his countrey Far be it from me to out-live Troy Curtius telleth us that Alexander the great when he was extreme thirsty and had water offered him he would not receive it Curt. 17. but put it by with this brave speech Nec solus bibere sustineo nec tam exiguum dividere omnibus possum There is not enough for all my souldiers to share with me and to drink it alone I cannot finde in my heart I will never do it Compare herewith this speech of Esther and you shall finde it far the better as being full of those precious graces whereunto Alexander was a perfect stranger humility prudence faith zeal toward God and ardent love toward his people Oh how great is the number of those now adayes saith Lavater here qui ne micam Spiritus Estherae habent who have not the least parcel of Esthers spirit but are all for themselves and for their own interests Or how can I endure to see Heb quomodo potero videbo How can I and shall I see how should I do otherwise then sink at the sight as she did in the Romane history when her sonne was butchered and as the Virgin Mary felt a sword at her heart when she beheld Christ crucified Luke 2.35 Melancthon said that good Oecolampadius died of grief for the Churches calamities Nehemiah was heart-sick for the breaches of Joseph chap. 2.3 with Amos 6.6 Moses wished himself expunged and Paul accursed rather then it should go ill with Gods people Verse 7. Then the King Ahashuerus said unto Esther c. Here Hamans letters of Mart are reversed by Ahashuerus whose answer to Esther is full of gentlenesse and sweetnesse but yet such as discovereth a minde perplexed and cast into straits as Princes eft-soones are by the subtilties and malice of wicked counsellours Dan. 6.15 so that they cannot do as they would unlesse they will bring all into a combustion though usually where the word of a King is there is power Eccles 8.4 and the old Lord Treasurer Burleigh was wont to say that he knew not what an Act of Parliament could not do in England and King James in his speech in the Starre-chamber Anno 1616. said as much Behold I have given Esther the house of Haman i. e. I have done somewhat toward the performance of my Promise made to Esther chap. 7.2 and more I am willing to do only I must observe good order and do things with discretion Behold I give you potestatem plenariam omnimodam all the power I have that therewith you may help your selves only my former decree I cannot reverse but I shall stirre up great garboiles in the Kingdome Josephus indeed telleth us that Ahashuerus did retract the Edict procured by Haman and further gave power to the Jewes that if any withstood the Kings will herein they should kill them c. But we are not bound to believe him in all things as neither Herodotus Livy nor any of the Historians the Sacred always excepted for Vopiscus In vita Aure â—â—iani who was one of them confesseth nominem historicorum non aliquid esse mentitum that there is none of them that hath not taken liberty to lie more or lesse and it is manifest that Josephus his manner is to recite what he thinks likely to have been done and what is fit to be written of such a businesse Baronius annales facit non scribit saith one think the same of Josephus he rather maketh an history sometimes then writeth it And therefore that is but a sorry excuse that the Papists make for their sacrilegious forbidding the people to reade the Scriptures when they refer them to Josephus as having the History of the Bible more largely and plainly described Joh. Barclai M. Paraenesi Because he laid his hands upon the Jewes He did it because he designed it Like as Balak also arose and fought with Israel Josh 24.9 and yet the story saith nothing so But that is in Scripture said to be done that is intended or attempted And this the Heathen also saw by the dimme light of nature Hence that of Seneca Fecit quisque quantum voluit And another saith Quae quia non licuit non facit illa facit Polybius attributeth the death of Antiochus to his sacriledge only in his purpose and will This Josephus thinks could not be scil that a man having a purpose only to sinne should be punished by God for it Hence he derideth Polybius for the forecited censure but he had no cause so to do for the Heathens herein exceeded the Pharisees who helâ— thought free and Josephus was sowred with their leaven Verse 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 crownes 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 one from another that it proceedeth from lightnesse of minde but that they make Lawes and set forth Edicts according to the state and necessity of the times and as the publick good requireth In the beginning of Queen Elizabeths reign here when mens mindes 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 unreverently of the Sacrament of the Altar Camd. Eliz. p. 9. Ib. 17 20 and both kindes were permitted in the administration Religion was changed without commotion by degrees after that the Romish superstition had stood a whole moneth and more after the death of Queen Mary as afore The sacrifice of the Masse was not abolished till half a yeare after nor images cast out of Churches till two moneths after that Here then let St. James his counsel take place Be swift to hear slow to speak to speak evil of Governours when they answer not our expectations but seem to command contradictories There are certain Arcana imperii secrets of State that most men understand not and must therefore dedicate them to victory as the Romanes did that lake the depth whereof they could not fathom nor finde out Besides we must know that there will be faults so long as there be men and faults will slip betwixt the best mens fingers as Bishop Jewel was wont to say And as we endure with patience a barren yeare 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 judgement but referres the managing of the Jewes deliverance which now he greatly desired to their prudence discretion and faithfulnesse Few Kings would have yielded to have retracted lest they should thereby seem light and inconstant
on verse 12. and learne that fidelity to governours is ever both safe and honourable Zedekiah's falsifying his oath to the King of Babylon was the overthrow of that Common-wealth See what God himself saith not without great indignation Ezek. 17.18 Seeing he Zedekiah despised the oath by breaking the Covenant when loe he had given his hand and hath done all these things he shall not escape Verse 16. We certifie the King They doubt not of audience whilest they sang a song of Vtile which therefore they thus set on with more confidence then charity Verse 17. Peace and at such a time As the Latines saluting say Ave or Salve Hieron the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Hebrews and Syrians say Shalom lach that is Peace be to thee The Turks salutation at this day also is Salaum aleek the reply Aleek Salaum Blount Peace is a complexive blessing Verse 18. Hath beene plainly read before us This in the general was commendable but he should have reserved as Alexander used to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One eare free and have heard both parties Verse 19. Hath made insurrection against Kings Chald. Lift up it self against Kings Pride is painted with a triple crowne on her head Upon the first whereof is written Transcendo upon the second Non obedio upon the third Perturbo Wat Tyler the rebel dared to say that all the Lawes of England should come out of his mouth Spead Verse 20. Beyond the river Euphrates the boundary of Solomons Empire 1 Kings 4.21 24. as it was also promised Genesis 15.18 Exod. 23.31 Deut. 11.24 Joshuah 1.4 Verse 21. Give you now commandment Chald. Make a Decree which yet did but carry on Gods Decree for while persecutors sit backward to his command they row forwards to his Decree Verse 22. Take heed now that ye faile not This was to spurre a free-horse like as litters were sent from King Philip and Queene Mary to Bishop Bonner complaining that Hereticks were not so reformed as they should be and exhorting him to more diligence Why should dammage grow Take heed of that howsoever Multi reges graviorem ducunt jacturam regionis quà m religionis c. Bucholcer Verse 23. They went up in haste Perurgente diabolo the Devil driving them and their owne malicious dispositions egging them thereunto So when Queene Mary lay a dying Bern. Acts Mon. 1562. Harpsfeild Arch-deacon of Canterbury being at London made all post-haste home to dispatch those Martyrs whom he had then in his cruel custody So ambitious are wicked men of hell they take long strides and mend their pace as if they feared lest it should be taken up before they come thither Verse 24. Then ceased the work of the house of God And now the adversaries have got the ball on the foot thinking to carry the game before them But the triumphing of the wicked is short Job 20.5 and that they prosper at all in their designes it is non ad exitium sed ad exercitium Sanctorum not for the ruine of the Church but for the exercise of the faith and patience of Gods people CHAP. V. Verse 1. Then the Prophets HE that is now called a Prophet was before-time called a Seer 1 Sam. 9.9 because his eyes were illightened Num. 24.3 and he saw visions of God Ezek. 1.1 Dan. 1.17 Prophets they were afterwards called that is Interpreters of Gods will by his command Exod. 7.1 Aaron thy brother shall be thy Prophet that is thine Interpreter By the mouth of these holy Prophets God spake to his people in all ages Luke 1.70 Yet not without some intermissions of Prophesie as the Church complaineth Psal 74.9 till that Cathimath Chazon as the Jewes call it the sealing up of Prophesie which they place betweene the Prophet Malachi and John Baptist who was more then a Prophet The Original word Nabi signifieth one that from the inward counsel of God uttereth Oracles Haggai the Prophet Who was not an Angel incarnate as Origen and Hierom held but a young Saint as Epiphanius describeth him and might therefore well be an old Angel if he lived to be old Juvenis admodum ex Babylone profectus est Hicrosolymam c. Epiph. lib. de Proph. vit See more of him Hag. 1.1 with the note there And Zechariah the sonne of Iddo That is of Barachiah the sonne of Iddo Zech. 1.1 See the Note there These two God sent within two moneths one of another in the eighteenth year of the peoples returne out of Babylon which fell out to be in the second year of the reigne of Darius Hystaspes and in the three thousand four hundred fourty and fourth year of the world according to Funccius his Chronology Christ usually sent his Prophets and Apostles by couples for mutual comfort and greater confirmation Prophesied unto the Jewes Who had brought a judgement of sore famine upon themselves by their slacknesse and backwardnesse to rebuild the House of God Hag. 1.4 6. See the Notes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot Mat. 22.21 and learne of the Heathen Historian to preferre Gods interest before thine owne or else to look for his curse For he is a great King and stands upon his seniority Mal. 1.14 he will have us first to seeke his Kingdome Matth. 6.33 and to give unto God the things that are Gods or we shall hear of him to our small comfort In the name of the God of Israel Who both authorized and enabled them God sendeth none whom He gifteth not The Apostles also were Embassadours in the same name 2 Cor. 5.20 and so Collegues to the Prophets Luke 10.16 See 1 Pet. 1.12 Angels admiring the matter o◠their Ambassie and their happy harmony Even unto them Who yet were very little amended by their seventy years captivity Afflictions Gods hammers had but beaten upon cold iron as it were as appears by this History and by the Prophesies of Haggai and Zechariah whom for his labour and love to their souls Hoc ictu ceu didactro accepto Linus mortuus est Buchol they afterwards slew betwixt the Temple and the Altar Matth. 23.35 serving him as Hercules did his Tutour Linus whom for a few sharp words given him he knockt on the head Or as their Ancestours did the Prophet Esay whom they sawed asunder saith Hierome out of the Rabbines because he had called them Princes of Sodom and people of Gomorrah Esay 1.10 This is the worlds wages to faithful Ministers Verse 2. Then rose up Zerubbabel Called before Shazbazzar the Tirshata Philo calleth him Barachias Men in those dayes had sundry names which must be noted or else confusion will not be avoyded according to the notation of Zerubbabels name Alienus à confusione ut quidam perhibent It is said of him that he brought back part of the people in the seventeenth year of his age that he continued Governour fifty eight years some say many more and that he began to
warily Jerusalem lyeth wast Id est open to the spoyler as the Pope made account this Land was in Henry the eighth his time when he had given it primo ocoupaturo to him that should first invade and seize it Come and let us build c. With forces united with one shoulder Multorum manibus grande levatur onus That we be no more a reproach Quà m multa quà m paucis How much in a little said Tully of Brutus his Laconical Epistle and the like may we say of this pithy and pathetike speech Those that love to hear themselves talk saith a reverend Man upon this Text and with many words to colour their ill meaning may here learn how a simple ttuth plainly told in few words B. Pilkington worketh more in good mens hearts then a painted tale that hath little truth and lesse good meaning in it An honest matter speaketh for it self and needeth no colouring and he that useth most flattering and subtle words maketh wise men mistrust the matter to be ill A few words well placed are much better then a long unsavoury tale Thus he Verse 18. Then I told them of the hand of my God Id est of his gracious providence in prospering me in all As also the Kings words Which were likewise very gracious and comfortable Now he that hath both God and the King on his side what would he have more And they said Let us arise and build So forcible are right words delivered in a mild and moderate manner as here Let us rise say they Let us linger no longer but speedily fall to labour and recover that with our diligence that our Fathers lost by their disobedience So they strengthened their hand for this good work They took courage and went an end with it So much good may one man of place power and zeal do for the Church by â—â—irring up to love and good works It is said of the precious stone Pyrites that it puts not sorth its fiery power till well rubbed and then it is so hot that it burneth ones fingers Verse 19. But when Sanballat the Horonite c. At first these men were sad but now mad with malice Wicked men grow worse and worse in pejus proficiunt but they shal proceed no further for their madness shall appear to all men And Geshem the Arabian Lieutenant of Arabia for the King of Persia He also joyns himself to the two former to hinder the work in hand Such opposition met Luther with when he began to reform The Pope excommunicated him the Emperour proscribed him Henry King of England and Lewis King of Hungary wrote against him but the work went on neverthelesse because it was of God They laughed us to scorn and despised us As a company of Fools that could never effect what we attempted So Erasmus and Sr. Tho. Moor thought to have mockt the Lutherans out of their Religion Notum est Erasmi dicterium Qualem a se decimuÌ„ Capito fore sperat c. This the Scripture calleth Cruel mocking and ranketh it with bloody persecution Indeed the favourablest persecution saith One. of any good cause Hâ—b 11 36. is the lash of lewd tongues whether by bitter taunts or scurrilous invectives which it is as impossible to avoyd as necessary to contemn c. Bravely contemn saith another Worthy all contumelies and contempts for thy conscience taking them as crowns and confirmations of thy conformity to Christ And said what is this thing that ye do Scoffingly they said it like as Pilat said to our Saviour What 's truth Oh how easie is it to wagge a wicked tongue Nibil tà m volucre quà m maledictum nibil faciliùs emittitur Cic. One while they charge this people with folly another while with treachery If to accuse a man onely were sufficient to make him guilty none should be innocent Will ye rebel against the King This was ever saith Lipsius Vnicum crimen eorum qui crimine vacabant The onely and ordinary charge laid upon the most innocent In Tacit. Elias is a Troubler Jeremy a Traytour Paul a Pest Luther a Trumpet of rebellion all the Orthodox Antimagistratical To colour the massacre of Paris and to excuse it to the World there was coyn stamped in the forepart whereof together with the Kings picture was this inscription Virtus in Rebelles Valour against the Rebels and on the other side Pietas excitavit Justitiam Piety hath excited Justice Verse 20. Then answered I them and said unto them He would not honour them so farre as to tell them of the Kings licence but shapes them a sharp answer Camd. Elis Fol. 163. and shakes them up as having nothing there to do This was true Christian courage this was right and much better then rayling for rayling for that were but lutum luto purgare to wash off one dirt with another The God of heaven Who doeth whatsoever he pleaseth in Heaven and earth who looketh and laugheth at your malice He will prosper us He will break his Heavens and come down amongst us and give good successe O the force of an heroick faith Though sense sayes It will not be Reason it cannot be yet Faith gets above and sayes It shall be God will prosper us It eates its way thorough the Alpes of whatsoever difficulties But you have no portion Nothing to do here neither ought you to interpose in aliena republica as busy braggers and quarellers meddle where you have command Nor right Sc. Of interest or any good desert Nor memoriall Or enrollement there as free denisons therefore we neither accept you as Friends nor fear you as Enemies c. CHAP. III. Verse 1. Then Eliashib the high Priest rose up HE was first as fit he should for example sake Ministers must be patternes of piety they have many eyes upon them and every thing in their practise should be worthy imitation This Eliashib was grand-child to Joshuae chap. 12.10 With his brethren the Priests Who were before fearful or forgetful Plut. till inminded and excited by Nehemiahs who as a Lyon became Captain to this Host of Harts and atchievd great matters So strong and so sweet an operation hath a seasonable exhortation when it falleth on a prepared heart and it set on by God And they built the Sheep-gate And reason it was saith an interpreter that as they were Shepherds to the people so they should build the Sheep-gate which was at the East-end of the City where the Temple was where the Sheep came in that were offered in sacrifice B. Pilkington and whereof they had their parts according to the Law This Gate may well be compared to Christ Jesus who sought the lost Sheep and was sacrificed as a Lamb and is the Gate whereby onely we enter and his Shepherds must be the builders of it and bring the people into the fold They sanctified it Id est beautified it and then consecrated it by their prayers and devotions
he not only sent them away without reward but also without meat and drink which he liberally bestowed upon the poor Even Esthers feast So he called it to testifie his great affection and respect toward his Spouse This is no warrant for that Popish custome of dedicating feasts to the honour of Saints or for that heathenish practice in some places amongst us of keeping Wakes And he made a release to the Provinces That is he caused it to be kept Holiday as Josephus hath it Or rather he granted to his subjects a relaxation on feeed me from their taxes tributes and publike payments for a time at least that thereby the New Queen might get favour and authority amongst them and all men might wish them much joy and happinesse that the loines of the people might blesse their Prince and his marriage for this breathing and intermission when as formerly his Exactours received from his subjects no lesse summes of curses then of coine to maintaine his luxury And gave gifts Such as Xenophon reckoneth up bracelets chaines of gold garments horses with rich trappings Cyrâ—sal l. 8. dishes from his own table c. This was Kingly this was god-like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1.5 His sonne Artaxerxes Longimanus was wont to say that he had therefore one hand longer then another that he might be readier to give then to receive Of Cyrus it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Bonsin that he took more content in giving then receiving Of Steven King of Hungary and of Oswald King of England that their right hands rotted not off a long while after they were dead because oft stretched out in giving gifts and dealing almes Christ received that he might give Psal 68.18 Eph. 4.8 And held it more blessed to give then to receive Acts 20.35 Be wise now therefore O ye Kings c. by your bounty and liberality the people shall be obliged the State fenced vertue encouraged misery relieved that you have secured For Extra for tunam est quicquid donatur amicis Marâ—ial Qâ—as dederis solas semper habebis opes According to the state of the King Not pinchingly and sparingly but bountifully and as became a King as Alexander the Great when he sent his Tutour a ship full of frankincense and when a poor man asked him for an almes he gave him a City which when the poor man started at and made strange of Alexander said unto him Non quaero quid te accipere deceat sed quid me dare Sen. de benef l. 2. c 16. The question is not what thou shouldest receive but what it beseemeth me to give And thus is the marriage of Esther solemnized with state and pomp suitable thus is Gods Promise made by Jeremy fulfilled that if Jechoniah would not stand out against Nebuchadnezzar but yield up the City and go into captivity it should be well with him and the people in the land of their captivity It was so with him Psal 89 33. Jer. 52.31 it was so likewise with Esther Daniel and many others by their meanes And why God will not suffer his faithfulnesse to faile nor alter the word that is gone out of his month Ver. 19. And when the Virgins were gathered together c. For a new supply of the Kings insatiable lust say some this affection soon growing cold to Esther So unreasonable is lust so inconstant carnal affection so lawlesse are the wicked so short is any happinesse of perfection in this life The Septuagint leave out this word the second time but the Hebrew verity hath it Others say the second time signifieth into the second house of the women For they went not each to their own homes because the King was now fully satisfied in his choice as Tremellius and Junius conceive but they remained in the custody of Shaazgar Keeper of the Kings Concubines not suffered to converse with any man ever after as Aben-Ezra observeth Therefore they were twice gathered together Once when they were brought to Hegai the Eunuch and again when from the Kings house they met all together in the second house of the women under the Government of Shaazgar Then Mordeâ—ai sate in the Kings gate As Porter or other Officer saith Severus and he attended still upon his office not fawning on Esther nor prolling for preferment His ambition was to be quiet and to do his own businesse intra pelliculam suam se continere high feates he knew were never but uneasie and long robes cannot but contract much soile Negotiorum familiarium curator 1 Thes 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the place he now holdeth he can heare how it goeth with his Esther and do the King good service as verse 21. Verse 20. Esther had not yet shewed her kinred Taciturnity is sometimes a vertue and Tacitus the best Historian Queen Elizabeths Motto was Video taceo I see and say nothing Sophocles saith Nothing better becometh a woman then silence Euripides also saith that silence and modesty and keeping at home are the greatest commendation to a woman that can be Cui tacere grave sit Curt. l. 4. Curtius telleth us that the Persians never trust one whom hey finde to be talkative Why Esther concealed her kindred see the note on v. 11. and know that this is no warrant for popish equivocation a device of the Jesuites for the comfort of afflicted Catholikes as Blackwell and Garnet professe and for the instruction of all the godly For Esther diâ— the commandment of Mordeoai Her honours had not altered her manners She was semper endem as obsequious and observant of Mordecâ—â—â— still as ever So was Joseph David Solomon Epaminondas and others of their old and poorer Parents Pope Benedict a Lombard Aniâ— Dom. 1303. A shepherds son would not acknowledge his poore mother when she came to him Lady-like but caused her to put on her shepherdesse apparel and then did her all the honour that might be Sir Thomas Moore would in Westminster Hall beg his fathers blessing on his knees Mordecas was Esthers foster-father and had given her though not her being yet her well-being and hence she so respects him and is so ruled by him She had gotten from him that nurture and admonition in the Lord that was better to her then the Crown of the Kingdome for what is unsanctified greatnesse but eminent dishonour and what is dignitas in indigno but ornamentum in lute Salvian If any Parents finde disobedient children let them consider whether Eli like they have not honoured I mean cockered their sons too much 1 Sam. 2.29 which is the reason they honour then now so little Will they keep meat well savoured yet never salt it will they have sprigs sprout right yet never lop them Our Henry the second so cockered his eldest son Henry that he crowned him whilest himself was yet alive which made his ambition quite turne off his obedience to his fathers great heart-break Verse
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 Uâ—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 CHAP. V. Verse 1. Now it came to passe on the third day THat is Seder Olam on the fifteenth day of the moneth Nissan as the Hebrew Annals say Cum adhuc ferverent popularium suorum preces whiles the prayers of her Countreymen like those of Cornelius Acts 10.4 were come up for a memorial before God she takes her opportunity and speeds accordingly she knew that sweet passage Psalme 145.18 The Lord is nigh to all that call upon him to all that call upon him in truth He will fulfil the desire of them that feare him he will also heare their cry and will save them c. Joh. Manl. loc Com. 142. This she could afterwards seale to and say This poor soul cried and the Lord heard her and saved her out of all her troubles Psal 34.6 Luthers widow confessed that she never understood many of Davids Psalmes till she was in deep affliction That Esther put on her royal apparel She knew that Hanc homines decorant quam vestimenta decôrant People are usually regarded as they are habited good cloaths conduce much to the setting forth of beauty to the best Like a right daughter of Sarah she knew that the outward adorning I Pet. 3.3 5. by plaiting the haire wearing of gold and putting on of apparel would not at all commend her to God in obedience to whom she had wanzed her face with fasting and trusted that he would put upon her his comelinesse But considering that the King her husband looked much at such things she laid aside her fasting-weeds and put on her best Ind uit se regno so the Original runs she clothed her self in rich and royal aray as Queen Mary of England did on her Coronation day her head was so laden with precious stones that she could hardly hold it up saith the Story and all things else were according Whether Esther came to the King leaning upon one maid and having another to hold up her traine as Josephus hath it is uncertain 'T is likely she left her Attendants without lest she should draw them into danger and contented her self when she went in to the King with those faithful companions Faith Hope and Charity who brought her off also with safety according to Prov. 18.10 and 14.26 And stood in the inner Court of the Kings house A bold adventure questionlesse but the fruit of the prayer of faith this was it that put spirit and metal into her What if she were Queen so had Vasthi been and yet discarded for her disobedience Besides how could she tell either what the Kings minde toward her was he had not seen her of a moneth and if Haman knew her to be a Jewesse what would not he suggest against her Or what was the minde of God till he had signified it by the event It was therefore an heroical courage in Esther proceeding from her saith which when it is driven to work alone without sense then God thinks it lieth upon his credit to shew mercy Over against the Kings house Where she might see him and be seen by him This she did Nec temerè Lib. 12.3 1 Kings 10.18 nec timidè which saith one is the Christians Motto And the King sat upon his Royal Throne Royal indeed as Athenaeus describeth it But yet short of Solomons much more of the Lord Christs supported and surrounded with an innumerable company of Angels It should be our earnest desire to see this King of glory upon his Throne to see him and enjoy him Austin wished that he might have seen three things 1. Romam in flore 2. Paulum in ore 3. Christum in corpore Rome in the flourish Paul in the Pulpit Christ in the flesh Venerable Bede cometh after and correcting this last wish saith Imo verò Christum in solio sedentem Let me see Christ upon his Throne-royal rather Esay saw him so ch 6.1 and took far more delight therein then the merry Greeks did or could do at their Olympick games celebrated at the same time in the one thousand five hundred and fourtieth yeare after the Flood as the divine Chronologer computeth it Bucholc 541. Verse 2. And it was so God the great Heart-disposer so
physick in a fit These friends of Haman deserved to speed as ill as those of Sejanus did who were executed with him because they served his lust and added â—ewel to his flame Let a Gallowes be made of fifty cubits high A cubit was halfe a yard at least In those parts they had trees very tall or they might piece one to another But why so high a Gallowes Daniels hist fol. 19. but for the greater disgrace to Mordecai and terrour to all that should slight the Kings Favourite So Knute the first Danique King of England caused the false Edricks head to be set upon the highest part of the Tower of London And our Gun-powder Traitours were served in like manner Daniels hist f. 19. And to morrow But why so soon sith in case of life Nulla cunctatio satis diuturna esse possit were it not fit that he were tried first Hamans malice will bear no delayes he is in pain till the businesse be dispatched he cannot sleep till he have caused this innocent man to fall Prov. 4.16 though he fall with him as the dragon doth with the Elephant whose blood he sucketh out and perisheth by his falling weight Plin l. 8 c 12 Speak thou unto the King It will be but dictum factum he will lightly say as Zedekiah did to his Princes requiring Jeremiah to the stocks The King is not he that can deny you any thing How much better that Romane Emperour who being to subscribe a warrant for execution of a certain Malefactour cried out Non nisi coactus full sore against my will and another Vtinam literas nescirem I would I could not write my name So when one Jone Butcher was to be burned for her deserts all the Council could not prevail with our Edward the sixth of a long time to set to his hand Act Mon 1177. But these wicked friends of Haman question not the Kings readinesse to gratifie him though they could not but know that Mordecai had once at least saved the Kings life chap. 2. and what could they tell but the King might now remember it Sed Deus quem destruit dementat when God has a minde to undoe a man he first infatuateth him That Mordecai may be hanged thereon And that before Haman door that he may feed his eyes on that sweet spectacle and say as that bloody Prince Charles the ninth of France did when he saw the noble Admirals carcasse hanging and stinking upon the Gallowes Quam suavitèr olet cadaver inimici Ep. hist Gall. 150.151 How sweetly smelleth the dead body of an enemy Then go thou in merrily with the King c. They knew that he could not be heartily merry till then and forced smiles are but as counterfeit complexion the hypocrisie of mirth So Richard the third would not sit down to dinner till the Lord Hastings were beheaded nor Stephen Gardiner till he had the newes brought him that the Bishops were burnt at Oxford Oh that we could be as restlesse Act Mon. f. 16â—2 till the hindrances of our true spiritual joy were removed I mean those stubborn corruptions that will not stoop to the power of grace And the thing pleased Haman As being agreeable to his malicious humour and that which he doubted not to be able to effect Man purposeth but God disposeth And he caused the Gallowes to be made Little thought he for whom Aequnm est ut faber quas fecit compedes ipse gestet So let thine enemies perish O Lord. CHAP. VI. Verse 1. On that night THat very night before Mordecai should have been hang'd on the morrow morning and so early that Esther could not have begged his life would she never so faine God will appeare for his poor people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nick and opportunity of time 1 Pet. 5.6 He will be seen in the Mount he will come as out of an Engine Could not the King sleep Heb. the Kings sleep fled away and like a shadow it fled away so much the faster as it was more followed Sleep is best solicited by neglect and soonest found when we have forgotten to seek it They are likeliest for it who together with their clothes can put off their cares and say as Lord Burleigh did when he threw off his gown Lie there Lord Treasurer This great Ahashuerus cannot do at present for Crowns also have their cares thistles in their armes and thornes in their sides Lo he that commanded one hundred and twenty seven Provinces cannot command an hours sleep how should he when as sleep is Gods gift Psal 127.2 And it was he that at this time kept him awake for excellent ends and put small thoughts into his heart for great purpose like as he did into our Henry the eighth when the Bishop of Baion the French Ambassadour coming to consult with him about a marriage between the Lady Mary and the Duke of Orleans Life and deaâ— of Card. Woâ— sey 65. cast a scruple into his mind which rendred him restlesse Whether Mary were legitimate c. If it were his surfetting and drunkennesse the day before that hindred Ahashuerus from sleeping â—â—lin habent enim hoc ebrii ut neque dormiant neque vigilent Gods goodnesse appeareth the more in turning his sinne to the good of the Church Venenum aliquando pro remedio fuit saith Seneca He can make of a poisonful viper an wholesome treacle and by an Almighty Alchymy draw good out of evil And he commanded to bring the book of records Perhaps some special Notes or Commentaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written for the Kings own use as M. Aurelius had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julius Caesar had his Commentaries written with his own hand and for the help of his own memory Turk hist Tamerlane had the like book wherein he read a great part of the night before the mortal battel between him and Bajazet Of the Chronicles Perhaps besides the former book of remembrances or else the same Librum Commentariorum Chronica as Tremelius rendreth it the book of Commentaries even the Chronicles but the Vulgar and Tygurine make them several books And they were read before the King Perhaps as a Recipe to bring on sleep or at least to deceive the time and yet it may he too for a better purpose viz. to better his knowledge and to rub up his memory that dignity might wait upon desert as it did in Tamerlanes time who kept a catalogue of their names who had best deserved of him Turk hist 227. which he daily perused oftentimes saying that day to be lost wherein he had not done something for them This Ahashuerus had not yet done for Mordecai who therefore haply held with the Poet. Omnia sunt ingrata nihil fecisse benignè est But God was not unrighteous to forget his work and labour of love Heb. 6.10 though men were unthankful â—et us gratia â—ormite Pind. â—er rar
also peradventure be the custome and fashion of Persia saith Diodate Merlin noteth here that Haman maketh no mention of rewards or gifts to be conferred upon him because he had wealth enough already and desired only more honours instancing the utmost that could be done to any subject in seeking whereof he miserably failed Verse 9. And let this apparel and horse be delivered c. All must be done in amplest manner and if it had been done to himself as he desired Fortè ampliâ—â—uisset nisi vâ— riâ—as esset reâ— suspicione nâ— tiquà m careâ— Lavat what had all that been but a magnum nihil as one saith a great nothing a glorious fancie a rattle to still his ambition for a while He simple man had wrought himself into the fooles paradise of a sublime dotage like as the Spaniards have in their dream of a Catholick Monarchy divinitus debita saith one sed in Vtopia They were laughed at a good by Captain Drake and his company when they took Sancta Domingo Anno 1585. and in the Town-Hall found the King of Spaines armes and under them a Globe of the world out of which arose a horse with his fore-feet cast forth with this Inscription Non sufficit orbis Pyrrhus that ambitious King of Epirotes had the like thought but was slain at last with a tilestone thrown upon his head by a woman And a like evil end befel Caesar Borgia who in imitation of Julius Caesar would needs be aut Caesar aut nullus and soon after proved to be Et Caesar nullus Had Haman but contented himself with his present condition too good for such a Caitiffe he might have lived in the worlds account happily and have called himself as that French King did Tresheureuse thrice blessed but that insatiable thirst after honour that gluttonous excessive desire after more and more greatnesse undid him So true is that Proverb of the Ancients Turdus ipse sibi malum cacat Of the black birds dung is made the lime wherewith he is taken so out of the dung of mens sinnes doth God make his lime-twigs of judgement to take them withal To one of the Kings most noble Princes Principibus majoribus paratimis This would be no small addition to the honour of the man and splendour of the day like as it was here in England when Henry the second at the Coronation of his eldest sonne renounced the name of a King for that day and as Sewer served at the Table That they may aray the man withal Setting him forth to the greatest advantage as our Henry the sixth did when he crowned the Lord Beauchâ—mp King of the Isle of Wight and as Xerxes did Demaratus Sen. l. 6. deâ— when for honours sake he granted him to enter into Sardis the chief City of Asia arayed like himself with a straight Tiare upon his head which none might wear but Kings only Through the street of the City Of Susa that he might be seen and cried up by mamy for Honor est in honorante As the Meteor liveth in the aire so doth honour in the breath of other men Plato reckoneth it among those dei ludibria quae sursum ac deorsum sub coelo feruntur like tennis-balls bandied up and down from one to another Verse 10. Then the King said to Haman The King had no intent herein to ensnare Haman or crosse his humour but God had a hand in it for the effecting of his own ends which cannot but be ever exceeding good sith his will is not only recta but regula Make haste and take the aparel and the horse c. Here was no time left him of deliberation or liberty of contradiction dispute he must not but dispatch what was given him in charge Had he had but the least breathing-while that stepping out of the presence he might have considered with himselfe or consulted with his friends he would either have fained himself sick or found some other excuse that he might not have done his enemy this honour But God had so ordered it and the King commanded it to be done forthwith it was not therefore for Haman vel responsare velrepugnare to chat or chafe unlesse he would run the hazard of all for Where the word of a King is there is power and who may say unto him What dost thou And do even so to Mordecai the Jew This word stabb'd Haman to the heart who had run many great hazards doubtlesse to dominere in his undeserved dignities and now must perforce honour him whom he had hoped to have hanged cloath him whom he hoped to have stripped help him up to his horse upon whose grave he hoped to have danced prepare a triumph for him for whom he had prepared a tree make Proclamation before him as a Crier lead his horse as a Lacquey do all offices for him as a slave or underling Oh what a cut what a Cordolium was this to a man of his metal and making It was wonder his heart burst not as did Achitophels for pride so swelleth the soul many times that it breaketh the case the body I mean and endeth the life but this had been here to have saved the Hangman a labour But base spirits will buckle and fall down to rise crouch and creep to mount c. That sitteth at the Kings gate There you shall have him and see that you mistake him not Haman knew him well enough by his stiffenesse and stoutnesse and wished him of all the men in the world out of the world Let nothing faile of all that thou hast spoken Perquà m hoc durum est sed ita lex scripta est saith the Civil Lawyer this was an hard saying and as hard meat to Hamans stomack that would ill go down but there was no help for it himself had advised it and must therefore speedily execute it Lata negligentia dolus est sayes the Lawyer remisseness is a kinde of perfidiousnesse Excuses would have been construed for refusals delayes for denials c. Verse 11. Then took Haman the aparel c. Full sore against stomack be sure But how could he help it Thus God compelleth the devil and his limbes sometimes though against their wills to serve him and his servants Canes lingunt ulcera Lazari Saul pronounceth David more righteous then he Judas and Pilate give testimony to Christs innocency These are the servants of the High God which shew unto us the way of salvation said the Pythonisse concerning Paul and his companions Acts 16.17 And arayed Mordecai Whose heart he could rather have torne out and eaten it with salt But Courtiers are usually notable Dissemblers cunning Politicians c. How busie is Haman now about Mordecai to aray him to mount him and to attend upon him whom yet he hated and inwardly cursed to the pit of hell Cavete ab osculo Iscariotico ab officio Hamanitico Beware of men Matth. 10. Josephus telleth us that when Haman came to do these
whatsoever he pleaseth yet with him is strength and equity so Vatabius rendreth the word Tusbijah here used or the being substance and permanency of all creatures so Munster which subsist meerly by his manutention or the rule and certain law of wisedome and judgment by which wisedome acteth saith Mercer So then the Lord though he make his will a law yet he cannot do otherwise then well because nothing but wisedome and equity is in it The deceived and the deceiver are his This Job produceth as a proof of Gods insuperable strength and unsearchable wisedome that he hath an over-ruling hand in the artifices and slights of men even the cunning craftinesse as the Apostle speaketh Eph. 4.14 Whereby they lie in wait to deceive These he not only and barely permitteth in his just judgment upon the deceived whether through ignorance or idleness but disposeth also ordereth both the deceiver and the deceived whether in spiritual things or civil to his own righteous ends and holy purposes See Ezek. 14.9 1 Kin. 22.19 20 2 Thes 2.11 Isa 19.14 and then conclude with Job that wisedom and strength are his who can thus draw light out of darknesse and powerfully order the disorders of the world to his own glory and the good of his people For there must be heresies that they which are approved may be made manifest 1 Cor. 11.9 Mean-while here is the comfort of every good soul that none can take them out of the Father hands Job 10.29 and it is impossible that the elect should be totally and finally deceived because both the deceived and the deceiver are Gods by him and from him and for him are deceivers and deceived so Broughton translateth this text By him for he suffereth and ordereth them From him for he sendeth them And For him for they promote his glory and serve his ends He many times suffereth the tree of the Church to be shaken that rotten fruit may drop off There are the set this sense upon the words they are both in Gods hands the deceiver to have revenge taken upon him and the deceived who revengeth not himself to have his cause righted as 1 Thes 4.6 an argument both of Gods wisedome to find out the deceiver how subtle soever and likewise of his power in punishing them how potent soever Verse 17. He leadeth counsellors away spoiled Viz. Of wit wealth and honour This should be a warning to such not to take ill causes in hand not to call evil good and good evil not to justifie the wicked for a reward and to take away the righteousnesse of the righteous from him not to bolster out a bad cause and to outface a good lest if they improve their wits and parts to so evil an end God make them as despicable as before they were honourable They may see what the Lord did to Abitophel that Oracle of his time to Pharaohs counsellors Isa 19.11 12. to Pharaoh himself Ex. 1.10 with Pr. 28.15 And he maketh the Judges fools Broughton rendreth the verse thus He brings Counsellors to badnesse and Judges to stark madnesse He infatuateth them not by infusing folly into them any more then the Sun when he shineth not in our Horizon causeth darknesse in the air which of it self and of its own nature is dark But when God with-holdeth that light of wisedome which he had imparted to a man his in-bred darknesse must needs shew it self More then this it sometimes cometh to passe that when God delivereth a man up for his sins to a reprobate sense to an injudicious mind he is thenceforth deprived sometimes of natural wisedome and common sense that the divine revenge may be the more apparent Verse 18. He looseth the bonds of Kings He degradeth them taking away all command and authority from them which is the bond that bindeth the people to obedience and subjection Job 30.11 Isai 45.1 5. as our Henry the third Daniel who was called Regni dilapidator ill beloved of his people and far a less King saith the Chronicler by striving to be more then he was the just reward of violations And gardeth their loins with a girdle With a rope say the Vulgar he brings them from the throne to the prison he layeth affliction upon their loynes Val. Max Christ pag. 267. as Psalm 66.11 An instance hereof beside the late King and Corradinus King of Germany likewise beheaded at Naples we had here in Richard the second brought forth in a royal robe to be deposed and then hunger-starved in prison as also in Henry the sixth who having been the most potent Monarch for dominions that ever England had was afterwards when deposed not the Master of a mole-hill nor owner of his own liberty but baffled and beaten by every base fellow Some Interpreters make the sense of this to be thus God sometimes looseth the bonds into which Princes are brought and advanceth them again to kingly dignity the ensign whereof was of old a precious girdle So it befell Manasseh Nebuchadnezzar Jehoiakins restored and honoured againe as a king by Evilmerodach 2 Kings 25.28 Historians write that Nebuchadnezzar was so offended with his son and successor Evilmerodach as he cast him into prison and that in prison he and Jehoiakim became acquainted together whence his advancement afterwards Verse 19. He leadeth away Princes spoiled Or Priests Ducit sacerdotes inglerias so the Vulgar translateth He leadeth away the Priests without glory dishonoured Priests were generally much esteemed and priviledged in all ages Alexander the great gave greatest respect to Jaddus the Jewish High-Priest When the Gauls had burnt Rome and were besieging the Capitol Caius Fabius Dorso attired as a Priest with his sacrifice and other necessaries in his hand marched through the midst of the enemies astonished at his resolution offered his sacrifice on the hill Quirinalis and returned in safety The Bardi a kind of Priests were here in Albion of such esteem among the greatest commanders that if two armies were even at push of pike and a Bard had step'd in betwixt them they would have held their hands hearkned to his advice and not have offered to strike till he were out of danger Magna fuit quondam capitis reverentia sacri Howbeit such also have been carried captive and slaine by the enemy as was Seraiah the high-priest by Nebuchadnezzar and before him the two sons of Eli whose white Ephod covered foul sins slain by the Philistims The Lord hath despised in the indignation of his anger both the King and the Priest Lam. 2.6 Both the Prophet and the Priest go about into a land that they know not Jer. 14.18 The word Cohen is used indifferently to signifie a Priest or Prince an Ecclesiastical or secular Governor Broughton rendreth it here Dukes others Presidents or praefects of Provinces Honour is no shelter against the wrath of God And overthroweth the mighty Such as might seem unmoveable as a rock or tree firmly rooted these God shaketh and shattereth to
and their money perish together Act. 8.20 Yea he shall be chased away By the displeasure of Almighty God he shall be driven or rather kickt out of the world As a vision of the night Phasma five Phantasma which passes sooner out of memory and is more transient then a day vision Verse 9. The eye also which saw him shall see him no more He shall be utterly out of sight out of mind Vnkent unkist as the Northern Proverb hath it See chap. 7.8 10. Where Job speaketh as much of himself and Zopher here twits him with it as if Sorex suo periisset indicio Job were an hypoctite by his own confession so ingenious is evil will Verse 10. His children shall seek to please the poor Tenniâ—res sunt ipsit tenuibus saith Junius shall be poorer then the poorest and full glad to comply with them and humour them to beg with them if not to beg of them A just hand of God upon Oppressors whose work it hath been to make many poor and now their posterity are brought to extreme poverty Such shame consult these men to their houses besides their sin against their own souls Hob 2.10 See the Note there Some read it thus The poor shall oppresse his children and how grievous that is see Prov. 28.3 with the Note A Heathen Historian observed that Dionysius Val. lib. 1. cap. 2 after his death paid deare for his Sacriledge in the disasters that befell his children And his hands shall restore their goods Or For his hands shall c. They should indeed restore their ill-gotten goods though to the impoverishing of their posterity though they left their children no more but a wallet to beg from door to door But such are rare birds most men will rather venture it then be drawne Zacheus-like to make restitution God must give them a Vomit as vers 20. or they will lay up nothing part they will not with those murthering morsels that riches of iniquity Luke 16.9 they have devoured but what they can neither will nor chuse as being compelled to do it either by Law or force either by justice or violence The right owners do not alwayes receive what was by wrench or wile gotten from them but these oppressors or their imps are many times rooked or robbed by others as bad as themselves as the usutious Jewes are at this day by the injurious Papists who use them as Spunges which they may squeeze at their pleasure God so disposing and ordering the disorders of men to his owne glory Verse 11. His bones are full of the sin of his youth Fowl practises have so grown up together with some sinful people that they may say of them as the Strumpet Quartilla did of her Virginity that she could not remember that ever she had been a maid This hath been thy manner from thy youth that thou obeyedst not my voice Junonom meam iâ— atam habeam si unquam me meminerim Virgincâ—s Petron. Jer. 22.21 Then thou hadst no mind to it but now thou hast lesse thy heart being hardned by the deceitfulnesse of sin Heb. 3.17 Now in the froth of these youthful vanities unrepented of breedeth that worm of an evil conscience that never dyeth In the best they procure much ruth though not utter ruine The sweet wayes of my youth saith a man afterwards eminent for holinesse did breed such wormes in my soul as that my heavenly Father will have me yet a little while continue my bitter Wormseed because they cannot otherwise be killed Thus he Holy David prayeth hard Psal 25.7 Remember not against me the sins of my youth Austin was much in the same suit That age of mans life is very subject to and usually very full of sin yea reproachful evils jer 31.19 Fleshly lusts that war against the soul 1 Pet. 2.12 and like so many noisom diseases soak into the bones and suck out the marrow to the consumption and destruction of the whole man Which shall lye down with him in the dust that is saith Vatablus God will so forsake him that he shall never repent but shall dye in his sins which is worse then to dye in prison or to dye in a ditch for they that dye n sin shall rise in sin and stand before Christ in sin and how shall they be able to stand before him Verse 12. Though wickednesse be sweet in his mouth As poison swallowed in some pleasing meat or drink Agrippine in poisoning her husband Claudius the Emperor tempered it in meat he most delighted in Poison given in Wine works more furiously as did that Wassail the Monk drank to King John of England That wickednesse with a witnesse here meant is oppression and is said to be held in the mouth and hid under the tongue as some think because it is oft covered with godly speeches whereby he seeketh to circumvent and deceive his neighbour Others by these expressions will have understood continuance in sin and complacency therein rolling it under his tongue as a child doth a piece of sugar which he is loath to part with Arist Ethic. l. 3 Aelian var. bist l. 10. and retaining it a long thime in his mouth that he may taste it with more pleasure Philoâ—enus wished his neck were as long as a Cranes that he might the longer keep the taste of his sweet-meats and dainty morsels Such is the wicked mans wish and his practise is answerable for and his tongue is mischief and vanity Psal 1.7 He licks his lips with the remembrance of his former sins and so recommitteth them in his desires at least whilst he recalleth former acts with delight Thus the rebellious Israelites called to mind the Flesh-pots of Egypt and were moved and thus afterwards they multiplyed their whoredomes by calling to remembrance the dayes of their youth wherein they had gone a whoring in the Land of Egypt Ezek. 23.21 Verse 13. Though he spaâ—â— it and forsake it not This is the same in sense with the former verse and the second time repeated that Job might know that he was the man here meant Vt qui in malis artibus siti placaisset saith Merlin as one who took pleasure in raising himself upon anothers ruines And another good Note the same Author giveth here viz. That as any thing is more sweet and delectable to the sensual appetite so much the more should we suspect it as fearing a snare laid for us therein by that old man-slayer Vipera latet in veprecula Diabolus capite blanditur ventre oblictat 〈◊〉 light Divorce the flesh from the divel and then there is no no great danger But keeps is still within his mouth And will not be drawn to spet it out by confession and to carry it through the dung-port of his mouth into the brook Kedroâ— which was the Town-ditch Satan knowes there is no way to purge the sick soul but upwards He therefore laboureth to hold his lips close that the soul may not disburden it self
old age upon his son Rehoboam upon Ephraim Hos 13.1 see the Note there upon out Edward 2 and Henry 6. Some render it He hath loosed my Bow string in reference to chap. 29.20 So that I cannot now shoot at those that slight me Job was disarmed and disabled to do as he desired as Philip King of France was in the battle between him and Edw. Dan. Hist f 237 3. King of England at the instant whereof there fell such a piercing showr of rain as dissolved the strings of his Archers and made their Bowe unuseful And afflicted me When a tree is felled each man pulleth off a branch saith the Great Proverb When a dog is worried every Curr will fall on him and have a fling at him When a Deer is wounded the whole Herd will set against him and thrust him out of their company So when God hath afflicted Job every base beggerly fellow sate heavy upon his skirts This was an addition to his affliction They have also let loose the Bridle upon me Those Insolents having pulled their heads out of the halter lay the raines in the neck and run riot yea Effraenare in â—â—inâ—ecti sunt Jun. they run at tilt against me as it were beyond all reason and measure without fear shame or manners For Vpon me some read Before me q.d. Now they dare do any thing even in my presence who formerly stood in aw of me Verse 12. Vpon the right hand rise the youth Brought on readeth The Springals The Hebrew hath it The blossom or the young birds the youngsters Vix puberes Such as are scarce out of the shel the boyes scoffed and abused Job The lawless rout riding without raines took a licentious boldnesse to despise and despite him because he was ever most severe against their unruly practises They push away my feet They trip up my heeles as we phrase it and lay me along Vide admirandam humanae sortis varietatem faith Brentius here i.e. See the strange turnes of humane condition Job was wont to have the chief Seats in the Temple and Salutations in the Market-place now he cannot have a room my where to stand in but every paltry boy is pushing him down May it not be said of Job as it was of that Emperour that he was fortunae pila lusus But he saw God in all And they raise up against me the waie of their destruction Allegoria â—astrâ—nsi Job borroweth this expression from the Camp as he doth many more from other things whensoever he speaketh of his great afflictions and the contempt that was cast upon him Vpon me they tread the paths of their unhappinesse so Beza that is they make a path in which they may practise that their malapert boldnesse in doing mischiefe They beat their paths by running up and downe therein to undo me so Vatablus They cast upon me the causes of their waâ— so Broughton Verse 13. They marre my path That is all my studies and endeavours they obstruct all passages whereby I might hope for help as if they were resolved upon my ruine They set forward my calamity See Zach. 1.15 see the Note there Or they count it profitable to them to vex me So great is there malice against me And though it do them no good yet if they may do me hurt they have enough They have no helper Neither need they any to animate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or egg them on to mischief who of themselves are over forward though but small and young as Vajezatha Hamans youngest son was See the Note on Esth 9.9 Verse 14. They came upon me as a wide breaking in of waters Quasi irruptione latâ in vedunt me As Souldiers when they have made a breach in a wall come tumbling in upon the Town and sack and ransack it yea raze it and harrasse it so have these dealt with me They rolled themselves upon me Labouring wholly to suppresse me Gen. 43.28 Taking occasion by this my downfal which they ought rather to have lamented and pitied they unmercifully fell upon me as if themselves had lived out of the reach of Gods rod. Verse 15. Terrors are turned upon me I am horribly afraid of thy judgements as David expresseth it and this was it that pointed and put a sting into all other sufferings for a wounded conscience who can bear If the shoulder be galled the burden wil be very tedious and irksom Be not thou a terror unto me Lord saith Jâ—â—â— and then I care not much what else soever befalleth me But why were these terrours so troublesome They pursue my soul as the wind Brentius rendreth 〈…〉 my liberality or They take away from me all the chearfulnesse 〈…〉 of my mind whereby heretofore I suffered so many calamities and shrank not for the joy of the Lord was my strength and therâ— nothing 〈◊〉 amisse to me Thou hath strengthned 〈◊〉 with strength in my soul Ps al. 38.3 and uphold me with thy noble spirit Psal 5â— 12 The Chaldee hath it Kingly Spirit and it is the same word in the Original that is here rendred Animaem meam nobilem incâ—tam Vat. My soul It is my Princess or my Nobility for so the soul is the more noble part David calleth it his Glory Psal 16.9 and his Darling Psal 22.21 Some of the Jew-Doctors make it the same with welfare in the words following but that 's not likely And my welfare passeth away as a cloud i.e. Totally as before irresistibly like the wind Job aboundeth with similitudes â—â—rorum vim simiâ—â— a vent illustrat satutem à se abcunt in similitudine nubis Merl. which do notably illustrate He would say I am utterly deprived of all means of avoiding this misery Verse 16. And now my soul is powred out upon me Now that I am under these inward terrors I am become strengthlesse even weak as water my soul doth melt away for grief as Psal 42.4 and I am as an hollow tree wherein there is not any heart of Oak I am utterly dispirited The dares of affliction have taken hold upon me And so hard hold that I despair of ever getting loose whiles alive Verse 17. My bones are pierced in me in the night season Sleep is the Nurse of Natura and the sweet parenthesis of mens griefs and cares But Job had so many aches and ailements in his body over and above the terrours and troubles of his mind that rest he could take none at all in the night season when all creatures are wont to be at quiet For why the very marrow of his bones raged through intolerable paine as if it had been run through with a Tuck Nay niâ—â—e And my sinewes or My Pulses take no rest Heb. Sleep not My sinewes or arteries are rackt with the Cramp and my pulses by the force of a Feaver beat excessively Vatabl. and pant without intermission Qui tamen minui deberent quiâ— calâ—â— retrabitur in
and served every day with whole and wholsome meats ere himself sat down to dinner Neither were these any losers by their liberality The flowers hurt not their own fruit though they yeeld honey to the painful Bee The Sun loseth not light though it lend it to the Moon But as the Moon the fuller she is of light the further she gets from the Sun And as the Sun moveth slowest when he is highest in the Zodiack so are those farthest off from bounty for the most part who abound most in plenty Your fattest men have the least blood and your richest men do the least good Whereas those that are rich in this world should be rich in good works ready to distribute 1 Tim. 6.17 willing to communicate to widowes and fatherlesse especially sith those are Gods own Clyents Verse 18. For from my youth he was brought up with me c. i. e. Ever since I could do any thing it hath been my delight to be doing good to the poor Orphans whom I have tenderly bred as a father useth to breed his children Non est vnlgare Dei donum saith Mercer This is no ordinary mercy for men to be of a merciful disposition and melting hearted toward the poor and necessitous as some are naturally and from the womb Such are said to have been Artaxerxes Longimanus Titus the Emperour Otho the third Steven King of Hungary Oswald King of England c. and I have guided her from my mothers womb Ductavi illam meaning the widow or the Orphan to whom I have been a manly guide and that of a child little See the Note aforegoing Suttons Hospitals and many more monuments of Charity in this kind are worthily alledged by some of our divines to prove that for their time and ability Protestants have equalled and exceeded Papists in this way of good works Jobs desire of doing good appeared betimes as if it had been born with him like as Plutach writeth of Coriolanus that he was so natural and expert a Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might seem to have been born with his arms upon his back and his weapons in his hands Verse 19 If I have seen any perish for want of cloathing Job was ad omnem humanitatem effectus atque assuefactus This liberal man devised liberal things and as he dealt his bread to the hungry so when he saw the naked he covered him he hid not himself from his own flesh Isai 58.7 Giles of Brussels and Mr. Wâ—seheart the Scot are famous among the Martyrs for their charity in this kind And so is Mr. Fax the Martyrologer of whom it is reported that as he gave away his horse at one time to a poor man when he had no mony to give him So at another having bestowed his wives money in a petticoat and meeting by the way home with a poor woman that wanted cloathing he freely gave it her telling his wife that he had sent it to heaven before her The poor mans belly is surely the best Cubberd and his back the best Wardrobe Vhi non pereunt sed parturiunt where they rot not as those moth-eaten ones in Saint James chap. 5.2 but remain for ever Great Alex ander believed this far better then most amongst us for when he had given away all almost and his friends asked him where it was he pointed to the poor and said In scrinâ—is in my chests and when he was further asked what he kept for himself he answered Spem majorum meliorum the hope of greater and better things And another of his name viz. Pope Alexander the fifth was so liberal to the poor that he left nothing to himselfe so that he would merrily say that he was a rich Bishop a poor Cardinal and a beggarly Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was wont to be said Pauperibus sus dat gratis nec munera curat Curia Papalis quod modo percipimus Heidfold But this distich must be read backwards saith mine Author thus Percipimus modo quod Papalis c. This Pope Alexander then was a rare bird at Rome Or any poor without covering Whether he craved it of me or not if I did but see it the poor creature was sure of it The liberal man preventeth the poor and needy In Psal 103. Psal 41.1 Praeoccupat vocem petituri so Augustine expounds that Text. He stayes not till he is asked a good turn but ministreth to the uses not only to the necessities of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word is in the Original Rom. 12.13 So did Dr. Taylor Martyr when he visited the Alms-house in his Parish once a fortnight to see what they lacked and to supply them And so did Mr. Fox when unasked he gave the poor woman the petticoat as abovesaid Verse 20. If his loynes have not blessed me As being warm-cloathed by me not with a suit of words as those great benefactors Jam. 2.15 16. who were much in mouth mercy which indeed is good cheap But a little handful of Jobs wool is much better then a mouthful of such aiery courtesies and would open more mouthes to blesse men who now adayes for most part will be but a friends at a sneeze the most you can get of them is God blesse you These have as many flouts and curses as Job had well wishes and God thereby had praises according to that of our Saviour Matth. 5.16 And if he were not warmed with the fleece of my sheep His sheep were his owne else his charity had been unwarrantable Honour the Lord with thy substance Prov. 3.9 but see it be thine and not anothers He that hath a bountiful eye shall be blessed for he giveth of his bread to the poor Prov. 22.9 specially if he have spared it out of his own belly to give to the hungry if it were the bread of his own aâ—mense or allowance as some interpret it Verse 21. If I have lift up my hand against the fatherlesse That is against any that are destitute of humane helps and defences Such to ill treat and oppresse is easie for great ones See Gen. 50 15 16. c. But where the true fear of God is no such thing will be done The Tigurines render Si minitatus sum Orphano c. If I have lifted up my hand in threatning first and then let it fall in striking and punishing the fatherless or friendless When I saw my help in the gate i.e. When by my greatnesse and grace with the people I might have born out my worst miscarriages when I might have had more then enow that would have defended yea applauded me as the Senate of Rome did Nerâ— even for his most malapert misdemeanors and most horrid outâ—ages Verse 22. Then let mine arm fall from the shoulder-blade That unworthy arm of mine as Cranmer cryed out of that unworthy right hand of his which he therefore burnt first so injuriously lifted up against
c. See the Note on Job 35.6 7 8. Vers 3. Best to the Saints The family of faith were by a speciality the object of Davids bounty Socrates seeing a certain man giving alms to all hee met were they good or bad said male pere as qui ex Gratiis cum sint Virgines facias scorta David the better to perswade with God to preserve him safe to the Kingdome promiseth two things first that he will cherish and countenance the godly party secondly that he will cashier and cast out all kind of Idolatry and maintain to his utmost the sincere service of God vers 4. And to the excellent Or Noble glorious wonderfull magnificent The Saints are Princes in all lands Psal 45.16 of an excellent Spirit Prov. 17.27 More excellent than their Neighbours dwell they wheresoever Prov. 12.26 They are stiled the glory Isa 4.5 a Crown of glory Isa 62.3 a royall Diadem ibid. a Kingdome of Priests Exod. 19.6 higher than the Kings of the earth Psal 89.27 greater than the four famous Monarchies Dan. 7.18 worthies of whom the World is not worthy Heb. 11.38 fitter to be set as stars in Heaven And surely as stars though seen sometimes in a puddle or stinking ditch though they reflect there yet have they their situation in Heaven So the Saints though here in a low condition yet are they fixed in the Region of happinesse In whom is all my delight Heb. Cheptsibam So the Church is called Gods Cheptsibah Isa 62.5 Next to communion with God the communion of Saints is most delectable It is the very being bound up in the bundle of life which was the blessing of Abigail upon David Ipse aspectus viri boni delectat saith Senecae the very sight of a good man morally good delighteth what then of a Saint Ezra 10.3 This the Heathen Persecutors knew and therefore banished and confined the Christians to Isles and Mines where they could not one come at another as Cyprian observeth Vers 4. Their sorrows shall be multiplied Many sorrows shall be to those wicked Idolaters Vide Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32.10 some of their own Creating by their superstitions and will-worships others from a jealous and just God others from the Devill who acteth and agitateth them beateth and whippeth them as at this day he doth the poor Indians who worship Devills in most terrible figure beleeving that they are permitted of God to punish or spare them at their pleasure And some they shall besure of from mee whenever I come to the Kingdome Some after the Chaldee read it their Idols are multiplied The old Heathens had thirty thousand in Hesiods dayes In China there are said to be at this day no fewer than an hundred thousand Idols which they use to whip if they come not at a call to help them Before a sick man they put the Devills picture that hee may learn to know him in another World It is storied of one King of England that he bestowed as much upon a Crosse as the revenues of his Kingdome came to in a year and take him for his friend That hasten after another God Or that endow another God Superstition is not only painfull but chargeable Idolaters lavish out of the bag and spare for no cost witnesse the Papists vowed presents and memories as they call them hanged up in honour of their he-Saints and she-Saints the Lady of Loretto especially But it was the Serpents grammar that first taught men to decline God in the plurall number Eritis sicut Dii as Damianus observeth from Gen. 3.5 and hence that innumerable rabble The Jesuites boast of their Ignatii Apotheosis and Cardinall Bembus is not ashamed to say of his St. Francis quod in deorum numerum ab Ecclesia Romana sit relatus Hist Venet Is not this abominable Idolatry 1 Pet. 4.3 Their drink offerings of blood Many Heathens sacrifised to their Idols that is to Devils with mans blood Euseb de praep Evangil against all laws of humanity and piety Thus they sacrifised to Bellâ—na the Sister of Mars as also with blood let out of their own armes The Priests of Baal who perhaps was Mars cut and launced themselves 1 King 18. So do the Mahometan Priests at this day as the Papists whip themselves c. the old Idolaters offered their Children in sacrifice to Moloch or Saturn David abhorreth the thought of such inhumanities Neque deos illegitimos nec illegitiâ—â—â— colans saith he I 'le have no such doings Nor take up their names into my lips But spit them out of my mouth with utmost detestation 〈◊〉 ad 〈◊〉 according to the law Exod. 23.13 It repented Austin that ever hee had used the word Fortune that Heathen Goddesse And Ab sit ut de ore Christianâ— sonet Jupiter omnipatens c. saith Hierâ—me Let no Christian mouth say Jupiter omnipotent or swear Mehercule Mecaster The Primitive Christians would not call their dayes of the week dies Martis Mercurii c. as Trismegist had named them but the first second third c day of the week All occasions or semblances of Idolatry should be shunned it is not safe being at Satans Messe though our spoon bee never so long saith One. See Hof 3.16 17. Zach. 13.2 Deut. 12.2 Vers 5. The Lord is the Portion of mine inheritance Therefore I have neither need nor mind to run a madding after dumb Idols for hee is Good originall universall all-sufficient and satisfactory proportionable and fitting to my soul so that having Him I am abundantly provided for And of my cup A phrase taken from those shares that every one had assigned unto him at feasts Gen. 43.34 1 Sam. 1.4 9.23 q. d. Thou art my meat and my drink Lord and I am very well content with my condition bee it better or worse That which gives quiet in any portion is first The favour and presence of God secondly that t is from the hand of a Father thirdly that it comes to us in the covenant of grace fourthly that t is the purchase of Christs blood fifthly that t is an answer of prayers and a blessing from above on honest indeavours Thou maintainest my lot Upholdest mee in a good condition who should otherwise soon lose and forgoe it were it in mine own keeping And here the Psalmist useth four severall words all to the same sense ad corroborandum saith R. David Vers 6. The lines are fallen In allusion to those lines wherewith they measured Land when they parted it See Deut. 32.9 Psal 105.11 78.55 Act. 26.18 Epes 1.11 David having God for his portion could say with Jacob I have all things Gen. 33.11 Paul also saith the same Phil. 4.18 and further telleth us that having nothing he set possessed all things for why he had got the divine art of contentation vers 12. and so could bee either on the top of Jacobs Ladder or at the bottome hee could sing either Placentia or Lachrymae abound or be
only it is added Vers 4 To him who alone doth great wonders Wondrous things the Creature may do but not wonders mira sed non miracula God alone is the great Thâ—umaâ—â—rgus that is wonder-worker Vers 5 To him that by wisdome c. Singulari ingenio summa industria yet without tool or toil See Heb. 11.10 with the Note Vers 6 To him that stretched out the earth c. A perpetuall mercy in all earthly Creatures as is elsewhere set forth Gen. 1.9 Psal 24.2 Vers 7 To him that made great lights Without which wee should have no more comfort of the air wee breath on than the Egyptians had in that three-dayes darkness Now the Sun and Moon are called great Luminaries not great stars or bodies for the Sun is less than some stars and the Moon is least of all first for the excellency of light which these two do more abundantly impart to the earth and secondly for the effects they work the Sun by his access making all green and flourishing and the contrary by his recess the Moon by his various aspect causing humors and marrows to increase or decrease c. Vers 8 The Sun to 〈…〉 the day Heb. For the rulings by day 〈◊〉 by his light 〈…〉 bodies 〈…〉 ruledomes and therefore in no wise to have been worshipped Vers 9 The Moon and stars to rule by night For by day they all veil to the Sun from whom also they borrow much of their light The Moon hath her name in Hebrew from moisture as refreshing the earth with her cool influences and thrusting forth precious things therein Deut. 33.14 Vers 10 To him that smote Egypt See Psal 135.8 Vers 11 And brought out Israel viz. By that last plague for the former would not do God will have the better of his enemies for the good of his people for it is not fit that hee should lay down the bucklers first Vers 12 And with a stretcht-out arm A metaphor from souldiers exercising their arms with utmost might and sleight Vers 13 To him which divided the red Sea Into twelve severall parts say the Jews for the twelve Tribes to pass thorow Vers 14 And made Israel to pass c. It is many times hail with the Saints when ill with the wicked Abraham from the hill seeth Sodom on fire Vers 15 But overthrew Pharaoh Praecipitavit pitcht him in headlong having before paved a way for him Subito tollitur qui diu toleratur Vers 16 To him which led his people As an horse that they should not stumble Isa 63.13 as a Shepheard his sheep providing for them so as never was any Prince so served in his greatest pomp Vers 17 To him which smote great Kings Great as those times accounted them when every small City almost had her King Canaan had thirty and more of them Great also in regard of their stature and strength for they were of the Giants race Deut. 3. Amos 2. Vers 18 And slew famous Kings Magnificos sumptâ—osos fastuosos arrogantes Vers 19 20. â—ee Psal 135.11 Sihons Country was afterwards called Decapolis and the Metropolis of it Scythopolis Joseph de bel l. 3. c. 2. Vers 21 22. And gave See Psal 135.12 Josh 12.7 hee paid them well for their pains after that hee had made use of their sword and service against those sinners against their own souls Vers 23. Who remembred us in our low estate Still God helpeth those who are forsaken of their hopes vindictae gladium miserationis oleo emollit as Nicephorus saith Vers 24 And hath redeemed us Or Broken us off pulled us away as by violence for they would never else have loosed us This is priori major misericordia a greater mercy than the former saith Kimchi to redeem is more than to preserve Vers 25 Who giveth food to all flesh Food agreeable to their severall appetites and temperaments suitable and seasonable Vers 26 O give thanks unto the God of Heaven His mercy in providing Heaven for his people is more than all the rest PSAL. CXXXVII VErs 1 By the rivers of Babylon Tigrâ—s Euphrates for the land of Shinar where Babel was founded and afterwards Babylon built was as most Geographers think a part of the Garden of Eden fruitfull beyond credulity but to the poor captives all this was no comfort when they remembred the desolations of their Country and the loss of their former liberty The bird of Paradise they say once taken and encaged groaneth uncessantly till shee dye There wee sat down yea wee wepâ— Hee sitteth alone and keepeth silence because hee hath born it upon him saith Jeremy of the Mourner Lam. 3.28 who is much in meditation so were these bewailing bitterly their sin and misery with their bowels sounding as an harp Isa 16.1 where if one string bee touched all the rest sound When wee remembred Zion The former solemnities the present desolations Vers 2 Wee hanged out harps Harps wee had and knew how to handle them the Jews were famous Artists noted for their skill specially in Poetry Musick and Mathematicks but wee had little mind to it as now the case stood with us Hoâ—â—â— lib. 3. Od. 26. our Country lying desolate our selves could not bee but disconsolate Barbiton his paries habeâ—it Vers 3 For there they required of us a song scil In disdain and derision of our Religion q.d. Will yee sing no more holy songs in honour of your God hath hee utterly cast away all care of your wel-fare and you the like of his service Have you never a black Sanctis to sing us or cannot you sing care away c where are your wonted ditties â—eza the words of a song Ehodum bellos nobis illos vestrâ— Sionis modules cantillate And they that wasted us Cumulatores nostri vel Concumulatores nostri vel homines ejulatuum nostrorum they that made us howl singing as Isa 52.5 Or In suspensionibus nostris â—socr after that wee had hanged up our harps as vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sing us one of the songs of Zion Wherewith yee were wont to praise God So Baltasar abused the bowls of the Sanctuary So the bloody-Persecutors at Orleance as they murthered the Protestants required them to sing Judge and revenge my cause O Lord and have mercy on us Lord c. Vers 4 Shall wee sing the Lords song c No for that were to prophane holy things and as Nazianzen speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And besides they had as much mind to bee merry then and thus as Sampson had to play before the Philistines Musick in mourning is not more unseasonable than unsavoury When our Edward the third had the King of Scots and the French King both prisoners together here in England hee held royall justs and feasted them sumptuously After supper perceiving the French King to bee sad and pensive hee desired him to bee merry as others were To whom the French King answered as here How shall wee