Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 3 · Chapter 1
CHAP. I. Verſe 1. Now it came to paſſe in the dayes of Ahaſhuerus]
THis Book is in the Hebrew called Eſther: becauſe ſhe is a chief party therein mentioned and memorized. The Rabbines call it Megillath Eſther, that is, the volume of Eſther; and further tell us that there be five ſuch volume of Scripture-books; viz. Solomons Song, Ruth, Lamentations, Eccleſiaſtes, and this of Eſther: which they uſe to read all over in their Synagogues, at five ſeveral times of the year. 1. Solomons Song, at the Paſſeover; in remembrance of their once-deliverance out of Egypt, and their future ſalvation by the Meſſiah. 2. Ruth at Pentecoſt; becauſe therein is ſet down the Genealogy of David their firſt King. 3. The Lamentations of Jeremy on the ninth day of the fifth monethmonth (that is, of July;) in regard of the Babyloniſh captivity, and ruine of the Temple. 4. Eccleſiaſtes, at the feaſt of Tabernacles; in a thankful remembrance of the Divine Providence aſſerted in that Book; and exerciſed over them in a ſpecial manner, when they wandred in the wilderneſſe. 5. Laſtly, this of Eſther, on the fourteenth and fifteenth dayes of the monethmonth Adar or February: and as oft as they hear mention of Haman, they do, even to this day,R. Abraham Hiſpanus tognom. foreign. with their fiſts and hammers beat upon the benches and boards, as if they did beat upon Hamans head. They tell us that this Book was written by Mordecai himſelf, and eye-witneſſe and a maine party, according to chap. 9.20. and have ever reckoned it among the Chetubin or Hagiographa, that is, the Books of holy Scripture. Indeed, becauſe they finde not the name of God or Lord in this whole Book, they have a cuſtome to caſt it to the ground before they read it. But they need not: for as the Ancient Heathens uſed to write upon their books foreign, God, God, ſo might the Jews upon this;Pauſan. there being no where in Scripture found more remarkable paſſages and acts of Gods immediate providence for his calamitous people, then in this. Surely (ſaith a great Divine) like as a man by a chaine made up of ſeveral linkes, ſome of Gold, others of Silver, ſome of Braſſe, Iron, or Tin, may be drawn out of a pit: ſo (it may here be ſeen that) the Lord by the concurrence of ſeveral ſubordinate things which have no manner of dependance or natural coincidence among themſelves, hath wonderfully wrought the deliverance of his Church; that it might appear to be the work of his own hand.
In the dayes of Ahaſhuerus] That is of Xerxes, the terrour of Greece, called Ahaſhueroſh, that is, an hereditary Prince, begotten by King Darius, and borne of a Kings daughter, viz. Atoſſa, daughter to Cyrus, and heir of the Kingdome by lineal deſcent. Such an hereditary Prince was our Henry the eighth.Vide Scalig. de Emond. temp. lib. 6. Herod. 1. 7. & 9. Fevardent. Ill loc. Greek Authors alſo call Xerxes, Oxyares, and his wife Ameſtris, which ſeemeth to be the ſame with Eſther, who is called Ameſtris by a like compoſition, ſaith an Interpreter, as Hamans father was called Ham-Adata, an honourable addition to a name among the Perſians.
This is Ahaſhuerus which reigned from India even unto Aethiopia] Viz. Incluſivè, ut loquuntur. This muſt needs be Xerxes; for he ſubdued Ethiopia, and thereupon made this great feaſt. He was Lord, we ſee, of a very great part of the habitable world; s is now the great Turk, not inferiour in greatneſſe and ſtrength, to the mightieſt Monarchs that ever yet were upon the face of the earth. No part of the world is left untouched by him but America onelyonly;Turk. Hiſt. 132 not more fortunate, ſaith one, with her rich mines, then in that ſhe is ſo farre from ſo great and dangerous an enemy. Nevertheleſſe of all this greatneſſe (belluine rather then genuine) what ſaith Luther? Turcicum imperium quantum quantum eſt, &c. The Turkiſh Empire in its utmoſt extent, is but a cruſt caſt to his dogs, by the great houſe-keeper of the world. The inheritance he reſerves for his children: who though held here to ſtrait allowance, yet are far dearer to him then the worlds greateſt darlings; as the poor captive Jewes were, then this great Emperour. Thoſe that ſeek a myſterie in this hiſtory tell us, that Ahaſhueroſh typically repreſenteth God the Father ſoveraigning over all Kingdomes and creatures on earth; chuſing ſome to be heires of heaven, and purifying them for that purpoſe. Mardochai (ſignifying bitter, and contrite) ſetteth forth Chriſt, ſay they, broken for our ſinnes, and ſuffering the bitter wrath of God. Eſther (being the ſame with Alma, a pure Virgin, ſecreted and ſecured from defilement) is a lively image of the Church, unſpotted of the world, and provided for by her Mordecai. Eſay 7.14.The diſdainful Vaſhti (taking her name from Shatha, to drink) is a fit effigies of the world, proud and luxurious, and therefore excluded heaven. Haman (ſignifying a tumultuous and obſtreperous perſon) repreſents the Devil, reſtleſſe and rageful, but to his own utter ruine, &c. Theſe are pretty things, but not ſo proper. The Popiſh Commentatours are full of them.
Over an hundred and ſeven and twenty Provinces] Seven more then were in Darius the Mede his time, Dan. 6.1. Monarchs will be ſtill adding; and although a man were Monarch of the whole world; yea, had the command of Moone, and Stars, yet would he ſtill be peeping beyond them for more, more. Herodotus reckons up ſundry ſatrapies under the King of Perſia, out of which he received, yearly, fourteene thouſand five hundred and threeſcore Euboian talents: ſo that this Monarchy is fitely compared (in Daniel) to the ſilver breaſt and armes in Nebuchadnezzars image.
Verſe 2. When the King Ahaſhuerus ſate on the throne] Having peace with all men, being quiet and ſecure; though this laſted not long; for he was ſhamefully fo…led by the Grecians (againſt whom he led an Army of two millions of men) and forced to flie back againe over Helleſpont, in a poor fiſhers-boat; which being over-burdened, had ſunk all, if the Perſians by the caſting away themſelves had not ſaved the life of their King. Omnia ſunt hominum tenui pondentia file, &c.
Which was in Suſan the Palace] See Nehem. 1.1. Ptolomy, Strabe, and Pliny tell us, that in this City (ſcituate upon the river Choaſpes) was that famous Palace of Cyrus, which was adorned with marble walls,P…ol. l. 6 c. 3. Strab. lib. 15. Plin. l. 6. c. 27. Herod. l. 5. Athen. l. 12. c. 3 golden pillars, and great ſtore of precious ſtones; ſhining as ſo many ſtars from the roofe and ſides of it, to the dazling of the eyes of the beholders. Here it was, likely, that the Kings of Perſia ſate to hear cauſes under a vine of gold, ſet with ſmaragds; as with ſo many cluſters of grapes.
Verſe 3. In the third year of his reigne he made a feaſt] Such a feaſt, as that all other feaſts were but hunger to it; whether we regard the number of gueſts, the largeneſſe of preparation, or the continuance of time: Yet it had an end. But ſo hath not the feaſt of a good conſcience. Prov. 15.15. See the Note there.
Ʋnto all his Princes and his ſervants] To gratifie them for their former valour and victory; and to enflame them to a new expedition, viz. againſt Greece; for the conqueſt whereof he was now addreſſing himſelf: As alſo that his glory and wealth appearing herein might make them all the more willing to live in ſubjection to him, ſo royal and munificent a Prince.
The power of Perſia] Or to the army of Perſia and Media.
The Nobles] Satrapis, foreign, of which the word Parthemim is made, as ſome think. Others derive it of Perath, quaſi principes Euphrataei, Kimchi Arias.the Princes that were beyond the river Euphrates.
Verſe 4. When he ſhewed the riches of his glorious Kingdome] Or, that he might ſhew, &c. There were other ends of this feaſt, as was before noted; but this is inſtanced by the Holy Ghoſt, to ſet forth the pride and vanity of this great monarch,O curas hominum! ò quantum eſt in rebus inanc! abuſing Gods gifts to his own ambition, and priding himſelf in that wealth which had been gotten by the hard labour of his poor ſubjects; from whom haply his Exactours had received no leſſe ſummes of curſes then of coyne.
And the honour of his excellent majeſty] Atqui virtute, non vanitate acquirenda eſt gloria, Cic de Orat. & de offic.ſaith the Oratour, glory is to be gotten by vertue, and not by theſe, like vanities. Hezekiah ſmarted for his folly in this kinde; Nebuchadnezzar much more. This great Potentate was ſhortly after brought low enough.
Deſinat elatis quiſquam confidere rebus;Claudian.
Magna repentè ruunt, ſumma cadunt ſubitò.
Many dayes, even an hundred and fourſcore dayes] An hundred fourſcore and five dayes, ſaith Joſeph Ben Gorion. So long laſted the firſt feaſt: though Lyra will have it, that ſo long they were in preparing, but the feaſting was not till after theſe dayes expired; and that then both Prince and people were feaſted together ſeven dayes. Of the Sybarites indeed we read, that when they made great feaſts, they invited their women a twelve month before, that they might come the more richly and luxuriouſly attired, and might be the more ſumptuouſly entertained. But the text plainly ſhewes, that Lyra here did delirare, miſſe the meaning: for after that, the Princes, from ſundry parts had been half a year in feaſting.
Verſe 5. The King made a feaſt unto all the people] This was not amiſſe, ſo that care were taken that no irregulares gulares were found amongſt them; for Kings ſhould carry themſelves toward their people as kindly as parents do toward their children,Ariſt. 8. Eth. Plin. Panegyr. foreign. Pſal. 78.70. and ſhepherds toward their ſheep. Are they not therefore called patres patriae, Fathers of their Countrey, and Shepherds of their people? David and Cyrus were taken from the ſheepfolds to feed men.
Both unto great and ſmall] Pell-mell, one with another, to ſhew his liberality; which yet he might better have beſtowed in another way, then in belly-chear, and ſuch openhouſe-keeping to all comers without difference: ſith this is rather prodigality then bounty.
Seven dayes] Too long together to be a feaſting; ſith at ſuch times men are ſo apt to exceed and out-laſt; eating that on earth that they muſt digeſt in hell; and drowning both bodies and ſouls in wine and ſtrong drink, as Richard the third did his brother Clarence in a Butt of Malmſey.
In the court of the garden] In the banquetting-houſe. or ſub dio, in the open aire in the garden, where they had elbow-roome, and all manner of delights, fit to have beene ſeaſoned and allayed with the ſight of a ſepulcher (the Jewes built their Tombs a forehand in their gardens) or elſe of a deaths-head (as was the manner of the Egyptians at their great feaſts) to keep them from ſurfetting.
Verſe 6. Where were white, greene and blew hangings] Rich and royal tapeſtry, ſet forth with variety of colours, pleaſant to the eye.
Faſtened with cords of fine linnen] More precious then ſilk.
And pillars of marble] To bear up the hangings, that the gueſts might the better behold them, and be defended by them from winde, duſt, and heat.
The beds] Whereon they ſate at meat (which was the manner of all thoſe Eaſterne parts) their bodies ſo compoſed, as that the upper part thereof being ſomewhat bent and bowed, the reſt lay along.
Were of gold and ſilver] The bedſteds were. See Amos 6.4. & 2.8. Jer. 23.41.
Ʋpon a pavement of red and blue and white and black marble] Or, porphyry or cryſtal. Haec ſunt quae nos faciunt invitos mori.All very coſtly and ſtately: And theſe are thoſe things that make us deſirous to live longer here, as Charles the fifth told the Duke of Venice; who had ſhewed him his fair Palace richly furniſhed. But what ſaid Nugas the Scythian Prince to certaine Embaſſadours who brought him brave and rich preſents? Will theſe ſave a man from ſickneſſe? Will they ſtave off death? Do not theſe outward gawdes and gayeties carry away the heart from the love and care of better things?Val Max. Chriſtian. Solomon ſaith as much in his ſacred Retractations: and Charles the fifth (who beſides other Territories and Dominions, had twenty eight Kingdomes) voluntarily gave over the Empire as a burden; and curſing his honours in his old age,Mornay. his trophees, riches, royalties, ſaid to them all, Abite hinc, abite longè, Be gone all of you; get you hence. Abi perdita beſtia quae me perdidiſti, as Cornelius Agrippa ſaid on his death-bed,Delrio, Diſq. Mag. to. 3. l. 6. to his familiar Devil, Be packing thou wretched beaſt, that haſt undone me for ever.
Verſe 7. And they gave them drink] Think the ſame of meat alſo: but the whole feaſt hath its denomination in the original from drinking; becauſe at ſuch times they drank freely,Quia in conviviis largiter bibi ſolet. Corn. Nepos in vit. Alcibiad. Xenoph Cyrop. lib 8. Athenaeus. and many times more then did them good. The Perſians are infamous for their intemperancy, though they had Lawes to the contrary: and Xenophon tells us that of old they were otherwiſe. OnelyOnly once a year their King had licence to be drunk; viz. when they ſacrificed to the Sun.
In veſſels of gold] Beſet with precious ſtones (as Joſephus addeth) ad delectationem & ſpectaculum.
The veſſels being diverſe one from another] To ſhew the Kings ſtore of them, that there was not curta ſupellex, but great plenty and variety of diſhes and dainties.
And royal wine] Choice wine, and fit for a Kings palat. Vinum Cos, as they call it merrily at Lovain and Paris, id eſt, coloris, oderis, ſaporis optimi, of the beſt colour, ſmell and taſt.Beehive of Rome. Pref.
In abundance] They ſwam in wine, and the tables did even ſweat with variety of diſhes: quicquid avium volitabat, quicquid piſcium natabat, quicquid ferarum diſcurrebat, &c. to uſe Seneca's expreſſion.
According to the ſtate of the King] For whom it was not unlawful to feaſt, ſo to ſhew his liberality toward his Peeres, and courteſie to his people. But that which was blameworthy in him, was, 1. His vainglory. 2. His prodigality. 3. His miſ-ſpending of time. 4.Merlin. in loc. His neglect of buſineſſe. 5. His contempt of the true God, not once acknowledged by him or his gueſts. Laſtly, their profane mirth and jollity, without the leaſt note of ſanctity or reſpect to Gods glory.
Verſe 8. And the drinking was according to the Law] Preſcribed by the King, and it was but needful, leſt men ſhould make his houſe a ſchoole of intemperancy: and leſt ſhameful ſpewing ſhould be on his glory, Habac. 2.16. And, inaſmuch as of evil manners come good Lawes, it appeareth by this Edict of the King, that the Perſians were now degenerated from their ancient ſobriety and moderation in meats and drinks. So likewiſe were the Cretians when Minos made a Law that men ſhould not drink one to another, foreign, unto drunkenneſſe: And the ſame we may well think of the inhabitants of this Land, when King Edgar made an ordinance for putting pins in cups, to ſtint men how farre they ſhould drink, and that none ſhould quaffe whole ones.
Quinetiam Spartae mos eſt laudabilis ille,
Ʋt bibat arbitrio pocula quiſque ſuo.
None did compell] Domitius the father of Nero ſlew Liberius an honeſt Roman, becauſe he refuſed to drink ſo much as he commanded him.Sue…on. Tiberius for his drunkenneſſe called Caldius Biberius Mero, inſtead of Claudius Tiberius Nero) made Novellus Tricongius Proconſul, for that he could drink three pottles of wine together with one breath. He preferred alſo L. Piſo to the government of the City of Rome, becauſe he could ſit drinking with him continually for two whole dayes and nights together. Lyra upon this text declaimeth againſt this deteſtable healthing and carowſing too too common in all parts of Chriſtendome; and ſaith that it was brought up firſt by the Barbarians in Normandy, who came and depopulated that Countrey. And what a lamentable thing is it that at this day, in ſuch a State as ours, the civil, ſober, and temperate man ſhall be urged, and it may be forced to ſwallow down needleſſe draughts, as a horſe doth a drench, by domineering drunkards. The late good Act againſt drunkenneſſe, if well executed, will be ſome curb to our Roaring-boyes; ſo they will needs be called by a woful Prolepſis, Here for hereafter. Oh that we could perſwade ſuch, as Mahomet did his followers, that in every grape there dwelt a Devil; or, that fire and brimſtone, ſtorme and tempeſt, this ſhall be the portion of the Drunkards cup.
For the King had appointed to all the officers of his houſe] He had appointed, Heb. he had founded or ſtabliſhed it for an inviolable Decree; and officers on purpoſe (Controulers of his houſe) to ſee it executed. John 2.8. we read of a governour of the feaſt. The Jewes had ſuch Officers or Moderatours at their merry-meetings (called the Eyes and Overſeers of the feaſt,) that took care that none ſhould over drink himſelf. The Latines alſo had ſuch,Praeſecti morum. foreign. Gaudentius. Caſaubon. Plautut. calling them Dictatours. The Greeks had their Sympoſiarchs; but among theſe, their power extended no further then to ſee that the feaſters drank ſmall draughts onelyonly at firſt, which by degrees they increaſed till they came to the height of intemperancy. But theſe ſhould have conſidered that which Anacharſis had told them, that the Vine beareth three grapes: The firſt, of pleaſure, the ſecond of drunkenneſſe,Laert. and the third of miſery and miſchief.
That they ſhould do according to every mans pleaſure] Drink what they thought good without ſtint, or force. It is reported of Romulus, that being once invited to ſupper, he drank not much, becauſe he had weighty buſineſſe to do on the morrow after. And when one ſaid unto him, Sir, If all men ſhould drink as you do, wine would be far cheaper: Nay,Nam ego bibi quantum volut. Gell. lib. 11. cap. 14. it would be dearer, ſaid he, if every man ſhould drink as I have done; that is, as much as he pleaſeth to drink.
Verſe 9. Alſo Vaſthi the Queene made a feaſt for the women] Heb. A feaſt, or a compotation of women. This was better yet, then Heliogabalus his Senat of women, with their ordinances correſpondent; as what attire each woman ſhould uſe, how they ſhould take place, when ſalute, &c. The Romans decreed in Senate that no women ſhould drink wine. What Vaſhti's practice was I know not; but, by her name ſhe ſhould be a Meribibula, a wine-bibber, as was noted, verſe 1.
Conveniunt rebus nomina ſaepè ſuis.
Joſephus, and after him Lyra, give her the commendation of a modeſt woman. 'Tis probable ſhe had the Kings conſent to feaſt the women, becauſe it was in the royal houſe: and it added much to the Kings munificence. But then ſhe ſhould have ſubdued her huſband by obeying of him, as Livia (as great an Empreſſe) did Auguſtus. Dio reporteth of her, that being asked how ſhe got ſuch a power over her husband? ſhe anſwered, Multa modeſtiâ, by my much modeſty. It is remarkable in this third feaſt, that, firſt,Dio in Tiberio. the women feaſted within doores, not in the open Court, as their husbands did, and next, apart from the men. Which whether it were of pride, becauſe Vaſhti would keep ſtate by her ſelf; or, of neceſſity, becauſe either the cuſtome of the Countrey, or the Kings jealouſie would not allow her preſence among ſo many of the other ſex, yet ſurely this may condemne (as one well ſaith) our moſt laſcivious mingling of both ſexes together in dancing, and ſuch like meetings; where nothing is more uſual then luſtful looks, filthy ſpeeches, uncleane touches. Apage omnem hanc impudentiam, ſhun all occaſions of ſinne that doth ſo eaſily beſet us. Lot feaſting and drinking wine with his own daughters, fell into the ſin of inceſt. The Iſraelites doing the like with the daughters of Moab, were enſnared, and ſubverted. The dancing damoſel ſo enflamed that old Goat Herod, that like a mad man he ſweareth to give her her deſire to the halfe of his Kingdome. In all mixt meetings of both ſexes, let the husbands eyes be eyes of Adamant, which will turne only to one point; leſt ſome Circe enchant him, having faculty attractive with the Jeat, and retentive with the Adamant. Let the wives alſo be like that Perſian Lady, who being at the marriage of Cyrus, and asked how ſhe liked the Bridegroome? How? ſaith ſhe: I know not; I ſaw no body but my husband.
Verſe 10. On the ſeventh day] Here we have Luxurioſi convivii luctuoſum exitum, a ſad end of a luxurious feaſt. Sin uſually endeth tragically. On the ſix former dayes of the feaſt having farced his body with good chear like a wool-ſack, and inflamed it with wine wherein was exceſſe, he bethinks himſelf of other pleaſures: Vina parant animos Veneri. Ariſtophanes calleth wine the milk of Venus, and fuell of luſt.Ovid. foreign. Ariſt. Lib. 1. de poenit. c. 4. Ambroſe ſaith that luſt is fed with feaſts, nouriſhed with delicacies, kindled with wine, ſet on flame with drunkenneſſe. A belly filled with wine foameth out filthineſſe, ſaith Hierom.
When the heart of the King was merry with wine] The property whereof is to exhilarate the heart of man, as the Scripture ſpeaketh. Pluto calleth wine the mitigater of mans miſery. Euripides ſaith, Qui non hilareſcit bibendo, nihil ſapit. Judg. 9.13. Pſal. 104.15. In Cyclope.But Ahaſuerus his heart was over-merry; the wine was ſo in that the wit was out: drunkenneſſe had bereft this Polyphemus of his eye of right reaſon. This is a vice hateful in all, but in a Ruler moſt of all. See Prov. 31.4. with the Note. What mad work made Alexander the Great many times in his drunkenneſſe, killing thoſe then whom he would afterwards have revived, if he could,Plato. … with his own heart-blood? Therefore it was that the Carthaginians forbade their Magiſtrates all uſe of wine: Solon puniſhed drunkenneſſe in a Ruler with death. And Ferdinand the firſt Emperour of Germany, ſharply reproved the Embaſſadours of the Electours and Princes ſent to an Imperial Diet, for their quaffing and careleſſe performance of their truſt,Vol. Max. Chriſt. 397. ſaying, Abſtinete à maledictâ ebrietate, &c. Abſtaine, for ſhame, from this curſed drunkenneſſe, (which is neither good for body nor ſoul) and look better to your offices.
He commanded Mehuman] Theſe ſhould have adviſed him better (for now drunkenneſſe had robbed him of himſelf, and laid a fool in his roome, wine had over-ſhadowed his wiſdome,Vino ſapientia obumbratur. lib. 23. cap. 1. Lib. 11. Antiq. cap. 6. as Pliny phraſeth it) and not have been ſo ready to execute his unreaſonable and illegal commands. For the Perſians had a Law (Joſephus ſaith) that Matrons ſhould not be ſeen at feaſts among men; though Harlots might. But Kings are never without their Court-Paraſites, who will humour them in any thing, and whoſe ſong is, Mihi placet quicquid Regi placet, That which pleaſeth the King, pleaſeth me, howſoever.
Verſe 11. To bring Vaſthi the Queen before the King] This was their errand, and they went readily about it, (though it beſeemed not their ſtate, as being chief about the King) whether they envyed the Queen, and ſo ſought occaſion againſt her (as the Biſhops did againſt Queen Katharine Parr) or were in the Kings predicament, and therefore deſired fuel to their fire.
With the crown royal] In all her beſt, that neſt of pride, as one calleth it, and incentive of luſt.
To ſhew the Princes and the people her beauty] And thereby to ſhew them all his own imprudence, and impudence: this he would not have done, if ſober, for any good.Herodot. Juſtin. Quid non ebriet as deſignat? Wine is a mocker, and ſtrong drink is raging. Could he not conſider what he had oft read befel Candaules King of the Sardians for ſhewing his fair wife to Gyges in a vain-glorious humour? Knew he not that thoſe wellwhittled Courtiers would eaſily be enflamed with the ſight of ſuch a peerleſſe beauty, and that her gay attire would not make her more comely, then common?
For ſhe was fair to look on] Xenophon teſtifieth of the Perſian and Median women, that they are proper and beautiful beyond all other Nations. Vaſthi, we muſt needs think then,foreign. Aelian. was a choyce beauty: and if ſhe were (as Aſpaſia Mileſia wife to King Cyrus) fair and wiſe, it was no ſmall commendation. But if (as Aurelia Oreſtilla in Salluſt) ſhe had nothing in her praiſeworthy but her beauty; it was ill beſtowed on her. The Jews give a very ill character of her. They ſay ſhe was daughter to Belſhazzar (that notable quaffer, who might therefore call her Vaſthi, that is, a drinker) that ſhe hated the Jews extremely, and abuſed divers of their daughters (her ſlaves) making them work on the Sabbath day, and putting them every day to the baſeſt offices, not affording them rags to hide their nakedneſſe, &c. This perhap… is but a Jewiſh fable.
Verſe 12. But the Queen Vaſhti refuſed to come at the Kings commandment] She peremptorily and contumaciouſly refuſed, though ſent for again and again (as Joſephus hath it) by her Lord and husband, who had in his cups boaſted of his wives beauty, courteſie and obedience,foreign. Septuag. whereof he would now make proof to the company, ſending for her by ſuch an honourable convoy: yet, ſhe would not, that ſhe would not, as the Hebrew word ſignifieth, but carried her ſelf, as if ſhe had been his Miſtreſſe, and not his wife, to his great grief, and the marring of all their mirth. What if the King were not ſo well adviſed? what if he were in his cups? what though ſhe had the Law on her ſide, and a pretence of modeſty, and leſt ſhe could by coming, occaſion the Kings jealouſie, &c? Yet Vaſhti was to have ſubmitted her ſelf unto her own husband (ſuch an husband eſpecially) as it was fit in the Lord, Col. 3.18. to yeeld obedience to all his lawful commands and reſtraints, ſeeme they never ſo unreaſonable. If woman were given to man for a comforter, and in ſome caſes for a Counſellor, yet in no caſe for a Controuler, as they are apt to be that are fair (faſtus ineſt formae) rich (argentum accepi, dote imperium vendidi, ſaith he in Plantus) better deſcended, &c. ſi vis nubere, nube pari: an inſolent wife is an unſufferable evil: and he hath loſt half the comfort of his life, who is married to ſuch an one.
Therefore was the King very wroth] He even foamed at mouth like a wild-bore, and froathed as the raging Sea, as the word importeth. The Perſian Kings were noted by ſome for uxorious; ſuch, as though they commanded the whole world,Captivarum ſuarum captivi. Plut. yet were commanded by their wives and concubines: But here it proved otherwiſe. This mighty Monarch could not bear ſuch a publike affront and ſcorne as he conſtrued it; but rageth beyond reaſon (whereof his wine for the time had bereft him) and reſolveth upon revenge. How much better our William the Conquerour, who though he knew that Maud his wife maintained her ſonne Robert Curtuoiſe in his quarrel for Normandy, and out of her own coffers paid the charge of that warre againſt his father, and her own husband, yet becauſe it proceeded but from a motherly indulgence for advancing her ſonne,Speed. 452.… he took for a cauſe rather of diſpleaſure then of hatred. He loved her whileſt alive, often lamented her death with tears, and moſt honourably interred her.
And his anger burned in him] As Nebuchadnezzar alſo did upon a like occaſion, hotter then his ſeven times-heated oven, or then the mountaine Aetna doth: Moſes his anger waxed hot in him, Exodus 32.19. ſo that he knew not well what he did in it; it raiſed ſuch a ſmoke. Jonah was ready to burſt with anger, Chapter 4.9. his blood boyled at his heart, as brimſtone doth at the match: therefore is the heart ſet ſo near the lungs, that when it is heated with anger, it may be allayed and cooled by the blaſt and moiſture thereof. Joſephus ſaith that he brake off the feaſt upon this occaſion.
Verſe 13. Then the King ſaid to the wiſe-men] What a ſudden change is here? Ex conviviis fiunt comitia, imò & convitia, ſaith an Interpreter: The enraged King forgets all his old love to Vaſthi, and breaths nothing elſe but reparation of his own loſt honour, and revenge upon his peereleſſe paragon. Howbeit herein He is to be commended, that he ſent not for her forthwith by force, that he might diſpatch her with his own hands; as Alexander did his friend Clitus and others in his cups and choler: neither ran he raging into her chamber,Sueton. Ner. and kickt her out of the world, as Nero did his wife Octavia, for a leſſe matter. He knew that anger is an evil counſellour:
— qui non moderabitur irae,Horat.
Inf…ctum velit eſſe dolor quod ſuaſerit & mens.
He that reineth not in his anger ſhall do that in his haſte, whereof it ſhall repent him by leiſure, and could eate his nailes to have it undone again. Ahaſhuerus therefore calleth for his Judges and Counſellours, skilful in ſtatematters.
Which knew the times] And what was beſt to be done in them. This skill they had gotten by much reading of Politicks, and Hiſtories, and long obſervation. The men of Iſſachar were ſuch, 1 Chronicles 12.32. Such a one was Croeſus to Cyrus, Polybius to Scipio, Agrippa to Auguſtus, Anaxagoras to Themiſtocles, &c. Xerxes here had ſeven ſuch to adviſe with as his Privy-Counſellours, Judices Regios; the Kings Judges Herodotus calleth them, and further ſaith,Lib. 3. that they held their places for their lives, unleſſe they very much misbehaved themſelves.
For ſo was the manner] Sc. to adviſe with them in matters of moment, but not alwayes to take their adviſe. The manner was, and the fundamental Lawes of the Land took order, for prevention of tyranny, that the Kings of Perſia ſhould be ruled by this grave Senate of the Kingdome, and not bring in an arbitrary government. But Xerxes, (who is this Ahaſhuerus) once at leſt, (if not oftner) viz. in his expedition againſt Greece, which was not long after this great feaſt, called his ſeven Princes together, and ſpake to them after this manner: Leſt, ſaid he, I ſhould ſeeme to follow mine owne counſel,Val. Max, lib! 9. cap. 5.… I have aſſembled you and now do you remember, that it becomes you rather to obey then adviſe.
Towards all that knew law and judgement] Of theſe Perſian Privy-Counſellours it is ſaid, 1. That they were wiſe-men: now thoſe only are wiſe quibus res ſapiunt prout ſunt. 2. They were skilful in the times, that is, well verſed in hiſtories, and well furniſhed with experiences. 3. That they knew the Lawes, which they had ready, and at their fingers ends, as we ſay. They knew alſo judgement, that is, equity and moderation, without which utmoſt right might be utmoſt wrong; as indeed it proved in the caſe in hand. Memucan not only accuſeth the Queen, but aggravateth her offence, and inſtead of healing the wound, maketh it farre wider. This might become a mercenary Oratour, but not a grave Counſellour. The buſineſſe was this: The King was angry, and he meant to ſet him going: the Queene was an eye-ſore, and ſhe muſt be removed. Such ſlaves are ambitious ſtatiſts to their own, and their Princes luſts, but eſpecially when their own plough is driven forward withal.
Verſe 14. And the next unto him was Carſhena, &c.] Theſe were his truſty and welbeloved Couſins, and Counſèllours, primi & proximi, firſt in the Kingdome, and next unto the King, without whom he was to have done no buſineſſe of importance. But it is recorded in ſtory that they had no freedome nor liberty of Councel. For every one of them had a plate or tile of gold to ſtand upon in the Councel-houſe: And if he gave counſel that the King thought well of, the plate of gold was given him for a reward: but if he delivered any thing contrary to the Kings minde, flagris caedebatur, he was beaten with ſtripes.Keckerm. Polit. Lo this was the manner of the Perſian Monarchs.
The ſeven Princes] See Ezra 7.14.
Which ſaw the Kings face] That came at pleaſure into the preſence, as they call it. It was a piece of the ſilly glory of theſe Kings of Perſia to ſecret themſelves from their ſubjects. No man might ſee the King (uncalled for) on paine of death, cùm ejus perſona ſub ſpecie majeſtatis occuleretur, Lib. 1. hiſt.ſaith Juſtin. Only theſe ſeven might ordinarily take the boldneſſe to ſee his face: which leſt Haman ſhould do, they covered his face.
And which ſate the firſt in the Kingdome] Xenophon telleth us that Cyrus the firſt Perſian Monarch ordained that the Nobles ſhould ſit before the King every man according to his degree,Cyrop. lib. 8. and dignity. Aben Ezra upon this text ſaith the ſame.
Verſe 15. What ſhall we do] Saith the King; who changeth the ſcene ſuddenly, the banquetting-houſe into a Councel-chamber, the merry-meeting into a moſt difficult conſultation, what to do with the Queene, and how to repair the Kings honour ſo much impaired by her.Eſay 23.9. How eaſily can the Lord ſtaine the pride of all glory, croſſe the worlds greateſt darlings, give an unſavoury verdure to their ſweeteſt morſels, and make their very felicity miſerable!
Ʋnto the Queene Vaſhti] You ſhould determine nothing raſhly againſt her, but accept of her lawful excuſe, hear her plea, remember that ſhe is your companion, and the wife of your Covenant, foreign. A then. lib. 13.Mal. 2.14. your fellow, and not your footſtoole; a yoke-fellow ſtanding on even ground with you, though drawing on the left ſide, &c. This you ſhould do to the Queene Vaſhti. But Plutarch noteth of the Perſians, that they were none of the kindeſt husbands, but harſh, and jealous. And Athenaeus ſaith, that the Kings of Perſia lord it over their wives, as if they were their handmaids.
According to Law] This you ſhould do; retaine the decency and gravity of the Law which is never angry with any man (Lex non iraſcitur, ſed conſtituit, ſaith Seneca) no more muſt thoſe that adminiſter it. The angry man cannot eaſily keep a meane. This Archytas the Tarentine knew, and therefore being diſpleaſed with his ſervants for their ſloth, he flang from them, ſaying, Farewell, I have nothing to ſay to you, becauſe I am angry at you.
Becauſe ſhe hath not performed the Commandment, &c.] This was a fault no doubt: but not ſo hainous as was made of it. The faults of his wife a man muſt either tollere or tolerare, cure or cover, and not go about to kill a fly upon her forehead with a beetle, as they ſay. But God had a provident hand in it for the good of his Church.
Verſe 16. And Memucan anſwered before the King] Heb. Mumchan, The Junior likely, and therefore ſpake firſt the reſt concurred, verſe 21. A bold man he was ſurely (whatever elſe he was) that durſt deliver his minde ſo freely of ſuch a buſineſſe, and in ſuch a preſence, &c. What if the King and Queen ſhould have grown friends again, where had Memucan been? If his cauſe and his conſcience had been as good as his courage was great, all had been as it ought to be.
And the Princes] Inter pocula de rebus arduis conſultabant, ſaith Herodotus concerning the Perſian Princes.Lib. 1. In the middeſt of their cups they uſe to conſult of the greateſt affairs. Here they accuſe and uncondemne the Queen heard, and unconvicted, which was againſt all Law divine and humane. King Henry the eighth, though a boyſterous man, dealt more civily with his firſt wife Katharine of Spaine, when he had a minde to rid his hands of her; Her cauſe was heard before the two Cardinals, Wolſey and Campaine, ere the Divorce was pronounced, and ſhe ſent out of the Kingdome.
Vaſthi the Queen hath not done wrong to the King only] That ſhe had done wrong or dealt perverſely againſt the King. He taketh for granted: becauſe the Kings commandment was not obeyed. But was that a ſufficient reaſon? Was the Kings bare word a Law, or rule of right? and is not a wife in caſe of ſin commanded by her husband, rather to obey God then men? Or ſay ſhe had done wrong, muſt it needs be out of perverſeneſſe? might it not be out of fear, modeſty, or for ſome other civil reaſon which ſhe might alledge for her ſelf, if called to her tryal? But here you may ſee (ſaith one) when flattery and malice gives information, ſhadows are made ſubſtances, and improbabilities neceſſities; ſo deceitful is flattery, malice ſo unreaſonable. And yet herein alſo the Lord is exceeding righteous, who meets hereby with other ſins of this inſolent Queen: that whereas (no doubt) ſhe was an example of pride and vanity more generally to other women then ſhe was likely to be in this point, therefore is ſhe hereby found out in her ſin, and by this unlikely accuſation, condemned of a true fault.
But alſo to all the Princes and to all the people] Againſt the King ſhe had offended by her diſobedience, againſt all others by her example. And indeed the ſins of great ones fly far upon thoſe two wing, Scandal and Example; they prove both patterns and privileges to their inferiours, for the like. Howbeit we muſt neceſſarily diſtinguiſh between ſcandal given, and ſcandal taken only: neither may we judge of a thing by the ill conſequences that biaſſed and diſaffected perſons can draw from it; there being nothing ſo well carried, but that it may be liable to ſome mens exceptions.
Verſe 17. For this deed of the Queen ſhall come abroad] The leaſt aberration in a ſtar is ſoon obſerved: ſo the miſcarriages of great ones are quickly both noted and noticed. Publike perſons are by Plutarch compared to looking-glaſſes, according to which others dreſſe themſelves: to pictures in a glaſſe-window, wherein every blemiſh is ſoon ſeen: to common Wells, which if they be poyſoned, many are deſtroyed. The common people commonly are like a flock of Cranes: as the firſt flies, all follow.
So that they ſhall deſpiſe their husbands] Which indeed ought not to be, no not in their hearts. Let the wife ſee that ſhe reverence her husband. Eph. 5. ult.God hath a barren womb for mocking Michal: when Sarah is crowned and chronicled for this, that ſhe obeyed her husband, calling him Lord. It is here taken for confeſſed, that Vaſthi deſpiſed her husband; and that others would thereby take heart to do the like, is therehence inferred. But doth that neceſſarily follow? and muſt the Queen therefore be preſently depoſed, yea put to death, as the Jew-Doctours tell us ſhe was? King Aſa depoſed his grandmother Maacha; but that was for Idolatry. Our Henry the eighth beheaded his wife Anne Bullen, but that was for (ſuppoſed, and but ſuppoſed) adultery. Queen Elizabeth narrowly eſcaped with her life, becauſe ſhe was accuſed (but falſely) of conſpiracy againſt the Queen her ſiſter. But what had Vaſthi done? Condemned ſhe is without reprival; and the Countrey muſt come in (but was never called) to give in evidence againſt her, that haply never ſaw her, nor heard of her offence. Is this fair-dealing?
Verſe 18. Likewiſe ſhall the Ladies of media and Perſia ſay] Say what? We will not do as our Lords command us. Like enough all this: for their tongues were their own, and their wills no leſſe. That free-will (about which there is ſo much ado made) when men once loſt, the women caught it up; and hence they are ſo wedded to their own will, ſaith one merrily. Quicquid volunt, valdè volunt, what they will do, they will do contra gentes, ſaith another. And for talking and telling their minds; The Rabbines have a proverb, that ten Kabs (meaſures) of ſpeech deſcended into the world, and the women took away nine of them. Theſe Ladies of Media and Perſia were feaſting with the Queen when the King ſent for her, ubi quid factum eſt? garritur, potitatur, ſaltitatur, Feverdent. in verſe 9.ſaith an Interpreter, at which time they were chatting, and bibbing, and dancing, and (when their mirth was marred) they would not ſpare to ſpeak their minds, and eaſe their ſtomachs, what ever came of it. We read in our own Chronicles of the Lady de Breuſe, that by her railing and intemperate tongue, ſhe had ſo exaſperated King John (whom ſhe reviled as a tyrant and a murtherer) that he would not be pacified by her ſtrange preſent (four hundred kine,Speed. 572. and one bull, all milk-white, except only the eares, which were red) ſent unto the Queen.
Then ſhall there ariſe too much contempt and wrath] Contempt on the wives part, and wrath on the husbands: wives ſhall ſlight their husbands, and they again ſhall fall foul upon their wives: ſo that conjugium ſhall become conjurgium; and the houſe they dwell together in, ſhall be no better then a fencing-ſchool, wherein the two ſexes ſeem to have met together for nothing but to play their prizes, and to try maſteries. This made Sylla ſay, I had been happy, if I had never been married.
Verſe 19. If it pleaſe the King] Courtier-like; leſt he ſhould ſeem to preſcribe to the King, or to prejudice the reſt of the royal Counſellours, he thus modeſtly prefaceth to his enſuing harſh and hard ſentence. He knew well enough it would pleaſe the King at preſent, in the minde he now was in: and to prevent any alteration, he moves to have it made ſure by an irrevocable Law, that he might not hereafter be cenſured for this his immoderate and unmerciful cenſure, but be ſure to ſave one howſoever.
Let it be written, ſaith he, among the Lawes of the Perſians] Which the King himſelf could not repeal, Dan. 6.8, 15. but, once paſſed and regiſtred, they remained binding for ever. I have read of a people among whom the Lawes they had laſted in force but for three dayes at utmoſt.Legem dicimus foreign. Plato. This was a fault in the other extreme. Lawes are to be made with due deliberation, and then to be eſtabliſhed, and not altered without very great reaſon, as ſometimes there is, ſith Tempora mutentur, nos & mutemur in illis.
That Vaſthi come no more before King Ahaſhuerus] But be abſolutely depoſed and divorced. Here was no proportion betwixt the offence and the ſentence. This judgement was like the Laws of Draco: of which Ariſtotle ſaith, that they were not worth remembrance, but only for their great ſeverity; as being written not with black, but with blood.
And let the King give her royal eſtate unto another The more to vex her. Surely ſuch an exauthoration of ſo great a perſonage, with ſo great diſgrace and ignominy, could not but be very grievous, yea worſe then death. High ſeats as they are never but uneaſie; ſo the fall from them muſt needs be dangerous and diſmal. How well might holy Eſther ſing with the Virgin Mary, God putteth down the mighty from their thrones, and exalteth them of Low degree, Luke 1.52.
Verſe 20. And when the Kings Decree that he ſhall make ſhall be publiſhed] But why ſhould any ſuch thing be publiſhed at all, unleſſe the King be ambitious of his own utter diſhonour? Is there none wiſer then other, but that the King muſt beray his own neſt, tell all the Empire that he was drunk or little better, and did in his drink determine that againſt his fair Queen, that he ſo ſoon after repented? He ſhould have done in this caſe as a man doth, that having a ſecret ſore, clappeth on a plaiſter, and then covereth it with his hand, that it may ſtick the faſter, work the better. Had Ahaſhueroſh been wiſe, the world had been never the wiſer for any thing that Vaſthi had done, &c. But Memucan hath ſome colour for his bad counſel, a goodly vail to caſt over it.
All the wives ſhall give to their husbands honour] They ſhall not dare to do otherwiſe, unleſſe they mean to be likewiſe divorced. But will terrour breed true honour? is ſoothing right ſubmiſſion? Quem metuunt oderunt, fear makes hatred; and people honour none (to ſpeak properly) but whom they love ſincerely. Thoſe lordly husbands that domineere over their wives as if they were their ſlaves, and carry themſelves like lions in their houſes, muſt not look for any great reſpect there. This man promiſed himſelf great matters when he thus ſaid, The wives ſhall give iittenu in the maſculine gender, to ſignifie the wives voluntary ſubjection and obedience: but that he never had; nor any other that took the like courſe. Thoſe husbands that will be honoured indeed by their wives, muſt give honour to them as to the weaker veſſels, as being heirs together of the grace of life, 1 Pet. 3.7.
Verſe 21. And the ſaying pleaſed the King] Pity but itching ears ſhould have clawing Counſellors. Memucan was a fit helve for ſuch an hatchet; and his adviſe fit lettice for ſuch lips. What marvel that ſuch a ſmooth Counſellour pleaſed the King, when as he had before given place to two ſuch bad Counſellours, Wine and Anger?
And the Princes] Who perceived (very likely) by the Kings looks and geſtures, that he was much taken and tickled with Memucans counſel: which they therefore ſecond and ſubſcribe to. How rare a jewel in a Princes care is a faithful counſellour, that will deliver himſelf freely, non ad gratiam, ſed ad veritatem; not to pleaſe, but to profit. Such a one was Agrippa to Auguſtus, Polybius to Scipio, Latimer to Edward the ſixth, &c. There is ſafety in the multitude of Counſellours, modò andeant quae ſentiant (as the Oratour ſaith) ſo they dare ſpeak out, and will not ſpare to do it.Cic. pro Milone
And the King did according to the word of Memucan] Dicto citiùs, it was forthwith done. Vaſthi is all on the ſudden divorced, and the fooliſh King publikely ſhamed. But all this was of the Lord, that Eſther might be advanced, and the Church relieved. So there was a wheele within a wheele, which the wicked diſcerne not, nor the Saints conſider of. God oft wraps himſelf in a cloud, and will not be ſeene till afterwards. All Gods dealings will appear beautiful in their ſeaſons; though for the preſent we ſee not the contiguity and concatenation of one thing with an…her.
Verſe 22. That every man ſhould beare rule in his own houſe] Aequum sanè edictum, modò moderatum, A righteous Decree, had it been but rightly made uſe of, and not abuſed to tyranny and rough-dealing. Ariſtotle ſaith, that the husband ought to have a civil power over his wife, as being her better in honour, ſpeech, gravity and dignity. Menander and Euripides ſay the ſame; holding it unfit that the hen ſhould crow, that the woman ſhould uſurp authority over the man: this, Nature and Scripture do both condemne. But why ſhould theſe Perſian Princes at this time ſend forth ſuch an Edict as this? was it becauſe this good Law of Nature began to be depraved and obliterated among them; as it was among the Egyptians, where the Queen is more honoured then the King, and in private houſes the wife then the husband, as Diodorus Siculus reporteth?Lib. 2. Bibl. c. 2. Or had they a minde to divulge their own ſhame, and to tell the world that they were leaſt maſters at home, and muſt therefore have a law made to force obedience? Or was it not (laſtly) to countenance the Kings raſh and unlawful putting away of his wife, for ſo light a cauſe: like as Cambyſes their late King having a minde to marry his own ſiſter, made a Law, that any man ſhould have liberty to do the like? Whatever it was that moved them to ſend forth this Decree, ſurely there was little need to excite men to uſe their authority over their wives; ſith they are apt enough to do ſo without bidding. Therefore Saint Paul after, wives ſubmit your ſelves unto your own husbands, doth not ſay,Col. 3.19. and ſubjoyne, husbands rule over your wivess, but husbands love your wives, and be not bitter againſt them.
And that it ſhould be publiſhed according to the language of every people] That ſo being particularly underſtood, it might appear more authentical and weighty; and ſo take away the hatred from the Law-givers for the wrong they had done the Queen. Some render it thus, that he ſhould ſpeak according to the language of his own people, that is, ſay they, that each man ſhould keep and obſerve the liberty of his own Nation, by commanding his people, and governing his own family, without any contradiction.