the word properly signifieth branches or bought of trees which are many thick intertwined and crossing one another In the multitude of my perplexed thoughts within me saith David thy comforts have refreshed my soule Psalm 94.19 The same word is rendred vain thoughts or wavering cogitations Psal 119.113 Such as Davids soule hated Carnall hearts are exchanges and shops of vaine thoughts stewes of uncleane thoughts slaughter-houses of cruell and bloudy thoughts a very forge and mint of false politick undermining thoughts but Eliphaz his thoughts were better busied his top-thoughts those uppermost branches of his soul were concerning God and the things of his kingdome when other men became vain in their imaginations and their foolish heart was darkned he had visions of God In the night-season when dead sleep fell upon others he slept but his heart waked and was free to receive revelations and to contemplate of them or perhaps he was broad awake at that time of night that he might the better converse with God and his own soule Abraham had many such sweet visions Isaac walked out into the fields for the purpose Jacob met with God in this manner both at Bethel and at Penuel Daniel had visions both of the day and of the night so had Paul and other Apostles The Monkes make long relations of revelations and apparitions that they have had So do the Enthusiasts and high-attainers but we are not bound to believe them Matthew Paris reporteth of Gilbert Foliot Bishop of London Anno Dom. 1161. that one night musing of the difference betwixt the King and Becket Arch-bishop of Canterbury he heard a terrible voice saying O Gilberte Foliot dum revolvis tot tot Deus tuus est Ascarot he taking it to be the divel answered boldly Mentiris daemon Deus meus est Deus Sabbaoth Aeneas in Virgil is said to have his visions and conferences with his deceased friends Satan loves to imitate God in what he can that he may deceive with better successe but we have a most sure word of prophesie and yet a more glorious light of the Gospel Heb. 1.2 The promised day-star being risen in our hearts 1 Pet. 1.19 Verse 14. Fear came on me and trembling Feare in the inward man and trembling in the outward And this is Gods method still the more he draweth nigh to any man the more doth rottennesse enter into his bones and he is horribly afraid of Gods judgments with David he trembleth at his word with Josiah that it may be the more efficacious in his soul Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and godly fear For even our God also and not the God of the Jewes only is a consuming fire Heb. 12.28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil Our King will be served like himself served in state and although he alloweth us an humble familiarity yet he expecteth our reverentiall fear acquainted he will be with us in our walks of obedience but yet he takes state upon him in his ordinances and will be trembled at in the addresses we make unto his Majesty he looks we should bring with us a legall faith and a legall repentance as well as an Evangelicall and that wee should work out our salvation with feare and trembling Philip. 2.12 Terrours and humiliations prepare and posture the heart for revelations never is it right till a man lie low at Gods feet putting his mouth in the dust and crying out Isa 28. Speak Lord for thy servant heareth there shall be only fear to make them understand the hearing fear met Eliphaz and made way for the heavenly vision Which made all my bones to shake Heb. the multitude of my bones or the number of my bones how many soever they be and they are as many say the Hebrewes as there are affirmative precepts in the Law These pillars of my body shook sore and threatned a downfall Gelidusque per ima cucurrit Ossa tremor Aeneid 2 Verse 15. Then a spirit passed before my face Some render it a wind as a messenger or fore-runner of God near at hand as 1 Kings 19.11 But better a good Angel in some bodily shape Psal 104.4 Luke 24.37 for else how could he be seen of Eliphaz gliding rather then going as a ship upon the face of the waters The hair of my flesh stood up Horripilatus sum In a fright the heart falleth down the haire standeth up the blood hastening to the heart to relieve it as soldiers do to the castle when all is likely to be lost Dirigui steteruntque comae Verse 16. It stood still As now ready to speak an ambulatory voice is hardly heard The Heavens indeed are walking preachers but then they utter but these three words Lib. 2. de Arca cap. 3. saith Hugo in all Languages Accipe Redde Fuge that is Receive mercies Return duties Fly offences and their just punishments But I could not discern the form thereof Heb. The aspect or countenance Hee was so frighted that his eye could not do its office distinctly to discern the thing that was just before it It is naturall to a man to fear at the sight of an Angel what then will wicked men do at the last day when the Son of man shall bring all his Angels not leaving one behind him in heaven Knowing therefore the terror of the Lord we perswade men and oh that we could perswade them An image was before mine eyes But I could not tell what to make of it It is not the will of God that man should represent him by an image The Jewes after the captivity Deut. 4.15 16 were so farre from idolatry that they would not admit a Carver or Painter into their City The Turks will not endure any image no not upon their coines because of the second Commandment Varro saith he that first brought in Imagery and that is thought to be Ninus King of Babylon superstitionem auxit metum dempsit increased superstition and tooke away feare The wiser heathers held that God was too subtle for sinew or fight to seize upon and the Greeke Painters when they would draw the image of their Jupiter in a Table they were still mending it but never ending it saying that herein they shewed him to be a god for that they might begin to paint but could not perfect him There was silence and I heard a voice It was fit there should be silence and sedatenesse of spirit when a divine voice was to be heard Let all the earth keepe silence before God Hab. 2.20 When the seventh seale was opened there was half an houres silence in heaven Rev. 8.1 What a noise is there in many mens hearts even whiles they are hearing what the Lord God speaketh unto them what bargaining lawing projecting running into another world as men in dreams do so that they can tell no more what the preacher said then the man in the moon can Silence is a good preparative to audience speak Lord for thy servant heareth Let the woman and so the man too learn in silence Let by-thoughts
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
against the Enemy in an entire body mean while Nehemiah walketh the round and watcheth the Enemies motions so that of him might be said as once was of Hannibal Nullo labore aut corpus fatigari aut animus vinci poterat he was indefatigable insuperable or as of Fabius Maximus Liv. decad 3. lib. 1. Hic patria est murique urbis stant pectore in uno Siâ—â—tal Our God shall fight for us Courage therefore my hearts He is the Lord Strong and Mighty the Lord Mighty in battel Psal 24.8 and may far better say then Henry the eighth did Cui adhaereo prae est he whom I fight for is sure to prevail Verse 21. So we laboured in the work Their fear of the enemy did not weaken them but waken them rather to a redoubled diligence From the rising of the Sun till the Stars appeared Time was precious and they redeemed and improved it The common complaint is We want time but the truth is Non parùm habemus temporis sed multùm perdimus We do not so much want as waste it The good man is perdius pernox night and day at his businesse and his thoughts are the same with those of Rabbi Simeon Dies brevis est opus multum operarii pigri paterfamilias urget The time is short the task large the workmen lither the master of the house urgent Verse 22. Likewise at the same time I said unto the people He had a saying to every one and having ordered the work of the day he appointeth a watch for the night season also for they had many false friends within themselves too Caesars vigilancy did ever equal his valour so did Nehemiahs Verse 23. So neither I He said not to his men Ite but eamus as Caesar did Go ye but go we and as Abimelech Judg. 9.48 What ye see me do make haste and do accordingly Velleius flattered when he said Tiberius imperio maximus exemplo major Nehemiah was so in very deed Saving that every one put them off for washing To keep themselves cleanly and from being nasty or otherwise to wash themselves from legal pollutions CHAP. V. Verse 1. And there was a great cry SUch as seditious ones use to set up in their outragious uproares or such as is the expression of great grief and anguish of heart Significat clamorâ—m vel querulum vel imperiosum iracundumm inacem Of the people The ignobile vulgus a most dangerous and heady water when once it is out And of their wives Who being pincht with penury made piteous out-cries Invalidum omne naturâ querulum Seneca James 2.6 Against their brethren the Jewes The richer sort who oppressed them and drew them before the judgement seats as Saint James hath it of the Jews of his time for they were no changelings Let the Philistins bind Sampson and he can bear it but do not you lay hands on me saith he to his Countrey-men Scipio had rather Annibal should eat his heart with salt then Laelius give him a crosse word Had it been mine enemy saith David I could have digested it So could these poor creatures far better have born the insolencies of strangers then the oppressions of fellow-brethren Tacitus tells us Misericordia in promptu apud suos c. that in his time the Jews were very merciful to those of their own Nation and cruel to all others But here their owne complaine and this was doubtlesse a great grief to good Nehemiah Verse 2. We our sonnes and our daughters are many That 's mercy Epist 7. had we but keeping for them Their wives were very fruitful sed luctuosâ foecunditate as Hierome saith of Laeta for they had more mouths then meat for them The young children asked for bread and no man brake it unto them Lam. 4.4 Therefore we take up corn for them Corn upon use to keep us from starving and that by pawning or selling our dear children to the rich Creditours for servants till we can redeem them which we are never like to do ver 5. That we may eat and live Meerly to keep us alive for else we would never have made our poor children bondslaves But Necessitas durum telum Hunger is so pinching a pain that a Woman will eate her own child as in the siege of Jerusalem Samaria Saguntum yea a man his own flesh rather then dye with hunger Hitherto the poorest sort Followes now another cry Verse 3. We have morgaged our Lands Vineyards c. Lands they had but were little the better for them Husbandry they had neglected to give attendance upon buildings neither were they able to stock and store their grounds and so are forced to part with them at an under-rate This is many a poor mans case amongst us who yet are little pitied or relieved Jam. 2.15 16 unlesse it be with a little mouth-mercy as in S. James his dayes chap. 2.15 16. Oppressours will be but as Friends at a sneeze the most you can get of them is God blesse you like they are many of them to Darius who prayed God to help Daniel but sent him to the Lions den Verse 4. There were also that said Here was a third complaint to good Nehemiah to whom whosoever lamented were sure to have redresse and remedy He did not serve these poor people as that mercilesse Bishop of Mentz in Germany did who to rid his hands of them in a time of famine in horreo conclusos jussit concremari shut them up altogether in a barn Hatto Archiep. Mogunt Anno 923. and there burnt them He was afterwards eaten to death by Rats non sine maxima divinae vindictae suspicione saith mine Author by a just hand of God upon him for his cruelty to those poor whom he would not relieve with his corn but let the Rats eat it and of whom he said when they were burning in his barn that they cryed like a company of Rats We have borrowed money for the Kings tribute They did not deny payment and rise up in armes Speed 1012. making Poverty their Captain as the Suffolk-men did here in Henry the eighths time Neither did they answer the King of Persia's officers as the men of Andros once did Themistocles He being sent by the Athenians to them for tribute told them that he came unto them on that errand accompanied with two goddesses Eloquence to perswade Plutarch and Violence to enforce them Their answer was that they also had on their side two goddesses as strong Necessity for they had it not and Impossibility for they knew not how to raise it These men pawn their lands to pay tribute but it went to their hearts and caused this complaint Verse 5. Yet our flesh is as the flesh of our brethren i. e. Neverthelesse we are men as well as they though poor men and therefore slighted but why should they hide their eyes from their own flesh Isa 58.7 Have we not all
over asking of God till he had received seeking till he had found knocking till the gate of grace was opened His clothes were good enough unlesse his condition were more comfortable Verse 5. Then called Esther for Hatach She snuffeth not at Mordecai's refusal of her courtesie She saith not Let him chuse the next offer shall be worse Rerum suarum satagat si velit valeat c. Solomon reckoneth among those foure things that the earth cannot bear an handmaid advanced to the state and place of a Mistresse Prov. 30. Sen. epist But Esther was none such In her you might have seen magnitudinem cum mansuetudine as Seneca hath it singular humility in height of honours She calleth here for Hatach a faithful servant and perhaps a Jew a Jew inwardly Honesty flowes from piety One of the Kings Chamberlaines Heb. Eunuchs or gelded men such as used to keep their women in Kings Courts The Chaldees call them Rabrebanim that is Grandees The Persians call them Spadones saith Stephanus The Greeks Eunuchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because they were Princes Chamberlaines and had the custody of their beds or because they were egregiè cordati homines well-minded men for they generally proved as likewise now they do among the Turks subjects though not of great courage yet of the greatest judgement and fidelity their mindes being set on businesse rather then on pleasure Whom he had appointed to attend upon her Heb. Whom he had set before her in obsequium servitium to be at her beck and obedience probably he was happy in such a service for goodnesse is communicative and of a spreading nature Plutarch saith of the neighbour-villages of Rome in Numa's time that sucking in the aire of that City they breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse and devotion so it might very well be here It was so with Abrahams servants and Solomons and Cornelius's Acts 10.7 Nero complained and no wonder that he could never finde a faithful servant What could they learn from him but villany and cruelty And gave him a commandment to Mordecai i.e. She commanded him to deliver her minde to Mordecai A servant is not to be inquisitive John 15.15 he knoweth not what his Lord doth but executive ready to do what is required of him He is the Masters instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wholly his saith Aristotle The hands must take counsel of the head and be stir them To know what it was and why it was Some great matter she well knew it must needs be that put him to those loud laments Wise men cry not till they are sorely hurt Jobs stroak was heavier then his groaning Job 23.2 He was not of those that are ever whining like some mens flesh if their skin be but razed with a pin it presently rankleth and festereth or like rotten boughes if a light weight be but hung on them they presently creak and break Mordecai she knew was none such She therefore sendeth to see what was the matter that she might help him if possible The teares and mones of men in misery are not to be sleighted as if they were nothing to us Who is afflicted 2 Cor 11. Rom. 12. and I burn not saith Paul Weep with those that weep else you adde to their grief as the Priest and Levite did by passing by the wounded man Is it nothing to you O ye that passe by the way Lam. 1.12 Are not ye also in the body Heb. 13.3 that is in the body of flesh and frailty subject to like afflictions And may not your sins procure their sufferings as a veine is opened in the arme to ease the paine of the head Verse 6. So Hatach went forth to Mordecai He was obedient to his Queen-mistriss pleasing her in all things not answering again Tit. 2.10 unlesse it were I will or the like Servus sit monosyllabus Domino Apelles painted a servant with Hindes feet to run on his Masters errands with Asses eares and with his mouth made fast with two locks to signifie that he should be swift to heare slow to speak Vnto the street of the City The Broad-street as the word signifieth there Mordecai kept him Rechob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latitudiue voomth and might not come nearer the Court because a Mourner See verse 2. Tiberius the Emperour counterfeiting grief at the Funeral of Drusus there was a vâ—ile laid betwixt the dead and him because being High-Priest forsooth he might not see any mournful object The Statues of the gods were transported or covered for like cause in those places where any punishment was inflicted But what saith the wise man The heart of the wise is in the house of mourning whereby we must understand any place or object which occasioneth mourning but the heart of fooles is in the house of mirth Eccles 7.4 Verse 7. And Mordecai told him all that had happened unto him Not by fate or blind fortune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet time and chance happeneth to all Eccles 9.11 and it was by chance to the wounded man that the Priest and the Levite came down that way Luke 10.31 but by the Providence of God which hath an hand in ordering the most casual and fortuitous events to the execution of his righteous counsels neither is there ever a Providence but we shall once see a wonder or a mercy wrapt up in it And of the summe of money See chap. 3.9 Money is the Monarch of this present world Money is to many dearer then their heart-blood yet to gratifie their lusts they lavish silver out of the bag and care not to purchase revenge or sensual delights with misery beggery discredit damnation Verse 8. Also he gave him the copy of the writing That she might see it and rest assured that it was even so and no otherwise and that therefore now or never she must bestir her self for the labouring Church That was given at Shushan Which if ever it were full of judgement and white as a lilie according to the name is now stain'd with blood of innocents if ever righteousnesse did lodge in it yet now murtherers as Esay 1.21 To shew it unto Esther That her eye might affect her heart and her heart set all awork for her people that is her self according to that Physician heale thy selfe Lam. 3. Luke 4. that is thine own Countreymen And to declare it unto her In the cause viz. his refusing to bow to Haman against his conscience whereof it no whit repented him and in the several circumstances laid forth in the liveliest colours for her thorough-information And to charge her that she should go in unto the King Hoc perquam durum est sedita lex scripta est saith the Civilian This Mordecai knew would hardly be done he therefore makes use of his ancient authority and sets it on with greatest earnestnesse So Saint Paul I charge you by the Lord 1 Thes 5.27 And again I
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
desperation And the like is recorded of Mr. Rob. Bolton Psal 119.109 Aliqui suspicantur Jobum respondentem c. Pineda But of any good man that destroyed himself we read not Davids life was in his hand continually and he in daily danger of losing it yet have I not forgotten thy law saith he which flatly forbiddeth all the degrees of self-murther as the worst sort That Satan tempted Job to this sin some do probably collect from this text A man is to expect if he live but his dayes saith a Reverend Casuist to be urged to all sins to the breach of every branch of the ten Commandments and to be put to it in respect of every Article of our Creed Verse 15. Though he slay me yet will I trust in him Though he should multiply my miseries and lay stroke after stroke upon me till he had dashed the very breath out of my body yet he shall not be so rid of me for I will hang on still and if I must needs die I wil die at his feet and in the midst of death expect a better life from him Dum expiro spero shall be my motto The righteous hath hope in his death Prov. 14.32 yea his hope is most lively when himself lieth a dying superest sperare salutem my flesh and my heart faileth saith he but God is the strength of my heart and my portion for ever Psalm 73.26 True faith in a danger as the blood gets to the heart John 14.1 and if it self be in good heart it will believe in an angry God as Isai 63.15 16. the Church there thought she should know him amidst all his austerities yea in a killing God as here yea as a man may say with reverence whether God will or no as that woman of Canaan Matth. 15. who would not be damped or discouraged with Christs either silence or sad answers and therefore had what she came for besides an high commendation of her heroical faith But or neverthelesse I will maintain mine own wayes before him We have had the Triumph of Jobs trust here we have the ground of it viz. his uprightnesse the testimony of his conscience that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 2.12 This was his cordial without which grief would have broke his heart Psalm 69.20 this was his confidence even the clearnesse of his conscience 1 John 3.21 Uprightnesse hath boldnesse and that man who walks uprightly before God may trust perfectly in God Job was either innocent or penitent He would therefore either maintain his wayes before God and come to the light Quem poenitet peccasse pene est innocens Sen. Agam. that his deeds might be manifest that they were wrought in God John 3.21 Or else he would reprove and correct his wayes so the Hebrew word signifieth also that is he would confesse and forsake his sins and so be sure to have mercy according to that soul-satisfying promise Prov. 28.13 Verse 16. He also shall be my salvation So long as I judg my self God will not judg me 1 Cor. 11.33 Nay he will surely save me for God will save the humble person Job 22.29 Merlin in loc what is humiliation but humility exercised Non est igitur inanis electorum fides res evanida nec infirma saith an Interpreter here therefore the faith of Gods elect is no empty or vain thing but a light shining from the spirit of God and such as overcometh the very darknesse of death It is a sure testimony of Gods good will toward us and an infallible perswasion of our salvation such as slighteth the worlds false censures overcometh temptations of all sorts laugheth at death and through the thickest darknesse of affliction beholdeth the pleased face of God in Christ through whom we have boldnesse and accesse with confidence by the faith of him Eph. 2.12 For an hypocrite shall not come before him No that 's a priviledg proper to the Communion of Saints therefore I am no hypocrite as you have charged me to be chap. 4.6 and 8.13 for I dare both offer to maintaine my wayes before him to be upright for the maine and I doubt not but he will be my salvation and that I shall appear before him in heaven this no hypocrite shall ever doe How should he say when as he is an unclean caytiffe as the Hebrew word signifieth flagitiosus so Vatablus rendreth it a flagitious impious person a very juggle so the Septuagint a fair professor indeed but a foul sinner Caneph Corant Deo dolus non ingreditur moyled all over and even buried in a bog of wickednesse he is a wicked man in a godly mans cloaths saith one He doth but assume religion saith another as the divels do dead bodies without a soul to animate them He is like the painted grapes that deceived the living birds or the golden apples with this motto No further then colours touch them and they vanish He knowes that he is naught and that God knowes it too how then should he approach him or appear before his throne No he dare not for the very shew of his face doth testifie against him as the Prophet speaks in another case or if he do he shall not be able to subsist there Psalm 5.5 he shall not stand in judgment Psalm 1.5 but shall runne away with these or the like words in his mouth Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings Isai 33.14 Woe unto us who shall deliver us out of the hands of this mighty God 1 Sam. 4.8 None Mat. 24.51 for he shall surely assign you a part with the divel and hypocrites when as the righteous shall give thanks unto Gods Name and the upright only shall dwell in his presence Psal 140.13 Verse 17. Hear diligently my speech Heb. Hearing heart that is incline your ears and hear as Isai 55.3 Mark and attend hear me not only but heed me too interrupt me not neither give me the slip as it may seem they were ready to do when they heard him professe such a deal of faith and hope under so many and heavy afflictions wherein they thought that either he was besides himself or at least besides the cushion as we say and utterly out See verse 6. and observe that it is but needfull often to stirre up our auditors to attention Job makes more prefaces then one to be heard so do the Prophets often Hear the word of the Lord Hear and give ear be not proud for the Lord hath spoken it So doth the Arch-prophet more then once Revel 2. 3. And Matth. 13.19 Who hath ears to hear let him hear All Christs hearers had not ears or if they had yet they were stopped or if open yet the bore was not big enough O pray that God would say unto us Epphata be opened for a heavy ear is a singular judgment Verse 18. Behold
Devil with a Writ of Habeas animam when the cold earth must have his body and hot hell hold his soul according to that of the Psalmist Let death seizâ— upon them and let them go down quick into hell for wickednesse is in their dwellings and among them Psal 55.17 The sad forethought hereof causeth many unutterable griefs and gripings perplexities of spirit and convulsions of soul a very hell above ground and a foretaste of eternal torments The word here rendred terror signifieth utmost affrightments such as put a man well nigh out of his wits and distract him R. Solomon understandeth it of devils others of furies such as the Poets fain Most certain it is Cic. Orat. pro Rosc Amer. that a body is not so tormented with stings or torn with stripes as a mind with remembrance of wicked actions and fear of future evils And shall drive him to his feet As they did Cain that Caitiff Qui factus est à corde sâ—â— fugitivus Tertul. who would fain have fled from his own conscience if he could have known whither and became a Fugitive and a Vagabond upon the earth Gen. 4.12 seeking to outrun his terrors which yet dogged him hard at the heels They shal presse him at his feet so Broughton readeth this Text. Verse 12. Fit famelicum robur ejus His strength shall be hunger-bitten Heb. His strength or wealth shal be famine Or Famine shall be his strength He who whilom having health and wealth at will fared deliciously and gathered strength shall be hunger-starved and hardly have prisoners pittance so much only as will neither keep him alive nor suffer him to dye See 1 Sam. 2.5.36 'T is as much faith Brentius as we use to say of an extreme poore or feeble person his wealth is poverty his strength weaknesse And destruction shall be ready at his side i.e. Shall suddenly and inevitably seize upon him there will be no running away from it for can a man run from his side The word signifieth not an ordinary calamity but a dreadful and direful destruction Some understand it of the Plurisie or Vlcers in the side of a man Others of ribrost as they call it tortures inflicted on condemned persons as Heb. 11.34 who are beaten with bats Verse 13. It shall devour the strength of his skin i.e. his bones which support his skin these destruction shall devour or swallow up at a bit as an hungry Monster The first born of death shall devour his strength i.e. The Devil say some that Destroyer Rev. 9.11 that old Man-slayer John 8.44 Prince of death Heb. 2.14 as Christ is called Prince of Life Act. 3.15 and first born of death as Christ is the first born of the Resurrection Col. 1.18 Others understand it De cruentissima at funestissima morte of the most tragick and cruel kind of death See Isai 14.30 Broughton readeth it A strange death shall cat the branches of his body judgments shal come upon thee in their perfection saith God to Babylon Isai 47.9 Verse 14. And his confidence shall be rooted out of his Tabernacle Whatsoever he trusteth in about his house shall be pulled up by the roots or grub'd up Thus it befel Doeg Psal 52.7 And this disappointment this broken confidence of his shall bring him or make him go to the King of terrors i.e. to death that most terrible of terribles Aristot as the Philosopher calleth it Or the Devil as R. Solomon interpreteth it that black Prince Eph. 6.12 to whom wicked men are brought by death which to them is not only Natures Slaughterman but Gods curse and hels Purveyour hence Rev. 6 8. death haleth hell at the heels of it Verse 15. It shall dwell in his Tabernacles because it is none of his Heb. Not his for why the King of terrors hath turned him out of it and taken it up for an habitation for himself Some render it thus nothing or have nothing that is want shall dwell in his Tabernacle his house shall be replenished with emptinesse scarcity shall be the furniture of his habitation Brimstone shall be scattered upon his habitation As is also threatned Psal 11.6 And as was executed upon Sodom and her sifters as also upon Dioclesian the Tyrant who giving over his Empire Euseb de Vita Const lib. 5 decreed to lead the rest of his life quietly But he escaped not so for after that his house was wholly consumed with lightening and a flame of fire that fell from heaven not without a sulphurous smell he hiding himself for fear of the lightning dyed within a little after Verse 16. His roots shall be dryed up beneath c. The meaning is saith Dâ—odate he shall be deprived of Gods grace which is the root of all happinesse and of his blessing which is the top of it Verse 17. His remembrance shall perish from the earth As a tree when root and branch is gone is clean forgotten and no man remembreth where it grew so shall it be with the wicked Mercer Non celebrabitur ejus nomon fama nise in malum Eccles 8. 10. It is reckoned as a great benefit to a wicked man to have his memory dye with him which if it be preserved stinks in keeping and remains as a curse and perpetual disgrace And he shall have no name i.e. no honourable Name no renowne A good name only is a name Eccles 7.1 as a good wife only is a wife Prov. 18.22 Every married woman is not a wife Zillah Lamechs wife was but the shadow of a wife as her name also signifieth In like sort those only have a name in the streets or publick places who are talked of for good as the Martyrs who have left their names for a blessing Isai 65.15 when as their wretched Persecutors have left a vile snuff behind their Lamps being put out in obscurity Verse 18. He shall be driven out of light into darknesse Heb. They shall drive him scil the devils shall drive him out of the light of life into outer darknesse as they did that rich wretch Luke 12.20 confer Mat. 8.12 and 25.30 The Dutch Translation readeth it Men shall drive him Others understand it of his troubles and sorrowes And chased out of the world As Tarquin was by Collatine as Phâ—â—as was by Heraclius kickt off the stage of the world as one phraseth it or as Job saith of some wicked buried before half dead chap. 27.15 Men shall chap their hands at him and shal hiss him out of his place verse 23. Verse 19. he shall neither have son nor Nephew c. A sore affliction to be written childlesse which yet is the portion of some good people as Abel many Prophets and Apostles for whose comfort that is written Isai 56.4.5 God as he will be to his childlesse children better then ten sons so he will give them in his house 1 Sam. 1.8 Isal 96.5 and within his wals a place and a name better then
hath done them good Josh 24.20 their preservation proveth but a reservation Verse 10. Will he delight himself in the Almighty viz. When trouble cometh upon him as in the former verse No this is Christianorum propria virtus a practise that none can skill of but Gods people saith Hierâ—me to rejoyce in tribulation and then to continue instant in prayer Rom. 12.12 for deliverance with some confidence grounded upon former experience Crâ—â— cuiâ—â— is inuncta est saith Bernard Together with the Crosse they have an unction from the Father annointed they are with that Oyle of gladnesse 1 Pet. 2.14 the Spirit of glory and of God which resteth upon â—heâ— and refresheth them amidst all their sorrowes and sufferings and hence their delight in the Almighty yea though he frown and lay upon them as he did upon Jâ—â— with his own bare hand Not so the hypocrite for why he hateth God an his heart as doth every evil-doer Bernard John 3.20 Est 〈◊〉 talium pâ—na Deus utpot◠〈◊〉 est â—t quid talibus am invisuâ— God is light and therefore hated as a punishment to such inanspicate night-birds He is holinesse but the hypocrite filthinesse as his name also importeth How thâ—n can be delight himself in the Almighty What complacency can there be where is such an â—tter contrariety They that love the Lord haâ—e evil Psal 81 2◠〈◊〉 so doth not any hypocrite leave it he may but not loath it Paâ—t with it he may as Jacob did with Benjamin lest otherwise he should starve or as 〈◊〉 with Michael lest he should lose his head but his heart is glued to it still he hath a months mind to be doing if he durst Finally He is without faith and therefore without joy and peace of conscience And as for his Spider-web of hope a little wind bloweth it down The world hath his heart and so the love of the Father cannot be in him 1 John 2.15 He leaneth upon the Lord and saith Is not the Lord amongst us Mic. 3.11 yet is he rootedin the delights of life Like as the Apricock tree leaneth against the wall but is fast rooted in the earth Will he alwayes â—all upon God Heb. Iâ— every time No nor scarce at any time Indeed as beggâ—rs have learned to 〈◊〉 so have some hypocrites to pray Isai 26.16 They have powred forth charm when thy chastening was upon them When he slew them then they sought him and they returned and enquired after God Psal 78.34 But this was only a prayer of the flesh for â—ase and not of the Spirit for grace They spoke God fair as the Divel did Christ only to be rid of him Thus 〈◊〉 when on the rack roâ—â—ed out a consession and called for a Prayer Joaâ— in danger of death hangs on the hornes of the Altar The Captivated Jews fasted and prayed for seventy years to get off their thaines rather then their sins Zech. 7.5 which Daniel therefore reckoned lost labour chap â— 13. But many wiâ—â—â—d men though in prosperity they have some short-wishes such as was that of â—â—laâ—â—s Numb 23.10 wherewith compare that of David Psal 26.9 and see a difference or perhaps are able by strength of wit and one money to pray handsomely yet in adversity they set their mouthes against heaven 〈…〉 Wolves and howle upward they curse their King and their God and look upward saith Isaiah chap. 8.21 they murmure and mutiny as the Israelites in the wilderness they banne and blaspheme as did that Israelitish womans son Lev. 14.11 and Micahs mother Judg. 17.2 A Parrot may be taught to talk like a man Histories tell us of one at Rome that could repeat the whole Creed but let him be but beaten and he returnes to his own natural harsh voice So an hypocrite while all goes well with him may seem very devout at his Orisons but lay thy hand upon him saith Satan to God concerning Job presuming thereby to prove him an hypocrite and he will curse thee to thy face chap. 2.5 But say he be somewhat better conditioned as they call it and for a while pray to God for ease and help yet he will not pray alwayes he will not persevere in prayer follow on to pray wait upon God for an answer and be content to want it if God see good to deny it He cannot draw nigh to God with a true heart such a heart as is well satisfied if God may be glorified though himself be not gratified in full assurance of faith Heb. 10.22 Which is saith Brentius Orationis medulla the marrow of prayer Hence Saint James calleth it the prayer of faith chap. 5.15 Afflictions cause a Saint to seek out Gods Promise the Promise to seek Faith Faith to seek Prayer and prayer to find God to find him at length For he is a God that hideth himself Isai. 45.15 But what saith faith I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isai 8.17 See this exemplified in the woman of Canaan who fetcht Christ out of his retiring room by the force of her faith Mark 7.24 and prayed on though denied She would not be said nay or set down either with silence or sad answers but shewed her self a woman of a well knit resolution such as could credere invisibilia sperare dilaia amare Deum se ostendentem contrarium as Luther speaketh Believe things invisible hope for things deferred and love God when he shewes himself most angry and opposite Now this the hypocrite who is an Infidel cannot skil of He is short spirited and cannot hold out in prayer cannot as our Saviour taught by that Parable Luke 18.1 alwayes pray and not faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrink back as sluggards do in work or Cowards in War Oratio est res ardua magni laboris saith Luther Prayer is a hard work and a man must tug at it and stick to it as Jacob did who wrestled and raised dust as the Hebrew word signifieth he held fast and hung on yea he held with his hands when his thigh was lamed Let me go saith God bespeaking his own liberty No thou shalt not saith Jacob until thou blesse me Lo such is the generation of them that seek God in sincerity of them that seek thy face this is Jacob Psal 24.6 One thing have 〈◊〉 desired of the Lord and that I will seâ—k after saith David Psal 27.4 If his suit had not been honest he would never have begun it But being so he will never give it over till he hath prevailed he will pray till he faint and then to it again Psal 119.81 82. Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 So doth not the hypocrite for want of an inward principle If God come not at a call he is out patience and ready to say with that profane Prince 2 Kings 6.33 Behold this evil is of the Lord and what should I wait