I answer, that Socrates, in that chapter, proveth his opinion from the very same ground which Bishop Andrews wresteth to prove that this feast is apostolical. For while as in that hot controversy about the keeping of Easter, they of the East alleged John the apostle for their author, and they of the West alleged Peter and Paul for themselves, “Yet (saith Socrates), there is none that can shew in writing any testimony of theirs for confirmation and proof of their custom. And hereby I do gather, that the celebration of the feast of Easter came up more of custom than by any law or canon.”
Sect. 7. Downame (as I touched before) allegeth the fourth commandment for holidays of the church's institution. But Dr Bastwick allegeth more truly the fourth commandment against them:[843] “Six days shalt thou labour.” This argument I have made good elsewhere; so that now I need not insist upon it. There are further two examples alleged against us for holidays, out of Esth. ix. 17, 18, 27, 28, and John x. 22.
Whereunto we answer, 1. That both those feasts were appointed to be kept with the consent of the whole congregation of Israel and body of the people, as is plain from Esth. ix. 32, and 1 Maccab. iv. 59. Therefore, they have no show of making aught of such feasts as ours, which are tyrannically urged upon such as in their consciences do condemn them.
2. It appears, that the days of Purim were only appointed to be days of civil mirth and gladness, such as are in use with us, when we set out bonfires, and other tokens of civil joy, for some memorable benefit which the kingdom or commonwealth hath received. For they are not called the holidays of Purim, but simply the days of Purim,—“A day of feasting and of sending portions one to another,” Esth. ix. 19, 22. No [pg 1-245] word of any worship of God in those days. And whereas it seemeth to Bishop Lindsey,[844] that those days were holy, because of that rest which was observed upon them; he must know that the text interpreteth itself, and it is evident from ver. 16 and 22, that this rest was not a rest from labour, for waiting upon the worshipping of God, but only a rest from their enemies.
Sect. 9. But Bishop Andrews goeth about to prove by six reasons, that the days of Purim were holidays, and not days of civil joy and solemnity only.[845]
First, saith he, it is plain by verse 31, they took it in animas, upon their souls,—a soul matter they made of it: there needs no soul for feria or festum, play or feasting. They bound themselves super animas suas, which is more than upon themselves, and would not have been put in the margin, but stood in the text: thus he reprehendeth the English translators, as you may perceive.
Ans. The Bishop could not be ignorant that nephesch signifieth corpus animatum, as well as anima, and that the Hebrews do not always put this word for our souls, but very often for ourselves. So Psal. vii. 2. and Psal. lix. 3, we read naphschi,—my soul for me; and Psal. xliv. 25,—naphschenu, our soul for we; and Gen. xlvi. 26, col-nephesch—omnis animae, for omnes homines.
What have we any further need of testimonies? Six hundred such are in the holy text. And in this place, Esth. ix. 31, what can be more plain, than that nighal-naphscham, upon their soul, is put for nghalehem, upon themselves, especially since nghalehem is found to the same purpose, both in ver. 27 and 31.
If we will make the text agree well with itself, how can we but take both these for one? But proceed we with the Bishop. Secondly, saith he, the bond of it reacheth to all that religioni eorum voluerunt copulari, ver. 27, then, a matter of religion it was, had reference to that: what need any joining in religion for a matter of good fellowship?
Ans. There is no word in the text of religion. Our English translation reads it, “all such as joined themselves unto them.” Montanus, omnes adjunctos; Tremellius, omnes qui essent se adjuncturi eis. The [pg 1-246] old Latin version reads it indeed as the Bishop doth.