Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 3 · Chapter 4
CHAP. IV. Verſe. 1. When Mordecai perceived all that was done]
foreign, ſaith Joſephus, when he had learned or fully informed himſelf,Jadang. ſo that he knew it to be ſo, as the Hebrew text hath it. Sollicitous he was of the Churches welfare, and ſat liſtening, as Eli did once, what would become of the Ark.1 Sam. 3.13. foreign. Now therefore (as ill newes is ſwift of foot, ſaith Sophocles, and comes like ill weather, before it be ſent for) Mordecai taketh knowledge of that bloody decree, though Eſther and thoſe about her had not heard of it, ver. 4, 5. Neither ſitteth he ſtill at home, as deſponding and deſpairing, or ſeeketh by ſiniſter practices to help himſelf and his people, but applieth himſelf, Firſt, to God by hearty humiliation and prayer; And then to the King, by the interceſſion of Eſther. A carnal heart would have taken other ſhifting courſes; like as a dog that hath loſt his Maſter, will follow after any other for relief.
Mordecai rent his clothes] To ſhew that his very heart was rent with ſorrow for Sion. This cuſtome of renting their clothes in time, and in token of greateſt grief, was in uſe not among the Jews only, but Perſians alſo, and other Nations,Herod l. 3. & 9. Curt. l. 3, 4. & 11. as is noted by Herodotus and Curtius.
And put on ſackcloth] The courſeft clothing he could get: as holding any clothes too good for ſo vile a caiti… and ſhewing, that but for ſhame he would have worn none. So the Ninivites ſat in ſackcloth and aſhes, for more humiliation. See Exod. 33.4. &c.
And … ] He put on aſhes or duſt, that is a duſty garment ſprinkled with aſhes, ſaith … his mouth in the duſt, as L…. 3.20 acknowledging himſelf to be of the earth earthy, and fit fuel for hell fire.Nonè … è terra deſumptum pulrerem notar. Merlin.
And went out into the midſt of the City] That he might be a pattern to others. Si vis me flere, &c.
And cried with a loud and bitter cry] More …ar…arico, after the manner of that countrey; but there was more in it then ſo. It was not his own danger that ſo much affected him, (how gladly could he have wiſhed with Ambroſe, that God would pleaſe to turn all the adverſaries from the Church upon himſelfe, and let them ſatisfie their thirſt with his blood?) as that ſo many innocent people ſhould periſh. This made him lift up his voice unto God on High.On foreign. Joſeph.
Verſe 2. And … even before the Kings gate] Which ſhould have been alwayes open to poor Petitioners, (as the gate of the Romane Aedilis was) but was now ſhut againſt ſuch Mourners as Mordecai. A night-cap was an ill ſight at Court: Jolly ſpirits cannot endure ſadneſſe: ſo great enemies they are to it, that they baniſh all ſeriouſneſſe, like as the Nicopolites ſo hated the braying of an Aſſe, that for that cauſe they would not abide to heare the ſound of a trumpet.
For none might enter into the Kings gate clothed with ſackcloth] Behold, they that weare ſofts are in Kings houſes, Mat. 11.8. and thoſe that are altogether ſet upon the merry pin. Jannes and Jambres (thoſe Juglers) are gracious with Pharaoh, when Moſes and Aaron are frown'd upon. Baals Prophets are fed at Jezabels Table, when Elias is almoſt pined in the deſert.foreign. Mat. 14.6. The dancing Damoſel trippeth on the toe, and triumpheth in Herods Hall, when the rough-coated Baptiſt lieth in cold irons: and Chriſts company there is neither cared for, nor called for, unleſſe it be to ſhew tricks, and do miracles for a paſtime, Luke 23.8. The Kings and Courtiers of Perſia muſt ſee no ſad ſight, leſt their mirth ſhould be marred, and themſelves ſurprized with heavineſſe and horrour. But if Mourners might not be ſuffered to come to Court, why did thoſe proud Princes ſo ſty up themſelves, and not appear abroad for the relief of the poor oppreſſed? How much better the moderne Kings of Perſia; whom I have ſeen (ſaith a certain Traveller) to alight from their horſes; to do juſtice to a poor body? How much better the great Turk, who whenſoever he goeth forth by land, doth alwayes ride on horſeback, upon the Friday eſpecially, (which is their Sabbath) when he goeth to the Temple. At which times they that go along by his Stirrup, have charge to take all Petitions that are preferred to his Majeſty, and many poor men, who dare not preſume by reaſon of their ragged apparel to approach near, ſtand afar off with fire upon their heads, holding up their Petitions in their hands; the which the grand Signior ſeeing, (who never deſpiſeth, but rather encourageth the poor) ſends immediately to take the Petitions, and being returned home into his Seraglio, reades them all, and then gives order for redreſſe, as he thinks fit. By reaſon of which complaints, the King oft-times taketh occaſion ſuddenly to puniſh his greateſt officers, either with death or loſſe of place.Grand. Sign. Serag. 148. Which maketh the Baſhaws and other great Officers, that they care not how ſeldome the grand Signior ſtirres abroad in publike, for fear leſt in that manner their bribery and injuſtice ſhould come to his eares. 'Tis probable that Haman had got this alſo to be decreed, that none ſhould enter into the Kings gate clothed in ſackcloth; leſt paſſion might be moved thereby in any of the Courtiers, or that be a meanes to make a complaint to the King of his cruelty.
Verſe 3. And in every Province] Heb. In every Province, and Province, &c. not only in Suſan (which (ſay the Hebrewes) was called Elam Hammedina) but throughout the Kings dominions.
Whither ſoever the Kings Commandment and his Decree] The latter was irrevocable, and therefore more dreadful.
There was great mourning among the Jewes] Not murmuring or mutinying, or meditating revenge againſt the King and Haman, Not caſting away their confidence in God, or committing all to fate and blind fortune. Not crying out of Religion as unhappy to the Profeſſours (foreign, ſaid he in the ſtory. O miſerable vertue! O practice of no profit,Brutus apud Di…. &c.) Not taking up armes or betaking themſelves to flight (how ſhould poor gally ſlaves at this day flie out of the middle of (Turkie?) prayers and tears were the weapons of theſe condemn'd captives caitives. It troubled them exceedingly, (as well it might) that through fearfulneſſe and negligence they had not, ere this, gone back to their own countrey, with Zerubabel or ſome other, when they had good leave to have gone with their brethren, and God himſelf cried out unto them, Hoc, hoe, come forth, &c. Zach. 2.6. Mich…. 10.Ariſe, … your reſt, becauſe it is polluted▪ it ſhall deſtroy you, even with a ſore deſtruction. This was now a … their hearts: like as it ſhall be one day to thoſe in hell, to think we might have been delivered.
And faſting] The word ſignifieth an abſtinence from food and ſuſtenance, either à toto, as 2 Sam. 12.16. Or at leaſt à tanto & à tali, as Dan. 10.2, 3. Hence it is called a day of reſtraint, Joel 2.15. Hence Zech. 8.19. they ſeparated themſelves, viz. from work, meat and delights, for the furtherance of their repentance,foreign. and the enforcing of their prayers. Preces nobis jejunits alendum, & quaſi ſaginandum, ſaith one, our prayers muſt be pampered and corne-fed with faſting. A practice in uſe, not among Jewes and Chriſtians only, but among Egyptian Prieſts, Perſian Magi, and Indian wizards of old, and Turks to this day when they are in any great feare or preſſure.
And weeping and wailing] This was the way to get in with God, though they might not come crying to the Court. Oh the divine Rhetorick and omnipotent efficacy of penitent teares! Pſal. 6.8. Weeping hath a voice. Chriſt turned to the weeping women, when going to his Croſſe, and comforted them. He ſhewed great reſpects to Mary Magdalene, that weeping Vine; ſhe had the firſt ſight of the revived Phoenix. (though ſo bleared that ſhe could ſcarce diſcerne him) and held him faſt by thoſe feet which ſhe had once waſhed with her tears, and wherewith he had lately trod upon the lion and adder, Pſal. 91.13.
And many lay in ſackcloth and aſhes] As many as were more deeply affected with their ſins, and the ſad conſequents thereof. David lay on the bare ground,foreign. 2 Sam. 12.16. theſe and thoſe, Joel 1.13. lodged in ſackcloth and aſhes, that they might watch as well as faſt: ſee how they go linked together, Mark. 13.33. See verſe 17.
Verſe 4. So Eſthers maids came and told it her] She her ſelf (ſay Interpreters) 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 keep in their wives; and if they went forth at any time, they were carried in a cloſe chariot, ſo as that none could ſee them.
Then was the Queen exceedingly grieved] Dolens exhorruit. So Tremellius. The Hebrew is, She grieved her ſelfe, ſcil. for Mordecai's heavineſſe, as our Saviour when he heard of the death of his friend Lazarus, groaned in ſpirit, and troubled himſelf, Joh. 11.33. And here we ſee that of Plautus diſproved. Mulier nulla cordicitus dolet ex anime. that is, No woman can grieve heartily for any thing. Holy Eſther is here ſick at heart of grief, as the word importeth: and yet (as one ſaith of the Lady Jane Grey,) ſhe made grief it ſelf amiable: her night-clothes becoming her as well as her day-dreſſings, by reaſon of her gracious deportment.
And ſhe ſent raiment to clothe Mordecai] That he might be fit to come unto her, and make known the cauſe of his grief, for ſhe yet knew nothing of the publike calamity. And although ſhe were ſo highly advanced above Mordecai, yet ſhe condoleth with him, and honoureth him as much as ever. This was true friendſhip. Ego aliter amare non didici, ſaid Baſil, to one that diſliked him for ſtooping ſo low to an old friend.
And to take away the ſackcloth, &c.] To change his ſaccum in ſericum, ſackcloth into ſattin, &c. See verſe 2.
But he received it not] Such was the greatneſſe of his grief which he could not diſſemble: ſuch was his care of community, that he could not minde his own private concernments, whiles it went ill with the publike.Rom. 2.7. Such alſo was his patient continuance in well-doing, that he would not give over asking of God till he had received, ſeeking till he had found, knocking till the gate of grace was opened. His clothes were good enough, unleſſe his condition were more comfortable.
Verſe 5. Then called Eſther for Hatach] She ſnuffeth not at Mordecai's refuſal of her courteſie. She ſaith not, Let him chuſe, the next offer ſhall be worſe, Rerum ſuarum ſatagat, ſi velit, & valeat, &c. Solomon reckoneth among thoſe foure things that the earth cannot bear, an handmaid advanced to the ſtate and place of a Miſtreſſe.Prov. 30. Sen. epiſt. But Eſther was none ſuch. In her you might have ſeen magnitudinem cum manſuetudine, as Seneca hath it, ſingular humility in height of honours. She calleth here for Hatach a faithful ſervant, and perhaps a Jew, a Jew inwardly. Honeſty flowes from piety.
One of the Kings Chamberlaines] Heb. Eunuchs or gelded men; ſuch as uſed to keep their women in Kings Courts. The Chaldees call them Rabrebanim, that is, Grandees. The Perſians call them Spadones, ſaith Stephanus. The Greeks, Eunuchs; foreign.either becauſe they were Princes Chamberlaines, and had the cuſtody of their beds: or becauſe they were egregiè cordati homines, well-minded men: for they generally proved (as likewiſe now they do among the Turks) ſubjects, though not of great courage, yet of the greateſt judgement and fidelity, their mindes being ſet on buſineſſe, rather then on pleaſure.
Whom he had appointed to attend upon her.] Heb. Whom he had ſet before her, in obſequium & ſervitium, to be at her beck and obedience: probably, he was happy in ſuch a ſervice, for goodneſſe is communicative, and of a ſpreading nature. Plutarch ſaith of the neighbour-villages of Rome in Numa's time, that ſucking in the aire of that City, they breathed foreign, righteouſneſſe and devotion: ſo it might very well be here. It was ſo with Abrahams ſervants, and Solomons, and Cornelius's, Acts 10.7. Nero complained (and no wonder) that he could never finde a faithful ſervant. What could they learn from him, but villany and cruelty?
And gave him a commandment to Mordecai] i.e. She commanded him to deliver her minde to Mordecai. A ſervant is not to be inquiſitive, (John 15.15. he knoweth not what his Lord doth but executive, ready to do what is required of him. He is the Maſters inſtrument, foreign.and wholly his, ſaith Ariſtotle. The hands muſt take counſel of the head, and be ſtir them.
To know what it was, and why it was] Some great matter ſhe well knew it muſt needs be, that put him to thoſe loud laments. Wiſe men cry not till they are ſorely hurt. Jobs ſtroak was heavier then his groaning, Job 23.2. He was not of thoſe that are ever whining: like ſome mens fleſh, if their skin be but razed with a pin, it preſently rankleth and feſtereth; or like rotten boughes, if a light weight be but hung on them, they preſently creak and break. Mordecai ſhe knew was none ſuch. She therefore ſendeth to ſee what was the matter, that ſhe might help him, if poſſible. The teares and mones of men in miſery are not to be ſleighted, as if they were nothing to us. Who is afflicted,2 Cor 11. Rom. 12. and I burn not, ſaith Paul? Weep with thoſe that weep, elſe you adde to their grief; as the Prieſt and Levite did, by paſſing by the wounded man: Is it nothing to you, O ye that paſſe by the way, Lam. 1.12? Are not ye alſo in the body, Heb. 13.3. that is, in the body of fleſh and frailty, ſubject to like afflictions? And may not your ſins procure their ſufferings, as a veine is opened in the arme, to eaſe the paine of the head?
Verſe 6. So Hatach went forth to Mordecai] He was obedient to his Queen-miſtriſs, pleaſing her in all things, not anſwering again, Tit. 2.10. unleſſe it were, I will, or the like. Servus ſit monoſyllabus Domino. Apelles painted a ſervant with Hindes feet, to run on his Maſters errands: with Aſſes eares, and with his mouth made faſt with two locks, to ſignifie that he ſhould be ſwift to heare, ſlow to ſpeak.
Ʋnto the ſtreet of the City] The Broad-ſtreet, as the word ſignifieth: there Mordecai kept him,Rechob. foreign latitudiue, voomth. and might not come nearer the Court, becauſe a Mourner. See verſe 2. Tiberius the Emperour, counterfeiting grief at the Funeral of Druſus, there was a v…ile laid betwixt the dead and him becauſe being High-Prieſt forſooth, he might not ſee any mournful object. The Statues of the gods were tranſported or covered (for like cauſe) in thoſe places where any puniſhment was inflicted. But what ſaith the wiſe man? The heart of the wiſe is in the houſe of mourning, (whereby we muſt underſtand any place or object, which occaſioneth mourning) but the heart of fooles is in the houſe of mirth, Eccleſ. 7.4.
Verſe 7. And Mordecai told him all that had happened unto him] Not by fate or blind fortune,foreign. (and yet time and chance happeneth to all, Eccleſ. 9.11. and it was by chance to the wounded man, that the Prieſt and the Levite came down that way, Luke 10.31.) but by the Providence of God, which hath an hand in ordering the moſt caſual and fortuitous events, to the execution of his righteous counſels: neither is there ever a Providence, but we ſhall once ſee a wonder, or a mercy wrapt up in it.
And of the ſumme of money] See chap. 3.9. Money is the Monarch of this preſent world. Money is to many dearer then their heart-blood, yet to gratifie their luſts, they laviſh ſilver out of the bag, and care not to purchaſe revenge or ſenſual delights, with miſery, beggery, diſcredit, damnation.
Verſe 8. Alſo he gave him the copy of the writing] That ſhe might ſee it, and reſt aſſured, that it was even ſo, and no otherwiſe: and that therefore now or never ſhe muſt beſtir her ſelf for the labouring Church.
That was given at Shuſhan] Which if ever it were full of judgement, and white as a lilie, (according to the name) is now ſtain'd with blood of innocents. if ever righteouſneſſe did lodge in it, yet now murtherers, as Eſay. 1.21.
To ſhew it unto Eſther] That her eye might affect her heart, and her heart ſet all awork for her people, that is, her ſelf, according to that Phyſician heale thy ſelfe; Lam. 3. Luke 4.that is thine own Countreymen.
And to declare it unto her] In the cauſe, viz. his refuſing to bow to Haman againſt his conſcience, (whereof it no whit repented him) and in the ſeveral circumſtances laid forth in the livelieſt colours, for her thorough-information.
And to charge her that ſhe ſhould go in unto the King] Hoc perquam durum eſt, ſedita lex ſcripta eſt, ſaith the Civilian. This Mordecai knew would hardly be done: he therefore makes uſe of his ancient authority, and ſets it on with greateſt earneſtneſſe. So Saint Paul, I charge you by the Lord, 1 Theſ. 5.27. And again, I charge thee before God and the Lord Jeſus Chriſt, &c. 2 Tim. 4.1. So Saint Auſtin to his hearers, Per tremendum Dei judicium vos adjuro, I require and charge you by that dreadful day of judgement, when that doomeſ-day book ſhall be opened, &c. It is a weakneſſe to be hot in a cold matter, but it is a wickedneſſe to be cold in a hot matter. He that is earneſt in good, though he may carry ſome things indiſcreetly, yet is he far better then a time-ſerver, and a cold friend to the truth: like as in falling forward is nothing ſo much danger, as in falling backward. Eli was too blame with his Do no more ſo my ſonnes. And ſo was Jehoſhaphat with his Let not the King ſay ſo. And the people in Ahabs time, who when they were preſſed to expreſſe whom they were for, God or Baal? they anſwered not a word, 1 Kings 18.21. And yet how many ſuch cold friends hath the truth now adayes? Luke-warm Laodiceans, Neuter-paſſive Chriſtians, &c? When Callidus once declared againſt Gallus with a faint and languiſhing voice; Oh (ſaith Tully) Tu niſi fingeres, ſic ageres? Would'ſt thou plead on that manner, if thou wert in good earneſt? Mens faint appearing for Gods cauſe ſhewes they do but faine: their coldneſſe probably concludeth they do but counterfeit. Mordecai plays the man, and chargeth Eſther to improve her intereſt in the King her husband, for the Churches deliverance. See here how he turneth every ſtone, tradeth every talent, leaveth no meanes unuſed, no courſe unattempted for the Saints ſafety. And this the Spirit of God hath purpoſely recorded, that all may learn to lay out themſelvs to the utmoſt for the publike; to be moſt zealous for the conſervation and defence of the Church, when it is afflicted and oppoſed by Perſecutours; ſeeing they cannot be ſaved, unleſſe ſhe be in ſafety; neither can they have God for their Father, unleſſe they love and obſerve this their deare mother. Ʋtinam, iterùm autem utinam diligentiùs à cunctis ordinibus haec hodiè conſiderarentur, ſaith one.Cypr. Aut. l. de unit. Eccleſ. Oh that theſe things were duely conſidered by all ſorts now adayes.
To make ſupplication unto him] Heb. to deprecate diſpleaſure and miſchief, as 1 Kings 8.28. Zech. 12.10.
And to make requeſt before him] Ad quaerendum à facie ejus; ſo Pagnine from the Hebrew, to ſeek for good from his face, an effectual ſmile, a gracious aſpect, that they may live in his ſight. For in the light of the Kings countenance is life, and his favour is as a cloud of the latter raine, Prov. 16.15. The ancient Perſian Kings were moſt fond of their wives, doing them all the honour poſſible in Court, as Partakers of all their fortunes, and carried them and their children into their fartheſt warres: by the preſence of ſo dear pledges, the more to encourage their mindes in time of battel. Now therefore Eſther (whom Herodotus alſo witneſſeth to have been Xerxes his beſt beloved) is to try what ſhe can do with him for her people, who were haply grown too ſecure upon Eſthers preferment: as the French Churches alſo were upon the Queen of Navarres greatneſſe, and the promiſe of peace by that match. God therefore ſhortly after ſhook them up, (not by ſhaking his rod only at them, as here at theſe Jewes, but) by permitting that bloody Maſſacre.
Verſe 9. And Hatach came, and told Eſther] He acted the part of a faithful meſſenger: ſo muſt Miniſters thoſe ſervants of the Churches, declare unto the people all the minde of God, Acts 20.27. and not ſteal Gods word every one from his neighbour, Jer. 23.30. not deal deceitfully with it, but as of ſincerity, but as of God, in the ſight of God, let them ſpeak in Chriſt; and let them ſpeak out, not fearing any colours. He that hath my Word, let him ſpeak my Word faithfully, ſaith God, Jer. 23.28. Aarons Bells were all of gold, the Trumpets of the Sanctuary were of pure ſilver: they did not (as thoſe inverſe Trumpets of Furius Fulvius ſound a retreat, when they ſhould have ſounded an alarm: No more muſt Gods Meſſengers. Whatſoever the Lord ſaith unto me, 1 Cor. 11. Heb. 3.5.that will I ſpeak, ſaith Michaiah. Paul; as he received what he delivered, ſo he delivered whatſoever he received. Moſes was faithful in all Gods houſe, &c.
Verſe 10. Again, Eſther ſpake unto Hatach] Having before found him a fit and faithful meſſenger ſhe further employeth him: ſo thoſe that miniſter well, do purchaſe to themſelves a good degree, and great boldneſſe in the faith which is in Chriſt Jeſus, 1 Tim. 3.13. when others ſhall be laid by as broken veſſels, whereof there is not left a ſheard to take fire from the hearth, or to take water withal from the pit, as the Prophet hath it, Eſay 30.14.
Verſe 11. All the Kings ſervants] His Courtiers and Counſellours, who haply were as very ſlaves to him,Turk. Hiſt. 1153. as now the greateſt Lords of the Court are to the great Turk; no man having any power over himſelf, much leſſe is he Maſter of the houſe wherein he dwelleth, or of the land which he tilleth, but is in danger of being whipped upon the leaſt diſpleaſure of the Tyrant: eſpecially if he be not a natural Turk borne.Ibid. 361.
And the people of the Kings Provinces do know] i.e. All, both far and near, this ſhewes, that the Law here mentioned was no new Law procured by Haman, to prevent Jewiſh Suppliants, as Lyra would have it, but long ſince made and known to all the Kings ſubjects.
That whoſoever, whether man or woman] Yea, though ſhe be his deareſt Conſort, who ſhould cohabit with him, and not be ſundred for a ſeaſon, but by conſent, 1 Cor. 7.5.
Shall come unto the King] The Perſians uſually hid their King, tanquam aliquod ſacrum myſterium, as ſome precious buſineſſe, and that for two reaſons; Firſt, for State and Authority, leſt familiarity with their ſubjects ſhould breed contempt, and make them over-cheap. Philip the ſecond King of Spaine, was of the ſame minde and practice. For after that he had gotten into his hands the Kingdome of Portugal, and therewith the wealth of the Indies, incluſit ſe in Curiale, he ſhut up and immured himſelf in his Court,Val. Max. Chriſt. and was ſeldome ſeen of any, though never ſo great a man, but upon long ſuit, and as a ſingular favour. This made him to be adored as a demi-god. Secondly for ſecurity and ſafety, leſt if all ſhould be ſuffered to come that would, the King ſhould be aſſaſſinated and made away, as Eglon was by Ehud, Iſhboſheth. by Baanah and Rechab, Gedaliah by Iſhmael, and many Kings of Iſrael and Emperours of Rome were by their own ſervants. The Turks at this day ſuffer no ſtranger to come into the Preſence of their Emperour, but firſt they ſearch him that he have no weapon: and ſo claſping him by the armes,Turk. Hiſt. under colour of doing him honour, diſſemblingly they bereave him of the uſe of his hands, leſt he ſhould offer him any violence: yet hath he alway as he ſitteth in his throne, lying at hand ready by him, a target, a ſcimiter, an iron mace, with bow and arrowes.
—Sors iſta tyrannis
Muriti ut gladiis vivant, cinctique venenis.
How much better Ageſilaus King of Spartans, who walked daily among his ſubjects, doing juſtice,Xenoph. orat. de Ageſil. and is therefore by Xenophon worthily preferred before this ſtately King of Perſia? how much better Queen Elizabeth, who often ſhewed her ſelfe to her people, and chearfully received noſegayes, flowers, roſemary from mean perſons. She got the hearts of her ſubjects (which Philip of Spaine, her ſtately Contemporary never could do) by coupling mildneſſe with Majeſty, and ſtooping, yet in a ſtately manner, to thoſe of low condition. So reſerved ſhe was, that all about her ſtood in a reverent awe of her very preſence and aſpect, but much more of her leaſt frown or check; wherewith ſome of them,Speed 1235. who thought they might beſt preſume of her favour, have been ſo ſuddenly daunted and planet-ſtricken, that they could not lay down the grief thereof, but in their graves.
There is one Law of his] A wretched Law it was, written not with black, but with blood, and condemned by very heathens for barbarous and pernicious to the publike. For if the King may not be come at, but upon paine of death, what ſhall become of the poor oppreſſed? and how ſhall he ever heare of the rapines and other miſcarriages of his Favourites and under Officers, by whom he ſhall be even bought and ſold, and himſelf never the wiſer, as Aurelian the Emperour complained Orpheus, that ancienteſt of Poets faineth, that Lite (or Petitions) are Joves daughters, and ever converſant about his Throne. David heard the woman of Tecoa. Solomon the two harlots, and King Joram the affamiſhed woman that called to him for juſtice, with Help O King. Philip of M…cedon …ighted the old wife that check't him for his neglect of her; and Trajan, the widow that would not be put off till another time.Plutarch. This was King-like; His office is to judge the people with righteouſneſſe, and the poor with judgement. He ſhall judge the poor of the people, — and break in pieces the oppreſſour, Pſal. 72.2, 4.
To put him to death] foreign Athenaeus. No ſuch danger in approaching Gods Preſence, he ſoliciteth ſuitours, and ſeeketh ſuch as may come before him John 4.23. This was anciently figured by the door of the Tabernacle, not made of any hard or debarring matter, but of a veile eaſily penetrable: which alſo now is rent,Pſal. 65.2. 1 Tim. 2.8. to ſhew our eaſie acceſſe to Him, who heareth prayers, and willeth that all fleſh come unto him, lifting up in all places pure hands, without warth, and without doubting.
Except ſuch to whom the King ſhall hold out the golden Scepter] In token that he called for them. Thus whom he would be ſlew, and whom he would he kept alive; as Dan 5.19. But Eſther ſhould (as afterwards ſhe did) have truſted God with her life; and with a Romane reſolution have ſaid, Necaſſe eſt ut eam, non ut vivam. It is neceſſary, that I venture, not that I live. That ſhe was fearful when her life lay upon it, we may impute to the weakneſſe of her ſex, or rather of her faith; againſt which ſenſe fights ſore, when 'tis upon its own dunghil; I mean, in a ſenſible danger. Natures retraction of it ſelf from a viſible feare, may cauſe the pulſe of a Chriſtian, that beats truly and ſtrongly in the main point (the ſtate of the ſoule) to intermit and faulter at ſuch a time. Abraham ſhewed ſome, trepidation, and Peter much more.
But I have not been called to come in to the King theſe thirty dayes] There was hot love the while, his concubines, perhaps, had engroſſed him. Doves are ſaid to draw the charet of Venus: and thoſe neither change their mates, not forſake their company. Haman was all the doer, now about the King, as our King Richard the ſecond his Favourites, Knights of Venus rather then Bellona, ſaith the Chronicler, converſing with the King, not without ſuſpicion of foule familiarity, as Walſingham writeth, Speed. 746.Sodomiticâ labe infecti, ferè emnes, ſaith another.
Verſe 12. And they told to Mordecai Eſthers words] See the Note on verſ. 9. She would have been her own Meſſenger, but might not. The greateſt are not alwayes the happieſt. The Lady Elizabeth once wiſhed her ſelfe a merry milkmaid.
Verſe 13. Then Mordecai commanded to anſwer Eſther] He would not take her excuſe, but ſeemes to ſay unto her, as one once did to a Philoſopher, that in a great tempeſt at ſea asked many trifling queſtions. Are we periſhing, and doeſt thou trifle?Aul. Gell. So, Doeſt thou caſt off the tare of community,foreign. and provide for no more then thine own ſafety?
Think not with thy ſelf, that thou ſhalt eſcape in the Kings houſe] Any more then Serena that Chriſtian Empreſſe, wife to Diocleſian did, or Eliz. Queen of Denmark, glad to flie for her life, becauſe a Lutheran; or Queen Katharine Parre, who hardly eſcaped the fire by the favour of her husband Henry the eighth: Sure it is, that the feare of man bringeth a ſnare (as fearful birds and beaſts fall into the Hunters toile) but he that truſteth in the Lord, (as good Mordecai did, and as he would have Eſther to do) ſhall be ſafe, or ſhall be ſet on high, out of harmes way, his place of defence ſhall be munitions of rocks, Eſay 38.15. Like as the coney, that weak, but wiſe creature, Prov. 30.24, 26.Prov. 29.25.) flieth to the holes in the r…cks; and doth eaſily avoid the dogs that purſue her; when the Hare that truſteth to the ſwiftneſſe of her legs, is at length overtaken, and torne in pieces.
More then all the Jewes] The Law was general and irreverſible▪ Darius ſought to deliver Daniel, and could not, And … (at once Medina's … in eighty eight) ſword knew no difference, nor would make any in that general Maſſacre; like as in that at Paris, they poiſoned the Queen of …, murdered the moſt part of the Peerleſſe Nobility in France, their wives and children, with a great ſort of the common people.
Verſe 14. But if thou altogether holdeſt thy peace] And ſo make thy ſelf guilty of a ſinful ſilence, nay, of the death of ſo many innocents! for not to do good, when it is in the power of a mans hand,Qui non cum poteſt, ſervat; occidit. is to do evil, and not to ſave is to deſtroy, as our Saviour ſheweth, Mark 3.14. Paſſive wickedneſſe is deeply taxed in ſome of thoſe ſeven Churches, Rev. 2. and 3. In a ſtorme at ſea, it is a ſhame to fit ſtill, or to be aſleep with Jonas in the ſides of the ſhip, when it is in danger of drowning. Every man cannot fit at the Sterne; but then he may handle the ropes, or manage the oares, &c. The ſelf-ſeeker, the private-ſpirited man, may he be but warme in his own feathers, regards not the danger of the houſe; he is totus inſe, like the ſnail, ſtill within doors and at home, like the Squirrel, he ever digs his hole towards the Sun-riſing: his care is to keep on the warme ſide of the hedge, to ſleep in a whole skin, to ſave one, whatever become of the many. From doing thus, Mordecai deterreth Eſther by an heap of holy arguments: diſcovering an heroical faith, and a well-knit reſolution.
At this time] There is indeed a time to keep ſilence, and a time to ſpeak, Eccl. 3.7. But if ever a man will ſpeak, let him do it when the enemies are ready to devoure the Church: as Croeſus his dumb ſon burſt out into, Kill not King Croeſus. For Zions ſake I will not hold my peace, and for Jeruſalems ſake I will not reſt, &c. Eſay 62.1. If I forget thee, O Jeruſalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, &c. Pſal. 137.5, 6. That noble Terentius, (General to Valens the Emperour) being bidden to ask what he would, asked nothing, but that the Church might be freed from Arians; And when the Emperour,Niceph. upon a defeat by the Gothes, upbraided him with cowardiſe and ſloth as the cauſes of the overthrow, He boldly replied, Your ſelfe have loſt the day, by your warring againſt God, and perſecuting his people.
Then ſhall their enlargement] Heb. Reſpiration, a day of refreshing ſhould come from the Preſence of the Lord. Confer Job 9.18. At preſent they could hardly breath, for bitterneſſe of ſpirit.
And deliverance ariſe] Heb. ſtand up, as on its baſis or bottome, ſo as none ſhall be able to withſtand. This, Mordecai ſpeaketh, not by a ſpirit of Prophecy, but by the force of his faith, grounded upon the Promiſes of Gods defending his Church, hearing the cries of his afflicted, ariſing to their relief and ſuccour, &c. Mira profectò at omnibus linguis, ſaeculis, …ciſque commendabilis fides, ſaith one. A notable faith indeed, and worthy of higheſt commendation. Thorough the Perſpective of the Promiſes (thoſe pabulum fidei, food of faith) a believer may ſee deliverance at a great diſtance;foreign. ſee it and ſalute it, as thoſe did. Heb. 11.13. What though Senſe ſaith, It will not be; Reaſon, It cannot be: yet Faith gets above, and ſayes, It ſhall be, I deſcryland.
Italiam, Italiam laeto clamore ſalutar.Virg.
But thou and thy fathers houſe ſhall be deſtroyed] Here he thundereth and threatneth her, if to ſave her ſelf ſhe ſhall deſert the Church. Mordecai's meſſage, like Davids ditty,Pſal. 101.1. is compoſed of diſcords. Soure and ſweet make the beſt-ſauce: Promiſes and menaces mixed will ſooneſt work. God told Abraham, that for the love he bare him,Gen. 123. he would bleſſe thoſe that bleſſed him, and curſe ſuch as curſed him. Their ſin ſhould finde them out, and they ſhould rue it in their poſterity. As one fire, ſo one feare ſhould drive out another.
And who knoweth whether thou art come to the Kingdom] There is often a wheel within a wheel, Ezek. 1. God may have an end and an aime in buſineſſes that we wot not of, nor can ſee into, till event hath explained it. Let us lay forth our ſelves for him, and labour to be publike-ſpirited, ſuch as fully ſatisfied him. No man labour can be in vaine in the Lord. to ſee which way we may moſt glorifie God, and gratifie our brethren.foreign Phil, 1.20.
Verſe 16. Thus Eſther bade them returne Mordecai this anſwer] A ſweet anſwer, and ſuch as fully ſatisfied him. No mans labour can be in … in the Lord. Good therefore and worthy of all acceptation is the wiſe mans counſel. In the morning ſow thy ſeed, … the … thy …, for thou knoweſt not whether ſhall proſper, either this … that, or whither they …ath ſhall be alike good, Eccleſ. 11.6 Mordecai had filled his mouth with Argument, and now God filled his heart with comfort. Eſther yields, and reſolves to obey him, whatever come of it; only ſhe will go the wiſeſt way to work, firſt ſeeking God, and then caſting herſelf upon the King. Ora & labora, God hath all hearts in his hand, and will grant good ſucceſſe to his ſuppliants.
Verſe 16. Go gather together all the Jewes] Great is the power of joynt prayer, it ſtirres heaven, and works wonders. Oh when a Church-full of good people ſhall ſet ſides and ſhoulders to work, when they ſhall rouſe up themſelves, and wraſtle with God, when their pillars of incenſe ſhall come up into his Preſence,Rev. 14.1. and their voices be heard as the voice of many waters, and as the voice of a great thunder, Rev. 14. What may not ſuch thundring legions have at Gods hands? Have it? they will have it: Coelum tundimus, preces fundimus, miſericordiam extorquemus, ſaid thoſe primitive Prayer-makers. Rev. 9.13. the prayers of the Saints from the foure corners of the earth ſound, and do great things in the world, they make it ring. It was the ſpeech of a learned man, if there be but one ſigh come from a gracious heart (how much more then, a volley of ſighs from many good hearts together?) it filleth the eares of God, ſo that God heareth nothing elſe.
And faſt ye for me] Who am now upon my life, and for ought I know, am ſhortly to appear before the Lord; (who requireth to be ſanctified in all them that draw near unto him) and wherein I may not look to have leave to erre twice.Non licet in b…llo bis …rr…re D. …all. Point therefore your prayers for me with holy faſting, that they may pierce heaven and prevail. Abſtinence meriteth not, ſaith a grave Divine, for Religion conſiſteth not in the belly, either full or empty. (What are meats or drinks to the Kingdome of God, which is, like himſelf, ſpiritual?) but it prepareth beſt for good duties. Full bellies are fitter for reſt. Not the body ſo much as the ſoule is more active with emptineſſe: Hence ſolemn prayer taketh ever faſting to attend it; and ſo much the rather ſpeedeth in heaven; when it is ſo accompanied. It is good ſo to diet the body, that the ſoule may be fattened.
And neither eat nor drink three dayes, &c.] That is, ſaith Druſius, two whole nights, one whole day, and part of two other dayes. See the like expreſſion, Mat. 12, 40. Others lay, that in thoſe hot countreyes they might faſt three dayes, as well as we two in theſe cold climates. Tully in one of his Epiſtles telleth us,Epiſt. 10…. that he faſted two dayes together, without ſo much as taſting a little water. For the Romanes alſo and Grecians had their Faſts private and publike, whether it were by a ſecret inſtinct of Nature, or by an imitation of the Hebrewes, Faciunt & veſpae favos. The Turks likewiſe at this day preciſely obſerve their Faſts, and will not ſo much as taſte a cup of water,Turk. Hiſt. 777. or waſh their mouthes with water all the day long, before the ſtars appear in the sky, be the days never ſo long and hot. The Hollanders and French faſt, but had need, ſaith one, to ſend for thoſe mourning women, Jer. 19.17. by their cunning to teach them to mourn. The Engliſh are not ſick ſoon enough, ſaith another, and they are well too ſoon: this is true of their mindes as well as of their bodies. Currat ergo poenitentia, ne praecurrat ſententia: and let our Faſts be either from morning till evening, Judg. 20.26. 2 Sam. 3.35. Or from evening till evening, Levit. 23.32. or longer, as here. And Acts 9.9. As the hand and wrath of God doth more or leſſe threaten us,U…quedum ſtollae in coelo appareant. or lie upon us. There is an old Canon that defineth their continuance, Till ſtarres appear in the sky.
I alſo and my maids will faſt] She her ſelf would be in the head of them, as Queen Elizabeth alſo told her ſouldiers at Tilbury Camp for their comfort: and as Ceſar uſed to ſay to his ſouldiers, Go we, and not Go ye; and as Joſhua ſaid,Non ite, ſed ea. mus. Joſh. 14.15. I and my houſe will ſerve Jehovah. Eſthers maids muſt faſt and pray, or they are no maids for her.
And ſo will I go unto the King] It is ſaid of Achilles, that he was Styge armatus: But he that faſteth, prayeth, believeth, Eſt coelo, Chriſto, Deo armatus, armed with an undaunted reſolution to obey God whatever come of it.
Which is not according to the Law] She ſlights not the Law, but waves it, to obey Gods Law, and ſave her people.
And if I periſh, I periſh] This ſhe ſpeaketh not raſhly or deſperately,Better do worthily, and periſh for a Kingdom, then unworthily. and periſh with a Kingdom. as prodigal of her life, but as ſacrificing the ſame to God and his cauſe, thorough the obedience of faith, and ſaying, as that Martyr. Can I die but once for Chriſt? See the like phraſe, Gen. 43.14. with the Note there.
Verſe 17. So Mardecai went his way, and did according, &c.] As he had put her upon a dangerous, but, as the cauſe ſtood, neceſſary exploit, (Nature will venture its own particular good for the general, as heavy things will aſcend to keep out vacuity, and preſerve the Univerſe,) ſo he is ruled by her, (though a woman, and once his pupil) when he perceived her counſel was good. Abraham muſt hear Sarah, and David Abigail, and Apollos Priſcilla, when they ſpeak reaſon. It is foretold of a man in Chriſt, that a little childe ſhall lead him, Eſa. 11.6.