A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

Esther CHAP. V.

THIS Chapter consists of Two Parts; First, Esther's Acceptable Access to the King; and Secondly, Mordecai's danger of Death upon his second Provocation of not bowing to Haman.

Remarks upon the First Part, are

First, Upon the Third Day of that Solemn Fast; she goes in confidence of the Be∣nefit of her Peoples extraordinary Prayers, and she puts on [Malchuth, Hebr. the Kingdom] that is, (saith Drusius) the Royal Apparel of the Queen of the Kingdom. N. B. Having put off her Sackcloth and Ashes in her Addresses to God, she dress'd her self with her Richest and most Royal Attire in her Addresses to the King, ver. 1. to allure her Husband to like her, knowing well that he looked much at beautifying Braveries and glittering Glories, whereas the Lord looks not as Man looks, but at the heart, 1 Sam. 16.7. In this delicate and desirable Dress, (hoping God would put upon her his Come∣liness also, Ezek. 16.10, 11, 12, 13, 14.) she goes and stands [in the Inner Court of the King's House] where she might see him and be seen by him: This was doubtless a bold Adventure; for tho' she was Queen, yet so had Vasthi been, but was discarded for Disobedience; she could have no confidence in the King's Affections towards her, because he had not seen her for a Month, nor did she know but Haman might be pre∣sent, who, if he knew her to be a Jewess, would prejudice the King against her Per∣son by his Satanical suggestions to alienate his Affections from her; nor did she know God's Mind herein, until he signify'd it by the Event. N. B. This therefore was an He∣roical and Couragious Act in Esther proceeding from her Faith, and the fruit of fervent Prayer.

Remark the Second; The Favour she found from the King, ver. 2.

Mark 1. The King manifested his Favour to her first by his Gestures: No sooner had he seen her charming Countenance and lovely Looks, (so far was he from being offen∣ded with her coming) but he immediately held forth his Royal Scepter to her, which tho' a Dumb, yet was a demonstrative Sign that she might come and be welcome. N. B. Here God shew'd himself to be the grand Heart-disposer, even of the hearts of Kings, Prov. 21.1. God's Providence order'd it so, that [she obtained favour in his sight] and not at first did the King frown upon her, so that she fell into a Swoon before him, as Josephus saith; nor did he cashier her out of his Presence, as he had done Vasthi. The same God who is the Heart maker, is the Heart-mover and mender. 'Twas alike the Lord's work long before this, that Laban should leave Jacob with one Kiss, and Esau meet him with ano∣ther, who rather would have Kill'd him than Kiss'd him, &c.

Mark 2. Then the King testify'd his Amicable Acceptance of his Amiable Queen by Words as well as Gestures, speaking to her good words and comfortable, ver. 3. as Zech. 1.13. When Esther saw the Scepter stretched out toward her, as a Testimony her Pre∣sumption was pardoned (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Josephus, He that toucheth it is out of Danger, Chap. 4.11.) then she drew near and first kiss'd it (saith Mariana) and after did she touch it in token of her thankful acknowledgment of that Rich and Royal favour; and the King perceiving by her both bold Adventure and ravishing Posture, that she had some pressing Petition to present to him, he Salutes her with a Sugar'd Speech, accosting her with the Honourable Attribution of her own Name, saying, [What wilt thou, Queen Esther?] Whereas Angry Envious ones will not vouch∣safe to name the Persons they have an Hatred against, as Gen. 37.19. Joh. 7.11. and 9.29. [Thy Suit shall be granted to the half of my Kingdom] fear not to utter it, &c. N. B. If this Proverbial and even Prodigal Promise (so much in this King's Mouth) did encourage Esther to open her Mouth, &c. How much more may the exceeding great and precious Promises of our gracious God, 2 Pet. 1.4. encourage us to pour out our Pe∣titions before him, seeing an admirable Exuberancy of Divine loving kindness and an unspeakable confluence of all kind of Comforts (both for this World and for a better) is contained in them, especially considering what confidence is given us of God, that when our Faith turns his Promise into Prayer, then will God turn that Promise into a Per∣formance; he will perform with his Hand what his Mouth hath spoken, and do what he hath said, 2 Sam. 7.25. 2 Chron. 6.15, 17.

Remark the Third; Esther, having heard this prodigious Promise from the King to her, did not presently pour forth her whole desires to him, ver. 4. but prudently im∣proveth his Royal Favour and Offer with all Modesty, desiring at present only [Let the King and Haman come this Day to my Banquet, &c.] Many (saith Menochius) were now present, whom Esther desired to be absent, and Haman was absent whom she principally desired to be present: She doth not (with the Fool) utter all her Mind at first, Prov. 29.11. but (with the Wise) reserves it for a fitter opportunity, well know∣ing the King loved Haman's Company, and especially at a Banquet, wherewith she would wisely oblige him, that being made Merry with Wine, his Mind might be sweetned into a Complaisant Humour, and so more prompt to promise what she had

particularly to propose to him. Lyra hath a Notion from Rabbi Solomon, That Esther invited Haman alone to accompany the King, that so the other grand Courtiers might therefore envy him, and thereupon endeavour to undermine him, &c. ver. 5.

Remark the Fourth; The King observing Haman (at this time) Absent, calls aloud, saying, [Hasten Haman to be presently present, ver. 5.] He comes in all haste, but to a bad Bargain at the Issue, and accompanies the King to Esther's prepared Banquet, where when the King was well warmed with Wine, he again renews his former pro∣fuse Promise, saying, [What is thy Petition, &c. to the half of my Kingdom] ver. 6. sup∣posing Esther's Modesty was such, as she durst not propose her Request because of the greatness of its Contents, therefore doth the King both encourage and assure her, he would grant it, tho' never so great. N. B. So saith the King of Kings to his Spouse, Isa. 45.11. Jer. 33.3. and much more than so, a whole and a better Kingdom, Luke 12.32.

Remark the Fifth; Esther's Answer, ver. 7, 8. Her present Petition was only to Invite the King and Haman to her Second Banquet the next Day, and then (saith Vatablus) she promis'd to produce her Petition. The Learned render sundry Reasons why Esther thus delay'd from day to day: 1. The three Days Solemn Fast was not yet over. 2ly. She foresaw her Second Banquet would more oblige the King's Favour towards her as more meriting: So Bonartius. 3ly. Nor durst she at the first desire of the King so great a Matter as was the rescinding of his own unalterable Decree, saith A Lapide. 4thly. Perhaps there were some Persons present at the First Banquet whose Company she liked not, and so would have them Absent. 5thly. She would have had a firmer Proof of the King's purpose to perform his Promise, leaving no room for Levity by so oft promising: So Serrarius. 6thly. She might probably not yet have so clear an Answer in her own heart to her former Prayers, and therefore desired some farther Time that Night to seek God for more full Satisfaction. 7thly. Bonartius saith, that Esther herein observed that Golden Rule [Festina lentè] Make no more Haste than good Speed. She had learn'd to prefer Opportunity be∣fore Time, for a fit Opportunity hath a beauty and a lustre in it above all other parts of Time, and therefore is it call'd with an Accent upon it, [Now is the Accepted Time,] 2 Cor. 6.2. N. B. Whatever the Reason was of Esther's putting off her Petition un∣til the next Day: The most Wise All-disposing God disposed it so by his Holy Hand, that Mordecai might first be so highly Honoured, and Haman's High Gallows might be beforehand prepared, as the sequel of the History sheweth. Behold here the pious Prudence of Esther! for hereby she made both Haman the more Secure, and the King more Kind and Courteous, saith Rupertus.

The Second Part of this Chapter is Mordecai's danger of Death, by his denying Honour to Haman the second time.

Remark the First; Now was Haman more highly puff'd up with this new Honour, looking upon himself now under a double Honour whereof he was worthy, (as the Phrase is, 1 Tim. 5.17.) when not only the King had Advanced him above all the Princes, but also the Queen had most highly Honour'd him, in inviting him to be the King's sole Companion twice to her Royal Banquet with her double Invitation: No wonder if it be said [Then went Haman forth joyful and with a glad heart] ver. 9. and 'tis no less a wonder, that Haman was so full of Indignation against Mordecai for his so sordidly slight∣ing him whom both the King and the Queen had now so signally Exalted. Behold here how all on the sudden God hands out a Choak-Pear to this self-flattering Fool, which changeth his Highest Exaltation in one moment into the Hottest Indignation. [When Ha∣man (at his departure from the first Banquet) saw Mordecai sitting at the King's Gate] and would not stir an inch, ne minimo quidem obsequiolo, not with the least Obeisance either with Cap or knee, no not so much as stand up when this greatest of the King's Favou∣tites passed by him. Enquiry, Whether Mordecai did well in this Morose Behaviour? Answer the 1st. Some Learned Men blame Mordecai for too much Moroseness in de∣nying Haman not only Divine Honour, but such as was Civil also, duely paid to other Princes; and seeing the Law of God forbids not this latter, he seems Blame-worthy in transgressing the, King's Command, especially he being a Stranger, an Exile, and a poor Captive, he could not but judge that this stiffness would much incense and expose him and his People to great danger. Answer the 2d. But others with Drusius do affirm he did well, for these Reasons: 1st. He look'd upon him as a Vile Person, and therefore fit to be slighted, Psal. 15.4. 2dly. Haman had forfeited all Respect by his becoming a Sworn Sword-man to the Devil in procuring that Bloody Edict for cutting off all God's Peo∣ple; to Honour such an Enemy, is to become like an Ass, says Ben-Syra. 3ly. Herein Morde∣cai shew'd himself constant to his Principles and to his former practice, in justly de∣nying him Adoration before: This the good Man could not easily alter without being

censured that he now did it in fear, for the saving of his Life. 4ly. Mordecai persists in his purpose, and gives that Hell-hound less Respect than he had done; not only lest Haman's heart should be hardened and heightened, but also to shew his firm Faith and invincible confidence in God for Deliverance, seeing Esther was now engaged to make Intercession, which he strongly believed God would bless with a good Success, &c.

Remark the Second; The Restraint, Haman put upon his own Rage, as Hebr. Vaij∣thaphek signifies, ver. 10. for his Fingers even itched to be bathing themselves in Mordecai's Blood, whom he might have easily Murther'd either by his own or by his Servants Hands, and as easily have procur'd a Pardon for it; seeing he had obtain'd the Royal License to kill the whole Nation, how much more might he have leave to kill one con∣temptible Member of it before his lucky unlucky Day came? A Fool's wrath is presently known, Prov. 12.16. How this Fool Haman could so wisely hide it till he got home, some say, because Mordecai was the King's Servant, his Door-keeper, and so was un∣der the King's Protection, therefore he did it not, because he durst not; it would have reflected upon the King himself to have suffer'd his menial Servant to be vio∣lently kill'd without a due Process. N. B. Most sure it is (saith Mariana) it was the marvelous work of God's Providence thus to Manacle Haman's Hands, and to pre∣serve Mordecai for farther service to his Church: Oh how precious is the Blood of Saints in God's sight? Psal. 72.14. as their Life is, so no less is their Death pre∣cious in God's presence, Psal. 116.15. and rather than any Servant or Son of God should be sent to Bed before their Work be done, God makes Haman to put Fetters on his own Hands.

Remark the Third, Haman (thus refraining himself) hasteneth home, calls a Counsel of his Friends and Wife, ver. 10, 11, &c. This had been a wise course, had he been fit to Consult, but in his Case of Rage he could covet nothing but revenge.

Mark 1. He makes a loud Harangue to them for aggravating Mordecai's Affront, re∣lating his own Wealth and Honour, a none-such in Glory, ver. 11, 12 this he did part∣ly to gratifie his own vain-glorious Humour, and partly to qualifie his own fretting and fuming Mind at Mordecai's unbearable Impudence, and as he boasted what the King had done for him, (but not a Tittle what God, &c. God was not in all his Thoughts, Psalm 10.4.) so he boasted how the Queen had invited him to her Banquet, which was indeed his Bane.

Mark 2. But all his glorying had one Marr-mirth, namely Mordecai's morose stiff∣ness, ver. 13. which gave an unsavoury Tincture to all his sweet Morsels: Hence he asks, what is to be done? &c.

Remark the Fourth, Zeresh his Wife (being a Woman wittily Wicked) gives Advice before the Men could speak, ver. 14. yet all concurr, that a Gallows twenty five yards high be set up at Haman's Door (not questioning the King's Consent on the Morrow) then hang Mordecai thereon, conspicuous to all, for the greater disgrace to Mordecai, and for greater terrour to Haman's Opposers: This done, saith she, will allay thy Dumps, and then go merrily with the King to the Banquet, take thy full dose of Jovialty without and Cordolium, &c. All this Advice pleased Human, as corresponding with his bloody Humour, never doubting to effect all. N. B. Thus Man purposeth, but God disposeth. Human little thought he erected this Gallows for himself to be hang'd upon, God befools him, &c.