grace and mercy.
Shee commandeth to call all the Iewes which dwelt at Susa togither, to a fast of three dayes and three nights, and promiseth, that she also and her maides will fast likewise, to crie vnto God for helpe and aide, to whose will committing her selfe and her life, shee determineth with a setled mind to go to the King,
Shee commands to call all the Iewes which dwelled At Susa together, to a fast of three days and three nights, and promises, that she also and her maids will fast likewise, to cry unto God for help and aid, to whose will committing her self and her life, she determineth with a settled mind to go to the King,
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and to make profession of publique repentance, which is most euident in the first and second Chapters of the Prophet Ioel: and by the examples of the Kings of Iuda in their greatest dangers and distresse,
and to make profession of public Repentance, which is most evident in the First and second Chapters of the Prophet Joel: and by the Examples of the Kings of Iuda in their greatest dangers and distress,
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as we see that Hezechiah did when he was besieged by Sennacherib; and Iehosaphat, when the Ammonites and Idumeans did set against him ▪ I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues,
as we see that Hezekiah did when he was besieged by Sennacherib; and Jehoshaphat, when the Ammonites and Idumeans did Set against him ▪ I confess that the miserable captives had no Temple At Susa where they might assemble themselves,
but they had Gods promises, who is present with all that call vpon him: and perhaps they had before obtained some place for the exercise of their religion.
but they had God's promises, who is present with all that call upon him: and perhaps they had before obtained Some place for the exercise of their Religion.
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Fasting therefore of it selfe is not acceptable, but because of the sacrifice of a contrite and humble heart ▪ because of praiers proceeding from faith,
Fasting Therefore of it self is not acceptable, but Because of the sacrifice of a contrite and humble heart ▪ Because of Prayers proceeding from faith,
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The Church therefore doth not without cause ▪ pray so earnestly for her, that shee might find fauour with Assuerus, and obtaine that which she did demand for the safetie of the people.
The Church Therefore does not without cause ▪ pray so earnestly for her, that she might find favour with Assuerus, and obtain that which she did demand for the safety of the people.
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But what a shame is it I beseech you, in these dangerous times wherin we are fallen, that the zeale of many is so cold, in fasting, in praying, in calling vpon GOD with humble petitions,
But what a shame is it I beseech you, in these dangerous times wherein we Are fallen, that the zeal of many is so cold, in fasting, in praying, in calling upon GOD with humble petitions,
for they are holy words, proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith, whatsoeuer did betide, being ready,
for they Are holy words, proceeding from her who offered up her self and her life for a sacrifice with Obedience of faith, whatsoever did betide, being ready,
and yet when necessitie shall so require, and dutie binde, it refuseth not any daungers bee they neuer so greate, with a trust and hope to glorifie GOD in his bodie, both in life and death:
and yet when necessity shall so require, and duty bind, it Refuseth not any dangers be they never so great, with a trust and hope to Glorify GOD in his body, both in life and death:
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for loe Ester, who before was fearefull, by Mardochaeus exhortation is made more bold, and that with an holy boldnesse, shewing in deede that to be true which was sayd before, that shee was subiect vnto him, as whē she was brought vp with him.
for lo Ester, who before was fearful, by Mordecai exhortation is made more bold, and that with an holy boldness, showing in deed that to be true which was said before, that she was Subject unto him, as when she was brought up with him.
For if shee had sought for starting holes and excuses, as noble personages are wont when they are ouermuch pressed, she might take exceptions, that desperate men did little care when they were past hope themselues, to draw others with them into the like danger.
For if she had sought for starting holes and excuses, as noble Personages Are wont when they Are overmuch pressed, she might take exceptions, that desperate men did little care when they were past hope themselves, to draw Others with them into the like danger.
She might also say, that she was not the cause of this mischiefe, but Mardochaeus, who would not yeeld vnto Haman, or at least keepe himselfe secret, rather then come into his presence.
She might also say, that she was not the cause of this mischief, but Mordecai, who would not yield unto Haman, or At least keep himself secret, rather then come into his presence.
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Last of all, we are to see how Mardochaeus and the Church at Susa do also their dueties, not casting all the burden as many do, of the whole businesse, on Ester, but praying with fasting and earnest supplication vnto God, that he will fauour and prosper her enterprise.
Last of all, we Are to see how Mordecai and the Church At Susa do also their duties, not casting all the burden as many do, of the Whole business, on Ester, but praying with fasting and earnest supplication unto God, that he will favour and prosper her enterprise.
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So faithfull people ought to pray vnto God for their Kings and rulers, and for all that trauayle or be in danger for the defense or safetie of the Church, that they faint not vnder their burden.
So faithful people ought to pray unto God for their Kings and Rulers, and for all that travail or be in danger for the defence or safety of the Church, that they faint not under their burden.
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The people made prayer for the King going foorth to warre, Psalme. 20. The Church at Ierusalem made earnest prayer vnto God for Peter as long as he was kept in prison.
The people made prayer for the King going forth to war, Psalm. 20. The Church At Ierusalem made earnest prayer unto God for Peter as long as he was kept in prison.
and all together looke for safetie and deliuerance at his hande, who neuer fayleth them that call vpon him through Christ Iesus, to whome be glorie for euermore. Amen.
and all together look for safety and deliverance At his hand, who never Faileth them that call upon him through christ Iesus, to whom be glory for evermore. Amen.
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from the first verse of the fift Chapter, vnto the ninth. CHAP. V. 1. And when the third day was accomplished, Ester put on her royall apparell, and stoode in the court of the Kings palace within, ouer against the Kings house:
from the First verse of the fift Chapter, unto the ninth. CHAP. V. 1. And when the third day was accomplished, Ester put on her royal apparel, and stood in the court of the Kings palace within, over against the Kings house:
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6. And the King sayed vnto Ester at the banket of wine, What is thy petition that it may be giuen thee? and what is thy request? it shall ouen be performed vnto the halfe of the kingdome.
6. And the King said unto Ester At the banquet of wine, What is thy petition that it may be given thee? and what is thy request? it shall oven be performed unto the half of the Kingdom.
and that he will heare them and deliuer them out of dangers, when they poure out their prayers before him, are so many and so expresly set downe, that no man who hath but once heard of them can doubt,
and that he will hear them and deliver them out of dangers, when they pour out their Prayers before him, Are so many and so expressly Set down, that no man who hath but once herd of them can doubt,
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but that he shall finde God, as oft as he shall seeke him, and shall by experience feele him to be a light in darkenesse, a comfort in aduersitie, a stay in affliction,
but that he shall find God, as oft as he shall seek him, and shall by experience feel him to be a Light in darkness, a Comfort in adversity, a stay in affliction,
that God was vnto him a light, a refuge, defence, castle, weapon, and saluation; and therefore by his example hee inuiteth and exhorteth all men to taste the goodnesse of God, to trust in him,
that God was unto him a Light, a refuge, defence, castle, weapon, and salvation; and Therefore by his Exampl he Inviteth and exhorteth all men to taste the Goodness of God, to trust in him,
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And vnto this appertayneth this example, which euen vnto the end of this historie wee shall intreate of, in which we see how Ester, Mardochaeus, and the whole people of the Iewes,
And unto this appertaineth this Exampl, which even unto the end of this history we shall entreat of, in which we see how Ester, Mordecai, and the Whole people of the Iewes,
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For the present we are to see, how God after fasting and prayer did blesse the entrance of Ester to the King Assuerus, and gaue her such fauour, that he was willing to come twise vnto her,
For the present we Are to see, how God After fasting and prayer did bless the Entrance of Ester to the King Assuerus, and gave her such favour, that he was willing to come twice unto her,
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vnto the banket which she prepared. Wherein there are three chiefe points to be vnfolded: to wit, 1. the entrance of the Queene into the Kings court: 2. her entertainement,
unto the banquet which she prepared. Wherein there Are three chief points to be unfolded: to wit, 1. the Entrance of the Queen into the Kings court: 2. her entertainment,
and choise giuen vnto her by the King, to demaund whatsoeuer she would: 3. the wisedome of Ester, before she would declare the chiefest part of her request.
and choice given unto her by the King, to demand whatsoever she would: 3. the Wisdom of Ester, before she would declare the chiefest part of her request.
And when the third day was accomplished, Ester put on her royall apparell, and stoode in the inner court of the Kings palace, ouer against the Kings house:
And when the third day was accomplished, Ester put on her royal apparel, and stood in the inner court of the Kings palace, over against the Kings house:
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It is not expressed whether she entred alone, or with some companye, but if wee haue regard to the prohibition, that none should enter into the court without commandement, it seemeth that her trayne stayed at the gate of this court, into which she alone entred:
It is not expressed whither she entered alone, or with Some company, but if we have regard to the prohibition, that none should enter into the court without Commandment, it seems that her train stayed At the gate of this court, into which she alone entered:
for so great was her charitie, that she would not drawe any with her into danger, being content with these companions onely, Faith, Charitie, and Repentance.
for so great was her charity, that she would not draw any with her into danger, being content with these Sodales only, Faith, Charity, and Repentance.
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Wherefore they who are delighted with the noueltie and vanitie of sumptuous and most luxurious apparel, that they may turne al mens eyes to gaze on them,
Wherefore they who Are delighted with the novelty and vanity of sumptuous and most luxurious apparel, that they may turn all men's eyes to gaze on them,
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neither doth it auaile any whit to excuse their pride and vain-glorie. Neither do we condemne that euery one be apparelled according to their degree and dignitie,
neither does it avail any whit to excuse their pride and vainglory. Neither do we condemn that every one be appareled according to their degree and dignity,
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for she might alwaies think with her selfe, that shee offended against Assuerus lawe, and that therefore she might bee in like case with Ʋashti, for comming when shee was not called,
for she might always think with her self, that she offended against Assuerus law, and that Therefore she might be in like case with Ʋashti, for coming when she was not called,
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and on the other, her charitie and desire that she hath to helpe the Church, do cause her that shee preferreth the doing of her dutie before all dangers.
and on the other, her charity and desire that she hath to help the Church, do cause her that she preferreth the doing of her duty before all dangers.
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as we see this holy woman to haue done, who after her fast, early in the morning without any delay, doubteth not to go in vnto the King Assuerus. And besides, we are taught, that our faith,
as we see this holy woman to have done, who After her fast, early in the morning without any Delay, doubteth not to go in unto the King Assuerus. And beside, we Are taught, that our faith,
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for faith will affoord vs Gods present helpe in the middest of daungers, all which through charitie and desire to helpe others we shal easily ouercome. And this is Esters fact.
for faith will afford us God's present help in the midst of dangers, all which through charity and desire to help Others we shall Easily overcome. And this is Esters fact.
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So God holdeth the heart of the King in his hand, and he turneth it in a moment whither so euer it pleaseth him ▪ as is said, Pro. 21. v. 1. Hee also bewtifieth the countenance of Ester, with sweetnesse and amiable fauor, that shemay be the more acceptable.
So God holds the heart of the King in his hand, and he turns it in a moment whither so ever it Pleases him ▪ as is said, Pro 21. v. 1. He also bewtifieth the countenance of Ester, with sweetness and amiable favour, that shemay be the more acceptable.
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and in that he also inuiteth her to aske, with so liberall an offer, euen vnto the halfe of the kingdome, it putteth her in hope of obtaining her supplication of the king.
and in that he also Inviteth her to ask, with so liberal an offer, even unto the half of the Kingdom, it putteth her in hope of obtaining her supplication of the King.
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For the King might easily gather, both by this extraordinarie fact, and by the countenance and gesture of Ester, that she had some great thing in her minde.
For the King might Easily gather, both by this extraordinary fact, and by the countenance and gesture of Ester, that she had Some great thing in her mind.
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and surely it would better a great deale beseeme kings, (who oght to do nothing without iustice) first with good counsell and mature deliberation to vnderstand what is demaunded,
and surely it would better a great deal beseem Kings, (who ought to do nothing without Justice) First with good counsel and mature deliberation to understand what is demanded,
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for thereby he defiled both himselfe and his table with the innocent bloud of Iohn the Baptist. Neuerthelesse God would haue the minde of Ester to bee filled with good hope and ioy,
for thereby he defiled both himself and his table with the innocent blood of John the Baptist. Nevertheless God would have the mind of Ester to be filled with good hope and joy,
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she breaks not forth by and by into teares, and howling and sobs, as perhaps there seemed fit occasion offred vnto her by the kings fauour and Hamans absence.
she breaks not forth by and by into tears, and howling and sobs, as perhaps there seemed fit occasion offered unto her by the Kings favour and Hamans absence.
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Her modestie is exceeding great, in that she restraineth her affections, and patiently expecteth a fitter opportunitie to complain vnto the king, and make her supplication.
Her modesty is exceeding great, in that she restraineth her affections, and patiently Expects a fitter opportunity to complain unto the King, and make her supplication.
and by the occasion of being entertained by Matthew, whome of a Publican hee made an Apostle, hee shewed the ende of his comming into the world, cleared himselfe and his disciples from slaunder,
and by the occasion of being entertained by Matthew, whom of a Publican he made an Apostle, he showed the end of his coming into the world, cleared himself and his Disciples from slander,
for she prepareth her complaint to be vttered in his presence, that she might beforehand take away all matter of exception and excuse, laying open the fraude wherby he did obtaine of the King so vniust an Edict.
for she Prepareth her complaint to be uttered in his presence, that she might beforehand take away all matter of exception and excuse, laying open the fraud whereby he did obtain of the King so unjust an Edict.
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And so Ester by those things which might seeme to turne to her blame, as though she were guiltie of dissimulation and treacherie, doth receiue the praise of great integritie and iustice.
And so Ester by those things which might seem to turn to her blame, as though she were guilty of dissimulation and treachery, does receive the praise of great integrity and Justice.
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Wherefore traytours and treacherous persons are nothing holpen by this example in the couering of their fraudes, deceits and guiles whereby they set vpon good men to oppresse them.
Wherefore Traitors and treacherous Persons Are nothing helped by this Exampl in the covering of their frauds, Deceits and guiles whereby they Set upon good men to oppress them.
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The King willingly agreeth vnto Esters request, and bringeth Haman with him, who accounteth it no small honour, that hee onely was inuited by the Queene to accompanie the King.
The King willingly agreeth unto Esters request, and brings Haman with him, who accounteth it no small honour, that he only was invited by the Queen to accompany the King.
Whiles they were in drinking, the King Assuerus renueth his former promise: thinking belike, that Ester durst not propose her demaunde for the greatnesse of the thing.
While they were in drinking, the King Assuerus Reneweth his former promise: thinking belike, that Ester durst not propose her demand for the greatness of the thing.
But who can heere sufficiently wonder at the impudencie and blasphemous speeches of the Doctors of the Church of Rome? For one of them Gabriell Biel, is not afrayde to say, that that which Assuerus heere offereth to Ester, was a figure of those things which God in deede hath bestowed on the Virgine Marie, euen the halfe of his kingdome;
But who can Here sufficiently wonder At the impudency and blasphemous Speeches of the Doctors of the Church of Rome? For one of them Gabriel Biel, is not afraid to say, that that which Assuerus Here Offereth to Ester, was a figure of those things which God in deed hath bestowed on the Virgae Marry, even the half of his Kingdom;
For whereas, sayeth he, the Father of heauen hath these two the chiefest gifts of his kingdome, Iustice and Mercie, reseruing Iustice vnto himselfe, hee hath graunted Mercie vnto the Virgine Marie.
For whereas, Saith he, the Father of heaven hath these two the chiefest Gifts of his Kingdom, justice and Mercy, reserving justice unto himself, he hath granted Mercy unto the Virgae Marry.
Let vs rather heare Esters answere, who yet referreth her request vntill the morrow, with that condition, that it will please the King againe the next day to returne with Haman vnto the banket which should be prepared for him.
Let us rather hear Esters answer, who yet Refers her request until the morrow, with that condition, that it will please the King again the next day to return with Haman unto the banquet which should be prepared for him.
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But whatsoeuer was her purpose, it is certaine that God ruled the thoughts of her heart and her speech, that by those things which the next morning happened to Mardochaeus, who by the Kings commandement and the ministerie of Haman himselfe did obtaine such solemne honors, she might haue a certaine assurance of obtaining her petition:
But whatsoever was her purpose, it is certain that God ruled the thoughts of her heart and her speech, that by those things which the next morning happened to Mordecai, who by the Kings Commandment and the Ministry of Haman himself did obtain such solemn honours, she might have a certain assurance of obtaining her petition:
and that Haman who a little before had erected a gallous, a foretoken of his destruction, being throwen downe before by the iudgement both of his owne conscience and of his friends, should haue lesse courage and force to resist;
and that Haman who a little before had erected a gallous, a foretoken of his destruction, being thrown down before by the judgement both of his own conscience and of his Friends, should have less courage and force to resist;
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What then had wee neede to do, when we addresse our selues to call vpon God? Is it not most rightfull, that we acknowledge all things to come vnto vs by his fauour,
What then had we need to do, when we address our selves to call upon God? Is it not most rightful, that we acknowledge all things to come unto us by his favour,
and submit our selues to his good pleasure? In the meane while Ester sufficiently sheweth that shee purposed to demaund some great thing, that the King might be the readyer to graunt that, which she had so long pondered in her minde,
and submit our selves to his good pleasure? In the mean while Ester sufficiently shows that she purposed to demand Some great thing, that the King might be the Readier to grant that, which she had so long pondered in her mind,
and giueth life in the very gulfe of death, through Iesus Christ, who hath saued vs from death and destruction, to whome be glorie, honor and dominion, for euer. Amen.
and gives life in the very gulf of death, through Iesus christ, who hath saved us from death and destruction, to whom be glory, honour and dominion, for ever. Amen.
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Haman againe being grieuously offended, that he is contemned by Mardochaeus alone, by the aduise of his friends erecteth a gallowes, where on Mardochaeus should be hanged, frō the 9. verse,
Haman again being grievously offended, that he is contemned by Mordecai alone, by the advise of his Friends erecteth a gallows, where on Mordecai should be hanged, from the 9. verse,
WHen the wicked enemies of the Church are in prosperitie, they promise vnto thēselues an happie and durable estate, which shall not be troubled by any chance,
WHen the wicked enemies of the Church Are in Prosperity, they promise unto themselves an happy and durable estate, which shall not be troubled by any chance,
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euen as his heart could wish, hauing subtilly obtained of the king authoritie and power to kill all the Iewes, for which he altogether euen leapeth fo• ioy;
even as his heart could wish, having subtly obtained of the King Authority and power to kill all the Iewes, for which he altogether even leapeth fo• joy;
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He taketh aduise of his friends, and by their counsaile erecteth a gallowes, vpon which himselfe the next day is hanged by the most iust and most admirable prouidence of God.
He Takes advise of his Friends, and by their counsel erecteth a gallows, upon which himself the next day is hanged by the most just and most admirable providence of God.
Now these things are proposed vnto vs, that we should not be troubled aboue measu•e ▪ seeing the prosperous and ioyfull successe and triumphs of the enimies of the Church,
Now these things Are proposed unto us, that we should not be troubled above measu•e ▪ seeing the prosperous and joyful success and Triumphos of the enemies of the Church,
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No marueile though he were •oyfull, who was exalted vnto most high •onor, endued with great prosperitie, beloued of the King, accepted with the Queene, and whome all men honoured;
No marvel though he were •oyfull, who was exalted unto most high •onor, endued with great Prosperity, Beloved of the King, accepted with the Queen, and whom all men honoured;
His ioy is holy and good, who reioyceth for the good things which he hath receiued of God, without iniurie done vnto his neighbour, and giueth him thankes therefore:
His joy is holy and good, who rejoices for the good things which he hath received of God, without injury done unto his neighbour, and gives him thanks Therefore:
So laughter and ioy which are the gifts of God (as it appeateth in that which Paule speaketh, Act. 14. v. 17. that God filleth the hearts of the faithfull with foode and gladnesse ) to them by their vnthankefulnesse are turned into mourning and misfortune.
So laughter and joy which Are the Gifts of God (as it appeateth in that which Paul speaks, Act. 14. v. 17. that God fills the hearts of the faithful with food and gladness) to them by their unthankfulness Are turned into mourning and misfortune.
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Let vs therefore learne in our ioy and gladnesse, to acknowledge the true author thereof, and to reioyce in good and honest things, and to keepe a measure in mirth,
Let us Therefore Learn in our joy and gladness, to acknowledge the true author thereof, and to rejoice in good and honest things, and to keep a measure in mirth,
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We heard before, that Mardochaeus was bolde vppon the most plaine and expresse commaundement of God, whereby the Iewes were commaunded to haue continuall enimitie with the Amalekites, out of whose nation Haman sprang:
We herd before, that Mordecai was bold upon the most plain and express Commandment of God, whereby the Iewes were commanded to have continual enmity with the Amalekites, out of whose Nation Haman sprang:
the reason is expressed Exodus. 17. verse. 16. and Deuteron. 25. verse 18. 19. because •he Amalakites came out to fight with the •eople in the desart to destroy them.
the reason is expressed Exodus. 17. verse. 16. and Deuteron. 25. verse 18. 19. Because •he Amalekites Come out to fight with the •eople in the desert to destroy them.
so much the more is Mardochaeus to be commended, that he vouchsafeth not to honor him whom God by an irreuocable decree had commanded to be holden for an enemie,
so much the more is Mordecai to be commended, that he vouchsafeth not to honour him whom God by an irrevocable Decree had commanded to be held for an enemy,
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Wherefore this constancie witnesseth that he hath done nothing rashly from the beginning, and that it repented him not, that he had rather obeyed God then man:
Wherefore this constancy Witnesseth that he hath done nothing rashly from the beginning, and that it repented him not, that he had rather obeyed God then man:
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This constancie our Lord Iesus Christ requireth in all the faithfull, when he biddeth them not to be ashamed of him and his word before men, neither to be feared with their threats,
This constancy our Lord Iesus christ requires in all the faithful, when he bids them not to be ashamed of him and his word before men, neither to be feared with their Treats,
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if of purpose he had stoode there to prouoke Haman: vnlesse perhaps we shall say, that he was moued by some •eculiar and extraordinarie motion of Gods Spirit, which the prosperous end •id shew.
if of purpose he had stood there to provoke Haman: unless perhaps we shall say, that he was moved by Some •eculiar and extraordinary motion of God's Spirit, which the prosperous end •id show.
Besides that, peraduenture they who were the keepers of the kings gate, were so straightly holden to their office, that it was no easie matter for them to be absent,
Beside that, Peradventure they who were the keepers of the Kings gate, were so straightly held to their office, that it was no easy matter for them to be absent,
and, so that we find sufficiētly in our heart & conscience, by the expresse testimonie of the word of God, that we obey his commandemēt• in not obeying men, let vs little care fo• the reproches of men, who condemne •• as mad men and obstinate,
and, so that we find sufficiently in our heart & conscience, by the express testimony of the word of God, that we obey his commandement• in not obeying men, let us little care fo• the Reproaches of men, who condemn •• as mad men and obstinate,
And heere by the way we must vnloose this question, whether at this day a faithfull man knowing the Pope to be Antichrist, such as hee is described, 2. Thess. 2. may with a good conscience honor and worship him with those honors which others do? The answere is easie:
And Here by the Way we must unloose this question, whither At this day a faithful man knowing the Pope to be Antichrist, such as he is described, 2. Thess 2. may with a good conscience honour and worship him with those honours which Others do? The answer is easy:
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when as this so great honor is giuen vnto him not ciuilly but religiously, and that he thereby may be acknowledged such an one as he would be accounted, to weete, the head of the Church, the vicar of Christ, the Ambassador of God on earth, nay a God on earth:
when as this so great honour is given unto him not civilly but religiously, and that he thereby may be acknowledged such an one as he would be accounted, to weet, the head of the Church, the vicar of christ, the Ambassador of God on earth, nay a God on earth:
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For what great matter was there here why Haman should so rage? Did it not suffice him that he had attained so great riches, honor, possessions? was it not enough that he was preferred before all the rest of the courtiers, that he was reuerenced of all, beloued of the King, inuited by the Queene,
For what great matter was there Here why Haman should so rage? Did it not suffice him that he had attained so great riches, honour, possessions? was it not enough that he was preferred before all the rest of the courtiers, that he was reverenced of all, Beloved of the King, invited by the Queen,
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although he were not so honored by Mardochaeus, who was a base fellow, a captiue, a stranger without fauour, without authoritie? But ambition and the desire of honor can neuer be filled,
although he were not so honoured by Mordecai, who was a base fellow, a captive, a stranger without favour, without Authority? But ambition and the desire of honour can never be filled,
and on the other side, that it is great wisedome so to rule his affections, that the vse and enioying of those good things which they haue gotten be not lost.
and on the other side, that it is great Wisdom so to Rule his affections, that the use and enjoying of those good things which they have got be not lost.
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Hence let vs learn euen by force to restraine our passions, not onely for a time as Haman did, that after they may by deceit and guile obtaine a more cruell effect:
Hence let us Learn even by force to restrain our passion, not only for a time as Haman did, that After they may by deceit and guile obtain a more cruel Effect:
& therefore might desire them to shewe him some speedie way whereby he might be reuenged of his enemie, otherwise he professeth vnto them what miserie he is in.
& Therefore might desire them to show him Some speedy Way whereby he might be revenged of his enemy, otherwise he Professes unto them what misery he is in.
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That proude recounting of his riches, the multitude of his children, and the honour and dignitie to which the King had exalted him, is a most certaine testimonie of the munificence,
That proud recounting of his riches, the multitude of his children, and the honour and dignity to which the King had exalted him, is a most certain testimony of the munificence,
But this is aboue all most worthie of obseruation, which out of Hamans owne confession is manifest, that the griefe and trouble wherwith the wicked are driuen,
But this is above all most worthy of observation, which out of Hamans own Confessi is manifest, that the grief and trouble wherewith the wicked Are driven,
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For when they saw but one only Prince, louing true godlinesse, and taking vpon him the defence of the Church, al their ioy perished and delight, which they shuld haue taken of those honours, riches,
For when they saw but one only Prince, loving true godliness, and taking upon him the defence of the Church, all their joy perished and delight, which they should have taken of those honours, riches,
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Yea and the hatred of the Gospel had taken such deepe roote in the hearts of the poore commons, astonied and bewitched by the conspirators, the successors of Haman, that they can abide none who professeth the sincere doctrine of the sonne of God.
Yea and the hatred of the Gospel had taken such deep root in the hearts of the poor commons, astonished and bewitched by the conspirators, the Successors of Haman, that they can abide none who Professes the sincere Doctrine of the son of God.
and of all their Preachers? was it not that the people being stirred to vproares, should not suffer any to enioy life, who would not consent togither with them to the same idolatrie? So then euen with their owne commodities and in the middest of their quiet are they troubled,
and of all their Preachers? was it not that the people being stirred to uproars, should not suffer any to enjoy life, who would not consent together with them to the same idolatry? So then even with their own commodities and in the midst of their quiet Are they troubled,
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whiles they see any one Mardochaeus, that is, any one that wil constantly striue for god and his truth against the errors, pride, and ambition of Antichrist.
while they see any one Mordecai, that is, any one that will constantly strive for god and his truth against the errors, pride, and ambition of Antichrist.
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and all passion must be far away from our counsels, they must rather be gouerned by reason, that we may be ready to heare those things, not which please vs,
and all passion must be Far away from our Counsels, they must rather be governed by reason, that we may be ready to hear those things, not which please us,
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Finally, if we must deliberate of any matter, it must be free to discusse al things on euery side, to obiect, to gainsay, that by search there may be found, what shall be most honest and profitable.
Finally, if we must deliberate of any matter, it must be free to discuss all things on every side, to Object, to gainsay, that by search there may be found, what shall be most honest and profitable.
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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,
They do not weigh that the King received a great benefit by the care and faithfulness of Mordecai, before Chap. 2. of which fact they could not be ignorant,
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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:
But surely any wise counselor might thus have dealt with Haman. What stand you upon Mordecai this Iewe, a man of no account? he is not worthy that you should once think of him:
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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 also they longed to expose him to all men's sighed, with laughter and reproach? So the enemies of our Lord christ Iesus were not content we see to have nailed him to the Cross,
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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.
He Thought beside, that it would be a pleasant and a fair show, if he might see him who would not bow himself before him, to hang with shame and infamy on so high a galows.
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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,
Therefore he sets up the gibbet in his own house, as After we shall see, Chap. 7. vers. 9. Neither was it a hard matter for him to get a tree of such a height,
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.
as the counsel of the false prophets did to Ahab, by whose persuasion he went to Ramoth Gilead, where he received his deaths wound, and his army was overthrown.
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.
and whatsoever fallen upon us Here, At the last he will save us in his Kingdom with christ Iesus our Lord, to whom alone be glory, strength, and dominion, for evermore. Amen.
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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:
Of the honour which was given by Haman to Mordecai, At the Kings Commandment, & even by Hamans own appointment, in the 11. First Verses of the 6. Chapter. CHAP. VI. 1. The same night the King slept not:
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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.
2. Then was it found written, that Mordecai had told of Bigtana and Teresh, two of the Kings Eunuchs, keepers of the door, 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.
3. Then the King said, what honour and dignity hath be given to Mordecai for this? And the Kings Servants that ministered unto him said, There is nothing done for him.
4. And the King said, who is in the Court? (Now Haman was come into the inner Court of the Kings house, that hee might speake vnto the King to hang Mordecai on the tree that hee had prepared 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 he might speak unto the King to hang Mordecai on the tree that he had prepared for him.)
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?
6. And when Haman Come in, the King said unto him, What shall be done unto the man, whom the King will honour? Then Haman Thought in his heart, to whom would the King do honour more then to me?
That therefore we may meet with this so dangerous a tentation, we must often call to minde those sentences which euery where are found in the whole Scriptures, concerning the care which GOD beareth ouer the godly,
That Therefore we may meet with this so dangerous a tentation, we must often call to mind those sentences which every where Are found in the Whole Scriptures, Concerning the care which GOD bears over the godly,
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Such is that which in this Historie is proposed, in which as in a liuely Image we see, that God after hee hath tryed his, doth deliuer them from reproach and affliction,
Such is that which in this History is proposed, in which as in a lively Image we see, that God After he hath tried his, does deliver them from reproach and affliction,
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For behold Mardochaeus, who out of sorrow and mourning, yea euen out of death it selfe, is drawne on the sudden to great honors, thē which the kings of Persia did not bestow greater on their brauest courtiers & dearest fauourites, Assuerus fitly calling to minde the benefit which hee had receiued at the hand of Mardochaeus. And Haman at vnawares doth himself set downe the maner of this rare & extraordinary honor,
For behold Mordecai, who out of sorrow and mourning, yea even out of death it self, is drawn on the sudden to great honours, them which the Kings of Persiam did not bestow greater on their Bravest courtiers & dearest favourites, Assuerus fitly calling to mind the benefit which he had received At the hand of Mordecai. And Haman At unawares does himself Set down the manner of this rare & extraordinary honour,
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In which action the singular & admirable prouidence of God doth shine, seeing that all things were so conueniently and fitly done to wit, the kings waking, who could not sleepe all night;
In which actium the singular & admirable providence of God does shine, seeing that all things were so conveniently and fitly done to wit, the Kings waking, who could not sleep all night;
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For what could happen more to be wished for, what more conuenient, as well for Ester and Mardochaeus, as for all the Iewes, then that which heere God doth dispose, commanding so many contrarie things to meete heerein together, to the consolation of the godly, who were greatly oppressed,
For what could happen more to be wished for, what more convenient, as well for Ester and Mordecai, as for all the Iewes, then that which Here God does dispose, commanding so many contrary things to meet herein together, to the consolation of the godly, who were greatly oppressed,
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and to the confusion and shame of Haman and his confederates? Let vs then more diligently weigh euery particular, that we may the better taste the most wise counsaile of God in all things,
and to the confusion and shame of Haman and his confederates? Let us then more diligently weigh every particular, that we may the better taste the most wise counsel of God in all things,
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First therefore there is declared, that when the King could not sleepe, he commanded that they should reade vnto him the booke of the records, that is, the Chronicles. Memorable is that night,
First Therefore there is declared, that when the King could not sleep, he commanded that they should read unto him the book of the records, that is, the Chronicles. Memorable is that night,
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so that he oftentimes waketh who would gladly sleepe, and he sleepeth who would willingly awake, God by this meanes furdering his worke, men for the most part not knowing it,
so that he oftentimes waketh who would gladly sleep, and he Sleepeth who would willingly awake, God by this means furthering his work, men for the most part not knowing it,
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but 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 to pass Whole nights in pleasures and delights, and to neglect ones duty, is the part of mad men, not only overthrowing all modesty & honesty, but also the very order of nature.
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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,
and not to lose that time wherein he could not sleep, he commanded not books of love, not fables, not trifles to be read unto him, which At this day courtiers both night and day delight in,
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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 the• manners and iudgement,
For I pray, who ought rather to be skilful in histories, and especially of their own kingdoms then Kings, whereout they may Learn Examples of all sorts to inform the• manners and judgement,
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For otherwise what doth it auail• to haue good and faithfull histories written if they be not read? By the exampl• also of this King wee learne, what we• should do when sleepe forsaketh vs, to weete, either reade things profitable,
For otherwise what does it auail• to have good and faithful histories written if they be not read? By the exampl• also of this King we Learn, what we• should do when sleep Forsaketh us, to weet, either read things profitable,
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as •re the sacred histories, and whatsoeuer is contained in Gods most holy word; or •tleast repeate and record in memorie, •hose good things which we haue seene, •eard, or read;
as •re the sacred histories, and whatsoever is contained in God's most holy word; or •tleast repeat and record in memory, •hose good things which we have seen, •eard, or read;
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Neither was it by fortune or chance, •hat this historie of the conspiracie of •igtan and Teresh against the king de•ected by Mardochaeus, was read vnto the •ing:
Neither was it by fortune or chance, •hat this history of the Conspiracy of •igtan and Teresh against the King de•ected by Mordecai, was read unto the •ing:
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That happe•ed about foure yeeres after that Ester •as preferred to the dignitie royal, which •as in the seuenth yeere of the king As••erus: and the things which heere are •ecited, fell out in the twelfth yeere.
That happe•ed about foure Years After that Ester •as preferred to the dignity royal, which •as in the Seventh year of the King As••erus: and the things which Here Are •ecited, fell out in the twelfth year.
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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 At the last, though God seem to slack it for a time, yet shall we reap most abundant fruit of those things which we have well done by the direction of his word & the Light of faith.
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for he demandeth, What honour and dignitie hath been giuen to Mordecai for this, and vnderstāding by his seruants, that there had been nothing done for him, he doth with aduised deliberation purpose to do it.
for he demandeth, What honour and dignity hath been given to Mordecai for this, and understanding by his Servants, that there had been nothing done for him, he does with advised deliberation purpose to do it.
Who can doubt but that this motion of his mind came frō 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,
Who can doubt but that this motion of his mind Come from God, by whom only the wills of men Are disposed and inclined unto good? For unless God by Some secret force of his had wrought herein, what hope was there that the King, who when he had the fact of Mordecai as yet in fresh memory, did not care or think of requital of it, At which time it seems he would rather have done it,
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,
what hope I say was there that he should be stirred up, so long After with the dead reading to think of the benefit received by Mordecai Fidis and to requite it? For it comes to pass for the most part, that unless while the benefit is fresh in memory it be requited, the grace & estimation of it Perishes in process of time,
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.
That the King Therefore asks whither any honour or recompense hath been done to Mordecai, for it does show, that for these foure Years in this respect his mind had been very forgetful.
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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.
For who should have been more mindful then himself, either of a benefit received, or of not recompensing it? And yet his Servants Remember it better then he.
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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 so with their life to have their states defended? Rightly Therefore does the King think that this duty was worthy to be requited with honour and preferment,
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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,
for then should we not daily see so many unthankful minds, & much less so much perverseness in altering and extenuating of those benefits which good men have done,
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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;
And surely it is seemly that the Servants of Princes should so mark what is done, that when need shall require, they may be sure to render a faithful testimony of every thing;
The good minde and vnfayned good will of the king to do Mardochaeus good, is thereby apparant, that euen earely in the morning hee enquireth who of the courtiers were in the court, that he might consult with them about the honouring of Mardochaeus according to his minde.
The good mind and unfeigned good will of the King to do Mordecai good, is thereby apparent, that even early in the morning he enquireth who of the courtiers were in the court, that he might consult with them about the honouring of Mordecai according to his mind.
And it seemeth that the reading, and the communication of the king with his seruants, continued euen vntill the morning, that together with the light of the day, God also might bring some light of deliuerance and safetie vnto him who by the most cruell determination of his enemie was condemned to a shamefull death.
And it seems that the reading, and the communication of the King with his Servants, continued even until the morning, that together with the Light of the day, God also might bring Some Light of deliverance and safety unto him who by the most cruel determination of his enemy was condemned to a shameful death.
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For perhaps it neuer would haue come into the kings minde or the mindes of his seruants, to haue deuised such a kinde of honor for Mardochaeus, as Haman prescribed when he was demanded.
For perhaps it never would have come into the Kings mind or the minds of his Servants, to have devised such a kind of honour for Mordecai, as Haman prescribed when he was demanded.
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Behold then how Haman when he came to desire that Mardochaeus might be hanged on a gibbet, is most fitly by God and the king chosen, to set downe the sentence of most high honour to be bestowed on Mardochaeus, and himselfe to be the minister thereof:
Behold then how Haman when he Come to desire that Mordecai might be hanged on a gibbet, is most fitly by God and the King chosen, to Set down the sentence of most high honour to be bestowed on Mordecai, and himself to be the minister thereof:
Haman was come very early in the morning to satisfie his vnsatiable desire of reuenge, by obtaining authoritie to destroy Mardochaeus with a shameful death.
Haman was come very early in the morning to satisfy his unsatiable desire of revenge, by obtaining Authority to destroy Mordecai with a shameful death.
That Haman of our time, that day that he was called earely vnto the king, to receiue the due reward for his deserts, did marueilouslie reioyce, thinking that there was occasion offered vnto him vtterly to destroy and roote out the faithfull professors of the Gospell.
That Haman of our time, that day that he was called early unto the King, to receive the due reward for his deserts, did marvelously rejoice, thinking that there was occasion offered unto him utterly to destroy and root out the faithful professors of the Gospel.
Assuerus therefore asketh him, What shall be done vnto the man, with whose honour the King is delighted? Wisely doth Assuerus suppresse his name whome hee would honour:
Assuerus Therefore asks him, What shall be done unto the man, with whose honour the King is delighted? Wisely does Assuerus suppress his name whom he would honour:
but that wisdome came from God, who would haue those honours due vnto Mardochaeus, to be appointed and described by the mouth and counsaile of his most deadly enemie.
but that Wisdom Come from God, who would have those honours due unto Mordecai, to be appointed and described by the Mouth and counsel of his most deadly enemy.
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Moreouer the Holy Ghost doth open vnto vs the proude thoughts of Haman, when he is sayd thus to haue pondered in his minde, Whome would the King rather bring to honour then me? So God is wont often to lay open the secret thoughts of his enemies, that hee may laugh at their pride, make knowen their insolencie & wantonnesse,
Moreover the Holy Ghost does open unto us the proud thoughts of Haman, when he is said thus to have pondered in his mind, Whom would the King rather bring to honour then me? So God is wont often to lay open the secret thoughts of his enemies, that he may laugh At their pride, make known their insolency & wantonness,
Of this sort were the foolish imaginations of the mother of Sisera, who when she perceiued that her sonnes chariots stayed, perswadeth her selfe that he was busie in deuiding the spoiles,
Of this sort were the foolish Imaginations of the mother of Sisera, who when she perceived that her Sons chariots stayed, Persuadeth her self that he was busy in dividing the spoils,
So the thoughts of Nabuchadnezar are detected, when he said in his hart, Is not this that great Babylon, whose foundation my hands haue layed? Heerehence we learne by experience, that the ambitious are neuer filled with honor:
So the thoughts of Nebuchadnezzar Are detected, when he said in his heart, Is not this that great Babylon, whose Foundation my hands have laid? Heresy we Learn by experience, that the ambitious Are never filled with honour:
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So are the wicked wont to build castles in the ayre, euen when their destruction hangeth ouer their heads, as Salomon excellently describeth, Pride goeth before destruction, and an high minde before a fall.
So Are the wicked wont to built Castles in the air, even when their destruction hangs over their Heads, as Solomon excellently Describeth, Pride Goes before destruction, and an high mind before a fallen.
Wherefore Haman thinking that hee shall pronounce sentence of honours to be bestowed on himselfe, doth thus answere to the kings question, That the man whome the King would honour shall (1) be apparelled with the Kings apparell, (2) be ••ryed vpon the Kings horse, (3) haue the Kings crowne set vpon his head, (4) and that by one of the chiefe Princes: (5) and so to be lead with triumph thorough the streetes of the citie, (6) to haue proclaymed before him,
Wherefore Haman thinking that he shall pronounce sentence of honours to be bestowed on himself, does thus answer to the Kings question, That the man whom the King would honour shall (1) be appareled with the Kings apparel, (2) be ••ryed upon the Kings horse, (3) have the Kings crown Set upon his head, (4) and that by one of the chief Princes: (5) and so to be led with triumph through the streets of the City, (6) to have proclaimed before him,
And it might be that he had this hope •n himselfe, that when hee was exalted ••to so high dignity, he might easily take what occasions he listed to get riches.
And it might be that he had this hope •n himself, that when he was exalted ••to so high dignity, he might Easily take what occasions he listed to get riches.
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The prouidence of God is to be obserued in this commandement of the kings, who so suddenly changed the Kings will, that he would command this Courtier so beloued,
The providence of God is to be observed in this Commandment of the Kings, who so suddenly changed the Kings will, that he would command this Courtier so Beloved,
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Now Kings are not wont for a light cause without offence so hardly to entreate and debase their deare attendants and those whom they haue magnified aboue the rest:
Now Kings Are not wont for a Light cause without offence so hardly to entreat and debase their deer attendants and those whom they have magnified above the rest:
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finally, vsing them as things created by themselues, and that worthily, seeing the courtiers are delighted with this maner of creation, with wicked sacriledge, transferring vnto men, that which is due vnto god alone.
finally, using them as things created by themselves, and that worthily, seeing the courtiers Are delighted with this manner of creation, with wicked sacrilege, transferring unto men, that which is due unto god alone.
Heereby appeareth how great the authoritie and power of Assuerus was, to wit, absolute; such as at this day the Turke doth exercise ouer all his subiects.
Hereby appears how great the Authority and power of Assuerus was, to wit, absolute; such as At this day the Turk does exercise over all his Subjects.
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but onely from the bare reporting of words which might bee by any the most cowardly slaue, who should not therefore bee accounted worthy so great honour:
but only from the bore reporting of words which might be by any the most cowardly slave, who should not Therefore be accounted worthy so great honour:
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finally, if hee had obiected nothing else but that hee could not in a matter so base, cast downe himself before his most deadly enemie, it might haue bene sufficient:
finally, if he had objected nothing Else but that he could not in a matter so base, cast down himself before his most deadly enemy, it might have be sufficient:
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then so against his will to frame himselfe vnto the Kings will? But this for the most part, is the nature and disposition of them who place their hope and felicitie in the grace and fauour of Princes, that they do most seruilely abase themselues to the ministerie of many things, which ought to be vnto them more greeuous then death it selfe ▪ So God oftentimes is wont to throwe down their courage who seeme that they will rather die for madde,
then so against his will to frame himself unto the Kings will? But this for the most part, is the nature and disposition of them who place their hope and felicity in the grace and favour of Princes, that they do most servilely abase themselves to the Ministry of many things, which ought to be unto them more grievous then death it self ▪ So God oftentimes is wont to throw down their courage who seem that they will rather die for mad,
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Marke heere a wonderfull change i• the persons, as well of Haman as of Mardochaeus. For Haman is compelled to apparell him whom he desired to spoyle, an• to carrie him vpon horsebacke, of whom hee would needes be adored;
Mark Here a wonderful change i• the Persons, as well of Haman as of Mordecai. For Haman is compelled to apparel him whom he desired to spoil, an• to carry him upon horseback, of whom he would needs be adored;
of an vsher, in going before him; and of a cryer, in proclaiming his honour. On the other side, Mardochaeus beeing •ppressed with teares and sorrow, is ap•arelled with gladnesse:
of an usher, in going before him; and of a crier, in proclaiming his honour. On the other side, Mordecai being •ppressed with tears and sorrow, is ap•arelled with gladness:
that those who desired to seevs ouerwhelmed with shame and slaunders, shall be compelled to approue the righteousnesse of our cause, and to honour our right:
that those who desired to seevs overwhelmed with shame and slanders, shall be compelled to approve the righteousness of our cause, and to honour our right:
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and shall bee Crowned at the last with glorie and felicitie in the life euerlasting with Christ Iesus our Lord, to whom onely be power, glory, and dominion, for euermore. Amen.
and shall be Crowned At the last with glory and felicity in the life everlasting with christ Iesus our Lord, to whom only be power, glory, and dominion, for evermore. Amen.
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2. The King said againe vnto Ester on the second day, at the banquet of Wine, what is thy petition Queene Ester, and it shall be giuen thee? and what is thy request? 〈 ◊ 〉 shall be euen performed vnto the halfe of the Kingdome.
2. The King said again unto Ester on the second day, At the banquet of Wine, what is thy petition Queen Ester, and it shall be given thee? and what is thy request? 〈 ◊ 〉 shall be even performed unto the half of the Kingdom.
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WHen as the Lord once beginneth to draw the most cruell enemies of his church into iudgement, to execute vengeance vpon the• according to the desert of their prid• and crueltie, suddenly are they seene t• be intangled in the bands of their iniquitie, amazed with sorrow and mourning ouerwhelmed with shame to seeke to hide themselues, to be condemned by their owne friends,
WHen as the Lord once begins to draw the most cruel enemies of his Church into judgement, to execute vengeance upon the• according to the desert of their prid• and cruelty, suddenly Are they seen t• be entangled in the bans of their iniquity, amazed with sorrow and mourning overwhelmed with shame to seek to hide themselves, to be condemned by their own Friends,
Which heere we see to happen vnto Haman, who when on the sudden he was fallen frō his hope, hieth him home with his head couered, by reasō of his exceeding sorrow:
Which Here we see to happen unto Haman, who when on the sudden he was fallen from his hope, hieth him home with his head covered, by reason of his exceeding sorrow:
First heere is offered the modestie of Mardochaeus, who hauing receiued that honor which we haue spoken of before, returneth to his ordinarie office (as it seemeth) to wit, to the Kings gate:
First Here is offered the modesty of Mordecai, who having received that honour which we have spoken of before, returns to his ordinary office (as it seems) to wit, to the Kings gate:
Besides, that honour bestowed vpon him, although it were very great and almost immeasurable, in regard of his state, passed away in one morning, that rightly it may bee sayd, if he receiued none other reward, that it was honour without gaine,
Beside, that honour bestowed upon him, although it were very great and almost immeasurable, in regard of his state, passed away in one morning, that rightly it may be said, if he received none other reward, that it was honour without gain,
and depend altogither vpon Gods goodnesse, not placing our trust in any earthly Prince, seeing that the greatest and most mightie Princes are nothing else but vanitie,
and depend altogether upon God's Goodness, not placing our trust in any earthly Prince, seeing that the greatest and most mighty Princes Are nothing Else but vanity,
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nay altogither lighter then vanitie: as it is said, Psal. 62. 9. Let vs beware therefore, that we be not turned away the least iot from our dutie, by any blast of courtly grace or fauour,
nay altogether lighter then vanity: as it is said, Psalm 62. 9. Let us beware Therefore, that we be not turned away the least jot from our duty, by any blast of courtly grace or favour,
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And thus farre touching Mardochaeus, who though hee thought modestly of himselfe, yet he did not cease to comfort and cheere vp himselfe, considering and beholding with himselfe the wonderfull gouernance of the Lord, who had defended his right,
And thus Far touching Mordecai, who though he Thought modestly of himself, yet he did not cease to Comfort and cheer up himself, considering and beholding with himself the wonderful governance of the Lord, who had defended his right,
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and magnifie the vprightnesse of his iudgements, as it is said, Psal. 52. 6. 7. The righteous seeing the ouerthrow of the wicked which boasted of their wickednesse, shall laugh, and giue God continuall thankes for his iudgements.
and magnify the uprightness of his Judgments, as it is said, Psalm 52. 6. 7. The righteous seeing the overthrow of the wicked which boasted of their wickedness, shall laugh, and give God continual thanks for his Judgments.
This he did according to the maner & custome of those times, that those who had receiued any notable calamitie, did couer their heads in signe of that sorrowe and griefe which they felt in themselues:
This he did according to the manner & custom of those times, that those who had received any notable calamity, did cover their Heads in Signen of that sorrow and grief which they felt in themselves:
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So Dauid fleeing from Ierusalem, for feare of Absalom, went bare-footed & his head couered, by this signe testifying his great sorrowe which he had for the treason of his son, his people,
So David fleeing from Ierusalem, for Fear of Absalom, went barefooted & his head covered, by this Signen testifying his great sorrow which he had for the treason of his son, his people,
and of him whom he supposed to haue bin a faithful counsellor, Achitophel. So that as in prosperous matters, by reason of ioy, we lift vp our head & countenance,
and of him whom he supposed to have been a faithful Counsellor, Ahithophel. So that as in prosperous matters, by reason of joy, we lift up our head & countenance,
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beholde him throwne downe with sorrow, griefe, and feare, which God vseth as Bayliffes and Seriants, to draw the wicked into iudgement, that they may leaue off to waxe prowd in their fond cogitations & vaine hope.
behold him thrown down with sorrow, grief, and Fear, which God uses as Bailiffs and Sergeants, to draw the wicked into judgement, that they may leave off to wax proud in their found cogitations & vain hope.
and not to haue them made deadly and incurable, as was this sorrow of Hamans, who seeking solace for his euils in his house, among his friends and familiars found no where more matter of dolor and dispaire.
and not to have them made deadly and incurable, as was this sorrow of Hamans, who seeking solace for his evils in his house, among his Friends and familiars found not where more matter of dolour and despair.
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For when he had declared to Zeresh his wife, and to all his friends, all those things that had befallen him, he receiued this only answere of them, Seeing that Mardochaeus is of the seede of the Iewes,
For when he had declared to Zeresh his wife, and to all his Friends, all those things that had befallen him, he received this only answer of them, Seeing that Mordecai is of the seed of the Iewes,
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For he reckoneth vp particularly whatsoeuer came to passe, to weete, that the king proposed the question vnto him, of him whome he would honour; his answere vnto it;
For he Reckoneth up particularly whatsoever Come to pass, to weet, that the King proposed the question unto him, of him whom he would honour; his answer unto it;
Haman perswadeth himselfe that his wife is not to seeke of some deuise, and he hopeth that by his friends meanes, hee shall finde some occasion, whereby by slanders and false furmises hee may make Mardochaeus odious vnto the King,
Haman Persuadeth himself that his wife is not to seek of Some devise, and he Hopes that by his Friends means, he shall find Some occasion, whereby by slanders and false surmises he may make Mordecai odious unto the King,
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for although they were not endued with the wisdome of Gods spirit, yet against their wills they make a wise answere, out of that feeling which they had of the wonderfull works of the God of Israel.
for although they were not endued with the Wisdom of God's Spirit, yet against their wills they make a wise answer, out of that feeling which they had of the wonderful works of the God of Israel.
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But what maner of answere I pray, and how vnusuall? how variable and how changeable are they in their counsailes? for but the day before they gaue counsell to hang Mardochaeus on a gibbet,
But what manner of answer I pray, and how unusual? how variable and how changeable Are they in their Counsels? for but the day before they gave counsel to hang Mordecai on a gibbet,
for so Haman had described him vnto them in the Chapter last before, ver. 13. Why then did they not thinke so at that time as now? Forsooth they endeuoured then to curry fauour with their friēds, whose prosperitie dazeled their eyes:
for so Haman had described him unto them in the Chapter last before, ver. 13. Why then did they not think so At that time as now? Forsooth they endeavoured then to curry favour with their Friends, whose Prosperity dazzled their eyes:
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and their wicked counsell? Why do they not mitigate his sorrowe with comfortable words, to weere, that th•• was but a suddaine motion of the king and the honours bestowed on Mardochaeus, were but a courtly blast, which would not continue long? Or why do they not rather warne him to flee vnto the God of Israel, to craue pardon,
and their wicked counsel? Why do they not mitigate his sorrow with comfortable words, to were, that th•• was but a sudden motion of the King and the honours bestowed on Mordecai, were but a courtly blast, which would not continue long? Or why do they not rather warn him to flee unto the God of Israel, to crave pardon,
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euen by the mouth of his ••iends and familiars, which they do pro••unce, not as doubting of the euent, but 〈 ◊ 〉 it were beholding his fall with their 〈 ◊ 〉:
even by the Mouth of his ••iends and familiars, which they do pro••unce, not as doubting of the event, but 〈 ◊ 〉 it were beholding his fallen with their 〈 ◊ 〉:
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So the Philistins, when they caried about the arke of God which they had taken captiue, at the last being brought vnder by plagues, were compelled to confesse that those things came from the God of Israel.
So the philistines, when they carried about the Ark of God which they had taken captive, At the last being brought under by plagues, were compelled to confess that those things Come from the God of Israel.
So these men perceiue, that Mardochaeus could not obtaine so great honours as Haman told of, insteed of that shamefull death which they deuised for him without Gods hand.
So these men perceive, that Mordecai could not obtain so great honours as Haman told of, instead of that shameful death which they devised for him without God's hand.
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But whence at the last grew this opinion among them, that he should perish, whosoeuer went about any mischiefe against the Iewes? It may be answered, that the wonderfull work• of God which he had wrought in defending his people against their enemies could not be vnknowen vnto the nation amongst whome the Iewes dwelt:
But whence At the last grew this opinion among them, that he should perish, whosoever went about any mischief against the Iewes? It may be answered, that the wonderful work• of God which he had wrought in defending his people against their enemies could not be unknown unto the Nation among whom the Iewes dwelled:
an• especially that which as yet was fresh 〈 ◊ 〉 memorie, the band of their captiuiti• brokē by the subuersion of the Babylonia Monarchie: and that Cyrus the first Monarke of the Persians had sent home the Iewes, when by publike proclamation he had set thē free,
an• especially that which as yet was fresh 〈 ◊ 〉 memory, the band of their captiuiti• broken by the subversion of the Babylonia Monarchy: and that Cyrus the First Monarch of the Persians had sent home the Iewes, when by public proclamation he had Set them free,
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Moreouer the Amalekites, of whom Haman was descended, could not be ignorant what slaughters they had sustained by the Iewes, and what sentence God had pronounced against them in his law,
Moreover the Amalekites, of whom Haman was descended, could not be ignorant what slaughters they had sustained by the Iewes, and what sentence God had pronounced against them in his law,
as before we haue shewed out of Deuter. 25. and Exod. 17. All these thinges then when as they might remember, they did the more boldly affirme that Haman should fall, seeing he had entred into enimitie with the Iewes.
as before we have showed out of Deuter 25. and Exod 17. All these things then when as they might Remember, they did the more boldly affirm that Haman should fallen, seeing he had entered into enmity with the Iewes.
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Heerehence we are to obserue, that among the enemies of the Church, there are many, who whether they will or no, do acknowledge that God hath oftentimes stretched out his hand to the preseruation of his Church,
Heresy we Are to observe, that among the enemies of the Church, there Are many, who whither they will or no, do acknowledge that God hath oftentimes stretched out his hand to the preservation of his Church,
But this feeling of theirs by euery light occasion is lost, and vanisheth, as the wicked are driuen in their diuers thoughts, sometimes one waye, sometimes another, like vnto those who are tossed with great tempests vpon the sea.
But this feeling of theirs by every Light occasion is lost, and Vanishes, as the wicked Are driven in their diverse thoughts, sometime one Way, sometime Another, like unto those who Are tossed with great tempests upon the sea.
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and throwing downe the heads and chiefe authors by violent death, vnlesse they be altogether Atheists, they are compelled at last to confesse that the godly are preserued by Gods mightie hand, whome the world goeth about to ouerthrow.
and throwing down the Heads and chief Authors by violent death, unless they be altogether Atheists, they Are compelled At last to confess that the godly Are preserved by God's mighty hand, whom the world Goes about to overthrow.
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and fearefull nauie and armie of the Spaniards against England. How did he in France throw downe the head of the Leaguers, and filled the enemies of the Church with turmoyles and confusion? Ought not we to be affected with greater feeling of so wonderful works of God wrought for our deliuerance and safetie,
and fearful navy and army of the Spanish against England. How did he in France throw down the head of the Leaguers, and filled the enemies of the Church with turmoils and confusion? Ought not we to be affected with greater feeling of so wondered works of God wrought for our deliverance and safety,
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then are the miserable idolaters, who are onely feared and astonied with them? Let vs therefore assure our selues that we are made the people of God by the mercie of Christ Iesus, and grafted into the good Oliue tree, that we may be accounted the true children of Abraham, and so all the promises made vnto the Church to belong vnto vs. Therefore let vs certainely knowe, that our aduersaries shall not bring to passe their deuises and practises,
then Are the miserable Idolaters, who Are only feared and astonished with them? Let us Therefore assure our selves that we Are made the people of God by the mercy of christ Iesus, and grafted into the good Olive tree, that we may be accounted the true children of Abraham, and so all the promises made unto the Church to belong unto us Therefore let us Certainly know, that our Adversaries shall not bring to pass their devises and practises,
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but they shall all miserably perish, and be ouerwhelmed with shame and reproch as many as make warre against Sion. Thus farre of the conclusion of Hamans friends.
but they shall all miserably perish, and be overwhelmed with shame and reproach as many as make war against Sion. Thus Far of the conclusion of Hamans Friends.
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In the meane while the Kings Eunuchs •ame, who hasted to bring Haman to the banket that Ester had prepared. He would more willingly, I thinke, haue lamented his ill successe at home, rather then to haue hasted to the banket:
In the mean while the Kings Eunuchs •ame, who hasted to bring Haman to the banquet that Ester had prepared. He would more willingly, I think, have lamented his ill success At home, rather then to have hasted to the banquet:
So it commeth to passe, that not all that glistereth is golde, as it is sayd in the prouerbe• and many tymes they are accounted most happie, who hide great sorrowe in their hearts,
So it comes to pass, that not all that glistereth is gold, as it is said in the prouerbe• and many times they Are accounted most happy, who hide great sorrow in their hearts,
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and doo stand in fear• of death and destruction hanging ouer their heads. Let vs not therefore enui• at the successe of the wicked, or at their prosperitie:
and do stand in fear• of death and destruction hanging over their Heads. Let us not Therefore enui• At the success of the wicked, or At their Prosperity:
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Assuerus againe in this banket, prouoketh the Queene Ester to demaund what she would, ratifying againe that promise, not to deny her any thing whatsoeuer,
Assuerus again in this banquet, provoketh the Queen Ester to demand what she would, ratifying again that promise, not to deny her any thing whatsoever,
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onely this is to be added, that God did so rule the kings tongue, that the Queene Ester might more confidently be bolde to propose her petition vnto the King.
only this is to be added, that God did so Rule the Kings tongue, that the Queen Ester might more confidently be bold to propose her petition unto the King.
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So is there an heauie issue prepared for Haman, that the table and banket which for the most part haue ioy and delectation, be turned vnto him into a deadly snare:
So is there an heavy issue prepared for Haman, that the table and banquet which for the most part have joy and delectation, be turned unto him into a deadly snare:
and that hapneth vnto him which Zophar speaketh in Iob, chap. 20. vers. 23. When the wicked shall be about to fill his belly, God shall send vpon him his fierce wrath, which he will rayne vpon him in steede of his meate.
and that Happeneth unto him which Zophar speaks in Job, chap. 20. vers. 23. When the wicked shall be about to fill his belly, God shall send upon him his fierce wrath, which he will rain upon him in steed of his meat.
And surely it is iust, that as all things worke for the best to them that loue God, so all things should be turned to shame and dishonour to those that hate God.
And surely it is just, that as all things work for the best to them that love God, so all things should be turned to shame and dishonour to those that hate God.
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Let vs therefore learne to feare God, to put our confidence in him, hauing this as most assured and proued, that nothing shall hurt vs if we follow that which is right and honest,
Let us Therefore Learn to Fear God, to put our confidence in him, having this as most assured and proved, that nothing shall hurt us if we follow that which is right and honest,
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and that our safetie and saluation shall be cared for by him, which he hath purchased for vs by the bloud of his Sonne our Lord Iesus Christ, to whome be honor and glorie for euer. Amen.
and that our safety and salvation shall be cared for by him, which he hath purchased for us by the blood of his Son our Lord Iesus christ, to whom be honour and glory for ever. Amen.
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Ester frameth her accusation against Haman: and stirreth the King so against him, that he is altogether astonished and amazed, in the foure next verses of the seuenth Chapter.
Ester frameth her accusation against Haman: and stirs the King so against him, that he is altogether astonished and amazed, in the foure next Verses of the Seventh Chapter.
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THe wise Salomon noting the profit that commeth of that wisedome which is of God, sayeth, that Wisdome is better then strength, and then any weapons of warre.
THe wise Solomon noting the profit that comes of that Wisdom which is of God, Saith, that Wisdom is better then strength, and then any weapons of war.
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Neither thinke I it meet to ouerpasse in this place that which the Scripture deliuereth of Abigail, who by her wise oration made vnto Dauid, pacified his minde beeing moued against Nabal, and turned away the euill which he had threatned against Nabals familie:
Neither think I it meet to overpass in this place that which the Scripture Delivereth of Abigail, who by her wise oration made unto David, pacified his mind being moved against Nabal, and turned away the evil which he had threatened against Nabals family:
And to this purpose also doth this example especially belong, which heere is proposed vnto vs, of the most wise petition of Ester, whereby she not only turned away the sword from her owne and her whole peoples throates,
And to this purpose also does this Exampl especially belong, which Here is proposed unto us, of the most wise petition of Ester, whereby she not only turned away the sword from her own and her Whole peoples throats,
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And this example is heere proposed vnto vs, that in it wee may see what force the wisedome of the Saints hath, following as a guide the light of faith, and the feare of God:
And this Exampl is Here proposed unto us, that in it we may see what force the Wisdom of the Saints hath, following as a guide the Light of faith, and the Fear of God:
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Neither doth that great and excessiue promise of the Kings, or that exceeding honor bestowed on Mardochaeus, make her any thing the more insolent or proude,
Neither does that great and excessive promise of the Kings, or that exceeding honour bestowed on Mordecai, make her any thing the more insolent or proud,
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She desireth her life to be granted, that she may shew, that she receiued a great gift and reward of the kings liberalitie and bountie, both for her self and her people,
She Desires her life to be granted, that she may show, that she received a great gift and reward of the Kings liberality and bounty, both for her self and her people,
For although there were no bargaine made of their sale, yet as those who sell any thing, deliuer it ouer to be vsed at the will and pleasure of him to whom it is solde:
For although there were no bargain made of their sale, yet as those who fell any thing, deliver it over to be used At the will and pleasure of him to whom it is sold:
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And indeede shee retaineth the very words of the decree, as wee heard them before, Chap. 3. vers. 13. that thereby she might more and more make knowne the equitie of the demaund.
And indeed she retaineth the very words of the Decree, as we herd them before, Chap. 3. vers. 13. that thereby she might more and more make known the equity of the demand.
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high or low degree? But she tooke diligent care, not to speake any thing that might prick or trouble the kings minde, who had consented vnto such a decree, which might haue bene,
high or low degree? But she took diligent care, not to speak any thing that might prick or trouble the Kings mind, who had consented unto such a Decree, which might have be,
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For therein as in a Glasse, do appeare her wisedome, faith, charitie, humilitie and modestie, her vprightnesse and integritie, ioyned with an holy boldnesse.
For therein as in a Glass, do appear her Wisdom, faith, charity, humility and modesty, her uprightness and integrity, joined with an holy boldness.
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For so shee confesseth, and in the middest of dangers, professeth that she is of the kindred of the Iewes, that shee embraceth their doctrine and religion,
For so she Confesses, and in the midst of dangers, Professes that she is of the kindred of the Iewes, that she Embraceth their Doctrine and Religion,
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Whereby it appeareth, that when by Mardochaeus commaundement, she concealed her kindred and her people, it was not done for want of faith or godlinesse, to dissemble her religion,
Whereby it appears, that when by Mordecai Commandment, she concealed her kindred and her people, it was not done for want of faith or godliness, to dissemble her Religion,
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but of an holy wisdome, God so gouerning both her mind & tongue, that she might more conueniently helpe both her selfe and her people, in their greatest danger.
but of an holy Wisdom, God so governing both her mind & tongue, that she might more conveniently help both her self and her people, in their greatest danger.
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and simple, that it taketh away all matter of excuse from those who in time of persecution forsweare their religion, at what time they should more freely make confession therof.
and simple, that it Takes away all matter of excuse from those who in time of persecution forswear their Religion, At what time they should more freely make Confessi thereof.
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So Nicodemus, who when before hee was somewhat fearefull, and a secret Disciple of the Lord, did in the time of greatest danger make himselfe knowne, together with Ioseph of Aramathia, begging the body of our Lord Iesus Christ,
So Nicodemus, who when before he was somewhat fearful, and a secret Disciple of the Lord, did in the time of greatest danger make himself known, together with Ioseph of Arimathea, begging the body of our Lord Iesus christ,
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so cowardly to forsweare the Gospell for feare of losse of their goods? The charitie of Ester consisteth in this, that she desireth nothing for her selfe alone,
so cowardly to forswear the Gospel for Fear of loss of their goods? The charity of Ester Consisteth in this, that she Desires nothing for her self alone,
Easily might she haue obtained for her selfe by name, whatsoeuer shee had demaunded without any ones hatred or enuie, by reason of that dignitie and state which shee held with the King:
Easily might she have obtained for her self by name, whatsoever she had demanded without any ones hatred or envy, by reason of that dignity and state which she held with the King:
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so that they who are carefull for their owne securitie and quiet onely, little caring what becomes of others, are voyde of charitie, and worse then Infidels.
so that they who Are careful for their own security and quiet only, little caring what becomes of Others, Are void of charity, and Worse then Infidels.
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Her modestie and humilitie appeareth in this, that she saith, She would haue held her tongue, if they had onely gone about to bring them into bondage and slauerie,
Her modesty and humility appears in this, that she Says, She would have held her tongue, if they had only gone about to bring them into bondage and slavery,
For who is so stonie hearted, who would not be moued to heare so Noble a Lady so farre to abase her selfe, that shee would suffer her selfe to be solde,
For who is so stony hearted, who would not be moved to hear so Noble a Lady so Far to abase her self, that she would suffer her self to be sold,
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if it seemed good vnto the King, and might turne to his profit? Besides, it made to shew, with how great a terror of death shee was affected, refusing no condition though it were of most hard slauerie,
if it seemed good unto the King, and might turn to his profit? Beside, it made to show, with how great a terror of death she was affected, refusing no condition though it were of most hard slavery,
Furthermore, her modestie is manifest by this, that shee doth not make her complaint more hainous by great outcries and exclamatiōs; or importune desire of reuenge:
Furthermore, her modesty is manifest by this, that she does not make her complaint more heinous by great Outcries and exclamations; or importune desire of revenge:
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but she committeth the whole matter to the kings wil & good pleasure, esteeming of it as of a great gaine & benefite, to redeeme her life and the life of her people, from the crueltie of that Edict which was published against them.
but she Committeth the Whole matter to the Kings will & good pleasure, esteeming of it as of a great gain & benefit, to Redeem her life and the life of her people, from the cruelty of that Edict which was published against them.
Her integritie and vprightnesse appeareth in this, that shee faineth or deuiseth nothing, neither addeth any thing besides the matter, to the commendation thereof,
Her integrity and uprightness appears in this, that she feigneth or devises nothing, neither adds any thing beside the matter, to the commendation thereof,
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and that vnto the King without whose disgrace and reproach it could not be done, when as rashly he had consented vnto that mischiefe, which Haman wickedly had deuised.
and that unto the King without whose disgrace and reproach it could not be done, when as rashly he had consented unto that mischief, which Haman wickedly had devised.
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vnto which must be adioyned, modestie, integritie, vprightnesse & courage, in defending a good cause, that neither for feare or shame, we start from doing our dutie,
unto which must be adjoined, modesty, integrity, uprightness & courage, in defending a good cause, that neither for Fear or shame, we start from doing our duty,
But who doth at this day so gouerne his actions with reason, that he could be content to haue iudgement giuen of them with like integritie and modestie? Who is now of such constancie, that in the presence of Princes hee will manfully defend the cause of the distressed? Who is enflamed with so great an heate of charitie, that he will take care of the life of an other man, no lesse then of his owne? Who is of such courage, that he will constantly professe himselfe a member of the Church,
But who does At this day so govern his actions with reason, that he could be content to have judgement given of them with like integrity and modesty? Who is now of such constancy, that in the presence of Princes he will manfully defend the cause of the distressed? Who is inflamed with so great an heat of charity, that he will take care of the life of an other man, no less then of his own? Who is of such courage, that he will constantly profess himself a member of the Church,
but there want not on the contrarie many like in disposition to Iezabel and Athalia, by whome the furie of Kings shall be kindled to the hatred and destruction of the Church.
but there want not on the contrary many like in disposition to Jezebel and Athalia, by whom the fury of Kings shall be kindled to the hatred and destruction of the Church.
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Furthermore, if Ester did with so great reuerence, feare, and humilitie, speake vnto a mortall King, what shall wee thinke is our duetie to doo when wee come into the presence of the infinite and immeasurable maiestie of the King of Kings? Shall wee bring our owne merits as did that proude Pharisee? Or shall wee speake with hatred and contempt of our neighbours as hee did? Or shall wee proudly lift vp our heads vnto the skyes? Or shall it not rather become vs following that Publicane, to cast downe our countenance to the earth,
Furthermore, if Ester did with so great Reverence, Fear, and humility, speak unto a Mortal King, what shall we think is our duty to do when we come into the presence of the infinite and immeasurable majesty of the King of Kings? Shall we bring our own merits as did that proud Pharisee? Or shall we speak with hatred and contempt of our neighbours as he did? Or shall we proudly lift up our Heads unto the skies? Or shall it not rather become us following that Publican, to cast down our countenance to the earth,
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and at the pleasure of certaine Courtiers doo rashly gouerne and publish things of great moment, oftentimes beeing more carefull of the recompencing of some dutie scarce honest, then of the life of many thousands.
and At the pleasure of certain Courtiers do rashly govern and publish things of great moment, oftentimes being more careful of the recompensing of Some duty scarce honest, then of the life of many thousands.
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but what a negligence and blockishnesse was this, not beseeming him vnto whose defence and gouernment so many millions ofmen were committed to be safely preserued, to haue so little care of a decree made to the destruction of so many innocents of all ages, sexes,
but what a negligence and blockishness was this, not beseeming him unto whose defence and government so many millions ofmen were committed to be safely preserved, to have so little care of a Decree made to the destruction of so many Innocents of all ages, sexes,
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Now Ester when shee perceiued by this answer, that the King was moued to take reuenge of him who was the author of so great a mischiefe to her and to her Nation, is bolde to name Haman, and set him forth with his deserued titles, The aduersarie and enemie is this wicked Hamā.
Now Ester when she perceived by this answer, that the King was moved to take revenge of him who was the author of so great a mischief to her and to her nation, is bold to name Haman, and Set him forth with his deserved titles, The adversary and enemy is this wicked Hamam.
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And though perhaps he did not purposely bend himselfe against the person of the Queene, concerning whome he might be ignorant that she was a Iewe, yet she accounteth him her aduersarie and enemie,
And though perhaps he did not purposely bend himself against the person of the Queen, Concerning whom he might be ignorant that she was a Iewe, yet she accounteth him her adversary and enemy,
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She sayeth he is a wicked one, and that deseruedly, for his false surmises, his crueltie against the Church, his blasphemies against God, his abuse of the Kings authoritie,
She Saith he is a wicked one, and that deservedly, for his false surmises, his cruelty against the Church, his Blasphemies against God, his abuse of the Kings Authority,
& their hainous faults noted by their proper names, whereby they may returne to amendmēt; or els be made knowē, & punished for their wickednes and obstinacie.
& their heinous Faults noted by their proper names, whereby they may return to amendment; or Else be made known, & punished for their wickedness and obstinacy.
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So God is wont to stoppe the mouths of the wicked, as Dauid saith, that when the wicked haue long delighted in lying, at the last their mouth shalbe stopped and they shall be dumbe:
So God is wont to stop the mouths of the wicked, as David Says, that when the wicked have long delighted in lying, At the last their Mouth shall stopped and they shall be dumb:
Neither also doth hee pray in vaine that their mouthes may be shut, & that God would search out their wickednesse, that they may be deceiued of their hope.
Neither also does he pray in vain that their mouths may be shut, & that God would search out their wickedness, that they may be deceived of their hope.
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euery one according to his power, condition and vocation, resisting the malice of the wicked enimies of the Church, that the godly being set at libertie from the hand of their enimies, God may be extolled by all,
every one according to his power, condition and vocation, resisting the malice of the wicked enemies of the Church, that the godly being Set At liberty from the hand of their enemies, God may be extolled by all,
9. And Harbona one of the Eunuches sayd in the presence of the King, Behold there standeth yet the tree in Hamans house fiftie cubits high, which Haman had prepared for Mordecai, that spake good for the King.
9. And Harbona one of the Eunuchs said in the presence of the King, Behold there Stands yet the tree in Hamans house fiftie cubits high, which Haman had prepared for Mordecai, that spoke good for the King.
DAuid purposing to shew how short & brittle the felicitie of the wicked is, and how sodaine their destructiō which they can neuer recouer, doth thus speake, I haue seene the wicked strong,
David purposing to show how short & brittle the felicity of the wicked is, and how sudden their destruction which they can never recover, does thus speak, I have seen the wicked strong,
and his head touch the cloudes, yet shall he perish for euer like dung, and they which haue seene him shall say, Where is hee? Hee shall flee away as a dreame,
and his head touch the Clouds, yet shall he perish for ever like dung, and they which have seen him shall say, Where is he? He shall flee away as a dream,
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All these thinges wee see to bee most liuelye represented vnto vs in this historie of the fall of Haman, who in a moment doth fall downe headlong into extreme confusion and destruction, from that most high degree of honor, which in the Persian court he had obtained.
All these things we see to be most lively represented unto us in this history of the fallen of Haman, who in a moment does fallen down headlong into extreme confusion and destruction, from that most high degree of honour, which in the Persian court he had obtained.
that by all these we may learne to reuerence the Lord in his iudgements, to containe our selues in feare and trembling, not to be puffed vp with prosperitie,
that by all these we may Learn to Reverence the Lord in his Judgments, to contain our selves in Fear and trembling, not to be puffed up with Prosperity,
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His wrath was kindled with shame and indignation, as well because he had been deceiued by Haman, in that he had obtained of him so bloudie an edict against the Iewes: as also by the indignitie of the fact, that he had so abused his name and authoritie to trouble the Queene,
His wrath was kindled with shame and Indignation, as well Because he had been deceived by Haman, in that he had obtained of him so bloody an edict against the Iewes: as also by the indignity of the fact, that he had so abused his name and Authority to trouble the Queen,
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Therefore enflamed with anger, he ariseth and goeth into the palace garden with exceeding great indignation, not any longer abiding the sight of him by whome he had been deceiued to the granting of so vnhonest a fact.
Therefore inflamed with anger, he arises and Goes into the palace garden with exceeding great Indignation, not any longer abiding the sighed of him by whom he had been deceived to the granting of so unhonest a fact.
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And surely it is a iust vengeance against such naughtie counsellours, which ought to be an example vnto others, whereby they may learne not to be the authors of euil counsayle.
And surely it is a just vengeance against such naughty counsellors, which ought to be an Exampl unto Others, whereby they may Learn not to be the Authors of evil counsel.
Yet are not Kings therefore without blame, for that ouer-rashly they gaue credite vnto them, when as they might if they list, take sufficient deliberation of euery particular.
Yet Are not Kings Therefore without blame, for that over-rashly they gave credit unto them, when as they might if they list, take sufficient deliberation of every particular.
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how much more iust is their wrath against those who by practises and conspiracies, by armes and threatnings, by open force against their maiestie and persons, go about to compell them,
how much more just is their wrath against those who by practises and conspiracies, by arms and threatenings, by open force against their majesty and Persons, go about to compel them,
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he that lately caryed his head aloft vnto the skies, altogether swelling with arrogancie, breathing out nothing els but threats and death against the Church of God, maketh petition for his owne life, being astonied with the gripes and sorrows of death:
he that lately carried his head aloft unto the skies, altogether swelling with arrogancy, breathing out nothing Else but Treats and death against the Church of God, makes petition for his own life, being astonished with the gripes and sorrows of death:
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And that deseruedly, he that lately had filled the whole world with threatnings, terrors, and teares, is now astonished and feareth, standing as it were at the iudgement seate of the King of feare, to be deuoured by the first borne of death, as it is said Iob. 18. v. 13. 14. I confesse indeede that the faithfull also are griped with great sorrowes and feares,
And that deservedly, he that lately had filled the Whole world with threatenings, terrors, and tears, is now astonished and fears, standing as it were At the judgement seat of the King of Fear, to be devoured by the First born of death, as it is said Job 18. v. 13. 14. I confess indeed that the faithful also Are gripped with great sorrows and fears,
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howbeit he found her as well as him not to be intreated, God so restraining the Queenes affectiō, that he might exercise iudgement without mercie, on him who neuer vsed mercie.
howbeit he found her as well as him not to be entreated, God so restraining the Queens affection, that he might exercise judgement without mercy, on him who never used mercy.
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For as Salomon excellently teacheth in the Prouerbs, He that iustifieth the wicked, and condemneth the innocent, they both are an abhomination vnto the Lord.
For as Solomon excellently Teaches in the Proverbs, He that Justifieth the wicked, and Condemneth the innocent, they both Are an abomination unto the Lord.
Wherefore by very good right, he who had wrought the death and destruction of the poore faithfull ones, who had appointed a shamefull death for Mardochaeus, that same day, he himself is couered with shame,
Wherefore by very good right, he who had wrought the death and destruction of the poor faithful ones, who had appointed a shameful death for Mordecai, that same day, he himself is covered with shame,
The king in the meane while returning out of the garden, and perceiuing Haman to be fallen downe vpō the bed whereon Ester sate, is reported to haue kindled with greater furie,
The King in the mean while returning out of the garden, and perceiving Haman to be fallen down upon the Bed whereon Ester sat, is reported to have kindled with greater fury,
and to say, Wil he force the Queene also before mee in the house? The wretched man was fallen downe vpon the bed, whereon the Queene after the maner of that countrie sate at the beginning of the feast, being astonished with griefe:
and to say, Will he force the Queen also before me in the house? The wretched man was fallen down upon the Bed, whereon the Queen After the manner of that country sat At the beginning of the feast, being astonished with grief:
the king perswadeth himself, or faineth himselfe to beleeue, that hee would offer violence vnto the Queene, that might haue the better shew of occasion to condemne him to death:
the King Persuadeth himself, or feigneth himself to believe, that he would offer violence unto the Queen, that might have the better show of occasion to condemn him to death:
So wee see that fulfilled which the Sonne of God speaketh, With what measure ye meate, it shall be measured vnto you againe. So likewise that hapned vnto him which Dauid wished vnto his enimies, That their prayer should be turned into sinne, and that the wicked should be condemned, without either hearing or enquirie of his cause;
So we see that fulfilled which the Son of God speaks, With what measure you meat, it shall be measured unto you again. So likewise that happened unto him which David wished unto his enemies, That their prayer should be turned into sin, and that the wicked should be condemned, without either hearing or enquiry of his cause;
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But as our Lord and Sauiour Iesus Christ said, that the bloud of all the iust euen frō Abel, should come vpon the murderers of Ierusalem, as though they had shead it, in as much as they hated the iust and all righteousnes:
But as our Lord and Saviour Iesus christ said, that the blood of all the just even from Abel, should come upon the murderers of Ierusalem, as though they had shed it, in as much as they hated the just and all righteousness:
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So in respect of Gods iustice, it was right that this wicked man, who would, by ouerthrowing the Church, abolish all remembrance of God, should be accounted guiltie of any crime.
So in respect of God's Justice, it was right that this wicked man, who would, by overthrowing the Church, Abolah all remembrance of God, should be accounted guilty of any crime.
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Finally, that they shall be driuen out of the light into darkenesse, and be rooted out of the land of the liuing, as is sayd, chap. 18. vers. 18. And surely it is right that his face should be couered, that he may looke for nothing but for the darknesse of death;
Finally, that they shall be driven out of the Light into darkness, and be rooted out of the land of the living, as is said, chap. 18. vers. 18. And surely it is right that his face should be covered, that he may look for nothing but for the darkness of death;
Now heere steps forth one of the Eunuches Harbona, who furdereth the sentence against Haman. Behold, sayth he, the tree which Haman prepared for Mardochaeus, who spake good for the king, standeth in Hamans house, fiftie cubits high.
Now Here steps forth one of the Eunuchs Harbona, who furdereth the sentence against Haman. Behold, say he, the tree which Haman prepared for Mordecai, who spoke good for the King, Stands in Hamans house, fiftie cubits high.
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But it may also be, that Harbonah had before noted and disliked the pride & insolēcie of Haman: and had also obserued the innocencie of Mardochaeus: and therefore to shewe his affection towards his cause, doth accuse the pride and crueltie of Haman. Howsoeuer it were, it appeareth sufficiētly that Hamā did not couer his mind and purpose,
But it may also be, that Harbona had before noted and disliked the pride & insolency of Haman: and had also observed the innocence of Mordecai: and Therefore to show his affection towards his cause, does accuse the pride and cruelty of Haman. Howsoever it were, it appears sufficiently that Hamam did not cover his mind and purpose,
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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 he who had wrested out so bloody a Decree, admitting none into counsel, is worthy to be condemned to death without any counsel. The sentence is just.
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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.
For it was convenient that he who had lifted up himself against God, in seeking the destruction of his Church, should be lifted up upon an high gallows, that his infamy might be manifest unto all men.
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,
The King by this sentence shows his absolute power & Rule, without law & measure, such as the Turk Exerciseth At this day over his Subjects, by his word & beck, appointing to death whomsoever they please,
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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,
then which thing, what could be more strange and unheard of? He who caused that Haman of our time to be slain, had consented with him to the butchery of the french Churches,
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,
Who will not Here wonder At the profound Wisdom of the secrets of God? Who can choose but acknowledge his Justice? Who can but declare his wondered works,
and praise them exceedingly? Who would not cry out with Dauid: O Lord how glorious are thy workes? how very deepe are thy thoughts? And Psal. 36. 6. Thy righteousnes is like the mightie mountaines:
and praise them exceedingly? Who would not cry out with David: Oh Lord how glorious Are thy works? how very deep Are thy thoughts? And Psalm 36. 6. Thy righteousness is like the mighty Mountains:
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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,
Worthily might they say, when they saw that wicked man punished as he had deserved, that which is in the Psalm 52. vers. 7. Behold the man that took not God for his strength,
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:
For thou hast maintained my right & my cause; Thou art Set in thy throne, & Judges right: Thou hast rebuked the Heathen; thou hast destroyed the wicked:
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 what on the contrary part might they think who were ignorant of the wonderful works of God? but even that which is spoken, Psalm 64. 9. All men shall see it,
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,
So is that also fulfilled which is, Psalm 73. 19. How suddenly Are they destroyed, perished and horribly consumed? Therefore they which enjoy Prosperity in this world,
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Besides that euen in the same countries, there are obserued diuers formes of iudgements, according to the diuers circumstāces of time, fact, and persons.
Beside that even in the same countries, there Are observed diverse forms of Judgments, according to the diverse Circumstances of time, fact, and Persons.
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when it chanceth many times that christian Princes do slip and erre in their iudgements? It is sufficient if heere we acknowledge Gods iustice, vsing what instruments pleaseth him,
when it chanceth many times that christian Princes do slip and err in their Judgments? It is sufficient if Here we acknowledge God's Justice, using what Instruments Pleases him,
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and euen by the hand of his enimies, furdering and effecting his worke, and alwayes dealing most iustly in that thing, which oftentimes the instruments do not but with passion and iniustice.
and even by the hand of his enemies, furthering and effecting his work, and always dealing most justly in that thing, which oftentimes the Instruments do not but with passion and injustice.
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By this example also let vs learne, that God doth not long leaue the open enimies of his Church vnpunished, put that he taketh vengeance on them by some notable & horrible destruction.
By this Exampl also let us Learn, that God does not long leave the open enemies of his Church unpunished, put that he Takes vengeance on them by Some notable & horrible destruction.
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Sisera fell by the and of a woman: Sennacherib was slaine •y his owne sonnes: Herode who slewe •. lames, was striken by an Angell, and •aten with wormes.
Sisera fell by thee and of a woman: Sennacherib was slain •y his own Sons: Herod who slew •. lames, was stricken by an Angel, and •aten with worms.
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Our age boundeth with examples against those •ho haue persecuted the Church, as well in France and Germanie, as in England which it needeth not to follow in man words, seeing they are yet fresh in m•morie.
Our age bounds with Examples against those •ho have persecuted the Church, as well in France and Germany, as in England which it needs not to follow in man words, seeing they Are yet fresh in m•morie.
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If any man, except that thos• who haue vndertaken the defence of the Church, haue also dyed of violent death I do indeede confesse it, which is also obserued in the historie of the Maccabee• that many holy men were slaine in the warre,
If any man, except that thos• who have undertaken the defence of the Church, have also died of violent death I do indeed confess it, which is also observed in the history of the Maccabee• that many holy men were slain in the war,
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or killed by the treason of the wicked enemies, but the diuersitie of the who set vpon the in hostile manner as those who defended the Church doth make the death of both different for pretious before God is the death 〈 ◊ 〉 those who spend their liues for the d•fence of the Church,
or killed by the treason of the wicked enemies, but the diversity of the who Set upon thee in hostile manner as those who defended the Church does make the death of both different for precious before God is the death 〈 ◊ 〉 those who spend their lives for the d•fence of the Church,
In short, when as all men dy• the death of one and other is not distinguished by any other meanes then •• faith and a good conscience, which tr•steth only to the fauour of God,
In short, when as all men dy• the death of one and other is not distinguished by any other means then •• faith and a good conscience, which tr•steth only to the favour of God,
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Finally, it is to b• obserued, that these examples of Gods •engeance, against the enimies of his glo•ie and our saluation, are proposed vnto •s, that we should more and more be en•ouraged vnto goodnes, be confirmed in •ue patience,
Finally, it is to b• observed, that these Examples of God's •engeance, against the enemies of his glo•ie and our salvation, Are proposed unto •s, that we should more and more be en•ouraged unto Goodness, be confirmed in •ue patience,
and in expectation & looking for help at Gods hand, that we de•end on his prouidence, that we restraine •he murmurings and reasonings of flesh •nd bloud, that we learne more and more •o despise the felicitie and pride of the •icked, confirme our minds against their •hreats,
and in expectation & looking for help At God's hand, that we de•end on his providence, that we restrain •he murmurings and reasonings of Flesh •nd blood, that we Learn more and more •o despise the felicity and pride of the •icked, confirm our minds against their •hreats,
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For if the prayers of his wife, did so moue a mortal king, •hen she made supplication for her life and the life of her people, much more will that great King of glorie heare the •roanes of his Church, who is his wife, •nd arise vp in his wrath to deliuer her, and punish her enemies.
For if the Prayers of his wife, did so move a Mortal King, •hen she made supplication for her life and the life of her people, much more will that great King of glory hear the •roanes of his Church, who is his wife, •nd arise up in his wrath to deliver her, and Punish her enemies.
For whatsoeuer •hall happen vnto vs, he will saue vs in •is heauenly kingdome, through Iesus Christ his Sonne our Lord, to whome be •lorie for euer. Amen.
For whatsoever •hall happen unto us, he will save us in •is heavenly Kingdom, through Iesus christ his Son our Lord, to whom be •lorie for ever. Amen.
Hamans goods are giuen vnto Ester, and his honours vnto Mardochaeus; Ester obtaineth letters from Assuerus in fauour of the Iewes, the eight first verses of the eight Chapter. CHAP. VIII. 1. The same day did King Assuerus giue the house of Haman the aduersarie of the Iewes, vnto Ester, and Mordecai came before the King;
Hamans goods Are given unto Ester, and his honours unto Mordecai; Ester obtaineth letters from Assuerus in favour of the Iewes, the eight First Verses of the eight Chapter. CHAP. VIII. 1. The same day did King Assuerus give the house of Haman the adversary of the Iewes, unto Ester, and Mordecai Come before the King;
and the thing be acceptable before the King, and I please him, let it be written, that the letters of the deuice of Haman the sonne of Hammedatha the Agagite, may be called againe, which wrote to destroy the Iewes, that are in all the kings prouinces.
and the thing be acceptable before the King, and I please him, let it be written, that the letters of the device of Haman the son of Hammedatha the Agagite, may be called again, which wrote to destroy the Iewes, that Are in all the Kings Provinces.
but his wrat• followeth them to destroy them for eue• as the wicked are said to growe vp as th• grasse, and all the workers of iniquitie do flo•rish, that they may perish for euer.
but his wrat• follows them to destroy them for eue• as the wicked Are said to grow up as th• grass, and all the workers of iniquity do flo•rish, that they may perish for ever.
This is heere prop•sed vnto vs to behold in the three cha•ters which remaine of this historie, 〈 ◊ 〉 God did make euident his fauour & blessing vpon Ester and Mardochaeus, and all the Iewes, who were but lately cōdemned vnto death:
This is Here prop•sed unto us to behold in the three cha•ters which remain of this history, 〈 ◊ 〉 God did make evident his favour & blessing upon Ester and Mordecai, and all the Iewes, who were but lately condemned unto death:
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and again on the cōtrary part his wrath & curse vpō the goods & posteritie of Haman, and vpō all that consented with him to the destructiō of the Church.
and again on the contrary part his wrath & curse upon the goods & posterity of Haman, and upon all that consented with him to the destruction of the Church.
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Now at this present we are to consider, how the Lord going on farder to powre out his vengeance against Haman, and to shew his fauour vnto Ester and Mardochaeus, caused that these enioyed his substance & honors:
Now At this present we Are to Consider, how the Lord going on farther to pour out his vengeance against Haman, and to show his favour unto Ester and Mordecai, caused that these enjoyed his substance & honours:
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Next, how Ester being moued with exceeding charitie & zeale towards the Church of God, obtained letters of Assuerus in fauour of the Iewes, that they might be safe from their enemies.
Next, how Ester being moved with exceeding charity & zeal towards the Church of God, obtained letters of Assuerus in favour of the Iewes, that they might be safe from their enemies.
Whereby we learne, with what feruentnes of minde, and vehemencie, the safetie and preseruation of the Church is to be sought, which though the wicked enemies be taken away,
Whereby we Learn, with what feruentnes of mind, and vehemency, the safety and preservation of the Church is to be sought, which though the wicked enemies be taken away,
to weet, his goods and possessions were giuen by the king to Ester, vers. 1. and his honors to Mardochaeus, vers. 2. In that same day (saith the historie) did the king Assuerus giue vnto Ester the Queene, the house of Haman the aduersarie of the Iewes.
to weet, his goods and possessions were given by the King to Ester, vers. 1. and his honours to Mordecai, vers. 2. In that same day (Says the history) did the King Assuerus give unto Ester the Queen, the house of Haman the adversary of the Iewes.
Vnder the name of house, is contained, all his stuffe and goods, both moueable and vnmoueable, which the same day that he was hanged were giuen by the king to Ester, as being forfaited vnto the king,
Under the name of house, is contained, all his stuff and goods, both moveable and Unmovable, which the same day that he was hanged were given by the King to Ester, as being forfeited unto the King,
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for Ester to whome they were giuen, set Mardochaeus to haue the ouersight of them, which he well and faithfully discharged, that so it might be fulfilled which Salomon spake, That the goods of the wicked are gathered for the poore.
for Ester to whom they were given, Set Mordecai to have the oversight of them, which he well and faithfully discharged, that so it might be fulfilled which Solomon spoke, That the goods of the wicked Are gathered for the poor.
Heerehence appeareth, that the law of the confiscation of goods is most aunciēt, and vsed against those who were guiltie of most hainous crimes, that so the pride of men might be beaten downe.
Heresy appears, that the law of the confiscation of goods is most ancient, and used against those who were guilty of most heinous crimes, that so the pride of men might be beaten down.
Therefore to restraine & bridle the malice of men, ther• are not onely appointed most grieuou• paines for the more hainous offences, b•• also the losse & cōfiscatiō of their good.
Therefore to restrain & bridle the malice of men, ther• Are not only appointed most grieuou• pains for the more heinous offences, b•• also the loss & confiscation of their good.
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I confesse that diuers times it may come to passe, that the best, by the false accusations of the wicked, may be spoiled of their life and goods, which we see was done vnto Naboth by the malice of Iezabel, who caused him to be accused of treason, that so Achab might challēge his goods & possession by way of cōfiscation:
I confess that diverse times it may come to pass, that the best, by the false accusations of the wicked, may be spoiled of their life and goods, which we see was done unto Naboth by the malice of Jezebel, who caused him to be accused of treason, that so Ahab might challenge his goods & possession by Way of confiscation:
whē as shortly after the death of Naboth, he receiued a message by Eliah the Prophet, of Gods vengeance, to be executed vpō him & his familie, together with a most notable testimonie of Naboths innocencie:
when as shortly After the death of Naboth, he received a message by Elijah the Prophet, of God's vengeance, to be executed upon him & his family, together with a most notable testimony of Naboth's innocence:
So that those who enioy the goods of the poore faithfull cōdemned for the profession of the Gospell, by escheate and confiscation, shal not lōg reioice,
So that those who enjoy the goods of the poor faithful condemned for the profession of the Gospel, by escheat and confiscation, shall not long rejoice,
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although the king gaue them the spoyles, and that therefore likewise Ester ought to haue abstained from the spoiles of Haman: we may aunswere, that the circumstances in these actions were diuers,
although the King gave them the spoils, and that Therefore likewise Ester ought to have abstained from the spoils of Haman: we may answer, that the Circumstances in these actions were diverse,
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when as his goods are possessed by Ester; and the equitie of the Iewes cause is so much the more apparant, that being content to put away the force of their enemies,
when as his goods Are possessed by Ester; and the equity of the Iewes cause is so much the more apparent, that being content to put away the force of their enemies,
and when the king had taken off his ring which he had taken from Haman, and had given it vnto Mardochaeus, Mardochaeus had alreadie receiued great honor,
and when the King had taken off his ring which he had taken from Haman, and had given it unto Mordecai, Mordecai had already received great honour,
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These things also holp him to obtaine these honors, that besides his faithfulnes alredie knowē vnto the King, the Queene Ester shewed the King what he was vnto her, to weet, her cosen germane, who had brought her vp,
These things also help him to obtain these honours, that beside his faithfulness already known unto the King, the Queen Ester showed the King what he was unto her, to weet, her Cousin germane, who had brought her up,
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Hereby wee perceiue, partly the wisedome of Mardochaeus, who hitherto had willed his kinswoman to conceale her kindred and her Nation, partly the silence and discretion of Ester, in keeping secret that which she was bidden.
Hereby we perceive, partly the Wisdom of Mordecai, who hitherto had willed his kinswoman to conceal her kindred and her nation, partly the silence and discretion of Ester, in keeping secret that which she was bidden.
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or whence she was, whom he had chosen for his wife, and did so esteeme of her, that preferring her before all the rest, hee bestowed on her the Crowne royall.
or whence she was, whom he had chosen for his wife, and did so esteem of her, that preferring her before all the rest, he bestowed on her the Crown royal.
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& dwelt in the Citie, it is likely she was accounted the daughter of some natiue Citizen, especially when her father and mother being dead, the cōtrary did not appeare.
& dwelled in the city, it is likely she was accounted the daughter of Some native Citizen, especially when her father and mother being dead, the contrary did not appear.
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But whatsoeuer was done or supposed herein, the admirable prouidence of God shineth in it, who in fit time doth make known the vertue and state of his, that he may preferre them to high dignitie,
But whatsoever was done or supposed herein, the admirable providence of God shines in it, who in fit time does make known the virtue and state of his, that he may prefer them to high dignity,
The Kings Ring taken from Haman and giuen vnto Madochaeus, doth note the chiefe degree of honour with the King, of which Haman was worthily depriued, and Mardochaeus made possessor.
The Kings Ring taken from Haman and given unto Madochaeus, does note the chief degree of honour with the King, of which Haman was worthily deprived, and Mordecai made possessor.
The King therefore acknowledging his error in chusing Haman, is now more wise in the choise of an other, whose fidelitie towards the King, wisedome and modestic in gouernment, constancie in aduersitie,
The King Therefore acknowledging his error in choosing Haman, is now more wise in the choice of an other, whose Fidis towards the King, Wisdom and modestic in government, constancy in adversity,
or by the deceits and crafts of those whom they haue preferred, that yet at the last, they bethink thēselues to appoynt men for gouernment, whose faithfulnes & vertue is sufficiently known and tryed.
or by the Deceits and crafts of those whom they have preferred, that yet At the last, they bethink themselves to appoint men for government, whose faithfulness & virtue is sufficiently known and tried.
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So Eliakim a faithfull man and diligent, succeedeth Shebna an hypocrite, the steward of the house of Hezekiah: And Matthias the faithfull, in the roome of Iudas the traytour.
So Eliakim a faithful man and diligent, succeedeth Shebna an hypocrite, the steward of the house of Hezekiah: And Matthias the faithful, in the room of Iudas the traitor.
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but the name of the wicked perish for euer, and those dignities which they haue abused wickedly, are as it were by violēce taken from them with euerlasting shame.
but the name of the wicked perish for ever, and those dignities which they have abused wickedly, Are as it were by violence taken from them with everlasting shame.
The same did Ioseph in Aegypt, and Daniel in Babylon. Wherehence it is apparant, that it is lawfull for a faithfull man to beare any office in the courts of kings though infidels,
The same did Ioseph in Egypt, and daniel in Babylon. Whence it is apparent, that it is lawful for a faithful man to bear any office in the Courts of Kings though Infidels,
Fardermore, the Lord to shew that kingdomes are gouerned by him, and distributed according to his good pleasure, oftentimes by this meanes doth promote his seruants for the profit and commoditie of his Church,
Fardermore, the Lord to show that kingdoms Are governed by him, and distributed according to his good pleasure, oftentimes by this means does promote his Servants for the profit and commodity of his Church,
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So Constantine the great was promoted to the Empire, that hee might bridle the persecutors of the Church, who had three hundred yeeres together raged against it,
So Constantine the great was promoted to the Empire, that he might bridle the persecutors of the Church, who had three hundred Years together raged against it,
and protected the Church frō the violence of tyrants, vnto whome also the the Lord hath giuen their dignities, who did abuse them to the oppressing of the faithfull.
and protected the Church from the violence of Tyrants, unto whom also the the Lord hath given their dignities, who did abuse them to the oppressing of the faithful.
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Let vs now see with what care, and with what minde Ester endeuoured and laboured that her people might be deliuered from that danger which hanged ouer them.
Let us now see with what care, and with what mind Ester endeavoured and laboured that her people might be Delivered from that danger which hanged over them.
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Ester therefore being glad with the prosperous successe of her former petition, proceedeth to speak vnto the King, and falling downe at his feete weeping, besought him that he would turne away the wickednes of Haman the Agagite, and the deuice which he had imagined against the Iewes.
Ester Therefore being glad with the prosperous success of her former petition, Proceedeth to speak unto the King, and falling down At his feet weeping, besought him that he would turn away the wickedness of Haman the Agagite, and the device which he had imagined against the Iewes.
Althogh then she had gained much, the chiefe enemie of her people beeing dead, his goodes beeing confiscate and shee enioying them, as Mardochaeus also his honors:
Although then she had gained much, the chief enemy of her people being dead, his goods being confiscate and she enjoying them, as Mordecai also his honours:
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Now because shee perceiued that it was a hard matter to desire the calling backe of the decree, which by the law of the Persians was irreuocable, she entreateth him with greater affection and humilitie, falling down weeping at the kings feete, that so shee might the more easily mooue his minde.
Now Because she perceived that it was a hard matter to desire the calling back of the Decree, which by the law of the Persians was irrevocable, she entreateth him with greater affection and humility, falling down weeping At the Kings feet, that so she might the more Easily move his mind.
then by the teares, carefulnesse, and sorrow of his most dearely beloued wife? Now Ester casteth al the blame vpon Haman, because he was the mouer, perswader,
then by the tears, carefulness, and sorrow of his most dearly Beloved wife? Now Ester Cast all the blame upon Haman, Because he was the mover, persuader,
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so also by his commandement, the euill effect thereof ought to be turned away from the necks of those miserable wretches, on whome it was like to light.
so also by his Commandment, the evil Effect thereof ought to be turned away from the necks of those miserable wretches, on whom it was like to Light.
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The King beeing moued with the presence of Ester, holdeth out vnto her the golden scepter, the signe of his fauour and good wil, whereby the Queene being the more confirmed, standing vp, doth speake the more boldly vnto the King.
The King being moved with the presence of Ester, holds out unto her the golden sceptre, the Signen of his favour and good will, whereby the Queen being the more confirmed, standing up, does speak the more boldly unto the King.
The summe of her petition is, Let it be written, that the letters of Haman be reuoked, which he wrote to destroy the Iewes, which are in all the kings prouinces.
The sum of her petition is, Let it be written, that the letters of Haman be revoked, which he wrote to destroy the Iewes, which Are in all the Kings Provinces.
But if any shall except that her petition was vnlawfull and vnciuill, seeing that by the lawes of the Persians all Proclamations were not to be called back againe:
But if any shall except that her petition was unlawful and Uncivil, seeing that by the laws of the Persians all Proclamations were not to be called back again:
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and may euery houre be called back by contrary edicts, and yet though they haue authorities, dare not once open their mouths in the defence of Gods Church? If Ester had sought excuses & meanes to hide her selfe, she would haue said, that she had done as much as lay in her, Haman being hanged,
and may every hour be called back by contrary edicts, and yet though they have authorities, Dare not once open their mouths in the defence of God's Church? If Ester had sought excuses & means to hide her self, she would have said, that she had done as much as lay in her, Haman being hanged,
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Let vs then at the least by her example, with humble prayers call vpō the King of heauen, that he will turne away from our brethren, the wicked counsailes and craftie practises of our enemies.
Let us then At the least by her Exampl, with humble Prayers call upon the King of heaven, that he will turn away from our brothers, the wicked Counsels and crafty practises of our enemies.
but yet it sheweth a troubled mind, when he sayeth, That he had done what he might, hauing condemned Haman to the gallowes, who would haue layd his hand vpō the Iewes,
but yet it shows a troubled mind, when he Saith, That he had done what he might, having condemned Haman to the gallows, who would have laid his hand upon the Iewes,
Notwithstanding what could be done in fauour of the Iewes, but it would be contrarie to the former proclamation? Lo into what straights Princes are often brought by the fraude and malice of wicked counsellours:
Notwithstanding what could be done in favour of the Iewes, but it would be contrary to the former proclamation? Lo into what straights Princes Are often brought by the fraud and malice of wicked counsellors:
For whē as the King dares not call back his former Proclamation, what doth he but lay open his people to the slaughter, by two contrarie writings, being both of like authority, arming his subiects one against another? And if God himselfe had not holpen the poore oppressed, it is most certaine, that the former proclamation would haue had the greater force.
For when as the King dares not call back his former Proclamation, what does he but lay open his people to the slaughter, by two contrary writings, being both of like Authority, arming his Subjects one against Another? And if God himself had not helped the poor oppressed, it is most certain, that the former proclamation would have had the greater force.
Heere then let vs rather admire Gods prouidence, then praise the Kings wisedome. These things are written for our comfort, that in our greatest dāgers, and hardest distresse,
Here then let us rather admire God's providence, then praise the Kings Wisdom. These things Are written for our Comfort, that in our greatest dangers, and Hardest distress,
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and therefore committed the whole matter to the fidelitie and wisdome of Mardochaeus. Heereby it is euident, that Princes neede nothing more then faithful counsellors:
and Therefore committed the Whole matter to the Fidis and Wisdom of Mordecai. Hereby it is evident, that Princes need nothing more then faithful counsellors:
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VVhat wisdome Mardochaeus did vse in writing the Proclamation in fauour of the Iewes, in the great anguish and trouble of his mind, from verse 9. to 15. of the 8. Chapter.
What Wisdom Mordecai did use in writing the Proclamation in favour of the Iewes, in the great anguish and trouble of his mind, from verse 9. to 15. of the 8. Chapter.
vnto euery prouince according to the writing thereof, and to euery people after their speech, and to the Iewes according vnto their writing, and according to their language.
unto every province according to the writing thereof, and to every people After their speech, and to the Iewes according unto their writing, and according to their language.
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A Braham the father of the faithfull, in the greatest troubles of his minde, when he was in the way going to sacrifice his only sonne, who demanded of him where was the lamb for the burnt offering, gaue this memorable answere full of faith, saying, The Lord will prouide. For in the midst of distresses, which no wit of mā could haue remedied, he sheweth that he depēdeth altogether on Gods prouidence:
A Braham the father of the faithful, in the greatest Troubles of his mind, when he was in the Way going to sacrifice his only son, who demanded of him where was the lamb for the burned offering, gave this memorable answer full of faith, saying, The Lord will provide. For in the midst of Distresses, which no wit of man could have remedied, he shows that he dependeth altogether on God's providence:
and teacheth vs, that in all hard and doubtfull matters, we must do our dutie, and vse that wisdome which God giueth vs, least we be fearefull like the infidels,
and Teaches us, that in all hard and doubtful matters, we must do our duty, and use that Wisdom which God gives us, lest we be fearful like the Infidels,
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and leaue the euēts & doubts which we can not redresse, to Gods prouidence and most wise gouernment, who hath promised to be a light vnto vs in our most thickest darkenesse.
and leave the events & doubts which we can not redress, to God's providence and most wise government, who hath promised to be a Light unto us in our most thickest darkness.
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For, as wee heere see the Edict written, to graunt the Iewes, that beeing gathered togither, they might stand for their life against all that would as enemies inuade them:
For, as we Here see the Edict written, to grant the Iewes, that being gathered together, they might stand for their life against all that would as enemies invade them:
was it not to set them open to a hard and most daungerous Combat, against the naturall subiects of the kingdome, armed no lesse with the Kings authoritie,
was it not to Set them open to a hard and most dangerous Combat, against the natural Subjects of the Kingdom, armed no less with the Kings Authority,
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then the Iewes, who were onely poore captiues and straungers, and farre lesse in number then their enemies? Mardochaeus therefore in these straights, did what he could in dutie,
then the Iewes, who were only poor captives and Strangers, and Far less in number then their enemies? Mordecai Therefore in these straights, did what he could in duty,
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and by the authoritie graunted him from the king, remitting the whole euent of the matter vnto the mercie of the Lord, whose wonderful meanes in deliuering of his Church, hee had alreadie had experience of, in that happie end of so many dangers, which the minde of man could not haue thought on:
and by the Authority granted him from the King, remitting the Whole event of the matter unto the mercy of the Lord, whose wondered means in delivering of his Church, he had already had experience of, in that happy end of so many dangers, which the mind of man could not have Thought on:
hoping that it would come to passe, that God who had begun the deliuerance of his Church by so sudden and vnhoped meanes, would perfect the same vnto his glorie.
hoping that it would come to pass, that God who had begun the deliverance of his Church by so sudden and unhoped means, would perfect the same unto his glory.
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The time, is the 23. day of the third moneth, which is called Siuan, which answereth to part of our May. Whereby it is apparant that this Edict went forth two moneths & ten daies after the other, which as we saw Chap. 3. vers. 12. was made the thirteenth day of the first moneth.
The time, is the 23. day of the third Monn, which is called Siuan, which Answers to part of our May. Whereby it is apparent that this Edict went forth two months & ten days After the other, which as we saw Chap. 3. vers. 12. was made the thirteenth day of the First Monn.
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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:
God Therefore will have the estate of his Church to be such in this world, that she shall seem sometimes to be oppressed, without hope of restoring, sometime armed with Some just defence, sometime also to have the upper hand of her enemies:
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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 great work of his glory, First suffers his to be drowned, & as it were shut up in the graven, that in their safety, his glory may by Some more excellent means shine most clear,
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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.
Afterwards there is expressed by whom the Decree is written, to wit, by Mordecai, who did endite the substance thereof unto the Scribes, who brought it into Form 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,
Here then the King affordeth the same favour unto Mordecai, which before he did unto Haman, permitting to his pleasure whatsoever was needful to be done,
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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.
In which thing, the King may worthily be said to have dealt inconsiderately, to permit that Whole matter unto one men will and pleasure, which ought to have been done with great deliberation and stayed counsel.
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,
for if the counsellors had be called together, perhaps they would not have consented, to a Decree so favourable for the Iewes so contrary to the former,
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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:
neither of the consequence which might fallen out by it, neither of the damage which should come to all the Kings Subjects, who should destroy themselves by civil murder:
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.
These think themselves to be God's, that may not be reprehended nor reproved, so that no man may so much as look into their actions, much less gainsay them.
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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,
Of those to whom the letters Are committed to be carried into the seuen and twentie Provinces, we shall speak more commodiously afterwards, vers. 14. So that Here we Are to weigh that which is said, That they were written in the Kings name,
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For as in these dayes Kings and Princes, are wont to seale their Patents with great seales, that they may adde force and authoritie to their graunts and commandements, that same were the kings of Persia wont to do with sealing with their ring.
For as in these days Kings and Princes, Are wont to seal their Patents with great Seals, that they may add force and Authority to their grants and Commandments, that same were the Kings of Persiam wont to do with sealing with their ring.
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The King then sawe and allowed what soeuer the Scribes had written at the commandement of Mardochaeus. So we see that it is most •ight that Kings heare and see those things which are published in their name vnto their subiects, especially in things of great moment:
The King then saw and allowed what soever the Scribes had written At the Commandment of Mordecai. So we see that it is most •ight that Kings hear and see those things which Are published in their name unto their Subjects, especially in things of great moment:
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and to roote out, and to slay, and to destroy all the power of the people and of the prouince which should inuade them, their children and wiues: and to spoile their goods.
and to root out, and to slay, and to destroy all the power of the people and of the province which should invade them, their children and wives: and to spoil their goods.
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So that to auoide all ambiguitie and doubtfulnes of speech, the Hebrue may be thus translated, That it was graunted vnto the Iewes by the king, that they should slay all those that went about to lay violent hands on them, their wiues or children:
So that to avoid all ambiguity and doubtfulness of speech, the Hebrew may be thus translated, That it was granted unto the Iewes by the King, that they should slay all those that went about to lay violent hands on them, their wives or children:
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So that the summe of this Proclamation was, that it was graunted by the King vnto the Iewes, that they shoulde be gathered together to defend their liues,
So that the sum of this Proclamation was, that it was granted by the King unto the Iewes, that they should be gathered together to defend their lives,
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and besides condemne all the Saincts the faithfull seruants of God, Abraham, Moses, Iosua, the Iudges, David, and almost all the other good kings, who did leade the Lords hostes, and fought his battailes.
and beside condemn all the Saints the faithful Servants of God, Abraham, Moses, Iosua, the Judges, David, and almost all the other good Kings, who did lead the lords hosts, and fought his battles.
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and first strengthened with the Kings authoritie, could be ouercome and defeated by the Iewes, being onely seely captiues, dispearsed here and there, without armour, without authoritie Besides is it not likely that the gouernours of the prouinces would either secretly or openly rather encline to their owne mens side then to the Iewes.
and First strengthened with the Kings Authority, could be overcome and defeated by the Iewes, being only silly captives, dispersed Here and there, without armour, without Authority Beside is it not likely that the Governors of the Provinces would either secretly or openly rather incline to their own men's side then to the Iewes.
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Finally it beeing graunted that the Gouernours would encline to neither part, are not the naturall subiects rather stirred vp by this meanes against the Iewes,
Finally it being granted that the Governors would incline to neither part, Are not the natural Subjects rather stirred up by this means against the Iewes,
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The King would by no meanes seeme willing to depart from his former commandement, which notwithstanding by this contrarie decree, hee ouerturneth, and in deede taketh away.
The King would by no means seem willing to depart from his former Commandment, which notwithstanding by this contrary Decree, he overturneth, and in deed Takes away.
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and other proclamations sent out from the King against his companions and confederates, vnto whome notwithstanding licence was before graunted to destroy the godly.
and other Proclamations sent out from the King against his Sodales and confederates, unto whom notwithstanding licence was before granted to destroy the godly.
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There is a set day apointed for this matter throughout all the prouinces of the king Assuerus, to weete the xv. day of the xij. moneth, which is the moneth Adar, and which was appointed for the destruction of the Iewes:
There is a Set day appointed for this matter throughout all the Provinces of the King Assuerus, to weet the xv. day of the xij. Monn, which is the Monn Adar, and which was appointed for the destruction of the Iewes:
so that the day which was by Hamans malice prefixed for their ruine and ouerthrow, by the goodnes of God should be turned into safetie and deliuerance.
so that the day which was by Hamans malice prefixed for their ruin and overthrow, by the Goodness of God should be turned into safety and deliverance.
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Vntill that day came they might at leisure meete, and prepare and furnish themselues with things necessarie for their iust defence, diligently foreseeing as well the number of the enemies,
Until that day Come they might At leisure meet, and prepare and furnish themselves with things necessary for their just defence, diligently Foreseeing as well the number of the enemies,
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So it commeth to passe, that fo• the most part those times which the enemies of the Church did thinke to be most fit to obtaine an happie issue of their deuises and practises, God doth appoint for their destruction:
So it comes to pass, that fo• the most part those times which the enemies of the Church did think to be most fit to obtain an happy issue of their devises and practises, God does appoint for their destruction:
So diuers in our time trusting vnto that Edict, which was first made against the professors of the reformed religion, accounted of the Kings latter Edicts,
So diverse in our time trusting unto that Edict, which was First made against the professors of the reformed Religion, accounted of the Kings latter Edicts,
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Let vs now passe ouer vnto those by whose diligence those Letters were caried into all Prouinces, to wit, by the hand of swift postes, which rode on the best horses and beasts prouided for the Kings affaires:
Let us now pass over unto those by whose diligence those Letters were carried into all Provinces, to wit, by the hand of swift posts, which road on the best Horses and beasts provided for the Kings affairs:
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for the Kings of Persia vsed to haue stage postes, prepared for the iournies of euerie Prouince, that so in short time they might receiue newes of the whole affaires of the Kingdome,
for the Kings of Persiam used to have stage posts, prepared for the journeys of every Province, that so in short time they might receive news of the Whole affairs of the Kingdom,
Let vs therefore wholy depend on him, serue him continually in feare, patiently expect his helpe, looking vntill he make vs ioyfull in Christ Iesus, by whom our ioy is purchased;
Let us Therefore wholly depend on him, serve him continually in Fear, patiently expect his help, looking until he make us joyful in christ Iesus, by whom our joy is purchased;
17. Also in all and euery Prouince, and in all and euery Citie, into whatsoeuer place the Kings commandement and his decree came, there was ioy and gladnesse, afeast and good day,
17. Also in all and every Province, and in all and every city, into whatsoever place the Kings Commandment and his Decree Come, there was joy and gladness, afeast and good day,
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THere is none of vs who doth not most willingly confesse, that the saying of Paul is most true, That God according to that power which worketh in vs, is able to do exceeding abundantly aboue all that we aske or thinke.
THere is none of us who does not most willingly confess, that the saying of Paul is most true, That God according to that power which works in us, is able to do exceeding abundantly above all that we ask or think.
For who knoweth not that Gods power doth infinitly surpasse the reach and desires of our minde? Howbeit when as the truth of this sentence is made open vnto vs by cleare and euident examples,
For who Knoweth not that God's power does infinitely surpass the reach and Desires of our mind? Howbeit when as the truth of this sentence is made open unto us by clear and evident Examples,
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then with greater assurance and delight do we prooue it to be true, wherby we do powre outmore abundantly the praises of God, proclayming his power and bountie, which is far greater then all our wishes, desires, or demandes.
then with greater assurance and delight do we prove it to be true, whereby we do pour outmore abundantly the praises of God, proclaiming his power and bounty, which is Far greater then all our wishes, Desires, or demands.
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Therefore the holy Scripture doth set before our eyes many notable examples, in which the liberalitie and bountie of God doth infinitly passe our hope and petitions.
Therefore the holy Scripture does Set before our eyes many notable Examples, in which the liberality and bounty of God does infinitely pass our hope and petitions.
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But God bestowed on him greater gifts, lifting him vp into the gouernment of all Aegypt, and giuing him the next degree of honour vnto Pharao. The same fauour did Daniel feele in Babylon; for when as hee durst not hope for any greater matter then to be set at libertie to returne vnto Ierusalem, hee was made the chiefe of all Princes by Nabuchadnezzer. The same heere is seene in Mardochaeus, and the whole state of the Iewes, which were dispersed throughout all the Prouinces of the kingdome of Assuerus. For whereas they could not thinke or wish for any greater matter,
But God bestowed on him greater Gifts, lifting him up into the government of all Egypt, and giving him the next degree of honour unto Pharaoh. The same favour did daniel feel in Babylon; for when as he durst not hope for any greater matter then to be Set At liberty to return unto Ierusalem, he was made the chief of all Princes by Nebuchadnezzar. The same Here is seen in Mordecai, and the Whole state of the Iewes, which were dispersed throughout all the Provinces of the Kingdom of Assuerus. For whereas they could not think or wish for any greater matter,
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yea were ready to chaunge that bloudy death for the most hard bondage, as we learned before out of Esters speech, Chap. 7. v. 4. Behold now what God by an vnhoped meanes dooth make them to behold:
yea were ready to change that bloody death for the most hard bondage, as we learned before out of Esters speech, Chap. 7. v. 4. Behold now what God by an unhoped means doth make them to behold:
their enemie ouerthrowne, his goods giuen vnto Ester, and his honours bestowed on Mardochaeus; an Edict proclaimed on their behalfe, the greatest part of the people fauouring them, their enemies fearing them:
their enemy overthrown, his goods given unto Ester, and his honours bestowed on Mordecai; an Edict proclaimed on their behalf, the greatest part of the people favouring them, their enemies fearing them:
Is not this to do exceeding abūdantly, aboue all that we dare desire or think? And do not we at this day find the like, partly in respect of the churches in France, partly in respect of those that defēd thē? The churches beginning to enioy some peace & tranquillitie,
Is not this to do exceeding abundantly, above all that we Dare desire or think? And do not we At this day find the like, partly in respect of the Churches in France, partly in respect of those that defend them? The Churches beginning to enjoy Some peace & tranquillity,
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and his other companions condemned of rebellion and treason? Who I say, some fewe moneths before coulde haue hoped for or thought of these things? Therefore it is our dutie as well by those examples, which we see in others,
and his other Sodales condemned of rebellion and treason? Who I say, Some few months before could have hoped for or Thought of these things? Therefore it is our duty as well by those Examples, which we see in Others,
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as by those things the taste where of by experience we find in our selues, more and more to be confirmed in the hope of greater fauour and help from God,
as by those things the taste where of by experience we find in our selves, more and more to be confirmed in the hope of greater favour and help from God,
but we must certainly assure our selues, that God will shew himselfe no lesse admirable in these daies then heretofore he hath done in the defence of his church.
but we must Certainly assure our selves, that God will show himself not less admirable in these days then heretofore he hath done in the defence of his Church.
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Such was their apparell whom the Kings of Persia would honour, and vnto whom they gaue the chiefe places of dignitie about them, that they might gouerne the weightiest affaires of the whole Kingdome.
Such was their apparel whom the Kings of Persiam would honour, and unto whom they gave the chief places of dignity about them, that they might govern the Weightiest affairs of the Whole Kingdom.
For it is seemely that those who are called by the King to the gouernment of their State, should be discerned by some notes, whereby their dignitie and maiestie may be knowne,
For it is seemly that those who Are called by the King to the government of their State, should be discerned by Some notes, whereby their dignity and majesty may be known,
For great Princes will haue certaine signes of greatnesse and m•iestie to shine as it were in theyr chiefest officers, that theyr glory may thereby appeare the greater:
For great Princes will have certain Signs of greatness and m•iestie to shine as it were in their chiefest Officers, that their glory may thereby appear the greater:
Whereby it is apparant that the faithfull may with a good conscience vse all things that are meane and indifferent so that they retaine godlinesse, modestie, and charitie;
Whereby it is apparent that the faithful may with a good conscience use all things that Are mean and indifferent so that they retain godliness, modesty, and charity;
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not proudly lifting vp thēselues against others, nor pampering & delighting themselues in pleasures, neither abusing that fauor & authoritie which they haue receiued.
not proudly lifting up themselves against Others, nor pampering & delighting themselves in pleasures, neither abusing that favour & Authority which they have received.
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nor the ̄TXT lesse religious, for that they gouerned the affaires of mightie Monarches: nor the lesse humble and modest, for that they attained to high honor.
nor the NTXT less religious, for that they governed the affairs of mighty Monarchs: nor the less humble and modest, for that they attained to high honour.
Lo here how god can in a momēt change the miserable condition of his seruants, into an happie and flourishing estate, that his power in this matter may be the more apparant.
Lo Here how god can in a moment change the miserable condition of his Servants, into an happy and flourishing estate, that his power in this matter may be the more apparent.
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What then could Mardochaeus say, but that which Dauid saith after he had prayed for the helpe of God to deliuer him? Thou hast turned my mourning into ioy, thou hast loosed my sacke and girded me with gladnesse.
What then could Mordecai say, but that which David Says After he had prayed for the help of God to deliver him? Thou hast turned my mourning into joy, thou hast loosed my sack and girded me with gladness.
that great glory shall ensue after great disgrace, and after great abasing, high honor and magnificence, whereof the knowne examples of Iob and Dauid do make proofe,
that great glory shall ensue After great disgrace, and After great abasing, high honour and magnificence, whereof the known Examples of Job and David do make proof,
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Ought not we then by these things to become more constant and bold in the middest of our dangers and greatest distresse? And thus farre of Mardochaeus glorie.
Ought not we then by these things to become more constant and bold in the midst of our dangers and greatest distress? And thus Far of Mordecai glory.
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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;
and First of those who dwelled in Susa, and then of those who were dispersed in other Cities and Provinces, ver. 17. Of the Iewes which were abiding in Susa, it is said in the end of the 15. verse, that the natural inhabitants rejoiced for their sakes;
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as for the most part wee see it to •appen, that vnto what part the Kings ••uour and affection doth bend, to the 〈 ◊ 〉 also the good wil of the people doth ••cline.
as for the most part we see it to •appen, that unto what part the Kings ••uour and affection does bend, to the 〈 ◊ 〉 also the good will of the people does ••cline.
Many therefore being moued •ith so sudden and wonderfull changes, and seeing them reuiued whom before ••ey thought dead, might well say with 〈 ◊ 〉 Prophet, Psal. 126. 2. The Lord hath •ne great things for them:
Many Therefore being moved •ith so sudden and wonderful changes, and seeing them revived whom before ••ey Thought dead, might well say with 〈 ◊ 〉 Prophet, Psalm 126. 2. The Lord hath •ne great things for them:
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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.
and gladness, and joy, and glory. Light is Set against the darkness of affliction; gladness against sorrow; joy against tears; glory against shame and abasing.
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The matter was that happie chang• of their estate, their chiefe and most hate full, enemie being dead and destroyed the king greatly fauouring them, the cōmandement sent forth in their behalfe Ester and Mardochaeus being exalted int• the highest dignitie and grace with th• king:
The matter was that happy chang• of their estate, their chief and most hate full, enemy being dead and destroyed the King greatly favouring them, the Commandment sent forth in their behalf Ester and Mordecai being exalted int• the highest dignity and grace with th• King:
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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,
Let us not Therefore suppose that this was a profane joy, or the laughter of the children of this world, who delight themselves with all intemperancy and riot,
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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,
but a true spiritual joy proceeding from God, which had taken so deep root in their minds, that they did show forth the effects thereof in all the parts of their body,
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for they did not keep any festiuall day vntil after the executiō of the decree, and destructiō of their enemies, as afterwards we shall see. Feastes agree with prosperitie; fasts with aduersities and calamities:
for they did not keep any festival day until After the execution of the Decree, and destruction of their enemies, as afterwards we shall see. Feasts agree with Prosperity; fasts with adversities and calamities:
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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,
as well in the former Deliverances of his Church, as in these latter which daily we see to be performed? but Some man will say, there is not yet so great an occasion offered unto the Iewes of gladness,
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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,
The joy then that was bred in their hearts for this new benefit which they had received from God, did likewise encourage them to hope the more boldly for that which was to come,
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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,
Because God being so excellent a workman, is not wont to leave his work imperfect, as Psalm 138. 8. it is said, The Goodness of the Lord Endureth for ever,
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:
And yet not with standing leaving unto them a certain pledge and earnest of full deliverance, he gives them hope of happy success, which yet dependeth wholly upon him:
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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;
for thou also hast wrought all our works for us That which is added in the end of this verse, might avail much to raise up the Iewes into a good hope, to weet, that many of the people of the land became Iewes;
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.
or that they did embrace their Religion, acknowledging the God of the Iewes for the true God, who alone can save and deliver out of danger, those that put their Whole trust and confidence in him.
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and despised or euen hated and persecuted the Church and her doctrine, when as they perceiue that so mightily, beyond all expectatiō, deliuer his out of the iawes of their enemies,
and despised or even hated and persecuted the Church and her Doctrine, when as they perceive that so mightily, beyond all expectation, deliver his out of the Jaws of their enemies,
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So when God had by so many miracles tamed and subdued Pharao and all Egypt, and after the last plague when his people went out with an high and mightie hand, a great multitude ioyned themselues to the Israelites, to goe together with them out of Aegypt. In the time of David, when as he had obtained those noble victories, many ioyned themselues vnto him, some (as himselfe sayeth) for seruile feare, some willingly, and of their owne accord.
So when God had by so many Miracles tamed and subdued Pharaoh and all Egypt, and After the last plague when his people went out with an high and mighty hand, a great multitude joined themselves to the Israelites, to go together with them out of Egypt. In the time of David, when as he had obtained those noble victories, many joined themselves unto him, Some (as himself Saith) for servile Fear, Some willingly, and of their own accord.
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Many strangers also followed the people, returning out of the captiuitie of Babylon, as it is said in Ezra, that some were put from the Priesthood because they knew not their genealogie.
Many Strangers also followed the people, returning out of the captivity of Babylon, as it is said in Ezra, that Some were put from the Priesthood Because they knew not their genealogy.
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In the Christian Church also, when as after that Licinius was ouercome by Constantine, the persecutiōs of the Church ceased, which had continued almost three hundred yeeres together,
In the Christian Church also, when as After that Licinius was overcome by Constantine, the persecutions of the Church ceased, which had continued almost three hundred Years together,
as Gen. 35. 5. the feare of God is said to haue fallen on all the cities neere vnto Sichem, that they dared not follow after Iacob, whose sonnes Simeon & Leui, had spoiled the citie of Sichem, and slaine the inhabitants thereof.
as Gen. 35. 5. the Fear of God is said to have fallen on all the cities near unto Sichem, that they dared not follow After Iacob, whose Sons Simeon & Levi, had spoiled the City of Sichem, and slain the inhabitants thereof.
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This is that feare I say, •hereby the enemies of the Church are •estrained, wherby their hāds are bound, •r their weapons fall out of their hands, and they are made either made or sencelesse.
This is that Fear I say, •hereby the enemies of the Church Are •estrained, whereby their hands Are bound, •r their weapons fallen out of their hands, and they Are made either made or senseless.
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Out of all this we learne, that a great part of the glorie of the Church consisteth in her deliuerance, which God bestoweth vpon her after aduersitie and calamitie:
Out of all this we Learn, that a great part of the glory of the Church Consisteth in her deliverance, which God bestoweth upon her After adversity and calamity:
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Let vs not therefore beare grudgingly the length of afflictions, or despaire in mind, though they be hard and violent, whereby also we are as it were thrust down• into the graue,
Let us not Therefore bear grudgingly the length of afflictions, or despair in mind, though they be hard and violent, whereby also we Are as it were thrust down• into the graven,
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so also it shall come to passe, that we by his power being quickned together with him after the laying downe of the shame of the crosse and •eath, shall be also made partakers of his glorie and immortalitie, that through •im we may prayse God in the life eter•all, to whome belongeth all honor and glorie for euermore. Amen.
so also it shall come to pass, that we by his power being quickened together with him After the laying down of the shame of the cross and •eath, shall be also made partakers of his glory and immortality, that through •im we may praise God in the life eter•all, to whom belongeth all honour and glory for evermore. Amen.
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By what meanes the Iewes did execute that which was contained in the Proclamation made in their fauour from the first verse of the ninth Chapter vnto the II. CHAP. IX.
By what means the Iewes did execute that which was contained in the Proclamation made in their favour from the First verse of the ninth Chapter unto the II CHAP. IX.
when it drewe neere that the Kings commaundement and his decree should be put in execution, in the day that the enemies of the Iewes hoped to haue power ouer them (but it turned contrarie,
when it drew near that the Kings Commandment and his Decree should be put in execution, in the day that the enemies of the Iewes hoped to have power over them (but it turned contrary,
yea and obtained that which at the first she would not hope for, to weete, the shamefull death of Haman the most cruell enemie of the Church, the great honours of Mardochaeus succeeding in his place, a Proclamation in fauour of the Iewes, frō which there arose a publick ioy vnto al the people, whereof we spake in the last Sermon.
yea and obtained that which At the First she would not hope for, to weet, the shameful death of Haman the most cruel enemy of the Church, the great honours of Mordecai succeeding in his place, a Proclamation in favour of the Iewes, from which there arose a public joy unto all the people, whereof we spoke in the last Sermon.
There remaineth the greatest and most excellent effect, proceeding frō the same cause, to weete, the victorie which they had ouer all their enemies, whome being armed with the authoritie of the chiefe Magistrate, they vtterly destroyed, to execute the iust vengeance of God against the enemies of his Church.
There remains the greatest and most excellent Effect, proceeding from the same cause, to weet, the victory which they had over all their enemies, whom being armed with the Authority of the chief Magistrate, they utterly destroyed, to execute the just vengeance of God against the enemies of his Church.
So that it was no marueile if the Iewes euen at their pleasure did turne backe againe vpon their enemies heads, the mischiefe which they practised against them.
So that it was no marvel if the Iewes even At their pleasure did turn back again upon their enemies Heads, the mischief which they practised against them.
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We shall deale at this present concerning those fiue hundred mē which were slaine in Susa with the tenne sonnes of Haman, where there is set forth vnto vs very notable and most necessary doctrines, to weet, that by feruent and faithfull prayer, all things are obtained from God,
We shall deal At this present Concerning those fiue hundred men which were slain in Susa with the tenne Sons of Haman, where there is Set forth unto us very notable and most necessary doctrines, to weet, that by fervent and faithful prayer, all things Are obtained from God,
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But these things will better be learned in the explication of the particulars. First therefore the day of this execution is noted the thirteenth day of the xij. moneth Adar, which answereth to part of our February, and the beginning of March.
But these things will better be learned in the explication of the particulars. First Therefore the day of this execution is noted the thirteenth day of the xij. Monn Adar, which Answers to part of our february, and the beginning of March.
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Although therefore sometimes it fall out, that Satan the author of all sorceries, inchantments, and diuinations, do speake truth (God by his 〈 ◊ 〉 iudgement & vengeāce giuing force 〈 ◊ 〉 to his errors) yet this is his only end, 〈 ◊ 〉 delude and draw into perdition all those curious folke which employ themselu•• to such artes full of sacriledge and impietie:
Although Therefore sometime it fallen out, that Satan the author of all sorceries, enchantments, and divinations, do speak truth (God by his 〈 ◊ 〉 judgement & vengeance giving force 〈 ◊ 〉 to his errors) yet this is his only end, 〈 ◊ 〉 delude and draw into perdition all those curious folk which employ themselu•• to such arts full of sacrilege and impiety:
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and deceits of other like leger-du-maines, did promise vnto themselues the wished and happie end of their purposes, which was the abolishing of the Reformed Churches, and doctrine of the Gospell:
and Deceits of other like leger-du-maines, did promise unto themselves the wished and happy end of their Purposes, which was the abolishing of the Reformed Churches, and Doctrine of the Gospel:
Hearken now what way the Iewes tooke by the Kings permission to destroy their enemies, They gathered themselues together in their cities through all the pro•inces of the King Assuerus, to lay hand vpō those that sought their hurt.
Harken now what Way the Iewes took by the Kings permission to destroy their enemies, They gathered themselves together in their cities through all the pro•inces of the King Assuerus, to lay hand upon those that sought their hurt.
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and principally did flee vnto God by prayer, desiring that he who hitherto had shewed thē so great fauour, would make perfect the worke of their deliuerance.
and principally did flee unto God by prayer, desiring that he who hitherto had showed them so great favour, would make perfect the work of their deliverance.
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for vnlesse God had daunted their courage, and weakened their force & prowesse, there was no hope that the Iewes could be vanquishers of their enemies.
for unless God had daunted their courage, and weakened their force & prowess, there was no hope that the Iewes could be vanquishers of their enemies.
for this was the forme of the first edict, chap. 8. vers. 11. So that wee must needes say, that the same day the enemies of the Iewes assembled, to destroy and slay them:
for this was the Form of the First edict, chap. 8. vers. 11. So that we must needs say, that the same day the enemies of the Iewes assembled, to destroy and slay them:
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for else how could they know who were their enemies? or by what lawe could they haue vsed violence against those who kept themselues quiet and peaceable in their houses? But by what lawe did the enemies of the Iewes take armour against them? Euen bearing themselues bolde vpon the Kings Decree, which was not called backe, although one contrarie were published.
for Else how could they know who were their enemies? or by what law could they have used violence against those who kept themselves quiet and peaceable in their houses? But by what law did the enemies of the Iewes take armour against them? Eve bearing themselves bold upon the Kings decree, which was not called back, although one contrary were published.
and that they should receiue a iust vengeance of their vngodlinesse and crueltie, as God is sayd, to harden the hearts of the Canaanites, to goe out to meete the Israelites in battaile;
and that they should receive a just vengeance of their ungodliness and cruelty, as God is said, to harden the hearts of the Canaanites, to go out to meet the Israelites in battle;
For if he would not or could not call backe againe the former edict, why did hee not at the least secretly signifie, that hee woulde haue euerie one remaine quiet, and leaue the Iewes vntouched.
For if he would not or could not call back again the former edict, why did he not At the least secretly signify, that he would have every one remain quiet, and leave the Iewes untouched.
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when it pleaseth God to cast a feare vpon the enemies, as heere it is sayd, That the feare of the Iewes fell vpon all people, For whence came this feare but frō God, who made his seruants,
when it Pleases God to cast a Fear upon the enemies, as Here it is said, That the Fear of the Iewes fell upon all people, For whence Come this Fear but from God, who made his Servants,
though fewe in number, to be terrible and cause of feare to those, of whome most mightie nations and all the people of the world stoode in feare? Is victorie then from any other then from god, who feareth the enemies,
though few in number, to be terrible and cause of Fear to those, of whom most mighty Nations and all the people of the world stood in Fear? Is victory then from any other then from god, who fears the enemies,
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and giueth vnto his, strength & courage? So say the faithfull when they set foorth Gods praises, that neither by their owne nor their fathers sword came they into the possessiō of the lād of Canaā, or did hold it so many yeares:
and gives unto his, strength & courage? So say the faithful when they Set forth God's praises, that neither by their own nor their Father's sword Come they into the possession of the land of Canaā, or did hold it so many Years:
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but by Gods right hand, and the light of his coūtenance ▪ So Dauid giuing God thankes for the victories which hee had gotten, saith, that he followed his enemies and stroke them, so that they were not able to arise,
but by God's right hand, and the Light of his countenance ▪ So David giving God thanks for the victories which he had got, Says, that he followed his enemies and stroke them, so that they were not able to arise,
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These are the most sure and strong armor of the faithfull, whereby they are vnto all their enemies most fearefull and inuincible Wherefore their arrogancie and rashnesse can neuer sufficiently be reproued and condemned, who professing themselues Christians,
These Are the most sure and strong armour of the faithful, whereby they Are unto all their enemies most fearful and invincible Wherefore their arrogancy and rashness can never sufficiently be reproved and condemned, who professing themselves Christians,
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How much the fauour of rulers and those who are the kings officers can preuaile in the furthering of any part, no man is ignorāt ▪ But marke you heere a strange matter ▪ the Princes and rulers take part with the Iewes, against the naturall subiects of the land:
How much the favour of Rulers and those who Are the Kings Officers can prevail in the furthering of any part, no man is ignorant ▪ But mark you Here a strange matter ▪ the Princes and Rulers take part with the Iewes, against the natural Subjects of the land:
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and especially of those who thought so much to bee abated from their dignitie, how much he was exalted? but so much the more clearely doth God shewe himselfe to be hee who at his good pleasure lifteth vp men and throweth them down,
and especially of those who Thought so much to be abated from their dignity, how much he was exalted? but so much the more clearly does God show himself to be he who At his good pleasure lifts up men and throweth them down,
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Wherefore wee are heere taught to depend on his prouidence, and to rest wholy thereon, not curiously seeking how they are promoted vnto honor who take vpon them the defence of the Church,
Wherefore we Are Here taught to depend on his providence, and to rest wholly thereon, not curiously seeking how they Are promoted unto honour who take upon them the defence of the Church,
and preserued vnto him his dignitie safe and whole, knoweth also by what meanes to defend and protect those whose worke he will vse, to the defence of his Church, scattering and turning to nought all the craftie counsels of the enemies which shal threaten any euil against them.
and preserved unto him his dignity safe and Whole, Knoweth also by what means to defend and Pact those whose work he will use, to the defence of his Church, scattering and turning to nought all the crafty Counsels of the enemies which shall threaten any evil against them.
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But heere especially this is to be obserued, that Mardochaeus did ascend vnto this honour by these steps, godlinesse, the feare of God, zeale of his glory, a pure affection of helping and defending the Church;
But Here especially this is to be observed, that Mordecai did ascend unto this honour by these steps, godliness, the Fear of God, zeal of his glory, a pure affection of helping and defending the Church;
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and also by all lawes both humane and diuine, in a lawfull warre and naturall defence against those which sought their life, it was euer permitted so to doo.
and also by all laws both humane and divine, in a lawful war and natural defence against those which sought their life, it was ever permitted so to do.
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because that euery one who was not altogither voyde of humanitie, or blinded with despite, might easily of himselfe iudge, that that Edict was beyond all equitie.
Because that every one who was not altogether void of humanity, or blinded with despite, might Easily of himself judge, that that Edict was beyond all equity.
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But if any againe shall except that there was no place for reuenge, seeing it is written, Vengeance is mine ▪ and Christ Iesus biddeth his, to loue their enemies: the aunswere is easie, that GOD, who forbiddeth priuate reuenge, which euery priuate man taketh vpon him in his owne cause, doth also commaunde those to whome hee hath committed the sworde to doo iustice, to exercise his iudgements,
But if any again shall except that there was no place for revenge, seeing it is written, Vengeance is mine ▪ and christ Iesus bids his, to love their enemies: the answer is easy, that GOD, who forbiddeth private revenge, which every private man Takes upon him in his own cause, does also command those to whom he hath committed the sword to do Justice, to exercise his Judgments,
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so that hee hath oftentimes hardly chidden and seuerely punished those who by foolish pittie and clemencie haue beene more slacke in executing those iudgements of God,
so that he hath oftentimes hardly chidden and severely punished those who by foolish pity and clemency have been more slack in executing those Judgments of God,
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Now who I pray you, are more worthy to die, then those who with a setled and grounded hatred, do endeuour by all waies and meanes they may to destory the godly, spoyle their goods, depriue them of their dignities, roote out the Church,
Now who I pray you, Are more worthy to die, then those who with a settled and grounded hatred, do endeavour by all ways and means they may to destory the godly, spoil their goods, deprive them of their dignities, root out the Church,
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so that to loue and to kil are not so contrarie, but that they may meete at the same instant, in one and the same man, who by reason of his dutie and office exerciseth the iudgements of God against the wicked, of whom hee hateth not the nature,
so that to love and to kill Are not so contrary, but that they may meet At the same instant, in one and the same man, who by reason of his duty and office Exerciseth the Judgments of God against the wicked, of whom he hates not the nature,
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but the vntamed wickednesse which cannot bee cured by any meanes but by cutting off. Neither dooth God alwaies obserue one manner in reuenging himselfe vpon his enemies.
but the untamed wickedness which cannot be cured by any means but by cutting off. Neither doth God always observe one manner in revenging himself upon his enemies.
For diuers times he performeth his worke without the worke and ministerie of men, as when Pharao was drowned being ouerwhelmed with the waues of the Sea:
For diverse times he Performeth his work without the work and Ministry of men, as when Pharaoh was drowned being overwhelmed with the waves of the Sea:
Diuers times and that most commonly, he vseth the hands and weapons of his people to beate down the fiercenesse of the enemies, who rose vp against him.
Diverse times and that most commonly, he uses the hands and weapons of his people to beat down the fierceness of the enemies, who rose up against him.
Here God would by the and of these poore captiues, ouerthrow •he pride and malice of the enemies of his Church ▪ that they might be certified, that •lthough God had chastised his people, •et had he not altogither cast them from •im:
Here God would by thee and of these poor captives, overthrow •he pride and malice of the enemies of his Church ▪ that they might be certified, that •lthough God had chastised his people, •et had he not altogether cast them from •im:
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This same thin• Isai threatneth vnto the enemies of th• Church of God in these words, Y• shall conceiue chaffe, and bring foorth stu•ble, your owne breath is the fire that sh• deuoure you.
This same thin• Isaiah threatens unto the enemies of th• Church of God in these words, Y• shall conceive chaff, and bring forth stu•ble, your own breath is the fire that sh• devour you.
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That which was spoken in genera• is in partes deliuered in the verses f•lowing, to wit, that there were 〈 ◊ 〉 hundred men slaine by the Iewes in 〈 ◊ 〉, the Cittie royall,
That which was spoken in genera• is in parts Delivered in the Verses f•lowing, to wit, that there were 〈 ◊ 〉 hundred men slain by the Iewes in 〈 ◊ 〉, the city royal,
It is maruell that in Susa the Citie •yall, any durst mooue against them, •hen as so many signes of the Kings fa•our which hee shewed to Mardochaeus •nd the other Iewes could not be hidde:
It is marvel that in Susa the city •yall, any durst move against them, •hen as so many Signs of the Kings fa•our which he showed to Mordecai •nd the other Iewes could not be hid:
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•ut the vengeance of God will not suf••r the wicked to rest, who retaine that •esire and rage to doo hurt in their harts, •ut of necessitie they will breake forth, 〈 ◊ 〉 be carried headlong (as wilde beasts 〈 ◊ 〉 into the nets) vpon the lawfull 〈 ◊ 〉 which God had furnished his 〈 ◊ 〉 with.
•ut the vengeance of God will not suf••r the wicked to rest, who retain that •esire and rage to do hurt in their hearts, •ut of necessity they will break forth, 〈 ◊ 〉 be carried headlong (as wild beasts 〈 ◊ 〉 into the nets) upon the lawful 〈 ◊ 〉 which God had furnished his 〈 ◊ 〉 with.
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As concerning Hamans sonnes, they 〈 ◊ 〉 deseruedly punished by death, first 〈 ◊ 〉 they were of the stocke of the 〈 ◊ 〉, concerning whom God had 〈 ◊ 〉 that they should be vtterly 〈 ◊ 〉,
As Concerning Hamans Sons, they 〈 ◊ 〉 deservedly punished by death, First 〈 ◊ 〉 they were of the stock of the 〈 ◊ 〉, Concerning whom God had 〈 ◊ 〉 that they should be utterly 〈 ◊ 〉,
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Besides, because it is likely 〈 ◊ 〉 in desire of reuenge of theyr 〈 ◊ 〉 shamefull death, they had done 〈 ◊ 〉 they might in stirring vp to seditiō, those mutinous fellows which they could find, either in that great Citie of Susa, o• in any other where they had any authoritie.
Beside, Because it is likely 〈 ◊ 〉 in desire of revenge of their 〈 ◊ 〉 shameful death, they had done 〈 ◊ 〉 they might in stirring up to sedition, those mutinous Fellows which they could find, either in that great city of Susa, o• in any other where they had any Authority.
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and the enemi•• of his glory, to wit, that which Iob saith He shal neither haue sonne nor nephew ami• his people, nor any posteritie in his dwelling whereunto also appertaineth that which is, Psal. 21. 10. Their fruite shalt thou d•stroy from the earth,
and the enemi•• of his glory, to wit, that which Job Says He shall neither have son nor nephew ami• his people, nor any posterity in his Dwelling whereunto also appertaineth that which is, Psalm 21. 10. Their fruit shalt thou d•stroy from the earth,
What then remaineth but that 〈 ◊ 〉 carefully employ our selues to righteousnesse and holinesse, call vnfainedly vpon God in all our necessities and calamities, patiently expect his helpe,
What then remains but that 〈 ◊ 〉 carefully employ our selves to righteousness and holiness, call unfeignedly upon God in all our necessities and calamities, patiently expect his help,
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and wait for his vengeance against our enemies, whose good and saluation yet let vs seeke, that so they beeing turned vnto God, rather then turned from him and destroyed, we may altogither sincerely & with all our hearts, serue him in Christ Iesus his sonne our Lord, to whom bee glorie, prayse, and dominion, for euer. Amen.
and wait for his vengeance against our enemies, whose good and salvation yet let us seek, that so they being turned unto God, rather then turned from him and destroyed, we may altogether sincerely & with all our hearts, serve him in christ Iesus his son our Lord, to whom be glory, praise, and dominion, for ever. Amen.
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and destroyed fiue hundred men, and the ten sons of Haman: what haue they done in the rest of the kings prouinces? Now what is thy petition that it may be giuen thee? or what is thy request moreouer that it may be performed?
and destroyed fiue hundred men, and the ten Sons of Haman: what have they done in the rest of the Kings Provinces? Now what is thy petition that it may be given thee? or what is thy request moreover that it may be performed?
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15. So the Iewes that were in Susa assembled themselves on the fourteenth day of the moneth Adar, and slew three hundred mē in Susa, but on the spoyle they laied not their hand.
15. So the Iewes that were in Susa assembled themselves on the fourteenth day of the Monn Adar, and slew three hundred men in Susa, but on the spoil they laid not their hand.
EVery man confesseth that victorie commeth from God, so that there is scarcely any found euen among the Heathen so wicked or stubborne, who hauing obtained a victorie, did not by some signe testifie his thankfulnesse vnto him whō he supposed to be agod.
EVery man Confesses that victory comes from God, so that there is scarcely any found even among the Heathen so wicked or stubborn, who having obtained a victory, did not by Some Signen testify his thankfulness unto him whom he supposed to be agod.
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But this was so proper and peculiar vnto the people of Israel, as beeing better instructed, that they haue made therof a proper name of God, calling him the God of Hostes.
But this was so proper and peculiar unto the people of Israel, as being better instructed, that they have made thereof a proper name of God, calling him the God of Hosts.
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And if hee worthily be acknowledged the giuer of all victories, how much more of those, in which expresly dooth shine his especiall fauour and goodnesse towards his Church,
And if he worthily be acknowledged the giver of all victories, how much more of those, in which expressly doth shine his especial favour and Goodness towards his Church,
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For how could the king so lay open his naturall subiects to be slaine and destroyed by straungers? how could a woman obtaine so much? how could seely captiues dare commit so great a slaughter? how could so mightie a people suffer it, without some extraordinarie motion and Gods speciall fauour? There is therefore heere proposed vnto vs, a most profitable doctrine of the loue of GOD towards his Church;
For how could the King so lay open his natural Subjects to be slain and destroyed by Strangers? how could a woman obtain so much? how could silly captives Dare commit so great a slaughter? how could so mighty a people suffer it, without Some extraordinary motion and God's special favour? There is Therefore Here proposed unto us, a most profitable Doctrine of the love of GOD towards his Church;
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It seemeth very likely vnto me, that it was done by some, who by tel•ing that there were so many slaine in one •itie, would willingly haue stirred vp the •ings wrath & hatred against the Iewes.
It seems very likely unto me, that it was done by Some, who by tel•ing that there were so many slain in one •itie, would willingly have stirred up the •ings wrath & hatred against the Iewes.
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But whence so euer the King was certi••ed, it is certaine it was a sufficient mes•age to haue stirred the kings mind vnto •ust anger for the slaughter of his subiects •ade euen as it were in his sight.
But whence so ever the King was certi••ed, it is certain it was a sufficient mes•age to have stirred the Kings mind unto •ust anger for the slaughter of his Subjects •ade even as it were in his sighed.
For in •uch bloudie slaughters, kings if they haue •ot cast off all humanitie, and naturall af•ection, at last repent them of that which •uer-rashly they granted,
For in •uch bloody slaughters, Kings if they have •ot cast off all humanity, and natural af•ection, At last Repent them of that which •uer-rashly they granted,
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and it shall be giuē thee, or what is thy petition moreouer, and it shall be done? By these words he doth partly gratifie Ester, in the reuenge abundantly taken vpō her enemies:
and it shall be given thee, or what is thy petition moreover, and it shall be done? By these words he does partly gratify Ester, in the revenge abundantly taken upon her enemies:
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partly also giueth her power to do somewhat more if she list, that nothing may be omitted which she would desire to the full reuēge on the enemies of her people.
partly also gives her power to do somewhat more if she list, that nothing may be omitted which she would desire to the full revenge on the enemies of her people.
yet vnlesse he had cast off all humanitie and all care which a king ought to haue of his subiects, he wold haue lamēted that the bloud of his people armed at his cōmandement, should so miserably haue bin shead.
yet unless he had cast off all humanity and all care which a King ought to have of his Subjects, he would have lamented that the blood of his people armed At his Commandment, should so miserably have been shed.
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and prouide by good lawes and constitutions that by tumults bloud be not shead, and that it be not made lawfull by a confused libertie warranted by the lawes,
and provide by good laws and constitutions that by tumults blood be not shed, and that it be not made lawful by a confused liberty warranted by the laws,
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This so liberall a grant made vnto Ester, she demandeth, If it seeme good vnto the King, let it be granted vnto the Iewes which are in Susa, to do to morrow according vnto this dayes decree;
This so liberal a grant made unto Ester, she demandeth, If it seem good unto the King, let it be granted unto the Iewes which Are in Susa, to do to morrow according unto this days Decree;
By this demand, it is sufficiētly manifest, that many who either by bearing of weapon or some other meanes, had the day before shewed themselues enemies vnto the Iewes were escaped, the Iewes not being ignorant therof,
By this demand, it is sufficiently manifest, that many who either by bearing of weapon or Some other means, had the day before showed themselves enemies unto the Iewes were escaped, the Iewes not being ignorant thereof,
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when as euen in the most bloudie battailes, and between the most deadly enemies, after the furie of the conflict, those who haue escaped, either yeeld themselues,
when as even in the most bloody battles, and between the most deadly enemies, After the fury of the conflict, those who have escaped, either yield themselves,
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or else the victorie only doth suffice? Besides, doth not that seeme also to passe the bounds of humanitie, to desire to haue the tenne sonnes of Haman to be hanged with shame and reproch, being alreadie slaine,
or Else the victory only does suffice? Beside, does not that seem also to pass the bounds of humanity, to desire to have the tenne Sons of Haman to be hanged with shame and reproach, being already slain,
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when as many haue granted buriall vnto their enemies being slaine? But the godlinesse of Ester which she shewed in all her life, doth hinder that we should thinke that she gaue place to any passion:
when as many have granted burial unto their enemies being slain? But the godliness of Ester which she showed in all her life, does hinder that we should think that she gave place to any passion:
then to be condemned as though she had bin a slaue vnto her affections. For we reade that God hath approued the like punishments against the wicked and vngodly,
then to be condemned as though she had been a slave unto her affections. For we read that God hath approved the like punishments against the wicked and ungodly,
because Saul had broken the oth and faith giuē of old time by the Israelites to the Gibeonites. Besides, God commanded the Princes of the congregatiō which had led the people into wickednes with the idols & women of the Madianites to be hanged;
Because Saul had broken the oath and faith given of old time by the Israelites to the Gibeonites. Beside, God commanded the Princes of the congregation which had led the people into wickedness with the Idols & women of the Midianites to be hanged;
Notwithstanding whosoeuer he be that will imitate such examples, must first most diligentlie search his owne heart, that vnder a false pretence hee giue not place vnto any euill passion of the flesh.
Notwithstanding whosoever he be that will imitate such Examples, must First most diligently search his own heart, that under a false pretence he give not place unto any evil passion of the Flesh.
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In which thing the slip is easie, which thing by their example those two disciples of Christ do teach vs, who by a peruerse imitation of the fact of Elias, would haue fire to descend from heauen, to consume that citie of the Samaritanes, which shut their gates against the Lord when he would haue entred.
In which thing the slip is easy, which thing by their Exampl those two Disciples of christ do teach us, who by a perverse imitation of the fact of Elias, would have fire to descend from heaven, to consume that City of the Samaritans, which shut their gates against the Lord when he would have entered.
For hee is reported to haue commanded that it should be done, so that there was a Decree giuen at Susa, whereby they hanged the tenne sonnes of Haman. As soone then as Ester had spoken, the commandement was giuen and published, God so enclining the kings heart, that the Church might afterward enioy the more firme peace and tranquillitie.
For he is reported to have commanded that it should be done, so that there was a decree given At Susa, whereby they hanged the tenne Sons of Haman. As soon then as Ester had spoken, the Commandment was given and published, God so inclining the Kings heart, that the Church might afterwards enjoy the more firm peace and tranquillity.
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For otherwise it might worthily seeme a wonder, that the King should make so little account to spend the bloud of his subiects, whome he so easily layd open vnto the slaughter:
For otherwise it might worthily seem a wonder, that the King should make so little account to spend the blood of his Subjects, whom he so Easily laid open unto the slaughter:
and that he feared not sedition in his people, or that he was accounted by them a Tyrant, who by cōtrarie edicts would arme his people one against another,
and that he feared not sedition in his people, or that he was accounted by them a Tyrant, who by contrary edicts would arm his people one against Another,
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for it is sayd, that the Iewes which were at Susa, gathered themselues together vpon the fourteenth day also of the moneth Adar, and slew three hundred men in Susa, but layd not their hand on the spoyle.
for it is said, that the Iewes which were At Susa, gathered themselves together upon the fourteenth day also of the Monn Adar, and slew three hundred men in Susa, but laid not their hand on the spoil.
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and moreouer might haue pretended that it was to be feared, least heereafter the Kings minde changing, they should be called to an account for the sheading of so much bloud:
and moreover might have pretended that it was to be feared, lest hereafter the Kings mind changing, they should be called to an account for the shedding of so much blood:
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least both those who yeeld themselues being ouercome, and those who fight in the heate of the battaile, be accounted both alike, and without differēce be slain.
lest both those who yield themselves being overcome, and those who fight in the heat of the battle, be accounted both alike, and without difference be slave.
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and did onely execute crueltie against those who had professed themselues open enemies, and had sought the death and destruction of them, their wiues and children.
and did only execute cruelty against those who had professed themselves open enemies, and had sought the death and destruction of them, their wives and children.
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For those are the effects of an headlesse sedition, to 〈 ◊ 〉 cruell against all whomsoeuer they 〈 ◊ 〉, friend or foe, guiltlesse or guiltie ▪ And when as none of the other inhabi•ants of Susa did stirre, it is to be affirmed 〈 ◊ 〉 the Iewes did not abuse their power, •either killed any which was innocent:
For those Are the effects of an headless sedition, to 〈 ◊ 〉 cruel against all whomsoever they 〈 ◊ 〉, friend or foe, guiltless or guilty ▪ And when as none of the other inhabi•ants of Susa did stir, it is to be affirmed 〈 ◊ 〉 the Iewes did not abuse their power, •either killed any which was innocent:
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so great is the force of right, equitie, and truth, that those who were dead, were iudged by their fellow citizens to be rightfully slaine And thus far of those things which were done at Susa.
so great is the force of right, equity, and truth, that those who were dead, were judged by their fellow Citizens to be rightfully slain And thus Far of those things which were done At Susa.
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So that there was one manner and the like issue euery where, sauing that the Iewe• which were in the prouinces in one day dispatched the whole matter, taking reuenge vpon their enemies:
So that there was one manner and the like issue every where, Saving that the Iewe• which were in the Provinces in one day dispatched the Whole matter, taking revenge upon their enemies:
the number of whome is heere expresly set downe whereby the excellentie of this victori• might be the better knowen vnto all which cannot sufficiently be extolled, 〈 ◊ 〉 we consider the great fauour of 〈 ◊ 〉 towards his,
the number of whom is Here expressly Set down whereby the excellentie of this victori• might be the better known unto all which cannot sufficiently be extolled, 〈 ◊ 〉 we Consider the great favour of 〈 ◊ 〉 towards his,
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or the seueritie of the ••nishment vpon his enemies, For, I 〈 ◊ 〉 you, who euer would haue perswa••d himselfe that the king would haue 〈 ◊ 〉 so affected to the Iewes, that he wold 〈 ◊ 〉 ouer so many thousands of his 〈 ◊ 〉 to such a butcherie? who euer would 〈 ◊ 〉 thought that silly men who had this 〈 ◊ 〉 time bin captiues,
or the severity of the ••nishment upon his enemies, For, I 〈 ◊ 〉 you, who ever would have perswa••d himself that the King would have 〈 ◊ 〉 so affected to the Iewes, that he would 〈 ◊ 〉 over so many thousands of his 〈 ◊ 〉 to such a butchery? who ever would 〈 ◊ 〉 Thought that silly men who had this 〈 ◊ 〉 time been captives,
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and not exercised 〈 ◊ 〉, could so easily ouercome so war•• a people, which was feared farre and 〈 ◊ 〉 throughout the whole world for 〈 ◊ 〉 & skil in warre? was this also 〈 ◊ 〉 that the Gouernours of the pro•••ces would rather take part with these ••ngers,
and not exercised 〈 ◊ 〉, could so Easily overcome so war•• a people, which was feared Far and 〈 ◊ 〉 throughout the Whole world for 〈 ◊ 〉 & skill in war? was this also 〈 ◊ 〉 that the Governors of the pro•••ces would rather take part with these ••ngers,
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when oftentimes for less causes, as feare or some light suspitio• subiects haue risen against their Prince ▪ All these effects therefore of the Lor• right hand, are most worthy to be note wherunto also this is to be adioyned, th• none of the Iewes perished in this reuēg the Lord prouiding for them the swe• fruit of so great a victorie and admiral deliuerāce.
when oftentimes for less Causes, as Fear or Some Light suspitio• Subjects have risen against their Prince ▪ All these effects Therefore of the Lor• right hand, Are most worthy to be note whereunto also this is to be adjoined, th• none of the Iewes perished in this revenge the Lord providing for them the swe• fruit of so great a victory and admiral deliverance.
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So hath the Lord oftenti•• wrought, that he might make it know• vnto al the world, that his people are 〈 ◊ 〉 vnto him, as the apple of his eye, as he sp•keth in Zacharie, chap. 2. v. 8. Besides that that so great a number of the e•mies were destroyed, God would sig• how great a fault it is to rise vp against Church his Spouse, and to seeke her uerthrow.
So hath the Lord oftenti•• wrought, that he might make it know• unto all the world, that his people Are 〈 ◊ 〉 unto him, as the apple of his eye, as he sp•keth in Zacharias, chap. 2. v. 8. Beside that that so great a number of the e•mies were destroyed, God would sig• how great a fault it is to rise up against Church his Spouse, and to seek her uerthrow.
and vers. 23. of the same chapter ▪ vpbraideth the insolencie of Sennach• against his Church in these words, W• hast thou rayled on and blasphemed? an• gainst whom hast thou exalted thy voyce, hast lifted vp the haughtinesse of thine e•• euen against the holy one of Israel.
and vers. 23. of the same chapter ▪ upbraideth the insolency of Sennach• against his Church in these words, W• hast thou railed on and blasphemed? an• gainst whom hast thou exalted thy voice, hast lifted up the haughtiness of thine e•• even against the holy one of Israel.
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A• the Lord, willing to shewe the horrible vengeance of his wrath against his enemies, sayeth by Moses, I will lift vp my hand to heauen and say: I lyue for euer.
A• the Lord, willing to show the horrible vengeance of his wrath against his enemies, Saith by Moses, I will lift up my hand to heaven and say: I live for ever.
finally the whole 〈 ◊ 〉 of the warre turned frō the faith•ull, and turned against the rebellious 〈 ◊ 〉? We haue not yet I grant, obtained so happie an end,
finally the Whole 〈 ◊ 〉 of the war turned from the faith•ull, and turned against the rebellious 〈 ◊ 〉? We have not yet I grant, obtained so happy an end,
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constantly euery one do our dueties in ou• vocations, tremble vnder his iudgements and depend on his mercie, whereof at th• last he will make vs partakers in Christ Iesus, to whome be all glorie and dominion for euermore. Amen.
constantly every one do our duties in ou• vocations, tremble under his Judgments and depend on his mercy, whereof At th• last he will make us partakers in christ Iesus, to whom be all glory and dominion for evermore. Amen.
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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:
The public and solemn joy of the Iewes for the victory obtained, which Mordecai does consecrate to be yearly celebrated for ever with solemn Rites:
there haue bin alwaies among the faithfull two sortes of sacrifice most acceptable vnto God, the one, the sacrifice of a contrite and broken heart, the effect of true repentance in aduersitie:
there have been always among the faithful two sorts of sacrifice most acceptable unto God, the one, the sacrifice of a contrite and broken heart, the Effect of true Repentance in adversity:
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,
there remains now for us to see how having received so great benefits At God's hand, they offered unto him with great joy & gladness, the sacrifice of praise and thanks giving,
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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:
In three Verses, then it is recited how all the Iewes willingly and of their own accord, did celebrate their day of rest with gladness, giving thanks unto God for the benefit received:
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:
afterwards it is declared how Mordecai by a public writing ordained that those two days should be observed among the Iewes, by a perpetual 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.
and that this was willingly accepted by them, and again ratified in the name of Ester and Mordecai: and these things Are contained in the latter end of the Chapter.
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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.
to the 25. whereout we Learn, with what gladness and what ferventness of mind, the benefits and Deliverances of our Eternal God, Are to be acknowledged by us, and Set forth with praise.
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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;
The Iewes then which dwelled in the Provinces out of the city Susa, when as upon the thirteenth day they had now obtained a full victory over their enemies, and rest from them;
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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;
but those who dwelled in Susa, being as yet occupied on the fourteenth day in following the rest of their enemies, rested on the fifteenth day, giving themselves unto joy in the honour of God;
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Neither of these then, either those that dwell in the Villages, or those that dwell in the Citie, doo deferre the matter and delay it ▪ vntill an other time,
Neither of these then, either those that dwell in the Villages, or those that dwell in the city, do defer the matter and Delay it ▪ until an other time,
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which is afterward better expressed, when as Mardochaeus ordaineth those two to bee holy dayes vnto them and to their posteritie, that it might be a perpetuall memorie & monument of their deliuerance and of that safetie which they had by their praier and fasting obtained at Gods hand:
which is afterwards better expressed, when as Mordecai ordaineth those two to be holy days unto them and to their posterity, that it might be a perpetual memory & monument of their deliverance and of that safety which they had by their prayer and fasting obtained At God's hand:
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as it is expresly noted after, verse 31. No mā is ignorant that the rest of holy dayes ought altogither to be consecrated vnto God, that his workes may be set forth, his prayses sung, his goodnesse, might and power magnified:
as it is expressly noted After, verse 31. No man is ignorant that the rest of holy days ought altogether to be consecrated unto God, that his works may be Set forth, his praises sung, his Goodness, might and power magnified:
So the seuenth day, which by an excellencie is called the day of rest, instituted as the feast of the natiuitie of the world, was dedicated vnto God to set forth,
So the Seventh day, which by an excellency is called the day of rest, instituted as the feast of the Nativity of the world, was dedicated unto God to Set forth,
Then •he p••ple entring into the land of Ca•aan, the feast of Tabernacles was decreed 〈 ◊ 〉 remēbrance of the benefits which the people receiued by the space of 40. years, 〈 ◊ 〉 the wildernes.
Then •he p••ple entering into the land of Ca•aan, the feast of Tabernacles was decreed 〈 ◊ 〉 remembrance of the benefits which the people received by the Molle of 40. Years, 〈 ◊ 〉 the Wilderness.
There were also besides •ertain feasts, as the Kalends of euery 〈 ◊ 〉, which wer the first day of euery new Moone, that they might bee warned that •ll good things came vnto them frō god, •nd proceeded not frō the course of the Moone,
There were also beside •ertain feasts, as the Kalends of every 〈 ◊ 〉, which were the First day of every new Moon, that they might be warned that •ll good things Come unto them from god, •nd proceeded not from the course of the Moon,
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Besides the feastes of Trumpets and Expiation, whereby they might learne, that their filthinesse was onely washed away by the mercie of God in the bloud of the Messias which was to come.
Beside the feasts of Trumpets and Expiation, whereby they might Learn, that their filthiness was only washed away by the mercy of God in the blood of the Messias which was to come.
Heere therefore the Iewes beeing deliuered by the onely goodnesse of God, and following the examples of their auncestors, would giue thankes vnto God for so great a deliuerance,
Here Therefore the Iewes being Delivered by the only Goodness of God, and following the Examples of their Ancestors, would give thanks unto God for so great a deliverance,
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They are not reported to haue made any new songs, as in time past Moses, Debora, Anna the mother of Samuel, Dauid in many 〈 ◊ 〉 and other holy men many had done before them.
They Are not reported to have made any new songs, as in time passed Moses, Deborah, Anna the mother of Samuel, David in many 〈 ◊ 〉 and other holy men many had done before them.
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Could they also sing any thing more fit and commodious, that they might acknowledge god to be their defence and strength, theyr buckler, refuge and most sure place of defence,
Could they also sing any thing more fit and commodious, that they might acknowledge god to be their defence and strength, their buckler, refuge and most sure place of defence,
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Wherefore also at this day, what neede is there of new Psalmes and songs, when as the holy Ghost doth sufficiently afford vs, wherewith to praise God and giue him thankes for his benefites of all sorts? Howbeit they are not to be reprehended,
Wherefore also At this day, what need is there of new Psalms and songs, when as the holy Ghost does sufficiently afford us, wherewith to praise God and give him thanks for his benefits of all sorts? Howbeit they Are not to be reprehended,
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for the preseruation of their life, theyr wiues and childrē, their libertie & goods: and for these things might testifie theyr thankfulnes before all men.
for the preservation of their life, their wives and children, their liberty & goods: and for these things might testify their thankfulness before all men.
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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,
For whereas we have almost always among us poor and needy, sick, old, Orphans and Others who live hardly with small sustenance, should it not have been a cruel point in the public joy,
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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 drunkēnes, ryot, & intemperancie.
and occasion of rejoicing also with the rest, given unto them? Wherefore we worthily detest their banquets, who in celebrating their feasts, give themselves unto Drunkenness, riot, & intemperancy.
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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,
if casting away the care of their miserable brothers, they suffer them to be oppressed with poverty and want, whom yet our Lord and Saviour christ Iesus hath commended unto them as his members? It is lawful then to banquet, be merry,
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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 send presents one unto an other, on the holy days, so that our banquets be seasoned with sobriety and the praises of God, our mirth and pastime tempered with talk of his Goodness:
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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.
For otherwise woe unto our feasts, woe unto our mirth and rejoicing, which cannot please GOD unless they be consecrated to his name, and referred to his glory.
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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;
that God had no need of the Flesh of Bulls, nor blood of Calves, he adds in the 14. verse, Sacrifice unto God praise; and perform thy vows unto the Lord;
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 •ine-yard, that I haue not done vnto it? Why •aue I looked that it should bring foorth •rapes,
Isaiah 1. 3. And in the fifth Chapter he Complaineth against his people under the parable of a vine in these words, verse, 4. What could I have done any more to my •ine-yard, that I have not done unto it? Why •aue I looked that it should bring forth •rapes,
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Chap. 2. vers. 5. What iniquitie haue our fathers found in me, that they are gone •rre from me? and almost in the same •ords in Michah. 6. vers. 3. O my people •hat haue I done vnto thee,
Chap. 2. vers. 5. What iniquity have our Father's found in me, that they Are gone •rre from me? and almost in the same •ords in Micah. 6. vers. 3. Oh my people •hat have I done unto thee,
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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.
or wherein have I grieved thee? Wherefore it is not without cause commonly said; that nothing is more unjust, nothing more against nature then an unthankful person.
Foras the testifying of a thankfull mind containeth many duties in it, and namely, iustice and truth, by which that is giuen vnto God which is due vnto him,
Foras the testifying of a thankful mind Containeth many duties in it, and namely, Justice and truth, by which that is given unto God which is due unto him,
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wherhenc• we see it often come to passe, that thos• who haue receiued great benefits of God & haue not acknowledged it, haue shortly after perished miserably.
wherhenc• we see it often come to pass, that thos• who have received great benefits of God & have not acknowledged it, have shortly After perished miserably.
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Which is apparant in those of Sodome and Gomorrh• whom Abraham deliuered out of th• hand of the foure Kings their enemie• For when as by this deliuerance they d•• nothing profit, shortly after they we destroyed by fire from heauen.
Which is apparent in those of Sodom and Gomorrh• whom Abraham Delivered out of th• hand of the foure Kings their enemie• For when as by this deliverance they d•• nothing profit, shortly After they we destroyed by fire from heaven.
Therefore we see that Dauid and ther the faithfull seruants of God beei•• deliuered out of daunger, are wont ca•• fully to vowe vnto God, the setting fo• of his praise and perpetuall obedience namely in the 115. Psalme, Dauid sai• verse 7. 8. 9. Returne vnto thy rest ô my soule,
Therefore we see that David and there the faithful Servants of God beei•• Delivered out of danger, Are wont ca•• Fully to Voelli unto God, the setting fo• of his praise and perpetual Obedience namely in the 115. Psalm, David sai• verse 7. 8. 9. Return unto thy rest o my soul,
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,
Let us know then, that true thankfulness Consisteth First and principally in this, that we yield up our bodies a lively sacrifice, holy and acceptable unto God, which is our reasonable serving of him,
as the Apostle Paul speaketh, Rom. 12. 1. then that also with our lips 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,
as the Apostle Paul speaks, Rom. 12. 1. then that also with our lips we Set forth the Goodness of God, whereunto that of David is to be referred, It becomes the upright to praise God, and he Says by name the upright,
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& 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.
& hast cast my words behind thee? And in the First Chapter of Isaiah, the Lord rejects the worship which Hypocrites and the irrepentant did yield unto him.
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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:
as we shall see After, vers. 29. Mordecai then as a Magistrate wrote and sent letters to all the Iewes which were in all the Provinces of the King Assuerus, Far and near. Enjoining them that they should keep the foureteenth day of the Monn Adar, and the fifteenth thereof, every year:
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adding this reason, According to the dayes wherein they rested frō their enemies, and the moneth which was turned vnto them, from sorrow to ioy, and from mourning to mirth.
adding this reason, According to the days wherein they rested from their enemies, and the Monn which was turned unto them, from sorrow to joy, and from mourning to mirth.
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except it be stayed by some notable meanes, wherefore hee commandeth that those two dayes wherein they obtayned the victorie ouer their enemies should be kept holiday, that they might rest in them with an holy rest, thereby to call to memorie the benefit of so great a deliuerāce,
except it be stayed by Some notable means, Wherefore he commands that those two days wherein they obtained the victory over their enemies should be kept holiday, that they might rest in them with an holy rest, thereby to call to memory the benefit of so great a deliverance,
In which thing he performeth the dutie of a good and faithfull Magistrate, whereof it is a part to take care that good order be preserued in the Church, the worship of God retained pure,
In which thing he Performeth the duty of a good and faithful Magistrate, whereof it is a part to take care that good order be preserved in the Church, the worship of God retained pure,
because he is ignorant thereof, the inferior Magistrate ought not therefore to cease, but by reason of his office, procure whatsoeuer shall appertaine to the nourishing and preseruing of godlinesse:
Because he is ignorant thereof, the inferior Magistrate ought not Therefore to cease, but by reason of his office, procure whatsoever shall appertain to the nourishing and preserving of godliness:
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But the memorie of the benefites receiued from our God is not to be omitted for the griefe and sorrowe of minde, which the ignorant take at the remembrance of true religion.
But the memory of the benefits received from our God is not to be omitted for the grief and sorrow of mind, which the ignorant take At the remembrance of true Religion.
when the question is concerning the power of Magistrates in the ordering of Ecclesiasticall matters. For some graunt vnto the highest Magistrate, to ordayne in the Church whatsoeuer pleaseth them,
when the question is Concerning the power of Magistrates in the ordering of Ecclesiastical matters. For Some grant unto the highest Magistrate, to ordain in the Church whatsoever Pleases them,
But what is this other then to ouerthrow all religion, by granting such licence vnto men? So we see that the kings of Israel cleauing to their owne opinions did peruert the pure worship of God:
But what is this other then to overthrow all Religion, by granting such licence unto men? So we see that the Kings of Israel cleaving to their own opinions did pervert the pure worship of God:
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Othersome will not haue the Magistrate to take any care at all of Ecclesiasticall matters, which opinion the Pope holdeth, to vphold more easily his owne tyrannie.
Othersome will not have the Magistrate to take any care At all of Ecclesiastical matters, which opinion the Pope holds, to uphold more Easily his own tyranny.
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and of order requisite in the Church, hee vse his authoritie and sword to the defence of the Church, against all force, that the Pastors may retaine their right and authoritie,
and of order requisite in the Church, he use his Authority and sword to the defence of the Church, against all force, that the Pastors may retain their right and Authority,
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and that by the iudgemēt of the Pastors good lawes may be made, agreeable vnto sound doctrine, that all things may be done in order conuenient in the house of God.
and that by the judgement of the Pastors good laws may be made, agreeable unto found Doctrine, that all things may be done in order convenient in the house of God.
the dutie also of the Magistrate requireth, that he set hand vnto the worke, & prouide that all things be restored to their integritie, according to the word of God rightly vnderstoode,
the duty also of the Magistrate requires, that he Set hand unto the work, & provide that all things be restored to their integrity, according to the word of God rightly understood,
So we reade, that the holy kings of the Israelites did, as Dauid by the aduise of Gad and Nathan the Prophets did distribute the orders of the Priests and Leuits,
So we read, that the holy Kings of the Israelites did, as David by the advise of Gad and Nathan the prophets did distribute the order of the Priests and Leuits,
Salomon also dedicateth the Temple which he had built with that notable & solemne prayer which is read, 1. King. 8. and confirmeth the order appointed by his father.
Solomon also Dedicateth the Temple which he had built with that notable & solemn prayer which is read, 1. King. 8. and confirmeth the order appointed by his father.
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It remaineth to be shewed how the Iewes did execute that commandement prescribed by Ester and Mardochaeus, but those things shal be after declared more at large:
It remains to be showed how the Iewes did execute that Commandment prescribed by Ester and Mordecai, but those things shall be After declared more At large:
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So that it shall be sufficiēt for vs, if at this present we learne to submit our selues vnto good cōstitutions, by which the remembrāce of the benefits of God is cōfirmed in the Church, and that we testifie both by word and deede,
So that it shall be sufficient for us, if At this present we Learn to submit our selves unto good constitutions, by which the remembrance of the benefits of God is confirmed in the Church, and that we testify both by word and deed,
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euen in the whole course of our life, that as we are the people whom God hath redeemed and freed from all miserie and accursednesse, brought into libertie from the thraldome of death and sinne, deliuered from so many dangers,
even in the Whole course of our life, that as we Are the people whom God hath redeemed and freed from all misery and accursedness, brought into liberty from the thraldom of death and sin, Delivered from so many dangers,
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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:
27. The Iewes also ordained, and promised for themselves and for their seed, and for all that joined unto them, that they would not fail to observe those two days every year, according to their writing, and according unto their season:
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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.
29. And Ester the Queen the daughter of Abihail, and Mordecai the Iewe, wrote with all Authority to confirm this Letter of the days of Purim, the second time.
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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,
WE began to declare, how that custom of celebrating those two days, in the which the Iewes rested, to give thanks unto God for their deliverance obtained, was established for a law and an Ordinance for ever, to weet, by Mordecai as a Magistrate, letters being written unto all the Iewes wherein that was commanded, the reason being added,
wherefore they ought to consecrate those dayes of gladnesse vnto the Lord, making a solemne commemoratiō of that victorie which God had granted vnto them.
Wherefore they ought to consecrate those days of gladness unto the Lord, making a solemn commemoration of that victory which God had granted unto them.
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:
for there is contained in these letters of Mordecai, the chief cause of this Ordinance, which is Here expressed, to were, the Conspiracy of Haman, which by the Wisdom of Ester returned upon his head:
verse 24. and 25. After the names of these two feasts, which are called the daies of Purim, vers. 26. And last of all how by Esters letters all these things were confirme• ▪ in the foure last verses.
verse 24. and 25. After the names of these two feasts, which Are called the days of Purim, vers. 26. And last of all how by Esters letters all these things were confirme• ▪ in the foure last Verses.
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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:
This is then the especial and most express cause of the yearly celebrating of those two days, the malice of Haman ▪ who Thought to have utterly destroyed, casting lots that he might find out a fit day to accomplish his practises:
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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,
Therefore Here again is there mention made of the malice of Haman, and of the charity and faith of Ester, that in the celebration of this feast, the malice of Haman should never die,
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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 ••peated, without making mention of the faith and pietie of the one;
So it comes to pass, that the memory of the notable Deliverances of the people of God which they have had from their enemies, cannot be ••peated, without making mention of the faith and piety of the one;
when he pronoūced an innocent? •o it cōmeth to passe that the names of the •icked do so oftē send forth their stench, •oft as there is mention made of them, as if a man,
when he pronounced an innocent? •o it comes to pass that the names of the •icked do so often send forth their stench, •oft as there is mention made of them, as if a man,
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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,
for Examples sake, would note a sworn and most hateful ▪ enemy of God's people, he would call him Another Haman: if a traitor, Another Iudas. On the contrary, by the remembrance of the Saints, their courage and constancy,
whi•• 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 strang• nations:
whi•• name is rather taken out of the Persian language, and Because Haman cast lots, (which yet deceived his expectation and desire) rather then from any other, that the remembrance of this benefit of God, might remain also among the strang• Nations:
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and that the vanitie of all lot• casters, and other the like superstition• which the idolaters were wont to vse• might be the more knowen, seeing th•• God at the prayer of his by his prouidēc• and infinite wisdome, had ouerthrowe• all the expectation of the idolaters;
and that the vanity of all lot• casters, and other the like superstition• which the Idolaters were wont to vse• might be the more known, seeing th•• God At the prayer of his by his prouidenc• and infinite Wisdom, had ouerthrowe• all the expectation of the Idolaters;
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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.
The name then of Purim, did serve to call to memory whatsoever God had done in favour of the Iewes, Hamans practises being overthrown, which upon confidence of the lots he took in hand.
〈 ◊ 〉 also by the contrarie letters of Assuerus, 〈 ◊ 〉 which it was granted that they might ••fend themselues by armes against their ••emies, did willingly consent to obserue ••ese things which follow. 1. That they •ll procure that these two dayes, shall incon•ently be celebrated, obserued,
〈 ◊ 〉 also by the contrary letters of Assuerus, 〈 ◊ 〉 which it was granted that they might ••fend themselves by arms against their ••emies, did willingly consent to observe ••ese things which follow. 1. That they •ll procure that these two days, shall incon•ently be celebrated, observed,
by all, themselues and their seede, and all that should ioyne themselues vnto them: 4. in whatsoeuer prouince of the kingdome of Assuerus they were dispersed, in euery age, familie, prouince, and citie for euer.
by all, themselves and their seed, and all that should join themselves unto them: 4. in whatsoever province of the Kingdom of Assuerus they were dispersed, in every age, family, province, and City for ever.
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so this feast was kept by them euery yeare in euery citie, village, and familie ▪ Besides, it seemeth that the Iewe• which were alreadie returned into the• country, were not bound to this feast:
so this feast was kept by them every year in every City, village, and family ▪ Beside, it seems that the Iewe• which were already returned into the• country, were not bound to this feast:
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neither is there in any historian, mentio• made of these dayes of Purim kept in Iudaea. Neither is there any punishment appointed for those that neglect it, seein• they knew well that the constitutions o• men,
neither is there in any historian, mentio• made of these days of Purim kept in Iudaea. Neither is there any punishment appointed for those that neglect it, seein• they knew well that the constitutions o• men,
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It is moreouer to be noted, that this feast is not dedicated vnto Mardochaeus or vnto Ester, but vnto the liuing God onely, who onely is to be called vpon in the Church.
It is moreover to be noted, that this feast is not dedicated unto Mordecai or unto Ester, but unto the living God only, who only is to be called upon in the Church.
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besides, wee must abstaine frō these works, though otherwise good, and of their owne nature lawfull, by which those holy and diuine actions which are to be done vpon the day of rest migh• be hindred:
beside, we must abstain from these works, though otherwise good, and of their own nature lawful, by which those holy and divine actions which Are to be done upon the day of rest migh• be hindered:
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and finally, there must be reuerend mention made of the faith, constancie and pietie of them whom it pleased God to vse to the preseruation and commoditie of his Church.
and finally, there must be reverend mention made of the faith, constancy and piety of them whom it pleased God to use to the preservation and commodity of his Church.
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So most willingly shall wee make mention of the faith of Abraham, the holinesse of the Prophets, the constancie of the Martyrs, the puritie of Virgins, and especially of holy Marie the blessed Virgin, that elect vessell by the singular grace of God to beare in her wombe the fruite of life:
So most willingly shall we make mention of the faith of Abraham, the holiness of the prophets, the constancy of the Martyrs, the purity of Virgins, and especially of holy Marry the blessed Virgae, that elect vessel by the singular grace of God to bear in her womb the fruit of life:
and that they were sent to all the Iewes through the hundred and seuen and twenty prouinces of the king Assuerus, with words of prosperitie and assurance:
and that they were sent to all the Iewes through the hundred and seuen and twenty Provinces of the King Assuerus, with words of Prosperity and assurance:
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but it is likely, that both she and Mardochaeus did feare least the Iewes which were dispersed through so many Prouinces, would by little and little waxe forgetfull of so great a benefit.
but it is likely, that both she and Mordecai did Fear least the Iewes which were dispersed through so many Provinces, would by little and little wax forgetful of so great a benefit.
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for that the memorie of those that were slaine, to the number of seuentie and fiue thousand, besides, that eight hundred which were slain in Susa, and the tenne sonnes of Haman ▪ would by this means againe be refreshed:
for that the memory of those that were slain, to the number of seuentie and fiue thousand, beside, that eight hundred which were slave in Susa, and the tenne Sons of Haman ▪ would by this means again be refreshed:
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that is, by these feasts they would erect a monument for euer, by which it might be testified, that God had regard of their humilitie, heard their prayers,
that is, by these feasts they would erect a monument for ever, by which it might be testified, that God had regard of their humility, herd their Prayers,
The ende then of those feasts was an open testifying before all men, that God aboue doth help those who cast downe themselues before him, and call vpō his name.
The end then of those feasts was an open testifying before all men, that God above does help those who cast down themselves before him, and call upon his name.
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but rather that wee should be the more stirred vp to seeke God in time conuenient, being assuredly perswaded, that he is neare vnto them that call vpon him in truth,
but rather that we should be the more stirred up to seek God in time convenient, being assuredly persuaded, that he is near unto them that call upon him in truth,
By this example of Ester, all women whom God hath lifted vp vnto any dignitie and authoritie, are taught so to vse that fauour and authoritie which they haue, that they may procure good order to be stablished in the Church,
By this Exampl of Ester, all women whom God hath lifted up unto any dignity and Authority, Are taught so to use that favour and Authority which they have, that they may procure good order to be established in the Church,
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and that the acts performed by them are registred most faithfully in the Lords mo••ments and recordes, neuer to be put out or abolished by any tract of time.
and that the acts performed by them Are registered most faithfully in the lords mo••ments and records, never to be put out or abolished by any tract of time.
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And thus faire let this suffice concerning the institution of the dayes of Purim. There remaine yet in this matter certaine questions to bee dissolued.
And thus fair let this suffice Concerning the Institution of the days of Purim. There remain yet in this matter certain questions to be dissolved.
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when as the Law expresly warneth, that nothing is to be added, nothing to be taken away, in those things which God hath commaunded concerning his worship,
when as the Law expressly warneth, that nothing is to be added, nothing to be taken away, in those things which God hath commanded Concerning his worship,
and Isaias saith, That God is worshipped in vaine by the commaundements of men. I say, that it was not Mardochaeus purpose, to institute any new worship of God:
and Isaiah Says, That God is worshipped in vain by the Commandments of men. I say, that it was not Mordecai purpose, to institute any new worship of God:
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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,
or to ascribe unto the days of Purim any greater holiness then unto Others ▪ neither to bind any men conscience to the observation of this Ordinance,
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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,
but whereas God hath granted unto man sixe days of labour, and hath left it to his will, either to labour or to employ it in holy things and those which appertain properly unto his service, Mordecai only respected this, that these days should rather be bestowed in the remembrance of the benefits of God,
although it were erected by Gods commaundement in the Wildernesse, that those who looked vpon it might be hea•ed from the byting of the fierie Ser•ents.
although it were erected by God's Commandment in the Wilderness, that those who looked upon it might be hea•ed from the biting of the fiery Ser•ents.
But when as God did not commaund that it should be kept for euer, as • remembrance of so great a benefit, He•ekaih did not doubt to stamp it to pow•er.
But when as God did not command that it should be kept for ever, as • remembrance of so great a benefit, He•ekaih did not doubt to stamp it to pow•er.
and then how much more •ose who are ordained by men? Where it to be noted, that although the Iewes receiued sundrie benefites at Gods hande, at sundrie times,
and then how much more •ose who Are ordained by men? Where it to be noted, that although the Iewes received sundry benefits At God's hand, At sundry times,
yet did they not for euery one of them ordaine a festiuall day •ay wee read not that they did dedicate any day for any neuer so great a benefit, besides this,
yet did they not for every one of them ordain a festival day •ay we read not that they did dedicate any day for any never so great a benefit, beside this,
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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.
and the dedication of the Temple After it was purged by Iudas Macchahbaus. For as touching that feast which we read instituted in the book of Iudith, the History is not authentical.
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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;
Therefore lest that festival days should be too much multiplied, and groweinto too great a number, there was no feast instituted for that so miraculous a passage over Iordane; none for the fallen of the walls of Jericho; nor for the slaughter of the Midianites in the time of Gideon; nor for that other no less admirable of the Ammonites;
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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 other people confederate, in the days of Jehoshaphat; neither for that of the Assyrians when the Angel of God in one night destroyed their Whole host.
And this is especially worthy the obseruation, that Noah being safely preser•ed from the floud by so many euident miracles, did neuerthelesse institute no so•emne d•y or festiuitie,
And this is especially worthy the observation, that Noah being safely preser•ed from the flood by so many evident Miracles, did nevertheless institute no so•emne d•y or festivity,
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for the memoriall of this miracle, but was content with continuall meditation thereof in him•elfe, and declaration of it vnto others, who were delighted with the rehearsall of such miracles.
for the memorial of this miracle, but was content with continual meditation thereof in him•elfe, and declaration of it unto Others, who were delighted with the rehearsal of such Miracles.
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Neither doo we al•o reade that Abraham did ordaine any ▪ •estiuall day, though he receiued from God many notable promises, and won•erfull deliuerances.
Neither do we al•o read that Abraham did ordain any ▪ •estiuall day, though he received from God many notable promises, and won•erfull Deliverances.
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The instituting therefore of certaine eastes, was a part of the schoolemaisters •ffice belonging to the law, in which GOD gaue shadowes and figures of •hings to come,
The instituting Therefore of certain easts, was a part of the Schoolmasters •ffice belonging to the law, in which GOD gave shadows and figures of •hings to come,
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:
For it appears by the words of Paul, that Christians being well instructed in the faith, did make no distinction of days, not esteem of one more then an other:
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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.
So the ancient Christians Come to togithre every day without difference, to hear the word of God, be partakers of the Sacraments, and to prayer and thanksgiving.
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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,
I confess indeed, that the Apostles, that they might win the Iewes unto the Lord, did frame themselves unto their dispositions, to wit, taught in the Temple,
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,
when all had not opportunity to come every day to the holy assemblies, there was one day chosen in the Week, wherein all the people should come together to be taught,
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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,
And it seems unto me most likely, that the First day of the Week wherein christ rose again from the dead (called Therefore the lords day) was rather chosen then any other to be dedicated to that holy meeting as it is Easily gathered out of 1. Cor. 16. 2. but yet without law or Commandment,
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or any band of necessitie, but onely to keepe an •rder, and that the people might haue a certaine day of assemblie, without difference of other dayes, or opinion of greater holinesse.
or any band of necessity, but only to keep an •rder, and that the people might have a certain day of assembly, without difference of other days, or opinion of greater holiness.
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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,
Howbeit antiquity, the use of the Apostles and the consent of all Churches have brought to pass, that it should seem a barbarous and insolent wantonness,
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In which thing not withstanding, there is nothing derogated from Christian libertie, which hindereth not •ut that all things should bee done in •rder in the Church, as Paule hath commanded.
In which thing not withstanding, there is nothing derogated from Christian liberty, which hindereth not •ut that all things should be done in •rder in the Church, as Paul hath commanded.
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There remaineth heere to be obserued •y vs, that all other holidayes, which at this day the Church obserueth, haue bi• 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, th• 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 int• an excessiue number.
There remains Here to be observed •y us, that all other holidays, which At this day the Church observeth, have bi• brought by little and little into the Church since the time of the Apostles, Some sooner Some later, that for the Molle of foure hundred Years, these were the only solemn feasts in the Church, Easter, Whitsuntide, the Nativity of christ Iesus, th• Ascension, and the Epiphany, when he was worshipped by the Wise men. Afterwards many were by little and little added a sundry times, which grew At the last int• an excessive number.
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The aunswere is easie, that 〈 ◊ 〉 long as this doctrine of Christian libert•• remaineth, that all dayes are equall, an• that there is no greater holinesse in 〈 ◊ 〉 then in an other,
The answer is easy, that 〈 ◊ 〉 long as this Doctrine of Christian libert•• remains, that all days Are equal, an• that there is no greater holiness in 〈 ◊ 〉 then in an other,
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hath beene lawfull vnto Christians f•• good orders sake, and for great conuenencie, to instruct the simple, to ordain certaine dayes for the better calling 〈 ◊ 〉 remembrance and more plaine expou•ding yearely vnto the people, of the chi•fest benefits of our redemption, of whi•• sort are the Natiuitie, Death, Resurrection,
hath been lawful unto Christians f•• good order sake, and for great conuenencie, to instruct the simple, to ordain certain days for the better calling 〈 ◊ 〉 remembrance and more plain expou•ding yearly unto the people, of the chi•fest benefits of our redemption, of whi•• sort Are the Nativity, 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,
and Ascension of our Lord Iesus christ; and the sending of the holy Ghost: And also those days which though in Some Churches they bear the names of Saints,
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as the Annunciation of the blessed Virgin is proper vnto Christ conceiued by the holyLuc. 1. 31 Luc. 2. 22 Luc. 1. 76. 77. Mat. 16. 16 Act. 9. 20. & 22. 21. Ghost, in the wombe of the Virgin;
as the Annunciation of the blessed Virgae is proper unto christ conceived by the holyLuc. 1. 31 Luke 2. 22 Luke 1. 76. 77. Mathew 16. 16 Act. 9. 20. & 22. 21. Ghost, in the womb of the Virgae;
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 the Nativity of 8. John the Baptist, putteth us in remembrance of the preparation of Christ's coming in the Flesh, for the salvation of mankind:
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:
After every men fancy and in dedicating of them to the honour of Saints, yea even of them of whose holiness and sanctity there was no certain testimony:
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vnto whom also there was their peculiar worship prescribed, that by this means their help & intercessiō might more easily be obtained, whereof it came to passe, that all kinde of Idolatrie did grow into an exceeding greatnesse:
unto whom also there was their peculiar worship prescribed, that by this means their help & Intercession might more Easily be obtained, whereof it Come to pass, that all kind of Idolatry did grow into an exceeding greatness:
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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 •n many places altogither left off:
not without cause First were all those feasts abolished which were tainted with Superstition, After the right use of godly feasts was renewed in the reformed Churches, which feasts notwithstanding for the old Abuses from which the people could not be reclaimed, were •n many places altogether left off:
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Howbeit those Churches which in stead of all other •eastes doo onely retaine the Lords day •or order and publike assemblies, must diligently take heed that they condemne not other Churches, in which many such feasts are still retained,
Howbeit those Churches which in stead of all other •eastes do only retain the lords day •or order and public assemblies, must diligently take heed that they condemn not other Churches, in which many such feasts Are still retained,
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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 that all abuse, all opinion of the holiness of one day more then an other, of merit and the like errors which before we have spoken of, be taken away and earnestly reprehended,
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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,
Finally Christians Are bound all the days of their life to follow true holiness, preferring no day as more holy then an other, continually mindful of God's benefits,
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,
submitting themselves otherwise to order and Ecclesiastical discipline, that with one consent they may be partakers of Doctrine, Sacraments, prayer, praise and thanksgiving and exhorting one an other to the worship and honour of God,
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and to mutual• loue and charitie, to holinesse and righteousnesse, and to retain that libertie which Christ Iesus our Lord hath purchase• with his bloud, to whom be all honor an• glorie for euer. Amen.
and to mutual• love and charity, to holiness and righteousness, and to retain that liberty which christ Iesus our Lord hath purchase• with his blood, to whom be all honour an• glory for ever. Amen.
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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.
The honour of Mordecai is confirmed and augmented, and peace granted to the Church. CHAP. X. 1. After this the King Assuerus laid a tribute upon the land, and upon the Isles of the sea.
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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?
2. And all the acts of his power, and of his might, and the declaration of the dignity of Mordecai, wherewith the King magnified him, Are they not written in the book of the Chronicles of the Kings of Media and Persiam?
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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.
This is confirmed by many Examples, and ordinary experience, especially in the Church, which is the house of God, in which he doth show forth the riches of his bounty & mercy.
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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.
That one book of the ludges does afford us many the like Examples, if the times wherein God chastised his people, be compared with those in which sending them deliverers, he granted them peace and quietness.
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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,
Now this book is concluded and shut up with the recital of their tranquillity, which was confirmed and increased by that great Authority and favour wherein Mordecai was,
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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,
This conclusion of this book is now to be weighed by us, with a brief recapitulation to be gathered of the chief points of those things which we have expounded, that we may constantly expect our peace and quiet from his grace and favour, who in all ages hath granted it unto his Church,
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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,
And it is likely that it was then imposed, when Xerxes the son of Assuerus made his preparation for his voyage into Greece, for which he gathered so great an army, to weet, of twentie hundred thousand men,
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,
then by great & extraordinary exactions upon their Subjects, But why is there Here mention made of this tribute? It is likely that it is in regard of that which follows, wherein is declared in how great favour and Authority Mordecai was with the King,
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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.
and that it might be signified that the Iewes were free from this tribute, which was the greatest amplification & increase of the peace and tranquillity of the Church.
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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.
when in the mean while the natural Subjects of the Kingdom Are charged, Some with the labours & dangers of war, Some with exactions & diminishing of their goods and substance.
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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.
Lo what the grace and favour of a wise Governor can do, in the sparing of those that have most need, such as it is likely that the Iewes were, in comparison of the natural inhabitants.
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:
I grant that Some Are not to be oppressed, that Others may be released, when the case is of those burdens & Taxes which belong unto the profit or defence of all:
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So Ioseph released the familie of Iacob his father frō al the burdēs of the Aegyptians, who were cōpelled to sell their flocks and their possessions vnto Pharao for corne:
So Ioseph released the family of Iacob his father from all the burdens of the egyptians, who were compelled to fell their flocks and their possessions unto Pharaoh for corn:
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.
when the Israelites were freely sustained by the munificence and liberality of the King, for the love which he bore to Ioseph, for that faithfulness and Wisdom which he had sufficiently tried to be most necessary and profitable for him & his Whole Kingdom, in the government of the affairs of the realm.
So that it was no 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.
So that it was no marvel, if the King Assuerus for the like experience which he had of the faithfulness and discretion of Mordecai, profitable for the government of his Kingdom, did for his sake make the Iewes free from this extraordinary 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:
More over the history passes over in silence the acts of Assuerus, and the setting forth of the dignity of Mordecai, 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,
Because they Are written in the book of the Chronicles of the Kings of Media and Persiam. There was indeed a great preparation made by Assuerus, under the conduct of Xerxes his son,
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.
Now as touching Mordecai, it is to be supposed, that his Wisdom, faithfulness, and watchfulness, were sufficiently tried and approved by Assuerus; seeing that he made so great account of him.
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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 although sometime Princes do promote unworthy men upon sudden advise and affection, which we have seen in Haman, yet that dignity Continueth not long:
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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;
and procuring At his First coming to his estate that edict, by force and Authority whereof the Iewes slew seuentie and fiue thousand of their enemies At one massacre;
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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,
it is sure that he was watched, and await laid for him, in so much that if he had not showed great faithfulness in his office, been most trusty unto the King,
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.
Nay if beside, all things had not had prosperous success which he dealt in, there would not have wanted those who would have accused and slandered him as the cause of all the confusions which might arise in so great a monarchy.
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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:
and covered against all the false slanders and injuries of the malicious. So was his government profitable unto the Whole Kingdom, and procured peace unto the Church:
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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.
contrariwise it brings destruction unto them, if men ambitious, covetous, desirous of revenge, and doing all things with passion for their own profit, do fit At the helm to govern the rest.
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The same kingdome being almost spoyled and wasted vnder Saul, was restored by the wisdome and pietie of Dauid. Finally, all affayres either publicke or priuate do speede well,
The same Kingdom being almost spoiled and wasted under Saul, was restored by the Wisdom and piety of David. Finally, all affairs either public or private do speed well,
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and therefore Iethro the father in lawe of Moses, when he gaue him aduise for the choosing of Iudges, by whom he might be holpen in deciding of controuersies, warneth him that he choose men of courage, fearing God, dealing truly, hating couetousnes. So Dauid promiseth, that he will not suffer either in his house or in his kingdome wicked and vitious men;
and Therefore Jethro the father in law of Moses, when he gave him advise for the choosing of Judges, by whom he might be helped in deciding of controversies, warneth him that he choose men of courage, fearing God, dealing truly, hating covetousness. So David promises, that he will not suffer either in his house or in his Kingdom wicked and vicious men;
so that he had neede to be furnished with rare, exquisite, and heroicall vertues, to be able to guide the affaires of so great an estate with prayse and honor.
so that he had need to be furnished with rare, exquisite, and heroical Virtues, to be able to guide the affairs of so great an estate with praise and honour.
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then of all the riches of Aegypt. The like also Moses did, who had rather suffer with the people of God, then to be accounted the sonne of Pharaos daughter. Daniel also in Babylon had rather endanger his life in the Lyons iawes,
then of all the riches of Egypt. The like also Moses did, who had rather suffer with the people of God, then to be accounted the son of Pharaohs daughter. daniel also in Babylon had rather endanger his life in the Lyons Jaws,
It is not sayd, how long this dignitie of Mardochaeus lasted, but it is likely that it endured vnto his death, to the profit and commoditie of the Church of God:
It is not said, how long this dignity of Mordecai lasted, but it is likely that it endured unto his death, to the profit and commodity of the Church of God:
and he doth diuers times choose out some of his Church to be rulers, that thereby the peace of the Church may the better be confirmed and established.
and he does diverse times choose out Some of his Church to be Rulers, that thereby the peace of the Church may the better be confirmed and established.
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And who can hinder the purpose of God, but that he may promote whome pleaseth him to the highest top of honor? So the kingdome of Dauid was established, maugre Saul and all his practises,
And who can hinder the purpose of God, but that he may promote whom Pleases him to the highest top of honour? So the Kingdom of David was established, maugre Saul and all his practises,
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For i• vnmindfull of his former estate hee had despised his brethren, or had behaued himselfe towards them proudly by reason of his dignitie, he should not haue ben• esteemed or beloued by them:
For i• unmindful of his former estate he had despised his brothers, or had behaved himself towards them proudly by reason of his dignity, he should not have ben• esteemed or Beloved by them:
& as a most pretious iewel? by what meanes can their memories be more highly commended? Truely those great mē David, Ezechias, Iosias, Constantine the great, are not so much cōmended for their great exploits which they did,
& as a most precious jewel? by what means can their memories be more highly commended? Truly those great men David, Hezekiah, Iosias, Constantine the great, Are not so much commended for their great exploits which they did,
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that is, he prouided for them against the time to come, and tooke care that after his death the state of the Church should prosper & remaine flourishing:
that is, he provided for them against the time to come, and took care that After his death the state of the Church should prosper & remain flourishing:
So we see with how great care Dauid did prouide for his Salomon, giuing him precepts, and exhorting him vnto his duetie, together with all the Princes of his people, that the Temple might be built, Gods, seruice maintayned pure,
So we see with how great care David did provide for his Solomon, giving him Precepts, and exhorting him unto his duty, together with all the Princes of his people, that the Temple might be built, God's, service maintained pure,
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The principall scope and drift of this booke is, that God might set before our eyes the care which he bare towards his Church in the time of Assuerus, and deliuered it from the conspiracie of Haman, and gaue it a notable victorie ouer all her enemies.
The principal scope and drift of this book is, that God might Set before our eyes the care which he bore towards his Church in the time of Assuerus, and Delivered it from the Conspiracy of Haman, and gave it a notable victory over all her enemies.
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The end of this deliuerance, as also of all other which God at sundrie times bestowed on his people, is this, that we may learne in the time of affliction and persecution, to hope and looke for help, succour and deliuerance from God alone, who sendeth it vnto his when it is most conuenient time,
The end of this deliverance, as also of all other which God At sundry times bestowed on his people, is this, that we may Learn in the time of affliction and persecution, to hope and look for help, succour and deliverance from God alone, who sends it unto his when it is most convenient time,
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The end of which feasts was lamentable and vnluckie, the Queene Vashti refusing to come at the Kings commandement, whereupō she was diuorced, that so there might a way be prepared to the taking in of Ester, which is declared in the second Chapter, together with the benefite wrought by Mardochaeus for the King;
The end of which feasts was lamentable and unlucky, the Queen Vashti refusing to come At the Kings Commandment, whereupon she was divorced, that so there might a Way be prepared to the taking in of Ester, which is declared in the second Chapter, together with the benefit wrought by Mordecai for the King;
For when as he was lifted vp by the King aboue all his courtiers, and was worshipped of all sauing Mardochaeus, he tooke so great indignation at it, that he tooke counsaile how to make away Mardochaeus, and the whole nation of the Iewes at one slaughter.
For when as he was lifted up by the King above all his courtiers, and was worshipped of all Saving Mordecai, he took so great Indignation At it, that he took counsel how to make away Mordecai, and the Whole Nation of the Iewes At one slaughter.
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that by them there was an entrie made open for Ester vnto the King, shee found fauour in his sight, with great promises of obtaining whatsoeuer she should demaund,
that by them there was an entry made open for Ester unto the King, she found favour in his sighed, with great promises of obtaining whatsoever she should demand,
In the meane while Haman tooke counsaile speedily to make away Mardochaeus, and by the aduise of his friends erected a gallowes, that the next day they might hang Mardochaeus thereon:
In the mean while Haman took counsel speedily to make away Mordecai, and by the advise of his Friends erected a gallows, that the next day they might hang Mordecai thereon:
whereupon returning sad and full of indignation vnto his house, he heareth from his friends the sentence of condemnatiō, which we haue declared in the 7. chapter,
whereupon returning sad and full of Indignation unto his house, he hears from his Friends the sentence of condemnation, which we have declared in the 7. chapter,
but farre greater did follow in the eight Chapter, wherein is declared, that the riches and goods of Haman came vnto Ester, and his honors vnto Mardochaeus: and there was a contrarie edict vnto the former written in fauour of the Iewes, whereupon the Iewes were made partakers of ioy and publicke gladnes as in the ninth Chapter.
but Far greater did follow in the eight Chapter, wherein is declared, that the riches and goods of Haman Come unto Ester, and his honours unto Mordecai: and there was a contrary edict unto the former written in favour of the Iewes, whereupon the Iewes were made partakers of joy and public gladness as in the ninth Chapter.
and fearing least in short time the memorie thereof would decay, did by their authoritie and proclamation, commaund that the fourteenth and fifteenth dayes of that moneth wherein their enemies were slaine, should be celebrated with a perpetual festiuitie,
and fearing lest in short time the memory thereof would decay, did by their Authority and proclamation, command that the fourteenth and fifteenth days of that Monn wherein their enemies were slain, should be celebrated with a perpetual festivity,
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Finally, we haue seene that the power and honour which before were Hamans, and after bestowed by Assuerus the King vpon Mardochaeus, were more and more encreased and confirmed:
Finally, we have seen that the power and honour which before were Hamans, and After bestowed by Assuerus the King upon Mordecai, were more and more increased and confirmed:
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yea and which more is, Satan and all the world in vaine wringing at it, he will giue vnto vs eternall life, which that most precious bloud of Christ Iesus our Lord shead once vpon the Crosse, hath purchased for vs. To him alone be all glorie, praise,
yea and which more is, Satan and all the world in vain wringing At it, he will give unto us Eternal life, which that most precious blood of christ Iesus our Lord shed once upon the Cross, hath purchased for us To him alone be all glory, praise,
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