A Complete and Compendious Church History, Chapter 20

A Complete and Compendious Church History · Chapter 20

p. 256The Twentieth Plot againſt the CHURCH, in Perſia: Defeated by GOD.

CHAP. XX.

THe 3d. and laſt Plot of the Devils in the Old Teſtament, was againſt the Church that Return'd not with their Brethren out of Captivity, but continued (1) in Babylon, and (2) in Shuſhan, where they had Built Houſes, and Planted Gardens, &c Jer. 29. 6. and ſo were unwilling to leave them, and their Eſtates they had gathered (with Gods Bleſſing, upon their Obedience to Gods Prophet) in them. There were (indeed) a Sordid ſort, (to wit, the Poſterity of Selab) who preferr'd the Service of the King of Babylon, above the Freedom of the Land of Promiſe, 1 Chron. 4. 23. They could be content to drudge in making Pots in Babylon, (as their fore-Fathers had made Brick in Aegypt) both thoſe Works were but Mortar-Works, Exod. 1. 11. There they ſtay'd with the King (of Babylon) for his Work, 1 Chron, 4. 23. which p. 257Scripture ſhows, ☞ that Ezra Wrote thoſe Two Books of the Chronicles after the Jews Return from their Captivity: but there were others, that might ſtay there upon more Noble Accounts, as (1) Daniel did and his Three Noble Companions, whoſe continuance there conduced more 1. for Gods Glory; for though thoſe Four eminent Servants of God were not Delivered from their Captivity, yet God got greater Glory to himſelf in Delivering Daniel from the Den of Lyons, and the Three Nobles from the Fiery Furnace. 2. 'Twas alſo more for the Churches Comfort to have Four ſuch Friends and Favourites in the Court of Babylon, (where her Adverſaries were Unweariedly Circumventing her) than any Service they could do her in their own Land. 3. And 'twas likewiſe more for the Worlds Advantage, ſeeing by this very means, thoſe ſame Heatheniſh and Idolatrous Kings and their People came to ſome Knowledge of the True God, as appears by Nebuchadnezzar's, Cyrus's, and Darius's Proclamations: 2ly Ezra (himſelf) and his Company came not (all of them) out of Babylon at the firſt Return upon Cyrus Proclamation, Ezra 1. 3. and 2. 2, to 60. and 7. 1. and 8. 35. with Zerubabel: nor 3ly. did Nehemiah come up with Ezra, it being 13 Y. after his Return, Ezra 7. 1. and Neh. 2. 1. and 'tis much he ſhould Return at all, being the Kings Cup-Bearer, a place of great Truſt p. 258and Credit, yet a Man of Religion is marvellouſly truſted with it, even by an Heathen King: 'twas a ſtrange Work of God, that Artaxerxes ſhould ſhew Favour to a ſtranger, a Priſoner, and one of a ſtrange Religion, which he himſelf knew not, and which his Subjects Hated: And 'tis as ſtrange a Work of God, that Nehemiah a Courtier, ſhould leave his Wealth, Eaſe, Honour, and Authority (that he was in,) and go ſo far from Court as many Hundred Miles, to Dwell in a Tatter'd and Decay'd City, among a poor People there to Drudge like a Day-Labourer, and that in dayly danger of his Life: Therefore is he moſt deſervedly called and counted the 3d. Founder of that Church and Common-Wealth after Joſhua and David: though Zerubabel began the Temple, and Ezra Reſtor'd the Law, yet Nehemiah comes after and Compleats All; ſo became [The Comfort of the Lord] to his Church, according to the ſignication of his Name. (4ly) God had his Mordecai, (which ſignifies Pure Myrrhe, or Bitter Contrition,) 1ſt. in Babylon, and then (2) in Shuſhan; he was carried Captive to Babylon about Ten Y. Old, in Jeconiahs Captivity, 2 Chron. 36. 10. Jer. 24. 1. Ezra 22. 2. Eſth. 2. 6. (according to Junius, Dr. Willet, and Dr. Lightfoot's Opinion) living about 110 Y. This Mordecai Returns to Jeruſalem, when the Captivity was ſent back again to p. 259their own Countrey by Cyrus, Ezra 2. 2. and there had Helped forward their Settlement, ſo long as the Temple-Work was allow'd to go forward, but when that was Hindred by Cambyſes, (all his Life time) He (with many others) Return back again to their Old Reſidence into Babylonia, or Perſia: As ſoon as Darius had Conquer'd Babylon, Dan. 5. 34. he Models his Monarchy into 120 Provinces, under 120 Princes, Dan. 6. 1. over theſe he ſetts a Triumvirate, or Three Praeſidents, being Principal Princes, whereof Daniel (ſo well known in Babylon) was the Chief, v. 2. ſo was Removed from Babylon to Shuſhan the Metropolis of Perſia: compare Dan. 7. 1. (then Daniel was in Babylon) with Dan. 8. 1, 2. there he was in Shuſhan, (which ſignifies a Lilly, ſo called, for its Beauty and Delectable Scituation.) There was Nehemiah (as well as Daniel) Neh. 1. 1. waiting upon his Honourable Office of the Kings Cup-bearer, and upon promoting the Churches Weal: There got he his Commiſſion to go Governour to Jeruſalem for 12 Y. Neh. 2. 6, 7. and 5. 14. In no leſs ſpace of time could he hope to Rectifie the Churches Deformation by a Glorious Reformation, which when (through the Good Hand of his God upon him) he had Accompliſh'd, he then Returns to his Office in Shuſhan again, Neh. 13. 6, 7. whoſe Back was no ſooner turn'd but all Return'd into Diſorder again, p. 260(as Exod. 32. 8. Gal. 1. 6.) notwithſtanding their better purpoſes and promiſes, Neh. 10. 30, 39. he ſtays in Shuſhan about 12 Months, and yet the Devil (that foreign, or great Church-Troubler) had in leſs than a Y. time notoriouſly Disjoynted, what Nehemiah had ſo Happily Settled, Neh. 13. 7, 8, &c. as he was Inquiſitive how it fared with the Church, Neh. 1. 2. The Church was his greateſt Care, [Omnis in Aſcanio cari ſtat Cura Parentis,] His Honour in Shuſhan could not Satisfie him, ſo long as it went Ill with Sion: he ſtill Enquires how his Reformation Remain'd, and he Ʋnderſtood, Neh. 13. 7. it was Deformed again, this puts him on getting another Congedelere, or Commiſſion at Court, and Haſtening to Jeruſalem (where his Heart was before him) Reforms all Diſorders, v. 8, 9, to 31. ſo leaves the Church in a moſt Bleſſed Eſtate, (in despight of the Devil and his Inſtruments) which continued ſo for a long time after. ☞ And (5) Gods care of his Church (whom he be ſpeaks in the Phraſe of [My People,] Jer. 50. 4, 6.) even in Babylon, ſendeth Ezekiel thither among the Captives, to Nouriſh the Seed of God among them, Ezek. 1. 1, 2, 3. who had his Comfortable Viſion by a Branch of the River Euphrates, (thoſe Waters of Babylon, where many Godly Souls ſat down and Wept at the Remembrance of Sion, Pſa. 137. 1, 2, 3.) Now that the Church was planted in a Forreign p. 261Countrey for a long time, (even for 70 Y.) The Lord moſt Graciouſly ſhewed her ſuch a Glory, as he had ſhow'd her at her firſt Conſtitution into a Church-ſtate in the Wilderneſs by that Pillar of Glory; God ſheweth himſelf Here, as he had done There, out of a Cloud and Fire, v. 4, 5. and from between Living Creatures Here, as there from between the Cherubims; God gives his Oracles to this Prophet Ezekiel, who calls this Captivity [Our Captivity,] Ch. 40. 1. and beſides him …6) many other Good Men, (as Heldai, Tobijah, Jedaiah, and Joſiah, Zech. 6. 10, 14. who were Embaſſadours from the Godly Jews in Babylon) together with thoſe Tradeſmen and Carpenters, (Religion being moſt really found amongſt the Laborious) carried away in Jeconiah's Captivity, whom Jeremy calls his Baſket of Good Figs, Ch. 24. 2. and to whom God gives many Gracious Promiſes, v. 5. I have ſent them out of Canaan for their Good, and v. 6. I will ſet mine Eyes upon them for Good, and v. 7; I will give them an Heart to know me, and they ſhall be my People, for they ſhall Return unto me. Thus the falling out of Lovers is the renewing of Love; their Afflictions were Sanctify'd to them, God Enforces them from Evil, and Entices them to Good; He ſaw to their Safety in Babylon, and provided for their Neceſſity there. Jehoiakim (call'd alſo Jeconiah) was Spoke Kindly to, and done p. 262Kindly for by Evil Merodach at length, 2 Kin. 25. 27, 28. having his Priſon-Rags changed into Princely Robes, v. 29, 30. and (as the Rabbins tell us) was truly Converted, having his Heart changed as well as his Habit and Allowance, as Manaſſeh had been before him, 2 Chro. 33. 12, 13. And thoſe Good Figs (no doubt) did ſhare in his Comforts, getting good Eſtates and Reſpect in the Land of their Captivity, Jer. 29. 4, to 16. but the other Basket of Bad Figs, v. 17. was not Happyer becauſe at Home, were caſt away as naughty Figs, or rotten Apples, and became moſt miſerable by Zedekiahs and Iſhmaels Treachery; the 1ſt. againſt Great N…buchadnezzar, Ezek. 17. The 2d. againſt Good Gedaliah, Jer. 41. 2. God gather'd the Good Figs as his ſcatter'd Jewels, and ſtrung them, Mal. 3. 17. but the Bad Figs he quite caſt away; though good and bad Figs were carry'd out, yet in Differing Baskets, and for Differing Purpoſes.

The Two Baskets of Figs reſembled Two Breaſts, as the Hebr. Word Dodaim, or Dudaim, Baskets comes from Dodim or Dudim, Breaſts. Thus the Church at that time was like the Nurſe-Woman who hath one Breaſt ſound, good, and ſtrutting out with much Milk for Nouriſhing her Tender Babe; but the other is naughty, rotten, ſhrunck up and dryed away; And yet, even in this Basket of bad Figs, God had his [Methe-Miſpar] a ſmall p. 263Number, a poor Few of good Figs even among the bad ones, Jer. 44. 28. a ſmall Reſerve God had yet among them, to whom he was a little Sanctuary, Ezek. 11. 16. whereſoever they were ſcattered: Still God Reſerveth a Remnant for Royal Uſe, even in the bad Basket, and in Aegypt, where no good Figs ſhould have come, it being Expreſly contrary to Gods Command, Deut. 17. 16. and his Commination, as the laſt and greateſt Plague, Deut. 28. 68. and as expreſly contrary to his Prophets Counſel, Jer. 42. 19. ſaying to them, Be Ruled, or you will Rue it. 'Tis better for you to be in cold Irons, Priſoners at Babylon, where ye may ſerve the Lord among the good Figs, than to be ſerving the Idols of Aegypt at never ſo much Liberty; your Fathers brought one Golden Calf thence, Jeroboam Two, what may you bring thence if you ſhould eſcape? but know, All that learn their evil Manners, ſhall Periſh in their Puniſhments, v. 22. To ſave this little Remnant alive (both from Aegypts Sin and Puniſhment) God by a marvellous and Special Providence, ſends Jeremy and Baruc along with them thither, Jer. 43. 6. in Order to Accompliſh that Gracious Promiſe, Iſa. 27. 13. They ſhall come, which are ready to Periſh in Aſſyria, and the Out-eaſts in the Land of Aegypt, and ſhall Worſhip the Lord in the Holy Mount at Jeruſalem: When the Jubilee-Trumpet of Cyrus's Proclamation ſounded, God moſt Graciouſly promiſeth p. 264to Protect thoſe good Figs that were among the bad, in Aegypt, and in due time to bring them back again; Yea, and God further Promiſeth, There ſhall be (not onelyonly) an High-way out of Aegypt, &c. as well as out of Aſſyria, but alſo that Iſrael ſhall be a Third with both in the Communion of Saints, and Convey a Bleſſing to both, and then the Lord ſhall Bleſs, ſaying, Bleſſed be Aegypt, my People, (a New and Honourable Title to them) and Aſſyria the Work of my Hands, (as Created anew in Chriſt) Eph. 2. 10. and Iſrael my Inheritance▪ Iſa. 19. 23, 25. Thus we ſee Gods Care of his Church in Babylon and in Aegypt too, Defeating all the Devils Deſigns, which were to Deſtroy it every-where, as well as any-where: Now let us view the ſame Divine Care and Kindneſs to his Church when Removed to Perſia, at the Deſtruction of Babylon, out of which ſhe Fled, Iſa. 48. 23. and 52. 11. and Jer. 50. 8. and 51. 6, 45. Zech. 2. 6. Revel, 18. 4. For it was Devoted to Deſtruction by Darius the Perſian; God had Reſerv'd an Holy Remnant for Royal Uſe even in Perſia, for not half of the Jews Returned to Jeruſalem at Cyrus Proclamation, (whatever Joſephus ſaith to the Contrary, who makes the Returners to be above Four Millions) whereas Ezra makes them onelyonly Forty and two Thouſand, Ezra 2. 64. Ten or Twelve Thouſand whereof might probably be of the Ten Tribes, p. 265that were firſt carryed Captive, who together with Benjamin and Judah, make up the foreign or Twelve Tribes which the Apoſtle ſpeaks of, Act. 26. 7. Inſtantly Serving God Night and Day, Hoping to come to Heaven, which plainly Intimates how God carefully keeps his Covenant in preſerving his Church among them: Now, (I ſay) this People having lived a long ſeaſon ſafely in a Fat (though a Forraign) Countrey, there they had lived in Peace, enjoy'd their Religion, gathered Riches, and had Favourites at Court, ſo were loth to trouble themſelves with removing into their own Countrey, where they were ſure to meet with much oppoſition, and many Enemies, the Samaritans and others. Hereupon many of them remained in Babylonia and Perſia, as before; yet God Delivers them not over to the Devil to do what he would with them, but Defeats his Deſign, even there alſo. As the Devil had his Wicked Haman to contrive the Churches Deſtruction in Perſia; ſo God had his Holy Mordecai there for her preſervation, before whom Haman Fails and the Devils Plot in him. Now come we to the moſt Eminent Evidence and moſt pregnant Proof of Divine Providence in Preſerving the Church of God againſt the Devils moſt powerful Plot Recorded in Scripture: And in diſcourſing upon it, I ſhall not meddle with the Timeing of it, (which ſome Critical obſervers p. 266of Chronology do place betwixt Cyrus and Darius's Decrees for re-Building the Temple) but ſhall take it as it is placed in Canonical Scripture, the very laſt Book that Deſcribes the Hiſtory of the Church in the Old Teſtament, to wit, the Book of Eſther; wherein, though the Name (God) be not found, yet moſt Eminently the Hand of God is found there in Capital Characters. And herein Obſerve Two Principal parts; 1. The Churches Danger, and 2. The Churches Deliverance, both exceedingly Eminent, even in Shuſhan the Head-City of Perſia, wherein God had a great People reſerved and preſerved there, and ſcatter'd about in many other places, as will appear by the Sequel. Firſt, The Churches Danger, in it Three particulars are obſervable. 1. The Occaſion of the Danger, to wit, Holy Mordecai's refuſal of Bowing the knee to proud Haman, (that curſed Amalekite, a deadly Enemy of the Church, and the Kings great Favourite) both before he had obtained the Royal Decree againſt the Church, and afterwards alſo: 2ly. The Perſons who were in this Eminent Danger, to wit, not Mordecai alone, (for he thought him alone too mean a Sacrifice below his Revengeful Rage) but alſo all the Godly Jews every-where Diſperſed, Eſth. 3. 6. and 3ly. The Danger it ſelf, to wit, (not perſonal onelyonly, as that of Dan. 3. 20. and Dan. 6. 14. but) an Univerſal and Utter Deſtruction p. 267maliciouſly Intended by a Decree obtained upon falſe Informations that the Jews did not keep the Kings Laws, v. 8. Thus Haman cloak'd his private Malice with publique pretences; Oh what a likely Tool had the Devil now got to Work the Churches Ruine withal, to wit, the Adverſary and Enemy Wicked Haman, Eſth. 7. 6. where he is painted in his proper Colours; The Man-Adverſary, or Hebr. Satan; the Church hath her Man-Adverſary (as well as Devil-Adverſary) a Man of might, and a great Favourite at Court, an Ʋtter Enemy, a Sworn Sword-man of Satan (that old Man-ſlayer,) from whom Haman had drawn this Antient Enmity, Gen. 3. 15. and from curſed Amalek, Exod. 17. 8. He is (as pious Queen Eſther Brands him) our Anguſtiator, or Oppreſſor, and ready to do all Hoſtile Acts againſt us: 'Tis this Wicked Haman, a Man of Miſchief, and the Worſt of Mankind, even Wickedneſs it ſelf, no better than a Breathing Devil, ſo prodigiouſly and peerleſly profligate in his Plots and Projects againſt the Church. Now the Devil begins his Plot by this ſit Inſtrument, (as ſoon as he had ſet him aloſt upon the pinacle of higheſt Preferment, and the King had commanded all his Courtiers to Bow to him, Eſth. 3. 1, 2. (1ſt.) In Hamans madneſs againſt Mordecai for his being ſo ſtiff in the Ham as not to bend to Great Prince Haman, with the Cringing Courtiers at the Kings p. 268command. ☞ That was enough for them, right or wrong; and ſo 'tis in our Day with Herodians, that will be of King Herod's (or King Harry's) Religion, whatever it be, many matters it not, ſo it have a Royal Sanction, it muſt be done, though they (themſelves) be Ʋndone for ever for ſo doing; this Godly Mordecai could not do, not onelyonly becauſe Haman was a curſed Amalekite, whom God would have Iſrael (not to Honour, but) to Deſtroy, Exod. 17. 14. Deut. 25. 19. 1 Sam. 15. 3. but alſo, becauſe this kind of Bowing had a Divine Devotion in it, due to God onelyonly, and not due to any mortal Man, quite contrary to the Law of his God, Deut. 6. 13. and 10. 20. Matth. 4. 9, 10. Dan. 6. 13. It was not therefore a proud ſelf-willedneſs that made Mordecai ſo ſtiff, (notwithſtanding the Allurements and Affrightments of the Courtiers) but Fear of Sin, and Conſcience of Duty, and he would rather offend all the World than God and his own Conſcience; This enraged Haman, to be ſleighted by a Captive-Jew, whom the Free-born Perſians Honour'd and Adored; Inſomuch as he Swell'd like a Toad, and Glowed like a Devil, (1) in deſigning his Deſtruction, and the rather becauſe he was a Jew, whom he Naturally Hated, (as Joſephus ſaith) ſeeing they had Antiently deſtroyed the Amalekites, his Country-men, Eſth. 3. 3, 4, 5. (2ly) His Deſigning to cut off all his People as p. 269well as Mordecai, it being below his haughty Heart, and too narrow for his Revengeful Mind to be confined within the Compaſs of Killing one Captive-Slave onelyonly, but the Fire of his Rage will Burn up all the Jews that lay in his way, v. 6. 1. In order hereunto he caſt Lots to find a lucky day wherein to Accompliſh his Wickedneſs, which by an over-ruling Providence was ordered (according to their Blind Superſtition) not to be till the February following; ſo he remain'd in his Savage and Bloody mind almoſt 12 Months, from March to February, v. 7. When he had by his Sortilegy (or rather, Sorcery) found out his Lucky Day, (though long to) he obtains a Royal Decree for the Execution of his Extenſive revenge, by baſely Aſperſing the Diſperſed Jews, calling them a certain People, as if they had not been worth Nameing, Scatter'd abroad, as if that had been their Fault, not their Miſery, Diſperſed among the People, and therefore the more dangerous for Sowing Sedition, Their Laws are Divers from all People; ſo they were (indeed,) and (in their Enemies Judgement) Better Laws, Deut. 4. 6, 7, 8. Neither keep they the Kings Laws, that's falſe, (Jerom. 29. 7. They Pray'd for Peace, &c.) ſave onelyonly when Mans Law did contradict Gods, as in Adoreing of Haman: therefore 'tis not for the Kings Profit to ſuffer them, v. 8, 9. &c. Thus this ſordid Sycophant fill'd his Mouth with p. 270Arguments, (every Word having a ſhew of Weight, and anſwering objections about damnifying the Tribute paid into the Exchequer by the Jews for their Liberty of Conſcience) and all to Atchieve his Deviliſh deſign: the then Credulous King (who in the Caſe of Vaſhti had been Deliberate, referring the Matter to his Counſel, Eſth. 1. 13, 15, 17, &c.) now Raſhly Grants his Bloody requeſt, to do what, and deſtroy whom he pleaſed, Remitts the vaſt Summ (even 3750000 l. ſterling) promiſed by Haman, the Jews Enemy, v. 9, 10, 11. and which he Hoped to Raiſe out of the Spoil of the Jews. Then the Commiſſions were Written (not with Black, but with Blood) in multiplyed Cutting and Killing Words from his malicious Mind, and Sealed with the Kings Signet given to Haman to make it Unalterable, v. 12. Yea, and they were ſent away in Poſt-haſte by the ſwifteſt Poſts long before the Lucky Day, (to hold the poor Jews upon the Rack all that Interſpace) v. 13. And the Letters were not onelyonly Poſted away in all Haſte by the Kings Commandment, (as if he had been in Danger of his Crown) but were alſo Paſted up upon every Poſt and Pillar, that all people ſhould be ready againſt the Day to take the Spoil of the Slain, v. 14. and the King and Haman ſat down to Drink, v. 15. to drown the Noiſe of Conſcience, and to declare their Jollity in the deſtruction p. 271of Gods People: Now the Devil had a fair proſpect of his Game, having the Ball upon his Foot and got almoſt to the very Goal; but now is God ſeen in the Mount, and makes him miſs his Game; Oh what Fools did God make of the Devil and his Haman? he lets them both go to the very length of their Tedder, and then pulls, Yea, plucks them back with ſhame again. The Godly Jews had no place to flye to, none among the Caldees, Medes, and Perſians, to pitty them; none to own them, and then both God owns them, and they God; which brings in the 2d. General part, The Churches Deliverance, wherein is Obſervable, 1. Means Preparing to 2. Means Performing of that Deliverance in the Hand of the Almighty: 1. The Means Preparing were 1. The Removal of Vaſthi from being Queen, upon her refuſal to come at the Kings Command: This mighty Monarch (who had added Seven Provinces more to his vaſt Empire than Cyrus or Darius had, Eſth. 1. 1. with Dan. 6. 1.) while he was Vain-Gloriouſly ſhowing to his Subjects the prodigious Glory of his Ʋniverſal Command, he could not Command his own particular Wife, v. 4. 12. this Contumacious Inſolency enrages Ahaſuerus, yet will Act nothing herein without the Advice of his Councel, (for ſo was the manner, v. 13.) not to be Arbitrary (in that moſt Abſolute Empire) altogether, but according to p. 272the Law, v. 15. Hereupon the King and Counſel Excludeth Vaſthi, (which ſignifies a Drinker,) and She, (the Iews Enemy, as Rabbins ſay) was Excluded, leſt the Ladies (who were Feaſting with her, v. 6.) ſhould learn Imperiouſneſs by her example; Thus the Vanity of this Royal Drinking Feaſt was Stained by Degrading Vaſthi, (a Drinker) this ſad Cataſtrophe was its End; and Eſther a poor Captive Maid, yet Godly, and a faithful Friend to the Iews) was brought in by a marvellous providence into the Vacant Place, Eſth. 2. 4, 9, 15, 16. having decked her ſelf with the White of Simplicity, with the Red of Modeſty, with the Silk of Sanctity, and with the Purple of Chaſtity, as Tertullian Phraſeth it, (not as the other Virgins) not ſetting out her Beauty with Sophiſtical Paint, but in her Native Comelineſs, and in that Wiſdom which maketh the Face to Shine, Eccleſ. 8. 1. She wholly Reſted upon Divine Providence, and Proſper'd accordingly. The 2d. Preparing Means, was Mordecai's Diſcovering the matter of Treaſon (of the Kings Two Porters, Bigthan and Tereſh) unto Ahaſuerus: Thoſe Two foreign (as the Greek calls them) Keepers of the Door of the Kings Bed-Chamber, (ſo had fair opportunity for Miſchievous Treaſon, under that Great Truſt) conſpir'd againſt the King, while he was in the Glut of his carnal Concupiſcence, Drowning himſelf in ſenſual Delights, p. 273not onelyonly in Deflowring ſo many Virgins, v. 8. (four Hundred, ſaith Joſephus) but alſo Satiating his Guſt or Luſt upon his new Queen; ſo dreading no Danger in this his Delightful Bed-Chamber; then did thoſe Two Gentlemen of his Bed-Chamber, or Chamberlains, Deſign his Death, being Incenſed, that Vaſthi (to whom they had been Favourites) was Depoſed, and that they might Transferr the Empire unto Haman, the Iews Enemy, Eſth. 2. 21. This Bloody conſpiracy was made known to Mordecai (as he ſat in the Kings Gate, v. 16.) by a Iew (ſaith Ioſephus) who was Servant to one of the Conſpirators; or by themſelves, (ſaith Rab. Solomon) who either Diſcours'd of the Plot before him in a Language (they ſuppos'd) he Underſtood not, (as our preſent plotters have done in French, and have been Underſtood and Diſcover'd) or they Sollicited him (being one of the Keepers of the Kings-Door alſo) to joyn with them: Hereupon he tells Eſther, ſhe tells the King, Inquiſition is made into it, (* this Plot is not ſmother'd,) v. 22. 23. the King ſleights not the Information, leaſt he ſhould betray his own Life, and bring all into a Confuſion, as Gedaliah had done before him, Ier. 40. 8, 13, to 16. againſt whom (being envyed for his Promotion, and for his Revolt to Nebuchadnezzar, though he did ſo in Obedience to Gods Word by his Prophet Ieremy) Treacherous Iſhmael, (ſome p. 274younger Brother of the Blood-Royal) and Ten Nobles of the Court, (whom the Grand Conſpirator had (probably) promiſed to Reſtore to their Principalities when he ſhould be King, or at leaſt Vice-Roy) Jer. 41. 1. do Traiterouſly conſpire: Thoſe Traitors had (1ſt.) come to do their Homage to him, Jer. 40. 8. and good Gedaliah ſincerely Swore he would protect them to the utmoſt of his power, v. 9, 10. (2ly) They came pretendingly to give him a Friendly Viſit, (whom he Feaſted as familiar Friends,) Jer. 41. 1. not unlike to Pſal. 41. 9. Luk. 14. 1. Mat. 26.23. Then thoſe Judas's aſſaults him (when he and all his Gueſts were (as Joſephus ſaith) merry with Wine, and ſo, leſs able to Reſiſt) and ſlew him and all that were with him, v. 23. and Seventy Samaritan Proſelytes, who had not (in the leaſt) offended this Brutiſh Butcher, v. 5, 6, 7. All this befalls this good Governour by his own fond Credulity, for he had a faithful Information of this Bloody Plot by Johanan and the Captains, Jer. 40. 13. Diſcovering to him, How the King of Ammon was the prime Engineer (out of his Inveterate Hatred to Iſrael) in puſſing up this young Gallant, and his Ten Deſperado Hectors, with Promiſes of Preferment, (as before) v. 14. (not unlike to that Influence our preſent Plot hath had from the French-Court) Yea, and thoſe Diſcoverers of the Plot do offer their Service to Prevent it, p. 275v. 15. but this Juſt Man (too much Ingenuous, too little Suſpicious) was too ſecure, and would believe nothing, v. 14. 16. * Qui omnia Credit, & qui nihil Credit, ex A…quo peccat. 'Tis no leſs a fault to believe nothing, than to believe every thing. As Reports are not to be over-heeded, ſo neither are they to be over-ſlighted, eſpecially where Life is concern'd, and moſt eſpecially the Life of the King, or chief Governour; the latter whereof was Gedaliah's Caſe, and the former is this of Ahaſuerus, who like a Wiſe King makes Inquiſition, to wit, a Thorough Enquiry and Searching out to the Bottom, whether the Report were True or No, Eſth. 2. 23. well-knowing that the Weal of the whole Land Depended mainly upon One Mans Safety; and though Cruel and Crafty Iſhmael was ſucceſsful ſo far as (by his Deep Diſſimulation) to cut off good Gedaliah (through his want of an Honeſt Jealouſie) and many others, to whom he made a ſhew of a mournful Mind with them, (in his Crocodile-Tears) that they might not miſtruſt him, Jer. 41. 6. Yet God Laugh'd his Plot to Nothing, he loſt his Deſign of makeing himſelf King, or Vice-Roy, for though he did what he could to conceal his Wickedneſs, Jer. 41. 4, 9. yet God will have all Barbarous Murthers to come out to light though never ſo cloſely carryed; Rumour out-ran him before he could get away with his Prize; Johanan hears of all his p. 276Butcheries, comes and makes a Reſcue to the Joy of the People, v. 10, to 13. Iſhmael eſcapes to Ammon (as our Conspirators do to France) * which Defeat could not but be a greater vexation to his proud Heart there, than Death it ſelf; with what Peace, Honour, or Conſcienbe could this baſe Judas live in the Court of the Ammonites King, who had ſett him on to Raiſe himſelf by the Ruine of Gedaliah, and to give him an Opportunity of Invading the Countrey when they had none to protect them: Here I cannot paſs over in Silence thoſe four Famous Remarques. The 1ſt. is, That Divine Vengeance purſued Iſhmael to Ammon, as appears, Jer. 49. 1, 2, 3. Amos 1. 14. and 2. 2. which had always Infeſted Iſrael, and now Groſsly Injur'd, (as if Heir-leſs) ſo is put under an Irreverſible Decree of Deſtruction for Three and Four Tranſgreſſions; God knows what may in due time befall France for the like Sins. The 2d. Remarque is, Gods Freedom in his Choice of Inſtruments for Deliverance: This Johanan was not Right, no more than Iſhmael, out of whoſe Wicked Hands he Deliver'd the People, for though he pretended fair in that Act, and in his Addreſs to Jeremy, Jer. 42. 1, 2, 3. yet this was all but Hateful Hypocriſie, v. 20. and 43. 2, 4. The 3d. Remarque is, Divine Vengeance Purſues this Deliverer when he ſtep'd out of Gods way into Aegypt, as appeareth, Jer. 43. 11. and 46. p. 2771, 2, &c. Thither thoſe perſidious Perſons are purſued Hot foot, for refuſing to live in Gods good Land, and according to Gods good Laws, as they had feignedly promiſed. The 4th. famous Remarque is this, God ſuffers ſome Secret Plots and Curſed Conspiracies to Succeed more and farther than others; yet all Baffled and Blaſted at laſt: Thus that againſt Gedaliah had a farther Succeſs, than this againſt Ahaſuerus; for Gedaliah did fall by that againſt him, becauſe of his Remiſſneſs to find out the Treaſon: but Ahaſuerus did not fall by His, for it was found out, Eſth. 2. 23. as all Treaſon uſually is, for Mordecai had ſo prudently Manag'd the Matter, that he could punctually prove the Information, and did ſo, whereupon the Traitors (who like Bells, will never be well Tuned, until they be well Hanged) were both Hanged on the Gallows, wearing a Tyburn-Tippet, as Father Latimer phraſed it, * whereof ſome ſuch like in our day ſeem to be Ambitious, but much Joy have they of that Ambition to themſelves, though they be Canoniz'd for Saints thereby in the Romiſh-Kalendar. Mordecai's Diſcovery becomes the Kings Deliverance, and the Traitors Deſtruction. This memorable Act is Entred into the Journal-Book, or publique Records of Perſia, the King being an Eye-Witneſs of its Regiſtring, yet Mordecai's Good Service was ſoon forgotten, God forgat not Ahaſuerus, to Recompence p. 278him for his Love to Eſther, and Kindneſs to her People by Detecting and defeating the Damnable Plot of the Conſpirators againſt his Life; but he ſoon forgets Mordecai, who from a Conſcience of Duty, and Fear of God, became the Inſtrument of ſaving his Life, though the whole matter was in his Chronicle-Book before him: However God (who had an Holy Hand in all this) forgat not Mordecai, but brought to paſs great things by his Providence, even out of the Kings forgetting him, and that Nothing was yet Done for Mordecai, Eſth. 6. 1. &c. as is there at large related: * Gods time is the beſt, and we ſhall one day ſay ſo; let us leave our All believingly with the Lord, never is there any thing loſt by waiting Gods Leiſure and Pleaſure, who both Bottles up the Tears and Books up the Groans of his People, Pſal. 6. 8. Yea, Writes down all their Prayers in his Roll of Remembrance, Mal. 3.16. and will not forget them as the Butler did Joſeph, Gen. 40. 23. nor as Ahaſuerus did Mordecai here, therefore all things went Sadly with the Church after this forgetfulneſs; Haman gets the Kings Decree to Deſtroy all the Jews in the 12th. Month upon his Lucky Day, Eſth. 3. 13. and his revengeful Heart being too Impatient of ſo long Delay, till that Day came goes (in the mean time) to get a Grant of Ahaſuerus to Hang Mordecai (the Kings Deliverer) before hand, Eſth. 5. 14. and 6.4. p. 279Now the Devils game was at the faireſt, & the Church brought to a low ebb, Haman is come unto the King (for an Order to Hang Mordecai) very early in the Morning, yea, ſo early, that Eſther could not poſſibly prevent him by begging of his Life, had ſhe been never ſo Deſirous: Here was the low-Water Mark, now the Tide begins to turn and the Wheel of Providence to Move moſt apparently in order to the Church's Deliverance, God loves to come foreign in the very nick and Opportunity of time, God will be ſeen in the Mount, when there is a damp upon our Hopes, and a death upon our Helps; when We are low enough, and our Adverſaries High enough: Never was the Church lower, nor Haman (her Enemy) higher, than that very Night, wherein God began to ſtirr, and to take thoſe following famous ſteps (all added to the the Two former, 1. of Eſthers Advance in Vaſthi's Throne, and 2ly. Mordecai's Saving the Kings Life from the Traitors Hands) for Advanceing Mordecai to Honour, whom Haman had Devoted to Hang up, and that before his own Door (to feed his Eyes the better upon ſo Happy a Hang'd Spectacle) upon a Gallows fifty Cubits high, (which was well nigh Thirty Yards in height) for the greater Diſgrace of Mordecai to be ſeen thereon far and near. The 3d. famous Step God takes, is the takeing away of the Kings Sleep from him that very Night, Sleep is a Gift p. 280of God which he giveth to Man and taketh from him according to his good Pleaſure, Pſa. 127.2. This great King, that commanded an 127 Provinces, cannot command ſo much as an Hours Sleep for himſelf when he pleaſeth: It was God that kept him awake for excellent Ends. Gods 4th. Step was, The Kings Commanding to bring the Book of Records to be Read before him, the better to deceive that Tedious time of his lying Awake: Had not God over-rul'd him, he might have call'd for his Wives, Concubines, Muſitians, &c. whereof he had abundance: Nothing but Hiſtory muſt be call'd for to Comfort him, and thereby God put ſmall Thoughts into his mind for great Purpoſes, as the Scruple God caſt into the Head of our Henry the 8th. about his Marriage, became the occaſion of Unhorſing the Pope in England, &c. The 5th. Step God takes here, Eſth. 6. 1, 2. that the Reader of that Perſian Hiſtory or Chronicle ſhould be (by Gods Secret Providence) directed to Read that very Story of Mordecai's Saving the Kings Life by Diſcovering the Treaſon againſt him, (like as the Eunuch was, Act. 8. 30, 32. to that place in Iſaiah, Ch. 53. 7, 8. and Auſtin to Rom. 13. 14. the main means of their Converſion) not turning to that place purpoſely, neither the one, nor the other of all the Three, (no doubt but Gods Hand in the Margin pointed him to it.) The 6th. Step God takes in his Providence p. 281is, That Noble and right Royal Mind God ſtirr'd up in the King, to enquire, What Honour hath been done to Mordecai for this, v. 3. Turpe eſt Regi, Beneficijs Vinci; 'tis too ſordid for mighty Kings to be Ungrateful to their moſt Loyal Subjects, and not to Reward thoſe that have been Inſtruments of Saving their Lives: God makes Ahaſuerus Reflect upon the great Crime of his own Ungratefulneſs to Mordecai for ſo great a Service. Gods 7th. Step, is, his Ordering it ſo, that thoſe Gentlemen of the Kings Bed-Chamber ſhould be by, who were Ingenious, and had a Kindneſs for Mordecai, whom yet they knew a great Eye-ſore to Prince Haman; and had thoſe young Courtiers been as envious as Haman, and diſaffected to Mordecai, they might have extenuated his good Service, and minded the King of his Decree againſt the Jews, or have told Ahaſuerus, as the Apocryphal Additions, Eſth. 12. 5, 6. telleth, that he had been Rewarded; but they candidly Anſwer, There is nothing done for him, not Grudging (as 'tis common with Courtiers) to have others come over their Heads. Gods 8th. Step is, That Mordecai ſhould not have any preſent Recompence for that eminent Service, but that he ſhould wait Six Y. (ſaith Lyra) and yet have no Reward, eſpecially from a King of Perſia, whoſe Kings had uſed to be very Bountiful to thoſe that Deſerved well of them, as Herodotus, p. 282Xenophon, and Plutarch, largely Relates. 'Tis probable, a Reward was at firſt Decreed for him, but he being a Jew, its Execution was for ſome time (through Hamans Inſluence) obſtructed, and at laſt it was altogether forgotten till now. However Haman (and the Devil his Maſter) had a Wicked, the great God had an Holy Hand in it, that it ſhould be deferr'd to a fitter opportunity, wherein he might be more Glorifi'd in the Preſervation of his People, and in the Deſtruction of his Enemies, at the Due Seaſon, Gal. 6. 9. Let us not therefore be weary of Well-doing, God Times all his Mercies well, and well ſees when they will be moſt Sweet and Seaſonable, Iſa. 30. 18. Gods 9th. Step, is, The Marvellous Providence, that Haman (himſelf) ſhould be preſent at that Juncture, when God had corrected the Kings Forgetfulneſs, and now had put it into his Heart to Reward Mordecai, Eſth. 6.4. 'Tis true, his carnal Friends had put this Revengeful Wretch onward in his pride and revenge, (adding fuel to his flameing ſire.) They ſaid to him, [To Morrow ſpeak thou to the King, &c.] Ch. 5. 14. Hereupon he gets early up, (ſleeping that Night as badly as Ahaſuerus) comes by Morning-light to procure a Warrant for Mordecai's Execution: yet all this was of God, (for it is not in Man to order his own way, Jer. 10. 23.) that Haman (himſelf) ſhould, to his greater Vexation, preſcribe the p. 283Honour that muſt be done to Mordecai, and that at a time when he was come to get him Hang'd, yea, and with full confidence to compaſs his Deſign, though for no other Crime but not cringing to him; neither Haman nor the Devil (himſelf) had any thing elſe to accuſe Mordecai of, for he is One of thoſe few in Scripture-Record, that both lived and dyed in Glory, being no where taxed for any Groſs ſin, that we read off. Gods 10th. Step, is, The Wonderful Diſappointment he brought upon this Wicked Ambitioniſt. Haman comes merrily into the Kings Preſence as ſoon as called, ('tis ſtrange Ahaſuerus Conſulted not with his Courtiers who then attended upon his perſon; no, God will have Haman to be the Counſellour) comming in for another purpoſe, a miſchievous one againſt Mordecai, and is aſſured it would be but Dictum, Factum, the King would not ſay him Nay; but God Over-rul'd all: Ahaſuerus asks Hamans Advice [What ſhall be done, v. 6.] by an over-powering Providence he names not the Man whom he would Honour; Haman miſtaking himſelf to be the Man meant, doth moſt liberally Adviſe to all Punctilio's of Honour, and as Aſpiring to the Kingdom, he affects the Crown-Royal it ſelf, v. 8. (which becauſe it was not practicable, the King leaves it out of his Commiſſion.) All this Honour (he expected to himſelf) he is commanded to conferr upon Mordecai, whom p. 284he hated, and would have Hanged. Thus had he made a Bridge of his own Shaddow, and down he falls into the Ditch, which was but a Praelude to his final fall at laſt. Thus Quos Deus Deſtruit, Dementat, when God hath a mind to Ʋndoe a Man, he firſt Infatuate him: Oh what a Fool God made of Haman here, he comes in to the King with his Head full of Hopes, but goes out with his Heart full of Blanks, (as in a Cheating Lottery) his big Expectations ends in groſs Diſappointments, the Kings own Horſe muſt be the Gallows on which Mordecai muſt ſafely and ſtately Ride in Triumph, and the lofty Gallows which Haman had erected for Mordecai, now groaneth for himſelf: Hamans malice (which would bear no delays, for he could neither Sleep in Quiet, nor Eat with Content) againſt Mordecai, is miraculouſly Converted to a conferring ſuch an Honour upon him, as the King or his Courtiers would never have thought on to have done him, had not Haman (himſelf) Counſel'd it to be done; it is eaſie to be Imagined how the Kings peremptory Precept, v. 10. did Stabb Haman to the Heart, who muſt now (perforce) Honour him whom he Hop'd to Hang, Cloth him with Royal Robes, whom he Hop'd to Strip of his own ordinary Raiment, Help him Ʋp upon the Royal Horſe, whom he Hop'd to Help Ʋp upon the lofty Gallows, and then (when put down into his Grave) to Hop and p. 285Dance over him; Prepare a Triumph for him, for whom he had prepared Ruine, Proclaim his Loyalty (the cauſe of that Honour) as a Cryer, for whom he had procured a Deſtroying Decree of a Traytor; and laſtly, he muſt run at Mordecai's Stirrup as a Lacquey, and as his Slave and Underling, being then a Great Prince, and the Kings greateſt Favourite. Oh what a Cutting and Killing Cordolium muſt all this needs be unto Hamans Haughty Heart; 'tis a Wonder his Heart burſt not, but that God would not have him to ſave the Hangman his labour, and therefore his ſordid Spirit truckles and crouches to do all thoſe Offices of Honour which he would have Monopoliz'd to himſelf: * Oh turn aſide (with Moſes) to gaze a while upon this Work of Wonder: The King had no Intention (in all this) to croſs Hamans Humour, or to thwart him in his malicious Ambition, not knowing any thing (as is ſuppoſed) of the Difference between him and Mordecai, but Gods all-powerful Providence brought all this about for effecting his own ends, which cannot but ever be exceeding good, ſeeing his Will is not onelyonly Recta, but, Regula, the Rule Ruleing, never ſever'd from his Wiſdom: (1) Behold here how Men (by a ſecret Working of the Divine Hand) accompliſheth the Will of God, which they think not of, but are fulfilling their own wills. (2) Behold here (as in a Mirrour) how p. 286the Holy God over-rules the Wicked Wills and Wiles of Men in all their Affairs, Counſels, Times and Turns for the fulfilling of his own Will and Decree, even then, when they think leaſt of Serving his Providence. (3) Behold here the Excellency of True Piety, 'tis a conſtant and unchangeable Bleſſing whether Advanced or Abaſed; Godly Mordecai's Motto was, [Semper Idem] always the ſame Man, neither Puff'd up with Honour, nor Preſſ'd down with Diſhonour, as too many be; a ſmall wind blows up a Bubble, all this Honour no whit over-joys Mordecai, he comes again to his old place, v. 12. and in his old habit ſits quietly down there, neither envying his Superiours, nor Inſulting over his Inferiours, nor moleſting his Equals, &c. but committing his Concerns to Gods good Pleaſure and Providence; this is the Godly Mans Guiſe, Pſal. 131. 1, 2. and his Goodneſs to do ſo, 1 Pet. 4. 19. (4) Behold here the Baſeneſs of baſe Impiety, every Diſappointment Unhinges their Diſpoſitions as this did Hamans, he haſted to his Houſe mourning, he fretted at himſelf, that he ſhould be ſuch a Fool as to preſcribe ſuch Honour to a Man before he knew who the Man was that ſhould be ſo Honoured: he made account to have gone merrily to the Queens Banquet when he had Truſs'd up Mordecai, but now (this Fortunae Ludibrium, Fortunes Play-fool) not onelyonly miſſing of Mordecai's murder, but made to do p. 287him publique Honour in ample manner, and all by his own Direction; this went like a Dagger to his Heart and Gall'd him above meaſure, he pulls his Cap over his Eye, as aſhamed to look any in the face, ſo Bladder-like is the mind of a proud Carnal man, that filled with Earthly Vanities (which are but Wind) it grows great and ſwelleth to a None ſuch; but if prick'd with the leaſt Pin of a piercing Diſappointment, it preſently ſhriveleth into nothing. Thus Haman retires Home for his Privacy, there his own Wife and his Wizzards, (whom he Conſulted for his Lucky Day) when he expected Counſel and Comfort from them, Read him his Doleful Deſtiny, v. 13. they all prove as cold Comforters now, as they had been bad Counſellors before: while Haman is grieving at this Diſappointment at Home, as well as at that abroad, he is Hurried away (the King and Queen ſtaying for him) to that fatal Feaſt, (where Haman pays the Reckoning of all with his own Life) v. 14. Harbonah Haſtens him, whoſe Stomach was now full enough already, and would rather have been excuſed: Now the Churches Deliverance draws near, being thus notably Provided for by 1. thoſe Preparing Means, and no leſs notably Promoted by (2) thoſe Performing Means, Uſed 1. to God. 2. to the King. 1. to God, ſo the Jews and Mordecai falls upon 1. Weeping, 2. Faſting, 3. Lying in Sack-cloth and Aſhes, Ch. 4. 1, 2, 3. p. 288This was the way to get in with God, though they might not come to the Court: this ſhows, God had his Remnant of Godly Jews, even in Perſia, ſuch as now were mourning before the Lord, but dare not be murmuring or mutinying againſt the King and Haman: ſuch as begin at the right end of Duty, to wit, Humiliation before God; then 2. to the King an Addreſs is made by Eſther, not without ſome Reluctancy; that God might make it ſucceſsful, Eſther Injoyns a Three Days Faſt, 1. by her Self, 2. by her Maids, 3. by Mordecai, 4. by all the Jews in Shuſhan, Ch. 4. 12, 16. God Accepts of all their Prayers, and the King of Eſthers Addreſs at her Feaſt. Haman is hang'd (before his Lucky Day came) upon his own Gallows, and Mordecai is Honour'd, all turns to the contrary, God Laughs the Plot to Nothing, and the Church is Advanced. See Prov. 4. 16. and 11. 8. Pſal. 83. 3. Deut. 21. 34. Eſth. 7. 9. and 9. 1, 3, 4. the Church (in City and Countrey) keep Yearly Two Days of Joy to God for this Great Deliverance, v. 17, to 29. Now when God (by his Wonder-Working Providence) had brought Godly Eſther to be Queen, She came to the Kingdom (deſigned by a Divine Decree) for the Churches Deliverance, Eſth. 4. 14. and had made Mordecai the Second Man in the Kingdom, being next unto the King, Eſth. 10. 3. and Advanced Higher than ever Haman was, for he wore a p. 289great Crown of Gold, Eſth. 8. 15. which (we Read not) Haman had any like: Then the Church had Light and Gladneſs, v. 16. Light is ſweet, ſaith Solomon. Eccleſ. 11. 7. eſpecially to thoſe that had been ſome Months ſhut up (by Haman) in the Dark Dungeon of Deep perplexity, Eſth. 3. 15. from that time walking in the very Vale of the ſhaddow (the Darkeſt ſide) of Death, Pſal. 23. 4. yet there God takes his Church by the Hand and leads her through that Dark Entry into Light and Gladneſs. The Churches Light had been Sown for her upon a ſafe Soil, Pſal. 97. 11. All the time of Haman's Heart-grieving Grandeur, it lay under the Clods, as Seed under-ground, for a while Unſeen, but now 'tis Riſen up for the Righteous, and their Seed-time brought in a Bleſſed Harveſt, Pſal. 126. 2, 5, 6. when Haman was faln from the Pallace to the Gallows, and from the higheſt Stage of Honour, to the loweſt Stair and Step of Ignominy: thus Sings the Poet,

Ludit in Humanis Divina potentia Rebus.

Gods Providence often toſſeth Great Favourites like a Tennis-Ball, now up, and now down, from the higheſt Honour to extream Infamy, when Hamans Greatneſs was Hang'd up, and himſelf wrap'd up in a Sheet of perpetual Shame: then Shuſhan (the Lilly, Hebr.) and the Church (the Lilly, Cant. 2. 3.) now look'd moſt Lightſome and Lovely; and that Lucky p. 290Day (as Haman had Deem'd it, but was Deluded by the Devil) had Deceived the Hamaniſts, and by a ſw… and Gracious Providence was turn'd to … contrary, to wit, an unlucky and Bloody Day to themſelves who had deſign'd it a Deſtructive-Day to the Church, Eſth. 9. 1, 4, 6, 10, 16. Now the jollity of the Iews began, being deliver'd from their perplexity, by Standing for their Lives: upon the Thirteenth day (Hamans Lucky Unluckyday) on the very next (the 14th.) day, they made a Day of Feaſting and Gladneſs, v. 17. not deferring one day longer, while the mercy was freſh and yet of Recent Remembrance, they Proclaim the Praiſes of their Delivering-God, and ſpeak good of his Name, covering Gods Altar with the Calves of their Lips, and paying their Vows to the Lord; Yea, and on the 15th. too, they do the ſame, (as if one day, the 14th.) had been too little, wherein to Magnifie Gods Mercy (in Pſalms and Sacrifices of Praiſe) and to Teſtifie their own Thankfulneſs to him for their Lives, Liberties, and Eſtates, ſo lately and ſo Liberally Reſtored to them, v. 18. and the Obſervation of thoſe Three Days (the former as a Faſting, the latter as Feaſting Days as ſay ſome,) became a Standing Law for both City and Countrey, v. 20, 21. not as any Addition to the Word of God, but onelyonly as a Sacred Memorial of this ſo Remarkable and Memorable Mercy, in p. 291turning them from Mourning to Mirth, &c. v. 22. from the Jaws of moſt dreadful Death, into the Joys of a moſt Glorious Deliverance: Thus God can turn (and hath often turned) the Churches Sadneſs into Gladneſs, her Sighing into Singing, and her Tears into Triumph: all Hamans and Hamaniſts (notwithſtanding all their Fraud and Force, Craft and Cruelty) ſhall find to their Coſt that there is no Inchantment againſt Jacob, nor any Divination againſt Iſrael: Yea, it ſhall be ſaid of the Church, Oh what hath God wrought? Numb. 23. 23. Such Savoury Diſcourſe the Godly Iews were Appointed to have upon thoſe Days of Purim, (ſo called, for a Brand on Hamans caſting Pur or Lots for a Lucky Day) as we ſhould have for our Deliverance from the Devils Water-Works in Eighty-Eight, and from his Fire-Works on that famous Fifth of November. This Annual Feſtivity, Eſth. 9. 23, 26, 28. was ſo Solemnly enjoyned, that Yearly the Jews kept it until the Comming of Chriſt, and do indeed (though Abuſively) Keep it to this Day, counting and calling all that Croſs them, ſo many Humans, and Fondly pleaſe themſelves with Hopes of being Revenged of them, as their Fathers were of this Haman. The Memorial of the Matter of their Faſting, v. 31. (moſt probably on the 13th. Day) and of their Feaſting (on the Two following Days) was not to Periſh from their p. 292Seed, but to be perpetuated from one Generation to another, and therefore was Regiſtred for Poſterity, that the People which ſhould be Created, might Praiſe the Lord, Pſal. 102. 18. (Popiſh Perſons keep not the 14th. of February ſo well in their Vain Valentines,) and leaſt they ſhould ſleight and ſlack this Sacred Service, Queen Eſther and Prince Mordecai did Confirm the Letter (Writ in the Y. foregoing) in the Y. following, v. 20, 29. And Mordecai (all his Life) kept his Dignity, Seeking the Weal of his People, and Speaking Peace to all His Seed, v. 30, 31. and Ch. 10. 3. God Rais'd him up for the Comfort of his Church, not onelyonly in Speaking Good of and for His Countrey-Men, (then Living in the 127 Provinces) to the King, Promoting their Proſperity to the Utmoſt all his Days, but alſo in Speaking Proſperity to all their Poſterity, providing for Future, that after his Death, the Weal of the Church might be Continued: How long this laſted, the Scripture-Hiſtory (which extendeth no further) doth not Expreſs: To know therefore how it Fared with the Church after, we muſt have Recourſe to Scripture-Propheſie, for Scripture-Hiſtory gives onelyonly ſome ſhort Intimations thereof, as Gen. 49. 10. tells us, How the Scepter ſhould not Depart from Judah, until Shiloh (or Chriſt) p. 293come; and Luk. 3. (in the Genealogy of Chriſt) Sheweth how Gods Providence made Good that Precious Promiſe, in giving David a Lamp or Light in Jeruſalem, until Chriſt the Son of David was Born into the World: Even all the Prophets (the Greater and the Leſſer) do Prophecy of the future Eſtate of the Church from their own preſent Time, and of the Comming of Chriſt, which ſhould make the Glory of the latter Houſe to Exceed the Glory of the former; But more eſpecially the Prophet Daniel Writes a Prophetical Hiſtory of the Church during that Interſpace of Time, in Chap. the 7th. he Declareth his Viſion of the Four Monarchies which troubled the World, eſpecially the Church, from the Firſt Riſing of Nebuchadnezzar, till the Comming of the Everlaſting Kingdome of Chriſt in the Goſpel. In Chap. 8, 9, 10, 11, and 12. Chriſt (Himſelf) comes to him, and gives him a Revelation (as he did to John in Patmos) how it ſhould Fare with the Jewiſh-Church under their Powerful Enemies, until the Fury of Antiochus Epiphanes, (Polybius calls him Epimanes, the Mad-Man, their worſt Adverſary) was over: Daniel Declares, How this Mad Antiochus would Violate the Sanctuary, and Caſt down Religion into the Dirt for Three Y. and an Half, or 1290 p. 294Days, yet Comforteth the Church with this Cordial, That He who Waiteth and Liveth Forty Five Days more, ſhould ſee an End of Antiochus, and of all his Crafty and Cruel Plots againſt the Church; and that in Fullneſs of Time the Meſſiah would come to Finiſh Tranſgreſſion, and to bring in Everlaſting Righteouſneſs, &c. Dan. 9. 24. and Change the National Church of the Jews, (therefore much Waſted then) becauſe Shortly to be Changed into Congregational-Churches by the Goſpel, Gal. 1. 22. 1 Theſſ. 2. 14. To know more particularly how God dealt with the Jewiſh-Church in all that Interſpace of Time betwixt the Hiſtory of the Old and New-Teſtament, Conſult the Following Chapter, where that State of Defection (wherein Chriſt found them at His Comming) is largely Related.