Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Esther

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · Esther

p. 53ESTER

CHAP. I.

IN the dayes of Ahashuerosh, who reigned from India to Ethiopia, Vers. 1.over 127 Provinces. Which of the Persian Kings Ahashuerosh was, is not agreed amongst Expositours, For some, as Lyra saith, hold Lyra.that he was the eighth from Cyrus, the next unto Darius Nothus. But this he confuteth, by reckoning the years which passed before that time, viz. in Cyrus his reigne 12, in Cambyses 8, Darius Histaspis 36, Xerxes 20, Artaxerxes 40, Darius secundus, two moneths, Sogdianus 7, Darius Nothus 19, being altogether 135 before which Mordecay was borne, viz. before the Babylonish captivity, which lasted 70 years, as he proveth by the 11 Chapter of Ester, being Apocryphall, and also Ester 2. 6. which is Canonicall, where it is said, that he came into captivity with Jechoniah, and if so, then he must be much above 200 years old at the beginning of Ahashuerosh his reigne, and yet live and come to honour long after, which cannot be. Therefore some hold him to have been Artaxerxes, as Josephus, but neither will the time permit this, seeing too many years Iosephus. Sallianus.passed from the captivity hitherto, viz. 156. He therefore subscribeth to R. Solomon, who sayth that he was the next King to Cyrus, but even thus also the years will not agree, because from the captivity to that time were 82 years, and some years must needs be yeilded to have been on his back at the time of the captivity, and some after the beginning of this Kings reigne, and so he could not be lesse when he was first promoted to honour by Ahashuerosh then 90 yeares old, an age too great for such affairs, as were after this managed by him. Moreover, that Ahashuerosh, otherwise called Cambyses, who reigned next after Cyrus, never had Ezra 4. 6.Ezra 4:6any love to the people of God, neither would he permit the Jews to proceed in building the Temple, whereas this Ahashuerosh having a Jew to his Queene, and Mordec as his Uncle in so much honour, would not doubtlesse hinder them in a work which they so greatly desired to doe. Funccius therefore holdeth that he Funccius.was Darius Histaspis, as hath been already shewed, upon Ezra 6. 14. But then we must not admit that Mordecai had a being in the time of the Babylonish captivity, according to Ester. 11. except it were in the loynes of his father, as some say, whereunto also some light is given, Ezra 2. 2. In some others but onelyonly, that he was one of them that came out of it with Zorobabel, according to Ezra 2. 2. As for his name differing, it was common for those Kings to be called by divers names, as appeareth in his predecessour Artaxerxes, who was also called Ahashuerus. And to place this King next after Cyrus but one, will better agree with Merdecai's age, fit to govern under the King, as he did, Chap. 10. 2. then if we take Artaxerxes, the next after Xerxes to be the King Ahashuerosh here meant. For so accounting Mordecai but 20 at the time of his return out of captivity, he must needs be 94 at the least, when this King began to reigne, although we reckon but 18 to Cyrus and Cambyses, for add these unto his age of 20 at his return, and thereunto the yeares of Darius his reigne 36, and of Xerxes 20, and they altogether make 94. But allowing Darius Histaspis to be this Ahashuerosh, his years will very well agree, he being by this account at that time, not much above 40. But however, Funccius be herein backed by Carian, Buntingus, Samerius, &c, and by a concurrence of the times, the circumstance of the feast, the Sallianus. Josephus, lib. 11. Ant. c. 6. Sever. Sulpit. lib. 2. hist. sacrae.largenesse of his Dominion, &c. all agreeing to this Darius, yet some except against it, averring, Artaxerxes Longimanus to be the man. Because Herodotus who hath accurately written the story of this Darius, and enumerated all his wives being five, yet he writeth nothing of Vashts, or any wife put away, or of Hester p. 54or Haman in his time. 2 Because the names Artaxerxes and Ahashueresh, are promiscuously used to set forth one and the same man, but not of Darius. But because stronger objections lye against this opinion, as first, That some Provinces were falne from the Persian Kings in the dayes of Xerxes, so that he could not be said to reigne over 127 Provinces. Secondly, he was so much occupied in warre, and so long with the Grecians and Egyptians, &c. that he had no leasure to attend to feasting so many dayes together by his third yeare. 3 As was said before, the age of Mordecai not agreeing, I hold rather to Funccius, affirming Darius Histaspis to be the man, although Herodotus omitteth this History in his time, for so he doth also in the time of Artaxerxes: and for Josephus, he in many places of his History erreth so much, as that his relation touching this is but of uncertain credit. And for the exception taken to the name, it is of no moment, seeing all those Kings had divers names, whereas some will have Darius Nothus and Ochus to be understood by Ahashuerus, because Ezra maketh no mention of Ester, touching whom he would not certainly have been silent, if this history of her had happened in his time: this is of too little moment to weigh against the time, much lesse agreeing then to Artaxerxes Longimanus, besides that no memorable thing was done by him for the Jewes, as was by this Ahashuerus. Iunius differing from both these, will have Xerxes to be the man, because that he in the second yeare of his reigne, having brought Egypt to his obedience, might well now for joy thereof, make this great feast: and for Darius Histaspis he saith, that Herodotus reckoning up the Provinces that he reigned over, numbreth not so many. But seeing Xerxes had no more then Darius left him, this makes as well against him, as against his father.

And thus much for the decision of the question about this King, now to proceed to his royall feasting.

When Ahashuerosh sat upon his throne in the Palace of Shushan, in the third year Vers. 2.of his reign he made a feast to all his Princes, &c, That in the Metropolitan City of the Persian Kings, the vulgar Latine to expresse this hath it, Shushan was the beginning of his Kingdom, that is, sayth Lyra, the chiefe City. And he is said now in his third year to have sitten upon his Throne, because he was now established Lyra.therein, and he made this royall feast to win the more love amongst his Princes, by whose free election he had atteined that Kingdom, as was shewed before, and that his glory and wealth appearing herein, might make them all the more willingly to live in subjection to him, so royall and munificent a Prince. The time of this feast was wonderfully long, viz. 180 dayes and when the time of the feast Vers. 4.was ended, he invited all the people of Shushan both great and small, to a feast of seven dayes, in the entrance of the Kings garden, in Hebrew it is, In the fulfilling Vers. 5.of these dayes: For whereas it may seeme, according to the common reading, When these dayes were fulfilled, that another time of 7 dayes feasting is hereby set forth, for the Citizens of Shushan, and so many Expositours gather: The words in the Originall may well admit of another meaning, according to some, viz. that the feast time for the Princes yet continuing, upon the seven last dayes of those 180 the inhabitants of Shushan were invited, and because it was not fit for such a miscellany company of the common sort to be feasted in the Kings Palace, together with the Princes and greatest men of the Kingdom, they were entertained without, but in most costly Tents and pleasant places, that is, in the Kings garden, affording all manner of delights. And then the words may be expounded thus, when the time of this long continuing feast was now expiring, viz. in the last seven dayes thereof, he made a feast for all the inhabitants of the City, the Princes feast also continuing still. And that it must needs be thus understood, is shewed, ver. 11, where the King is said to send for the Queen, to shew her beauty to the Princes and people at the end of these seven dayes, wherefore the Princes coutinued still feasting with him when this was done. But of all Expositours, Lyra seemeth to me to erre most about these times of feasting, in that he sayth, that this feast was in preparing 180 dayes, but the feasting was not till after Lyra.these dayes expired, at which time both Princes and people were feasted together seven dayes. Because there is a plain distinction made of the time and p. 55of the persons feasted, the first Princes, &c. 180 dayes, then of the Citizens seven dayes.

The place where this feast was kept, is said to have been hanged with tapestry, white, green, and red, supported by pillars of marble, by strings of silke, and Vers. 6.ringles of ivory. There were also beds of gold and silver for the guests to sit and eat upon, after the old manner, and the pavement was of Smarage and Marble of divers colours. And they drank in cups of gold, no man being compelled, but every one drinking what he pleased, and they had of the best wine. And it is said, the Kings Commandement was that none should be urged to drinke more then he pleased, that is, sayth Josephus, according to the custome of the Persians, who Iosephus.at other festivall times compelled men to drinke, but now the King forbad and provided that that custom might not be followed. And Lyra well declaimeth Lyra.against it, as most uncivill and unseemly, and brought up first by Barbarians in Note. Normandy, who came and depopulated that Countrey.

And whilst the King was feasting with the men, the Queen feasted the women in the Kings Pallace, and at the end of the seven dayes, the King being merry Vers. 9.with wine, sent to have Queen Vashts brought unto him, &c. But shee refusing Vers. 10.to come by the advice of his seven Councellours, the chiefe Princes of Persia and Media, shee was put away, and a decree made that every man should rule in his own house, and this was published in all Provinces in their own tongue. Here Lyra excuseth this Queen from contempt, holding that shee did it out of modesty, which forbad the wives of Persian Princes to be seen of any other men but their own husbands, so likewise Josephus, who excepteth also those of their family, yet Memuchan tooke it for a comtempt, as it seemeth, and the King likewise, and therefore put her away.

Now whereas the seven Princes are described by this, that they saw the Kings face, it is commonly expounded, that they conversed familiarly with him, and were daily in his company. Of the seven Councellours of the Persian Kings, see also Ezra 7. 14. And thus a feast celebrated a long time with great pleasure, ended in bitternesse, for which some condemne this Councel as most unjust, both because the law and custome of the Persians, to preserve modesty in great women, was not regarded, and a greater punishment was inflicted, then this refusall was worthy of, especially seeing somtime the shewing of a mans wife that hath been very beautifull, hath caused destruction to the husband, as to Candaules the Lydian. But although this was foolishly done, and unjustly in respect of men, yet God had doubtlesse an hand in it, both to turn the excessive pleasure in this long vainglorious feast into pain, and to cause it to bring forth such an unpleasing effect, and to make way thus for Esters preferment, and consequently for the preservation of his people Israel, as is hereafter declared.

For the mysticall signification, Rabanus and others doubt not, but that under The Mystery. Rabanus.this History, the mystery of Christ and his Church is set forth, by Ahashuerosh Christs reigning far and wide, by Vashti the Jewish Synagogue, by Ester, the Church of the Gentiles, by Haman, the Devill, and by Mordecas, Paul and the other Apostles. More particularly, Ahashuerosh making a great feast in his Glos. ord.third yeare, setteth forth Christ in the third age of the world, making a spirituall feast by preaching the glad tydings of salvation to all the primitive believers, who as his Princes came thereunto, but towards the end of this feasting time, all, both great and small, inhabiting this royall City, that is, the Church, shall be feasted, when all enemies of the Church shall be destroyed. For unto a feast is the preaching of the Gospel compared, Mat. 22. and it should not seem strange that an Heathen King should be made a Type of Christ, seeing Cyrus also was one, and Solomon, that fell so fouly, and Samson: For the Type lyeth not in the evill which was in any of them, but in some rare and excellent thing in them, as in this King munificence excelled and bounty towards all. The best wine of which the guests drank, and the bowles of gold, wherein set forth the greatest refreshing which is to the soule by the Gospel, and the riches of faith wherein it commeth: The hangings so delightfull and costly, and the beds and pavements so precious, the beauty of the Church through the whitenesse of charity, the greennesse of faith p. 56that never fadeth, and the red of the bloud of Martyrs, and the firme foundation of the Church, and how the faithfull sit here in heavenly places, as in beds of gold. Whereas no man was compelled to drink, this shewed, that none are against their wils made Christians, but if thou wilt enter into life, sayth Christ, goesen, &c. they onelyonly that would, sold their possessions, &c.

The Queen sent for but refusing to come, did set forth the Church of the Jews, which was therefore put away, as shee by the advice of Memuchan, the last of the seven Councellours. For so the Jews were put away, as it were from being a people, when Paul, the last of the Apostles was made the mouth to pronounce, From henceforth we leave you, and goe to the Gentiles, and being now no longer a people, they are no spouse to the great King Christ Jesus, as Hos. 2.

CHAP. II.

WHen the anger of the King was pacified, he called to minde Vashti, &c. That is, sayth Josephus, being grieved when he thought upon her beauty, Vers. 1.and the great love which he formerly bare unto her, and upon the slight occasion that he had taken to put her away, shee haply refusing to come onelyonly in Josephus, lib. 11. antiq.modesty, not out of contempt. For the decree he could not reverse, neither durst he for feare of the Princes that would not endure it so to be done, but would thereupon have been ready to rebell against him, to the indangering of his Crown, especially, he being not of the Royall bloud. But when his servants about him perceived his trouble, and the perplexity of his minde about this thing, they to Vers. 2.remove it devised to make a pleasing proposition to him of another most beautifull woman, in whom he might most delight, by him to be chosen out of all the fairest virgins in all his Dominions, whom he might make his Queen instead of Vashti. The King hearing this immediately agreed to it, and it was done accordingly. Now amongst others that were gathered together to the Kings Palace, Ester was one, being Mordecai his Uncles daughter, a very beautifull virgin, and under the government of Mordecai her kinsman, who after the death of Vers. 7.her father and mother, adopted her for his daughter, whereas the vulgar Latine hath it, his brothers daughter, Sallianus and Serrar: themselves confesse it to be an errout, supposing one word to be left out, viz. patris, seeing it should have been his fathers brothers daughter, as it is in the Greek. The family of which Mordecai came, was the same of which Saul came, viz. of Kish, of the tribe of Benjamin. But whereas it is said that hee was carried captive by Nebuchadnezzar, when Jechoniah King of Judah was carryed away to Babylon, this as was partly touched before, is to be understood in his fathers loyns, because he must needs be then unborn, seeing the captivity lasted 70 years, and if he in person had been then carryed captive, and had been but seven years old, he was by the third yeare of Darius Histaspis here called Ahashuerosh, 98 years old at the least, and so 102 by that time Ester went into the King, for it was in the seventh yeare of his reigne, vers. 16. which passed the age of man in those times.

Or it that Artaxerxes who is callled by Ezra Ahashuerosh be the King here meant, he must be above 90, which is as unprobable. Here he is also said to have been of Shushan, but brought first into Babylon, whereupon Iosephus sayth, that he dwelt in Babylon, when Ester was taken for the King but then for the love Iosephus.of her he removed to Shushan. But here it is said, that he was then in Shushan. Wherefore it seemeth, that although he was brought in his fathers loyns to Babylon yet his dwelling was now in this City. The Virgins gathered together, of whom Ester was one, are said to be many, and by Iosephus 400, which is not improbable, the Provinces out of which, being 127, and they were under the hand of Hege, keeper of the women. In whose eyes, because she seemed good, and obteined Vers. 8.grace with him; he speedily gave her her purifying and her parts, &c. The vulgar Latine hath it, and the King commanded the Eunuch to give her, &c. which Lyra, Pellican, &c, following, apply therefore not to Hege, but to the King, as if these words, She found grace in his sight, had been spoken of the King, whereas p. 57indeed she came not yet into his sight, but as it is said, vers. 15. all that saw her praised her, so here, Hege was taken with her favour and beauty at her first comming, and did for his part all that he could to shew how well he conceived of her above all the rest, preferring her also to the chiefe place in the womens house to abide in, till shee was prepared to goe in to the King. The parts given her were, for diet, ornament, and purifying. Now the acceptation which shee found beyond other Virgins with him, with all others that saw her, and finally with the King, was by a secret providence of God, ruling in all hearts, and making her more amiable, that shee might being thus advanced become an happy instrument to deliver his people from the danger of destruction plotted against them by wicked Haman.

But shee shewed not her kinred, for Mordecai had charged her not to doe it, because, Vers. 10. Lyra.sayth Lyra, the Jews were captives and servant, and therefore if shee had been known to be a Jew, it was likely that shee should have been rejected. If it shall seeme strange that shee should be taken in without questioning about her kinred, it is to be supposed, that dwelling in Shushan shee was thought to have been a Persian, as others commonly were who dwelt in that City, and therefore no question was hereabout moved, and the rather because her exceeding beauty was such, that none had a desire any way to hinder, but to further her advancement to the Kings society, and also working in this matter, so as that they could doe no otherwise. And yet had her kinred been known, it was a royall race of which shee came, for Mordecai and shee were of the same family with King Saul.

For the manner of purifying the Virgins which were prepared for the King, Vers. 12. Lyra.it was six moneths with oile of myrrh, the vertue whereof, sayth Lyra, was to mundifie the flesh, and six moneths with sweet spices, to make her flesh to smell sweet. And good reason, saith Pellican, that it should be thus done, and that Pellican.shee should be fed also with a finer diet, because in those Countreys womens bodies, without means first used, were not haply so delicate, and some others of a meaner condition might have had to doe with them before. This being done, it was long yet before Esters time came to goe in to the King, for shee went not Vers. 16.till the tenth monethmonth, in the seventh yeare of his reigne, which was the fourth yeare after the putting away of Vashti. It seemeth then that of these Virgins, some were brought into the womens house to Hege before others, who having been, many of them, with the King before her, yet the King tooke no such liking to any one, as to make her Queen as her, vers. 17. it is said, that he did to her. And this is said by Josephus, to have been done in the 12 monethmonth, that is, two moneths after the time of her firstcomming in unto him, but the Greek translation makes her comming in to him to be in the 12 monethmonth.

If it be demanded here, Was Ester so godly a woman brought in to the King as an whore? or how happened it, that shee consented to such a marriage, seeing Quest. the Jews might not marry with heathen Idolatours.

All the Virgins which came in to the King were his concubines, that is, wives Answ. of an inferiour ranke, which piety in a good woman did not abhor from in those times, when Kings commonly had both wives and concubines. And for her consenting to marry with an Heathen, 1 He was none of the Nations prohibited. 2 He was not meerly Heathen, but was indued with some knowledge of the true God, whether he were Darius Histaspis, or Artaxerxes Longimanus, as their Histories in Ezra and Nehemiah doe declare. 3 There was hope that shee might be a meanes to further him in piety, and not be corrupted by him, seeing it may be noted indeed, that men have been corrupted by marrying idolatrous wives, but women never by such husbands, although it is true, that they are both alike forbidden, and Ester 14. shee confessed that shee delighted not in this worldly glory, and accompanying an uncircumcised man and a stranger, but was unto it necessitated. Therefore when shee went in to the King, shee asked nothing of Hege to set her forth the more, but took onelyonly what he would have her, shewing that shee tooke no pleasure herein, whereas other Virgins were very curious, to give him all the content that they could, and therefore would have all things that they could p. 58thinke upon to adorne them, yet she had more grace in the eyes of all that saw her, because she was of her selfe very beautifull and withall modest, and of the best composed behaviour, and meek and silent, which are the greatest ornaments of a woman, the Lord working also in the Kings heart, that he could make none other his Queen but her.

When Ahashuerosh took Ester to wife, and made her his Queen, hee for the greater glory of this his marriage, and the gracing of Ester, made another royall Vers. 18.feast to all his Princes and servants, and gave rest to all Provinces and gifts, &c. of what continuance this feast was, it is not here said, but Josephus reports it to be an whole monethmonth. The rest which he gave, sayth Lyra, is expounded by some Iosephus. Lyra.to have been from labour, by others, from paying Tribute for a yeare, or halfe a yeare, which is the more probable, because to cease long from work would have been no benefit, but rather an hindrance to the common people, that lived upon their labour. It seemeth to me, because it is added, And he gave gifts magnifically, that with these gifts he caused them in all his Provinces to make merry at this time, which that they might doe, they kept an Otium, and rested for that time. Junius renders it, dedit immunitatem, the Septuagint remissionem, others, tribucorum cessationem, but the Hebrew word is rest, implying rest as at Festivals. The word rendred gifts, is in Hebrew a gift, expounded by Junius, of some great gift given unto Ester, after the Persian manner, by others of the revenues of some City Iunius.given unto her as a dowry. But because the giving of nothing to her is expressed here, I rather hold with some others, that although it be a gift in the singular number, yet the word is not to be so restrained, but that under it, all the gifts which he bountifully gave to every Province are to be understood. Wherefore the meaning is, he gave a gift to each Province, according to the magnificence of a King, seeing to cause them to rest and keepe Holy dayes for joy of this marriage had been nothing, unlesse his bounty had been also extended towards them to beare them out herein.

But whilst the Virgins were gathered the second time, and Mordecai sat at the Kings gate. Here Lyra, because he could not see why otherwise there should be Vers. 19. Lyra.a second gathering together of the Virgins, sayth, that the King was offended with Estar, because that asking her of her kinred she would not declare it, in so much that he caused a gathering together of more fair Virgins to be made, pretending, for this contempt, to make another Queen, and therefore it is said, vers. 20. that Ester shewed not her kinred, &c. But Junius renders it, â gynicaoregis ad sua se singulae reciperent, as if nothing else were meant, but their returning from Iunius.the Court to their own homes: but for this purpose certainly it would not have been said, that they were gathered together the second time, but rather, when they were dismissed. Vatablus conceiving that as Virgins were gathered together for the Kings second marriage, so they had been for his first with Vashti, and therefore Vatablus.it is of this said, as done the second time, when that conspiracie against the King happened, which is related, vers. 21. But because Ester was at the time thereof Queen, and this second gathering together, when she was but yet in election, it cannot be so understood. But it is rather to be held, that the history of the conspiracie, vers. 21. doth nothing appertain to this time, when the Virgins were gathered together, neither is that congregating of them spoken of to intimate so much, but onelyonly the constancie of Ester in obeying Mordecai that had brought her up, not onelyonly at the first taking of her into the Court, but also the third year of her being there, till she came to be Queene and after, so that Mordecai as unknown in what relation he stood to the Queen, sat yet as an ordinary man at the Kings gate. Thus Sallianus both confuting Vatablus and confirming his Sallianus.own. But against this maketh, vers. 21. where it is said, in those dayes, plainly shewing this to have been the time spoken of, whilst the Virgins being gathered together for this second marriage, and Ester amongst them, Mordecai sat at the Kings gate. It is therefore more probable, according to Vatablus that here is a description of the time when the conspiracie was made, yet it is not said that Virgins were congregated the second time, implying that it was so done once before, for that is uncertain, but when the King was to take a Queen unto him the second p. 59time, and so it is as if it had been said, when the Virgins were gathered, viz. the second time that the King would take him a wife, he had put away Vashti the first, and now again Mordecai his sitting there, and Ester not bewraying her kinred, is repeated to make way to this relation of a conspiracie that happened before the marriage, but was hitherto omitted, whereas it hath been objected, that Ester was Queen, and she went and told the King, when Mordecai had disclosed it to her, this makes nothing against it, because it may well be thus understood. Mordecai knowing of this conspiracie, when Ester was yet a Virgin, but upon the top of her marriage, told her of it so soon as she was accepted of by the King, and she forthwith told it to the King. For that of Lyra, because it is without ground, I passe it over.

In those dayes two of the Courtiers Bigthan and Theresh of the keepers of the Kings Vers. 21.door were wroth, &c. The word here rendred by Junius, liminis, of the threshould, whereby we may understand the doore may better, sayth Lyra, be understood of Lyra.the housholdstuffe, for the word signifieth both, and if they were keepers of the housholdstuffe, they might more easily come to kill the King, than if they were Porters. I follow the common reading, and if they kept his chamber door, who knoweth not, but that no suspition being had of them, they might easily come at the King: and it is the more probable that they were Porters, because Mordecai sitting at the Kings gate, most probably, by the acquaintance which he atteined to with them, came to the knowledge of their conspiracie. And it is not to be doubted but that they kept their bloudy intention secret, communicating of it onelyonly between themselves. What was the cause of this their conspiracie is not Serarius.said, but some think because he rejected Vashti, some, because Haman being a Macedonian moved them unto it, that the King being taken away, the Kingdom Gorion.might be translated to the Macedonians: and some, that the preferment of Mordecai was by them envied. Of which three the second seemeth to be confirmed, Septuagint.because Chap. 12. 6. it is said, that Haman sought the destruction of Mordecai for his bewraying of these two conspiratours. But neither was Haman a Macedonian, but an Amalekite, neither was this the cause of his spleen against Mordecai, Chap. 5. 2. Chap. 3. 5.but because he would not for reverence rise up unto him, so that the adjections to Ester thus plainly contradicting the authonticall History, plainly shew the ignorance of him that made them. And for the last, Mordecai his preferment could not be the matter of provocation to these two, because it was not till after this, seeing he yet fate at the Kings gate, and the first beginning of his promotion was the recounting of his discovering this treason for which they were executed. There can then be no other reason imagined, but the putting away of Vashti, and the preparing for another marriage. At this therefore they haply took indignation, and would have killed him, but Mordecai beingfull of hope, that Ester should be Queen, that he together with her might come into favour at the Court, learning this treason out discovered it. For the means of his comming to the knowledge hereof, Jesephus saith, that one Pharnabazus a Jew, that served one of these men, perceiving it, certified Mordecai of it. But R. Solomon that they spake Iosephus.of it between themselves in the Tharsian tongue, not thinking that Mordecai, who sat by, understood them, yet he not being ignorant of that tongue perceived it, and told the Queen, and shee the King, and so they were both, when it was found true, hanged, and this was entered into the Kings Annals by Mordecai his name. Vers. 22, 23.Howsoever Mordecai came to the knowledge of it, there was certainly a divine providence in it, that thus a foundation might be laid to his future preferment for the common good of the Jews, being then the Church and people of God. For the mystery of these things, many Virgins gathered together, and put under the The Mystery.hand of Hege, prefigured many Churches of the Gentiles under the hands of faithfull Ministers, amongst whom one Ester, that is, hidden, or Edessa, that is, obteining merciemercy, is chiefly beloved, to shew that amongst the faithfull, called together for Christ out of all Countries, there is a select company most gracious in his eyes, viz. which his Ministers are best pleased with, and therefore are most intent to give her, even without asking, all ornaments of instruction that may best set her forth to this King, and shee is finally crowned, and great joy and feasting p. 60and rest is at this coronation in heaven amongst the holy Angels, and this is at the end of the world, when there shall be a perpetuall Sabbath. And all this comes not from merit, but because shee obtaineth merciemercy, for of grace we are saved. And to come in acceptably to Christ, prepared shee must be with sweet ointment and spices to take away all offensive corruption, which is, when shee is sanctified by the spirit, and that compleatly. The rest of them that are called together, when they have received the faith, goe into another house, that is goe astray by sin, so as that unlesse they be called home to Christ in particular by serious repentance, they never come into the Kings company any more, and these are a great number to one that stands, for which it stands us in hand, if we would be the best beloved, to be most godly, for thus the soule becomes exceeding fair, and if we have wickedly erred, to endeavour by earnest prayer and repentance, that we may come in again. The conspiratours against the King, set forth Hereticks, who conspire to kill Christ in the hearts of the faithfull, by corrupting the faith, but the vigilant Pastour set forth by Mordecai, findes it out, and so preventeth this mischiefe, the true faith being upheld, and they hang in hell for it, but Mordecai his fidelity is put upon record, when a book of remembrance is written, and Mal. 3. 16.Mal 3:16his promotion shall follow after, when to him that had the Talents and used them well, it shall be said, well done good servant, thou hast been faithfull in little, &c.

CHAP. III.

HEre is the History of Haman, of Agag… posterity, who had been King of the Amalekites, the most deadly enemies of the Jews, and being for this 1 Sam. 15.1 Sam 15destroyed without partiality by Saul, both young and old, males and females, there was now an inveterate hatred in such, as chanced to escape them, aagainst all the Jewish Nation, which made Haman so readily to take occasion against them for Mordecai his sake, as here followeth. Whereas Chap. 15. Lyra Lyra.sayth, that Haman is called a Mecedonian, and troubleth himselfe about reconciling it, this labour may well be saved, seeing hee is neyther so called there, but Chap. 16. 10. and if he were, it is not the only errour of those adjections bewraying the ignorance of him, that wrote them, as hath been partly touched before. Pellican assenteth not to this, that Haman was an Amalekite, although descended of Agag, because there might be a man of another Nation of the same name, but Pellican.for so much as divers Nations have diversity of names, and seldome is a name peculiar to a man of one Nation, given to one of another, although in the same Nation oftentimes it is, and hee guesseth not at any other Nation of which hee he might be, and the Amalekites of all Nations hated the Iews most, I shall still hold according to the common opinion, that hee was an Amalekite. Unlesse it may be thought according to some, that hee was by the fathers side a Macedonian, by the mothers a Persian, being descended anciently of the Amalekites, and by place an Agagite: for Sulpitius sayth, that he was a Persian, and of Agag he is sayd hereto come. But why did the King so highly exalt him above all others? Ans. Some imagine reasons, but truly no reasons can be given, but that which the King himself mentioneth, Chap. 13. 3. that he excelled all other men in wisdom and fidelity, so Joseph was advanced by Pharaoh, and Daniel by Darius, and Ieeho…ah by Evilmerodah, although not for the same, but a divers reason, 2 King. 24. Whereas in this exalration it is sayd, that all the Kings servants bowed their knees unto him, and worshipped him, for so the King had commanded, but Mordecai Vers. 2.alone refused so to do, for he sayd that he was a Iew. It may be demanded what this worship was, seeing that of bowing the knee hath been commonly used amongst Vers. 4.the Iews to great and honourable persons, as of Jaacob to Esau, seven times together, of David to Saul, Nathan to David, and of the Egyptians and Josephs brethren to him. And Isaack in blessing Jaacob sayth, Let thy mothers sonne bow unto thee. Ans. It was not civill but divine, for so the Persian Kings Lyra.who would themselves be worshipped as Gods, most probably would have the same honour given to him, whom they pleased to advance, as thear second, and p. 62this is the cause alleaged by Mordecai himself of his refusall, Chap. 13. 12. and according to this those words of Mordecai, Verse 4. are to be construed, Hee told them that he was a Jew, that is, when he worshipped not Haman as they did, that they might herein rest satisfied, seeing it was commonly known that the Iews by their Laws might not worship any other, but the Lord their God, Deut. 6. 13. as it is rendred, Matth. 4. Pallican contrariwise holdeth, that hee might have adored Pellican.him, as men commonly did the King but because he thought this would be an humouring of him in his pride, hee refused, God singularly stirring him up thus to ve… that proud Prince, that he might not have his ambitious desire fulfilled, but he crossed in his proud way to hinder his joy therein, and to make it seeme to him as nothing, and to make way to the magnifying of his power and his people, when upon occasion hereof their destruction was sought and they were so mightily deliverd. And if it be thus taken then, it is no example always to be imitated by others, and that must not be true, Chap. 13. 12. neyther must his telling them, that he was a Iew be taken, as having reference to Gods Laws but only as preparatory to the History following of Hamans attempts against the Iews, when hee knew this, and so no reason can well be rendred, why he told them of what Nation he was, I adhere threfore to the first. And if it be sayd, divine honour should also have bin denyed to the King, which how can it be conceived, that others as worthy men as Mordecai did not give, as Nehemiah, Ezra, and Zorobabel, seeing they had accefle to the Kings of their times, and accesse none might have without such adoration? Ans. It is most probable, that those Kings being favourers of those Iews; dispensed with them, for their Religions sake, and so might Mordecai, and probably was afterwards dispensed with by the King when he was advanced by him. But seeing the knee is bowed to Kings and other great persons in doing them civill honour, what more was required to be done to Haman, if the adoration required to be done to him were divine? Ans. There was doubtlesse no more done unto him or to the King himselfe, but yet it is sayd to be divine and unlawfull, because it was done in aknowledgment of some excellency super-humane, yea, divine in them, as the pride of their hearts put them on to require. Lyra to the same effect having argued much about bowing the knees to men concludeth it to be lawfull, and that the sin is only in the intention, when it is to honour man as a god. And for the like reason bowing the knee before an Image representatively, a god is unlawfull and abominable, Note. because all worship done to that, which is set up meerly in relation to God is divine and so unlawfull and abominable: so that here is no place for civill worship, or foreign, but only for foreign, or divine. Some Hebrews say, that Hamans apparell had Images upon it, which they worshipped that worshipped him, and some that man may be bowed unto with one knee, but not with both, that being too much honour, and peculiar to God only. Some that he had an Image hanging about his neck, and some that Mordecai looked at him as an Amalekite against whom the Iews must always be, by Gods expresse command, Exod. 17. and if so, then a Iew could not give honour to them.

Haman taking this refusall of Mordecai for a contempt of him, soon set his Vers. 5, 6.thoughts a work to plot the destruction of him and all the Iews. But that he might attempt this with the better successe, hee first caused Lots to be cast before him in the first monethmonth, the monethmonth Nisan, the 12 year of Ahashuerus his Reigne, and thence forward from monethmonth to monethmonth unto the twelfth called Adar, that is, from March to February, so that he was plotting this mischief above ten moneths together, and to find out a good day, promising successe to move the King about it, and to prevaile herein, and it seemeth, that hee found the 13 day of Adar out as the best for this bloudy execution. A Lot in the Persian tongue is called Phur, in Hebrew Gorall. Pagninus derives it yet from foreign an Hebrew word signifying to break or bruise, for which a Wine-presse is so called, and consequently the vessell, wherein Lots were cast, and Metonym: the Lot it self. Wherefore the vulgar Latine hath it Lots, in Hebrew Phur, and superstitious men were much addicted hereunto, thinking thereby to be directed in choosing the best time for any enterprize, although by the example of Haman it appeareth to be plaine. He most probably p. 62wrote the names of the twelve moneths of the yeare in severall papers, and put them together in a vessell stirring them together, and then one blindfolded pulled one out, having before prayed to the gods, that the monethmonth which first came out, might be the monethmonth for this execution, and the monethmonth Adar, which was the last was drawn, and the same it seemeth, being done from monethmonth to monethmonth, that monethmonth still comming out, at the last, when that monethmonth came, he by the like means found out what day of the monethmonth he should send out to have it done, and lighted upon the 13 day thereof. And herein his discretion is backed by Expositours, in that he laboured to finde out a good day for his end, but never considered that the King might deny him his request. But I see no cause, why we may not take his lot casting to be for both, viz. to move the King with successe and to destroy the Jews, seeing he both moved and prevailed, and sent out about the execution, doing all upon the same day. But it is worth the noting, that Note. when this cruell tyrant thirsted so much after the bloud of the innocent Jews, he could not yet finde a time according to his own way to shed it, till almost a year after, so did the divine providence moderate even in his lots, and Ester had been wife now to the King five years to confirme his love towards her the more, and Mordecai was so little ambitions, that he would not have her yet to discover her people, and his relation unto her, that he might have come to a better place then to sit at the Kings gate amongst the common sort.

Haman having by lot found out a fit day, immediately moved the King against the Jews, saying, that they were a people that had singular new rites by themselves, Vers. 8.that is, circumcision, adoration towards Jerusalem, and divers washings, and abstinence from some meats as unclean, and that they contemned the Kings commands, as this of bowing to Haman, whereby it might be gathered how stubborn they would be if they should be tryed in other things. And he sayth, that they were dispersed in all parts of his Dominions, intimating that they might easily be destroyed by the people in every place where they lived, wherefore he besought him, that a decree might be sent out under his Signet, for the destroying of them, all their spoils being given to those that did the execution. And lest the damage which should hereby come to the King should make him averse from this motion, seeing a great tribute was hereby paid by the Jews, he offered to pay into the Kings treasury 10000 talents of silver in liew thereof.

The King was no sooner desired, but without examining the truth of his allegations, he granted him liberty to doe what he would to them, so wise and faithfull Vers. 10.did he count him to be, and that he might have authority to doe so, he gave him his Signet, wherewith he immediately sealed letters written in to all parts in the Kings name, commanding this execution to be done upon men and women, young and old, upon the 13 day of the monethmonth Adar, that is, in the yeare following, Vers. 13.because it required a long time before it could come to the knowledge of those that dwelt in remote parts, for Ephesus scituated in the farthest parts of Asia, Hieronym: l. 5.as Herodotus saith, was a journey of three moneths and seven dayes, and India as far from thence, and Egypt likewise all under the Persian King at this time, so that a years liberty was taken to send, and for the Jews enemies to prepare for their destruction, that they might be strong enough, and sufficiently armed against them, and the day of the monethmonth held now to be a fatall day for them kept for this enterprize without varying from it, lest if it should have been attempted upon any other day, it should not have succeeded. Thus it seemeth that when Haman sought out a fit day by lot, he intended it both to move the King, and to send out order for the execution and to have the said execution done. And thus a great doubt, which I see most Expositours to passe over in silence, may be resolved, viz. how the destruction of the Jews could be the same day in all parts that letters were wrote about it, and after this three dayes could be spent in fasting before it, and letters written two moneths after, viz. in the third monethmonth, time enough to prevent it, as they were, Chap. 8. 9. for betwixt the 13 day of the monethmonth Adar, in the 12 yeare of Ahashuerosh, to the 13 of Adar in his 13 yeare, there was time enough for all these things.

Things being thus ordered, the King and Hamon were merry and feasted, but p. 63Vers. 15.the poor Jews in Shushan were full of perplexity, for there the Kings decree was first hanged up publikely that all might see it.

By Haman thus exalted signifying iniquity wee may understand mystically Nero, the first persecuting Roman Emperour, and such persecutors as succeeded The Mystery. Lyra.him, who being most highly advanced, would have divine honour done unto them and to their Idols, but Mordecai, that to the Christian refusing to doe it in Rome, by and by persecution was stirred up against all Christian people in all places, which made them full of sorrow, although when they came to suffering for the truth, they were joyfull and patient, or if we understand the Pope by Haman it will better agree, for the Emperour advanced him as this great King did Haman, and he must by all be acknowledged Christs Vicar generall and adored. But the reformers refusing so to doe are destined to destruction, the Emperour being stirred up against them, first in Babylon, then in Germany, yet God preserved them, many of their enemies being destroyed by their hands.

CHAP. IV.

MOrdecai seeing what was done, rent his garments for sorrow, after the manner of those times, and put on sackcloth for more humiliation, and Vers. 1.cryed out against the injustice of this edict before the Court gate, but in he might not enter, nor any man in so base an habit. Pellican sayth, least the King Pellican.seeing and hearing him might be moved with compassion to poor men in such distresse. The news of this was soon brought to Queen Ester by her maids and Eunuchs, Vers. 4.for shee was kept in a closer place then they, not having the liberty of going abroad, as others had, because the Persians that were of highest quality, used so to keepe in their wives, and if they went forth at any time, they were carryed in a close chariot, so as that none could see them. When shee heard it, shee sent to Mordecai to take away his sackcloth, and to put better apparrell upon him, that he might come into the Court again, and he refusing to take it, shee sent Atach Vers. 5, 6.her servant to him, to know the cause of his thus doing. And when he had declared it, he sent him back again unto her with a copie of the decree, and to require Vers. 7, 8.her to make intercession to the King for her people. Shee sent a reply that this shee could not doe, till shee were called unto him, which shee had not been now in 30 dayes, for otherwise to enter in to him was death, unlesse he reached Vers. 10.out his golden Scepter in token that he would have one to come in. Which provision was made for reverence to the King and his greatnesse, and the more to secure his person from treacherous attempts. Lyra thinketh that it was now onelyonly Lyra.so provided least any shewing the King of the pitifull plaints of the Jews, hee should reverse the decree, and so he takes it as a policy of Haman. And for the Queens being so long from him, it is to be conceived, that he had many more wives and concubines, with whom he would company also at times, for his greater pleasure in variety of women.

Mordecai not resting in this reply, sent to her again, not to frame any excuse, Vers. 12, 13.but to doe it, if not, he puts her in minde, that God had other ways to save his people, but shee with all her fathers house, must look by his just judgement to perish, if shee would not adventure her selfe in this case of so great necessity to speake for them, being the elect people of God, to whom so many gracious promises were made. He seemeth also for this her reply, to charge her with a neglect of all her brethren the Jews, as if shee cared not though they all were destroyed, so that shee might escape, in these words, Think not that thou onelyonly shalt be preserved in the Kings house. Wherefore now he would not have her to conceale her kinred any longer, but to disclose of what stock shee came, that for her sake all the Jews might fare the better.

The Queen hearing this, to shew how deare her people the Jews were unto her, sent to Mordecai again to gather the Jews together, to fast and pray three Vers. 15, 16.dayes together night and day, promising that shee and her maids would doe likewise, and after this, she would goe in to the King, though with the danger of her p. 64life. In extremity of danger, the holy woman steeth to fasting and prayer, before shee would adventure her selfe, teaching us when we are to goe about any weighty work of life and death, to prepare unto it likewise. And it is to be noted, that shee is the author of this counsell to Mordecai, who was as her father, when as he Note. ought rather to have first advised to this course. But somtime the woman directs the man, as also Saraah did Abraham, and he obeyed her voyce, and so did Mordecai Vers. 17.Ester, as God pleaseth to imploy either to put on the other to doe for the best. Here Lyra, although it be expresly said, eat nothing, neither drink in three dayes, sayth, that they did not certainly refrain from all food so long a time, for in this Lyra.there had been no discretion, but so little once in a day, as was counted nothing towards a good meale, as Ethic. l. 2. And because, Chap. 5. 1. Ester is said upon the third day to have gone in unto the King, some thinke that three dayes are to be understood synech-dochically, for two, and part of the third. How Ester in this time prayed, and how Mordecai, see in the adjections to Ester, Chap. 13, 14. which are in the Septuagint Xisti, inserted into Chap. 4. Junius renders it, The third day being compleat or ended, but in Hebrew it is upon the third day.

Mystically, Mordecai his mourning, setteth forth the sorrow of faithfull Pastors for the flock, in the times of persecution, when both they and the people pray The Mystery.earnestly one for another, as Mordecai and Ester did, and Paul for the Ephesians, and willed them to pray for him. And Mordecai cryeth at the Court gate, when the Pastor prayeth earnestly in Gods house, whereas Lyra would have Ester to represent the Church triumphant, and gathereth by Mordecai his seeking to her Lyra.to petition the King, that we should seeke to the Saints in heaven, and pray that in their praying for us they may prevaile, it is altogether from the scope of this place, unlesse we will straine Histories to Allegories contrary to Scripture, seeing Esay rejects praying to any departed, and restrains it to God alone.Esay 63. 16.Isa 63:16

CHAP. V.

QUeen Ester being prepared by fasting and prayer, now adorneth her selfe royally, Vers. 1.to put the more grace upon her, and to incline the Kings affection unto her, and so goeth into the inner Court, next to the place where the Kings Throne was right against the door, so that he might see such as came in, and if he pleased call any unto him, otherwise not one might presume to enter upon pain of death, and he used to call by holding out his golden Scepter towards the party called. Vers. 2.To Ester therefore, so soon as he saw her, he held out this Scepter, and shee drew neare and kissed it for reverence to the King, so that Esters devotion was not without effect: for God being hereby inclined to pitty his people ready to perish, inclined the Kings heart towards her so soon as he saw her, which is expresly said, Chap. 15. The Queen in her royall apparrell went with two maids through all the doors of the inner Court, leaning upon the one, and her train being born up by the other, but then seeing the King in his glory, looking with a terrible countenance shee fainted, and her colour changed, this the King seeing, God sodainly changed his minde to mildnesse, and descending from the Throne, imbraced her and kissed her, &c. thus also Josephus, but the Hebrew Text saith no more, Iosephus.but that he reached out his golden Scepter to her, and spake to her comfortably, asking what her Petition was, and promised to grant it to the halfe of his Kingdom. She then desired that he and Haman would come to a Banket which she Vers. 3. Vers. 4.had prepared that day. And herein she did wisely, because she knew that the King delighted in feasting and bankets, and therefore she hoped by this means so to win him, that her request should be granted the more easily when he should be merry with wine. Moreover, Haman was not then present, and so it was no fit time to open her request and others haply were present, who she was unwilling should heare it. But the Eunuchs were by and by sent to hasten Haman to this feast, and so both the King and he came. But whether it were to a dinner or a supper some question, they that are for a dinner urge the time that was after it the same day, for Haman to goe home and to consult with his friends about Mordecas, p. 65and to provide a gallows for him the same day: Josephus sayth, it was to a supper, but it is more probable that it was neyther, but a banket in the afternoon, as the manner is at this day, and after it Haman might well doe all those things. The King being merry with wine asketh her; what her Petition was, making a Vers. 6.large promise as before. She again being by this second offer further confirmed, yet wisely deferreth to open it, till the next day partly, that Hamans fall might be the greater, from such singular favours wherein he seemed to be both with the King and Queen, as none other Prince was, to the extraordinary rejoycing of his heart, to be put to such an ignominious death, to the terrour of all such enemies of the Jews as he was. And it is not to be doubted, but that a singular providence of God wrought herein, that the exaltation of Mordecai might intervene, as here followeth: for this could not but be taken by the Queen as bonum omen in respect of the Jews cause which she had in hand, seeing he was a Jew, and the most of all others spighted by Haman, and dearest to her, so that she might the next day with more assurance proceed to her Petition.

Haman by this second invitement, was cast into a fools paradise, for he went Vers 9.home most joyfully and told his wife and his friends of his surpassing glory, so as that the other Princes of the Empire might well envie him, but not one of them come neare him. But the more proud he grew upon this, the more irrespective was Mordecai of him, for now he would not onelyonly not bow the knee, but not rise up unto him from the place where he sate, because he knew that he machinated the destruction both of him and his people. At this Haman was so vexed, that he had not so much joy of all his honour, as griefe and disquiet in his minde therefore, so that all seemed nothing to him. Such is the misery of men in worldly Note. honour, which sheweth that it is not worthy the desiring, for such bitternesse is often mixed with it, by meanes even of the poorest and most abject, that there is no true pleasure in it, and it is also most uncertain, and soon turned into the greatest dishonour, as is proved by this present example.

His wife and other friends being made privie to this his griefe, advised him to cause presently a gallows to be made 50 cubits high, that Mordecai might the Vers. 14.next day be hanged upon it, and this was prepared accordingly. So Haman was let goe on in his malice, till it came to the highest, and Mordecai let come even to the pits brink, so that there was but one might betwixt him and a shamefull death, and then opportunely God strook in by his providence and saved him, Note. and confounded the other, as the six and seventh Chapters sheweth: and thus let every godly person comfort himselfe against the practices of the malicious, when yet he seeth not how he may possibly escape, for God seeth, and let the proud and malicious feare, that when all things succeed according to their hearts desire, for the effecting of their malicious ends, the mischiefe which they plot against others, shall fall upon their own pates sodainly.

The gallows was made so high, sayth Lyra to put Mordecai to the more shame, when he should be hanged upon it to be seen by the more all about.Lyra.

Mystically, the Queens inviting the King to a banket, prefigured the Churches The Mystery.communicating with the King of Kings in the Lords Supper, unto which Haman also comming prefigured Julian the Apostate, who was at the first a Christian, but he had a false heart towards Christians who are the people of God, and persecuted them all, in particular, his spleen was most against Basilius a Bishop, that would not obey his sacrilegious commands, in so much as that he threatned at his return from fighting against the Persians to destroy his City and people, but God by cutting him off first prevented it.

CHAP. VI.

IN the night before the second feasting day in the morning, whereof Mordecai should have been hanged, God would not give Ahashuerosh any sleepe. Wherefore as a means to bring him into a sleep he would have the Annals read unto him, wherein the notable things happening in every Kings reigne were set down, p. 66and it was read to that which was recorded touching Mordecai, Chap. 2. 23. and this specially, as tending to the comfort of his faithfull servant, God would have read and marked by the King at this time, not suffering any sleep to come upon him till the morning. And having asked and heard, that nothing had been done to Mordecai in way of recompence for that his good service, he studied a while with himselfe, what he should doe for him. Then Haman comming into the inner Court, the King calls for him, and after some consultation about the honour to be done to him, whom the King would honour, he streightly charged him to doe it to Mordecai. And he having done it, with an heavie heart went home, sorrowing and ashamed, which is shewed in saying, with his head covered. And then both his Counsellours and wife and all could read his destiny, that if Mordecai, before whom he had begun to fall, were a Jew, he should by his means be brought to utter ruine.

Touching Mordecai not hitherto rewarded, Lyra sayth, that he was upon that occasion brought into the Court to wait for a reward, but it being now six years Lyra.since, he had none. But this is contrary to the Text, Chap. 2. where it is said, that he sat at the Kings gate, before that he discovered the treason against the King, wherefore it is not to be thought that he waited there that he might be rewarded, but to be neare unto the Queen, that he might heare of her, and shee of him, and have directions from him from time to time, what to doe for the best, and that his exaltation came unexpectedly.

The time of the night wearing away, and the day comming on, whilst it was read unto him, and he talked with those about him touching Mordecai, Haman Vers. 4.commeth to the Court early, but to no good for himselfe, according to the proverb, Early up and never the nearer. At that instant, sayth Josephus, the King asked his servants attending about him, what time of day it was, and they telling him that Iosephus.it was day light, he bad one see, which of his Counsellours was come, for hee thought long to advise with him about the rewarding of Mordecai: for as the same Author also sayth, in reading some notable acts done by some others, had been recited before, and how each one was rewarded, but touching Mordecai, nothing was recorded to have been done for him, which made the King to aske about it, And in that the Courtiers about him answered nothing, but plainly, he had no reward, whereby the King might bethink himselfe of some way of remuneration. It may well be noted, as a singular providence of God, seeing Courtiers commonly envie the preferment of one another, as thinking it prejudiciall Note. to their own, that none spake a word against him, as a Jew, and most undutifull to Prince Haman, so contrary to the Kings charge, which might have been a bar to him, to keep him from preferment.

To the King asking about his Counsellours, it was answered, that Haman was come, and therefore when he had commanded him to be called in, he asked, Vers. 5.what should be done to the man whom the King would honour. He answered, that he should be clad with royall robes, he should have the Crown set upon his Vers. 6, 7, 8.head, and ride upon the Kings own horse, &c. thinking nothing lesse, then that the King would honour Mordecai, his enemy, yea, presuming, that this should be done to himselfe, as being in greatest favour. But now it falling out contrary, and the King giving him so great a charge to doe it presently to Mordecai, without failing in any thing, he was so stricken, that without replying a word, he went and did as the King had commanded. But as Josephus hath it, when he came to Mordecai clad in sackcloth, with a purple robe, Crown, and the Kings horse, bidding him to put off his sackcloth, and to put on that robe and Crown, he thinking that he mocked him, answered with indignation, Thou most wicked man, doest thou thus insult over the miserable, but when he had told him that indeed it was the Kings pleasure that it should thus be done to him, he put them on, and being mounted upon the horse, he rod through the City, Haman proclaiming before him, Thus shall it be done to the man whom the King will honour. And it was the highest honour indeed that could be done to a man in this world, who was a subject, as Haman knew well enough, and therefore his ambition carryed him on unto it, although in his seeking it, he miserably failed. Hereby sayth Lyra, he p. 67Lyra.shewed, that he aspired after the Kingdom, because none else but the King, can have the Kings Crown put upon his head. Wherefore the King also, in answering to the things by him propounded, said, take the robe and the horse, as thou hast said, but of the Crown he makes no mention, it being hereby intimated, that he would honour no man so, no more then in setting him in his Throne, whereas, Chap. 8. 15. it is sayd, that Mordecai come forth wearing a Crown of gold, that was another which a Prince might weare, but not the Kngs Crown.

Haman having done to Mordecai as the King commanded, he returned to the Vers. 12.Kings gate, but Haman with his head covered to his own house, as being now ashamed to look any body in the face. For he had done that which vexed him extreamly, yet durst he doe no otherwise, in such a we had those great Kings, the greatest of their subjects. What Mordecai did with his royall robes and horse after this it is not said, but onelyonly that he returned to his old place, and as some thinke, to his old habit again, but it is rather probable, that he now left that off, being full of hope, that as God had heard his Prayers to bring him out of danger, and to high honour, so he should now be able to help his brethren the Jews out of theirs also. For the ornaments and the Kings horse no doubt, but that he which brought them for Mordecai his use, took order to have them restored again. Haman being come home so full of shame, found little comfortthere, for his Vers. 13.friends and wife hearing what had been done, sayd, that if Mordecas before whom he had begun to fall, were of the bloud of the Jews, he should fall yet more before Lyra.him. We need not here with the Hebrew glosse, cited by Lyra, devise this as a reason, why they sayd so, viz. because they had read in the History of the Jews, which they had in the Persian tongue, that God promised Abraham, that his seed should be as the stars of heaven, and another time sayd, that they should be as the dust of the earth, so that they hence gathered, that when they were not brought to nothing as the dust, they should be most highly exalted as the stars, for any man in reason could not but conjecture so much as they sayd, all the premises considered, and haply they spake herein by an instinct of the Spirit, as Balaam had done for his greater terrour, before he came actually to suffer the greatest extremity, unlesse with some we shall imagine, these his friends to have been Wizzards, with whom he used to consult, and into whose mouth the devill put this answer, for this is not improbable, seeing some such were before used by him to cast lots to finde out a luckie day.

Whilst they were thus talking, the Eunuchs came and hastened Haman to Vers. 14.Esters feast, in Hebrew, They hastened to make him goe, which implyeth, that he delayed, and would gladly have been excused, as fearing now that it would be a fatall feast to him.

Mystically, Ahashuerosh his not sleeping, prefigured the Lords not sleeping any The Mystery.longer, as now he may seem to doe, because hee raiseth not up himselfe yet to reward the righteous, and to punish all the wicked. But the time shall come when he will not sleep thus, but a wake and remember the fidelity of the righteous, and honour them with robes and crowns of glory, making them to ride upon the heavens, as a most royall horse, and that publikely in the view of the world, and then every Haman, that is, wicked man, shall be put to confusion for ever.

CHAP. VII.

THe King and Haman being come the second day to Esters feast, he asked Vers. 1, 2. Vers. 3.again what her petition was. Then shee declareth that it was for her life, and the life of her people, being ready otherwise all to perish, and that vvas by the cruell Decree sent out in the Kings name by Haman into all parts of the Empire, seeing all the Jevvs vvere thereby to be destroyed, vvithout excepting any, and so the Queen her selfe vvas also in danger, for so much as shee vvas a Jevv.

Then shee amplifieth her Petition, by saying, that if they had been sold for servants Vers. 4.and hand-maids shee vvould have been silent, because the enemy meditated p. 68nothing to the damage of the King, the vulgar Latine, but now he is our enemy, whose cruelty redounds to the King, the meaning is, that she and her people would have patiently endured any abasement, if the Decree sent out had been to no other end, but that they should have been made bond slaves, money comming into the Kings coffers for them, that so he might not have been put to losse, as he must needs be by their dectruction, whereby so many thousand of his subjects must perish at once, and so much Tribute which was now yearly received from these be extinguished, and he must lose his dear wife, and faithfull subject Mordecai, by whose care he had once been preserved. But now if they were thus taken away, what could be expected next but the losse of his own life and Kingdom also, by this enemies treachery, that he might attain unto it. So that Esters petition when she came to utter it, could not but greatly affect the King, to stir up his wrath against him that attempted this, whatsoever, and how dear soever unto him he was. And according to this exposition, the King declareth the foulnesse of Hamans attempt, in his letters written to reverse the former, Chap. 16. 11, 12, 13, 14. that he thought thus to destroy Mordecai that saved him, and therefore was most dear unto him, and his beloved and innocent Queen, and to take his life away also, and to translate his Kingdom to the Macedonians, according to his styling of him, Haman the Macedonian, Ver. 10.

R. Solomon yet expounds this otherwise, as Lyra sheweth, but rejects it, viz. Lyra.he meditated nothing which stood with the profit of the King, but against it, because if the Jews had been appointed by him to be sold, much treasure would have thus come in to the King, or if they had been made to work as servants for him, great profit might hence have redounded to him, as did somtimes to Pharoah, when by such means he had diverse strong Cities built him, but by the utter destruction of them none at all.

The King hearing the Queens complaint, enquired with all earnestnesse who this was, she answered, wicked Haman, he was presently confounded, and was Vers. 5.no more able to look either King or Queen in the face.

And because the King could not endure to look upon him any more, as is most Vers. 7.probable he went out into the garden in a great chafe, but by and by he returning again, and finding Haman upon the bed where the Queen fate, laying hold upon Vers. 8.her with suppliant hands to move her to merciemercy, his wrath being now so great that he constured all things to the worst, he challenged him for going about to force her, and immediatly his face was covered, as some say, the manner was, when the King of Persia was most highly offended, that he would not look upon such a man any more, but would have him counted unworthy to look upon him, his face was covered, and this was a certain forerunner of being put to a shamefull death.

The King then being told of the Gallows prepared by him for Mordecai, commanded Vers. 9.that he should be hanged thereon, that is, not unto death onelyonly, but being fixed to it with nails, to abide there to his greater ignominy, to expresse which, the Septuagint renders it, let him be crucified, and so the curse of Darius, Ezra 6. 11. Let the timber of his house be taken, and lot him be hanged by crucifying upon it, was in Haman fulfilled now, and soon after in his sons, see also what the King sayth of crucifying him, Chap. 8. 7.

When the Queen petitioned against Haman, shee knew nothing of this Gallows, but it is to be noted, how that for the greater confusion of the wicked, vvhen Note. the time of their judgement commeth for one horrible sin, God vvill have more brought to light, that they may the more condignly be destroyed. For this did not a little aggravate his sinne, vvhichwhich vvas brought to light by an Eunuch standing by, that he had prepared to hang up Mordecai to the reproach of the King, to whom he had shewen so great fidelity to the saving of his life, and that at the time when the King would consult what honour to doe unto him therefore. And upon this followed another, as it was taken, his attempting the oppression of the Queen, and that in the Kings own house, before his face.

Mysticallly; by Hamans comming with the King to the feast, we may understand The Mystery.the wicked communicating with the Lord in the Eucharist, but it is to their p. 69own judgement and damnation. Hamans petitioning to the Queen upbraided, as an oppression of her, shewed that the petitions of the wicked suing for merciemercy at the last day, shall be so far from prevailing, as that they shall be taken for oppressions, the great Judge being hereby provoked to wrath the more.

CHAP. VIII.

IN that day Ahashuerosh gave to Ester the house of Haman, as being forfeited Vers. 1.to him by his heynous crimes, that is, all his estate, as it is commonly understood, Josephus sayth, all his substance, and shee set Mordecai over it, and when shee had made known that he was her uncles sonne, to the King, he would have him enter in to stand before him, as one of his most honourable Counsellours, yea, and preferred him to be the chiefe of them all, as he had done Haman, in token whereof he committed his Ring, wherewith his letters used to be sealed, unto him, as he had formerly done to Haman, but now had caused it to be taken away again for the great wickednesse which he found in him, and so Mordecai that sate before at the Kings gate, as one of his Guard, as some think, was suddainly advanced to be Keeper of the Kings Seal, that is, Lord Chancellourof all the Empire, and so the second to the King, and chief Ruler over the Queens estate. Thus light somtimes breaks out of darknesse, the highest honour succeedeth the greatest Note. debasement and misery, for the comfort and confirmation of all Gods faithfull servants, with whom it shall be done likewise in the end, whereof not onelyonly Mordecai, but also, Joseph, Job, David, &c. have been made examples unto us.

Haman being now hanged, and Mordecai advanced, Ester falling down before Vers. 3.the King with tears, he reached out his golden Scepter again unto her, and then shee petitioned, that the Letters written by Haman might be reversed, by other Letters sealed with the Kings Seal, that her people the Jews in all parts of the Empire, might thus be delivered out of danger, which was immediately granted, and so Letters were written, that the former Letters sent out by the device of wicked Haman should not stand, and because, as Pellican sayth, it might be supposed, that Pellican.some being most infest enemies of the Jews, would notwithstanding these, beare themselves upon the former, and so rise in Arms to destroy the Jews at the day appointed, authority was by these letters given unto the Jews, to assemble together and uniting their forces to destroy such enemies. For it could not be, but that they being a peculiar people, divers from all others, must needs have much hatred amongst Idolaters, that gaped after an opportunity of destroying them and their Religion, when they dwelt in other Kingdoms, as well as they had in times past, when they abode yet in their own.

And these Letters of reverse were written in the third monethmonth called Sinan, the Vers. 9.23 day, and so sent abroad with all speed throughout the Empire in their severall languages, that all might understand them: so that from the writing of the former Letters unto the time of the writing of these had passed two moneths and ten days, wherein Haman triumphed and the Iews mourned, but now contrariwise, Haman being cut off, his wife, children, friends and all that in their hearts consented to his wicked plot mourned, and the Jews rejoyced. If it be here demanded, why the sending out of these Letters was so long deferred? It may be conceived, that after the power obtained, and Mordecai his exaltation, no more haste was made, because there was time enough before the day appointed in the first Letters for execution, viz. nine moneths.

But how could this new Decree be safely published now, seeing the enemies of the Jews were many, and it might be feared, that upon the hearing of it they might prevent that day, and rise up against the Ievvs and kill them up before.

Sol. I vvill not ansvver to this vvith some, that either they vvere immediately upon the comming out of these Letters, taken and put by the Magistrates in safe custody against that day, or that these Letters vvent secretly into every place, none knovving of them, but the Ievvs and Magistrates in every place. For ver. 11. p. 70it is sayd, that they should destroy all their enemies that invaded them upon that day, wherefore they were not before in hold neither could they, because they were not known till that time. And Vers. 17. Many of the people of the Land turned Jews, because the fear of the Jews was upon them, therefore they knew what Decree was sent out against the Jews enemies. The true answer then is, that God, by whose power this was brought about, wrought in their hearts, that they durst not stir till the day appointed, and the meanes whereby he thus contamed them, was the Kings authority, whereby one day was set, which they durst not transgresse for feare of the King, beyond whose decrees not one durst gee, see ver. 8. and because the Jewish Nation was so magnified in Mordecai, they feared to doe any thing against it, and because the Magistrates also every where tooke their part, Chap. 9. 2, 3. But yet it is to be thought, that many who were blinded with malice against the Jews, cared not for taking notice of these last Letters, and that they who went out with them were not so much directed to give all men notice, as the Jews in particular and their well willers, whom it most concerned to know it. But how can it be justified, that without any legall proceeding so many should be slain by their fellow subjects of the same Kingdom, and that not onelyonly men, but their wives and children, as vers. 11. amongst whom some doubtlesse were innocent? Vers. 5.Sol. For slaying them without proceeding by Law, it was but as naturall reason bids any man to doe, when the supreme power especially giveth leave, Vim vi repellere, to kill him, that would kill him. And for wives and children, seeing Gods hand was both in the motion, making for this, and executing the judgement. The justice thereof is not to be questioned, but he is to be looked at, that formerly would have all destroyed both male and female in Canaan, and destroyed them together in Egypt by his stupendious judgements.

Then Mordecai went forth attyred with silkes, and a Crown of gold, and great joy was in the City, that is, amongst the Jews, vers. 16. and likewise in every Province, Vers. 15.Vers. 17. they that for feare turned Jews, did it by turning to their Religion, and becomming Proselytes.

Mystically, Hamans house is given to Ester, when Christians possesse those Countries which the Gentiles formerly possessed, and Mordecai commeth to stand The Mystery.in the presence of the King, when faithfull souls departing hence, attain places in the Kingdome of heaven. Mordecai is set over Esters house, when the righteous are exalted in the Church, and Ester falleth down before the King, when the faithfull pray importunately for the deliverance of her brethren out of danger in time of persecution, as prayers were made by the Church for Peter when he was in Prison. Mordecai commeth forth in glorious apparell, when the Governours of the Church shine in vertue, and at the exaltation of such, all the people of God rejoyce.

CHAP. IX.

THe thirteenth day of the monethmonth Adar being come, the Iews did execution upon their enemies in all parts, neither durst any of them resist, seeing the very Vers. 1.Rulers in every place honoured the Iews, and so did not hinder but further them herein, through that a we in which they stood of Mordecai, who was so great Vers. 2, 3.and so famous. Wherefore, whilst thousands of their enemies were destroyed by their hands, not one of them perished.

The number of them which were slain in Shushan onelyonly were 500 besides the ten sonnes of Haman here named. But seeing it is sayd, Chap. 16. 18. that Heman Vers. 6.and all his family vvas hanged, vvhen the second Decree for the Ievvs vvent out: Hovv could they be slain novv? Some labour to reconcile it by saying, that all the rest vvere then hanged, both sonnes, and daughters, and vvife, but these ten Sallianus.vvere kept in prison to be novv executed, but hovv good a recorcilement this is, let the Reader judge, all his family vvas hanged, and yet ten sonnes of his, vvho, most probably vvere the greatest part, not, and the rest hanged, vvithout any order before taken, but these not, till Ester had desired it in particular, after their p. 71death, ver. 13. The truth is, that this and other errours, occurring in those Chapters added evince, that they were not written by the inspiration of the Spirit, but by some inconsiderate man, that had not such a care to write onelyonly the truth, and therefore neither they nor any other Apochryphalls are sufficient for to ground our faith upon.

It is further here recorded, as a thing worth the noting, that when the Jews Vers. 9.had slain their enemies, they laid not their hands upon the prey, as they were allowed to doe, Chap. 8. 11. But they refrained, lest it should be thought, that they slew them not out of zeale for Gods glory (that his power might be magnified, who appeared hereby able to bring it thus about, that the day appointed for their destruction, was turned into a day of their destroying their enemies in so great numbers) but out of a greedy desire of inriching themselves with their spoils. Thus Lyra, but whereas he also addeth, and lest the King should be offended, if Lyra.they should have taken the spoils to themselves, that ought to have gone into the Kings Treasury, as confiscated goods, it standeth not with reason, sith there could be no danger of such offence taking, considering his free grant made unto them, and the like may be sayd to that other reason yielded by Junius, because they remembred Iunius.the Law, that children shall not beare the iniquity of their fathers, for this is in case that the destroying of them be not particularly enjoyned, as in the case of Achan, the Canaanites, and in this present case, Chap. 8. 11.

This destruction being made of the Jews enemies, upon the 13 day of the monethmonth Adar, the number of them that were slain in Shushan was indeed brought to the King, then he telling his Queen Ester, that 500 men, had been slain that Vers. 10, 11.day in Shushan onelyonly, and also Hamans ten sonnes, asked her, what shee desired more, then shee petitioned that the Iews might doe the next day as they had done that day, and that Hamans sonne, might be hanged up, which was done accordingly, and so there fell in the City of Shushan 300 more upon the 14 day. Hamans ten sonnes most probably were of the same malicious spirit against the Iews with their wicked father, and were counsellours also of evill things against them, and therfore the Queen would have the same disgrace done unto them after they were dead. The Hebrews, as Lyra hath it, in their Cedar Olam, say, that that Lyra.Hamans sonnes were thus used, because they were of the counsell of the Samaritans, who hindered the building of the Temple in the dayes of Cyrus his sonne, whom they will have to be this Ahashuerus, because he is thus called, Ester 4. but because he reigned onelyonly eight or nine years, and we have already heard in this book, of the 13 yeare of this King, that is, a manifest errour. They were not then hanged up for such counsell giving, but because their father had been the most notorious enemy of the Iews, to make the punishment of his family above all others the most notable. But was not this a most bloudy minde in Ester, to desire that another day should be spent in killing and slaying? Sol. Haply shee was informed that many remained still of the Iews enemies in that City, who would yet seeke to be revenged for the first dayes bloudshed, and had spoken some threatning words to that effect, wherefore that the work of destroying their enemies might not be left imperfect, shee petitioned thus the second time. Moreover, as Pellican sayth, Pellican.man is not so much to be looked at herein, as God whose judgements are always just, though somtimes secret. He moved both the King to make a second offer to Ester, and her to request this, for the greater confusion of the Iews wicked enemies, in the place, where by the instigation of Haman and his sonnes, they had most probably carryed themselves most insolently against them.

The slaughter made in Shushan in two dayes being thus distinctly recorded, Vers. 15.the History now proceedeth to shew, that in other parts of the Empire there were slain 75000, but no prey taken in any place, and that all upon one day, viz. the 13 of Adar, and so upon the 14, they in those parts kept a day of feasting and rejoycing, but they in Shushan upon the 15 day, because they were busied in slaying their enemies both upon the 13 and 14 dayes.

The festivall being once voluntarily kept by all the Iews in all parts, Mordecai Vers. 19.wrote it, and other things contained in this History, in a book, and sent it to the Iews dispersed every where, enjoyning them to keepe the 14 and 15 of the monethmonth p. 72Adar from year to year, perpetually as dayes of feasting and rejoycing, that the miraculous deliverance which God had wrought for them might never be forgotten. And hereupon Expositours generally gather, that Mordecai wrote this book of Ester, and not shee, although it be called by her name, for it is thus called, onelyonly, because shee is the chiefe subject of this book.

According to Mordecai his writing, the Jews bound themselves and their children Vers. 26.for ever to keepe the feast of Purim from year to year, and also all that were of their Religion. But because no mention is here made of any thanksgiving that should then be used, or commemoration made of the deliyerance by reading this History, or exhortation to trust in God in all times of streights, from the experience at this time had of his goodnesse, but onelyonly of feasting and joy. Pellican thinketh, Pellican.that from hence to the end, what is written, came from the pen of some other man, who was not guided by the Spirit of God, but wrote after the manner of men. But to hold thus, touching any part of Canonicall Scripture, is of dangerous consequence, seeing by the like reason, when any passage misliketh us, we may say, this came not from the Spirit of God, and so all shall be made subject to mens cavils. And we have a more sure word to trust unto, which sayth, That all Scripture 2 Tim. 3. 16.2 Tim 3:16is of divine inspiration, and the exception taken to this is very weake, for even feasts ordained by God, are many of them not set forth with such circumstances of reading and exhortation as he speaketh of, it being presumed that at all such times the piety in Gods people will stir them to these things, as where unto they are obliged, upon all opportunities offered.

After the writing sent by Mordecai, a second Epistle for further confirmation Vers. 28.was also sent both by Ester and Mordecai, and this was done, as the Hebrew Chronicle sayth, a yeare after the first, and hereby they were required, not onelyonly to keepe a festivall, but before it always upon the 13 day, a fast with weeping and crying, as they had done before their deliverance. And this seemeth not to be without ground in this second Epistle, because ver. 30, 31. it is sayd, that the Iews took upon them to keepe the Purim dayes with joy, and to observe and keepe Vers. 30, 31.fastings and crying before them, and that this might never be forgotten, it was written in a book, vers. 32. Yet in the dayes of the Machabees, the 13 used before to fasting, was turned upon a new occasion into a day of feasting also. And some 2 Machab. 15. 37.write, that in times long after, the Iews used upon the dayes of Purim, when this History was read, to make noises with voyces and knockings, as being moved with great indignation at the hearing of Hamans attempts, and then to take up a crosse, representing that whereupon Human was hanged, and after they had some time carryed it about, to burn it. And not much unlike unto this, had they a custome since the crucifying of our Lord, to carry about and burne a crosse in despight of him and his Christians, as may begathered by the Decree of Arcadius, and Honorius Emperours. Let the Governours of Provinces forbid the Iews using Cod. de Iudaeis & coelicolis.to carry about a cross, and burning it in remembrance of Hamans punishment, to the contempt of Christ and Christians, so to doe any more, or to mingle any thing of ours with their rites, or else they shall not be permitted as hitherto they have been.

Mystically, by the execution done upon the Iews enemies, understand the destruction The Mystery.of all the wicked at the last day, for which there shall be perpetuall joy and gladnesse in heaven, as is further expresed, Revel. 19.

CHAP. X.

AFter this Ahashuerosh laid a Tribute upon the Countrey and Isles of the Sea. Vers. 1.This is thought generally by Expositours, to have been done to make preparation against Greece, the parts whereof having a long time held peace one with another, began now to be formidable to the Persian King. But the Iews, as Junius conjectureth, were free from this tribute, because Herodotus writing Iunius.of it sayth, that a Countrey neare unto Arabia was exempt herefrom.

As for Mordecai, as his preferment was great so he continued in it, being always p. 73Vers. 3.dear to the King, and highly esteemed of amongst the Jews, as he was well worthy, for his constant indeavouring to procure good to all his seed, that is, to all his Nation.

The six Chapters added were made, as Lyra thinketh, by Josephus, or some other cloquent man, who could easily devise both the forme of a Decree, first against the Jews, and then for them, and with more words set forth the history of the manner of Esters going in to the King, feigning many things of his own, as also Hieron. Prolog. in Est.Jerom speaketh. To leave them therefore, as also the other Books of Ezra or Esaras, wee may conclude this Booke with the mystery in Mordecay and Ester. 1 In his refusing to worship Haman, was preflgured, Christs refusing to worship The Mystery of Mordecaithe Devill. 2 Mordecai discovered the two Eunuchs, who probably were set on by Haman that he might get the Empire, and so they were hanged, but Haman still survived to increase his malice, in like manner, Christ by his Doctrine discovered the machinations of the world and the flesh against his Kingdom, so that they cannot destroy it, but are mortified to all the truly godly, the Devill yet, as Haman surviving, to practise against it. 3 Mordecai was honoured by his most deadly enemie, so Christ by the Devill, when he cryed out, I know thee who thou art, &c. 4 Mordecai was advanced, and Haman put down, when he laboured to hang Mordecai, so the Devill that was honoured formerly in Idols with divine honour, as Haman with kingly, after he had conspired the death of Christ by crucifying, soon fell with his Idolatry by vertue of the Gospel, and was made contemptible to all men, and Christ became in all places honourable. 5 Mordecai receiveth the Kings Scale, and power to reverse Hamans Letters, by writing others instead thereof, so Christ put out the hand-writing that was against his people, and fastened it to his crosse. 6 Mordecai was arrayed in shining silks, Col. 2. 14.Col 2:14and with a Crown of gold, so Christ his garments shone upon the Mount, and he was crowned as the great Kings sonne, when the voyce came from heaven saying, This is my beloved sonne. 7 Mordecai instituted a feast in remembrance of this deliverance, so Christ, the holy Communion.1 Pet. 1. 17.1 Pet 1:17

Now touching Ester, that which the Jesuites apply in her to the Virgin Mary, may well be applyed to the Church, as being in the Church most true, but in the Virgin Mary, suppositious, onelyonly without all ground for the most part. 1 Ester obeyed Mordecai as her father, so the Church Christ even after so high an exaltation to be wife unto the great King of heaven. 2 Ester was chosen of God to confound Haman, and to succour the poore Jews ready to perish, so the Church by prayer. 3 A great Feast was made at the marriage of Ester, and tributes were remitted, so at the conversion of the Gentiles, there was a great Feast of joy, all mens sins who were true beleevers, being forgiven them. 4 The King loved Ester so, that he bid her aske what she would, once, twice, thrice, so Christ loveth his Church, that he biddeth, Aske and yee shall have, 2 Seeke and yee shall finde, 3 Knock and it shall be opened to you. 5 Ester obtained such favour with the King, that when he was terrible to all others, yet he courteously received her approaching, so God being terrible to the Jews, and to all the wicked in his judgements, yet to the Church of the godly he is kinde and meeke. 6 Ester wrote together with Mordecai, to stir up to praise God, and keepe a remembrance of his goodnesse, so the Church seconds the charge given to all Gods people, always to remember the passions of Christ, by celebrating the most holy Feast of the Eucharist for ever.