Commentary on Ezra Nehemiah Ester Job and Psalms

CHAP. VIII. Verse 1. On that day]

THis was a festival and a good day, as verse. 17. albo lapillo notandus, for the many signal mercies that thereon came in together; viz. Esther's Petition granted, Haman hanged, Mordecai advanced, the proscribed Jews relieved, &c. As crosses seldom come single, but trooping together commonly, and treading upon the heels of one another, like Jobs messengers, James 1.2. So do blessings from God; there is oft a continued Series, a Concatenation; there comes a troop, as she said, when her son Gad came. God is rich in mercy, Rom. 10.12. Neither are we at any time straitened in him, but in our own bowels.

Did the King Ahasuerus give ] For into the Kings hands was all Haman's estate forfeited. The Turks have a Proverb, He that is greatest in office, is but a statue of glass. Few of their Visiers die in their beds, but are cut off at a short warning, and all they have is confiscate.

The house of Haman ] i. e. his goods and chattels, all that glory of his riches, whereof he had so greatly boasted, chap. 5.11. and which he had been so many years heaping and hoarding. Nemo confidat nimirum secundis.

The Jews enemy ] It is ill being the Churches enemy: she hath a champion that will stick to her, Isaiah 37.23. so that her enemies shall all be found liars unto her, Deut. 33.29. Let them read their destiny in that cup of trembling, burdensome stone, hearth of fire mentioned, Zech. 12.2, 3, 6. and here the Churches Motto, Nemo me impune lacessit; there cannot be a greater folly then to be her enemy; for she conquereth even when conquered: as Christ overcame as well by patience, as by power.

Unto Esther the Queen ] So making good that of Solomon, Prov. 13.22. The wealth of the sinner is laid up for the just. Thus was that of the Canaanites for the Israelites, of Nabal for David, of the former tyrants and persecutors; for Constantine the Great, to whom the good God (saith Austin ) gave so much worldly wealth, Quantas optare nullus auderet, as no man could ever have wished. That Haman was exceeding rich, appeareth by that large offer of his, chap. 3.9. who can tell, but that he might have as much as Pope John the 22. in whose coffers were found by his heirs two hundred and fifty tunnes of gold, as Petrarch reporteth.

And Mordecai came before the King ] As his continual Attendant and special Favorite; his Cousin and Counselor: perhaps one of the seven mentioned, chap. 1, 14. He that hitherto sat as a servant before the Kings gate, is now grown so great a man all upon the sudden. It is the Lord that thus raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill to set them among Princes, and to make them inherit the throne of glory, 1 Sam. 2.8. Promotion cometh neither from the East; West, nor South. (where the warm Sun-shine is) but God is the Judge, he putteth down one, and setteth up another, Psal. 75.6, 7. He advanced Jovinian and Valentinian, men of low birth, to the Empire. In the year of grace 518. Justinus was first a Swineherd, then an Herdsman, then a Carpenter, then a Soldier, and lastly an Emperor. Cromwella Smiths son of Putney or thereabouts, (whose mother married after to a Sheerman) what a great man grew he here to be in King Henry the eighths time? Virtue exalteth the meanest, when villainy tumbleth down the noblest.

For Esther had told what he was unto her ] Viz. her Cousin-germane and foster-father, her friend that was as her own soul, as Moses phraseth it, Deut. 13.6. and preferreth him before brother, son, daughter, wife. This his relation to Esther was as a Stirrop to help him into the Saddle of highest preferment.

Verse 2. And the King took off bis ring ] As a sign of intimate friendship, and a bond of strictest league of love. That this was usual among the Persians, is testified by Alexander ab Alexandro. Of Alexander the great it is storied, that when he died, he left his ring to his dearest friend Perdiccas, but his dominions 〈 in non-Latin alphabet 〉 to the Worthiest. This set up Competitours. and bred much trouble. Ahasuerus knew that a worthier then Mordecai he could not easily find, and therefore besides that momentary honor he had newly done him, chap. 6.10. he now not only by this ring admitteth him into nearest friendship, but, as some think, advanceth him to be Keeper of the Seal, and Lord Chancellor of all the Empire.

Which he had taken from Haman ] And so degraded and exauthorated him before his execution: this is usual.

And gave it unto Mordecai ] Acknowledging thereby his error in promoting so unworthy a man before: whom having punished for his deserts, he here pitcheth upon a better. En Imperatorem valde terribilem nec minus Clementem, as Frederick the Electour of Saxony said of Charles the fifth. Let Ahasuerus be what he will, Almighty God is in this text set forth as bountiful to his people, and terrible to his enemies. See Psal. 34.15, 16.

And Esther set Mordecai over the house of Haman ] As her chief Steward, to see that everything went right, and were put to the best. Haman's sons lived some months after this, but were outed of all. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed, Prov. 20.21. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor, Prov. 28.8. God will provide him both an Executour and an Overseer, as here he did Haman.

Verse 3. And Esther spake yet again ] Having sped so well before, she is encouraged to speak yet again. Heb. She added to speak before the King. She had a further request, and having had so free access, and so good success, she takes the boldness to commence it. We should do so when we come before God. Prayer should be multiplied like those arrows of deliverance, 2 Kings 13.18. and our suits re-enforced whilst we speak yet again; as Abraham did in his intercession for Sodom. See, for our encouragement, that fourfold comfortable, yet again uttered by the Lord, Zech. 1.17.

And fell down at his feet ] This was a more humble posture, then yet she had used: importing her lowly mind and most earnest desire, whereunto she added tears, those effectual Orators, (—Nam lachrymae pondera vocis habent) that prevail with the hardest hearts many times, and alter the strongest resolutions. Hereof we have an instance in our Chronicles, which, because it somewhat suiteth with the case in this text, I will here relate: King Edward the third laying siege to Calais, they desired parley, and had this final sentence, that six of the chief Burgesses should be sent to the King, bareheaded, barefooted, in their shirts, with halters about their necks, the Keys of the Town and Castle in their hands, and submit themselves to the Kings will: for the residue he was content to take to mercy. Those came, and the King commands them presently to be carried to execution, and would not on any suit be diverted, in regard, as he said of his oath; till the Queen, great with child, fell on her knees before him, and with tears obtained their pardon, and had them given unto her. Nescit Antipater, said Alexander the great? Knoweth not Antipater, that one tear of my mother Olympias, can easily wash off all his accusations of her to me?

To put away the mischief of Haman the Agagite ] She doth not say to reverse the bloody decree of the King of Persia, for this might have irritated that waspish Prince, and made him to have rejected her request as unreasonable, impossible. She therefore useth a great deal of commendable prudence, ( I wisdom dwell with prudence, and find out knowledge of witty inventions, Pro. 8.12.) and picks out her best time, that she may set her words upon the wheels, as Solomon hath it, Prov. 25.11. and utter right words that may be forcible, Job 6.25. Such another was Abigail, the woman of Tekoah, and the Matron of Abel. And his device that he had devised against the Jews ] All the blame is laid upon Haman, who was indeed a man of wicked devices, and had taken counsel both crafty and cruel against God's people. Him therefore she ma •• th the only Author and Actour in this business, not once mentioning the King, who yet had ratified the decree, but by his late dealing with Haman, had sufficiently testified his utter dislike of his own act therein, and cried, Had I wist!

Verse 4. Then the King held out the golden Scepter ] It appeareth by this, that she once more put her life in her hand; hazarding it for her people's safety, (as Arsinoe interposed her own body, betwixt her children and the murderers sent to slay them) and so performing her promise made to Mordecai, chap. 4.16. God's children are all such as will not lie, Isaiah 63.8. if they swear to their hurt, yet they dare not change, Psal. 15.4. dare not say and unsay, 2 Cor. 1.18, 19 Of many Promisers it may be said, as Tertullian doth of the Peacock, that they are all in changeable colors: as often changed as moved. Holy Esther was none such; no more was that blessed Martyr of Jesus Christ, Mr. Hawkes, when in the flames remembering his promise to certain friends, (to give them a sign whether the rage of the pain were tolerable) he reached up his hands burning on a light fire, and clapt them over his head three times together, to the great astonishment of the beholders, but especially of them who understood the matter.

So Esther arose and stood before the King ] Experience had bred confidence. They likewise that humble themselves under the mighty hand of God, shall be exalted in due time, 1 Peter 5.6. And as the lower the ebb, the higher will be the tide; so the lower we descend in humiliation, the higher shall we ascend in exaltation

Verse 5. And said, If it please the King ] See chap. 5.8. Thus when we pray to God, we must take unto us words, and speak in a low language, as broken men, The poor speaketh supplications, Prov. 19.23.

And the thing seem right before the King ] She taketh not upon her to prescribe, but is willing to subscribe to the Kings good pleasure; let us do so to the only wise God, John 2.3. The mother of Christ doth not over-earnestly in words press him to do that she desired, but only lays open the case, They have no wine, referring all to his discretion; so ought we in our prayers for temporal things. Socrates taught his scholars, to ask no more of God but this, that he would do them good: but how, and how much, they should leave that to him, as best understanding what is best and fittest for us. Those in the Gospel that would needs be at a certainty, and bargain with the Master of the vineyard for a penny a day, when they had their penny, they went grumbling away that it was but a penny, Mat. 20.11.

And I be pleasing in his eyes ] If my beauty please him, which is the best letter of recommendation to a Prince, as the Queen-mother of France was wont to say.

Let is be written to reverse the letter ] She did not request to rule the whole Empire for three days, as Semiramis once did; nor to set Persepolis on fire, as Alexander the great did, at the motion of his Concubine; but that the King her husband would revoke and rescind the letters of Haman's device, that he would by new letters correct and over-rule (as the Vulgar Latin hath it) those former devised by Haman, that he would antiquate and abolish the plots and projects of that wicked man. And albeit this request of hers might seem to some, uncivil and over-bold; yet in a case of such great consequence, wherein the glory of God, the preservation of his people, and the honor of the King were so much concerned, she doubteth not to present and prosecute it. Hincigitur satis est conspicua Esterae sancta audacia, saith an Interpreter: such as was also that of Cranmer in the Parliament house, when the six Articles were in Agitation; and that of George Marquess of Brandenburg, who professed at the Imperial Diet at Ausborough, Malle se flexis ibi coram Caesare genibus, spiculatori cervicem foriendam statim praebere, that he had rather lose his head presently there in the Presence of the Emperor, then so yield his assent to the Popish Interim.

Verse 3. For how can I endure to see the evil, &c. ] She had her life already given her at her petition, but unless she might have her people at her request, who were sold as well as herself, to be destroyed, to be slain, and to perish, chapt. 7.3, 4. her life would be unto her a joyless, that is, a lifeless life, Mortis enim habet vices quae trahitur vita gemitibus. It is rather a death then a life that is spent in heaviness and horror. And this would be Esther's case if her people should be massacred, as was designed and decreed: Such was her holy sympathy and endeared affection to her Country-men and fellow-Citizens of heaven, that she could not live to behold such a sad and bloody spectacle:

said Anchises, to his son Aeneas, that would have saved him life in that common destruction of his country, Far be it from me to out-live Troy. Curtius telleth us, that Alexander the great, when he was extreme thirsty, and had water offered him, he would not receive it, but put it by with this brave speech, Nec solus bibere sustineo, nec tam exiguum dividere omnibus possum, There is not enough for all my soldiers to share with me, and to drink it alone I cannot find in my heart, I will never do it. Compare herewith this speech of Esther, and you shall find it far the better, as being full of those precious graces; (whereunto Alexander was a perfect stranger) humility, prudence, faith, zeal toward God, and ardent love toward his people. Oh how great is the number of those nowadays, (saith Lavater here) qui ne micam Spiritus Estherae habent, who have not the least parcel of Esther's spirit, but are all for themselves, and for their own interests!

Or how can I endure to see! ] Heb quomodo potero & videbo? How can I? and shall I see? how should I do otherwise then sink at the sight, (as she did in the Roman history, when her son was butchered: and as the Virgin Mary felt a sword at her heart, when she beheld Christ crucified, Luke 2.35.) Melancthon said, that good Oecolampadius died of grief for the Churches calamities. Nehemiah was heart-sick for the breaches of Joseph, chap. 2.3. with Amos 6.6. Moses wished himself expunged, and Paul accursed, rather then it should go ill with God's people.

Verse 7. Then the King Ahasuerus said unto Esther, &c. ] Here Haman's letters of Mart are reversed by Ahasuerus, whose answer to Esther is full of gentleness and sweetness: but yet such as discovereth a mind perplexed, and cast into straits, as Princes eft-soones are by the subtleties and malice of wicked counselors, Dan. 6.15. so that they cannot do as they would, unless they will bring all into a combustion; though usually where the word of a King is, there is power, Eccles. 8.4. and the old Lord Treasurer Burleigh, was wont to say, that he knew not what an Act of Parliament could not do in England: and King James in his speech in the Star-chamber, Anno 1616. said as much.

Behold I have given Esther the house of Haman ] i. e. I have done somewhat toward the performance of my Promise made to Esther, chap. 7.2. and more I am willing to do, only I must observe good order, and do things with discretion. Behold, I give you, potestatem plenariam & omnimodam, all the power I have, that therewith you may help yourselves, only my former decree I cannot reverse, but I shall stir up great garboiles in the Kingdom. Josephus indeed telleth us, that Ahasuerus did retract the Edict procured by Haman; and further, gave power to the Jews, that if any withstood the Kings will herein, they should kill them, &c. But we are not bound to believe him in all things; as neither Herodotus, Livy, nor any of the Historians, (the Sacred always excepted) for Vopiscus, who was one of them, confesseth, nominem historicorum non aliquid esse mentitum, that there is none of them that hath not taken liberty to lie more or less: and it is manifest, that Josephus his manner is, to recite what he thinks likely to have been done, and what is fit to be written of such a business. Baronius annales facit non scribit saith one: think the same of Josephus, he rather maketh an history sometimes, then writeth it. And therefore that is but a sorry excuse, that the Papists make for their sacrilegious forbidding the people to read the Scriptures, when they refer them to Josephus, as having the History of the Bible more largely and plainly described.

Because he laid his hands upon the Jews ] He did it because he designed it. Like as Balak also arose and fought with Israel, Josh. 24.9. and yet the story saith nothing so. But that is in Scripture said to be done, that is intended or attempted. And this the Heathen also saw by the dim light of nature. Hence that of Seneca, Fecit quisque quantum voluit. And another saith.

Polybius attributeth the death of Antiochus to his sacrilege, only in his purpose and will. This Josephus thinks could not be. scil. that a man having a purpose only to sin, should be punished by God for it. Hence he derideth Polybius for the forecited censure: but he had no cause so to do, for the Heathens herein exceeded the Pharisees, who hell • thought free and Josephus was soured with their leaven.

Verse 8 Write ye also for the Jews ] Here was one Syngram or authoritative writing, crossing another. What could the people think of this, but that crowns have their cares, and it were a wonder if great persons, in the multitude of their distractions, should not let fall some incongruities. We must not think, saith Lavater here, if Princes or States command things different one from another, that it proceedeth from lightness of mind; but that they make Laws, and set forth Edicts according to the state and necessity of the times, and as the public good requireth. In the beginning of Queen Elizabeth's reign here, (when men's minds differed concerning Religion, and Reformation could not safely be wrought at once) it was by one and the same Proclamation commanded, that no man should speak unreverently of the Sacrament of the Altar, and both kinds were permitted in the administration. Religion was changed without commotion by degrees: after that the Romish superstition had stood a whole month and more, after the death of Queen Mary, as afore. The sacrifice of the Mass was not abolished till half a year after: nor images cast out of Churches, till two months after that. Here then let St. James his counsel take place. Be swift to hear, slow to speak; to speak evil of Governors, when they answer not our expectations, but seem to command contradictories. There are certain Arcana imperii, secrets of State that most men understand not: and must therefore dedicate them to victory, as the Romans did that lake, the depth whereof they could not fathom nor find out. Besides, we must know that there will be faults so long as there be men, and faults will slip betwixt the best men's fingers; as Bishop Jewel was wont to say. And as we endure with patience a barren year if it happen, and unseasonable weather; so must we tolerate the imperfections of Rulers, and quietly expect either reformation or alteration.

As it liketh you ] Having been so lately deceived in Haman, and by him miscarried to the ratifying of that bloody Edict, he will no more trust his own judgment, but refers the managing of the Jews deliverance. (which now he greatly desired) to their prudence, discretion and faithfulness. Few Kings would have yielded to have retracted, lest they should thereby seem light and inconstant: and confess themselves to have been in an error. Hence, right or wrong, their laws must stand: and if any demand a reason. Sic vol • , sic jubeo, must stop his mouth: And Quod ego volo pro Canone sit. Let my will be your reason and rule, as Constantius said to the Orthodox Bishops, refusing to communicate with the Arians. But God who tameth the fiercest creatures, had for his poor people's sake brought Ahasuerus to a better bent; so that rather then contract the stain and sting of such barbarous cruelty, he will run the hazard of being accounted inconstant: and not care though a Retraxit be entered against him; as is usually against the Plaintiffe, when he cometh into the Court where his plea is, and saith he will not proceed.

In the Kings name, ant seal it with the Kings ring ] He was well persuaded of their fidelity, piety and prudence. Otherwise it had been too great weakness in this Prince, (who had been so lately abused by Haman ) to have trusted his whole power in the hands of strangers. But natural conscience cannot but stoop to the image of God, wheresoever it meeteth therewith, and have high thoughts of such, as Pharaoh had of Joseph. Nebuchadnezzar. of those three Worthies, Darius of Daniel, &c. Surely, when men see in the Saints that which is above ordinary, or beyond their expectation, they are afraid of the Name of God which is called upon by them, Deut. 28.10. and will entrust them more then any other whatsoever. It is a Problem in Aristotle, why man is credited more then other creatures? The answer is, 〈 in non-Latin alphabet 〉 because he alone reverenceth God, therefore you may trust him; • honesty floweth from piety.

For the writing which is written in the Kings name, &c. ] Therefore you must not take it amiss, that I reverse not Haman's letters; for I also am under a Law, (whatever my Predecessour Cambyses held to the contrary,) neither need you doubt but that what you write in my name, and sign with my seal will be authentic, and pass for a current countermand, fear it not.

Verse 9. Then were the Kings Scribes called ] This verse is noted to be the longest in all the Bible. It was Robert Stevens the Printer (I trow) that first distinguished the chapters by verses: and this he hath done not so well in some places, as were to be wished. These Scribes were as ready at Mordecai 's call, as before they had been at Haman's; chap. 3.12. neither cared they much what they wrote, so that they might be sure it was the Kings pleasure they should do it. As for their Religion, it may seem to be the same with that of Gallio the Pro-consul, a mere irreligion, their Motto, Mihi placet quicquid Regiplacet. Whatsoever pleaseth the King shall please me, and if their hearts could be ripped up, there would be found written therein, The god of this present world.

At that time ] So soon as the word was out of the Kings mouth, delay might have bred danger. Habent aulae suum cito, cito, Courtiers are quick of dispatch, as they carefully observe their mollissima fandi tempora, so when once they have got a grant, they lose no time, they know that opportunities are headlong, and once lost irrecoverable. Hannibal, when he could have taken Rome would not; when he would, could not. Vincere scis Hannibal victoriâ uti nescis, said one to him. Mordecai made use of the present, the nick of time. Esther could tell him by experience, that a well chosen season is the greatest advantage of an action, which as it is seldom found in haste, so it is too often lost in delay. It is not for Mordecai to drive off any longer, the whole Church was in heaviness, and needed comfort; and some might be slain, ere notice came to the contrary.

In the third month ] Two months and more the poor Jews lay under the sentence of death, in a forelorn condition; God loves to help such as are forsaken of their hopes, to help at a dead lift, to comfort the abject, 2 Cor. 7.6. Though Jacob be a worm, yet God will not crush him, but cherish him. And I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an outcast, saying, This is Zion whom no man seeketh after, Jer. 30.17. The seasonableness of God's mercies doth much commend them. These poor wretches cried, and the Lord heard them, and saved them out of all their troubles, Psal. 34.6.

This is the month Sivan ] That is, May, when all things are in their prime and pride, and the earth checkred and entrailed with variety of flowers, and God is seen to be Magnus in minimis, great in the smallest creatures. Then did the Sun of righteousness arise to these afflicted exiles, with healing in his wings, Mal. 4.2. Like as the Sunbeams did to the dry and cold earth, calling out the herbs and flowers, and healing those deformities that Winter had brought upon it.

On the three and twentieth day thereof ] The precise time is thus noted, not only to set forth the certainty and truth of the history, but also to let us see what was the present state of the Church, and what is God's usual dispensation and dealing with his people. For two months and more they were in a very low, and as it might seem a lost condition. Now they have eight months space of breathing and preparing themselves to their just and lawful defense: yet are they not without divers difficulties and discouragements, until God had given them a full and final victory over their enemies. The Saints prosperity here, like checker-work, is inter-woven with fears and crosses. They must not look for a perpetual serenity till they come to heaven. I shall die in my nest, said Job, I shall never be moved, said David. How apt are the holiest to be proud and secure, to settle upon their lees, unless God pour them from vessel to vessel? This the wise God well knoweth, and therefore exerciseth them with interchanges. See the circle that he goeth in with his David's, Psal. 30.5. to 10. and reckon upon this, that if our sorrows be long, they are light, if sharper the shorter: as thunder the more violent, the less permanent.

And it was written according to all that Mordecai commanded ] Had he not been a man of singular parts, he had not been fit for such a service. It could not otherwise be, but that many eyes were upon him, and some evil eyes, that would more curiously pry into his proceedings, then Laban once did into Jacob's stuff. It behooved him therefore to look to his behavior, and to weigh well his words in dictating such a ticklish edict as this to the Kings Secretaries. But God who had called him to this high employment, did likewise gift him for it. He was with his mouth, (as once with Moses, Exod. 4.11.) and taught him what he should say. There is no mouth into which God cannot put fit words: and how oft doth he choose the weak and unwise, to confound the learned and mighty, as he did Balaam's Ass, to convince his Master?

Unto the Jews ] To them first, because they were in their deepest dumps, and stood in need of comfort; Go tell my disciples and Peter; let him know with the first that I am risen, for he is in greatest heaviness.

And to the Lieutenants, and the Deputies, &c. ] That they might know that the Kings mind was altered, and that the Jews were now to be favored and furthered in their just and necessary defense. The equity of this Edict, so opposite to the former, they were not to dispute but to dispatch. To argue or debate the business were presumption, proud curiosity to search the reason thereof, to detrect or disobey, high offense, equal to rebellion.

Unto every Province, according to the writing thereof ] In their several characters, and manner of writing. The China and Japan writing is from the right hand to the left, but with the lines down the leaf, not crossing, &c.

And unto every people after their language ] The whole earth was once of one language, lip, and speech, Gen. 11.1. This was the Hebrew-tongue, called the Jews language here, and more plainly, Esa. 36.11. (though some fond men have given the seniority to other languages, many ages younger then the Hebrew) ever since the building of Babel languages were confounded, and thereby a great labor laid upon the sons of men. The Hebrew Doctors say, that thenceforth for one tongue there were seventy two languages. Others think there were as many tongues as several kindreds and families; and these have multiplied also since that time exceedingly. It was Mordecai 's care here, that all Nations under the Persian Dominion, might have the Kings Edict in their several dialects, that so none might plead ignorance. It should be the Magistrates care that their people have the Law of God, the holy Scriptures, in a known language, since the ignorance thereof is destructive to the soul. This the Pope denieth to those misled and muzzled souls, that are fast locked up in his dark dungeon; and giveth this bald reason, Ne sacra verba vilescerent, lest those holy words should be undervalued, and become too cheap. This is good Turkism: the Mohammedans read their Alcoran, (which is their Bible) in the Arabic (which is their learned) tongue, lest, if translated it should be profaned by the vulgar.

Verse 10. And he wrote in the King Ahasuerus name ] For he knew that where the word of a King is, there is power, and who may say unto him, What doest thou? Eccl. 8.4. See Dan. 5,19. Mordecai, as he was careful not to abuse his authority, so he spareth not to improve it to the utmost for the Churches good. We may also lawfully and comfortably improve the benefits and privileges granted us by Princes and other Benefactors: Constantine's donation and Peters patrimony is much boasted of by that Antichrist of Rome. A mere fiction, as divers learned men of their own side have proved. But if it were never so true, what power and Constantine to give away and alienate such a considerable part of the Empire? (Might he not well have been therefore called Pupillus, (as he was in scorn by some Heathen Historians for his bounty to poor Christians?) or with what conscience could the Bishop of Rome have accepted of such a gift, and left it to his Successors. But it was neither so, nor so. Not Constantine but Pepin enlarged the Popes territories: as not Peter but Ph • cas, is the right craggy rock upon which is founded the Popes Supremacy.

And sealed it with the Kings ring ] See chap. 3.12. and observe what a strange turn of things here was all on the sudden. Merlin from this clause gathereth, that the King perused and approved whatsoever the Scribes wrote by the appointment of Mordecai, he saw it, and signed it.

And sent letters by Posts ] Chap. 3.23. That was a witty speech of him, who said of Sectaries, that pretend much to Scripture; they were like Posts, that bring truth in their letters, and lies in their mouths. And of another, that they do angariare, make Posts of the holy Scriptures; compelling them to go two miles, which of themselves would go but one.

And riders on mules ] Which are counted swifter then horses, and yet an horse is so swift a creature, that the Argives consecrated a horse to the Sun, as the swiftest beast to the swiftest Planet.

Camels ] These were large strong beasts, that could endure long and hard travel. It is said of them, that they do drink, in praesens & in posterum, and can hold out travelling three days together without meat.

And young Dromedaries ] These were also swift beasts, Jer. 2.23. and therefore it is by Antiphrasis, that amongst us a slow person is called a Dromedary, Ut lucus à non lucendo bellum, quasi minime bellum.

Verse 11. Wherein the King granted the Jews ] The slaughter therefore that they made of their enemies was not unlawful: Because, 1. They were armed with authority. 2. In their own necessary defense.

To gather themselves together ] With till now they might not do, lest it should seem a riot or rebellion. Conquerors use to disarm and disperse those whom they have vanquished, ut sit

that they may not make head and shake off the yoke.

And to stand for their life ] Life is a precious mercy, such as all creatures make much of, from the highest Angel, to the lowest worm. See the sweetness of it, 1 Kings 20.32. Jer. 39.18. and 45.5. Eccl. 9.4. Job 2.4. Quis vitam non vult? saith Austin. Joseph is yet alive, saith Jacob, Gen. 45.26. This was more joy to him then all his honor. A man is bound to sacrifice all he hath to the service of his life, and to die in the defense of it; to kill another rather then to be killed by another. If it be the defense of a man's own life which the King himself attempteth, violently and injuriously to take away, in such a case ordinarily it shall be lawful for a subject to defend himself, although the death of the Prince follow thereupon, saith Suarez. In the defense of himself and his friends, it may be lawful for a private person to lay hands upon his lawful Prince, that setteth upon him without cause, saith another Casuist. Only such an act as this must not proceed out of hatred or desire of revenge, but out of right self-love, and pure necessity; adhibitâ magna inculpatae tutelae moderation, as the Lawyers call it, using great moderation of harmless defense.

To destroy, and to slay, and to cause to perish ] Merdecai maketh use of the self-same terms that Haman had done, chap. 3.13. that all men might know, that his commission was altogether as large as the others, and that they would, vim vi repellere; stand upon their guard, slay all such as should seek their lives, and fight stoutly, pro aris & foris. This, saith Tully, is Lex non scripta sed nata; ad quam non docti, sed facti; non instituti, sed imbuti sumus, &c. that which uncorrupted nature teacheth every man.

Both little ones and women ] this seemeth spoken in terrorem, that the enemy might forbear to meddle; if not for their own sakes. Yet for their wives and children, whom many hold more dear to themselves then their own lives. But the Text may be better read thus. To destroy, to slay, and to cause to perish all the power of the people and Province that would assault them, their little ones and women.

And to take the spoil of them for a prey ] This also would work much with those that had estates to lose, For money is the Monarch of this present world; and many had as live part with their blood as their good.

Verse 12. Upon one day in all the Provinces, &c. ] That once fatal day, but henceforth (the brunt once past) festival. That long-looked-for day, wherein the enemy hoped to revel in the Churches ruins, to frame Comedies out of her Tragedies; to wash their feet in her blood, yea, to ride their horses up to the Saddle-skirts therein, as Farnesius the Popes Champion threatened to do in Germany; and Minerius in France, and the Papists here in England, at the death of Queen Elizabeth, and again upon the good success of the Powder-plot, that great crack and black day, as they called it. For the speeding and furthering whereof, they had a devilish ditty, consisting of a seven-fold Psalmody, which secretly they passed from hand to hand with tunes set to be sung for the cheating up of their wicked hearts with an expectation (as they called it) of their day of Jubilee. This is one passage therein, Confirme your hearts with hope, for the day of your Redemption is not far off. The year of visitation draweth to an end, and Jubilation is at hand, &c. The Psalter is hard to be had, for they are taken up by the Papists, as other books be that discover their shame. But do what they can, shame shall be the promotion of fools, (as it was of Haman ) but the wise (as Mordecai ) shall inherit glory, Prov. 3.35.

Verse 13. The Copy of the writing ] Transcripts of the Original were everywhere published and proclaimed, as the contrary Edict had been before, chap. 3.14. This must needs amuse and amaze the people, but who durst say to their Monarch, What doest thou? Is it safe to take a Lion by the beard, or a Bear by the tooth?

That the Jews should be ready against that day ] God sometimes taketh notice, (in his vindictive justice,) as of the offending member, Judge. 1.6, 7. Luke 16.24. so of the place where, 1 Kings 21.19. ( Henry the third of France was stabbed to death in that very chamber, where he had contrived the Massacre of Paris, ) and of the time when mischief should have been acted to prevent and punish it, as Exod. 15.9, 10. Ladislaus King of Bohemia and Hungary, having conspired with other Popish Princes, to root out the true Christians in Bohemia, on such a day, on his marriage-day, was immediately before in the midst of his great preparations, visited with a pestilent sore in his groine, whereof within thirty six hours he died. Henry the second King of France, the self-same day that he had purposed to persecute the Church, and burn certain of his guard whom he had in prison for religion, (at whose execution he had promised to have been himself in person) in the midst of his triumph, at a Tourney, was wounded so sore in the head with a spear, by one of his own subjects, that ere long he died. The Duke of Guise threatened to destroy utterly the Town of Orleans, but was himself slain that very evening. The Constable of France made a vow, that so soon as he had taken St. Quintons, he would set upon Geneva: but sped as ill as Julian the Apostate did, when going against the Persians, he swore that upon his return he would offer the blood of Christians. But the Galilaean (as he called Christ in scorn) took an order with him ere that day came; the Carpenters son had made ready his coffin, as was foretold him by a Christian, in answer to that bitter jeer.

To avenge themselves on their enemies ] This was no private revenge, but licensed by the chief Magistrates, entrusted by God with the administration of his Kingdom upon earth, by the exercise of vindictive and remunerative justice, Rom. 13.4. And here, Bonis nocet qui malis parcit. He wrongeth the good, that punisheth not the bad. True it is, that private revenge is utterly unlawful, unless it be in a man's own necessary defense, where the case is so sudden, that a man cannot call in the help of the Magistrate, but must either kill or be killed. Otherwise that of Lactantius holdeth true, Non minus mali est injuriam refer quàm infer. And that of Seneca, immane verbum est ultio, Revenge is a cruel word, Manhood some call it, but it is rather doghood. The manlier any man is, the milder and more merciful, as David, 2 Sam. 1.12. and Julius Caesar, who when he had Pompey 's head presented to him, wept and said, Non mihi placet, vindicta sed victoria, I seek not revenge but victory. The Jews here sought not revenge, but safety. If they had been sold for bondmen, they had borne it in silence and sufferance, the language of the Lamb, dumb before the Shearer, chap. 7.4.

Verse 14. So the Posts that rode upon mules and camels went out ] Thus God provided that his poor afflicted should be speedily comforted, and assured that their prayers were accepted; when this good news came flyng towards them, as on the wings of the wind, over the mountains of Bether, all lets and impediments. Thy words were heard, and I am come for thy words, saith the Angel to Daniel, chap. 10.12. yea, as these Posts were hastened and pressed on by the Kings commandment; so was the Angel Gabriel caused to fly swiftly, chap. 9.21. or as the Hebrew hath it, with weariness of flight, to bring the Prophet an answer to his prayers. Who would not then pray to such a God, as maketh his Angels Spirits, his Ministers a flame of fire to convey seasonable relief to his poor Suppliants?

Being hastened ] Heb. Frighted and headlonged, by a solicitous celerity, hasting and hurrying for life, as we say; being driven on to a dispatch with utmost expedition, they threw themselves onward their way, as the second word here used, importeth.

And the decree was given at Shushan the Palace ] So had the former decree against the Jews been, chap. 3.15. the Post also hastened as now. There is no doubt but many disaffected persons would jeer at this last decree, as extorteth from the King by the Queens importunity; and would persuade themselves and others, that the King was of the same mind as before, to have the Jews rooted out, only to give his wife content he had set forth this counter-edict, which they would not take notice of. Thus those that are ripe for ruin harden their own hearts, and hasten their own destruction.

Verse 15. And Mordecai went out from the Presence of the King ] Whether he went, is not set down. It is probable, he either went to Haman's house, the oversight whereof was committed to him by Esther; or that he went to some other parts of the City, upon the public employment, whereof now he had his hands full: and therefore all his faculties were in motion, and every motion seemed a well-guided action, as one saith well of Queen Elizabeth, when she first came to the Crown.

In royal apparel ] Suitable to his new condition. This he might lawfully do, no doubt, as did Joseph, Daniel, Solomon. Generally those that are in Kings houses are clothed in softs, and go gorgeously. There is indeed a blame-worthy excess herein, Zeph. 1.8. Isa. 3.18. Alcisthenes his costly cloak, prized at one hundred and twenty talents. Demetrius King of Macedony his robe of State, which none of his Successors would wear, propter invidiosam impendii magnificentiam; Her • ds cloth of silver, which by refraction of the Sun-beams upon it, gave such a splendor, that the foolish people for that and for his speech, cried him up for a god. Good Mordecai thought never a whit the better of himself for his gay clothing: neither did his heart rise with his habit, as the boat doth with the water that carrieth it. He affecteth not this change, but rather accepteth it: he endureth it rather then desireth it. Sheeps-russet would please him every whit as well as cloth of tissue, but that the King will have it so; and being now the second man in the Kingdom, he must go accordingly, lest he should be slighted, as Agesilaus King of Sparta was by the Persians for his over-plain habit. Vestis virum facit, a man is esteemed as he is arrayed: cultúsque concessus atque magnificus, comely and costly attire addeth authority, as Quintilian long since observed.

And with a great crown of gold, ] We read not that Haman had any such. It may be the King had bestowed it upon Mordecai as a special favor, for having saved his life, chap. 2. Sure it is, that he gave it him for a better cause, then Alexander the Great did his crown of one hundred and eighty pounds, provided by him at a great Supper, and promised to him that should drink most. Mordecai had his temporal Crown upon far better terms, and yet looked for a more massy one in heaven, 2 Cor. 4.17. even such a weight of glory, as that if the body were not by the Power of God upheld, it were impossible it should bear it.

And with a garment of fine linen ] Or of silk, which was anciently sold for its weight in gold, as Pliny testifieth. This rich glutton is taxed for the too frequent use of it, Luke 16.19. It was his every days wear, as the Greek word importeth.

And purple. ] This was also much worn by great ones of old. Dives was daily clothed with it, and was so far from cloaking his pride, that he proclaimed it in his cloak. This purple color was made, saith Lavater here, of the juice or blood of a certain shell-fish. Now, they say there is no right purple. Perhaps, when the four Monarchies ceased, purple ceased with them.

And the City of Susan rejoiced and was glad ] Time was when they were in perplexity, chap. 3.5. now in jollity. Then said they among the Heathen, the Lord hath done great things for them: The joyful Jews there by way of Antiphony answer, The Lord hath indeed done great things for us, whereof we are glad, Psal. 126.2, 3. Tremellius, after Ibn-Ezra, rendereth it. And the City of Shushan shone: the Lily was now most lovely and lightsome. The word signifieth properly hi •• ivit, neighed as an horse: which he doeth not but when he is well-pleased. The whole City was well a paid, but the poor Jews were over-joyed; so that their mouth was filled with laughter, and their tongue with singing: This is the import of the Metaphor here used.

Verse 16. The Jews had light and gladness ] Truly the light is sweat, and a pleasant thing it is for the eyes to behold the Sun, Eccl. 11.7. Such as have been long shut up in a dark dungeon; as Joseph will surely say so. These Jews had for two months & more lain buried alive, as it were in heaviness and horror, they walked in the very vale of the shadow of death, the darkest side of death, death in its most hideous and horrid representations, stared them in the face.

Their Motto at the best was that of the City of Geneva out of Job, Post tenebras spero lucem, after darkness we have some faint hopes of life. But now it was otherwise with them. Light was risen to these righteous, and joy to these upright in heart. Judaeis fuit lux & laetitia (or as Tremellius rendereth it, illustris laetitia, famous gladness) gaudium & gloria; unspeakable joy and full of glory, as St. Peter phraseth it, an exuberancy of spiritual joy and inward comfort, fitter to be believed, then possible to be discoursed. For we may not think, that the joy and gladness here mentioned, was no more then that of profane and carnal people, upon the receipt of some special mercy, or signal deliverance. They rejoice (harlot-like) in the gift, but not in the Giver; they gnabble upon the shell, but taste not of the kernel. The joy that these Jews had, was the fruit of fasting and prayer, according to that of our Savior. Ask, that your joy may be full. Pray that ye may joy. The fountain of it was the light of God's loving countenance: it was 〈 in non-Latin alphabet 〉 , (as Josephus hath it here) a salvifical light. The matter of it was the happy change of their late lamentable condition: and this as a pledge of that light of life eternal. See Psal. 23.5, 6. the end of it was a testification of their hearty thankfulness to God, for his inconceivable loving kindness, a breaking forth into those or the like words of the Psalmist; Blessed be the Lord, who daily loadeth us with benefits: even the God of our salvation. Selah. He that is our God is the God of salvation; and unto God the Lord belong the issues from death, Psalm 68.19, 20.

And gladness ] Habitual joy, solid and substantial. Crede mihi, res severa est, gandium verum. Believe me, saith Seneca, true joy is a severe and solid business, that few men are acquainted with; It is indeed the just man's jewel, such as the stranger may not meddle with, Prov. 14.13. he is flatly forbidden it, Hos. 9.1. The wicked man's joy is of another alloy, then that of the righteous. The light of a candle is fed with stinking tallow, but the light of the Sun hath influence from heaven to feed it; and therefore is not so soon blown out. Like as together with Manna there fell a dew, so together with temporal mercies and deliverances, there is a secret influence of God to a spiritual heart, as there was to these good Jews; and thence their so well rooted gladness: It was such as did not only wet the mouth, but warm the heart; smooth the brow, but fill the breast; it was more inward, as the windows of Solomon's Temple were wider within then without. Whereas on the contrary, the wicked's joy is but in the face only, and not in the heart, 2 Cor. 5.12. it is but the hypocrisy of mirth, like a little counterfeit complexion. It is but a cold armful, as Lycophron said of an ill wife; or as L • m • ch 's second wives name, was Zillah, that is, the shadow of a wife, so is this, the shadow of gladness, the substance is wanting.

And h • nour ] Heb. weight, account, esteem. The poor Jews formerly slighted, were now highly honored: chari & rari, as Esa. 43.4. bright and glorious as the word signifieth, Job 31.26. precious and ponderous, so that their name was much set by, as 1 Sam. 18.30. This was the Lord's own work, for it is he that gives credit, and fashioneth men's opinions: he, besides wisdom, gave Solomon honor.

Verse 17. And in every Province, and in every City ] Not at Shushan only, where it began, but throughout the whole Empire there was a general joy among the Jews. For albeit the worst was not yet past with them: but the thirteenth of Adar is meant still by Haman's abettors to be a bloody day, (and this the Jews knew well enough, and therefore prepared for the encounter, so that they could not be without their fears and anxieties,) yet the joy of the Lord was their strength, Their hopes and prayers were like those of David, Psal. 138.8. The Lord will perfect that which concerneth us; thy mercy, O Lord, endureth forever; forsake not the work of thine own hands.

The Jews had joy and gladness ] Gaudium in re, gaudium in spe; gandium de possessione, gaudium de promissione; gaudium de praesenti exhibitione, gaudium de futura expectatione. The Persians might revel, but the Jews only rejoiced. See the Note on ver. 16.

A feast and a good day ] Convivium & hilaria, a compotation and a merry meeting, such as the Saints have here, in their foretastes of eternal life, those sweet-meats of the feast of a good conscience, (so Mr. Latimer called the assurance of heaven) which they have here, before they come to that full feast above. This feast and good day here mentioned, was but a preparation unto that in the following chapter, when the warfare was accomplished, and all fears removed, and God said, Comfort ye, comfort ye my people, &c.

And many of the people of the Land became Jews ] That is, they were proselyted, professing the Jewish Religion, and siding with them: some in sincerity doubtless, and some out of sinisterity, and for self-respects, because they saw the King favored them, the Queen and Mordecai were altogether of them and for them, &c.

So that mixed multitude, Exod. 12.38. moved with miracles, removed out of Egypt with the Israelites, took hold of the skirts of these Jews, and said, We will go with you, Zech. 8.23. So in David's days, whilst he dealt prudently and prospered, so that he became the head of the heathen, a people whom he had not known offered him their service, and strangers feinedly submitted themselves unto him, Psal. 18.43, 44. The like they did in Solomon's days, as Josephus relateth; as also, that the people then were very careful how they received such Prosperity-Proselytes. So, many strangers followed the captives returning out of Babylon, under the conduct of Zerubbabel: and many heathens joined themselves to the Christian Congregations, under Constantine the first Christian Emperor. The Huns well-beaten by the Christians, concluded that their God was the true God, and received the Gospel. Thus, whether it be in pretence or in truth, (as Saint Paul hath it) that people come in, God is glorified, and his Church amplified, and the Saints therein do rejoice, yea, and will rejoice, Phil. 1.18.

For the fear of the Jews fell upon them ] So that either for love or fear they conformed to the Jewish way of worship, or at least they forbare to attempt against them, whom now they looked upon as Heavens darlings. Whether Ahasuerus himself were drawn by the faith and piety of Esther and Mordecai, to embrace the true Religion, is not expressed. It is hard for Princes drowned in delights, to deny themselves, and to yield the obedience of faith. The poor receive the Gospel, Mat. 11.5. the lesser fishes bite soonest: the Lamb and the Dove were offered up in sacrifice, not the Lion and the Eagle; Not many mighty, not many noble are called, 1 Cor. 1.26. That this King was not converted, we have ground to believe, when as, after this, we read that in his expedition into Greece, he was angry with mountains, winds, rivers, elements, no otherwise then as if they had been men, causing the sea to be beaten with three hundred stripes for battering his bridge of boats, and casting a pair of fetters into it, to make it know to whom it was subject. Let him be what he will, God made use of him for the good of his people, and so over-awed the malignant Persians, that they had (very many of them) no mind to meddle.

CHAP. IX. Verse. 1. Now in the twelfth month, &c.]

TThat lucky time, as Haman had deemed it, but was deluded by the devil, (the Author of all such Arts and lots of divination, to foretell future arbitrary events) qui etsi semel videatur verax, millies est mendax, & semper fallax; who, if he sometimes hit upon the truth, yet usually cozeneth those that trust to him; Thus he served Balaam the Sorcerer slain by the sword of Israel; Croesus taken prisoner by Cyrus: Ahab slain at Ramoth-Gilead: Julian the Apostate going against the Persians: Walter Earl of Athol, who murdered his Master James the first King of Scots, in hope to attain to the Crown. Crowned indeed he was, but not as his witches and sorcerers had ambiguously insinuated with the Crown of that Realm, but with a crown of red hot iron clapit upon his head, being one of the tortures wherewith he ended at once his wicked days and desires. The Pope to honor and encourage the Leaguers in France, sent them consecrated pictures and medals! promising them thereby good success against the Huguenots, but God confuted and defeated them all: as he did likewise Tyrone in Ireland, to whom, among other trinkets, the Pope had sent a Plume of Phoenix feathers; a mere collusion.

When the Kings commandment and decree drew near, &c. ] Both that for the Jews, and the other against them. This latter was not reversed, though the former were published. The King, it seemeth, greatly cared not for the lives of his subjects; since he would not so much as privately hint to them to be quiet, and to let the Jews alone: Such an intimation as this might have saved the lives of seventy five thousand of them. But God had an holy hand in it, for the just punishment of those blood-thirsty Persians, confident in the good success of their sorceries; having made hell their refuge, but it failed them.

In thi day, that the enemies of the Jews hoped, &c. ] But their hope ran astope, as they say; their lucky day deceived them. Wicked men's hope, when they most need it, will be as the giving up of the ghost, and thats but cold comfort, Job. 11. ult. and as the spiders web, Job 18.13, 14. who gets to the top of the window, as high as she can, and then when she falls she falls to the bottom, for nothing stays her. From such high hopes fell our English Papists, first, when Queen Mary died▪ You hope and hope (said Dale the Promoter to Julian Lining, whom he had apprehended) but your hope shall end in a rope; for though the Queen fail, she that you hope for shall never come at it: for there is my Lord Cardinals grace, and many more between her and it. Secondly, at Queen Elizabeth's death, that long-looked-for day, as they called it, triumphing before the victory, and selling the hide before they had taken the beast. This they had done before in eighty eight, when in assurance of victory, they had styled their forces the Invincible Armado: and also afterwards at the Powder-plot, when they had presumptuously disposed of the chief offices, holds and revenues of the land; like as before the Pharsalian field was fought, the Pompeians were in such miserable security, that some of them contended for the Priesthood, which was Caesar's office: others disposed of the Consulships and Offices in Rome: So at the batte • of Agin • court in France, where our Henry the fifth won the day, the French were so confident of a victory, that they sent to King Henry, to know what ransom he would give. A presumptuous confidence goes commonly bleeding home, when an humble fear returns in triumph.

Though it was turned to the contrary ] By a sweet and gracious Providence of God, whose glory it is to help at a pinch, to alter the Scene all on the sudden, to begin where we have given over, and to cause a strange turn of things, according to that of the Psalmist; God shall send from heaven and save me (when it might seem to some that salvation itself could not save me) he shall send forth his mercy and his truth, Psal. 57.3. and then what should hinder the Churches happiness.

That the Jews had rule over them that hated them ] They dominered over their enemies as so many Sultans. So true is that of the Preacher, Man knoweth not his time: but as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them, Eccl. 9.12. Security is the certain usher of destruction, and God delighteth, by turning the scale, to retaliate, as he did upon the Egyptians at the red sea; the Philistines at Mizpah: these Hamanists, and our powder-Papists. See. Psal. 7.16.

Verse 2. The Jews gathered themselves together ] They were laeti in Domino, sed non securi, as Bernard hath it. They had prayed, but yet provided for the thirteenth of Adar, which by many was meant still to be a bloody day, notwithstanding the known favor of the King, and the patronage of Mordecai. The Hamanists would join together to perform that sentence, whereof the Author repented and had rued it. (That old enmity, Gen. 3.15. will never out of the Serpents seed,) the Jews therefore well and wisely get together, and unite their forces, that they may make a powerful resistance. They are noted by Tacitus to be a nation at great unity amongst themselves; and to hate all others. On of the main scandals they do at this day take from Christians, is, their dissension, that mother of dissolution, as Nazianzen calleth it. The Turks pray to God to keep us still at variance, and say that their fingers shall sooner be all of one length▪ then we be of one mind. What a shame's this? If nothing else will, yet our common misery, and the hatred of our enemies should unite us, as it did these exiles, and it was foretold by Jeremy, chap. 50.4. that Judah and Israel, that could not agree at other times yet when they should be both in a weeping condition, they should better agree. So did Basil and Eusebius against the Arians: Ridley and Hooper against the Papists, &c. And it is high time for us now to set aside our private emulat • ons and exceptions; as the creatures in the Ark laid by their Antipathies within, because of the common danger of an inundation without.

To lay hand on such as sought their hurt ] To repel force with force, to kill and spoil those that sought to do so to them. This, nature prompted them to, (as was forenoted) and they had also the Kings warrant for it, and they kept themselves within compass thereof, by not meddling with any, but only those that molested them. See, chap. 8.11.

And no man could withstand them ] Tantum potest bona causa bonis usa consiliis & mediis, saith an Interpreter here. A good cause, a good conscience, and a good courage, what cannot these three do where they meet? How should any stand before those who are Deo armati, strong in the Lord, and in the power of his might? Pilate's wife could warn him of meddling with such: and Haman's wife could tell him, that a Jew might fall before a Persian, and get up again and prevail. But if a Persian, or whosoever of the Gentiles begin to fall before a Jew, he can neither stand nor rise, chap. 6.13. There is an invisible hand af Omnipotency, that striketh in for his own; and confounds their opposites.

For the fear of them fell upon all the people ] This was the work, not of some Pan Deus Arcadiae, (as the Heathens fancied;) but of God the sole giver of victory, who when he pleaseth affrighteth the Churches enemies, as he promiseth to do in many places. See Exod. 23.27. Deut. 11.2, 5. Jer. 46, &c. And as accordingly he did it on the Egyptians, Midianites, Philistines, Syrians, &c. And the like he did for Baldwin King of Jerusalem against the great Calyph; for the Hussites against all the force of Germany; for the Angrognians against the Popes army that came against them. The soldiers told their Captains, they were so astonished they could not strike, and that the Ministers with their prayers, conjured and bewitched them. So at the siege of Mountabone, whensoever the people of God began to sing a Psalm, (as they usually did before their sallying forth) the enemies coming, acquainted with their practice, would so quake and tremble, crying, they come, they come, as though the wrath of God had been breaking out upon them. What was this handful of captives to the whole Persian Empire, that they should now become no less formidable to them, then not long after those few Grecians were to this Ahasuerus or Xerxes? who having covered the seas with his ships, and with a world of men passed over into Greece, was afterwards himself alone, in a small Fisher-boat glad to get back into Asia, to save his own life.

Verse 3. And all the Rulers of the Provinces—helped the Jews ] Heb. gave them a lift, sc. over the brook, the brake, or whatsoever lay in their way of deliverance. This they did out of their respect to the King, rather then for any great good will to the Jews, who were generally hated for their Religion, and wished out of the world. Sit divus modo non sit vivus, said that Roman Emperor of his brother, whom he maliciously murdered,

Because the fear of Mordecai fell upon them ] But much more, because God himself over-awed them, and dispirited them. (See the Note on verse 2.) How else should he appear to be the God of the spirits of all flesh; and that in the thing wherein people deal proudly, he is above them? How should they come to know themselves to be but men, Psal 9.20. and not God; and their horses flesh; and not spirit, &c. Isa. 31.3. if he did not other whiles make their hearts heartless, Hos. 7.11. their hands feeble, Jer. 6.24. Isa. 13.7. Ezek. 21.7. their eyes fane. Deut. 28.26. their knees knock together as Belshazzar's did, Dan. 5.6. How else would they ever be brought to bring Presents unto him that ought to be feared. Psal. 76.7, 8. and to say unto him, Lord be not thou a terror to me, &c. Jer. 17.17? If Mordecai be feared, it is because God hath put a Majesty upon him, and made him dreadful, as Abraham likewise was to Abimelech, Gen. 21.22, 23. David to Saul, 1 Sam. 18.29. the Baptist to Herod, our Savior to the Pharisees, Mar. 11.18. Paul and Silas to their Persecutours. Acts 16.27, &c. And this the Lord still doth, that he may dwell upon earth, Psal. 68.18. scil. in his faithful worshippers, which wicked men would not suffer, if not thus rein'd in and restrained▪ And (2ly,) that praise may wait for him in Zion, and unto him may the vow be performed, Psal. 65.1.

Verse 4. For Mordecai was great in the Kings house ] So great a Favorite, as that it was dangerous to displease him: and most men coveted his favor. It was now in the Court and Kingdom of Persia, as it was once at Rome when Sejanus ruled the roast under Tiberius. Ut qnisque Sejano intimus, ita ad Caesaris amicitiam validus. Contra quibus infensus esset me •• , & sordibus conflictabantur. His friends were Caesar's friends, and his enemies were in a very low and lamentable condition.

And his fame went throughout all the Provinces ] Auditio ejus, the report of him went far and near. Per ora hominum volitabat, so the Vulgar Latin. He was

It was everywhere discoursed, that Mordecai was the Kings Darling, Kinsman, Counselor, that he had saved the Kings life, and was therefore promoted to the highest dignity: that it were good getting in with him, who both could and would reciprocate and remunerate any that should well deserve of him and his people. How thankful the Lord Cromwell was to those that had done him any courtesy. See Act. and Mon. fol. 1083. How ungrateful Bishop Bonner was to the same Lord Cromwell, who had been his great Patron, railing at him as the rankest heretic that ever lived, &c. See in fol. 1087. but this was after his death. Leoni mortuo vel mus insultat.

For this man Mordecai ] Vir ill insignis, though he were but novus homo & peregrinis, a new-raised man, a stranger, and one that had brought in a strange alteration of things in the Court and Common-wealth: and therefore could not but be much envied and maligned, as far as men durst show themselves against him; yet

He waxed greater and greater ] Heb he was going (that is, growing) and greatening. See the like Hebraism. Prov. 4.18. Gen. 8.5. For why? he did gloria invidiam vincere, overtop, envy, and dazzle her eyes with his luster; which, saith Sallust, is the hardest thing that can be. For as the tallest trees are weakest at the tops: so doth envy always aim at the highest. But maugre malice itself, Mordecai was in the number of those few that lived and died with glory, gotten by his piety, zeal, and other virtues: neither had his adversaries anything to complain of him more then his greatness, as Camden saith of the old Earl of Essex.

Verse 5. Thus the Jews smote all their enemies ] It was the Lord's work, and therefore to do it negligently, to keep back their swords from blood, had been to incur that curse, Jer. 48.10. as Saul did in sparing Agag; Ahab in showing mercy to Benhadad, whom God had destined to destruction. These Jews, as so many Justicers, were set up by God to do to death these desperate enemies; and since there was no hope of curing, to fall to cutting, that others might hear and • ear, and do no more so, but see and say with the Psalmist, Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.

With the strokes of the sword, and slaughter, and destruction ] Here then we see what punishments they deserve that are enemies to the Church, and sooner or later they shall be sure of. For as hard weather rotteth not in the a • e, so neither do the judgments against Persecutors. God himself hath against them, and will surely have his penniworths of them: his hand that is lifted up in threatening, Isa. 26.11. will not fail to fall down in punishing; and the higher it is lifted, the heavier it shall fall. Subito tollitur qui diu toleratur: They shall fall by the sword, they shall be a portion for foxes, Psal. 63.10. The Spoiler shall be spoiled, Esa. 33.1. and he that killeth with the sword, must be killed with the sword, Rev. 13.10. See, 2 Thess. 1.6.

And did what they would unto those that hated them ] Where it is to be hoped, that they furbished the sword of justice with the oil of mercy; that they remembered that of the Philosopher, Posse & nolle noble est, that in some cases a man must not do all that he may do: as there be some again, wherein severity ought to cast the scale. The Turks severity I can by no means like, that will rather cut off two innocent persons, then let one guilty man go free. Nor that of the Venetians, who punish with death such as cozen the State of but one penny, if it be proved against them. Again, care must be taken that justice be not executed (whether in a civil or military way) with a vindictive mind, but all selfish actions carefully strained out. Private revenge leaveth a stain upon a man some ways innocent, witness Jehu; and puts an innocence upon the greatest offender, witness Abner.

Verse 6. And in Shushan the Palace ] One would wonder that any here should offer to stir against the Jews, so much favored by the King, patronized by Mordecai, and well-appointed to withstand them. But they were mad with malice against God's people, and ambitious of their own destruction. Haman's death still sticks in their stomachs, and they resolve to be revenged, whatever it stands them in. With like stoutness of stomach it was that Jezebel painted her face, and tired her head, when Jehu was come to Jezreel, and looking out at a window, said, Had Zimri peace, &c. Herein certainly she shown her great stoutness, as if she would daunt Jehu, and out-brave him in the midst of his pomp and triumph, 2 Kings 9.30, 31. Divine vengeance suffereth not wicked people to rest, and to keep in their malice and mischief, but that they must break out and run headlong, like wild beasts into the hunters toile, or upon the spears point, whereby they perish.

Verse 7.8, 9. And Parshandatha, and Dulphon, —and Vajezatha ] This Vajezatha was the youngest, but most malicious of them all against the Jews, as their Doctors guess and gather from the little Zain, and great Vau, found in his name.

Verse 10 The ten sons of Haman ] Of whom he had so boasted, chap. 5.12. and bore himself bold, as believing that being so full of children, he should leave the rest of his substance to his babes, Psal. 17.14. These ten likely were ring-leaders to those Hamanists in Shushan, that durst appear in so bad a cause, being evil eggs of an evil bird. Non enim fieri ullo modo potest, ut ex me & Agrippina vir bonus nascatur, said Domitius the father of Nero, It cannot be, that of myself and Agrippina, should come any good man. Haman brought up his sons to bring down his house: and was a Parricide to them rather then a Parent. His darling Vajezatha he corrected not, but cockered: no wonder therefore that he proved to be of a gastrill-kind, (disquieting his own nest) of a viperous brood; and therefore, though not hanged together with his father, and the whole family, (as the Apocryphal additions of Esther, chap. 16.18. tell us, but not truly) yet slain in this insurrection at Shushan, together with the rest of his brethren: the good people crying out as once they did at Rome, when the son of Maximinus the Emperor was put to death; Ex pessimo genere ne catulum quidem habendum. Let not one whelp be left of so evil a litter.

But on the spoil laid they not their hand ] Lest the King should be damnified, or themselves justly taxed of covetousness and cruelty. Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God, 1 Cor. 10.32. This is oft repeated in this chapter, to their great commendation; that although, by the Kings grant they might have taken the spoil, chap. 8.11. yet they did it not, 1. To show that they were God's Executioners, not thieves and robbers. 2. To gratify the King for his courtesy towards them, by leaving the spoil wholly to his Treasury. 3. It is not unlikely, saith an Interpreter, that Mordecai and Esther had admonished them how ill Saul had sped with his spoils of the Amalekites, and Achan with his wedge of gold, which served but to cleave his body and soul asunder, and his babylonish garment, which proved to be his winding-sheet.

Verse 11. On that day, the number of those that were slain ] This was done haply, by some Malignants, that would thereby have incensed the King against the Jews. Or else the King (as became a good Shepherd of his people) taketh an account of his slain subjects, by diligent enquiry made thereinto. Whereupon, he might have repented him, (now in cold blood) of his grant to Esther and the Jews those foreigners, against his natural subjects, who had done nothing but by his command, &c. But God so ordered it, that all this notwithstanding the King was well content with that which was done; as supposing that Haman's sons and complices would be seeking revenge, and plotting mischief, if left alive. He therefore goeth merrily into the Queen, acquainting her with the number of the slain, and giving her leave to ask of him, whatever more she desired to be done. This was the Lord's doing all along.

Verse 12. And the King said unto Esther the Queen ] He would needs be the messenger himself, as presuming the news would be most welcome to her, whom he desired to gratify; rather out of affection of love, then desire of justice; else he would never have so little respected the slaughter of his subjects, armed by his own command.

What have they done in the rest of the Kings Provinces? ] This he should have uttered with grief and regret; accounting the blood of his subjects dear and precious; and not making light of so many men's lives lost by his default. But many Kings make as little reckoning of their subjects lives, as Charles the ninth did of the Huguenots in the French Massacre; or as the grand Seignior doth of his Asapi, a kind of common soldiers, borne for most part of Christian Parents, and used by him in his wars, for no other end but to blunt the swords of his enemies, or to abate the first fury, and thereby to give the easier victory to his Janizaries and better soldiers; This the Turkish Tyrants hold for good policy. How much better that Roman General, who said, that he had rather save one Citizen, then slay twenty enemies? and Edward the Confessor, who when his Captains promised, for his sake they would not leave one Dane alive in his land, thought it better to lead a private and unbloody life, then to be a King by such bloody butcheries?

Now what is thy petition? and it shall be granted thee, &c. ] An uxorious Prince, not propitious only to his Queen, but morigerous and obsequious. He was only her clay and wax; and had she been an Eve, a Jezebel, or an Eudoxia, what might she not have done with him, or had of him? Our King Edward the third was wholly possessed and ruled by his Mistress Dame Alice Pierce, an impudent woman, who so wrought upon the Kings impotencies, that she caused the Speaker of the Parliament, to be committed to perpetual imprisonment at Nottingham. At length she grew so insolent, that she intermeddled with Courts of Justice, and other offices, where she herself would sit to effect her desires. But though holy Esther was none such: yet it behooveth Kings to be less Prodigal of their Promises, and not to leave the lives and estates of their liege subjects, to the lusts of that weaker sex especially; as having less of discretion, and more of immoderation.

Verse 13. Then said Esther, If it please the King, &c. ] See chap. 5.4, 8.

Let it be granted to the Jews, &c. ] The enemies at Shushan could not be all caught the first day; lest therefore those that lurked should hereafter prove troublesome to the Church by hatching new plots, she begs, that they also may receive condign punishment, and Haman's sons be hanged up for an example. This she requested not out of private and personal spleen to any; but for the glory of God and the Churches peace. Had her aims been otherwise then good, her good actions could not have shown her a good woman. For, though a good aim doth not make a bad action good, as we see in Uzzah; yet a bad aim maketh a good action bad; as we see in Jehu. Lavaters note may not here be let slip; the diligence that Esther used in rooting out her temporal enemies, should quicken us to do the like to our spiritual, viz. those evil affections, motions and passions, that war against the soul. These be our Medes and Persians with whom we must make no truce, but maintain a constant deadly feud, till we have mastered and mortified them all, Col. 3.5. Rom. 8.13. for till that be done effectually, we must never look to have true peace, either within ourselves, or with others.

And let Haman's ten sons be hanged ] Had Haman been now alive, himself by right should have been their Hangman. There was a young man among the Swiss, that went about to usurp the Government, and alter their free State. Him they condemned to death, and appointed his father for Executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) shall now hang with him. Neither was it cruelty or revenge in Esther, to crave this of the King, but zeal to God, and fervent love to his people, whose welfare she sought by all means possible to promote. As for herself, she could joyfully say of Haman, as David did of Doeg. Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness. But I am like a green Olive tree in the House of God; I trust in the mercy of God forever and ever. I will praise thee forever, because thou hast done it: and I will wait on thy Name, for it is good before thy Saints, Psal. 52.7, 8, 9.

Verse 14. And the King commanded it so to be done ] He feared not, that thereupon the people would rise and call him Tyrant to his teeth: as when Bajazet the second had cast Achmetes Bassa into prison, the Janizaries in an uproar insolently answered the great Turk, that they would by and by teach him, as a drunkard, a beast, and a rascal, to use his great place and calling with more sobriety and discretion. Ahasuerus well enough knew his own power, and was therefore the more bold in disposing, after this manner, of the lives of his subjects; who were ready to say to him as once Tiberius did to Justinus. Si tu volueris, ego sum; si tu non vis, ego non sum: I am wholly yours to command.

And the decree was at Shushan ] Dictum, concessum, illico factum. The King was not willing to cross Esther in anything, saith Josephus.

And they hanged Haman's ten sons ] For greater ignominy and terror to others. Thus God commanded the heads of the twelve Princes of Israel, to be hanged up against the Sun, Numb. 25.4. Joshua hanged the King of Ai upon a Gallows until the evening, chap. 8. and after that the five Kings of the Amorites, chap. 10. God hanged up Absalom with his own bare hand.

Verse 15. For the Jews that were in Shushan ] They did not stand to cast perils, or frame excuses, but with singular courage and constancy went an end with the work, whereunto they saw themselves to be rightly called by God and man, keeping themselves still within the compass of the Kings Edict, and so carrying the matter, that those that were slain, were judged by their own fellow-Citizens to have deservedly perished.

And slew three hundred men at Shushan ] Besides the former five hundred. All these with Haman their Chieftain, might have lived long in honor and safety, could they have kept them quiet; But by the just and secret judgment of God, they kindled a fire with great force, that consumed themselves, according to that in the Prophet Isaiah, chap. 33.10, 11, 12. Now will I rise, saith the Lord of recompenses, now will I be exalted, now will I lift up myself. Ye shall conceive chaff, ye shall bring forth stubble, your breath as fire shall devour you, and the people shall be as the burnings of lime, as thorns • utup shall they be burnt in the fire.

But on the prey they laid not, &c. ] See verse 10.

Verse 16. But the other Jews that were, &c. ] Though they were but a Nation scattered and peeled, a contemptible and feeble folk, lately destined to destruction; yet by faith they subdue Kingdoms, escape the edge of the sword, out of weakness become strong, wax valiant in fight, turn to flight whole Armies of the Aliens, Heb. 11.33, 34. prevail and prosper against all the malignant power of Persia: Thus were they helped with a little help, (as it is, Dan. 11.34.) that God might have a great deal of glory, as indeed he had.

Gathered themselves together ] United their forces, as verse 2. which whilst our Ancestors, (the old Britons) did not against the Romans who invaded them; they were easily and quickly conquered. Et dum pugnabant singuli vincebantur vniversi, saith Tacitus, who was here with his father-in-law Agricola, an eye-witness of what he writeth.

And stood for their lives ] Not one whereof was lost in this hot encounter, in this sharp revenge they took off their avowed enemies. This was even a miracle of God's mercy, Who would not fear thee, O King of Nations, &c.

And had rest from their enemies. ] Or, That they might have rest from their enemies; who would not otherwise be quieted, but by the letting out of their life-blood: but would make an assault upon the harmelsse Jews, though it were to die for it: so that upon the matter they were their own deathsmen, besides the willful loss of their immortal souls, which our Savior showeth, Mat, 16.26. to be a loss, 1. Incomparable. 2. Irreparable.

And slew of their foes seventy and five thousand ] Neither was it any dishonor to them to be God Almighty's slaughtermen. Even the good Angels are Executioners of God's righteous judgments, as they were at Sodom, in Sennacherib's army, and oft in the Revelation. There cannot be a better or more noble act then to do justice upon obstinate Malefactours.

But they laid not their hands on the prey ] They would not once foul their fingers therewith. No godly man in Scripture is taxed for covetousness, that sordid sin. See the Note on verse 10.

Verse 17. On the thirteenth day of the month Adar ] On this day they stood for their lives, that they might rest from their enemies. And accordingly

On the fourteenth day of the same, rested they ] i. e. the very next day after their deliverance; they would not defer it a day longer, but kept an holy rest with Psalms and sacrifices of praise, ( those calves of their lips ) the very next day, whiles the deliverance was yet fresh, and of recent remembrance. This they knew well that God expected, Deut. 23.21. and that he construeth delays for denials, Hag. 1.2, 4. he gave order that no part of the thank-offering should be kept unspent till the third day; to teach us to present our praises when benefits are newly received, which else would soon wax stale and putrefy as fish, I will pay my vows now, now, saith David, Psal. 116.18. Hezekiah wrote his Song the third day after his recovery: Queen Elizabeth, when exalted from a prisoner to a Princesse, and from misery to Majesty, before she would suffer herself to be mounted in her charet, to pass from the Tower to Westminster, she very devoutly lifted up her hands and eyes to heaven, and gave God humble thanks for that remarkable change and turn of things.

And made it a day of feasting and gladness ] Exhilarating and cheering up their good hearts, (that had long lain low) with a more liberal use of the creatures, that they might the better preach his praises, and speak good of his name: and that, since they could not offer up unto him other sacrifices prescribed in the Law, because they were far from the Temple, they might not be wanting with their sacrifice of thanksgiving, which God preferreth before an ox that hath horns and hoofs, saith the Psalmist. Words may seem to be but a poor and slight recompense: but Christ (saith Nazianzen ) calleth himself the Word; and this was all the fee that he looks for for his cures, Go and tell what God hath done for thee. With these calves of our lips let us cover God's Altar; and we shall find, that although he will neither eat the flesh of bulls, nor drink the blood of goats, yet if we offer unto God thanksgiving, and pay our vows unto the most High, it will be looked upon as our reasonable service, Rom. 12.1.

Verse 18. On the thirteenth day thereof, and on the fourteenth ] What they could not do on one day, they did it on another. Men must be sedulous and strenuous in God's work, doing it with all their might, and redeeming time for that purpose, Eccl. 9.10.

On both these days they destroyed their enemies ] They did their work thoroughly: Let us do so in slaying our spiritual enemies: not sparing any Agag, not reserving this Zoar or that Rimmon: but dealing by the whole body of sin, as the King of Moab did with the King of Edom, Amos 2.1. burn the bones of it to lime: destroy it not to the halves as Saul, but hew it in pieces before the Lord, as Samuel. As Joshua destroyed all the Canaanites he could lay hold on. As Asa spared not his own mother; as Solomon drew Joab from the Altar to the slaughter; and put to death Adonijah the darling, so must we deal by our corruptions, ferretting and fetching them out of their lurking holes as these Jews did, their enemies on the fourteenth day, that had escaped the day before. Since we must either kill them up all, or be killed by them; for as that one bastard Abimelech slew all Gideon's sons upon one stone; so one lust left unmortified will undo the soul. And as one sinner, so one sin may destroy much good, Eccl. 9.18.

And on the fifteenth day of the month they rested ] So shall the Saints do after death, which will be the accomplishment of mortification, for he that is dead, is freed from sin, Rom. 6.7. and filled with joy, Isa. 35.10. The ransomed of the Lord shall then return and come to Zion with songs, and everlasting joy upon their heads, they shall obtain joy, and gladness, and sorrow, and sighing shall flee away.

Verse 19. Therefore the Jews of the villages, &c. ] Pagani. This is expounded in the next words.

that dwelt in the unwalled towns ] Such as is the Hague in Holland, that hath two thousand households in it; and chooseth rather to be counted the principal village of Europe, then a lesser City.

Made the fourteenth day, &c. ] See verse 17. while the Jews in Shushan were destroying the remainder of their enemies. This day was afterwards called Mordecai 's Holiday.

And of sending portions one to another ] See Nehem. 8.10. To the rich they sent in courtesy; to the poor in charity, and both these to testify their thankfulness to God for their lives, liberties and estates, so lately and graciously restored unto them.

Verse 20. And Mordecai wrote these things ] He wrote with authority as a Magistrate (say some) that the Jews should keep these days with greatest solemnity. He wrote the relation of these things before-mentioned, say others, as the ground of this annual festivitie. Or else it may be meant more generally, that Mordecai was the Penman of the Holy Ghost, in writing this whole book of Esther; as was before hinted.

And sent letters unto all the Jews, — both night and far] Propinquis & longinquis, that they might all agree together about the time and manner of praising God: and so sing the great Hallelujah. See, 2 Cor. 1.11. 2 Chron. 20.26, 27, 28. Psal. 124.1, 2. and 126.1. Psal. 136. penned for a recorded public form, to praise God among the multitude, Psal. 109.20. and in the great Congregation, Psal. 22.22, 25. David would go into the presses of people, and there praise the Lord, Psal. 116.18, 19. This was to walk worthy of the Lord, Col. 1.10. This was to make a proportionable return, for we are God's soil, and our thanks his crop.

Verse 21. To establish this among them ] scil. by a law, that they should yearly on those two days rest, and repeat among themselves that signal deliverance, propagating the remembrance of it to all posterity. Mordecai well knew that eaten bread is soon forgotten, that deliverances are usually but nine days wonderment, that it is easy and ordinary with people, to rob God and wrong themselves by their unthankfulness, which forfeiteth former mercies and forestalleth future, he therefore settleth it upon them, saith the text, statuendo eis ut facerent, he exacteth it of them by virtue of his office.

That they should keep the fourteenth day, and the fifteenth day ] Both days, nam gaudet produci haec sclennitus, as Austin said of the feast of Pentecost, such a solemnity should be drawn out to the full length, as the silk-worm stretcheth forth herself, before she spinneth her finest thread. Jehoshaphat and his people shown themselves unsatisfyable in their praises, which they presented again, and again, 2 Chron. 20.26, 27. And good Hezekiah, when he observed in his subjects such a float of affections at the Passover, and that they were in so good a frame, took counsel with them to keep other seven days, and they kept other seven days with gladness, 2 Chron. 30.21, 22, 23. See with what a flood of words holy David poureth forth his soul in prayer, Psal. 145.1. to 8. as if therewith he would even fill up the distance between God and himself. Sometimes he seemeth to forget himself in point of praising God; for he will, like a bird, having got a note, record it over and over, as Psal. 136. And in the last Psalm, there are but six verses: yet twelve Hallelujahs. He concludeth, Let everything that hath breath, or, Let every breath praise the Lord, let it be as the smoke of the Tabernacle, when peace-offerings, were offered, Tam Dei meminisse opus est quàm respirare, saith Chrysostom, we have as much need to remember God, as to take breath.

Verse 22. As the days wherein the Jews rested from their enemies ] And therefore they in thankfulness would consecrate the same as an holy rest unto the Lord, calling the fourteenth day, Festum sortium minus, the lesser festivity of lots; and the fifteenth day, Festum sortium majus, the greater festivity of lots, as Drusius telleth us.

And the month ] They thought the better ever after of the month Adar, that magnificent month, wherein was that golden day of their deliverance. O dieculam illam, &c. dexter sane prae laetitia mihi salit oculus, said he. Oh that joyful day! Oh that the Calendar of my life might be filled with such festivals!

Which was turned unto them from sorrow to joy ] As God remembered poor Joseph, and turned his fetters into a chain of gold, his rags into robes, his stocks into a charet, his prison into a Palace, his brown bread and water into manchet and wine. And as he had turned again the captivity of his people as the streams in the South, Psal. 146.4. So here he had made a great alteration, bringing them from the jaws of death to the joys of a glorious deliverance; turning their sadness into gladness, their sighing into singing, their musing into music their tears into triumph, luctum in laetitiam, saccum in sericum, jejunium in epulum, manuum retortionem in applausum, &c. And this is no new thing in the Church.

Verse 23. And the Jews undertook to do as they had begun ] Which yet they could not do, unless God gave them an heart to do it. Holy David understood this, and therefore when he found that heat and height of good affections in his people, he prayed, O Lord God of Abraham, Isaac, and of Israel our fathers, keep this forever in the imagination of the thoughts of the heart of thy people, and stablish their heart unto thee, 1 Chron. 29.18. And when he had at another time undertook for himself, that if God would deliver him from blood-guiltiness, his tongue should sing aloud of God's righteousness, he subjoins (by way of correction, as if he were sensible that he had promised more then was in his power to perform) O Lord, open thou my lips, and my mouth shall show forth thy praise, Psal. 51.14, 15. The Hebrew, or rather Chaldee word here rendered Undertook, is of the singular number, to show, that every particular Jew undertook for himself, and for his posterity to all perpetuity. And indeed they keep this feast annually to this day, and exceedingly please themselves in the reading of this history, counting and calling all such Princes and States as cross them, Haman's, and wishing that they may be able one day to be avenged of them, as their fathers were of these Persians, &c.

Verse 24. Because Haman the son of Hammedatha the Agagite, &c. ] In detestation of whose wicked plot, the Jews at this day, when at this feast of Purim, they read the book of Esther in their synagogues, as oft as they hear mention of Haman, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Haman's head; Lavater saith, the Papists in some countries do the like on Good-friday, when in the reading of the Gospel, mention is made of Judas the Traitour. But as for Faux, Digby, Piercy, Catesby, and the rest of that hellish crew of Popish Haman's, treacherous Judasses, these they have crowned with fresh Encomiasticks, and little less then sainted. Garnet (that boutefeau) hath his picture set among the rest of Rome 's Saints, in the Jesuits Church at Rome with this Inscription, Voluisse sat est, Prodigious impudency.

And had cast Pur ] But found to his cost, that there is no enchantment against Jacob, neither any divination against Israel, but that, according to this time it should be said of Jacob and Israel, (said by way of wonder at God's doing on their behalf) what hath God wrought? Numb. 23.23.

To consume them ] Heb. to crush them, as a thing crushed to pieces, as the lesser beasts are crushed by the Lion, or as things are broken with a maule.

Verse 25. But when Esther came ] Heb. when she came. This was the subject of the Jews discourse upon those days, which they spent not in idle chat, but in telling one another what great things the Lord had done for them: relating all the particulars. All honorable mention was then made of Esther and Mordecai; neither was Haman's malice instanced without utmost detestation: So true is that of Solomon, Prov. 10.7. The memory of the just is blessed, (or, is with praises, as the Septuagint there render it,) but the name of the wicked shall rot, as doth now the name of the Powder-plotters of Bonner, Gardener, and other Popish Persecutors.

Should return upon his own head ] According to Psal. 7.17. and haply not without allusion to those Piaculares & Obominales among the Grecians, which were certain condemned persons, on whose heads they put the public guilt, and then tumbled them into the sea; or else to those expiatory sacrifices amongst the Egyptians which were first cursed by them, and then cast into the river, or sold to the Grecian Merchants: in an apish imitation of the Hebrews scape-goat, and day of Atonement.

Vers. 26. Wherefore they called these days Purim ] Thereby to perpetuate the memory of that mercy, worthy to be engraven in pillars of marble: This was a notable name; for it served to in-mind the Jews of all that God had done for them at this bout: As there is edification in the choice of fit Psalms, 1 Cor. 14.26. so in the imposing of fit names upon persons, things, and times. As the Christian Sabbath is to good purpose called the Lord's day: and those festivities of Easter and Whitsuntide were not so fitly called Pasch, and Pentecost, as the Feast of the Lord's Resurrection, and of the sending of the Holy Ghost. It should certainly be the constant care of us all, to set up marks and monuments of God's great mercies: so to preserve the memory of them, which else will be moth-eaten▪ Such as were Abraham's, Jehovah Iireh, Jacob's stone at Bethel, Moses his Jehovah Nissi, Aaron's rod and pot of Manna, the twelve stones pitched up in Jordan, the names of Gilgal, Ramath-Lehi, Ibn-Ezer; those plates nailed on the Altar, Numb. 16.40. Hereby God shall be glorified, the Churches enemies convinced, our faith strengthened, our joy in the Lord heightened, our posterity helped, and Satan prevented, who seeketh to obliterate God's works of wonder; or at least to alienate them, and translate them upon himself, as he endeavored to do that famous execution of divine justice upon Sennacherib's army, by setting Herodotus a work to tell the world in print, that it was Sethon King of Egypt, and Priest of Vulcan, who obtained of his god, that Sennacherib's army coming against Egypt, should be totally routed by reason of an innumerable company of rats, sent by Vulcan, which gnawed in pieces their bow-strings, quivers, bucklers, &c. and so made way for the Egyptians to vanquish them. Herodotus addeth also that in his time there was to be seen the statue of Sennacherib, holding a rat in his hand in Vulcans Temple, and uttering these words, Let him that beholdeth me, learn to fear God. Lo, the god of this world hath his trophies erected, and shall the God of heaven and earth go without? Oh let us (who have lived in an age of miracles, and seen the out-goings of God for our good more then ever did any Nation) offer unto him the ransom of our lives, as they did, Exod. 21.30. and 30.12. in token that they had and held all in mere courtesy from God. Let us leave some seal, some pawn of thankfulness for deliverance from so many deaths and dangers. Otherwise, Heathens will rise up and condemn us. They after a shipwreck would offer something; after a fit of sickness consecrate something to their gods; after a victory, set up trophies of triumph, as the Philistines did to their Dagon, the Romans to their Jupiter Capitolinus, &c.

Therefore for all the words of this letter ] In obedience to Mordecai their godly Magistrate.

And of that which they had seen concerning this matter ] And especially of God made visible all along in it, yea, palpable; so that they might feel him and find him, Act. 17.27. though his name be not found in all this book.

And which had come unto them ] Scil. by report and hear-say, but from such hands as that they were fully satisfied thereof, as Haman's lot-casting, Esther's supplicating, the Kings reading the Chronicles, &c.

Verse 27. The Jews ordained, and took upon them, and upon their seed ] See ver. 23. Here we have a repetition of what was before recited, and this is usual in holy Scripture, as Gen. 2.1. Exod. 15.19. that things of moment may take the deeper impression. That of Austin is here to be remembered, Verba toties inculcata viva sunt, vera sunt, plana sunt, sana sunt. Let Preachers do thus, and hearers be content to have it so: Nunquam satìs dicitur, quod nunquam satìs discitur. To write to you the same things, to me is not grievous, and for you it is safe, saith that great Apostle, Phil. 3.1.

And upon all such as should join themselves unto them ] Those Proselytes, chap, 8 17. or whatever hang-bies.

So as it should not fail ] But stand as a law inviolable. And yet that Octogesimus octavus mirabilis annus, and that never to be forgotten fifth of November, are with us almost antiquated: little would oue think that God had ever done anything for us, either by land or by sea, against either fire-works or water-works, Vae corpori nostro.

That they would keep these two days ] Keep them as before, by consecrating a rest, and feasting before the Lord; not by gourmandizing and profane sports, nor by running up and down from house to house as whifflers, and wassailers, as at this day the Jews manner is, witness Antonius Margarita, a baptized Jew

According to their writing ] i.e. Mordecai 's order, by themselves subscribed and ratified.

Verse 28. And that these days should be remembered ] That the memory of them might be kept a foot in the Church to all perpetuity. Nothing is sooner forgotten then a good turn received. David found himself faulty this way, and therefore sets the thorn to the breast, Psal. 103.2. Other holy men kept catalogues, (see one of God's own making, Judge. 10.11, 12.) They also had their 〈 in non-Latin alphabet 〉 , or Memorials, as is before noted. The very Heathens, had their triumphal Arches, Pillars; Trophies, Tables, Histories, Annals, Ephemerides, &c. A soul shame for us to fall short of them, and not to wish as Job in another case. Oh that God's works of wonder for us were now written. Oh that they were printed in a book, That they were graven with an iron pen, and lead in the rock forever. That famous fifth of November especially, which drowns in a manner the memory of all former deliverances; as the return out of Babylon did the departure out of Egypt. This happy day (too too much slighted, alas, in many places already) should never be put out of the English Kalendar, whiles the Sun courseth about the earth: but be registered for the generation to come, that the people which shall be created, may praise the Lord, Psal. 102.8.

Every family, every Province, and every City ] They should all recognize their late danger, and thereby the better relish their deliverance, as Sampson did his honey-comb which he found by turning aside to see the lion he had escaped. Every man was to consider his own share in the public safety, as the people did at Solomon's Coronation, and to be particularly thankful. This would fortify his faith, feed his hope, nourish his joy, further his obedience.

Verse 29. Then Esther the Queen, &c. ] See chap. 2.15. Mordecai had written thus before; now for more authority-sake, and to show her forwardness to further so good a work, Esther joineth with him, not for a name, or out of an humor of foolish forth-put ting, but out of an holy zeal for God and a godly jealousy over her people, lest they should hereafter slight or slack this service. And indeed the Jews Chronicle (called by them Sedar olam Rabbah ) telleth us, that this letter of Esther was not written, till a year after Mordecai's first letter: when those days of Purim haply began to be neglected and intermitted. She might therefore well say as Saint Peter did afterwards. This second Epistle beloved I now write unto you, in both which I stir up your pure minds by way of remembrance, 2 ep. 3.1. True grace in the best heart is like unto a dull sea-coalefire: which if it be not sometimes righted up, will of itself go out, though there be fuel enough about it. This good Queen was no less active in her generation, then before had been Miriam, Deborah, Bathsheba, &c. and after her were Serena the Empresse, Sophia Queen of Bohemia a Hussite, Queen Katherine Parre the Doctoresse, (as her husband merrily called her sometimes) and that matchless Queen Elizabeth, whose Sunny days are not to be passed over slightly (saith one) without one touch upon that string, which so many years sounded so sweetly in our ears, without one sigh breathed forth in her sacred memory. Oh, what an happy time of life, had that famous light of our Church Mr. William Perkins, who was borne in the first year of her reign, and died in her last year.

And Mordecai the Jew ] These two joined together to add the more force to the Ordinance.

Wrote with all authority ] Heb. with all strength, viz. of spirit, and of speech, of affection and expression.

To confirm the second letter ] Lest, for fear of the friends of such as they had slain, the Jews should be slack in observing this feast of lots.

Verse 30. And be sent letters to all the Jews ] Tremellius readeth it, Which letters Mordecai sent to all the Jews, scil. as Monitours and Remembrancers.

To the hundred twenty and seven Provinces. ]. Among and above the rest, to Judea, which was one of that number.

With words of peace and truth ] i.e. premising words of prosperity and settlement, saith Tremellius, or promising them peaceable enjoyment of the true Religion, liberty of conscience, rightly so called: Or praying, that they may follow peace with all men, and holiness, without which no man shall see the Lord, Heb. 12.14. Or; he sent letters full of courtesy and truth, that is, of unfeigned courtesy, as Vatablus senseth it. For there is a cut-throat courtesy, such as was that of Joab to Amasa, of Judas to our Savior, of Julian the Apostate to Basil, when he wrote unto him, but not with words of peace and truth, 〈 in non-Latin alphabet 〉 .

Verse 31. To confirm these days of Purim ] That they might by no manner of means be neglected, but that renewing their resolutions and their reasons for the same, they might remain constant, and firm, and peremptory in well-doing; cleaving to God with full purpose of heart, and sitting close unto the Lord without distraction, 1 Cor. 7.35.

And as they had decreed for themselves ] Heb. for th • in souls; for the soul is the man, and the greatest thing in the least compass, is a good mind in a man's body.

The matters of the fastings and their cry ] Heb. the words of fasting, &c. that is, the vows they then uttered when they fasted and cried; that if God would hear and help them, they would not fail to praise him in all best manner. Now therefore, since the vows of god were upon them, they should by keeping these days offer unto him thanksgiving, and pay their vows unto the most High. Some think that the fasting and crying here mentioned, referreth to those in Zechariah, chap. 7.5. in remembrance of the desolation of Jerusalem; that as they fasted then, so they should feast now; God having fulfilled his promise there made of turning their fasting into feasting, and added, Therefore love the truth and peace, chap. 8.19. confer Mordecai 's words of peace and truth, supra, verse 30.

Verse 32. And the decree of Esther confirmed, &c. ] Dux foemina facti. Money was coined in the year eighty eight in honor of Queen Elizabeth, with that Posy inscribed. The like may be here said of Queen Esther, yea, we may add that in the Gospel, spoken concerning another. Where ever this history shall be read in all the world, this that she hath done, shall be spoken of to her eternal commendation.

And it was written in the book ] Tremellius rendereth it thus, When therefore the Edict of Esther had confirmed these things, it was written in this book. Lyra and others thus. She requested the wise men of that age, that they would reckon this History for holy Writ. If it be meant of any other public record, which the Jews then had, it is lost: as are likewise some other pieces which never were any part of the holy Scriptures: for God by his Providence ever took care and course, that no one hair of that sacred head should fall to the ground. That unsound conceit of Pelican here, is by no means to be admitted, viz. That this latter part of the chapter from verse 25. to the end, came from the pen of some other man, not guided by the Spirit of God, and that because here is no mention made of praising God at this feast, or stirring up one another to trust in him. For we know that all Scripture is of divine inspiration, and it is to be presumed that those things were done at such solemnities, though it be not recorded in each particular.

CHAP. X. Verse 1. And the King Ahasuerus laid a tribute, &c,]

AN extraordinary tribute to maintain war against the Grecians, who uniting together, were then grown potent and formidable. To enable himself therefore the better against them, Xerxes gathered money, the sinews of war, but lost the affections of his subjects the joints of peace. He became hereby ill beloved of all sorts, and far a less King, by striving to be more then he was. And hence haply one letter of his name is lost here, for the Masurites tell us, that in the ancient Copies he is written, not Ahasuerus, but Ahasres without a Vau.

And upon the Isles of the sea ] Judea was an Isle, Isa. 20.6. (but not of the sea, for it was part of the Continent) because mediâ inseperabilis undâ, separated from other Countries, and encircled with God's powerful Protection. It was, say some, by Mordecai 's means exempted from this great taxation. Herodotus saith, that a Country near unto Arabia was exempted. He meaneth Judea, saith Junius, though he name it not. It may be so. And it may be, saith an Interpreter, that this is here inserted, as being intended only of the reimposing of the tribute, whereof there was granted a release at Esther's marriage. chap. 2.18. yet it may be also added, to show how God punished the Nations for their late greedy gaping after the lives and estates of God's people.

Verse 2. And all the Acts of his Power and his might ] Lyra and Rikelius observe, that Ahasuerus had all this power and might given him by God, as a recompense of his courtesy to the Jews, and justice done upon their enemies. No man serveth God for naught. He is a liberal Pay-master, Mal. 1.10. See the Note there.

And the declaration of the greatness of Mordecai ] Heb. the Exposition. Many make large Commentaries upon their own greatness, which a right Exposition would show to be rather belluine then genuine. Great men are not always wise, saith Elihu, Job 32.9. But Mordecai was a great wise man, every way accomplishit, one of God's Rabbin's, as Daniel calls them, fit to serve any Prince in the world. There is a spirit in man, a rational soul in an ordinary man: but the inspiration of the Almighty giveth them understanding, Job 32.8.

Whereunto the King advanced him ] Heb. wherewith the King greatened him; wherein he shown himself a wise and Politick Prince; as did likewise Pharaoh in advancing Joseph, Darius Daniel, Constantius Chlorus Christian Officers, our Henry the eighth, the Lord Cromwell, whom he made his Vicar-General. Jovianus the Emperor was wont to wish, that he might govern wise men, and that wise men might govern him. Justin Martyr praiseth this sentence of divine Plato. Common-wealths will then be happy, when either Philosophers reign, or Kings study Philosophy. Jethro 's Justitiary must be a wise man, fearing God, &c. Exod. 18. and that famous maxim of Constantius Chlorus, recorded by Eusebius, is very memorable. He cannot be faithful to me, that is unfaithful to God, Religion being the foundation of all true fidelity and loyalty to King and Country.

Are they not written in the book of the Chronicles ] These Chronicles of Media and Persia, if they were now to be had, (as they are not) would far better acquaint us with the history of those times, then the fragments of them, collected by Herodotus, Diodorus, Arrianus, Je • stin and Curtius. But better books then these Chronicles are now wanting to the world: as the Chronicles of the Kings of Israel and Judah, the Book of the wars of the Lord, the book of Jasher, Origen's Octapla, (the loss which work saith a learned man, deplorare possumus, compensare non possumus, bewail we may, but make up we cannot). Chrysostom upon Matthew, (when promotions were offered Thomas Aquinas, his usual answer was, Chrysostomi Commentarium in Matthaeum wallem, I had rather have Chrysostom's Commentary upon Matthew ); and many other precious pieces, which learned men would gladly buy at as dear a rate, as Plato did those three books that cost him thirty thousand Florins. That we have the holy Scriptures so perfect and entire, preserved safe from the injuries of time, and rage of tyrants, who sought to burn them up and abolish them, is a sweet and singular Providence: and must be so acknowledged.

Verse 3. For Mordecai the Jew was next unto King Ahasuerus ] Proximus à primo, the Kings second, as 2 Chron. 28.11. having the next chief seat to him, as Josephus expoundeth it, and set over all the Princes of that Monarchy; so that he might well cry out with that noble General Iphicrates, 〈 in non-Latin alphabet 〉 , from what mean beginnings to how great an estate and dignity am I raised! How long he held it is not recorded; all the days of his life it is likely, for the good and comfort of the Church, though not without the envy of many of the Courtiers, which he overcame more by patience then pertinency.

And great among the Jews ] A kind of King in Jeshurun, as Moses, as great among them, as if he had been their proper King. There is mention made of one Mordecai, Ezra 2.2. who was of the first that went up with Zerubbabel. Ibn-Ezra saith, that this Mordecai was he: and that when he saw that the building of the City and Temple went not on as was to be wished, he returned again out of Judea to Shushan, and lived about the Kings Court, being not known to be a Jew, till Haman was in his greatness; soon after which himself became much greater then Haman.

And accepted of the multitude of his brethren ] He was their Corculum, (as Scipio: ) their darling, as Titus; Mundi Mirabilia, as otho the third Emperor of Germany was called. Of Mordecai it might be sung, as Cardanus did of our Edward the sixth.

Seeking the wealth of his people ] Far more then his own private profit, glory and dignity, laboring their good both of soul and body by all means possible, that they might have Gaius 's prosperity, and be as happy as heart could wish.

And speaking peace ] He was gentle and courteous to all, not like Polyphemus, who was

Now affability and courtesy in high degree easily draweth men's minds, as fair flowers in the Spring do Passengers eyes; Queen Elizabeth for instance, of whom before. Moreover he spoke good of them, and for them to the King, and promoted their prosperity to the utmost.

To all his seed ] i. e. to all his Countrymen, as if they had been his own children. And here that sweet Promise of God made to the good figs, was fulfiled. Jeremy had persuaded Jehoiakim, and many others with him, to yield themselves up into the hands of the King of Assyria, assuring them, that so doing they should fare far better then those that stood out. They did so, and Mordecai among the rest, as some will have it; and now see how well they speed, see the faithfulness of God in fulfilling his Promises; the reward of the righteous, the triumph of trust.

Again, to all his seed ] That is, posteris suis, so some sense it; he spoke peace to all his seed, that is, prosperity to all the Jews posterity: providing for their future happiness also, and taking course, that after his death too, the welfare of the Church might be continued. This was dying David's care, 1 Chronicles 28.1, 2, &c. and Paul's, Acts 20.29. and Peters, 2 epist. 1.15. and Ambroses, of whom Theodosius speaking, said, Dilexi virum, I could not but love the man exceedingly for this, that when he died he was more solicitous of the Churches then of his own dangers. So was Calvin as is testified in his life. Nay, Cicero, as he could confidently sing.

So he elswehere professeth, that he was in no less care what the Common-wealth would do when he was dead, then whiles he was yet alive.

Soli Deo Gloria in aeternum.

CHAP. 1. Verse 1. There was a Man]

A Notable man, a man by ad excellency, and with an accent (as it were;) A man of high degree, as the word Ish signifieth Psal. 49.2. & 62.9. (where it is opposed to Adam, utpote quem ex meliore luto finxit Titan) a Manly man, every way excellent and eximious: Magnus & admirabilis vir &c. A great and marvelous man, if it be fit to call him by the name of a man, as Chrysostom speaketh of Babylas the Martyr. Basil in his Sermon of the forty Martyrs, calleth them the Stars of the World, and the flowers of the Churches. Chrysostom speaking of those that were praying for Peter, Act. 12. saith that Puriores caelo afflictione facti sunt, by their afflictions they were become clearer then the azured sky: and elsewhere falling into speech of some religious men of his time, he doubteth not, for their holy and heavenly conversation, to style them 〈 in non-Latin alphabet 〉 Angels. That Job deserved this high title, as well as the best of them, we have here, and otherwhere, God's own testimony of him, and this whole book, whereof he is the principal object, doth abundantly prove him an Heroe.

In the Land of Uz. ] Which, what it was, and where situate, though our Maps show us not: yet, by the consent of all, it was a country bordering upon Idumea in part, and part upon Arubia, see Lam. 4.21. Jer. 25.20. Chrysostom testifieth that Jobs sepulcher hath been shown in Arabia; which might well have been called Happy, if but for having such an inhabitant, Ptolemy placeth the Hussites in Arabia.

Whose name was Job. ] It is then a true and real history, that we here have of him, and not a fiction or a moral parable, as some have believed, see a double testimony for this, the one Prophetical, Ezek, 14.14. the other Apostolical, Jam. 5.11. and such a well-twined cord is not easily broken. What if poseph • s make ••• mention in his History of such a man? it was beside his purpose to write anything, but what concerned the Jews. Aristeus in his History of the Jews maketh Joh • be descended of Esan, and to dwell in Idumea. The Jew-doctors and some of the Fathers of the Church make him to be that Jobab mentioned Gen. 36.33. True it is, that the words differ much in the Hebrew writing; but for that, whiles he prospered, he might be called Jo •• b when in distress (which 〈◊〉 twelve months, say the Hebrews seven years saith Suides ) contracted into Job. See the like, Rath. 1.20. Cox. 17.5. Some make him to be much more ancient, viz. the same with that Jobab who was the Son of Jockran, the nephew of Eber, 1 Chron. 1.23. and that himself was pen-man of this book. He doth 〈◊〉 wish that his words 〈…〉 book; and haply he and his 〈…〉 in Hexameters for most part, as Jerome thinketh. But that it was by inspiration of God, is testified not only by the divine Grandeur and Majesty of the style, together with the intrinsical excellency and efficacy of the matter; but also by the concurrent testimony of not a few other Scriptures; sufficiently asserting the authentity and authority of this Book. The common opinion is, that is was written by Moses, while he abode as a stranger among the Midianites, for the comfort of his poor Country men, groaning under the Egyptian servitude: or else, that this History written at first by Job and his friends in prose, was afterwards by Moses put into verse, and imbelished, with the most rich ornaments, and the most glittering figures of Poetry. Sure it is (saith Sena • lt ) that there is no book in the world, where the manner of speaking is more noble, the conceits mere generous, the descriptions more rich, and the comparisons more natural. Sometimes the Author reasoneth like an excellent Philosopher, oftentimes like a profound Divine: but alwa • es like an Orator, and his Eloquence never leaveth him.

And that man was pe •• ect ] that is, upright (a • • t follow •• next) and sincere, without guile or gall, a pattern of patience, a standing rule to all ages; and therefore (in God's acceptation and account) perfect and entire, wanting nothing, Jam. 1.4. because in him patience had her perfect work, as much as mortality would afford. It was but an unsavory speech of him, who when he was persuaded to be patient as Job was, replied, what tell you me of Job? Job never had any suites in Chancery; no; but he had far sharper trials; and if he had been judge in that Court (as he was in his own Country, Chap. 29.12, 17) he would have made as good dispatch there, as ever Sir Th • ma • M •• r did, who calling once for the next cause, was answered, That there was none.

And upright, ] more resembling Jacob that plain-hearted man, then 〈◊〉 his great Grand father. Of the word here used (Jesher) Israel was called Jesh ••• 〈◊〉 . 22.15. and 33.5, 26. Isai. 44.1. because God requireth uprightness, (which he calleth perfection Deut. 18.13. and there is a great Tau in the world Tan ••• to show that an upright man keepeth the whole law from the first to the last len ••• thereof) and where he findeth it, • eckoneth J •• her an Ishmaelite, 1 Chron. 7.17. is he a very good Israelite, 2 Sam. 17.25, and Job the Idumea • , a very good Christian, such an one as Apelles was, Rom. 16, approved in Christ.

And one that feared God ] with an amicable, not servile fear, such as was that of those mongrels who seat'd him for his Lions, and are therefore said not to have feared him, 2 King. 17.32, 33, 34. Job so lived with men, as if God saw him, and so spake with God, as if men over-heard him. Thence it was, that seldom or never did any man see him doing, or hear him speaking, but what was good and godly, as Xenophon saith of Socrates: Thence it was, that he never did well, that he might appear to do so, sed quia aliter facer • 〈…〉 (as Valleius saith of Cato ) but because acting by this principle of God's 〈◊〉 ; he could not do otherwise: for the fear of the Lord is pure, Psal. 19.9. and men do perfect holiness in the fear of God. 2 Cor. 7.1.

And eschewed evil. ] He must needs do so that feareth God, the greatest Good; since sin is the greatest evil, and stands in full opposition to him. Job therefore stands in awe, and sins not, he studiously declines evil, as he would do a serpent in his way, or poison in his meats. And this he did, not in a land of uprightness, where the fear of God was in 〈…〉 profane Esanites, in the midst of a crocked and corrupt po •• ration; as Noah is the old world, Lot in Sodom, Joseph in Egypt, Elijah 〈…〉 Orient Star shining with fullness of heavenly light, and fixed in the region of happiness, though seen sometimes in a Well, in a puddle, in a stinking ditch.

〈…〉 him se ••• Sons. ] This was a main part of his prosperity, to have such a numerous issue, to build up his house, and to • eir his estate, though it proved to be luct • osa foecunditas; as Jerome said Laeta 's was, who lived to see her children buried before her. Jobs children are spoken of before his wealth, because better valued: and yet after this, fearing God and eschewing evil, to show (saith Ferus ) that he was not like the men of these times, who, if they have many children, will take any evil course to get something for them, and think it a sufficient plea against works of piety or charity, that they have many children to provide for. But such should know, that not getting, but giving, is the way to thrive: neither can men better lay up for their children, then by laying it out upon the backs and bellies of God's poor, to whom, he that giveth shall not lack, Prov. 28.27. that's a bargain of God's own making; this the righteous knowing, is merciful, and lendeth, and his seed is blessed, Psal. 37.26. when the wicked wretches riches perish by evil travel, and he bagetteth a son, and there is nothing in his hand, Eccles. 5.14. I read of a graceless son, who after his fathers death, finding his hoard of money and evil-gotten wealth, cried out, O faithful drudge! and he soon made a hand of it.

And three daughters. ] hopeful and towardly; not like those of Augustus Caesar, whom, for the evil courses they took, he was wont to term them three mattery impostumes, and ulcerous sores, wishing, that either he had lived a batchelour, or died childless: But rather like those of Charles the great, who so pleased him, that he could not at any time be well without their company, nor find in his heart to part with them, though it were to be well married.

Verse 3. His substance also ] Heb. his Possession or Acquisition, that stock and store which he had gotten, and was rightly possessed of, consisting very much in cattle, great and small, for money was not then in so great request as now, when it is become the Monarch, and bears the Mastery, Regi •• pecu • i • , as he saith; In precio precium nunc est, saith another. We read not of Jobs gold, silver, tapestry, rich furniture (saith Origen ) and other accoustrements, now much used and valued, but not so of old. Heretofore in this Island of our • (saith Hollingshead ) in a good Farmers house, 'twas rare to find four pieces of pewter: and it was accounted a great matter, that a Farmer could show five shillings or a Noble together in silver: and if the good man of the house had a mattress or flock bed, and a sack of chasse to rest his head on, he thought himself as well lodged as the Lord of the town &c. Hollingshead further saith, that some old men he knew who told of such times in England, no longer ago!

Was seven thousand sheep ] He had most of that most profitable creature, good both ad esum, and ad usum; therefore also in sacrifices was no creature so frequently offered.

And three thousand Camels, and five hundred she asse • , ] s • to carry his servants, and his baggage, to export and import commodities: for

And five hundred yoke of oxen ] To plow his ground with, for great men were an • iently much addicted to husbandry (as Uzziah, 2 Chron. 26.10.) which Socrates called Amaltheae corn • , the horn of plenty • and the Romans reckoned, that corn was with them never so cheap, as when men were fetched from the plough tail, to govern the Common-wealth, quasi gaud ••• t terra 〈◊〉 vomere, & aratro triumphali. But now the case is otherwise, as Beza upon this text complaineth; that husbandry and 〈…〉 , are left for the ba • est and simplest men, and for such as all others might prey upon. And this b • ingeth into my mind, saith he, that which once I saw painted in a table, where the Noble-man had this posy, By my sword I 〈◊〉 you all: the Clergyman, By my prayers I preser •• you all▪ the Country-man, I 〈◊〉 you all. Lastly, the Lawyer, I 〈◊〉 you all. P • llican noteth here, that Job had no 〈…〉 lived lovingly with his neighbors, not warring upon any: the horse is a warlike 〈…〉 , prepared for the day of battle. But Beza noteth, that in that 〈◊〉 they 〈…〉 of 〈…〉 to bear burdens, and Asses 〈…〉 .

And 〈…〉 ] Great store of servants he had about him, and himself 〈…〉 according to that of the Greek Po • t, (wherewith Luther was so taken, that be translated it in certain rhythms.)

Some render it, He had very much husbandry; others, he had great doings in the world; the more was his trouble, (it is not the great cage that maketh the bird sing, and abroad, the singeth not on the ground, but when got in the air, or on the top of trees. So is it with the Saints) and the greater was his praise, that he could handle his thorns, and not prick his fingers: have so much to do with the world, and yet not grow worldly minded.

So that this man was the greatest &c. A King; some say, the first King of Edom, but that's uncertain; he might be a private man, and yet a very rich man: such as was Pythias, who was once able to entertain Xerxes and his two millions of men for three days, and yet died a beggar, and was famished. He was impoverished by his own folly and prodigality, but Job, by the immediate hand, and good pleasure of God, for his trial, and for exercise of his patience. This commendeth unto us Jobs constancy and magnanimity, which is so much the mo • e wonderful, by how much this change was not only not self-acquired, but altogether unexpected; his sun went down suddenly, at high-noon; and when he doubted least, he was made a mirror of mis-fortune; as if God and men, heaven and earth were set against him. In him it appeared, that mor • ality was but the stage of m •• ability, and that,

Verse 4. And his sons went, and feasted in their houses. ] They were of ripe years: and although unmarried, yet had they their several houses to dwell in. This declareth not only the wealthiness of the Family, but also the good Order and Government thereof, as 〈◊〉 observeth. Their orderly intercourse of friendly feasting one another, shows their mutual love, to 〈◊〉 and agreement, by this means testified and 〈◊〉 . For wine hath (as 〈…〉 ) ( 〈 in non-Latin alphabet 〉 , an attractive power 〈◊〉 it to 〈◊〉 ) and • eep friendship, and from the drinking of 〈◊〉 , the word 〈◊〉 used for: a 〈◊〉 hath 〈…〉 . We may not think that they did thus every day▪ a • that 〈…〉 ; their 〈…〉 they had been better bred, and they observed this order with great modesty and discretion. They went and feasted▪ that is, they did it readily and cheerfully, that brotherly love might continue; for — Fratrum quoque gratia raraest. The Devil doth what he can to cast a bone betwixt brethren, to make those that should love most dearly, to hate one another most deadly. See this •••• plified in C • i • and Abel, Esau and Jacob, Joseph and his Brethren, Joram and his, Romulus and Remus, Caracalla and Geta, Robert and 〈◊〉 the two sons of William the Conqueror, Polynices and Eteecles &c. And when such are once 〈…〉 (saith Solomon) is harder to be woe • then a strong City▪ and their contentions are like the bars of a Castle, which being strong, will 〈…〉 Prov. 18.19. All good means therefore must be used to prevent them, and to preserve that unity and unity which the Psalmist doth so 〈…〉 concludeth that there God commandeth the blessing and 〈…〉 ; that is, constant happiness 〈◊〉 in and by a bless • d Posterity. The number of two hath been accounted 〈◊〉 , because it was the first that departed from Unity.

And sent and 〈…〉 ] That their number and amity might be complete. This was no 〈◊〉 joy to 〈◊〉 , that his children were so kind one to another: It is 〈…〉 , that which was denied to Abraham and Isaac (though fathers only of two children) to Jacob also and Samuel and David, Constantine the great, 〈◊〉 many others▪ whose children, through ambition, pride, 〈…〉 may at deadly send among 〈…〉 that the Sisters kept not with their 〈…〉 which was both more seemly and more safe, as also more agreeing with maidenly 〈◊〉 . Neither is it said, that 〈…〉 not ever • oldly to the 〈…〉 honest disposition.

Verse 5. And 〈…〉 of their feasting were gone about, ] Such was his holy care of them, and jealousy over them, that he would defer the work no longer: as knowing that sin will ran •• e in the conscience, and harden the heart: like poison in the body, it must be quickly cast up, ere it get to the vitals.

That Job sent and 〈…〉 them, Though they were grown up, yet he kept them in awe, as appears by his command to sanctify themselves against the sacrifice. So did not Eli, but honored his untoward sons above God, even then when those lewd losels kicked at his sacrifice, and at his offering which he had commanded in his habitation. 1 Sam. 2.29. Job knew that he was bound as well to the preservation, as to the observation of God's commandments, to see that others (those especially of his familiarity and family) keep them, as well as himself. When therefore the circle of days and feasting was finished, he waited not till the eighth day came, but at the end of the seventh he summoneth all his children to come before the Lord in holy duties with the best preparations they could make: to wash their hands in innocence before they compassed God's Altar; to repent of their immoderations in mirth, or whatsoever other guilt they had any way contracted; lest he cast back their services as dirt upon their faces. The Heathens, by the light of nature, saw that God was not to be served slightly and slubberingly, The Pythagoreans would not have men worship by the by, but make it their business, and prepare for it afore-hand. And Numa Pompilius, second King of Rome, commanded that men should not worship God for fashion, carelessly, and as doing somewhat else: but freed from all other cares and cumbers. The Jews had their Preparation and their fore-preparation to the Passover: and as any man measureth to God in preparation, God will measure to him again in blessing.

And rose up early in the morning ] Sanctificat, senat, ditat quoque surgere mane. The morning is the best time for holy duties; God should have the first of everything: then also men are 〈◊〉 and freest from worldly businesses. The Phil • stins 〈…〉 to do sacrifice to their Dagon, or Triton, as other Heathens called him. They generally took the top of the morning ( utpote quod 〈 in non-Latin alphabet 〉 ) to offer to, 〈◊〉 dung-hill-deities, as holding 〈…〉 in their Temples, and took notice of morning-sal • tations. 〈…〉 in the morning: So do the Roman Historians their P • titii and 〈◊〉 , offering to Hercules upon their greatest Altar of all. Argona ••• do the like in Apollonius; and the Persian M •• gi were wont to worship the rising Sun with their early Hymns.

And offered burnt offerings] Whole 〈◊〉 offerings, not sacrifice only (as the Greek interpreter hath it) nor peace offerings, whereof himself might have had part; but burnt offerings, that were offered 〈…〉 unto God, and that according to the number of his sons; not one general family sacrifice only; but for everyone, one. It appeareth then that Job was no penny father, no • iggard in God's service, but lavish •• 〈◊〉 out of the bag, and thought all too little that was laid out that way. So did Solomon in that greatest sacrifice that ever we read of 1 King. 8.63. and his father David, when, out of his poverty, as he calleth it, he had prepared for the house of the Lord an hundred thousand talents of gol • , and a thousand thousand talents of silver &c. which Sir Walter Raleigh casteth up to be more then any King in the world it worth: this is 〈◊〉 : to 〈…〉 and baseness.

F • r Job said] viz. in his heart, for God understandeth the language of the heart also, Psal. 130.1 〈…〉 .

〈…〉 • inned ] Or, lest haply: He well knew the Corruption of 〈…〉 , wherein there is a 〈 in non-Latin alphabet 〉 , a 〈◊〉 of all sin • . He knew also how easily we over-shoot ourselves at 〈◊〉 meetings, and give too much liberty to our 〈◊〉 and appen ••• to r • n 〈◊〉 . He therefore seeks pardon for his children's suspacted sames; he know, besides 〈◊〉 and involuntary infirmities 〈…〉 by a just and jealous 〈…〉 1 Cor. 5.2. or not rebuked, at least by their countenance, as God 〈…〉 was a man of a 〈…〉 , and therefore propounds to himself the worst▪ neither was it against in him to suspect 〈…〉 , whilst he intended their good, and turned his 〈…〉 . That his children were godly, is put 〈…〉 , whether they had sinned. But how then doth it follow?

And cursed God in their hearts ] And not blessed God, so Calvin rendereth it, not done him right, and therefore wrong; they have not high and honorable conceptions of him, answerable to his excellent greatness; but, by base and bald thoughts cast him, as it were, into a dishonorable mould, and not given him the glory due to his Name, that holy and reverend Name, Psal. 111.9. Great and dreadful among the Heathen, Mal. 1.14. In the Hebrew, it is, And blessed God, for cursed, by an Euphemismus or Antiphrasis; as when an harlot is called Kedesha, a holy woman, by contraries. So aurisacra (i. e. execranda ) fames. The Hebrews so abhorred blasphemy against God, as they would not have the sound of it to be joined to the Name of God, whom they commonly call Baruch-hu, the blessed One. So they would not take the name of Leven (that prohibited ware) into their mouths all the time of the feast of the Passover. So in their common talk they call a Sow dabhar achar, another thing, because they were forbidden to eat swine's flesh.

Thus did Job continually. ] Heb. all the days; that is, in the renewed seasons: he was not weary of well-doing, but steadfast and immovable, always abounding in the work of the Lord, always renewing his repentance, and faith in Christ, figured by those sacrifices; for the Ceremonial Law was their Gospel.

Verse 6. Now there was a day ] Haply that day wherein Jobs children were feasting their last. The Rabbin's say, the first day of the year, and some say, the Sabbath day; But who told them so? this is to intrude into things which they have not seen. Col. 2.18. and where of there is neither proof nor profit. Certain it is, that as God hath before all beginnings decreed all things, so he hath set and assigned the times or seasons which he hath put in his own power, Act. 1.7. when everything shall come to pass as himself hath appointed. Now then, saith Beza, the time being come which he prefixed for the actual accomplishing of that he had decreed concerning Job, he revealed the same to Satan (being before altogether ignorant thereof) as whom he had appointed to be the chief instrument in executing this his will and purpose.

The children of God ] i.e. the Elect Angels, called Sons of God, here and elsewhere: not because they are so by eternal generation, as Christ alone; nor by adoption and regeneration, as the Saints, John 1.12. but by Creation (as Adam is called the Son of God, Luke 3. ult. ) and Resemblance; for they are made in God's image, and are like him as his children, both in their substance which is incorporeal, and in their excellent properties, which are Life and Immortality, Blessedness and Glory; wherein we shall one day be their comperes, Luke 20.36.

Came to present themselves ] This is spoken in a low language, for our better apprehension, by allusion to the custom of earthly Princes and their attendants and officers, coming to give an account, or receive directions. The Angels are never absent from God. Luke 1.19, but yet employed by him in governing the world, Ezek 1. and guarding the Saints, Heb. 1.14. This the heathens hammered at, for both Plutarch and Proculus the Platonist say, that the Angels do 〈 in non-Latin alphabet 〉 travel betwixt heaven and earth, carrying the commands of God to men, and the desires of men to God.

And Satan came also among them ] That old man-slayer, (envying Jobs holiness and happiness, as much as the good Angels rejoiced in it, and promoted it, for he was seen of Angels of both sorts) would needs make one among those Sons of God, not without God's over ruling power; although he regarded not so much God's authority, as wanted an opportunity and license to do mischief. In reference to this history George Marsh Martyr, in a certain letter of his writeth thus to his friend: the servants of God cannot at any time come and stand before God, that is, lead a godly life, and walk innocently▪ but Satan comes also among them: that is the daily accuseth findeth fault, 〈◊〉 persecuteth and troubleth the godly &c. Yet unless God do permit him, he can do nothing at all, not so much as enter into a filthy hog. But we are more of price then many hogs before God.

Before the Lord ] Or By or Near the Lord. But can Satan come into the presence of God▪ Surely no otherwise saith a grave Divine then a blind man can come into the Sun: he cometh into the Sun, and the Sun shineth upon him, but he sees not the Sun. Satan comes so into the presence of God, that 〈…〉 of God: he is never so in the presence of God, as to see God.

Verse 7. And the Lord said unto Satan ] either by forming and creating a voice in the air, as Matth. 3.17. Job 12.28. or by an inward word, after an unspeakable manner, manifesting his will, as he willed, to Satan. The School men have great disputes about the speech of spirits: but this they agree in, that the intention of one spirit is as plain an expression of his mind by another spirit (when he hath a will that the other should understand it) as the voice of one man is to another.

Whence comest thou? ] This the Lord asketh not as if he were ignorant; for he knows all things, and that from eternity, neither is there any creature that is not manifest in his sight, but all things are naked and open before his eyes, Heb. 4.13. yea, in him all things subsist, Col •• . 1.17. So that there can be no motion of the creature without his privity: God therefore thus interrogateth Satan, that he might show himself to be his Judge, and that he might exact a confession out of his own mouth.

Then Satan answered the Lord ] the word signifieth, to speak in witness-bearing, Exod. 20, 16

From going to and fro in the earth ] He saith not, from instigating men to all manner of wickedness, from ranging up and down as a roaring Lion, to devour souls, from sinning that sin against the Holy Ghost every moment &c. All this he cunningly dissembleth, and saith in effect, as once Gehazi did, Thy servant was nowhere, or for no hurt to any, when as he is never but doing mischief; as Pliny saith of the Scorpion, that there is not one minute wherein it doth not put forth the sting. Is not the hand of Joab in this business? So, is not Satan in all the sins of the wicked, and in most of the troubles of the godly? He • quàm furit Satan, & impellis secures homines ad horrenda flagitia &c. saith Luther! O how doth Satan range and rage, that he may glut himself with the blood of souls? In prosperity be makes men lay their hearts too near it, in adversity to lay it too near their hearts. Upon Job he tried both these stratagems.

And from walking up and down in it. ] A great Peripatetike he is, and he walks the rounds; for he is yet a prisoner at large, only he hath his fetters upon his heels, Jude 6, and in them he fri • keth up and down, and fetcheth a circuit to spy faults, and to take advantages. Mr. Broughto • read •• th it, from searching to and fro in the earth &c. Non dormit a • semper-vigil ill synag • g • sun Episc • pus, saith one, he is vigilant and diligent, restlesss and unquiet 〈…〉 (whom one calleth the devils Patriarch) could settle nowhere, but ran up and down as a fugitive and a vagabond, Gen. 4. It is said Matth. 12.45. that this unclean spirit walketh in dry places seeking rest and finding none. Not but that dry and wet are all one with him, but it importeth his restlessnesse. See the like Jer. 17.5. to run to and fro, is the condition and curse of those that are once departed from God. Take heed br • three • (saith the Apostle) lest there be in any of 〈…〉 evil heart of unbelief in departing from the living God, and wandering after worldly vanities. Take heed of giving way to willful distractions in holy duties. Men's hearts are oft so divided and dissipated, that if after any duty they should put this question that God doth here to Satan, Whence comest that 〈…〉 From compassing the earth. &c.

Verse 8. Hast then considered my servant Job? ] Job then was in God's account a considerable person and 〈…〉 one as whose praise was not of men, but of God. Such 〈◊〉 all godly people, but especially those that are eminent, tall Christians; full of 〈◊〉 , filled with all knowledge, as those Romans chap. 15.14. men of choice spirits as 〈◊〉 , that walk up and down the world as so many conquerors 1 John 5.4. then are clothed with the Sun, and tread upon the Moon, Rev. 12.1. These are men of mark 〈 in non-Latin alphabet 〉 looking after. A man would have gone us far to have soon Luther, as he in the story, did to see Livy; or as the Queen of Sheba did to see Sol • mon. A man would fetch such golden sentences as those he uttered 〈◊〉 knees from R • me or Jerusalem, saith a Reverend man that writeth his life. The tongue • ue of the just is at choice silve • , but the heart of the wicked is little worth, Prov. 10.20. Hence Antiochus is called a vile person, De • . 11.21. though a great Potentate. And the Prophet tells Jor • m that wicked King of Israel, that but for Jehoshaphat’s sake (a better man) he would not have looked toward him, nor have seen him, 2 King. 3.14. Job was a man of weight, and great worth, as were those precious sons of Zion, Lam. 4.2. Didst thou not therefore make a stand at his door, saith God? Seest thou not how he stands as a standard-bearer? shines as a great light? shows forth in his whole practice such a power of godliness, as is sufficient either to draw hearts, or to daunt them? hast thou met with such a man in all thy circuit, that can quit himself so well and wisely in all estates, like as gold is purged in the fire, shineth in the water? seest thou not how all his principles, practices, and aims, are supernal and supernatural?

That there is none like him in the earth ] This was an high praise indeed; and yet no hyperbole: he was a Giant to other good people, who were but dwarfes and Zanies to him, for growth of grace, and heighth of holiness. He was the paragon of his time; and of impatallel piety. As Ahab was a very Non-such for wickedness, 1 King 21.25. so was Job for goodness. As Hezekiah out-stripped all the Kings of Judah for his trusting in the Lord 2 King. 18.5 and Josiah for his integrity, 2 King. 23.25. and the Centurion for his heroic faith Matth. 8. and Paul for his plu • ultra, Philip. 3. and Ambrose, that in Theodosius his account, he was the only Bishop: So it was here, Job was above others, as Saul was above the people by the head and shoulders. As he was the greatest, so the best man of all the children of the East, not a man came near him, and yet they might be dear to God nevertheless. But it is with good people, as with Jonathan's signal arrows: two fell short, and but one beyond the mark &c. God hath his servants of all sorts and sizes: and est aliquid prodire tenus &c.

A perfect and an upright man &c. ] A tough piece thou findest him, I suppose, and not easily malleable. Thou hast been doing at him, I doubt not, but canst do no good on it. Thou hast set thine heart upon him, and tried thine utmost skill to overturn him, but hast met with thy match, and been sent away without thine errand: thou hast but beat upon cold Iron: thou hast struck fire, but without tinder; thou hast knocked at the door, but there was none within to open to thee. Thus God speaketh, to sting Satan; and (as it were) • riump • ing over his and Jobs adversary.

Verse 9. Then Satan answered and said ] Satan and his imps will • ver have somewhat to say against the clear truth, their wits will better serve them to elude or withstand it, then their pride and malice will suffer them 〈◊〉 to yield and acknowledge it. But what said Austin of the heretics of his time, Ga • riant illi, nos creda ••• : Let them talk their fill, and think it a great matter to have the last word, let us hold to our principles, and count it enough, that with 〈◊〉 , we have good report of all men (or if not so, yet) of the truth itself, 3 John 12.

Doth Job fear God for naught? ] q.d. No such matter. Is there not a cause, as they said once? hath he not wages of the best? and are not thy retributions more then bountiful? he may serve thee well enough for each price and pay as he daily receiveth: He may swim well enough, when so held up by the chin. But the truth is, Job is a mere mercenary, and serveth God for line; he serveth not God, but himself upon God: in a word, he is an arrant hypocrite, and a self seeker, such an one as doth in par • bola ovis capras sua • quarere, pretend piety to his own worldly respects, and serves God merely out of interest. An 〈◊〉 indeed doth so; being therein like the Eagle which soreth aloft, not for any love of heaven; her eye is all the while upon the prey, which by this means she spieth sooner, and seizeth upon better. But how will Satan prove that Job is an hypocrite, since he cannot possibly know his heart? and did not the searcher of hearts acquit Job of this soul sin in Satan's hearing, when he pronounced him perfect and upright &c. How impudent then is this accuser of the brethren? The best is, that we have an 〈◊〉 with the Father, who puts by, and non-suites all Satan's accusations in the Count of heaven, 1 John 3.2. Yea, though Satan some • imes stand at the right hand of 〈◊〉 Zech. 3.1. and may seem to have the better of him: yet here's the comfort, Jesus Christ our Advocate is also a propitiatum for our s