A Complete History and Mystery of the Old and New Testament

Ezra CHAP. I.

THIS Chapter contains the continued History of the Jews Deliverance out of the Bondage of Babylon, and their Return into their own Land, after it had kept its Seventy Years Sabbath or Rest, when it had been not only toiled and tilled out of Heart (as we say) by continual Tillage, but also was eased so long of that wicked weight of its Inhabitants which brought the Curses of God upon it, 2 Chron. 36.21. as had been before foretold, Levite. 26.34. The Causes of this Great Change are here described.

Remark the First, The Divine Cause; the Lord stir'd up Cyrus, ver. 1.

Mark 1. This was God's Answer unto Daniel's Prayer, Dan. 9. when he tugg'd hard with God for performance of his Promise by Jeremy to the Jews, Jer. 29.1, 10. after 70 Years, &c. and not after two Years, as Hananiah had falsely foretold, Jer. 28.3. The Prayer of Daniel was a Midwife to bring forth God's Promise into present performance.

Mark 2. The Means whereby Cyrus 's Spirit was stirred up by the Lord, (saith Menochius ) was Daniel, who lived in Cyrus's Court, and shown him the Prophecy of Isaiah concerning him, Isa. 44.28. and 45.1, &c. or by some special Inward Instinct, Prov. 21.1. The hearts of Kings are in the hands of the Lord; God wrought his Will to work God's Will.

Mark 3. The Time when; Namely, not in the first Year of his Reign over Persia, but of his Empire and Monarchy over a great part of the World after the Destruction of Babylon: Therefore Cyrus saith here, ver. 2. That the God of Heaven had now given him all the Kingdoms of the Earth, to wit, those parts of the World which formerly lay under the Assyrian and Babylonian Power.

Mark 4. All this Vast Empire Cyrus, though' a Pagan and a Worshipper of Idols, yet ascribes it (as a Gift to him ) from the Great God; which good Language, ver. 2. he might well learn from Daniel, who flourish'd in his Reign, Dan. 6.28. and probably informed him of those Prophecies of Isaiah, That Cyrus by Name should perform God's pleasure herein, even 200 Years before he was born, Isa. 44.28. and 45.1, &c. as above. N. B. This must needs have a mighty Influence upon him, as Daniel's Prophecy had upon Alexander the Great: When Jaddus the High Priest showed it him many Years after this: Josephus relateth, he not only spared the Jews thereupon, but highly Honor'd them.

Mark 5. It appears plainly to be the Mighty and Immediate Work of the Almighty God, not only in causing this Pagan Potentate to give Jehovah the Glory due to his Name, Psal. 29.1, 2. and to acknowledge him a greater Potentate than himself, 1 Tim. 6.16. doing whatever was his pleasure both in Heaven and on Earth, Psal. 115.3. & 135.6. but also in Over-ruling so Prudent a Prince, to part with and dismiss so great a People (much United in their Religion, and much inclined to Rebellion, as was reported of them, Ezra 4.19.) into their own Country! 'Twas a Work so Wonderful, that themselves thought it but a Dream at first, Psal. 126.1.

Remark the Second; The Human Cause of the Jews Deliverance.

Mark 1. 'Twas a fair and full Patent-Royal which Cyrus published by Public Proclamation, put in Writing, that it might be Posted up in all parts of his hundred and twenty Provinces, to Impower all the Jews for Returning into their own Land, and for Rebuilding the Temple of Solomon in Jerusalem, ver. 1, 2, 3, 4.

Mark 2. The Return of the People was promoted by the Pattern of their Princes, ver. 5. who were Bel-wethers to go before the Flock, whose Spirits God had raised up to obey that Divine Call, [ Remove out of the midst of Babylon, &c. and be as the He-Goats, &c.] Jer. 50.8. Those Chieftains of the Jews were chosen of God, and raised up by him to be thus ready for Reformation, notwithstanding all their Difficulties and Dangers both in that great distance of Way (as 500 Miles by common computation) and at the end of their long Journey, where they found their Country possessed by their Enemies; beside all this, the Backwardness of many of their own Brethren, 1 Chron. 4.23. to go along with them, must needs be another great Discouragement. Wolfius (P. Martyr's Successor) well observeth here, that these Nobles were qualified for this Work by that Free and Noble Spirit of God, Psal. 51.12. (without which no Man can undertake any Noble Matter) therefore are their Names Crowned and Chronicl'd in the next Chapter.

Mark 3. Another Encouragement in this Undertaking the Jews had, was King Cyrus's Command, That not only his own Officers should supply them with Gold and Silver out of his own Treasury, but also that all his Subjects should be moderately Taxed, (both Jews that would willfully stay, and his own Gentiles ) beside the voluntary Contributions of the People thereunto, ver. 4, 6. All sorts were here ready to Gratifie the King, seeing himself so ready to bear his part of the Burden, wherein he became a Living Law to them.

Mark 4. This same Cyrus (that he might still the more become a Walking Statute to his Subjects ) brought forth the Vessels of the House of the Lord, which Nebuchadnezzar (by his Sacrilegious hands) had robbed the Temple of, and had put them in the House of his God's, ver. 7. namely, Bel and Nebo, Isa. 46.1. It was a good Providence that reserved them to be restored.

Mark 5. All these Holy Vessels were delivered by Cyrus's Treasurer in number unto Zerubbabel, who was called Sheshbazzar, because (saith Grotius ) he was the Jews Joy in Tribulation, as the Name signifies, ver. 8. He was a Prince of Judah, to show the Scepter was not departed, Gen. 49.10.

Mark 6. These Vessels were restored to the Temple, though they had been profaned by Belshazzar, Dan. 5.2. N.B. Thus even things abused to Idolatry, may be sanctified again to God's Service, as here, ver. 9, 10, 11.

Ezra CHAP. II.

THIS Chapter gives a Catalogue of such as returned out of the Captivity into Judea, 1. Their Quantity. And 2. Their Quality. First, Their Quantity is numbered up by their Names, from ver. 2. to ver. 64.

Remark the First, The same Catalogue is Recorded, Neh. 7.5, 6, &c. betwixt which and this here, there is some difference, the Substance of both is the same, and though they vary in Circumstance in some Places, yet those differences may well be reconciled: Take one Instance for all, here ver. 5. they are numbered seven hundred and seventy five, but Neh. 7.10. they are only six hundred and fifty two. The former of those two numbers might march out of Babylon, or at least listed themselves to do so, but some of them might Dye by the way, or change their Minds (so some abode in Babylon, 1 Chron. 4.23.) or be hindered by Casualties; as by Sickness either of themselves or of some near Relations, therefore might there be a Reduction of that former into the latter Number, that only reached Jerusalem, where Nehemiah took his Catalogue: The same may be said of other differences, and where more is named, in Neh. 7.5, 7, &c. then it must be said, that more Persons came to Jerusalem afterwards, than set down their Names in Babylon.

Remark the Second, Those returning Jews are called Children of the Province, ver. 1. so Judea is called here, and Ezra 5.8. it had been a Princess, that had given Laws to all Lands round about it, Ezra 4.20. but now is called a poor Province Solitary and Tributary, Lam. 1.1. the just product of their Profaneness, Lam. 1.8. Ezra doth purposely call it a Province, to remind the Jews of the fruit of their Sins: Wolfius saith, Judea became a Province only at the Captivity of Zedekiah, and so it continued under the Chaldeans, and now under the Persians.

Remark the Third, Relating likewise to the Quantity, their number is sum'd up together, ver. 64. to be in the whole forty two thousand three hundred and sixty, whereas the Summs recited in all the foregoing Verses, amount only to twenty nine thousand eight hundred and eighteen, to whom are added in this total Summ twelve thousand five hundred and forty two, which either were of the other ten Tribes beside Benjamin and Judah, or were such as supposed themselves Israelites, but could not prove their Pedigree by their Genealogies, though these be not reckoned here by their Names (say Lavater and Junius ) yet are they added here to make up the total sum, which (as Wolfius well observes) makes it manifest from comparing the number of the Captives carried away in the Books of Kings, Chronicles and Jeremy, with this number of them that returned, they were (by God's Blessing upon them) multiplied to more than a double number, even in the Time of their Captivity, thus had it been with Israel in Egypt, the more they were molested, the more they multiplied, Exod. 1.12. and thus it was with them in Babylon also. N.B. 'It is the Motto of the Palm-tree [Depressa Resurgo] the more weights to pull me down, the higher Launches I make upward: The Church is God's Camomile, the more it is trodden, the better it grows: Sanctius observes the same Solution for the like Catalogue, in Neh. 7.66. his foregoing account falling short also of his total Summ.

Secondly, Their Quality is ranked into Princes and People.

Remark the First, The Guides and Governors are named, First, As Men of Renown, of which eleven are numbered here, ver. 2. The first of this number of the Men of Name and Note (saith Vatablus ) is Zerubbabel, which signifies a Stranger at Babel, or a Disperser of Confusion, some say, he was born in Babylon, however this was a Babylonish Name given him (as to Daniel and his three Companions, Dan. 1.7.) but his proper Name was Sheshbazzar, Joy in Tribulation as before, Ezra 1.8. that famous Prince of Judah, and the Governor thereof, Hag. 1.1. his Hands laid the Foundation of the Second Temple, Ezra 3.8, &c. and his Hands also finished it, Zech. 4.6, 7, 8, 9. with the Assistance of his famous Second, namely Jehoshuah the High Priest, Ezra 5.1, 2. Hag. 1.14. These two were those faithful Witnesses of God in their Generation, as before them had been Moses and Aaron. N.B. The Work of God goeth best endways, when the Word goes along with the Sword, when Magistracy and Ministry do concur, &c.

Remark the Second, Among the other nine, Nehemiah and Mordecai are named, whom some Learned Men say were not that Nehemiah that hath an History in a Book of him after this, nor that Mordecai who was so famous in the Book of Esther, but others of the same Name; Reasons see in Mr. Pemble 's Period of the Persian Monarchy, page 30, 31. but I find Sanctius, Dr. Lightfoot, &c. Judge them the same Persons, saying, 'twas the same Nehemiah who wrote the Book of that Name, and who first came with Zerubbabel, and then returned to Babylon upon the Obstruction of the Temple's Building, but after some Years he returns to Jerusalem again (as will be shewn in its Place) and then repaired the City, &c. as to Mordecai, Tirinus and Mariana say with Dr. Lightfoot, that he was Esther's Uncle, and the overthrower of Haman, who (saith D' Dieu ) when he saw the Building of the Temple and City did not succeed according to his desire, went back to Shushan, &c. until a better Day dawned.

Remark the Third, The other seven were Men famous in their Generation, though little or nothing be Recorded of them, beside their Names upon Scripture-Record, only Seraiah called Azar • ah, Neh. 7.7. is supposed to be Ezra called Seraiah after the Name of his Father, Ezra 7.1. and who is supposed to be the same with Malachi the last of the Old Testament Prophets (as some say) for the Word Malachi may be taken Appellatively, signifying my Messenger, so that Prophet was God's Messenger in Ezra 's Time, as the Matter contained in that Prophecy plainly demonstrates, but more of that afterwards; unto those eleven Men of Fame, Nehemiah adds a Twelfth, by Name Nachamani, Neh. 7.7. for he came not up now, but before Nehemiah took that Catalogue, who likely like that Young Man in the Gospel, at first said [I will not, but after repented and went] Matth. 21.29, 30.

Thus far of the Princes of whom Zerubbabel was Chief; now of the People.

Remark the First, The People that returned are computed to be forty two thousand three hundred and sixty, described by their Families (saith Vatablus ) from ver. 2, to ver. 21. then by their Cities, to ver. 35. then by their Dignity, either Sacerdotal or Levitical, to ver. 40. then by their Employs, as Singers, ver. 41, 65. Porters of the Temple, ver. 42. and Nethinims the Sons of the Gibeonites, who were Hewers of Wood, and Drawers of Water, ver. 45, to 55. and the Sons of Solomon 's Servants, ver. 55, to 58. as the Nethinims, Hebr. were Deodati, given to God or God-sakes, devoted to his Service in his House, ministering to the Levites, as the Levites ministered to the Priests. N.B. Whereby their Misery (in Bondage and Burdens imposed on them, as a Punishment for their beguiling Israel, Josh. 9.4, 5, &c. ) became their Mercy, for the nearer they were to the Church, the nearer they came to God, and this gave them occasion to partake of the things of God, and to behold his Face in Righteousness, Psalm 17.15. N.B. So those Servants of Solomon were such Strangers of Canaan, that submitted to Solomon (saith Piscator ) and served him in Building the Temple, 1 Kings 9.20, 21. and becoming Proselytes were incorporated into the Common-wealth of Israel, and whose Posterity (say Lyra; Erpennius and Osiander ) Solomon devoted to a perpetual Preservation and Reparation of the Temple in after Ages: Or those Proselytes might give their Family this Name, accounting it a great Honor to be Servants to so great a King. N.B. How much more may we Glory in being Servants to so great a God, Psalm 34.2. 1 Cor. 1.29, 30, 31. Psalm 18. Title. and who is so gracious, as takes where he likes without respect of Persons, Acts 10.33. and admits Strangers, us Gentiles, when the Children of the Kingdom, the Jews, are cast out, Matth. 8.11, 12.

Remark the Second, The Men-Servants and Maid-Servants are cast up here likewise to be seven thousand three hundred and thirty seven, ver. 67. where Sanctius -makes a wonder, that above forty thousand Masters should have so few Servants at their return; to this I add, whereas we read how one Abraham (the great Father of all those Jews had no fewer than three hundred and eighteen Men-Servants in his single Family, Gen. 14▪ 14. yet this vast Multitude of Masters had no more Servants, though there be added to them the singing Men and singing Women, who Sang at Feasts and Funerals, Eccles. 2.8. who (as Funccius saith) might well have been spared; however Lavater adds, that it declared the great Joy of the Jews in their returning from Babylon, they came singing home, according to Isa. 66.12, 14.

Remark the Third, Among the People, some could not find their Families from what Ancestors they descended, ver. 59. and therefore (saith Junius ) they could not likewise find their Title to any certain Possession in the Land of Promise: And also among the Priests some sought their Register reckoned by Genealogy, but found them not, so were as polluted put from the Priesthood, ver. 61, 62. N.B. The Jews were generally very careful in their Genealogies; partly to preserve the Distinction of their Tribes (saith Wolfius ) and lest strangers should mingle themselves with Native Israelites: And partly (saith Sanctius ) to govern themselves by Moses 's Law in matter of Marriages: But principally the Jews exactness herein, was produced by a special Providence of God, that it might be undoubtedly known of what Tribe and Family the Messiah sprang; for if they took such care of all Families, how much more of the Royal Family, upon which all their Hopes did hang: It seems some of those pretended Priests, accounted it a greater Honor to be allied to so noble a Family, as was Barzillai 's ( David 's fast Friend ) than to be called the Priests of the Lord, therefore those proud Priests, who had scorned the Pr •• sthood, now most justly the Priesthood doth scorn them; for 'twas a Pollution for any but of Aaron 's Seed to possess it.

Remark the Fourth, This Exclusion was acted by the Authority of the Tirshatha (which in Chaldee signifies a Governor ) namely, Zerubbabel called Shezbazzar, Ezra 1.8, 11. whom Nehemiah did succeed in this Place of Government, this Governor ordained ( ver. 63.) that none of those proud Priests should make a gain of the Priesthood at this present (when it was now rising into request, and had a prospect of recovering its Ancient Privileges and Preferments ) because they had slighted it, when little or nothing was to be got by it: They shall now neither do the Work, nor have the Wages thereof, until the Urim and Thummim were restored, which was never but in Christ; when the Substance (now at hand) came, those Ceremonies ceased, &c.

Remark the Fifth, The Jews Essay and Offerings to rebuild the burnt Temple, ver. 66, 67, 68, 69, 70. they went into Captivity Poor and Naked, but returned with Riches and Cattle: According to their Ability they offer, this is all that Proportion which God appoints, saith Wolfius, and their Drams were as acceptable as David 's Talents. 1 Chron. 29.4.6, 7. N.B. Few are faulty in going beyond Ability, as the Macedonians, 2 Cor. 8.3. the whole Offering here amounts to about thirty four thousand Pound Sterling, yet was it accepted of God from this poor People [ She hath done what she could, saith Christ, Mark 14.8.] and the Widows Mite was more to him than the Rich Men's Magnificence, Luke 21.1, 2, 3, 4. because it came out of a Richer Mind, &c.

Ezra CHAP. III.

THIS Chapter is a Relation of what the returned. Jews first did in Order to restore their fallen Church and State.

Remark the First, Their first Care was to Build the Altar.

Mark 1. The Time when, 'twas before the seventh Month came, which was a Month of many Festivals, Lev. 23.24, 27, 34. 1 Kings 8.2. Junius saith, that the Jews began their Journey from Babylon in the Spring-time, and they spent four Months in their Travel thence to Judea, as Ezra did, Ezra 7.9. so that no sooner were the Jews settl'd in their several Cities, and scarce warm (as we say) in their Nests; but this great Mouth of various Festivities approached; yet when it came, they all as one Man went all up to Jerusalem to keep this Solemn Feast commanded, Deut. 16.13, 16. not one Person was troubled to Travel, ver. 1.

Mark 2. Before they fall upon the Foundation of the Temple, they first built an Altar, which was of more urgent Necessity; that by their Oblations upon it, they might make an Atonement to God for all their Sins, and to obtain God's Assistance for their Temple Work and Encouragement from him, foreseeing they must meet with many discouragements▪ therefore they built this Altar, ver. 2. at God's Command, Deut. 12.5. and they hastend up this Altar, because fear was upon them, ver. 3. well knowing their malignant Neighbors would be bandying and bending their Forces against them: However, they would have God on their side, that they might run to him as reconciled in all Dangers and Difficulties: Junius saith well here [ Fear drives them to God, not from him or from his Service.

Mark 3. This Feast of Tabernacles (or Booths built of Branches, Neh. 8.15. in a grateful Memorial of God's gracious bringing them from Egypt to Succoth, where they abode in Booths, &c.) they now solemnly kept for their wonderful Deliverance from Babylon, ver. 4, 5. doing their Duty as every Day required, and afterwards offered, &c. for ( finding a float of Holy Affections in their Hearts) they pass without fainting from one good Exercise to another. N.B. 1. We are all Travelers here, having no certain Habitation, 1 Chron. 29.15. Heb. 11, 13. 1 Cor. 4.11. we ought to account Duty a Debt, and be daily doing at it. N.B. 2. Learn hence also, when we cannot possibly come at an Enjoyment of all Ordinances, we ought with Care and Conscience to make the best improvement of those we do enjoy, as these Jews did of this Altar in the want of the Temple.

Remark the Second, The Jews could not be Content with this Altar only, but they must have a Temple too, and therefore they prepare Materials and Work-men, ver. 7. appoint Levites to be Overseers of the Work, ver. 8, 9. and then lay the Foundation of it with great Joy, ver. 10, 11. singing David 's hundred thirty sixth Psalm (as some suppose ) because the first Verse of that Psalm is repeated here, ver. 10. however 'tis said they sang [ gnal Jadei David, Hebr.] by the Hands of David, ver. 10. which Piscator expounds, the Psalms that David composed, a good Warrant for our Singing Worship in the Psalms of David: The like we have likewise in 2 Chron. 29.27. saith Junius: N. B. So that there is no necessity of finding out New Inventions, &c.

Remark the Third; The Contrary Effects that the Foundation of the New Temple's laying produced in the People: For first, such of them that had never seen the Temple of Solomon, but were born after its Burning and Destruction, these younger People were exceedingly transported with joy, to behold this Hope of being toward a Temple again, seeing the Foundation of it was now newly laid. These were they that both praised God for his Excellency, and also gave him Thanks for his present Benefits; wherein they did but their Duty. Secondly, The Old Men who had seen the first Temple, wept with a loud voice, ver. 12. this was contrary to the Joy and Jubilation of the other.

Mark 1. Those Antient Men being Seventy Years Old and upward, might very well have seen the Old Temple, though' not the first Foundation of it, (saith Erpennius ) for that was laid 500 Years before this; yet they might see it (saith Junius ) before its fatal Fall and Destruction, because that happened not quite 60 Years ago, as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1.

Mark 2. These Old Men had sundry Causes for their Sorrow; as 1. The Sorry Preparations they saw toward the Building of this Temple, in comparison of the vast Provisions prepared both by David and Solomon for the former. 2. The Prophet Haggai acknowledges, that this latter House was as nothing for Splendor to the former House, Hagg. 2.3. 3ly. Grotius adds, they wept because this latter House wanted the Ark, Urim and Thummim, &c which were the principal Glory of the former Temple: And 4thly. Because not only these Foundation-Stones were of far less value and quantity than were Solomon 's, 1 Kings 7.9, 10. but also this Foundation itself was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices. But 5thly. Cornelius à Lapide adds, they wept, in recollecting their former Sins and Sufferings, &c.

Mark 3. Those that Rejoyced did better than they that Bewailed; which certainly (saith Wolfius ) was their Sin, in laying such a Stumbling-block before the weak, to weaken their hands in God's Work: They sinned against that word of the Prophet, [despise not a Day of small things] Zech. 4.10. We ought to Bless God for the least Benefits, seeing we are less than the least of them, Gen. 32.10. N. B. However, 'tis our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption; the burnt Temple and Image of God defaced by the Fall of the First Adam, and only can be Renewed by the Second, &c.

Ezra CHAP. IV.

THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple.

Remark the First; The Persons that obstructed the Building were the Samaratans, ver. 1, 4. of whom the Jews stood in fear of some Mischief, Chap. 3.3. and now probably incensed by hearing their loud Acclamations and Outcries, Chap. 3.12, 13. These Samaratans say to Zerubbabel [We Worship God as ye do], ver. 2. so offered their Service and Assistance in the Work, but being Worshippers of God only after a Mongre • manner, 2 Kin. 17.26, &c. 32, 33, 34. they, fearing God not filially, but for his Lions only, had an implacable Hatred against the True Worshippers of God, and thereupon they craftily endeavor to mingle with them (saith Flaocherus ) that they might the better set them together at Variance among themselves, and so put a stop to the Work. N. B. Just as the Jesuits do now Act in pretending to be Converts to the Lutheran Church, but intending (by their Building with them) to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans.

Remark the Second; The Prince Zerubbabel and the High Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains, ver. 3. to prevent their Projected Plot: Lyra, Vatablus, &c. Render sundry Reasons of this Refusal; 1. Because they were Heretics and Idolaters: 2. Lest by their being in Fellowship with them, they might either be Deceived, or Damnified by them: 3. Lest those Samaratans should afterwards challenge the Temple to be theirs (as built by them) or some part of it wherein to Worship Idols. However, they receive this Reason for their Refusal here, [Lo lakem ue lanu] Nihil Vobis & Nobis. Ye are Men of Heterogeneous Manners, &c. of another Nation and Religion, therefore can never kindly Congregate with us, [pares cum paribus quàm facillime congregantur] like with like (saith the Philosopher ) love best to be together: Hence Wolfius excellently observeth, N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church, as these pleaded a long Prescription ever since the Days of Esarhaddon, ver. 2. namely, 200 Tea • s. N. B. 2ly. Saith the same Wolfius, Let such as are for Reconciling us of the Reformed Religion to the Romish, consider this Instance: Were these Reconcilers and Moderators the Wisest under Heaven (saith another Learned Man ) they would-be brought to their Wits end, before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed. They have nothing to do with us to build an House unto our God; stand off, 1 Tim. 6.3.4▪ 5. N. B. 3ly. These Godly Governors plead the Power of King Cyrus (saith Wolfius ) his Royal Grant; they had good Authority for what they did, doing nothing but according to the King 's Command, which was confined to the Jews and Israelites, the Worshippers of the True God, and 'twas doubtful whether their conjunction with Strangers, Samaratans, in that Work might not Displease the King, therefore the next Royal Grant from Darius, Ezra 6.7. ran thus, That those Strangers should not meddle with them nor make any Disturbance to their Work: How much better may we plead the Command of Christ the King of Saints?

Remark the Third; When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual, then [ Mebahalim, Hebr.] ver. 4. they troubled the Builders by their Brow-beating Frownings, and terrified them with their Thrasonical Threatenings. N. B. Tho' those Samaratans, the present possessors of that Province at the Jews Return (called here the People of the Land ) came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans, Persians, &c. yet being but Mongrels in Religious Matters as before, they harbor'd the deepest hatred against the Jews for outstripping them in the Right Religion: Hence Luther lays down this Maxim, [Odia Religiosorum sunt Acerbissima] Such as differ one from another in Points of Divinity, bear the bitterest hatred one to another. Thus it is at this day (saith a Learned Man ) a Jew hates a Christian worse than he doth a Pagan: So doth a Turk hate a Persian worse than he doth a Christian, a Papist hates a Protestant worse than he doth a Turk, and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist, and will sooner be Reconciled to Rome, than to those of the strictest Reformation: To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists, &c. The Devil is called [ 〈 in non-Latin alphabet 〉 ] 1 Joh. 2.13. and 5.18, &c. which signifies a wicked Troubler of God's Israel; therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here, and to hinder them from Building God's Temple at this time. N. B. Smarting Experience of the Saints and Servants of God in all Ages, doth set a Seal to this great Truth, That Satan (the Enemy and envious one ) doth not only Sow Tares among the Wheat, Matth. 13.25, 39. but also he sets upon all such as do begin to build the Tower of Godliness, Luke 14.28. and hinders them to the outmost, &c.

Remark the Fourth; When those Adversaries saw all their Artifices (in Hectoring the Builders, and in Restraining the Men of Tyre and Sidon from bringing such Materials as were requisite for the Building, as Sanctius saith) proved all Ineffectual, they took new Measures in bribing Counselors, saith Wolfius, ver. 5. to bolster up their bad Cause and to outface a good one. These Counselors (saith Josephus ) were the King's Courtiers, or Toparchs, Deputites to King Cambyses, who was a light, loose and lewd Losel, as one saith, easily prevailed with to hinder so good a Work all the days of his Father Cyrus, (who favor'd the Jews, but was now absent, in his Warring abroad against the Lydians and then against the Scythians, leaving his Son Cambyses to Reign at Home in his room) so that Cyrus knew nothing of this Obstruction of his Royal Decree to the Jews, saith Menochius; but if he was informed of it and connived at the crossing of his own Decree by his own Son whom he had left his Viceroy behind him, It was his Just Reward (saith Dr. Lightfoot ) to meet with such a fatal End by Tomyris the Scythian Queen, who Conquering him (saith Justin ) cut off his Head, and cast it into a Bowl full of Blood, saying, [Satia te Sanguine, Cyre, quem Sitisti, cujusque Insatiabilis semper fuisti] Now glut thyself, O Cyrus, with Blood, which thou hast ever thirsted after, and wherewith thou could never yet satiate thyself.

Remark the Fifth; Those Deputies and Officers of King Cambyses beyond the River Euphrates, being profoundly bribed by the Samaritans, wrote a most Pestilent. Epistle full of all Diabolical Accusations, Hatch'd in Hell and Dictated by the Devil, (who sharpen'd both their Tongues and their Pens ); and all this was done to Hinder God's People from Building God's Temple, from ver. 6, to ver. 16.

Mark 1. This Poisonful Epistle was directed to Cambyses in the beginning of his Reign, ver. 5. or Viceroyship, immediately after his Father Cyrus went to his War abroad, these crafty Courtiers would lose no time, well knowing, that though' the Father was a public Friend, pet the Son was a private Enemy to the Jewish Nation and Religion, so they take the fittest Season for granting of Suits from a New King.

Mark 2. This Cambyses the New King is called here Ahasuerus, ver. 6. which was his Chaldean Name, and Artaxerexes, ver. 7. which was his Persian Name, the two common Names of the Chaldean and of the Persian Monarchs, as Pharaoh was of the Egyptian, and Caesar of the Roman; thus say Lyra, A. Lapide, Sanctius, Wolfius, Osiander, Grotius, &c. all unanimously: Ahasuerus or Achasueros (say they) is derived of Ahaz, signifying a great (V. Hebr. And ) and Ros or Resh, Hebr. Head, to signify that he was a great Prince; and Herodotus saith, Artaxerxes, signifies an Excellent Warrior; both which Cambyses was, being successful in his Wars, adding Egypt and other Countries to the Persian • Monarchy: He was a great Head indeed.

Mark 3. The Composers of this Satanical Suggestion are here named, ver. 7, 8, 9. the first that is named is Bishlam, which Masius takes Appellatively, Reading it [Be-shalom] in peace, or in a time of peace; so Onkelos, &c. implying that this mischievous Letter was written, when the Jews thought all things were in peace: Or it was some Congratulatory Phrase [In peace be the King] but most Read it as a proper Name with the rest of his Crafty Colleagues; yea and Rehum the Chancellor, President of the Council, was Master of this Misrule, and with him a whole Rabble of Rebels against God and his People, all concurring in this cursed Confederacy, not unlike that which David complained of, Psal. 8 • .5, 6, &c. Those named here were of Obscure Nations, nowhere Recorded in Scripture, such as Asnapper, ver. 10. some great Assyrian Officer brought from India and Armenia (saith Wolfius ) to Inhabit Samaria, 2 Kin. 17.24.

Mark 4. As the Character wherewith this Letter was writ, was such (saith Schindler ) as might be understood at the Persian Court without an Interpreter, so the Contents of it were sundry Lyes sowed cunningly together, ver. 11, 12, 13, 14, 15, 16. all an entire hodg-podg of false and scandalous Accusations. N. B. 'It is true, wicked Zedekiah had once Rebell'd, &c. (as before of him ) but Error Personae non Arti Imputandus, his Personal Treachery ought not to Denominate the City and Nation Rebellious. These false Informers say [ they had set up the Walls, &c.] had they done so before the Temple was built, the Prophet Haggai would have Reprov'd them for it, as he did for preferring their own Houses before the House of God, Hag. 1.4. the contrary appeareth, Neb. 1.3. Nor was that old Device of the Devil and his Imps any better in slandering God's People, that they are Anarchical, against Government and Disturbers of the public Peace, Deniers of Toll, &c. pretending they certified all this for the King's Honor and Advantage, when it only gratify'd their own Malice.

Mark 5. The Effects of this Letter follow from ver. 17, to ver. 24. No sooner had King Cambyses received it, but he ordered to have it Read publicly before his Council: This was so far well done, had he kept one Ear free, and heard both Parties, he had done better: However, he returns an Answer to this Letter readily, because it did so exactly gratify his malignant Humour of Enmity against the Jews; and that it might appear a more plausible piece of public Justice, the Book of Records is searched, (as the Officious Letter Requested) and enough was found from, 2 Kings 24, 1, 19, 20. of former Rebellion, to palliate the issuing out of a Royal Decree for forbidding the farther Building of God's Temple. N. B. Yet this Human Decree did but carry on the Divine Decree Thus while Persecutors press backward from God's Command, they still step forward to fulfill God's Decree: Thus the Building was caused to cease until the Days of Darius Histaspis, v. 5, 24.

Daniel CHAP. X.

HERE falleth in and followeth the History of Daniel the 10th. which is a Narrative of Daniel 's Mourning Three Weeks for the Sad Tidings that the Building of the Temple was now Hindred.

Remark the First, Is the Time of Daniel's Mourning in General; 'twas in the Third Year of Cyrus, ver. 1. Namely, (saith Polanus ) from his Conquest over Babylon in conjunction with Darius as before, and the Constitution of his Absolute Empire and Monarchy over 120 Nations, for he had Reigned over Persia only about 28 Years before this, leaving his Son Cambyses to keep at home what he had already Conquer'd, while himself went abroad to Conquer more Nations; and in this Third Year of his Empire (which was the 31th. of his Reign) he was slain by Tomyris Queen of the Scythians, as both Herodotus and Justin relate. It was in the first Year of Cyrus or of Darius Priscus, (who was Cyrus 's partner in Conquering Babylon, and who gave to Cyrus his Daughter in Marriage, and the Kingdom of Media with her for a Dowry after Darius 's Death) wherein Daniel prayed that prevalent Prayer for the Jews Deliverance, Dan. 9.1, &c.

Remark the Second; The Occasion of Daniel's Mourning, Dan. 10 2, 3 or the Proca • a • click external cause was manifold: As 1. Because the Jews had liberty to pass from Captivity, yet many of them would not, but staid still in Babylon (say Grotius and Pererius ) as careless of God's Worship, having little love to the True Religion: 2. Because those that Returned and were begun to build the Temple, had now a stop put to that Temple-work at Jerusalem, which ceased by means of the Samaritan • , Ezra 4.4, 5, &c. And 3. Because he foresaw the many future Calamities of the Jews that would befall them for their many foul following Sins, (saith Vatablus ) more especially for their killing Christ, and Rejecting his Gospel. But this present Disaster of obstructing the Temple's Building was the chiefest and most immediate cause of casting Daniel into such dismal Dumps at this time: Moreover, this damped and daunted Daniel the more, that though' he had been so Famous, even in foreign Nations for his Wisdom, Worth, and walking with God, and so Advanced by Nebuchadnezzar for his Skill in Dreams and Interpreting Visions, and by Belshazzar for Reading the Hand-writing upon the Wall, and for foretelling future Matters, whereof many were already come to pass; for which cause he was Exalted and Highly employed by both Cyrus and Darius, and was a great Man still, and of great Account; yet was not now great enough at the Court of Persia as to be able to Defeat the Desperate Designs of Cambyses's Corrupt Counselors, &c.

Rewark the Third; The Place where Daniel was in his Dumps; 'twas by a River called Hiddekel, ver. 4. which signifies Sharp-swift, having a most Rapid Current, called also Tigris, (from the Tiger, the swiftest of all Beasts) being a great Branch of that famous River Euphrates. N. B. Daniel had withdrawn himself from the noise of the City, and retired to this River-side for Meditation and Prayer, as Act. 16.13. Polanus observeth, that God was wont to manifest his mind many times to his Servants by Rivers-sides: As 1. To Ezekiel by the River Chebar, Ezek. 1.3, &c. 2. To Daniel (before this) by the River Ulai, Dan. 8. • . and now again here by this River Tigris: And 3. To John the Baptist by the Banks of the River Jordan, Matth. 3.16, 17. And 4. A River-side was a place of Prayer, Act. 16.13. Perhaps (saith the same Author ) that the flowings of the Water might be a Symbol to them of the flowings of the Graces of the Holy Spirit, and hence probably the Pagans believed that their Deities did dwell in Rivers, as the Poe •• say their Muses do.

Remark the Fourth; Daniel's Preparation for the Consolation of the following Vision: Daniel had been before cast into the Den of Lions, and miraculously delivered out of that Den, and now again is he cast into a Den of Despair, and not the Angel, but the Lord of Angels comes to deliver him out of it: For whose presence Daniel prepared himself, 1. By full three Weeks Fasting, ver. 3. in all which time he eat no pleasant Bread, that is, no Fine Manchet, (say Vatablus, Junius, A Lapide, Calvin, Grotius, and Piscator, &c.) but he eat panem Atrum and Siligineum, course brown Bread, (for without some Food his Life would have failed in so long a time) and no more of that neither than needs must, to keep (as we say) Life and Soul together; and he eat no Flesh, but fed upon Hops, Haws, and Apples, saith Grotius: And his Drink was not Wine, but Water, merely to sustain Nature; doing all this to Afflict his Soul in this space of Penance, by denying himself all those Delicates which he daily did enjoy in the Court of Kings; being now an Old and a Great Man, (say Polanus and Calvin ) and not under such Circumstances as in Dan. 1.8. when he was Young. And 2ly. By abstaining not only from Delicate Diet, but also from costly and curious Ointments, that common custom of those Eastern Countries (saith Polanus ) for Ornament-sake, and which the Scripture testifies, 2 Sam. 12.20. Psal. 23.5, &c. and which Anointing was omitted in Mourning Times, 2 Sam. 14.2. N. B. With Grotius, All Delights of Sense must be laid aside in 〈◊〉 time of Solemn Humiliation, as Mirth, Music, Junkets, Perfumes, Costly Apparel, &c. Exod. 33.4, 5, 6. 1 Kin. 21.27. Judge. 20.26. Jon. 3.8. Matth. 6.17. and 9.15. Mark 2.20. Luke 5.35, &c. Yea the Lord himself doth doom it as a foul fault to find Joy and Pleasure on a Fast-day, Isa. 58.3.

Remark the Fifth, Then at the end of Daniel 's deep Humiliation, upon the twenty fourth of Marth did the blessed Messiah appear to comfort dejected Daniel, ver. 4, 5, 6. when Daniel had thus voluntarily abridged himself of voluntary Delights, macerating and mortifying his Flesh, that he might pray the more earnestly for his poor afflicted Brethren, with whom he did sincerely sympathize, putting his Soul in their Souls stead. N.B. When his Fasting had inflamed his Praying, and his Praying had sanctified his Fasting for three full Weeks, then comes Christ the Comforter with an Answer of Peace to his Prayers. Then he lift up his Eyes and looked, to wit, after his Fasting, Prayer, and Meditation, so long for due Preparation, and he beheld Christ coming, &c. ver. 5.

Mark 1. Who this Ish-Achad, Hebr. one or certain Man (as we read it) was, is controverted among the Learned. This Man (so called because he appeared in human form) some say was an Angel, either Gabriel who had appeared to Daniel, Dan. 8.16. and 9.21. or Michael named after here, Dan. 10.13, 21. called the Arch-Angel; Jude ver. 9. as Grotius saith: But Junius, Piscator, Polanus, and Calvin say better, that it was Christ himself, who was afterwards to become very Man, and this was a Prelude of his Incarnation (saith Tertullian ) as were his many human Appearances in the Old Testament. Three Reasons they render to prove it the Messias, 1. His Regal and Sacerdotal Apparel can be congruous to no Angel, but to the Angel of the Covenant, &c. 2. His prodigious Splendour and Majesty (which overwhelmed Daniel ) could be no less than that of the Son of God, &c. 3. That Parallel Place, Rev. 1.13. hath the like Description of Christ with this here, both as to his Habit, and as to the End of his appearing, namely to reveal the future Fates of the Church.

Mark 2. The glorious Manifestation of the Majesty of the Messiah here, holdeth forth all the three Offices of our Redeemer, for beside the Regal and Sacerdotal Offices aforementioned; implied by the Robes of a great King, and of the High Priest, Christ comes as a Prophet to tell Daniel what would come to pass, as he doth in the whole eleventh Chapter of Daniel, and again Dan. 12. throughout. N.B. Just as Jesus tells his Beloved Disciple John (another Ish-Chamudoth a Man of Desires▪ as Daniel was, Dan. 9.23.) both the Arcana Imperii, and the Arcana Ecclesiae, Rev. 1.14, 15, 16, &c. The three first Chapters of the Revelations, declaring the present State of Matters both Civil and Sacred, relating to the seven Golden Candlesticks, and from Chap. 4. to Chap. 22. what was to come, &c.

Mark 3. Brand Myller well observes, that as Christ is called [Ish-Achad] one Man here, to denote the Unity of his Person, for though he consist of two Natures, Divine and Human, yet do they not constitute two Persons: So there were two procreating Causes of Daniel 's Affrightment at Christ's Apparition here, to wit, not only his Transcendent Luster and Glory so suddenly shewn to his Eyes; but also the dreadful sound of his Speech, that beat upon his Ears, ver. 6. which was as the sound of a Multitude or of many Waters, Rev. 1.15. this signified (saith Polanus ) the Divine Efficacy of Christ in teaching Disciples, see Ezek. 1.24. Acts 2.2. Rev. 1.10. the like to this, &c.

Remark the Sixth, The Products of this Glorious Prospect, ver, 7, 8, 9. it seems that Daniel (after his long Solitary retirement for his deep Devotion) had now some Companions here, which the Providence of God ordered, that there might be proof of this Prophecy (saith Dr. Willet out of Polanus ) that none might doubt of it, when Daniel declared i • to the Church. And though the Effects of this Vision were alike both upon Daniel and upon his Companions; as to the Affrightment of it; yet were they unlike in this Respect, that his Companions saw not the Person of Christ appearing to Daniel, but being struck with a Panick Fear at the dreadful Noise, ran away to hide themselves in some Rock by the River, saith Dr. Willet, see the like (saith Grotius ) Acts 9.7. and 22.9. God darkens Men's Eyes when and whom he pleaseth, Gen. 19.11. Luke 24.16, &c. such a dread was upon them through Sense of Sin, and fear of Wrath, that they lurk in holes as fallen Adam did in a Bush, &c. Their fright at the frightful Noise upon the Waters (saith Grotius ) made them Fly, however this served (saith Calvin ) to show the Truth of the Vision, and Daniel is lest alone, the better to bear his Divine Rapture.

Remark the Seventh, Christ the great Comforter casts Terror upon Daniel before he calls for a Cup of Cordial and Comfort. N.B. This is God's Method, first there is a casting down, and then cometh a lifting up, Job 22.29. the Preaching of the Law (in the Hand of a Mediator, Gal. 3.19.) casts us down, and then come the Glad tidings of the Gospel to raise • s up again. Though Daniel stood in his Station, and ran not away with the rest of his Companions, yet a fourfold Effect had this Fright upon him: As 1. He lost his natural Vigour. 2. The Comeliness of his Countenance was Blasted. 3. He is struck down groveling upon the Ground. And 4. Cast into a Dead sleep, and all this to make Daniel more docible to the Mysteries about to be declared to him; for this Chap. 10. is but a Preface to that large Prophecy, Recorded in the two following Chapters. Thus Ezekiel had his casting down, Ezek. 1.29. and Saul when changed into Paul, Acts 9.8, 4▪ yea that beloved Disciple himself (that second Daniel of the New Testament ) fell down as o •• Dead at the Feet of Christ, appearing to him much after the same manner (as he did here to Daniel ) Rev. 1.17. and though Daniel was thus sunk down in a swound, yet Christ gave him Power in weakness, causing him to hear the Voice of his Words, ver. 9. what these Words were, is not here Recorded, but by comparing (saith a Learned Expositor) they may be gathered to be the same with those expressed, Dan. 8.18. namely, Christ's commanding Gabriel to draw near and speak to the Prophet: Christ can teach Men sleeping as well as waking, and can give both Light and Sight, &c. Inlightning both the Organ and the Object, Luke 24.27, 31, 32, 45.

Remark the Eighth, Is Daniel 's Confirmation and Consolation after all.

Mark 1. Christ in the aforesaid Glory, sends Gabriel to dictate unto Daniel the Prophecy following, in Chap. 11. and 12. and to make him capable for the Reception of it, this Angel toucheth Daniel with his Hand to awake him out of his sleep and swound, ver. 10. this hand was a Symbol of the Holy Spirit, Ezek. 1.3. Matth. 12.28. and Luke 11.20. this first touch revived Daniel a little, it set him upon his Knees into a Praying Posture, yet he remained trembling, ver. 11. which was (saith Calvin ) to keep him humble, &c. therefore was he raised up, and restored by certain Degrees, not from any Debility in God (who could have set him upon his Feet at first, but from Divine Wisdom (say Junius and Polanus ) for God measures out his Mercies meet for our Model.

Mark 2. The Angel encourageth Daniel in this trembling Posture, by giving him an honorable Title, and bidding [ Stand upright, ver. 11. and saying [ Fear not Daniel for thy Prayer was heard on the first Day of thy Fast, though thou hast heard nothing for three whole Weeks, yet now am I brought hither by thy Prayers with an Answer of Peace to them, ver. 12.] and the Angel excuses the Delay of his coming, ver. 13. saying [ I have these three Weeks remained with Cambyses and his Counselors ( who stop'd the building of the Temple, Ezra 4.1, 6.) to repress their Rage ] the Devil on the one hand instigating them to Act against God's Church, and God on the other hand permitting it a little while for his People's Sins: Nor may we imagine, that Cambyses could really hinder this Angel by overpowering him, but figuratively only, hindering those good Tidings; which otherwise (saith Dr. Lightfoot ) he should have brought sooner, had not the Temple been hindered, and many more mischievous Machinations designed against the Je •• which were blasted at Court, not only by Gabriel but by Michael also, N.B. This is great Comfort, that when Satan and his Imps oppose God's Church, then Christ and his Angels Interpose, Psalm 34.7. Rev. 12.7. &c.

Mark 3. Notwithstanding all this encouraging Discourse Daniel continues discouraged▪ ver. 14, 15. hangs down his Head, and became Dumb, though God's Darling, yet was 〈◊〉 thus deeply affected with God's Word. Then the Angel touched his Lips to restore. his Speech, ver. 16. and upon this he both complains of his Consternation, and then professeth his Sense both of Distance and of Dependance, which was such as he durst not Dialogue with his Lord, ver. 17. nor Parly in Prayer any longer.

Mark 4. The Angel fortifies Daniel more fully with a third Touch, ver. 18, 19. 〈◊〉 then was he enabled to hear a Word of Comfort, which was this [that Cambyses had • ay hindering God's Temple ) laid the Foundation of the Persians Empire's Ruin, for God •• ll send the Prince of Greece, Alexander the Great, and others before him to overturn 〈◊〉 Empire, &c. ver. 20. N.B. They spoiled the Persians Plots against the Jews, fi •••• them other Work, than to hinder God's House, Michael, the Messiah Prince of his Church orders and over-rules the whole Universe for its good, &c. ver. 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before thoroughly Comforted.

Dan. XI. and XII.

REmarks First, Upon Dan. 11. 'tis an History as well as a Prophecy.

Mark 1. The Angel Gabriel revealeth from Christ unto Daniel, after his Prayer, Dan 9. and his Fasting three Weeks, Dan. 10. (whereby he was prepared to receive this Prophecy) the plain Naked Truth, which should suddenly and certainly come to pass, ver. 2. where (saith Grotius, &c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram, and of the He-Goat, Dan. 8. speaking only of such Kings of Persia, as either hindered or helped the Temple.

Mark 2. He foretells that the Persian Monarchy (which had obstructed the building of God's Temple ) should be destroyed by Alexander the Great, after it was come to its 〈 in non-Latin alphabet 〉 or heighth, wherein it could bring into the Field, even Millions of Men, and cover the Seas with its Ships, and thinking to drive down all before them, ver. 2, 3.

Mark 3. Then that Grecian Empire (which swallowed up the Persian ) when it seems in its Zenith, and most Ruffling Grandeur, expecting Ambassadors at Babylon from all the World, shall be broken like brittle ware, and be divided into four of Alexander 's Chieftains, Cassander, Antigonus, Seleucus and Ptolemy, ver. 4.

Mark 4. Then he foretells the Intestine Wars, that should arise among those Successors of Alexander; seven several times, from ver. 5, to ver. 20. the last of which seven Wars was betwixt Ptolemy, Philometer, and Antiochus Epiphanes, whom Gabriel calls a Vile Person, ver. 21. who should conquer Egypt, ver. 22, to 28. but be recalled by Rumours, ver. 40, &c. the Year before his Death his success ripen'd him for Ruin.

Mark 5. He foretells the sad State of the Jews all this Time, who laying betwixt Egypt on the South, and Syria on the North, and so they were like Bread-corn betwixt two Mill-stones grinded to Powder, during all those seven Wars aforesaid, their marches to and fro being commonly through the Bowels of Judea, but more especially by this Vile Antiochus, not so much Epiphanes or Famous, but Epimanes Infamous for his Madness against the Jews, ver. 28, 30. to 39. and again ver. 41, to 45. and 1 Maccab. Chap. 1.2.3.4.5. and 6. N.B. Though God's Church here went to wrack, both by the North and by the South, yet both North-wind and South shall blow good to it at last, Cant. 4.16. God's Favor makes them Favonian, or favorable Winds, &c.

Remarks Secondly, Upon Dan. 12. that brings in the Good and Comfort of the Church.

Mark 1. 'It is promised that Michael the strong Christ will protect his Church from the Persecutions of Antiochus (that Type of Antichrist ) and deliver all his Elect Temporally or Eternally, ver. 1, 2, 3.

Mark 2. Antiochus (and so Antichrist's ) Time of Persecution is limited more darkly, ver. 5, 6. but more plainly upon Daniel 's farther enquiry, ver. 8, to 12. The Man Christ Jesus, ver. 7. tells him, the end shall not be till Time, Times, and half were over, which he numbers fully in one thousand two hundred and ninety Days, ver. 11. before Antiochus 's Death: And then he adds forty five Days more, ver. 12. for some signal Mercy, as that Victory Judas Maccabeus obtained about that time, &c. this Addition made the former to be one thousand three hundred and thirty five. N.B. The number of the Beast Antichrist six hundred and sixty six, if doubled make one thousand three hundred and thirty three, and three Years and half, make up one thousand three hundred and thirty five complete.

Mark 3. Daniel is bid, 1. To Seal up this Prophecy, ver. 4. the Secret of it was reserved to be made known in after Times. And 2. He must be satisfied herewith and prepare for Death, having a Promise both of Rest in his Grave, and at his Resurrection out of it, ver. 9, 13. here Daniel hath a kind Dismission from Troubles, as Rev. 14.13, &c.

Esther CHAP. I.

SOme General Remarks are requisite here, before we come to the particular History. As 1. Upon the Book. 2. The Author. And 3. The Time.

Remark the First, In General concerning the Book itself, whether it be Canonical is questioned by Athanasius and Nazianzen, &c. which they seemed to doubt of, because of the seven Apocryphal Fragments (as so many Chapters ) were usually and abusively added and stitched to it: I find indeed some Rabbins relate, that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship, they have a Custom among them to cast only this Book of Esther upon the Ground, before they read it, and the Reason they render for their so doing is, because they find not the Name of God or Lord in this whole Book: But this Reason is in Truth no Reason, if it be seriously considered, what a Contexture of most eminent Passages and Acts of God's immediate Providences (for relieving his Calamitous Church) is contained in this History, even such, and so perspicuous, as can scarcely be paralleled in the whole Book of God anywhere or at any Time and Age.

N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture, and reckoned among the Chetubin, Hagiographa, or Holy Writings by the Jewish Church (notwithstanding the Name [ God or Lord ] be not named in it) to which the Oracles of God were committed, Rom. 3.2. that they might keep them carefully for, and transmit them safely to Posterity, and 'tis more than probable, yea it may be strongly presumed, that the Jews were true to their Trust, otherwise either our Lord Christ or his Holy Apostles (who reproved their Rabbins for many other Corruptions, &c. ) would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture, as a necessary Caution to the Christian Church.

N. B. 2. Rabbi Abraham the Spaniard relateth, this Book of Esther is had in so much Reverence among the Jews, that so oft as they do hear the mention of Haman 's Name read in it, they do, even to this Day, with their Fists and Hammers so beat upon the Boards and Benches, as if they were beating upon Haman 's Head itself to break out his Brains, &c.

Remark the 2d. in general concerning the Author of this Book. N. B. 1. Sanctius saith out of Augustine and Isidore, that Ezra was its Author: But Bonartius answers, that this History of Esther seemeth to be after Ezra 's Time; so that could not be while the Temple-building was hindered. N. B. 2. Some Rabbins say, the Synagogue of the Jews (to whom Mordecai wrote Letters, Esth. 9.20. was the Author of it.) But N. B. 3. 'It is the concurrent Conjecture of most Interpreters (both Hebrew, Greek and Latin ) that Mordecai himself was its Penman, who being a man of God, an Eye-witness, and a principal Actor in this whole History, therefore none so proper and prepared as he for it. Besides, Serrarius saith, Queen Esther herself did contribute to this work, who also had the Holy Spirit.

N. B. 4. Mordecai wrote this Book of Esther, yet names not God in it, though' he had many occasions of mentioning that Sacred Name, as in prayer, fasting, and dependence upon God for his Deliverance from most eminent Dangers, &c. The Reason supposed for his not naming God in it, was, lest this Book (going abroad among the Pagans ) should be abused, as Gen. 1. ver. 1. was by them, putting in Asima (that Samaritan Idol, 2 Kings 17.30. instead of Elohim, as Ibn-Ezra relateth. From this corruption of the first verse in the Bible, this word Asima afterwards was corrupted into the word Asina, which signifies an Ass; and from thence the Pagans slandered the Jews, that they worshipped an Ass's Head. Mordecai foresaw it, and prevented this corruption by the Samaritans, therefore names not God in this Book. This is the more probable, because such a mistake some Heathens made of the Hebrew word Jerusalem, by making it in bad Greek 〈 in non-Latin alphabet 〉 Hierosulon, which signifies Sacrilege, &c.

N. B. 5. This History holds forth the Inconstancy of Human Affairs. The lofty Luminaries of a worldly Heaven do fall into an Eclipse, and the lowly Shrubs of the Earth are elevated to the Stars. Behold here Humility advanced to the Throne, and Ambition (in its 〈 in non-Latin alphabet 〉 , Zenith and Highest Exaltation) is hanged upon the highest Gallows. This teacheth, that the Great Ones of the World ought not to rely upon a Fortune of Ice, but to fear everything, Job 3.25. and that the Godly Poor, though' never so low and miserable, ought to despair of nothing. 'It is the work of Almighty God to look on the Proud, and bring him low, Job 40.11, 12, 13. and to lift the Poor from the Dung-hill, and set them among Princes, 1 Sam. 2.7, 8.

N. B. 6. Some say Mordecai had a Prophetick Dream, wherein he saw a most Dreadful Tempest of Thunder, Lightning and Earthquake, which was followed with a fight of two fierce Dragons, sending forth horrible Hissings, many Nations looking on and expecting the Issue of the Combat. Then he saw a small Fountain, which soon became a great River, attended with a Light, growing so great as that of the Sun, and thereby the Earth was both watered and illuminated. Mordecai learnt the Interpretation of this Dream by the great Combat he had with Haman, and in the Exaltation of his little Niece Esther, that was promoted to so high a Splendour, as to Refresh and Englighten her own Nation and others, &c.

The Third General Remark is concerning the Time of this History; which, 1. Munster, Mercator, Cano, Cedrenus and Vatablus place in some time of the Captivity. But, 2. All others do unanimously affirm it to be after their Return, yet before the Time of Alexander the Great, and while the Persian Monarchy stood in its Grandeur; moreover 'tis said expressly, ver. 1. in Ahasuerus's Reign.

Now come we to the Particular Remarks upon Esther, chap. 1. which may be reduced to two Heads: First, The Causes and Occasions of Esther's Advancement: And secondly, The Occurrences attending the Banquet that occasioned it; all which Dr. Lightfoot doth fix for Time the next following the History of Daniel, chapters 10, 11, 12.

Remark the First upon the first Part is, the Person who made this sumptuous Feast, was the Persian Monarch, who is called Ahasuerus a Median, and Artaxerxes a Persian name, saith Bonartius from Dan. 9.1. and Ezra 4.6, 7. common Names to these mighty Monarchs. 'It is not of necessity to know which of those Persian Kings this was (so much controverted among the Learned. ) The Rabbins in Sedar Olam say it was Cambyses, called by those common Names as is aforesaid upon Ezra 4.6, 7. However, he was a greater Potentate and Prince, than either Cyrus or Darius before him were, who had but One hundred and twenty Provinces, Dan 6.1. whereas this King had added seven more by his Conquests of India and Ethiopia, ver. 1. here; yet in all his Reign (saith Dr. Lightfoot ) the building of God's Temple lays forgotten. Hereupon divers Jews (who had gone up to Jerusalem in the first of Cyrus ) return back during this Disturbance to their old Residences in Babylonia or in Persia again, &c. among whom were Mordecai with his Niece Esther, to do good unto his Country-men abroad, when he could no longer help them at home.

Remark the Second; This great Conqueror (elevated with his late Conquests of seven more Provinces) makes a most sumptuous Feast for all his Nobles, &c. ver. 2. to gratify them for their former Valour and Victory: 'Twas a None-such Feast in respect of the number of its Guests, largeness of Preparation, and continuance of Time; for it lasted half a year long, and seven days longer in Shushan, ver. 3, 4, 5, &c. And this he did also to demonstrate his own Splendour and Glory. N. B. Tho' this Feast lasted long, yet had it an end, but so hath not the Feast of a good Conscience, Prov. 15.15.

Remark the Third; Tho' there was much that was Blame-worthy, and justly to be condemned at this None-such Royal Feast; such as, 1. Vain-glory. 2. Prodigality. 3. Misspending of Time. 4. Neglect of Business. 5. Contempt of the True God, not once acknowledged either by the King, or any of his Guests. 6. The mad Merriments, and profane Jollity and Jovialty for so long a time practiced without the least Note of Sanctity, or Respect to God's Glory (as Merlin well noteth) yet something there was very Laudable and rightly to be commended, that this King (together with his lawful Liberality to his Peers, and his comely Courtesie to his People) did prescribe by a Law, that every man should only Drink what he thought good, without either stint or force. As there was no Restraint from Sufficiency on the one hand, ver. 6, 7. so there was no Constraint to a Superfluity on the other hand, ver. 8. This King's Law was, that none should compel another to drink more than he listed.

N. B. 1. Masius reads it, none did compel another to drink according to the Law of the Persians, which allowed forcing of drink among that loose People; this Law Regulated that.

N. B. 2. Erpenius bewails the Luxury and Intemperance of our Times, seeing the Roaring-Boys (so they will needs be called by a woeful Prolepsis, Here for Hereafter in Hell, when Fire and Brimstone, &c. shall be the Portion of the Drunkard's Cup, Psal. 11.6. and then shall they be Roaring-Boys indeed) have in our days taken up that Cursed Custom of the Old Persians, who were allowed by their Laws to constrain others to pledge them in full Cups: And of the late Germans also, of whom it is phrased, Germanice vivere, est bibere; their B sounded as V. a German Life is a drinking Life.

N. B. 3. Lyra here declaims against that common Custom of Drinking Healths, and detestable Carousing brought up first by the Barbarians, and carried on in Christendom, &c. Oh how lamentable it is, that a civil, sober man (in such a State and Day as we live in) should be urged, yea forced to swallow down superfluous Draughts (as an Horse doth some Drench ) by Domineering Drunkards, who keep Tully 's Law [aut Bibat aut Abeat] either Drink or Depart.

N. B. 4. Those Guests here had Royal Wine in abundance, ver. 7. in Cups of Gold, all adorned and enambled (as Josephus addeth) with Pearls and precious Stones, every Circumstance being accommodated to the matchless Munificency of so mighty a Monarch. So that while all the Guests did even swim in Wine, there was no need of any Compulsion, but rather a restraint the King judged needful, lest his Palace should have been made a place of Intemperance, and so a shameful Spewing might have come upon all his Glory, Hab. 2.16.

N. B. 5. As this King had his [Kol-Rab Betho] the prime Moderators of his Feasting-Tables, Ne quid Turbaretur, &c. lest any Molestation should arise, saith Menochius: And the Greeks for the same purpose, had their Symposiarchs in Plutarch, &c. so the Jews had their Moderators at their Merry Meetings (called 〈 in non-Latin alphabet 〉 Eyes and Overseers ) that none should over drink himself drunk, thus we read of 〈 in non-Latin alphabet 〉 , the Ruler and Governor of the Feast, John 2.9. for moderating the measures of Drinking, which condemns the immoderate use in our Day.

N. B. 6. As this King had his Royal Wine, or Hebr. Wine of the Kingdom at this magnificent Banquet, Vinum Cos. C. Coloris O. odoris & S. Saporis optimi, Wine of the best Colour, Smell and Taste for Quality, together with Plenty, and Variety thereof for Quantity, ver. 7. so our Lord Christ (that King of Saints, Rev. 15.3.) makes a better Banquet for his Guests at his own Table, where the Redeemed of the Lord may say so, Psalm 107.2. that they have a Feast of Fat things, and Wine upon the Lees well refined, Isa. 25.6. where they feed upon the fatted Calf, Luke 15.23. even upon Christ himself, and drink his Blood, Luke 22.19, 20, 30. This is Richer and more Royal Wine than any mere Blood of the Grape, Deut. 32.14. and where he kindly Invites his Friends to eat and to drink abundantly as his beloved ones, Cant. 5.1. If our Lord Christ provided such good Wine, and so much Wine at that Marriage-Feast, John 2.6, 7, 9, 10. how much more in this highest of Ordinances the Lord's Supper, &c.

The Second Part of Esth. 1. is the Accidents that happened at this Feast.

Remark the First, Is the Pride and Petulancy of Queen Vashti, ver. 9. she was called to the King, ver. 10, 11. but refused to come, ver. 12.

Mark 1. Queen Vashti made a Compotation for the Women (as the King did for the Men their Husbands ) by the King's Consent (saith Drusius ) for it was the manner of the Persians, that the Women should be distinct from the Men at their Feasts, and Plutarch Sympos. 1.1. saith, they might have their Whores to drink and be drunk with them, but not their Wives, yet sometimes they were admitted afterwards, as Esth. 5.5. and Neh. 2.6. saith Bonartius: Josephus, and after him Lyra gives this Queen Vashti the Commendation of a modest Woman; she feasted not in the Garden where the King did (saith Grotius ) but in the Palace under Covert, ver. 9. more meet for Women's Modesty.

Mark 2. 'It is like this lofty-Dame (as afterward she appeared, ver. 12.) would not be behind her Husband (the King) in Feasting the Women, as he did the Men, and with his liking too, being a Branch of his Royal Magnificency, that both Sexes should equally contribute their proper Parts to illustrate this splendid Feast; and this was done with great Grandeur for six Days together, with an uninterrupted Splendour, ver. 10. but on the seventh and last Day of that Feast, ver. 5. saith Vatablus, and Drusius, &c. then comes the Mar-mirth, and a lamentable Exit of all their luxurious Jollity, the King calls for the Queen, and she denies to come, ver. 11, 12.

Mark 3. When the King was warmed with Wine (which had drowned his Wit, and darkened his Wisdom) he commands his seven Chamberlains (who should have advised him better) to bring in Vashti with the Crown Royal before the King, that he might show her Beauty to his Princes and People, as another part of his Royal Pomp and Glory in having so beautiful a Wife. Masius saith, there was more Rashness than Reason in this Action, but he did it (saith A Lapide ) in his Heat of Lust, inflamed with Wine even to Drunkenness; which had he been sober, he would not have done, for this was to show to all his Guests his own Imprudence, yea and his Impudence also: But now being intoxicated, he could not consider how Candaules King of the Sardians had lost his Life, by showing his fair Wife to Gyges in a vain-glorious Humour, as Herodotus and Justin relate.

Mark 4. A Lapide commends Vashti, for refusing to come at the King's call at such a Time, and in such a Place, when and where the well-whittled Courtiers would be easily inflamed with the sight of such a Peerless Beauty; she, being jealous of this, did rightly refuse for the sake of her Chastity, and she chose rather to obey the Law of Modesty than the King's extravagant Will, saith Drusius, more especially, having the warrant of that Persian Law, which forbad Wives to be beheld by Strangers. Beside she might suppose, that the King and his Courtiers were now all drunken.

Mark 5. But other Learned Men give her the Character of an Insolent and Imperious Woman, another Aurelia that had nothing laudable in her but her Beauty. The Rabbins relate, that she was Daughter to Belshazzar that prodigious Quaffer, Dan. 5. who might therefore call her Vashti a Drinker, from shatha to Drink, and that she extremely hated the Jews, abusing divers of their Daughters (her Slaves) by making them Work on their Sabbath-day, &c. Josephus saith, the King sent for her again and again, &c. but she answered with more disdainful Words, than was meet (saith Grotius ) not doubting of a Doting Husband, that he might be reconcilable, &c.

The Second Part is, Vashti Deposing and Divorcement.

Mark 1. The sudden change of the Scene here: The King that had been too Uxoribus before, becomes now outrageous, ver. 12. his Anger being added to his Wine (saith Grotius ) by this public Affront of his Wife, knows no Bounds or Measure; but makes him Foam and Froath at the Mouth (as the Hebr. Word signifies) like a Wild-Bore or a Raging Sea: Because (says Dr. Lightfoot ) while he had been showing the Glory of his Vast Command over almost the whole World, yet then he could not command his own Wife Vashti, &c. this turned his Mirth into Madness. So that ( Josephus saith) he brake off the Feast in this Frantick Fit: Plutarch saith, the Persian Kings were Captivarum suarum Captivi, Captives of their Captives, as he after was to Esther.

Mark 2. Yet was the King not so Mad (says Grotius ) but he consults with his Magicians, (a manner he had been so accustomed with, that even when Drunk he could not forget it) or with his Mathematicians and Astronomers, saith Masius, ver. 13. whose Authority was ever greatest among those Mighty Monarchs, Dan. 2.2. and 4.7. and 5.7, &c. Tho' this enraged King had now quite cast off his old Love to his Queen, and breaths forth nothing else but Reparation of his own lost Honor, and cannot rest without resolving Revenge upon his Peerless Parragon Venustous Vashti: Yet this is laudable in him, that he neither sent for her forthwith by force, nor himself ran in a Rage where she was to dispatch her with his own hands; but on the contrary, he (though' in his Cups) doth calmly call for his Counselors ( who had understanding in the Times, as 1 Chron. 12.32. and skillful in State-Affairs) to Consult with them (saith Masius ) as unwilling to be Arbitrary, &c. 'It is not ordinary for Angry Men, especially Kings, to Consult, saith Menochius.

Mark 3. Memuchan (the Junior of the seven, saith Bonartius ) Speaks first, ver. 14, 15, 16, 17, 18. and he speaks boldly to gratify the King's Passions, for his following Argument was weak, saith Menochius; this Mercenary Orator saw the King Angry, and he sets him more agog and going, and that the Queen was an Eye-sore now to the King. so must be Removed Right or Wrong. N. B. Indeed Wives ought not to Despise their Husbands, but to Reverence them, Eph. 5.33. and to Submit to them, but only in the Lord, Col. 3.18. for in case of Sin God must be obeyed and not Man, Acts 4.19. in such a case Husbands must not be bitter against their Wives, Col. 3.19. but here malicious Flattery makes Shadows Substances, and Improbables Necessaries, [ all the Ladies of the Land will likewise learn Disobedience from this Example, and this will turn Conjugium into Conjurgium, Wedlock into a Cock pit all the Country over, &c. ] Had the King and Queen been Friends again; surely Memuchan had lost his Head for so bold a Speech, &c. Some suppose this Memuchan himself suffered much by his Imperious Wife, so under shadow of Policy, would Revenge his own wrongs upon her.

Mark 4. The King and Counselors were all much taken and tickl'd with this Counsel of Memuchan, more especially Ahasuerus himself, so that it was soon consented to and Subscribed by them all, ver. 19, 20, 21, 22. Thus fair Vashti was but foully dealt with, being both Accused and Condemned, Unheard and Unconvicted, which was against all Law, both Divine and Human: Suppose she were an Insolent Woman and had sent a Sawcy Answer to the King (as is supposed by some) in her Disobedience both to her Husband as a Wife, and to her King as a Subject: Yet the King's bare word was not a Law, nor any Rule of Right; moreover she should have had a fair Trial before God and the Country, which ought to have been called and come in to give Evidence against her whom haply they never saw, much less heard of her Offence: Notwithstanding she is immediately Deposed, Divorced from the Royal Bed, and Banish'd out of the Kingdom (saith Drusins ) yea presently put to Death, say Jew-Doctors. This could in no sense carry a candid Construction in a King to his so much formerly beloved Queen. Tho' she might be Blame-worthy in not sending some plausible Excuse, (as it could not consist with her Modesty, fear and conjugal Fidelity, to expose herself in her charming Beauty and Royal Bravery among so many brave Men now intoxicated with Wine, &c. ) and she might have quietly waited for the King's Acceptance of such an Apology, and not so Abruptly and Arrogantly send her Lord the King such a sudden Resolute flat Denial for her Absolute Answer; Yet, saith Grotius, her Doom was a grievous Punishment for so frivolous an Offence, if it were an Offence at all: But Plutarch relateth how Austere and Severe the Persians are generally to their Wives, &c. N. B. 1. Junius, and out of him Masius, doth excellently observe, That it is right with God to execute his own Decrees even by the wrongful Actions of Men: 'It is not to be doubted, but the Righteous Lord did meet with many other Sins in this Lofty Dame, who had been (without question) a pattern of much Pride and Vanity more generally to other Women, than she was probably to prove in this particular point so much blazon'd upon by this Court-Parasite Memuchan for so foul a Scandal and perilous an Example; thus her Sin found her out, Numb. 32.23. N. B. 2. Behold here the Wisdom of the Great God, whose hand was deeply concerned in over-ruling all the Follies of both King and Queen, &c. to make way for Esther, according to his own Decree; and indeed, in this Book it may be seen how the Lord by a concurrence of several subordinate Passages, having no manner of Dependance or Coincidency among themselves, hath wonderfully wrought the Deliverance of his Church, that it might the more eminently appear to be the work of his own hand, &c.

Esther CHAP. II.

THIS Chapter relateth the Means and Manner how Esther came to be Advanced Queen in Vashti's Room; In which History are Antecedents, Concomitants, and Consequents.

First, Remarks upon the Antecedents are 1. The Counsel given to the King for a new Conjugal Object and Embracement; the cause of which Consultation was the King's Disquietness for what he had done in Vashti's Divorce, &c. ver. 1. [After these things] that is, After the Wine was evaporated and his Anger by Sleep and Time asswaged, he remembered Vashti with some Remorse, but without any true Repentance: He recollectd what a Beautiful and Desireable Lady he had Rejected, (saith Bonartius ) and how much Delight and Complacency he had taken in her, saith Menochius; and that for so small a Provocation (to which she might easily be led by the Modesty of her Sex, and by the Laws and Customs of Persia ) so severely and unproportionably to Punish her, (saith Drusius ) yea, and this done by an Unrepealable Law. This was both his Shame and his Grief.

Remark the Second; The Seven Counselors observing the King's Perplexity, offer him a Charming Diversion, ver. 2. fearing, lest he might fall as foul upon them for persuading him to Reject Vashti, as his Predecessor Darius had done upon those Sycophants who wheedl'd him to make a Decree against Daniel, Dan. 6.24. therefore their own Interest did deeply oblige them to quiet the King's Mind (saith Bonartius ) to prevent an After-reckoning: Hereupon those Parasites propound a New Queen to him, which would cause him to forget his Old one, saith Menochius, because Successore novo Vincitur omnis Amor. Saith Grotius, Clavus clavum trudit; one Nail drives out another. Those Claw-Backs knew the King to be a Sensualist, so, to drive away his Melancholy, they will again drown him in pleasure; thus those Flatterers became Brokers to the King's Lust, as some suppose Hiram the Adullamite was to Judah, Gen. 38.12, 20. N. B. Oh what need have Kings of Faithful Counselors! the Primitive Church prayed for it, under their chief Rulers, &c.

Remark the Third; Commissionated Officers are appointed to find all the (1) Fair (2) Young (3) Virgins in the 127 Provinces, (whereas choice enough might have been found in Shushan without seeking farther) these being brought to the Royal Palace and duly prepared, then let the King take his choice, &c. ver. 3, 4.

Mark 1. This was Costly Counsel, which could not be accomplished without vast Charges to the King's Coffers, both in expending so much of his Exchequer upon at least 127 Officers and their Attendants to find out the most Desirable Damosels in all the 127 Provinces, and to bring them Home in a Decent Equipage to Shushan; and then followed the most prodigious Expences in preparing these Damosels, &c. ver. 12.

Mark 2. 'Twas Laborious as well as Costly Counsel, seeing many of these Provinces were very far Remote from Shushan, especially those of India and Ethiopia, Esth. 1.1. though' 'tis probable they sought not so much among those Black and Tawny Countries, yet the Counsel runs expressly [ in all the Provinces, &c. ver. 3.]

Mark 3. 'Twas Tedious Counsel also, taking up a long time before it could be effected: All the Provinces of his Kingdom were the Circuit these Commissioners were commanded to search, which must needs take up very much time both in finding out four hundred Virgins (as saith Josephus ) and in bringing them home to the Royal Palace, and then every Virgin was twelve Months in Purifying and Perfuming after this, ver. 12. whereas Lovers hours are full of Eternity: This was surely tedious to the King.

Remark the Fourth; Hereupon Dr. Lightfoot and other Learned Authors do affirm, that Ahasuerus was above three whole Years without a Queen, after he had Deposed Vasthis for the Royal Feast wherein his former Queen had Affronted him, was in the third Year of his Reign, Ehst. 1.3. and it was not until the seventh Year of his Reign that he Marry'd Esther and made her his Queen instead of Vashti, Esth. 2.16, 17. Notwithstanding all these Incumbrances, &c. yet this Counsel of those Court-Parasites comes to the King with Complacency, ver. 4. because it added much more Fuel to the Fire of his Lust, being desirous only to spend his days in all wanton Dalliance, according to the custom of all Persian Kings; a Second Sardanapalus, &c.

N. B. 1. This wanton Pagan Prince doth seek for a Queen only within the Provinces of his own Kingdom among his own Subjects; he sends not his Ambassadors to foreign Kingdoms to fetch a Lady from thence, as is the Practice of Kings in later Ages, which while those Princes do, when thereby they seek for Greatness, then many times they miss of Goodness: The Politicks of King's Courts now say, We must labor to be Strong abroad, and to have a Stake in store however the Tide turn, &c. but woeful Experience hath confuted this carnal confidence, demonstrating to the contrary, that this Project of strengthening themselves hereby abroad, hath mostly weakened themselves at Home: While foreign Matches are made for promoting Concord, they oft prove occasions both of Foreign and Domestic Discord: This our Nation can woefully witness the mischief of it, &c.

N. B. 2. What Pestilent Counsel those seven Sycophants gave the King here, that so many Honorable Parents should be bereft by force and Royal Authority, and be despoiled of their dearest Daughters, and their chiefest and choicest Goods, and the very Staves of their Old Age: Yet these must be torn from them whether they would consent or no, (either Parents or Daughters) if this could not be done, they must be taken, ver. 3. Hebr. by Violence, if there be not a mutual voluntary Consent, which could scarcely be done by any pious Persons, especially considering, though' the Crown of a Queen was proposed unto them, and no doubt but many of these Maidens might be Ambitious enough after it, yet could they not come to this Royal Honor without the loss of their Virgin-Honesty: Yea and only one of them (if fourscore, as Josephus affirms) could catch that Crown, yet so many Maids are made Miserable, kept as in a perpetual Prison by Hegai their Jailor, and if not esteemed good enough for Queens, they must still serve for Concubines to the King: All this could not be done without the great Grief and general Disgust of the King's best Subjects.

The Second Part is the Concomitants of Esther's Advancement.

Remark the First; Esther's Description, (1.) By her Kindred, ver. 5, 6. (2.) By her Name, ver. 7. (3.) By her Beauty, ver. 7. (4,) By her Condition both of Adversity (a poor Captive Orphan ) and of Prosperity; yet this Orphan found favor in the General Survey, was taken among the rest for one of the choice Beauties of the Land, and placed in the Royal Palace of Virgins, ver. 8. and God so inclined Hegai (her Keeper 's) Heart, that tantamont he favor'd her so much, as to choose her Queen for the King beforehand, ver. 9. And (5.) By her morigerous and obliging Carriage to Mordecai her Foster-Father, ver. 10, 11.

Mark 1. This Mordecai had been led Captive to Babylon about Seventy Years before this with Jeconiah here, ver. 5, 6. and had been (as Dr. Lightfoot observeth) at Jerusalem when the Captivity was sent back to their own Country again, and there had helped forward their Settlement and Prosperity so long as the Building of the Temple might be allowed to go forward, but when it was obstructed after the Foundation only was laid, he returned to Persia (with divers others, as before) and there doth to his People (the Jews ) all the good he could in the Persian Court, when he could no longer benefit them in their own City Jerusalem: The same saith A Lapide upon Ezra 2.2. where this Man is named, and there is no need of supposing another Mordecai, according to the sentiments of some.

Mark 2. This Beautiful Virgin hath here two Names, ver. 7. (1.) Hadassah, which signifies a Myrtle; so called (saith Sanctius ) for her Beauty, or because that Tree loves low Ground, Zech. 1.8. an Emblem of the Church's lowly mindedness: This was her Hebrew Name before her Marriage. But (2.) Esther was her Persian Name, given her by the King, (saith Bonartius ) a poor Orphan, yet not left [ 〈 in non-Latin alphabet 〉 ] Comfortless, Joh. 14.18. for God moved her great Uncle Mordecai to Adopt her, and to care and cater for her as for his own Daughter, saith Grotius.

Mark 3. Serrarius excellently moveth a Doubt here, How could so Pious a Man as Mordecai Persuade, or so Pious a Maid as Esther Consent either to go into the House of the Women, ver. 8. or much less into the Bed of the King before Marriage, ver. 16. seeing the least Sin ought not to be done; no, though' thereby the Lives of all the Jews might be saved, [Do not the least Evil, no not for procuring the greatest Good] Rom. 3.8. Answer 1st. The State of those Times and Places must be considered, (saith Serrarius ) for then it was allowed to the Israelites to have many Wives, much more to those Barbarians: 2ly. Those Virgins were made Wives (saith Menochius ) by their coming to the King, according to the custom of that Country: But 3ly. The Hebrew word [Vatillachac • ] signifies [a taking by force] say Junius, Piscator, and Drusius, as the Devil took our Lord and carried him into the Holy City, Matth. 4.5. So, such was the Tyrannical Power of the Persian Kings, that they could take what Persons they pleased for their own pleasure, and forced their Subjects to serve them; and if Esther was taken by force, then neither she nor her Uncle Sinned; but probably there was a sad parting, and many Prayers put up by them both, both for Divine Direction and for Divine Protection also. Lastly, Some suppose that Esther and her Guardian did concur in all these Transactions, as guided by an extraordinary Instinct, without which Warrant they cannot but be somewhat Blame-worthy.

Mark 4. The marvelous Providence of God towards Esther, When her Father and Mother forsook her, the Lord took her up, Psalm 27.10. 1. Mordecai had nourished and nurtured her in the true Religion, as Eph. 6.4. 2. God turned Hegai 's Heart towards her (as Potiphar 's and the Jailor 's to Joseph, Gen. 39.4, 21.) so that this Chamberlain affords her the best Room in the House, the best Accommodations of all sort, and the best Attendants, even seven Maids of Honor, (when he might have put her off with one) to equip her and commend her as a fit Queen for the King aforehand, ver. 9. saith A Lapide. But 3ly. and chiefly, God turned the King's heart towards her, ver. 16. so that he loved her above all the other Virgins he had Deflowred, ver. 17. and he made her his Queen instead of Vashti, &c. This was the Lord's own work, in whose hands are the Hearts of Kings, Prov. 21.1. and who here looked upon the low Estate of his Handmaid, Luke 1.48. of an Orphan advancing her to be Queen; She had lien among the Pots, now glitters in Glory, Psal. 68.13. raised from a Dunghil to a Throne, Psal. 113.7, 8. N. B. Let us learn hence to trust God with our Children, though' we leave them as little as Esther had been left by her Parents, &c.

N. B. 1. What preparation is here for fitting a Spouse to a Pagan Prince! Six Months Purifying, with so many Abstersories to dry up the filth of the Flesh, &c. with the Oil of Myrrh, and other Six Months Perfuming with sweet Odours, &c. ver. 12. Oh then, how ought the Soul to be prepared for meeting the God of Israel! Amos 4.12. How ought we to be cleansed from all filthiness of Flesh and Spirit, 2 Cor. 7.1. and our countenances cleared, Psal. 42.5, 11. and 43.5. to come with confidence into community with God, Hebr. 4.16.

N. B. 2. Here the Maids are first Purify'd, before the King choose one for his Queen, but Christ (that King of Saints, Revel. 15.2.) first chooseth his Spouse and then Purifies her, Ephes. 5.26. He purifies his chosen to himself a peculiar People, Tit. 2.14. He first chooses his Love before Time, Epes. 1.4. and 3.11. and then loves his choice in Time, and rests in his Love, Zeph. 3.17.

N. B. 3. What a deal of precious time was here spent without Spare? even Twelve Months time was woefully wasted in making provision for the Flesh, to fulfill the Lusts thereof, contrary to God's Command, Rom. 13.14. and all this was done by the King's Command to the Women, who are apt enough of themselves (without any Royal Precept to practice it) to cast away too much cost and time in tricking their Bodies, so that the Pagan Comedians have tartly taxed that Sex for so doing: As 1. Plautus, saying, [Negotii quantum in Muliere unâ est!] what a deal of do there is with one Woman in Dressing her Body, which is but the painted Sheath of her Soul? And 2. Terence, saying, [Nôsti mores Mulierum, dum comuntur, dum moliuntur, Annus est] Women and Shipping takes up a Year in Rigging: But best of all, 3. The Prophet Isaiah, who, as if he had been rifling in the Ladies Wardrobe, and had taken an exact Inventory of all their over-curious Implements and Ornaments, doth deeply censure, and heavily threaten those haughty Daughters of Zion, Isa. 3.18, &c. telling them, their Fineness shall be turned into Filthiness, and Neatness into Nastiness.

N. B. Merlin▪ makes a great Marvel at the prodigious Luxury of this Mighty Monarch, in satiating his insatiable Lust upon so many Maidens; and though' one of them could only be his Queen, yet all the rest must serve him for his Concubines; for which purpose they were committed to Shaashgar Hegai 's Deputy in the Second House, ver. 13, 14. after the King had carnally known them, they came no more uncalled, but left frying in their own fiery Lusts: A discourse of this nature is no better (saith he ) than raking in a Dunghil, it setting forth the Filthiness of this Pagan Prince, who yet hath too many Princes (professing Christianity ) among us that imitate him in Intemperance and Luxury, &c.

The Third Part is the Consequents of Eshher's Advance: After all this Esther the Captive became Esther the Queen.

Remark the First; The marvelous Providence of God and his Care over the Church; that Esther should thus be Exalted four or five years (say some) or but three (saith Dr. Lightfoot ) ver. 16. before Haman's Advancement in the next Chapter: Thus the Lord provided an Antidote before the Poison appeared, a Salve before the Sore was got, and a Plaister before the Wound was attempted to be given to his Church by this wicked Haman: God had set up Esther to be his Church's Deliverer so long before the Danger arose: Thus had God sent down Joseph before into Egypt, Psal. 105.17. and Moses, &c. to save his Church.

Remark the Second; The King loved Esther, ver. 17. This Barbarian condemns such Husbands as are called Christian, who instead of loving their own Loyal Wives, do lust after Strangers, Prov. 5.19, 20. And he so loved her, as to make a Royal Feast to Solemnize her Marriage after her Coronation, and made a Release from Taxes in all his Provinces, ver. 18. that by this Jubilee all his Subjects might Rejoice in this New Queen. Josephus saith, they all then kept Holy-day. They were no longer troubled (saith Grotius ) with seeking of anymore Virgins for him; and likewise to express his Royal Love to his Loyal Queen, he gave Gifts, Chains of Gold, &c. to her, (saith Junius ) and King-like (yea God-like, Jam. 1.5. Psal. 68.18. Ephes. 4.8.) he gave Royal Donatives to the People. N. B. Query. How could Esther Rejoice in marrying such an Infidel? A Lapide and Menochius Answer it: 1. Jews were forbid Marrying Canaanites, not Persians, &c. 2. Esther and Mordecai did this by Divine Direction, knowing it to be for the Jews good. 3. Esther was not Sui Juris, at her own Dispose, but that Tyrant might take her by force against her Will.

Remark the Second; Esther, though' thus Advanced, her Honors had not yet altered her Manners; she was still as Obsequious and Observant of Mordecai (though' but a Porter, and not prolling for Preferment, &c. ) as she had been before to him, from whom she had, though' not her Being, yet her Well-being, ver. 19, 20. Esther had concealed her Kindred, which many Queens (saith Grotius ) do out of Pride, as loath to relate their low Extract, but she did it out of Prudence and in obedience to her Uncle's Command, well knowing that the Jews were generally hated for being Different in Religion, and that she might be cashier'd the Court for a Jewess, which then was accounted Crime enough, being of a Country Conquer'd, Captivated, and contrary in Laws to all Nations, as Haman afterwards accused them, Esth. 3.8. therefore her Taciturnity was her Virtue, having no Call to give an account of her Faith. 1 Pet. 3.15. And no marvel that Esther was (in her Silence) so Morigerous to Mordecai, when he was so solicitous for her Safety as to walk every day before the Gate, ver. 11. lest she should be Sick, saith