Write ye also for the Jews, as it liketh you, in the king's name, and seal [it] with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
Ver. 8. Write ye also for the Jews] Here was one syngram, or authoritative writing, crossing another. What could the people think of this, but that crowns have their cares, and it were a wonder if great persons, in the multitude of their distractions, should not let fall some incongruities. We must not think, saith Lavater here, if princes or states command things different from one another, that it proceedeth from lightness of mind; but that they make laws and set forth edicts according to the state and necessity of the times, and as the public good requireth. In the beginning of Queen Elizabeth's reign here (when men's minds differed concerning religion, and reformation could not safely be wrought at once) it was by one and the same proclamation commanded, that no man should speak irreverently of the sacrament of the altar, and both kinds were permitted in the administration. Religion was changed without commotion by degrees; after that the Romish superstition had stood a whole month and more, after the death of Queen Mary, as afore. The sacrifice of the mass was not abolished till half a year later; nor images cast out of churches till two months after that. Here, then, let St James's counsel take place. "Be swift to hear, slow to speak"; to speak evil of governors when they answer not our expectations, but seem to command contradictories. There are certain Arcana imperil, secrets of state, that most men understand not; and must therefore dedicate them to victory, as the Romans did that lake the depth whereof they could not fathom nor find out. Besides, we must know that there will be faults so long as there be men, and faults will slip between the best men's fingers; as Bishop Jewel was wont to say. And as we endure with patience a barren year if it happen, and unseasonable weather; so must we tolerate the imperfections of rulers, and quietly expect either reformation or alteration.
As it liketh you] Having been so lately deceived in Haman, and by him miscarried to the ratifying of that bloody edict, he will no more trust his own judgment, but refers the managing of the Jews' deliverance (which now he greatly desired) to their prudence, discretion, and faithfulness. Few kings would have yielded to have retracted, lest they should thereby seem light and inconstant, and confess themselves to have been in an error. Hence, right or wrong, their laws must stand; and if any demand a reason, Sic volo, sic iubeo, So I wish, so I order, must stop his mouth; and Quod ego volo pro Canone sit, Let my will be your reason and rule, as Constantius said to the orthodox bishops, refusing to communicate with the Arians. But God, who tameth the fiercest creatures, had, for his poor people's sake, brought Ahasuerus to a better bent; so that rather than contract the stain and sting of such barbarous cruelty, he will run the hazard of being accounted inconstant; and not care though a Retraxit Retraction be entered against him; as is usually against the plaintiff when he cometh into the court where his plea is, and saith he will not proceed.
In the king's name, and seal it with the king's ring] He was well persuaded of their fidelity, piety, and prudence. Otherwise it had been too great a weakness in this prince (who had been so lately abused by Haman) to have trusted his whole power in the hands of strangers. But natural conscience cannot but stoop to the image of God, wheresoever it meeteth therewith, and have high thoughts of such, as Pharaoh had of Joseph, Nebuchadnezzar of those three worthies, Darius of Daniel, &c. Surely, when men see in the saints that which is above ordinary, or beyond their expectations, they are afraid of the name of God which is called upon by them, Deuteronomy 28:10, and will intrust them more than any other whatsoever. It is a problem in Aristotle, why man is credited more than other creatures? The answer is, οτι θεους νομιζει μονον, because he alone reverenceth God, therefore you may trust him: honesty floweth from piety.
For the writing which is written in the king's name, &c.] Therefore you must not take it amiss that I reverse not Haman's letters; for I also am under a law (whatever my predecessor Cambyses held to the contrary), neither need you doubt but that what you write in my name and sign with my seal will be authentic, and pass for a current countermand, fear it not.