A Complete History and Mystery of the Old and New Testament

Esther CHAP. III.

THIS Chapter contains Haman 's Gonspiracy to cut off the whole Nation of the Jews, as well as Mordecai, who had saved the King's Life from the two Conspirators, Haman's Friends. The two Parts of this Conspiracy, are 1. Its Causes. And 2. Its Effects.

Remarks upon the first Part, The Causes of the Conspiracy.

First, The efficient Cause was Haman 's Anger, which arose upon this occasion: Ahasuerus, being transported with a Complacency in his new Queen (yet not made better by her) advanceth Haman, that Vilest of Men, as Psalm 12.8. merely for his Mindsake, and to show his uncontrollable Sovereignty, as Dar. 4.19. probably Hama • had insinuated himself into the King's favor, by proposing some new project for augmenting his Tribute, whereby he might strengthen his Tyranny, wherefore within a few Years after his Marrying Esther, he exalts Haman to the highest Pinacle of Honor, and commands all his Courtiers to bow to him, but Mordecai did not, ver. 1, 2.

Remark the Second, Then the Cringing Courtiers do Counsel Mordecai unto Conformity to the King's Command, blaming him for being singular: And this they did Day by Day, tempting his Constancy not once but often, acting the part of Beelzebub the God of Flies, of which Pliny saith [Quo magis abiguntur, eo magis premunt] the more that Flies are driven away, the more they press upon you: This these Men did here (Devil-like indeed) Daily, ver. 3, 4. for Mordecai upon their asking him the Cause of his Obstinacy (as they called it) was not ashamed or afraid to show them both his Country and his Conscience, that no Jew might do as they did, because God had forbidden to give Divine Honor to any but to himself, Deut. 6.13. Matth. 4.10. and had commanded to blot out the remembrance of Amalek, Exod. 17.14. Deut. 25.19. 1 Sam. 15.3. of whom Haman descended.

Remark the Third, The Material Cause of Haman 's Coonspiracy was the cutting off the whole Nation of the Jews, as one Man for the sake of that one Jew, Obstinate Mordecai, ver. 5, 6. upon a certain lucky Day which he sought out, by casting Lots to find it, ver. 7.

Mark 1. Those Pestilent Pick-thanks (that had reason'd the Case with Mordecai, and could not reclaim him from his Non-conformity ) carry their Complaints to Haman (that they might curry favor with the King's greatest Favorite) and incense him to ruin Mordecai.

Mark 2. Hereupon Haman swells like a Toad, glows like an Hell-Hagg, blustering out those Words [ Shall this Slave think himself too good to Bow, when all the Free-men of Persia, think it not below them to adore me? &c.] saith Josephus; And his Rage was so inflamed that he thought it a thing below him, and too little for his revenge to vent it all upon one Man Mordecai, but he will spend it on his whole Nation.

Mark 3. Yet Haman wants an Happy or Lucky Time or Day, wherein to execute his most mischievous and bloody Design: Hereupon he useth Diabolical Divination or Sorrilegy (which was Sorcery ) Maiom, Leiom, Umekodesh, Lekodesh, Hebr. casting Lots into the Lap (saith Menochius ) Prov. 16.33. or into a Pitcher, according to the Ancient Customs of those Eastern Countries in their Divinations, putting into a Pitcher, Papers with Names of every Month, and of every Day in the Month; then one blindfolded puts in his Hand, and pulled out one Paper, and according to the Marks set down amongst them all from the first Month to the twelfth, and from Day to Day in each Month, that Month and Day the Paper he pulled out had writ within its Roll, they looked upon it as their Lucky Time or Day, ver. 7.

Mark 4. The marvelous Providence of God for the good of his Church in a double Respect, first, This damnable Design of an effectual and universal Extirpation of the whole Jewish Nation was so far over-ruled, that it shall not be undertaken, until the twelfth Year of this Artaxerxes Ahasuerus, at which time Esther had been his Queen about five Years, and who, being so greatly beloved by him, was in a better Capacity to interpose and intercede for her People: Thus God made a Remedy ready, before the Malady brake forth. And secondly, Though Haman's Malice was so implacable and unwearied, as to trouble himself so long in seeking out a lucky Day for revenge; yet herein God over-shot the Devil in his own Bow, disposing of this Diabolical Lottery, so Prov. 16.33. as to defer Haman 's supposed lucky Day from that March unto February following, whereby it came to pass that his Devilish Design was defeated, before that time came, wherein to accomplish it, Chap. 9.1, &c.

Remark the Fourth, The formal Cause, namely, the Means and Arguments wherewith Haman persuaded the King, into a grant of his Royal Authority, for executing his bloody purpose upon the Jews, after he had found out his supposed lucky Time for the accomplishment of it, ver. 8, 9.

Mark 1. Haman Caresseth the King, saying [There is a certain People] not worth hanghty Haman 's naming [scattered abroad] this was not their Crime, but their Calamity, Deut. 32.23, 26. but he meant (saith Menochius ) they were a malevelent People, so might be more mischievous, being [dispersed in all the Provinces of thy Kingdom] therefore the more dangerous for infecting the King's Liege-People, and for sowing Seeds of Sedition, &c. whereas indeed (saith Bonartius ) this dispersion did disenable them to make Head against an Adversary, and exposed them to be destroyed with more ease [and their Laws divers from all People ] so indeed they were and better Laws, Deut. 4.6, 7, 8. Neh. 9.13. here Haman spake Truth (as that old Lyar the Devil will do sometimes) but for a Devilish End, to deceive the King with Sycophant Sophistry.

Mark 2. Nor do they keep the King's Laws, wherein (saith Piscator ) Haman reflects upon Mordecai's not bowing to him at the King's Command; and He being a Jew, all the Jews must be Criminals accordingly, could they but find occasion, &c. thus this Breathing Devil represents all the Jews as Refractaries and Rebels, &c. being an Impudent Lyar, even while he speaks Truth, for though it was true they kept not the King's Laws in sacred Matters, which therein they could not do, it being contrary to their Consciences, and they must obey God rather than Man, as before: Yet kept they the King's Laws in Civil Cases promoting the Peace of such Places where they lived, as bidden so to do, Jer. 29.7.

Mark 3. This cursed Courtier comes to draw his Conclusion, out of all his plausible Premises (in which Syllogism, called Sorites, he fills his Mouth with most cogent Arguments, every Word in it, seeming to have weight and worth ) therefore [it is not for the King's Profit to permit them] thus while he pretends only the King's and Kingdom's Profit; lest Sedition should be excited by the Jews (saith Bonartius ) he solely intends the satiating his own Private Rage, which he conceals.

Mark 4. Haman Harangues the King at the close with fine smooth silken Words [Im gnal Hammelek Tob] Heb. ver. 9. If it seem good to the King, &c. thus while he spake so fair (the sooner to insinuate) He had seven Abominations in his Heart, so should not have been believed, saith Solomon, Prov. 26.25. Haman adds [Let an irrevocable Decree pass to destroy them all root and branch] N.B. This wicked Haman was one of those wretched Adversaries, who stand upon Record for saying [ Come let us cut them off from being a Nation, that their Name be no more remembered, Psalm 83.4.

Mark 5. Lastly to prevent a Tacit Objection, that the Destruction of the Jews (who paid prodigious Tribute, as Captives, into the Royal Treasury) would prove a vast Damage and Detriment to the Kingdom, Haman Answers, he will purchase their Extirpation with ten thousand Talents of Silver, which was a vast sum, computed to be three thousand seven hundred and fifty thousand Pounds Sterling: If any ask, where should Haman have so much Money, Tirinus Answers, he might Promise to reimburse himself out of his Prey of the Slain Jews, ver. 13. beside being of the Seed Royal of Amalek, of Agag whom Samuel hew'd in pieces (saith Dr. Lightfoot ) he might have much Money left him by his Ancestors, and now being promoted to the highest Honors in the Kingdom, and having doubtless many Places of Profit concentr'd in that one highest Figure, so might he lay up Gold us Dust, and Silver as the Stones of the Brooks, Job 22.24.

The Second Part of this Chapter, is the Effects of this damnable Design.

Remark the First, The King's foolish Generosity to Haman his grand Favorite, ver. 10, 11. for without the least Consideration, he grants Haman his bloody Motion immediately, and more than so, as the Sequel doth sufficiently demonstrate.

Mark 1. The King could in the Case of Vashti consult with his Counselors, and refer the matter to their Determination, Esth. 1.13, to 22. and in the Case of the two Traitors, that conspired to kill him, he could make Inquisition, and do Justice with Deliberation, Esth. 2.22, 23. yea and in the Case of Haman afterwards, though he was most deeply displeased with him; yet would he do nothing rashly against him, till he had taken a turn in the Palace-Garden, and considered with himself what was best to be done, Esth. 7.6, 7, 8.

Mark 2. But here upon the first Suggestion he gives his Royal Signet to Haman, thereby Authorizing him to do what he listed (as Gen. 41.42. 1 Kings 21.8.) and particularly to murder so many thousands of Innocents, without hearing them speak for themselves, &c. this was done more like a brutish Barbarain, than a just Judge ruling in the fear of God, 2 Sam. 23.3. never considering how every drop of their Blood would cry with a loud Voice up to God for Vengeance against him, Gen. 4.10. 1 Kings 9.26. Matth. 22.7.

Mark 3. Moreover the King gave to Haman not only the Lives of a Million of Innocent Jews, but also the ten thousand Talents which he had proffered to him, and which Haman probably purposed to raise out of the Spoils of the murdered Jews, all this vast sum is remitted and returned back again, as a Royal Donative to this wretched Favorite.

Mark 4. How rightly is this Haman branded with this Mark of Ignominy [Tsorer Hajehudim] the Oppressor of the Jews (as Junius renders it) having both a Will and a Power to crush them, and perhaps he glory'd in this Title, and as an Amalekite he was one of the deadliest Enemies that ever the Jews had, both in Inclination, in Resolution, and in Power to perform his purpose, had not the All-powerful God step'd in to prevent him: That Wrath of Man which turns not to the Praise of God, He will restrain, Psalm 76.10. Pilate Acted by a borrowed Power, John 19.11. which cannot match the lending Power, &c.

Remark the Second, Then all haste was made immediately upon this grievous grant, the Decree was writ, not in Black but in Blood, &c.

Mark 1. Those Servile Souls the King's Secretaries write, what Bloody Haman did Dictate to them in the King's Name (right or wrong) and Haman Seals it with the King's Signet, and all in haste, lest the King should alter his Mind; either by his Clemency or by the Perswasion of any of those over officious Officers, showing him the Iniquity of it.

Mark 2. The Day of Sealing and sending forth this Bloody Edict was the thirteenth Day of the first Month, ver. 12. this was soon after Haman had done casting Lots to find out his lucky Day, ver. 7. which no sooner had he found, though it was very long to it, even almost a whole Year from the first Month, to the same Day of the twelfth; yet Malice lets Haman lose no time, he will kill all Ages, Sizes and Sexes before hand by Posting away in all haste this Destructive Decree into all the Provinces, &c.

Mark 3. For this Sanguinary Edict was stuff'd full of various Bloody Phrases [as Destroy, Kill, and Cause to Perish, &c.] ver. 13. which Haman 's malicious Mind made him thus multiply, intimating, so the Jews were but all made away by any means, it much matter'd not with him what way, if not by one way, then by another. N.B. What could the Devil himself have added more to this abhor'd Cruelty; all Jews both Young and Old, little Children and Women must be Massacred without Mercy to any one, and all done in one Day.

Mark 4. But this Day of such an universal Slaughter must not be until the thirteenth Day of February, next ensuing the Date of the Decree upon the thirteenth of March foregoing, that this Black and Bloody Day (wherein such unparalleled Barbarities should have been done) at so long a distance, betwixt the sending forth of this Decree, and the time of its Execution, must needs be acknowledged as a special over-ruling Providence of God, that before that Time came, this Hellish Plot might be prevented, as is noted before, on ver. 7. and as on the one hand it serveth to magnify the Wisdom of God, the Lord God of the Jews; so on the other hand, it serves to manifest the Folly of this Madman Haman in deferring his Execution so long, for little did he know what a Day might bring forth, Prov. 27.1. much less, above three hundred Days.

Remark the Third, The Promulgation of this Bloody Edict, in all the Provinces by the hundred and twenty seven Princes thereof, put all the Jews (everywhere scattered and dispersed) into a most dreadful Consternation, especially those in Shushan, ver. 14, 15.

Mark 1. While the winged Posts are flying into all Parts with this doleful Ditty; the King and Haman sat down to drink, and even to drown the Clamours of Conscience, as Cain did by building a City, &c. Gen. 4.17. so drank Joseph's Brethren, Gen. 37.25. instead of weeping for their Wickedness.

Mark 2. But the Jews in Shushan wept, and all those that loved them, being Citizens and more desirous of Peace than of War, saith Serrarius, and fearing how far the Sword once drawn might proceed to put all into Confusion in the whole Kingdom, by killing so many Innocents; yet did not Mordecai condole this doleful Case without Hope that Deliverance would come some way, Esth. 4.14.

Esther CHAP. IV.

THIS Chapter contains the doleful Lamentation both of the Jews in General, and of Mordecai and Esther in Particular.

Remark the First, Upon the General Mourning of the Jews, ver. 3. in every Province and Province, Hebr. [bekol-medinnah umedinna] the one hundred and twenty seven Provinces were all Places called Bochim, like that in Judge. 2.5. for wheresoever the Debar Hammeleck or Decree of the King came, there was Abel Gadol, great Lamentings, the Jews generally lift up their Voices and wept.

Mark 1. They greatly mourned, 'tis not said they murmured, much less mutined or meditated revenge against the King and Haman but they calmly and quietly cast themselves down before the Lord. N.B. As sensible of their slothful and sinful neglect in not returning with Zerabbabel into their own Country, when God had so loudly called them, crying [ Ho, Ho, come forth, &c.] Zech. 2.6. and saying to those dispersed Jews [Arise, Depart this is not your rest, for it is polluted] Mic. 2.10.

Mark 2. This being as a Bodkin at their Hearts, it made them Fast (as well as weep and wail ) which gave Wings to their Prayers, while their very weeping had the Voice of Praying which God heard, Psalm 6.8. N.B. They knew no better weapons to make use of now, but only Preces & Lachrymas, Prayers and Tears, as was the Language of the Primitive Christians, and our Lord tells us, that Fasting and Prayer, will cast forth the most morose, and most Tenacious Devil, Matth. 17.21.

Mark 3. Many-day in Sackcloth and Ashes, or Hebr. Sackcloth and Ashes were laid under many, so many, as were more deeply affected with their Sins, and the sad Consequents thereof, would decline their own soft Beds (saith Vatablus ) laying all along upon Sackcloth and Ashes: And thus they restrained themselves not only from Work, Meat and Delights by Day, but also from sleep by Night, that they might Watch as well as Pray, Mark 13.33. Matth. 26.41.

Mark 4. This Fast was after commanded to be continued three Days, ver. 15, 16, 17. wherein they abstained, though not à Toto from all necessary Food, yet at least à Tanto and à Tali, taking no more of Quantity than to keep alive, and not any of a luscious and delightsome Quality, as Dan. 10.2, 3. N.B. Thus that like Phrase, Acts 27.33. is to be taken, and all this was done for furthering their Repentance, a right Remedy for Reconcilement.

Remark the Second, Concerns Mordecai 's Mourning in Particular, ver. 1, 2.

Mark 1. So soon as Mordecai [Jadan perceived, either by the Relation of some Friend, or by the Triumph of the Jews Enemies, saith Junius, or rather by Posting up the Proclamation in Shushan, saith Masius, then he Rent his Clohths, to show that his very Heart was Rent with Sorrow for Zion, Joel 2.12, 13. so solicitous was he for the Church's welfare, as old Eli had been for the Ark, 1 Sam. 4.13.

Mark 2. He put on Sackcloth, after the manner of Mourners, not only among the Jews, Gen. 37.29, 34. 1 Kings 21.27. and 2 Kings 19.1, &c. but also among the Gentiles, 1 Kings 20.32. and Jon. 3. &c. yea he put on a dusty Garment besprinkl'd with Ashes, saith Drusius, as holding the worst Cloaths too good for such a woeful Caitiff, &c.

Mark 3. He went into the midst of the City, that is, into the Market-Place (saith A Lapide ) which usually is in the Heart of Cities: And there cried out with a loud and bitter cry (saith Josephus ) that an Innocent Nation was designed to be destroyed, he did this partly as a pattern to his Brethren, partly to move the Persians to pity them, that they might do what they could to prevent it, and partly that it might by this means come to Esther 's Ears (who was yet ignorant of it) as well as to express his deep Sense of Danger.

Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate, but might not enter in to sit there, as he had hitherto done, least his Sackcloath being seen at Court, it might have been an Eye-sore, and caused sadness to the King and his Jolly Courtiers, who never could endure to see a Night-Cap, for marring their mad Merriments, saith Tirinus, that Gate (which should always be open for poor Petitioners) was now shut against such Mourners as Mordecai: 'It is probable, that Haman had likewise procured this Law, that the King and his Courtiers must see no sad sights, lest their Mirth should be marred, and themselves surprised with Heaviness and Horrour, and more especially, lest any Mourner should make means to complain to the King of his Cruelty, &c.

Remark the Third, Concerns Esther 's Mourning moved by Mordecai 's.

Mark 1. Though the Queen was kept close (according to the supercilious Custom of the Persian Court, rarely suffering their Wives to be publicly seen abroad, &c. ) yet her Servants had more Liberty and observed Mordecai 's Sackcloath and Sorrow; they acquaint Esther herewith, who was exceedingly grieved to hear it, sends presently to change his Sackcloath into Satin, to make him capable of returning to his former Place, if not of coming to her, to acquaint her with the Cause of his uncustomary Carriage, &c. ver. 4. but so great was his Grief, as not to accept of the Queen's kindness, thinking these mean Cloaths were good enough for him, unless his Condition were more comfortable.

Mark 2. Holy Esther was not sullen towards Mordecai, as vain Vashti had been to the King without any such Affront, as this of Mordecai 's rejecting the Queen's Courtesie, in offering a change of his course clothing of a Mourner into the bravery of a Courtier, but sends Hatach (an honest Servant and perhaps a Jew, at least a Jew inwardly ) to him, to know what and why, &c. ver. 5. N.B. Though Esther (of a poor Captive Maid ) was now made an eminent Mistress over a hundred and twenty seven Provinces (which is one of the four Burdens the Earth cannot bear, Prov. 30.32.) yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness, nor turns short upon him, by bidding Hatach tell him [He had tied her Hands from offering anymore of her Royal Favors, but she candidly Construe's all, believing, he had greater Grounds of his Grief, and of such loud Lamentations, than she yet knew of.

Mark 3. Hatach readily runs with his Mistress's Message (like a faithful Servant) to Mordecai, whom he sound in the Broad-street of the City, as Rechob, Hebr. signifies, for no nearer the Court might a Mourner come, ver. 6. to him Mordecai relates the whole matter, ver. 7. and sends her a Copy of the Bloody Decree, ver. 8. that she might see it, and be assured of it, and now or never she must bestir herself, and venture to go in to the King to intercede for God's poor perishing Church: All this Mordecai pushes forward with utmost earnestness, improving his ancient Authority over her, and pressing it upon her with most cogent Arguments. N.B. All which are purposely Recorded here, that all may learn to lay out themselves to the utmost for the Church's good.

Remark the Fourth; Hatach returns with his strict Charge from Mordecai (who had been her Foster-Father, and still lays claim to an Interest in her, and an Authority over her, prudently presuming upon her well-known Ingenuity, &c. ) in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady, declaring to her from Mordecai 's mouth the Reasons of that cruel Edict, (because he could not (out of Conscience) bow his Knee to Haman that cursed Amalekite ) and the dreadful Events that were like to follow thereupon, ver. 8, 9. Thus Bonartius excellently explains them.

Remark the Fifth; Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai, rendering a Reason for her Refusal, ver. 10, 11. pleading, [Should she go uncalled, she shall be put to death for breaking the Law that forbids it.] N. B. The Learned inquire, When that wretched Law was made? And 1. Lyra and Serrarius say, it was procured by Haman, lest any way of Access to the King should lay open to any Friend of the Jews to Suit him for saving them from this bloody Decree of Cruelty. 2. But Drusius demonstrates this Law to be older than Haman or Ahasuerus himself, because all Persons far and near in all the 127 Provinces had this Law so notoriously made known to them; beside Herodotus, Diodorus Siculus, &c. make it a more Antient Law. 3. Tho' this Old Law (so commonly known by Custom and common Fame) was first composed for Safety of the King's Person, and to set off his State and Majesty, left Familiarity should breed Contempt; yet was it condemned by the very Pagans for being over Severe, Barbarous and Pernicious to the Public; for if Subjects may not have Access and make Addresses to their Sovereign, what shall the Oppressed do?

Remark the Sixth; Another Reason Queen Esther renders for her Refusal; namely, [Moreover, I have not been called to come in to the King these Thirty Days.]

Mark 1. At what a strange Distance did this proud Persian Monarch keep himself even from his own Royal Consort? So that she herself (his own Queen) might not dare, but in danger of Death, to presume into his Presence in the Inner Court uncalled: The manner of calling whom he would, was (saith Piscator ) his extending out his Golden Scepter, in token that he called for them.

Mark 1. How this Queen (in whom the King so much delighted before above all other Women, Chap. 2.17.) had not been called to come to the King a full Month's interspace: Here was cold Love to the Queen all this while. Lyra saith, 'twas because his Concubines had now engrossed him by the means of Haman le Grand. N. B. Mortal Monarchs are Changeable Creatures in their Affections and Objects.

Remark the Seventh; Esther at length undertakes to venture, being pressed by a second Precept from Mordecai, who prognosticated her own Peril in case of her Neglect, ver. 12, 13. Yet suppose her Sinful Silence should continue, he tells her, that he foresaw by the force of his Faith, (grounded upon God's Promise for preserving his Church) Deliverance shall arise from some other hand, or from some other Land, but thou and thy Father's House shall be destroyed, ver. 14. That is, Think not thou to escape, (saith Grotius ) seeing Haman's Edict is against all the Jews in General; for God will punish thee for thy want of commiseration to the Church, and for seeking the safety of thyself alone: Or the Jews themselves will destroy thee (saith A Lapide out of Josephus ) for thy despising of them. N. B. 'It is equally an Evil to be ever and over Silent, as to be ever and over Loquacious. Thus Mordecai 's Message deterreth Esther by an heap of Holy Arguments composed of Discords, sometimes Thundering out Threatenings for her deserting the Church to save herself, and sometimes palating them with Promises (Sour and sweet make the best Sauce to Human Palates) which he gathers out of God's Providence in raising her up to be Queen at this juncture, saying, ['It is probable thou art come to the Kingdom for this purpose.] There is a Wheel within a Wheel, Ezek. 1.16. therefore be Couragious, &c.

Remark the Eighth; Esther, being thus Cajol'd and Conquer'd by these Cogent Arguments, now Complies; sends a sweet and satisfactory Answer to comfort Mourning Mordecai, ver. 15, 16, 17. N. B. She resolves to Roll herself upon God, to whom the care of the End appertaineth; yet takes she to herself a most Religious care of means to the End; fist seeking God, then casts herself upon the King, well knowing that the hearts of Kings are in God's hands, Prov. 21.1.

Mark 1. The Means; [Go gather together all the Jews.] Great is the Power of Joint Prayer, 2 Chron. 20.3, 4. Rom. 15.30. and Rev. 14.2. 'tis as the Voice of a great Thunder, it works Wonders in Heaven and on Earth.

Mark 2. She bids them Fast and Pray for her who went in danger of her Life; as Rom. 15.30, 31. 1 Thes. 5.25. requiring them to point their Prayers with Fasting, that they may pierce Heaven and prevail.

Mark 3. She appoints a three days Fast; that is, (saith Lyra ) to eat but once a day, and that no more than to sustain Nature, and this Modicum was reputed nothing: This Time was exactly measured as the three Days and Nights of Christ's Burial, Mat. 12.40. two whole Nights, one whole Day, and part of two Days.

Mark 4. She enjoins nothing but what she will do herself and her Maidens; though' she was Tender and a Queen, and must (saith Serrarius ) preserve her Beauty for Enamouring the King, yet will she Fast so long as they did, leaving the Issue to the Lord, and none but Proselytes that will Fast and Pray, must be Maidens for her.

Mark 5. Then she resolves to cast herself upon God's Providence for her Safety and Success; going (upon the Wings of Prayer) in her Royal Agparel upon the third day when the King had Dined, and in the best Humour, Esther ventures without bidding, (when Vashti bidden, would not go ) and she found favor with the King, Chap. 5. Whether the Authority that Mordecai took over the Queen, or the Obedience that the Queen rendered to him here, should most be admired, is not easy to determine, &c.

Esther CHAP. V.

THIS Chapter consists of Two Parts; First, Esther 's Acceptable Access to the King; and Secondly, Mordecai 's danger of Death upon his second Provocation of not bowing to Haman.

Remarks upon the First Part, are

First, Upon the Third Day of that Solemn Fast; she goes in confidence of the Benefit of her Peoples extraordinary Prayers, and she puts on [ Malchuth, Hebr. the Kingdom] that is, (saith Drusius ) the Royal Apparel of the Queen of the Kingdom. N. B. Having put off her Sackcloth and Ashes in her Addresses to God, she dressed herself with her Richest and most Royal Attire in her Addresses to the King, ver. 1. to allure her Husband to like her, knowing well that he looked much at beautifying Braveries and glittering Glories, whereas the Lord looks not as Man looks, but at the heart, 1 Sam. 16.7. In this delicate and desirable Dress, (hoping God would put upon her his Comeliness also, Ezek. 16.10, 11, 12, 13, 14.) she goes and stands [in the Inner Court of the King's House] where she might see him and be seen by him: This was doubtless a bold Adventure; for though' she was Queen, yet so had Vashti been, but was discarded for Disobedience; she could have no confidence in the King's Affections towards her, because he had not seen her for a Month, nor did she know but Haman might be present, who, if he knew her to be a Jewess, would prejudice the King against her Person by his Satanical suggestions to alienate his Affections from her; nor did she know God's Mind herein, until he signified it by the Event. N. B. This therefore was an Heroical and Couragious Act in Esther proceeding from her Faith, and the fruit of fervent Prayer.

Remark the Second; The Favor she found from the King, ver. 2.

Mark 1. The King manifested his Favor to her first by his Gestures: No sooner had he seen her charming Countenance and lovely Looks, (so far was he from being offended with her coming) but he immediately held forth his Royal Scepter to her, which though' a Dumb, yet was a demonstrative Sign that she might come and be welcome. N. B. Here God showed himself to be the grand Heart-disposer, even of the hearts of Kings, Prov. 21.1. God's Providence ordered it so, that [she obtained favor in his sight] and not at first did the King frown upon her, so that she fell into a Swoon before him, as Josephus saith; nor did he cashier her out of his Presence, as he had done Vashti. The same God who is the Heart maker, is the Heart-mover and mender. 'Twas alike the Lord's work long before this, that Laban should leave Jacob with one Kiss, and Esau meet him with another, who rather would have Kill'd him than Kiss'd him, &c.

Mark 2. Then the King testify'd his Amicable Acceptance of his Amiable Queen by Words as well as Gestures, speaking to her good words and comfortable, ver. 3. as Zech. 1.13. When Esther saw the Scepter stretched out toward her, as a Testimony her Presumption was pardoned (for 〈 in non-Latin alphabet 〉 , saith Josephus, He that toucheth it is out of Danger, Chap. 4.11.) then she drew near and first kissed it (saith Mariana ) and after did she touch it in token of her thankful acknowledgment of that Rich and Royal favor; and the King perceiving by her both bold Adventure and ravishing Posture, that she had some pressing Petition to present to him, he Salutes her with a Sugar'd Speech, accosting her with the Honorable Attribution of her own Name, saying, [ What wilt thou, Queen Esther?] Whereas Angry Envious ones will not vouchsafe to name the Persons they have an Hatred against, as Gen. 37.19. Joh. 7.11. and 9.29. [Thy Suit shall be granted to the half of my Kingdom] fear not to utter it, &c. N. B. If this Proverbial and even Prodigal Promise (so much in this King's Mouth) did encourage Esther to open her Mouth, &c. How much more may the exceeding great and precious Promises of our gracious God, 2 Pet. 1.4. encourage us to pour out our Petitions before him, seeing an admirable Exuberancy of Divine loving kindness and an unspeakable confluence of all kind of Comforts (both for this World and for a better) is contained in them, especially considering what confidence is given us of God, that when our Faith turns his Promise into Prayer, then will God turn that Promise into a Performance; he will perform with his Hand what his Mouth hath spoken, and do what he hath said, 2 Sam. 7.25. 2 Chron. 6.15, 17.

Remark the Third; Esther, having heard this prodigious Promise from the King to her, did not presently pour forth her whole desires to him, ver. 4. but prudently improveth his Royal Favor and Offer with all Modesty, desiring at present only [ Let the King and Haman come this Day to my Banquet, &c.] Many (saith Menochius ) were now present, whom Esther desired to be absent, and Haman was absent whom she principally desired to be present: She doth not (with the Fool ) utter all her Mind at first, Prov. 29.11. but (with the Wise ) reserves it for a fitter opportunity, well knowing the King loved Haman 's Company, and especially at a Banquet, wherewith she would wisely oblige him, that being made Merry with Wine, his Mind might be sweetened into a Complaisant Humour, and so more prompt to promise what she had particularly to propose to him. Lyra hath a Notion from Rabbi Solomon, That Esther invited Haman alone to accompany the King, that so the other grand Courtiers might therefore envy him, and thereupon endeavor to undermine him, &c. ver. 5.

Remark the Fourth; The King observing Haman (at this time) Absent, calls aloud, saying, [Hasten Haman to be presently present, ver. 5.] He comes in all haste, but to a bad Bargain at the Issue, and accompanies the King to Esther's prepared Banquet, where when the King was well warmed with Wine, he again renews his former profuse Promise, saying, [ What is thy Petition, &c. to the half of my Kingdom ] ver. 6. supposing Esther's Modesty was such, as she durst not propose her Request because of the greatness of its Contents, therefore doth the King both encourage and assure her, he would grant it, though' never so great. N. B. So saith the King of Kings to his Spouse, Isa. 45.11. Jer. 33.3. and much more than so, a whole and a better Kingdom, Luke 12.32.

Remark the Fifth; Esther's Answer, ver. 7, 8. Her present Petition was only to Invite the King and Haman to her Second Banquet the next Day, and then (saith Vatablus ) she promised to produce her Petition. The Learned render sundry Reasons why Esther thus delayed from day today: 1. The three Days Solemn Fast was not yet over. 2ly. She foresaw her Second Banquet would more oblige the King's Favor towards her as more meriting: So Bonartius. 3ly. Nor durst she at the first desire of the King so great a Matter as was the rescinding of his own unalterable Decree, saith A Lapide. 4thly. Perhaps there were some Persons present at the First Banquet whose Company she liked not, and so would have them Absent. 5thly. She would have had a firmer Proof of the King's purpose to perform his Promise, leaving no room for Levity by so oft promising: So Serrarius. 6thly. She might probably not yet have so clear an Answer in her own heart to her former Prayers, and therefore desired some farther Time that Night to seek God for more full Satisfaction. 7thly. Bonartius saith, that Esther herein observed that Golden Rule [Festina lente] Make no more Haste than good Speed. She had learned to prefer Opportunity before Time, for a fit Opportunity hath a beauty and a luster in it above all other parts of Time, and therefore is it called with an Accent upon it, [Now is the Accepted Time,] 2 Cor. 6.2. N. B. Whatever the Reason was of Esther's putting off her Petition until the next Day: The most Wise All-disposing God disposed it so by his Holy Hand, that Mordecai might first be so highly Honoured, and Haman 's High Gallows might be beforehand prepared, as the sequel of the History showeth. Behold here the pious Prudence of Esther! for hereby she made both Haman the more Secure, and the King more Kind and Courteous, saith Rupertus.

The Second Part of this Chapter is Mordecai's danger of Death, by his denying Honor to Haman the second time.

Remark the First; Now was Haman more highly puffed up with this new Honor, looking upon himself now under a double Honor whereof he was worthy, (as the Phrase is, 1 Tim. 5.17.) when not only the King had Advanced him above all the Princes, but also the Queen had most highly Honor'd him, in inviting him to be the King's sole Companion twice to her Royal Banquet with her double Invitation: No wonder if it be said [ Then went Haman forth joyful and with a glad heart ] ver. 9. and 'tis no less a wonder, that Haman was so full of Indignation against Mordecai for his so sordidly slighting him whom both the King and the Queen had now so signally Exalted. Behold here how all on the sudden God hands out a Choak-Pear to this self-flattering Fool, which changeth his Highest Exaltation in one moment into the Hottest Indignation. [ When Haman (at his departure from the first Banquet) saw Mordecai sitting at the King's Gate ] and would not stir an inch, ne minimo quidem obsequiolo, not with the least Obeisance either with Cap or knee, no not so much as stand up when this greatest of the King's Favoutites passed by him. Enquiry, Whether Mordecai did well in this Morose Behaviour? Answer the 1st. Some Learned Men blame Mordecai for too much Moroseness in denying Haman not only Divine Honor, but such as was Civil also, duly paid to other Princes; and seeing the Law of God forbids not this latter, he seems Blame-worthy in transgressing the, King's Command, especially he being a Stranger, an Exile, and a poor Captive, he could not but judge that this stiffness would much incense and expose him and his People to great danger. Answer the 2d. But others with Drusius do affirm he did well, for these Reasons: 1st. He looked upon him as a Vile Person, and therefore fit to be slighted, Psal. 15.4. 2dly. Haman had forfeited all Respect by his becoming a Sworn Sword-man to the Devil in procuring that Bloody Edict for cutting off all God's People; to Honor such an Enemy, is to become like an Ass, says Ben-Syra. 3ly. Herein Mordecai showed himself constant to his Principles and to his former practice, in justly denying him Adoration before: This the good Man could not easily alter without being censured that he now did it in fear, for the saving of his Life. 4ly. Mordecai persists in his purpose, and gives that Hell-hound less Respect than he had done; not only lest Haman's heart should be hardened and heightened, but also to show his firm Faith and invincible confidence in God for Deliverance, seeing Esther was now engaged to make Intercession, which he strongly believed God would bless with a good Success, &c.

Remark the Second; The Restraint, Haman put upon his own Rage, as Hebr. Vaijthaphek signifies, ver. 10. for his Fingers even itched to be bathing themselves in Mordecai 's Blood, whom he might have easily Murder'd either by his own or by his Servants Hands, and as easily have procured a Pardon for it; seeing he had obtained the Royal License to kill the whole Nation, how much more might he have leave to kill one contemptible Member of it before his lucky unlucky Day came? A Fool's wrath is presently known, Prov. 12.16. How this Fool Haman could so wisely hide it till he got home, some say, because Mordecai was the King's Servant, his Door-keeper, and so was under the King's Protection, therefore he did it not, because he durst not; it would have reflected upon the King himself to have suffered his menial Servant to be violently killed without a due Process. N. B. Most sure it is (saith Mariana ) it was the marvelous work of God's Providence thus to Manacle Haman 's Hands, and to preserve Mordecai for farther service to his Church: Oh how precious is the Blood of Saints in God's sight? Psal. 72.14. as their Life is, so no less is their Death precious in God's presence, Psal. 116.15. and rather than any Servant or Son of God should be sent to Bed before their Work be done, God makes Haman to put Fetters on his own Hands.

Remark the Third, Haman (thus refraining himself ) hasteneth home, calls a Counsel of his Friends and Wife, ver. 10, 11, &c. This had been a wise course, had he been fit to Consult, but in his Case of Rage he could covet nothing but revenge.

Mark 1. He makes a loud Harangue to them for aggravating Mordecai 's Affront, relating his own Wealth and Honor, a none-such in Glory, ver. 11, 12 this he did partly to gratify his own vain-glorious Humour, and partly to qualify his own fretting and fuming Mind at Mordecai 's unbearable Impudence, and as he boasted what the King had done for him, ( but not a Tittle what God, &c. God was not in all his Thoughts, Psalm 10.4.) so he boasted how the Queen had invited him to her Banquet, which was indeed his Bane.

Mark 2. But all his glorying had one Marr-mirth, namely Mordecai 's morose stiffness, ver. 13. which gave an unsavory Tincture to all his sweet Morsels: Hence he asks, what is to be done? &c.

Remark the Fourth, Zeresh his Wife (being a Woman wittily Wicked ) gives Advice before the Men could speak, ver. 14. yet all concur, that a Gallows twenty five yards high be set up at Haman 's Door (not questioning the King's Consent on the Morrow) then hang Mordecai thereon, conspicuous to all, for the greater disgrace to Mordecai, and for greater terror to Haman 's Opposers: This done, saith she, will allay thy Dumps, and then go merrily with the King to the Banquet, take thy full dose of Jovialty without and Cordolium, &c. All this Advice pleased Human, as corresponding with his bloody Humour, never doubting to effect all. N. B. Thus Man purposeth, but God disposeth. Human little thought he erected this Gallows for himself to be hanged upon, God befools him, &c.

Esther CHAP. VI.

THIS Chapter contains the Advancement of Mordecai by a most stupendous Providence betwixt the first and second Banquet.

Remark the First. The Occasion of it, which was wonderful, ver. 1, 2, 3.

Mark 1. That very Night before the Morrow (wherein Haman had resolved to hang Mordecai the next Morning) the King could not sleep, he that commanded a hundred and twenty seven Provinces, could not command a wink of Sleep, because Sleep is the Gift of God, Psalm 127.2. and God held his Eyes waking, Psalm 77.4. for glorious Ends, which this Almighty Alchemist did extract out of such a Trivial Accident, as this is generally accounted [ Not to sleep, &c.]

Mark 2. 'It is marvelous, that the King called not for his Concubines or for his Musicians to divert him, which were most suitable to his Temper, saith Serrarius: No, God over-ruled it, and inclined him to call for his Chronicles, and directed also the Reader to read that passage therein of Mordecai saving the King's Life by discovering the Traitors: This Reading was either as a Recipe to procure Sleep, or as a Diversion to deceive Time, that it might not be a tedious Night to him.

Mark 3. Then God caused the King to ask, what Reward had Mordecai received, for so transcendently a meritorious Work: Lyra saith, Mordecai had waited six Years for a Reward, and had got none, how long soever it was, God was not unrighteous to forget his Work and Labor of Love, Hebr. 6.10. Though this King had forgot him and was hitherto unthankful, which might the more be caused through the Envy of the Courtiers, especially against him a Jew.

Remark the Second, The Instrument God made use of, for the Advancement of Mordecai must be Haman himself. N. B. The Contexture of all these pieces of Providence are wonderful; as 1. That the King cannot sleep all the Night, his Mind being troubled, he knew not how or for what. 2. That the Reading of his Records should last till Morning-light, at which time the Matters of Mordecai came to be mentioned. 3. That when the King's Memory was thus rubbed up, his Servants attending were not disaffected to Mordecai, though they knew him an Eye-sore to Haman; yet they candidly declare to the King, that no Reward had been bestowed on him. 4. That the King hereupon resolveth to Reward Mordecai, though the greatest of his Favorites should disfavour it. 5. Yet will the King Consult with the first of his Counselors that came to the Court that Morning [What that Reward should be] not determining it himself out of his own Despotical and Arbitrary Power, 'tis strange he consulted not with those Gentlemen of his Bed chamber, that had told him [Nothing is yet done for him] ver. 3. 6. No, God had other Yarn on the Reel (as the Vulgar saying is) Haman himself must be the Counselor, who had slept as little that Night as the King himself, through his Rage against, and for his Revenge upon morose Mordecai; therefore could he neither sleep quietly that Night, Prov. 4.16. Eccles. 5.12. nor eat Esther 's Banquet the next Day, until he had got this Eye-sore hanged out of his sight: So he got up early by Morning-light, and was at the Court for a Mischief, little Dreaming how his own Gallows groaned for himself, see much more of all these Steps in my Church-History, Plot the Twentieth.

Remark the Third, The Means and Manner, how Mordecai came to be so highly advanced, not upon Haman 's Gallows, but upon the King's Horse, &c.

Mark 1. The King calls aloud [Who is in the outward Court?] ver. 4. now Haman was come thus early to get the King's warrant for Mordecai 's Execution, before the King was engaged (saith Mariana ) in any other State Matters. Assuring himself that he first coming would be first served, &c.

Mark 2. When the King was answered, that Haman was without, he commanded him to come within, ver. 5. (for into the King's Presence he might not come in uncalled) Esth. 4.11. no doubt but this was a Jocund call to Haman, who went in merrily with Confidence to compass his Devilish Design. ver. 6. N. B. 'It is true his haughty Wife, and flattering Friends had bid Haman [To Morrow speak thou to the King] Chap. 5.14. so added Fuel to his Flames, and had an Hand in his coming, but principally the great Jehovah had his Holy Hand in ordering his coming at this juncture of Time, when the King had rebuked himself for his Ingratitude to his Deliverer from Death (which was far below a King, especially a Persian King, who were all famous for their Gratitude unto such as merited it, as Herodotus, Xenophon and Plutarch Record) and now he was resolved to recompense him with some rich Reward.

Mark 3. The King asks Haman [What shall be done to the Man whom the King delights to Honor?] ver. 6. He Names no Man, that he might have the more impartial Advice: We are not told whether the King knew anything of Haman 's hatred of Mordecai, however the King concealed Mordecai 's Name by God's over-ruling hand. Dolus latet in universalibus, saith the Logician, Universal Expressions are apt to deceive the Credulous, where no Particular is named: Thus it happened to Haman here, who making a pause [Said in his Heart, surely the King meaneth me] for I am [ Beiother, Hebr.] more delightful to the King than any Man; and this he might the more presume to think, because he had not yet forfeited that Royal Favor he had received above all others. N. B. The All-knowing God knew well what this Credulous Fool said in his Heart, as Psalm 14.1. the very low Language of the Heart is well heard, and understood by his Omnisciency, whereof David gives God the Glory, saying [ Thou understandest my Thoughts afar off, &c.] Psalm 139.2, 3, &c. 'Twas God alone who knew what Haman thought in his Heart, and therefore he both declares it, and Records it here as a perpetual Brand upon this monstrous Ambitionist, whose Heart deceived him to his utter Destruction. N. B. We should say in a Promise, surely my God means me in it, &c.

Mark 4. Haman under this notorious self-flattery had his answer notably ready, ver. 7, 8. speaking more like one that aspired to the Kingdom himself, why else did he desire the Crown Royal and the King's Horse, &c. which in David 's Day and Deeds were infallible Demonstrations of Solomon 's becoming his sole Successor, 1 Kings 1.33, &c. Then [ Let Proclamation be made by some of the Heralds, &c.] ver. 9. this Honor Pharaoh had done to Joseph, crying Abrech, tender Father, Hebr. or as we read it [Bow the Knee] Gen. 41.43. this Honor Haman might well imagine (had it happened to himself) would cause Mordecai 's stiff Knees to bend better to his Grandeur: But alas all this Time, he little thought how his high Hope of Honor at present, would all end in a Rope of Disgrace and Ruin at the last.

Remark the Fourth; The King's Command to Haman, ver. 10. and Haman 's Execution of the King's Command, ver. 11.

Mark 1. The marvelous over-ruling Providence of God, that even Haman himself should (to his own Torture) appoint the Honors that must be made for Mordecai; and that at a Time, when he came to desire of the King that he might be hanged, and and that not at all doubting to obtain his desire.

Mark 2. Merlin noteth here, that Haman here makes no mention of Golden Gifts or Wealthy Rewards to be given to the Man whom the King delighted to Honor, for he (thinking no Man was meant but himself) had Wealth already in abundance, so that he could afford to give the King ten thousand Talents &c. so he wanted now nothing but more Honor: And though he was exalted above all the Princes, yet must he now Personate the King himself.

Mark 3. The King Commands Haman immediately to go forth and confer all this Honor upon Mordecai, omitting nothing, save the Royal Diadem (wherein Haman had out-said, saith Lyra, the Capacity of a Subject, while he imagined himself to have all this Honor) therefore the King mentions it not in his Charge, ver. 11. yet as Mariana observes, Mordecai bore the Crown Royal also, Chap. 8.15. Haman [nolens volens] must obey, he tamely becomes a Lacquey running at Mordecai 's Stirrup, &c. N. B. Thus Haman, as if he had been at some cheating Lottery, came in to the King with his Head full of Hopes, but went out with his Heart full of Blanks, his great Expectations ended in gross Disappointments, which could not but go like a Dagger to his Heart, thus to Honor Mordecai, &c.

Mark 4. [ Make haste and take the Apparel, and the Horse, &c. ] saith the King to Haman, ver. 10. here was no time given Haman for Deliberation, nor must he Dispute, but Dispatch, where the Word of a King is (especially of an absolute Persian King ) there is Power, and who may say to him, what dost thou? Eccles. 8.4. it was not therefore for Haman, aut Responsare, aut Repugnare, either to Respond or Refuse, had he been allowed the least Breathing Time, either to have considered with himself or consulted with his Friends (saith a Learned Interpreter) he would either have feigned himself Sick, or found some other excuse, that he might not have done to his Enemy this Honor; but God had so ordered it, and the King had so commanded it, that it must be done in haste.

Mark 5. [ Do even so to Mordecai the Jew that sits at the King's Gate: ] saith the King, ver. 10. this Word must needs stabb Haman to the Heart, to Honor Him who was thus Pointed out to him where he sat, so that he could not mistake him, and now must be forced to honor him, whom at this time he had hoped to have hanged out of his way, &c.

Mark 6. Haman full sore against his Stomach, arays Mordecai with the Royal Apparel (whose Heart he would rather have torn out of his Belly) mounts him upon the King's Horse, when he would rather have Danced upon his Grave, leads his Horse like a Lacquey, and as a crier proclaims before him his Fidelity to the King in saving his Life, which was the cause of this high Honor. N. B. Thus performed he a Triumph for Mordecai, for whom he had prepared a Tree, &c. Oh what a cutting Cordolium was all this to haughty Haman, &c.

Remark the Fifth, The Consequences and contrary Effects of this stupendous Dispensation in disappointing Haman and advancing Mordecai.

Mark 1. Mordecai returns to his old Place, ver. 12. and to his old Sackcloth (saith Lyra ) to wait for the Issue, being not at all puffed up with his new Honor, saith Osiander; as he had not been before any whit daunted with Haman 's threats, Chap. 5.9. The King's Horse and Apparel are returned to the right owner. N. B. And he was as little transported with them, as David had been with putting on Saul 's Armor: Nor doth he now envy his Superiors, nor insult over his Inferiors, nor trouble his Equals, nor threaten his Enemies, &c. but calmly sits down in his old Office, committing his Cause to God as unto a faithful Creator, 1 Pet. 4.19. according to the Guise of a Godly Man, Psalm 131.1, 2. yet Hopes this former Mercy was a pledge of some Future, this Experience bred his Confidence.

Mark 2. But Haman hurled himself home (as Nid-caph, Hebr. signifies) pulling his Night-Cap over his Eyes, as ashamed to see or be seen, ver. 12. N. B. Never was any mortal Man made more, a most Egregious Fool by the Immortal God (over-shooting the Devil in his own Bow) than Haman was here, for he made an account to have gone in merrily to the Queens second Banquet; after he had truss'd up Mordecai on the Gallows, whereas lo he doth not only miss of gratifying his malicious mind upon Mordecai, but he is made also to confer all his matchless Honor upon him, and that by his own Direction; yea, and that publicly through the Streets of the City, where all Men had been in an Amazement at this unexpected Honor and sudden Glory of Mordecai, which put People to a non-plus, when they could not reconcile this Day, with Haman 's Lucky Day, the thirteenth of Adar, or February. All this must needs Gall him profoundly, and Grieve him prodigiously, &c.

Mark 3. Haman consults with his Wife and Wizards, ver. 13. such as he made use of (saith Grotius ) in casting Lots to find his lucky Day, they all concur in reading his Destiny from this evil Omen, this they concluded; either 1. From Rules of Politicks (saith A Lapide ) observing Haman 's sinking and Mordecai 's rising in Reputation, which are frequent Cases in Regal Courts, wherein new Favorites foil the old Ones, and more probably prudent Mordecai might give the fall to haughty Haman, in getting the bloody Edict reversed. 2. From their own Observations of extraordinary Deliverances they had heard the Jews of old were blest with in Egypt, &c. saith Menochius, and of late in the Court of Cyrus, &c. saith Grotius, &c. 3. From Divine Inspiration (saith Serrarius ) God giving them this Instinct, as he did to the Sibylls, Balaam, and Caiaphas, &c. for his own greater Glory, and for the Comfort and Benefit of his own People. 4. Or the Devil might put this Answer into the Mouths of those Wizards by God's Permission (saith Mariana ) and of his Wife to make her now as cold a Comforter, as she had been before a cursed Counselor, Chap. 5.14. Haman now heartless and hopeless is hasten'd away by Harbonah, who tells him, the King and Queen waited for him at that fatal Feast, ver. 14.

Esther CHAP. VII.

THIS Chapter gives an Account of the foul and fatal Fall of haughty Haman, from the high Pinacle of Preferment. First, The Antecedents conducing thereunto, are two. 1. Esther 's Oration or Petition to the King. And 2. The King's passing the Sentence of Condemnation upon Haman. Then Secondly, The Execution and his dismal Downfal.

Remarks upon the first Part, are,

First, Haman hangs back from this Second Banquet, when he heard his own Counselors (whom he hoped would have been his Comforters ) declare his Doom and Downfal beforehand; now his Conscience (if not seared, &c.) began to fly in his Face for his Bloody Decree, and now was he loath to go, fearing far worse Entertainment than he had found at the former Feast: While he thus linger'd and loiter'd, the King's Chamberlain Harbonah comes to hasten Haman away, probably saying to him [ It was uncivil for a Subject to Cause both the King and Queen to wait for him, &c.] Chap. 6.13, 14. Harbonah hurries Haman away head-long in a turbulent Manner, when he saw that he had no Mind to go under pressing Despondency.

Remark the Second, Haman being thus hailed thither, they all sit down to the Banquet, and so soon as the King was well warmed with Wine, his Affections to Esther made him very desirous to know what her suit was, and being egged with her delays, He asks again [ What is thy Petition, &c.] ver. 1, 2. He presseth her to speak out, so God doth us to pray, John 16.24. then Esther (twice encouraged) requests of the King for her own Life, and the Lives of her People, ver. 3. What could be spoken in that Case (saith Grotius ) more wittily and more wisely, she could not use more Acute and cutting Words to the King's Heart (saith Menochius ) seeing he had such strong Affections to his Queen. Therefore to take away her Life, went like a Dagger to his Heart, and she backs her prudent Petition with this Confirmation, ver. 4. saying, 1. [All our lives are sold by the Craft and Cruelty of that Man, who offered ten thousand Talents to purchase our Destruction without any Exception of my own Person] and she, 2. Relates the very Words of that cruel Decree, to make the King more sensible how Haman had supplanted him, and what he had (by Haman 's wiles) consented to. And 3. She saith [Had we been •• ld into Bondage only, I had been Silent] though all Haman is worth cannot countervail the King's Damage thereby, for then (saith Osiander ) the King must lose his Queen whom he loveth; but if all the Jews be slaughtered, not only the Queen must lose her Life, but also the King will lose an ineffable Tribute from that painful People. Such variety of Arguments and cogent Expressions Esther here useth to make the deeper Impression upon the King's Mind.

Remark the Third; Esther's Oration so incensed the King, that from an enraged Mind he doubled his words [ Vaiomer Vaiomer, Hebr. He Said and he Said, ver. 5. Who is that Sirrah, and where is that Sirrah he, that durst presume in his heart to do so? It seems (saith a Learned Expositor) that the King did not yet by all Esther 's Aggravations understand whom she meant; so high an opinion he had of his Right Bye Haman: Therefore not thinking this Presumer was so near at hand, he hastily asks Esther, &c. Esther hereupon points him out as the Enemy present, and points him out in his proper Colours, ver. 6. not at all fearing the Face of Haughty Haman then present (saith Bonartius. ) When she had found a fit season that God had put into her hands, she takes hold of the opportunity, strikes while the Iron was Hot, and with great Courage calls Haman a Man made up of Mischief; no word could she find bad enough for him, unless it were Harang, Hebr. which signifies the Naughtiest of all Naughts, &c. That she should speak thus to the King, and of his so great Favorite too, and that before Haman 's very Face, must undoubtedly be the work of her Faith, and the fruit of her Fasting and Prayer, &c.

Remark the Fourth, The Effects of Esther's Oration; 1. Upon Haman, who being convinced in his own conscience that the Queen's Accusation was all true, and that the King was conscious, how Treacherous he had been in his greatest Trust; this not only Muzzl'd his Mouth, so that he had nothing to say for himself, but also confounded his Mind, ver. 6. even at the Banquet whereof he had so boasted, Chap. 5.12. This foul Storm fell upon him when he had promised to himself one of the fairest Days he ever had. This is the Portion of the Wicked in the fullness of their sufficiency to fall into Straits, Job 20.22. 2ly. The Effects upon the King [He rose up in a Rage, and slings away▪ in a Chafe] ver. 7. as not enduring (saith Drusius ) to look upon such a cursed Catiff; he was no longer able to abide the presence of such a pestilent Person, &c. The King takes a turn or two in the Garden, partly to cool his inflamed Spirits, partly to consider within himself how he had lost his Love upon so unworthy a Wretch, in over-rashly trusting him with so much Power, which he had most Treacherously Abused, to the hazarding of the Queen's Life, and the Lives of millions of his Innocent Subjects: And partly to bethink himself not only of the Heinousness of Haman's Crime, but also what Punishment to inflict upon so prodigious a Criminal.

Remark the Fifth; Haman (while the King had in his fury withdrawn himself) Humbles himself before the Queen [to make Request for his Life] ver. 7. observing the violent commotions of the King 's Passions, this put him into a dreadful consternation, concluding, his doom of Destruction was determined: Hereupon he falls down at the Queen's Feet (saith Vatablus ) and catches hold of the Queen's Knees (saith Athanasius ) begging her with his utmost earnestness to Intercede for him to the King; but Esther knew Haman too well, to befriend him so far. That Pious Queen was undoubtedly acquainted with what Solomon had said, [A Man that doth violence to the blood of any Person, shall flee to the Pit, let no Man stay him] Prov. 28.17. and Esther not mediating for Mercy in his desperate Case, may be justified from that of the Apostle [Let him have Judgment without Mercy, that hath showed no Mercy] Jam. 2.13. hence she saith, Let him lie for me, and die according to his deserts, &c. N. B. The wonderful Whirling about of that greatest Wheel of Divine Providence, and that all upon the sudden, even in a moment here! Behold yesterday haughty Haman (the Highest of all the Princes next to the King himself) is this day fallen down groveling upon the ground before the Queen, whom he had designed for Death! Behold here (saith an Interpreter) he that had been bowed unto by all Men, is now upon his Knees before a Woman! He that was a proud professed Enemy to all the Jews, is here an humble Supplicant to one Jewess! He that had contrived and determined the Death of that whole People, is now earnestly begging for his own Life! And he that had provided a Gallows to hang Mordecai upon it, fears nothing more now than that himself should be hanged thereon! He felt his own Gallows groaning for his own Carcass.

Remark the Sixth; The King returns out of his Palace-Garden when these Passages aforesaid were transacting, ver. 8. He finds Haman in this posture of cleaving close unto the Queen's Knees upon the Banqueting Bed as her humble Supplicant: The angry King was willing to misinterpret this Action, and to take all at the worst. N. B. How oft might Haman have done so and more, while he was in favor, without being censured? Actions are not the same when▪ the Man alters and under any Alienation of Affections. The King saith now of this grand Favorite [ Will he force the Queen before my face? &c.] This he said (saith A. Lapide ) partly out of Passion, and partly out of Jealousy; for Persian Kings (saith Bonartius ) were always Jealous concerning their Wives, and would not suffer them to be seen of Strangers; so Josephus and Plutarch affirm. Grotius observes, Tho' the King were unjust in thus judging amiss of Haman, yet God was Righteous in measuring to him as he had measured to others, in his slandering so many Innocents whom he designed to destroy; yea the Queen herself he would have forced out of her Life. These angry words of the King was the Messenger of Death to Haman; the Courtiers presently cover his Face, that the King might no more be incensed with the sight of him, saith Lyra.

Remark the Seventh; Haman's Condemnation, ver. 9. whereof the covering of his Head was the fore-running Sign: Not a Man among all the Courtiers opens his mouth for Haman, but all against him, being hated (for his Insolency and Cruelty against so many Innocents, &c.) by all, especially by Harbonah, who had been sent to hasten Haman to this Banquet, and had seen the Gallows fifty Cubits high he had reared up for Mordecai: He immediately informs the King hereof, speaking in favor of Mordecai's Innocency and Loyalty, and of his merit of a better Requital for saving the King's Life: Hereupon the King (out of his Absolute Power, Dan. 5.19.) said [Hang him thereon.]

Remark the Eighth; Haman's Execution, ver. 10. All his Grandeur was hanged up in Mordecai 's stead, God turning (saith Josephus ) his own Mischief upon himself.

Hesiod. 〈 in non-Latin alphabet 〉 .

Bad Counsel is worst to the Counselor.

His wicked Devices destroyed himself; he fell into his own Pit which he had dig'd for one better than himself; God hanged up Haman in Gibbets, as a warning to all future Ages. And as his Fall was great, from the Palace to the Gallows, from the highest Stage of Honor, to the lowest step of Dishonor, so he lies wrapped up in a Sheet of perpetual shame to all Posterities.

Esther CHAP. VIII.

THIS Chapter is a Narrative how Power was granted to the Jews to slay all their Enemies (that would slay them) by a Royal. Decree, consisting of Antecedents, Concomitants, and Consequents thereof.

Remark the First, Upon the Antecedents; which are 1. When Haman was now Hanged, the King gave all his confiscated Goods and Chattels ( all that Glory of his Riches, whereof he had so greatly glory'd, Chap. 5, 11.) unto Queen Esther, ver. 1. to compensate the Danger (saith Grotius ) to which Haman had exposed her; thus Solomon 's Saying was made good, [The Wealth of the Sinner is laid up for the Just] Prov. 13.22. and that of Job, [Tho' he heap up Silver a • the Dust, and prepare Raiment as the Clay, yet the Innocent shall put it on, and the Just shall divide the Silver] Job 27.16, 17. Haman (the Jews Enemy ) had been many Years heaping and hoarding a vast Worldy Wealth, (so Rich he was, as he could easily spare Ten thousand Talents, Chap. 3.9.) and now all is forfeited to the King, and by him given to his Just Jewess Queen Esther.

Remark the Second; Mordecai's Advancement by Esther 's Intercession, ver. 1, 2. having a double Honor confer'd upon him: For first, the King raised him from a Servant at his Gate, to be the Lord-Keeper of his Royal Seal, and Chief 'Chancellor of his whole Empire (as Pharaoh Advanced Joseph, Gen. 41, 42, &c. ) and made him the Prime Prince of his Seven Princes, Chap. 1.14. N. B. Here was a lift like that of the Lord, mentioned 1 Sam. 2.8. Psal. 75.6.7. As it was the Lord's work to Abase Haughty Haman, Job 40.11, 12. so was it his work to Exalt Humble Mordecai from the Dust, and to set him both among and above the Princes: The King acknowledged his error in promoting so unworthy a Man as Haman before, whom having now hanged, he bestows the Ring (which Haman had abused, Chap. 3.10, &c.) unto Mordecai a more worthy Person, whom the King had Honor'd before for his Merit with only a Momentary Honor, Chap. 6.10. but now fixeth him hereby in his Favor and Family. Secondly, Beside all this Honor that the King confer'd upon him, the Queen also did constitute him the Lord High Steward of her House, to manage that vast Estate which lately was Haman 's, and which now the King had given to Esther. No doubt but Haman had most prodigious Possessions and Revenues as prime Prince over 127 Provinces; now Mordecai manages the whole Matters: Tho' Haman 's Sons lived some Months after this, yet were they now outed of all, and Mordecai was the Master of all, &c.

Remark the Third; Esther Petitions the King to disappoint that Devilish Device which Haman had devised against the Jews for their Destruction, ver. 3.4, 5, 6.

Mark 1. Esther having sped so well in her first Suit, she yet again comes with a second Suit. N. B. Oh that we could learn to Reinforce our Requests before a Prayer-hearing God, when free Access to God and full Success with God, have ever been found by Praying Souls; this encourages to shoot our Arorws yet again, as 2 Kin. 13.18. and as Abraham multiplied his Intercession for Sodom, Gen. 18. then God will Answer four times [Yet again] Zech. 1.17.

Mark 2. Esther fell down at the King's Feet: This was a more Humble posture than yet she had used: Indeed Haman had fallen down at her Feet without effect, as before, but she did thus to the King to inform him her Request was of weighty Importance, to save the Lives of innumerable Innocents; and to make the more Impression upon her Husband's Heart, she added Tears, those effectual Orators; Lachrimae pondera Vocis habent, Tears have the weight of Words, Psal. 6.8.

Mark 3. Esther doth not over presumptuously desire the King to Reverse and Repeal that Royal and Bloody Edict which Haman had surreptitiously procured from him; for this would have provoked such an Imperious Prince to be asked anything that was Impracticable, because the Laws of the Medes and Persians were all Irrevocable. But so soon as the King had signified by his Scepter, she might stand up and speak, she useth Various, Modest, Humble, and Prudent Expressions to insinuate into the King's Favor, and not to prescribe him a Rule or Precept, but professeth herself willing to subscribe to his good pleasure; adding only, Her heart would sink to see her People Massacred; and prudently (purging the King) she puts all the blame upon Haman.

Remark the Fourth, The King's Grant to Esther's Petition, ver. 7, 8. wherein he 1st. Declareth that he had performed some part of his Promise to Esther in hanging Haman for laying his hand upon the Jews ( he did it, because he designed it, as Balak is said to fight against Israel, Numb. 24.9.) and more he was willing to do for Esther, so due Order be but observed, &c. Secondly, The King did not Reverse Haman's Stollen Decree, though' Esther desired him to do it, ver. 5. and though' Josephus saith he did it, and the reason was, because the King could not Revoke it, as before: Yet he Allows the Queen and Mordecai to draw up a Syngramm or Writing, with full Power and Authority to Relieve themselves according to their own best liking, ver. 8. as an effectual Antidote against Haman's most poisonful Edict; and this was all he could do for them, after he had been so lately deceived by Haman into an Irreversible Decree. N. B. And indeed, it was a low and loving Condescension in this King, (which can be found in few Kings) after once miscarrying, not to trust his own Judgment, but refer the whole management of the Jews Deliverance to their own Prudence and Fidelity. He could confide in them, and give them his whole Power, knowing them to be Pious Persons, and himself now desiring the Jews to be delivered. N. B. How the hearts of Kings are in the hands of the Lord, Prov. 21.1. to turn and tame them as he pleaseth. Most Kings cry up [Sic Volo, sic Jubeo] their Will must be a Law to stop a Subject's Mouth, especially such Absolute Kings as those of Persia, such cannot be brought to confess themselves to have been in an error, lest they should thereby be blamed for any seeming Lightness and Inconstancy: But the Almighty God (who is the Heart-maker and the Heart-mender ) had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People, that he brought him into a better Temper; insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents, he will run the risque of being accounted Inconstant. N. B. Causinus saith, Haman was partly an Amalekite and partly a Macedonian, and that this new Decree had inserted in it, how Haman had designed to translate the Kingdom of the Persians to the Macedonians, &c.

Now come we to the Concomitants, the Second Part of the Narrative.

Remarks upon it are First, The Quality of this New Decree.

Mark 1. The King commands to write in the King's Name, and to Seal with the King's Seal this latter Letter, ver. 8. wherein not one word is contained for Disanulling Haman 's former Decree for destroying the Jews, Chap. 3.12, 13. but only gives the Jews full power to stand up in their own Defense, which was enough to save them, &c.

Mark 2. The King (as it were) begs their Excuse for not Reversing Haman's Edict, because himself was under the lash of that Unrepealable Law of the Medes and Persians, and his Recalling thereof might put his whole Kingdom into a Flame; but he doth assure them this Plaister would prove broad enough for their Sore; for this latter Letter coming last, will in effect Repeal the former; and they need never doubt but what they wrote in his Name Signed with his Seal, would be Authentic enough, and pass for a current Countermand, [ fear it not, &c.]

Mark 3. The King's Scribes were called to write, ver. 9. ( N. B. which is looked on as the longest Verse in all the Bible ) and those Scribes were as quick to come and write at Mordecai 's Call and Command, as they had been before at Haman 's, Chap. 3.12. nor probably cared they much (saith an Interpreter ) what they wrote, so they were but sure that it was the King's Will they would write so. As for their Religion it may seem to be the same with that of Gallio, a mere Irreligion, [not caring how the concerns thereof went] Acts 18.17. so they could but please the King; they made no matter of Displeasing God, as appeareth in their readiness to draw up Haman's bloody Decree.

Remark the Second, The Time of this New Decree's Publication: It was on the Three and twentieth Day of the Third Month, our May, called Hebr. Sivan, which signifies Covering, for then the Earth is covered with all kind of fair and fragrant Flowers, then all things were in their Prime and Pride, and N. B. then did the Sun of Righteousness arise with Healing in his Wings, unto all those Afflicted Exiles that had been designed for Destruction▪ Mal. 4.2. The precise Time is thus noted, not only to set forth the certainty of the History, but also to show God's usual Dealings with and Dispensations to his Church and Children; for this Time was above two Months after Haman 's bloody Letters had been published; so long (saith Osiander ) did God suffer the Jews to lie in a low and lost condition in fear of Death, that their Deliverance might be the more Glorious. N. B. Other Reasons are rendered why the Lord let the Jews lie under the terror of this dreadful Day for above two Months: As 1st. That the Jews might be truly Humbled for, and thoroughly purged from their many and mighty Sins whereof they were guilty. 2ly. That in particular they might be convinced of their Folly, in neglecting the many offers and opportunities of returning to their own Native Country, where they might have enjoyed not only their Lives in safety, but also their Liberties in a free and full exercise of the true Religion, whereas being dispersed abroad, as they could not serve God, &c. so they were an easy prey to the Enemy. 3ly. In this two Months and upward, God gave an opportunity (to the most malicious Adversaries of the Jews ) of discovering themselves to their own Destruction, as the Event evidenceth. All these are added to Osiander's Observation afore-mentioned, which was indeed the principal Reason; for after two Months Terror to have now such an admirable and unexpected Edict for their Relief and Security, this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them, Hab. 3.2.

Remark the Third; This Liberatory Letter was dispatched away by Posts riding upon the swiftest Beasts, unto all the Princes, &c. in the 127 Provinces as a Countermand of the King, ver. 9, 10, 11.

Mark 1. Tho' this Letter needed no such Haste (saith Bonartius ) for there was still near Nine Months to come before Haman's Lucky Day happened, being the thirteenth Day of the twelfth Month Adar or February; yet Mordecai hasten'd it away in the great Wisdom God had given him, that it might come in due time before it was too late.

Mark 2. It was directed to the Jews in the first place, because they were in the deepest Dumps of Despair, and so stood in most need of Comfort. N. B. Thus the Lord comforted Peter with the first, and by Name, in his [ Go tell my Disciples and Peter, that I am Risen, &c.] Mark 16.7. for he knew him to be in greatest heaviness.

Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter: The Equity of this Saving Edict (so opposite to the former) no Officer was allowed to Dispute, but all commanded (at their peril) to Dispatch; for where the Word of a King is there is Power, and none must say, what dost thou? Eccles. 8.4. Dan. 5.19. Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good.

Mark 4. This Letter was written unto every Province according to their Language, every Nation had it in their several Characters such as they were capable to understand; as it was Mordecai 's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects, that so none might plead Ignorance. N. B. Even so, and much more than so, ought to be every good Magistrate's care (saith an Interpreter ) that their People may have the Law of God (the Holy Scriptures, that Everlasting Rule of all Righteousness which can never be Repealed) in a known Language; though' the Romish Church say [Ignorance is the Mother of Devotion] yet God's word saith ['tis the Mother of Destruction; My People are destroyed for lack of Knowledge, Hos. 4.6. To be ignorant of God's Law is no Mother in Israel, &c.

Mark 5. The Contents of the Letter, wherein Mordecai doth not only give Commission from the King for all the Jews to stand upon their guard for securing their own Lives, but also to Kill all those who sought to Kill them, making use of the same words in Hanian's Decree, Chap. 3.13. that all Men might know the King's Mind was Alter'd in giving Mordecai as large a Commission to save the Jews, as ever Haman 's was to destroy them.

The Third Part of this Chapter is the Consequents of this Edict.

Remark the First: No sooner were there Transcripts of this Original Decree transmitted in all haste into all parts of the 127 Provinces where they were publicly proclaimed, That upon that long-looked-for Day (the thirteenth Day of the twelfth Month) the Jews should be ready to Avenge themselves upon their Enemies, ve. 12, 13, 14 but immediately the Jews fear of that Fatal Day was changed into a Joyful Festival Day beforehand, ver. 16. the Dread of that Dismal Day in Haman's Decree being once done away by Mordecai 's Edict of a contrary Countermand, the Jews became Joyful, and had their Holy Merry Meetings wherein to bless God for this unexpected and undeserved Mercy: And no doubt but this Feast and good Day here mentioned ver. 17. was only a Preparative at this Time (when the Bad Brunt of their panic fears was once over) unto that Grand Feast, Chap. 9.

Remark the Second; Mordecai (having obtained his heart's desire for an effectual Deliverance of his poor People) went out from the King in his greatest Grandeur▪ with a great Crown of Gold upon his Head] ver. 15. (we read not that Human had any such) yet may we suppose that this was not the Grand Royal Crown peculiar only to the King, but one (with sufficient Distinction from it) permitted to the Prime of Persian Princes; yet was it so Glittering and Glorious (together with all his other Royal Apparel and Accoutrements) as to put the City (as he marched through it) into a Joyful Jubilee: Now the People that had been before perplexed, Chap. 3.15. were rarely revived with the sight of Triumphing Mordicai: And that not the Jews only, (saith Piscator ) but also the other Citizens who were either allied to them by Affinity, or engaged with them in Worldly Concerns, or out of their Humanity, abhorring that so many Millions of Inno • ents should be Butcher'd by Haman's Bloody Decree, and now rejoicing that it was countermanded; so that Shushan now shone (as Ibn-Ezra reads it) and that Lily (as Shushan Hebr. signifies) was now most lovely and lightsome.

Remark the Third; This Joy of the Jews so general over the whole Empire as well as in Shushan, caused a fear to fall upon the People of the Land, ver. 17. so that they became Proselytes to the Jewish Religion, and (as some say) either for fear or Love submitted to that severe Precept of Circumcision: However, the great God over-ruled Matters so, that when they saw the King himself favor the Jews, and the Queen and Mordecai were altogether of them as well as for them, &c. this so overawed even the Malignant Persians, that they may of them had no mind to meddle, &c.

Esther CHAP. IX.

THIS Chapter relateth the slaughter of the Hamanists, who both purposed and endeavor'd to slay the Jews. In this History are Antecedents, Concomitants and Consequents. Remarks First, upon the Antecedents; as

First, The long looked, for lucky Day of Haman 's Diabolical Let came at last, ver. 1. namely, the thirteenth of Adar or February, upon which Day Haman 's Abettors hoped to revel in the Jews Ruin; for though the King had set forth a second Counter-Edict in May, foregoing this following February, yet many malignant Hamanists did doubtless despise this later Decree, and scoffingly derided it, as only extorted from the King by his Queen's importunity, and persuading themselves and others, that the King was of the same Mind, as before in Haman 's Time to have all the Jews rooted out, and to rid the World of them; notwithstanding he had (in an over Uxorious Humour ) consented to this second Counter-Decree, merely to give his Wife Content: Therefore they resolve to Arm themselves, and join all their Forces to prosecute to the utmost Haman 's first Letter of Licence upon the lucky Day, and take no notice of the second procured by Esther and her Uncle. N.B. Thus those that are ripe for Ruin, harden their own Hearts, and hasten their own Destruction: And that which did harden and heighten them in this daring attempt was, that the latter Letter did not at all Reverse and repeal the former, but only gave the Jews Liberty to defend themselves, whom they doubted not to over-power, for what was this handful of poor Captives to the whole Persian Empire: But above all, they were deluded by the Devil, who is the Author of all such Arts and Lots of Divination, for foretelling any future Arbitrary and Contingent Events, and who Cozen'd them with false hopes of a lucky Day, &c.

Remark the Second, The Jews prepare on their Part, Vim vi repellere, to repel force by force in Defense of their own Lives, unto which the Law of Nature prompted them, for Man naturally (saith Aristotle ) is, 〈 in non-Latin alphabet 〉 , a Life-loving Creature, and so indeed all Creatures from the highest Angel to the lowest Worm make much of their Lives. N.B. The Jews had before made use of spiritual means, as solemn Fasting and Prayer, wherein they confidently committed their Righteous (though disconsolate ) Cause to God, who judgeth righteously, yet dare they not tempt God by any willful neglect of lawful means for their own Defense, well-knowing, that though the Care of the End belonged to God, yet the Care of the Means belonged to them, and therefore did they most industriously (as for Life) provide Temporal Means (both Offensive and Defensive Weapons ) against that lucky unlucky Day of the thirteenth of Adar, and this they did the more earnestly, because they had the King's Commission for Arming themselves, and gathering together, &c. without which, this would have been reckon 'd a Riot and Rebellion: Hereupon Bernard highly Honors the Jews here, saying, though they were [ Laeti in Domino, habentes gandium in re, & gaudium in spe, &c.] the Jews had Joy, Chap. 8.16, 17. not doubting to possess what God had promised; non tamen securi, yet durst they not be secure, but do Arm themselves for their Security.

The Second Part is the Concomitants of the Hamanists fall.

Remark the First, Though the Jews Enemies were (it seems) allowed to take up Arms against the Jews, when Haman 's happy unhappy Day happened, to fulfil Haman 's bloody Letter (whereof himself the Author repented, and had rued it when he came to be hanged for it) and though those infatuated Fools did Muster up all their Forces to execute their first Decree, yet were they easily overcome by the Jews [No Man could withstand them] ver. 2. N.B. Having a good Cause, a good Call, a good Courage, and a good Conscience, but above all a good Captain the Lord of Hosts, how could the highest of those Hamanists stand before the Jews, thus armed with God himself, who made all the mighty Officers help them, ver. 3. as well as Mordecai, ver. 4.

Remark the Second, The Jews kept themselves within the compass of the King's Commission, not meddling with any that did not molest them, but killing those only that sought to kill them, and in special the ten Sons of Haman, who were the Ring-leaders to all the Hamanists in Shushan, Haman 's Death still stuck in their Stomachs, and they resolve to be revenged, being Mad with Malice, they venture in despite of the King's Favor, and Mordecai 's Power for patronizing the Jews: All these ten Sons (of whom Haman had so boasted, Chap. 5.12. wicked Men are full of Children, Psalm 17.14.) and their five hundred Complices, (they had wheedl'd in to join with them) were all slain in Shushan, ver. 5, 6, 7, 8, 9, 10.

Remark the Third, The Rabbins curious Criticism upon Haman 's Youngest Son named Vaiezatha, ver. 9. in which Name, those Doctors observing a little Zain and a great Van are found written to compose the Word, from hence they do guess and gather, that this Vaiezatha though the Youngest, was the most malicious of all the ten Sons against the Jews: This was Haman 's Darling, whom he Corrected not, but notoriously Cockered, no wonder therefore that he proved the worst. Nos omnes licentjâ Deteriores sumus, for as Pity spoils a City, so much more a Son, as it did Old Eli 's, &c. 〈 in non-Latin alphabet 〉 , they were all ten evil-Eggs of an evil Bird, but this who was the most indulged Egg became the vilest of all those Varlets, and therefore the Jews are to be justified, who having the King's warrant would not let one Whelp to be left of so bad a Litter, &c. N.B. Though the Apocryphal Addition of Esther, Chap. 16. ver. 18. tell us, but not truly, that this youngest of that viperous Brood was spared, ver. 10.

Remark the Fourth, Upon the very Day of this first slaughter, some officious Person ran to the King with Tidings of the number that had been slain, possibly this Messenger was some Malignant, an Hamanist, or a Man of an evil design to incense the King against the Jews, ver. 11. but God so over-ruled and ordered it, that the King was well content with what was done, and went merrily in to the Queen, saith Masius, and must himself be the Messenger of this News, which he knew would be very grateful to her, and (as a farther Testimony of his Love to her) he gives her leave to ask of him, whatever more she desired to be done in his Royal City, beside, yea over and above whatever number the Jews have now slain in the hundred and twenty seven Provinces, ver. 12.

Remark the Fifth, The Queen begs of the King a new Commission for one other Day only, wherein the Jews might have his warrant to kill their implacable Enemies the next Day also, ver. 13. [ Bedath Haiom, Hebr.] as they had done that Day: For she prudently supposed, that all those cursed Conspirators against the Jews could not be altogether caught upon the first Day in that populous City, but lest some of them should lie lurking in that Wood of Houses, or the Grandest of them might Politickly withdraw for that Day out of the City, and might confidently return the next Morning (because the King's killing Commission expired with the first Day) to Plot Revenge, therefore she procures a private and unexpected Decree, which catched them all secure at their homes, whereby they were all slain. N.B. Oh that we could learn Esther 's Diligence (saith Lavater ) against our Spiritual Enemies, as she did against her Temporal, Col. 3.5. Rom. 8.13. we should mortify them all.

Remark the Sixth, By this new Commission three hundred more in Shushan were killed the second Day, ver. 15. beside the five hundred and Haman 's ten Sons the first Day before, ver. 6, 10. but in the hundred and twenty seven Provinces were seventy five thousand of the Jews Enemies then destroyed (without the loss of one Man on their Part ) ver. 16. in one and the first Day only, so that the total sum amounts to the number of seventy five thousand eight hundred and ten Men, with Haman's ten Sons, for whom Esther thought it not enough, that they were killed among the rest, but she begs that they might be hanged also upon their Father Haman 's Gallows; not for farther torment (whereof there Dead Carcases were not capable, saith Masius ) but in Terrorem, for a Caution to Posterity, &c. The King commanded it to be done at the Queen's request, ver. 13, 14. for he was unwilling (saith Josephus ) to cross Esther in anything. N.B. This was done for their greater Infamy and Ignominy, and for a Terror to all Men, that they abuse not the King's Authority, nor persuade him to execute such cruelties against his Innocent Subjects.

Remark the Seventh, If any ask [ Was not this Cruelty in the Jews to kill so many thousand of the King's Subjects?] Bonartius Answers this slaughter was Justice: For 1. 'Twas lawful for them to kill rather than be killed, the great Law of self Preservation is universally approved of in their own necessary Defense. 2. They were armed with Royal Authority, to destroy those that disturbed them, Chap. 8.11. 3. Mordecai might charge them with Treasonable Actions in the eight Months space, betwixt the Publication of the latter Edict, and its Execution: So they were executed as Traitors to the King. 4. Nor was it any dishonor to the Jews to be the Almighty's Slaughtermen, seeing the Holy Angels are Executioners of God's just Judgments upon such as are Traitors to him, as in the Case of Sodom, of Sennacherib 's Army, and oft in the Revelations, &c. 5. Nor was this Act anymore than the Law of Retaliation, they only destroyed those, who both purposed and endeavor'd to destroy them. And 6. As to Haman and his ten Sons, they were justly slain, by Virtue of that Divine Doom Denounced against Amalek, Exod. 17.12. Deut. 25.17, &c.

Remark the Eighth, However, those Godly Jews neglected not to mingle Acts of Mercy with their Acts of Justice, in not laying their Hands upon the spoil: This is said of them three times, ver. 10, 15, and 16. Though the King's Commission did impower them to it, wherein their Liberty was very large, not only to kill Men but also Women and Children, and to take the spoil of them for a Prey, Chap. 8 11. but it was the pious purpose of the Jews to keep within the compass of the King's Commission. Non semper omnia qua licent sunt facienda, saith Lavater. N.B. Such as stret • h their Liberty so far as they may, do oft (as 'tis said of Travelers over Lincoln-shire Washes ) go farther than they should: A Man must not in some Cases do all that he may (by leave) do, the Jews here did justly observe that Rule of the Philosopher, [Posse & nolle est noble] though they might have slain the Women and Children, yet they nobly declined to do so (as may be charitably hoped) furbishing the Sword of Justice with the Oil of Mercy, and meddling only with those that molested them in their heat of Execution. But their refraining from taking the spoils of the slain, is oft repeated here to their great Commendation.

Remark the Ninth, The Reasons of their so refraining are rendered by Drusius, Erpennius, Menochius, A Lapide, Grotius, &c. As 1. Lest they should seem to be acted by a covetous Desire of enriching themselves by other Men's Goods, like Thieves and Robbers, rather than by a Zeal of Justice in their own necessary Defense, so resolve to Act like God's Executioners. 2. They were desirous not to damnify but to gratify the King, that the spoils of his Subjects might all come into his Coffers, and that his Treasury might be augmented by his Courtesie to the Jews. 3. They might spare the spoils, for the maintenance of those Women and Children, whom they had in Mercy spared, yet in Justice had slain their Husbands and Fathers. 4. To show a difference 'twixt those that fear God, and those that fear him not: Therefore they would not deal with their Enemy so ill, as it was apparent that their Enemies designed to deal with them had they fallen into their hands, they intended to destroy them root and branch, Chap. 3.9. and Haman is one of those cruel Enemies, who said [Come and let us destroy them from being a Nation, that the Name of Israel be no more remembered] Psalm 83.4. 5. That they might be like their Father Abraham in their Military Actings, who solemnly vowed not to meddle with the spoils, &c. Gen. 14.22. 6. That they might be like God himself, who in the midst of his Wrath remembers Mercy, Hab. 3.2. 7. Mordecai had admonished them, how ill Saul had sped with his spoils of Amalek, so Aohan with his Wedge of Gold and Babylonish Garment, &c. His Wedge of Gold served only to cleave his Body and Soul asunder, and his Babylonish Garment proved his winding Sheet: For these Reasons the Godly Jews would not desile their Fingers with the Spoils of their cursed Foes. N.B. Lest they should be justly taxed for that for did Sin of Covetousness, which is called Idolatry, Col. 3.5. and so unbecoming the Saints, as it may not so much as be named amongst them, Eph. 5.3. and some do observe, no Godly Man in Scripture is taxed for Covetousness, &c.

The Third Part of this Chapter, is the Consequents of all this.

Remark the First, The Godly Jews had solemnly sought God's Favor by Fasting and Prayer in their Time of most eminent Danger. Chap. 4.16, 17. now having received a gracious return in that sweet Providence of God [ Turning all things to the Contrary, ver. 1.] God sending from Heaven to save them, Psalm 57.3. and altering the Scene all on the sudden with help at a Pinch in a glorious Deliverance: Now the Feast of Purim is instituted, wherein most solemnly they might Praise God their Deliverer, ver. 17, 18, 19. for his turning their Sighing into Singing, their Sadness into Gladness, their Mourning into Music, their Tears into Triumph, and for his bringing them from the Jaws of Death to the Joys of Life, &c.

Remark the Second, The Time when they kept this Thanksgiving Day: Namely, the very next Day after their Deliverance. N.B. They would not defer it so much as one Day longer, but did strike while the Iron was hot, and while the Sense of God's matchless Mercy lay with both weight and warmth upon their Hearts: They durst not disobey God's Command [ Slack not to pay thy Vow, &c.] Deut. 23.21. Now, now David pays his, Psalm 116.18. for God may construe Delaying for Denying, Hag. 1.2.4. yet this must be observed, that the Jews in the Country (who lived in unwalled Towns, but had God to be a Wall of Defense to them, ver. 19) kept their Feast upon the fourteenth Day at the same time, while the Jews in Shushan were destroying the remainder of their Enemies, that could not be caught upon the thirteenth Day, therefore were they in the City constrained to keep their thanksgiving upon the fifteenth Day, for till then they had not rest, &c.

Remark the Third, The Manner and Matter of their keeping their thanksgiving Days by the appointment of Mordecai.

Mark 1. Mordecai the good Magistrate writes the Letter of Injunction, to injoin all the Jews in a strict Observation of both the fourteenth and fifteenth Days yearly for themselves and Posterity, ver. 20, to 29. The Apocrypha calls it Mordecai 's Holy Feast, 2 Mac. 15.36. and Drusius saith, the fourteenth Day was called [Festum sortium minus] the lesser Festivity of Lots, and the fifteenth Day [Festum sortium majus] the greater Festivity of Lots, &c.

Mark 2. As Mordecai was the Author; so the Manner of managing these Festivals was with solemn Sacrifices of thanksgiving to the Lord for this marvelous Salvation; and though they were far from the Temple, where their Sacrifices should have been offered according to God's Law, so could not do what they ought, yet well knowing they ought to do what they could, in paying their Vows of Praises to the most High, even the Calves of their Lips, Hos. 14.2. this was accepted, Psalm 50.13, 14. Mark 14.8. for a reasonable Service, Rom. 12.1. and they feasted also, exhilarating and cheering up their Spirits (which had long laid low) with a liberal use of Creature-Comforts, sending Portions to the Rich out of Courtesie, and to the Poor out of Charity.

Mark 3. The Matter of their Devotion upon those two days was in General; they consecrated this Time, as an Holy Rest unto the Lord, wherein to testify their thankfulness to him for his so lately and miraculously restoring to them their Lives, Liberties, and Estates, more particularly in reading this History of Haman, and repeating among themselves this signal Deliverance in all the stupendous steps of it; such as were, Haman 's Lot casting, Esther 's supplicating, Ahasuerus 's reading the Chronicles, Mordecai 's advance thereby, &c. Osiander 's Opinion is, that the Jews spent the fourteenth Day in Fasting and Mourning, as a memorial of that desperate danger they had been in, and the fifteenth Day in Feasting and Gladness for delivering them from so great a Death, Psalm 30.11. 2 Cor. 1.10.

Remark the Fourth, A second Letter is sent (supposed at the return of the same time the next Year) signed by Queen Esther, as well as by Prince Mordecai to confirm those Days of Purim (a Name notable to inmind the Jews of their noble Deliverance) and to perpetuate the Memory of that Mercy unto all Posterity, worthy to be engraven upon Pillars of Marble, and Registred for all following Generations, that the People which should after be created might Praise the Lord, Psalm 102.18. This Letter came [with Words of Peace and Truth] ver. 30. promising Peace without fear of the Persians, and Truth in retaining their Religion, if they continued Constant in an Annual keeping of those Holy Days. N.B. How ought we, who have lived in an Age of wonders, pay the Ransom of our Lives as they did, Exod. 21.30. and 30.12. and as they here do to all Ages, our Deliverances from Dangers in late Persecutions have been signal and singular.

Esther CHAP. X.

IN this Chapter is succinctly set down the State of the Jews after this Deliverance, in two Respects.

Remark the First, The Immunity of the Jews after it, the King imposeth an extraordinary Tribute upon all his hundred and twenty seven Provinces, both in the main Continent, and in the Islands also, ver. 1. which possibly was no more than the reimposing of that same Tribute, whereof there was granted a Release at Esther 's Marriage, Chap. 2.18. and now again for Queen Esther 's sake, and by Mordecai 's means, all the dispersed Jews and those in Judea itself were exempted from this great renewed Taxation; for 'tis said, that Mordecai by all possible means sought the Prosperity of his People, and spake Peace not only to them, but also for them to the King, ver. 3. promoting their Peace to the utmost of his Power: Besides, the Jews Exemption from this Tax (that laid so heavy upon all other People) was to show, how God punished the People in all Parts of the hundred and twenty seven Provinces, for their late greedy gaping, after the Lives and Estates of God's People.

Remark the Second, The Tranquillity of the Jews, as well as their Immunity from Taxes; this was procured, 1. By the Clemency of the King toward them, through the Intercession of the Queen to him for them: This King is described to be a mighty Monarch, ver. 2. and the more Mighty he became in enlarging his Dominions so much above his Predecessors (who had but a hundred and twenty Provinces, Dan. 6.1, &c.) because God gave him other seven (saith Lyra ) as a recompense of his Kindness and Courtesie to the Jews, and of his Justice done to their Enemies. N. B. No Man serves God for naught, Mal. 1.10. He is a most liberal Pay master: 2. The Jews Tranquillity was procured by the marvelously grown Grandeur of Mordecai the Jew, ver. 2, 3. who of a poor Captive was advanced to the second Seat next to the King (saith Josephus ) higher than ever Haman was, and continued longer with more Constancy, even likely all his Life for the Comfort of God's Church: He was a kind of King in Jesurun, as Moses, Deut. 33.5. and as great among the Jews as if he had been their proper King, promoting their Prosperity, and making them as Happy as their Hearts could wish; 'tis a wonder he took not off the Prohibition of Building the Temple, which was the cause (saith Ibn Ezra, on Ezra 2.2.) of his returning from Judea to Shushan, and living about the King's Court, being not known to be a Jew till Haman 's grandeur, &c. N.B. Mordecai was one of those few that lived and died in Glory, gotten by his Piety and Prudence; Great men are not always wise, saith Elihu, Job 32.9. but Mordecai was a great Wiseman. He was good as well as great, and so improved his Power for the Prosperity both of the present People and of Posterity, so as Envy itself could complain of nothing, but of his greatness, &c.

Ezra CHAP. V. Haggai, Zechariah.

THIS Chapter gives an Account (falling in here as to Time) how the Building of the Temple was (after so long an interspace of Interruption) begun again, by the Instigation of Haggai and Zechariah the Prophets, yet again was obstructed by the Governor of the Province; Tatnai hindered it, partly by Threats, and partly by Letters to Darius, &c.

Remarks First, Upon his Threatenings; as

First, The Occasion of his Minatory Message, which was, the Jews reassuming to carry on the Building of the Temple, according to both the Counsel of God, by his Prophets, ver. 1. and the Command and Example of both their Ecclesiastical and Political Governors, ver. 2. N.B. The Building of the Temple lay quite forlorn for seventeen Years (saith Dr. Lightfoot ) in which Time the whole History of Hawan, Esther and Mordecai, &c. happened: For though Matters went well with the scattered Jews in the Provinces of Persia, by the means of Mordecai 's Might in the King's Court, which was much corroborated by Queen Esther likewise, yet those Jews that were returned to Jerusalem, and had begun the Building of the Temple's Foundation, Chap. 3. ver. 10. did not carry it forward to Perfection, because this Artaxerxes Ahasuerus (the Husband of Esther ) had prohibited it by his Proclamation, Ezra 4.5, 12, 21. which was not still disanulled; whereas Haggai comes in the Name of the Lord to rebuke them for their sloth and slackness, and for their being grown so cold and careless after their return from Captivity, repeating their frivolous and frigid Excuses in their own very Words [ The People say, the Time is not come, the Time, &c.] Hag. 1.1, 2. for indeed this King of Persia had not forbidden them from finishing the Temple, but had only commanded them to desist from Building that Rebellious City, Ezra 4.12, 21. that is (saith Osiander ) from fortifying it with strong Walls and Bulwarks, for they took Liberty, without any hindrance to build their own Houses, and so they might have built also the House of God, had they not been too Lazy, for which Haggai checks them, and quickens them up to Work, &c. ver. 3, 4, &c.

Remark the Second, So soon as ever they began to build God's Temple, they immediately meet with Opposition again, Ezra 5.3. as they had done before at laying its Foundation, Ezra 4.5, &c. (Their first Impediment at this Time ) now the same Rabble of Rebels against God, and his People combine together (like that Company of Caitiffs, Psalm 83.5, 6.) to obstruct the Work with Threats, accusing the Jews of disobedience to the former Decree for desisting, which depended solely (saith Grotius ) upon the Will and Pleasure of the King, and was not any unalterable Decree, such as the Laws of the Medes and Persians were commonly reputed and reckoned. N.B. However, that Human Decree did but yet carry on the Divine Decree; thus all Opposers of God and Godliness, while they sit backward (like Watermen ) to God's Command, yet Row forwards to God's Decree, which though it permit them for a while to get the Ball upon the Foot, and think to carry all the Game away before them, yet is it not [Ad exitium, sed ad exercitium ecclesiae] for the Ruin of the Church, but for the Exercise of her Faith and Patience, and that only for a little Time, Isa. 10.25. Rev. 2.10. The Triumph of the Wicked is short, Job 20.5. Those Ruffians come here and cry [Who hath commanded you to build this House] ver. 3. the old Opposers Rehum and Shimshai are not named here (saith Sanctius ) because they were either Dead, or removed from their Offices by this new Emperor Artaxerxes Darius: But the Devil never starves his Work for want of Instruments no more than God doth: Tatnai and Shetherboznai must be the Devil's Drudges here, to Question their Authority about building God's House, who never interrogated them in building their own House, and because they had a Mind to do them all the mischief they could, they take the Names of the Builders, ver. 4, 9, 10. as Informers lately did of Meeters, &c.

Remark the Third, The Enemies endeavors of Interruption became fruitless, frustrate and ineffectual, ver. 5. for such a special Eye of God's Providence was upon the Builders, that their Foes could not cause them to cease; and they had Zerubbabel and Jehoshuah to encourage them, yea and Haggai and Zechariah who helped them (saith Junius ) both by Word and Deed: The Work then must needs go forward in despite of their Enemies Threats, seeing [The Words of the Wise are as Goads] Eccles. 12.11. pricking Men forward to Duty, but more especially, when themselves (as some say) set their own Sides and Shoulders to God's Work. N.B. What Man could hang back from being a fellow-laborer with their Chief Prince, their High Priest, and with the two Prophets of the Lord, all personally helping them as is said, ver. 2. and above all this [the Eye of their God was upon them ] not only the Eye of God's General Providence, but also that of God's special Grace and Favor, Psalm 34.15. which was such an Eye as both over-awed the Hearts, and over-powered the Hands of their Adversaries, so that they neither did nor durst hinder them by force of Arms, which they might have done, if they had not been over ruled: Moreover Menochius well observes, that those Governors were not so corrupted by the Samaritans, as the former were, in Chap. 4. these seem not to doubt of God's favor to the Jews, so dare not War against them, and though they (to gratify the Samaritans ) write to Darius, yet so as not to harm the Jews, but only request to know the King's Pleasure therein, &c.

The Second Impediment was by Letters to King Darius, writ and sent by Tatnai and Shetherboznai, and their Accomplices, ver. 6, 7.

Remark the First, their Letter gave a candid Account as to Matter of Fact, ver. 8. and gives a true and fair Narrative of the Jews Answers to their most material Objections, ver. 9. to ver. 16. wherein is related impartially the Jews Apology: As 1. That Solomon had built that Temple above five hundred Years ago, and Dedicated it to the great God, whereby they acknowledged their own Idols to be false God's, and but petty Deities at the best, calling and counting Jehovah (as the Jews did) the God of God's, &c. Deut. 10.17. 2. The Letter relateth really the Jews ingenuous Confession, how their Sins had separated the Lord from them, &c. Isa. 59.2. and had provoked him to sell them into Nebuchadnezzar 's Hands, &c. 2 Kings 24.2. and 25.8. 3. It gives a fair account also, of the Grand Decree of Cyrus for rebuilding that Temple, which Nebuchadnezzar had burnt, as Ezra 1.1, 2. 4. The Letter as fairly relateth, that it was not yet finished, not at all mentioning, how it had been hindered by a Royal Decree from Darius 's Predecessor, Chap. 4.23. hereupon (saith Menochius ) surely this Letter was writ in favor of the Jews, for Darius must more easily grant, that a building (never intermitted) should be carried on, than that a building prohibited by his Predecessors (which the Letter omits ) should be reassumed, &c.

Remark the Second, Though it cannot be denied, but that those who wrote to Darius here, use softer and smoother Expressions concerning the Jews, than those who before wrote to Artaxerxes, Chap. 4.12, 13, &c. yet may it not be imagined, that they were any whit better Minded toward them; for these following Reasons.

First, Those Enemies of the Jews (saith Dr. Lightfoot ) pretended much obsequiousness and officiousness to the King, using silken Insinuations (as well as many fine sugar'd Sentences before) in the close of their Letter, ver. 17. as [ If it please the King, and we will observe the King's Pleasure, &c.] yet their Malice was such as intended to hinder the Temple, &c.

Secondly, The Prophet Zechariah (who prophesy'd in the eight and eleventh Month of the second Year of Darius, as Haggai did in the sixth, seventh and ninth of the same) seeth a Vision of four Horns that sought to scatter Judah, &c. Zech. 1.1, 19. now these four Horns were Rehum and Shimshai that wrote the first Letter, Chap. 4. and Tatnai and Shetherboznai who wrote this second Letter, so that the Vision makes the two latter, as equally pushing Horns, as the two former. N.B. God never suffers any