Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 3 · Chapter 8

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 3 · Chapter 8

p. 169CHAP. VIII. Verſe 1. On that day]

THis was a feſtival and a good day, as verſ. 17. albo lapillo notandus, for the many ſignal mercies that thereon came in together; viz. Eſthers 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,Catenata piorun crux. 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.Gen. 30.11.Gen 30:11 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 Ahaſhuerus give] For into the Kings hands was all Hamans eſtate forfeited. The Turks have a Proverb, He that is greateſt in office, is but a ſtatue of glaſſe. 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 yeares heaping and hoarding. Nemo confidat nimirum ſecundis.

The Jewes enemy] It is ill being the Churches enemy: ſhe hath a champion that will ſtick to her, Eſay 37.23. ſo that her enemies ſhall all be found liars unto her, Deut. 33.29. Let them reade 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 impunè laceſſit; Victa tamen vinces, everſa que Troiareſurgesthere 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.

Ʋnto Esther the Queen] So making good that of Solomon, Prov. 13.22.See Job 27.16, 17.Job 27:16Job 27:17 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.De C. D. l. 5. c. 25. 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 heires two hundred and fifty tunnes of gold, as Petrarch reporteth.

And Mordecai came before the King] As his continual Attendant and ſpecial Favourite; his Couſin and Councellour: perhaps one of the ſeven mentioned, chap. 1, 14. He that hitherto ſate 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 dunghil 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 yeare of grace 518. Juſtinus was firſt a Swineherd, then an Herdſman, then a Carpenter, then a Souldier, and laſtly an Emperour. Cromwella Smiths ſonne of Putney or thereabouts,Act. & Mon (whoſe mother married after to a Sheerman) what a great man grew he here to be in King Henry the eighths time? Vertue exalteth the meaneſt, when villany tumbleth down the nobleſt.

p. 170For Eſther had told what he was unto her] Viz. her Couſin-germane and foſter-father, her friend that was as her own ſoule, as Moſes phraſeth it, Deut. 13.6. and preferreth him before brother, ſonne, 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 ſigne of intimate friendſhip, and a bond of ſtricteſt league of love.Lib. 1. c. 26. 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 foreign to the Worthieſt. This ſet up Competitours. and bred much trouble. Ahaſhuerus knew that a worthier then Mordecai he could not eaſily finde, and therefore beſides that momentary honour 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 Seale, and Lord Chancellour 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 errour in promoting ſo unworthy a man before: whom having puniſhed for his deſerts, he here pitcheth upon a better. En Imperatorem valdè terribilem nec minus Clementem, as Frederick the Electour of Saxony ſaid of Charles the fifth. Let Ahaſhuerus 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 every thing went right, and were put to the beſt. Hamans 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 encreaſeth 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.Nec his contenta Eſther. Vulg. 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 acceſſe, and ſo good ſucceſſe, ſhe takes the boldneſſe 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-inforced whileſt we ſpeak yet again; as Abraham did in his interceſſion for Sodom. See, for our encouragement, that fourefold 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 minde and moſt earneſt deſire, whereunto ſhe added tears, thoſe effectual Oratours, (—Nam lachrymae pondera vocis habent) that prevaile 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 Callice, 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 Keyes 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,D…. Hiſt. 240. and would not on any ſuit be diverted, in regard, as he ſaid of his oath; till the Queen, great with childe, fell on her knees before him, and with teares obtained their pardon, and had them given unto her. Neſcit Antipater, ſaid Alexander the great? Knoweth not Antipater, that one teare 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 finde 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. p. 171And his device that he had deviſed againſt the Jewes] All the blame is laid upon Haman, who was indeed a man of wicked devices, and had taken counſel both crafty and cruel againſt Gods people. Him therefore ſhe ma…th the only Authour and Actour in this buſineſſe, 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,foreign. 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 peoples ſafety, (as Arſinoe interpoſed her own body, betwixt her children and the murtherers ſent to ſlay them) and ſo performing her promiſe made to Mordecai, chap. 4.16. Gods children are all ſuch as will not lie, Eſay 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 colours: 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 remembring his promiſe to certain friends, (to give them a ſigne whether the rage of the paine 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.Act. & Mon. 1446.

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 ebbe, 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 preſſe him to do that ſhe deſired, but only layes 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 Hamans device, that he would by new letters correct and over-rule (as the Vulgar Latine 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 honour of the King were ſo much concerned, ſhe doubteth not to preſent and proſecute it. Hincigitur ſatis eſt conſpicua Eſterae ſancta audacia, Act. & Mon. fol. 1037.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 Marqueſſe of Brandenburg, who profeſſed at the Imperial Diet at Ausborough, Malle ſe flexis ibi coram Caeſare genibus, ſpiculatori cervicem foriendam ſtatim praebere, Sculter. Anual.that he had rather loſe his head preſently there in the Preſence of the Emperour, 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 unleſſe ſhe might have her people at her requeſt, who p. 172were ſold as well as her ſelf, to be deſtroyed, to be ſlain, and to periſh, chapt. 7.3, 4. her life would be unto her a joyleſſe, that is, a lifeleſſe life, Mortis enim habet vices quae trahitur vita gemitibus. It is rather a death then a life that is ſpent in heavineſſe and horrour. And this would be Eſthers caſe if her people ſhould be maſſacred, as was deſigned and decreed: Such was her holy ſympathy and endeared affection to her Countrey-men and fellow-Citizens of heaven, that ſhe could not live to behold ſuch a ſad and bloody ſpectacle: Abſit ut exciſâ poſſim ſuper vivere Troiâ ſaid Anchiſes, to his ſon Aeneas, that would have ſaved him life in that common deſtruction of his countrey, 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,Curt. 17. 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 ſouldiers to ſhare with me, and to drink it alone I cannot finde in my heart, I will never do it. Compare herewith this ſpeech of Eſther, and you ſhall finde 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 now adayes, (ſaith Lavater here) qui ne micam Spiritus Eſtherae habent, who have not the leaſt parcel of Eſthers 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 Romane hiſtory, when her ſonne 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 Gods people.

Verſe 7. Then the King Ahaſhuerus ſaid unto Eſther, &c.] Here Hamans letters of Mart are reverſed by Ahaſhuerus, whoſe anſwer to Eſther is full of gentleneſſe and ſweetneſſe: but yet ſuch as diſcovereth a minde perplexed, and caſt into ſtraits, as Princes eft-ſoones are by the ſubtilties and malice of wicked counſellours, Dan. 6.15. ſo that they cannot do as they would, unleſſe 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 Starre-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 your ſelves, only my former decree I cannot reverſe, but I ſhall ſtirre up great garboiles in the Kingdome. Joſephus indeed telleth us, that Ahaſhuerus did retract the Edict procured by Haman; and further, gave power to the Jewes, 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, In vita Aure …iani.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 leſſe: 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 buſineſſe. 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 reade the Scriptures, when they refer them to Joſephus, as having the Hiſtory of the Bible more largely and plainly deſcribed.Joh. Barclai. M. Paraeneſi.

Becauſe he laid his hands upon the Jewes] 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 dimme light of nature. Hence that of Seneca, Fecit quiſque quantum voluit. And another ſaith. p. 173Quae quia non licuit, non facit, illa facit. Polybius attributeth the death of Antiochus to his ſacriledge, only in his purpoſe and will. This Joſephus thinks could not be. ſcil. that a man having a purpoſe only to ſinne, 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 hel… thought free and Joſephus was ſowred 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 crownes 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 lightneſſe of minde; but that they make Lawes, and ſet forth Edicts according to the ſtate and neceſſity of the times, and as the publick good requireth. In the beginning of Queen Elizabeths reign here, (when mens mindes 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,Camd. Eliz. p. 9. Ib. 17 & 20 and both kindes were permitted in the adminiſtration. Religion was changed without commotion by degrees: after that the Romiſh ſuperſtition had ſtood a whole monethmonth and more, after the death of Queen Mary, as afore. The ſacrifice of the Maſſe was not aboliſhed till half a yeare after: nor images caſt out of Churches, till two moneths after that. Here then let St. James his counſel take place. Be ſwift to hear, ſlow to ſpeak; to ſpeak evil of Governours, 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 Romanes did that lake, the depth whereof they could not fathom nor finde out. Beſides, we muſt know that there will be faults ſo long as there be men, and faults will ſlip betwixt the beſt mens fingers; as Biſhop Jewel was wont to ſay. And as we endure with patience a barren yeare 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 judgement, but referres the managing of the Jewes deliverance. (which now he greatly deſired) to their prudence, diſcretion and faithfulneſſe. Few Kings would have yielded to have retracted, leſt they ſhould thereby ſeem light and inconſtant: and confeſſe themſelves to have been in an errour. 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 Arrians. But God who tameth the fierceſt creatures, had for his poor peoples ſake brought Ahaſhuerus to a better bent; ſo that rather then contract the ſtaine and ſting of ſuch barbarous cruelty, he will run the hazard of being accounted inconſtant: and not care though a Retraxit be entred 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 ſeale it with the Kings ring] He was well perſwaded of their fidelity, piety and prudence. Otherwiſe it had been too great weakneſſe 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 Probleme in Ariſtotle, why man is credited more then other creatures? The anſwer is, foreign 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 amiſſe, that I reverſe not Hamans letters; for I alſo am under a Law, (whatever p. 174my Predeceſſour Cambyſes held to the contrary,) neither need you doubt but that what you write in my name, and ſigne with my ſeal will be authentick, and paſſe for a current countermand, feare it not.

Verſe 9.Scu'tet. 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 Hamans; 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,Act 18.17.Acts 18:17 a meer 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 citò, citò, 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, Plutarch.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 ſeldome 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 heavineſſe, and needed comfort; and ſome might be ſlain, ere notice came to the contrary.

—Ad opem brevis hora ferenda eſt.Orid-Metam. l. 4.

In the third monethmonth] Two moneths and more the poor Jewes 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 out-caſt, ſaying, This is Zion whom no man ſeeketh after, Jer. 30.17. The ſeaſonableneſſe of Gods 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 monethmonth 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 righteouſneſſe 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 herbes 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 Gods uſual diſpenſation and dealing with his people. For two moneths and more they were in a very low, and as it might ſeem a loſt condition. Now they have eight moneths ſpace of breathing and preparing themſelves to their juſt and lawful defence: 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 feares 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, unleſſe God poure 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 Davids, 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 leſſe permanent.

Flebile principium melior fortuna ſequetur.

p. 175And 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 Jacobs ſtuffe. It behooved him therefore to look to his behaviour, 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 emploiment, 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 chuſe the weak and unwiſe, to confound the learned and mighty, as he did Balaams Aſſe, to convince his Maſter?

Ʋnto the Jewes] 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 heavineſſe.

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

Ʋnto 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 leafe, 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 Jewes 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 labour laid upon the ſonnes of men. The Hebrew Doctours 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, ſith the ignorance thereof is deſtructive to the ſoule. This the Pope denieth to thoſe miſled and muzled ſoules, 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 Turciſme: the Mahometans reade their Alcoran, (which is their Bible) in the Arabick (which is their learned) tongue, leſt, if tranſlated it ſhould be prophaned by the vulgar.

Verſe 10. And he wrote in the King Ahaſhuerus 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 priviledges granted us by Princes and other Benefactors: Conſtantines donation and Peters patrimony is much boaſted of by that Antichriſt of Rome. A meer fiction, as divers learned men of their own ſide have proved.Cuſanus, Ficinus. Volates O…ho Friſing. 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,Lavat in loc. and left it to his Succeſſours. 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 turne 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 p. 176letters, and lies in their mouthes. And of another, that they do angariare, make Poſts of the holy Scriptures;Equitantes in equis angariis Tremel. 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,foreign. 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 dayes 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, Ʋt lucus à non lucendo bellum, quaſi minimè bellum.

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

To gather themſelves together] With till now they might not do, leſt it ſhould ſeem a riot or rebellion. Conquerours uſe to diſarme and diſperſe thoſe whom they have vanquiſhed, ut ſit Ʋna ſalus victis, nullam ſpirare ſallutem. 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 worme. See the ſweetneſſe 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 honour. A man is bound to ſacrifice all he hath to the ſervice of his life, and to die in the defence of it; to kill another rather then to be killed by another. If it be the defence of a mans own life which the King himſelf attempteth, violently and injuriouſly to take away,Suar. l. 6. c. 4. ſect. 4. Sebaſt, Huiſſius. 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 defence 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 moderatione, as the Lawyers call it, uſing great moderation of harmleſſe defence.

To deſtroy, and to ſlay, and to cauſe to periſh] Merdecai maketh uſe of the ſelf-ſame termes 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,Cic. pro milone 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 deare 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 ſpoile 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. Ʋpon 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 ruines, 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 devilliſh ditty, conſiſting of a ſeven-fold Pſalmody, p. 177which 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,Spec. bell. ſacr. 20…. 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 fooles, (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 every where 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 Beare by the tooth?

That the Jewes ſhould be ready againſt that day] God ſometimes taketh notice, (in his vindictive juſtice,) as of the offending member, Judg. 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 houres he died. Henry the ſecond King of France, M. Clarks Examples.the ſelf-ſame day that he had purpoſed to perſecute the Church, and burne 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 ſpeare, by one of his own ſubjects, that ere long he died.Act & Mon. 1784. 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,Ib. 19.14. 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 ſcorne) took an order with him ere that day came; the Carpenters ſonne had made ready his coffin, as was foretold him by a Chriſtian, in anſwer to that bitter jeare.

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 Kingdome 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, unleſſe it be in a mans own neceſſary defence, 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 referre quàm inferre. 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 Jewes 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 newes came flyng towards them, as on the wings of the wind, over the mountaines 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 flie ſwiftly, chap. 9.21. or as the Hebrew hath it, with wearineſſe 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.

p. 178And the decree was given at Shuſhan the Palace] So had the former decree againſt the Jewes been, chap. 3.15. the Poſt alſo haſtened as now. There is no doubt but many diſaffected perſons would jeare at this laſt decree, as extorteth from the King by the Queens importunity; and would perſwade themſelves and others, that the King was of the ſame minde as before, to have the Jewes 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 ruine 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 Hamans houſe, the overſight whereof was committed to him by Eſther; or that he went to ſome other parts of the City, upon the publick emploiment, 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 exceſſe herein, Zeph. 1.8. Iſa. Athenaeus.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 Succeſſours would weare, propter invidioſam impendii magnificentiam; Her…ds cloth of ſilver, which by refraction of the Sun-beams upon it, gave ſuch a ſplendour, 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 Kingdome, he muſt go accordingly, leſt he ſhould be ſleighted, 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 reade not that Haman had any ſuch. It may be the King had beſtowed it upon Mordecai as a ſpecial favour, 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 termes, and yet looked for a more maſſie 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 beare it.

And with a garment of fine linnen] Or of ſilk, which was anciently ſold for its weight in gold,Plin. l. 19. c. 13. foreign. Verb. frequentativum. as Pliny teſtifieth. This rich glutton is taxed for the too frequent uſe of it, Luke 16.19. It was his every dayes weare, 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 colour 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 foure Monarchies ceaſed, purple ceaſed with them.

And the City of Suſan rejoyced 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. Tremelius, Lucebat.after Aben-Ezra, rendreth it. And the City of Shuſhan ſhone: the Lilly was now moſt lovely and lightſom. 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 Jewes 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 gladneſſe] 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 layn buried alive, p. 179as it were in heavineſſe and horrour, 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. Luctus ubique pavor, & plurima mortis imago.Virg. Their Motto at the beſt was that of the City of Geneva out of Job, Poſt tenebras ſpero lucem, after darkneſſe we have ſome faint hopes of life.Job 17.Job 17 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 Tremelius rendreth it, illuſtris laetitia, famous gladneſſe) 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 gladneſſe here mentioned, was no more then that of profane and carnal people, upon the receipt of ſome ſpecial mercy, or ſignal deliverance. They rejoyce (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 Jewes had, was the fruit of faſting and prayer, according to that of our Saviour. Ask, that your joy may be full. Pray that ye may joy. The fountain of it was the light of Gods loving countenance: it was foreign, (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 thankfulneſſe to God, for his unconceivable loving kindneſſe, 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, Pſalme 68.19, 20.

And gladneſſe] Habitual joy, ſolid and ſubſtantial. Crede mihi, res ſevera eſt, gandium verum. Beleeve me, ſaith Seneca, true joy is a ſevere and ſolid buſineſſe, that few men are acquainted with; It is indeed the juſt mans jewel, ſuch as the ſtranger may not meddle with, Prov. 14.13. he is flatly forbidden it, Hoſ. 9.1. The wicked mans 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 Jewes; and thence their ſo well rooted gladneſſe: 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 windowes of Solomons Temple were wider within then without. Whereas on the contrary, the wickeds joy is but in the face only, and not in the heart, 2 Cor. 5.12. it is but the hypocriſie of mirth, like a little counterfeit complexion. It is but a cold armful,foreign. 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 gladneſſe, the ſubſtance is wanting.

And h…nour] Heb. weight, account, eſteem. The poor Jewes formerly ſlighted, were now highly honoured: 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 Lords own work, for it is he that gives credit, and faſhioneth mens opinions: he, beſides wiſdom, gave Solomon honour.

Verſe 17. And in every Province, and in every City] Not at Shuſhan only, where it began, but thoroughout the whole Empire there was a general joy among the Jewes. For albeit the worſt was not yet paſt with them: but the thirteenth of Adar is meant ſtill by Hamans abettours to be a bloody day, (and this the Jewes knew well enough, and therefore prepared for the encounter, ſo that they could not be without their feares 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 for ever; forſake not the worke of thine own hands.

p. 180The Jewes had joy and gladneſſe] Gaudium in re, gaudium in ſpe; gandium de poſſeſſione, gaudium de promiſſione;Bern. gaudium de praeſenti exhibitione, gaudium de futura expectatione. The Perſians might revel, but the Jewes only rejoyced. 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 foretaſts 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 ful 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 feares removed, and God ſaid, Comfort ye, comfort ye my people, &c.

And many of the people of the Land became Jewes] That is, they were proſelyted, profeſſing the Jewiſh Religion, and ſiding with them: ſome in ſincerity doubtleſſe, and ſome out of ſiniſterity, and for ſelf-reſpects, becauſe they ſaw the King favoured them, the Queen and Mordecai were altogether of them and for them, &c. Mobile ſic ſequitur fortunae lumina vulgus.Ovid. Triſt. l. …. So that mixed multitude, Exod. 12.38. moved with miracles, removed out of Egypt with the Iſraelites, took hold of the skirts of theſe Jewes, and ſaid, We will go with you, Zech. 8.23. So in Davids dayes, whileſt 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 Solomons dayes, 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 Zorobabel: and many heathens joyned themſelves to the Chriſtian Congregations, under Conſtantine the firſt Chriſtian Emperour. The Hunnes 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 rejoyce, yea, and will rejoyce, Phil. 1.18.

For the feare of the Jews fell upon them] So that either for love or feare 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 Ahaſhuerus 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 mountaines, windes, 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 paire 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 minde to meddle.