NOw Heb. And for the former History recorded in the Chronicles is continued by Ezra that ready Scribe and perfect in the Law Chap. 7.6 Yet not so prompt or perfect can I deeme him as that he should by memory restore the Bible that was burnt together with the Temple Irenae Tertuil Clem. Alexi Hieron Aug. Euseb Alsted Chron pag. 267. Acts Mon. by the Babylonians And yet that was the opinion of many Ancients grounded upon some passages in that Apocryphal Esdras We reade also of one Johannes Gatius Ciphaleditanus who out of the vaine confidence of his learning and memory was wont to give out that if the Holy Scripture should be lost out of the world he would not doubt by Gods grace to restore it whole again Of Cranmer indeed a far better man and a profounder Divine it is storied that he had got most of the New Testament by heart And of Beza that being above eighty years of age he could say perfectly without book and Greek Chapter in Saint Pauls Epistles M. Leigh Aâ— not on John 5.39 In the first year Heb. In the one year The Hebrews oft use One for First So do also the Apostles in Greek Matth. 28.1 John 20.1 19.1 Cor. 16.2 Rev. 6.1 One being the first number neither was it without a mystery that Pythagoras bade his Scholars ever to have respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses also his saying Hear O Israel the Lord our God is one Lord Deut. 6.4 Of Cyrus Heb. Coresh so named by God above an hundred years before he was born See the like Josiah 1 Kiâ— 13.3 Isay 40.28 and so honoured by the Persians as the founder of their Monarchy that they liked the better of all that were Hawk-nosed like unto him The Persian word signifieth a Lord or great Prince as Hen. Stephanus noteth and thence the Greeks have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord and We our word Sir as some will have it Plutarch in Artaxerxes saith that the Persians call the Sunne Cyrus And it may very well be so Peacham for the Hebrews also call the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres from its glistering brightnesse King of Persia So he had beene above twenty years before this and done many great exploits but this was the first year of his Empire of his Cosmocratie of the Monarchy translated from the Babylonians to the Persians The greatest Kingdomes have their times and their turnes their rise and their ruine when they shall live by fame onely Persia having oft changed her Masters since Cyrus remaineth a flourishing Kingdome to this day but wholly Mahometan Turk Hist â—ol 5. Which abominable superstition the Turks received from them when in the year 1030. they won that Countrey under their Sultan Tangrolipix Where it is hard to say saith mine Author whether nation lost more the Persians by the losse of so great a Kingdome Blounts Voy. into the Leu. pag. 81. or the Turks by embracing so great a vanity To this day they acknowledge the Persians better Mahometans then themselves which maketh the Turks farre better souldiers upon the Christian then upon the Persian That the Word of the Lord For it was He that spake by the mouth of his holy Prophets Luke 1.70 and his word cannot be broken Psal 31.5 John 10.35 for he is the God of Amen asthe Prophet David somewhere calleth him and all his promises are the issue of a most faithful and right Will void of all insincerity and falshood Prov. 8.8 By the mouth of Jeremy That admirable Preacher as Keckerman calleth him that most eminent Prophet as another with whose writings De Rhet. Eccles about this very restauration Daniel consulted and therehence collected that the time was come Dan. 9.2 which put him upon that heavenly prayer for he knew that Gods promises must be put in suit and and it was to him that the Angel afterwards said I came for thy word Dan. 10.14 God will come according to his promise but he will have his peoples prayers lead him This liberty here granted to the Jewes after so long captivity was the fruit of many prayers founded upon the promise Jer. 25.12 and 29.10 Might be fulfilled As indeed it was exactly by the death of Belshazzar slaine by Cyrus who succeeded him Dan. 5.30 In that night was Belshazzar slaine because then exactly the seventy years were ended So for the same reason it is noted Exod. 12.40 41. that at midnight the first-borne of Egypt were slaine because just then the four hundred or four hundred and thirty years foretold were expired So punctual is God in keeping his word It is not here as with men A day breaketh no square c. for he never faileth at his time The Lord stirred up the spirit It was the mighty and immediate work of God in whose hand are the hearts of all both Kings and Captives Lords and Losels to bring this wise and great Prince in the very first entrance into his Monarchy before things were fully settled to dismisse so great and so united a people in respect of their custome and religion and so given to insurrection as was generally held into their owne Countrey with such a faire and full Patent This was the Lords owne work and it was justly marvellous in the eyes of his people who could hardly believe their owne eyes but were for a while like them that dreame Then was their mouth filled with laughter and their tongue with singing c. Psal 126.1 2. Then was the great power and goodnesse of God in stirring up Cyrus to do this acknowledged Then also was the Kings clemency and courtesie no lesse cried up and magnified then was that of Flaminius the Roman General at Athens where for delivering them from servitude he was little lesse then deified Or that of our Queene Elizabeth who for her merciful returning home certaine Italians that were taken prisoners in the eighty eight Invasion was termed Saint Elizabeth by some at Venice Whereof one told the Lord Carleton afterwards Viscount Dorchester being there Embassadour that although he were a Papist yet he would never pray to any other Saint but that Saint Elizabeth That he made Proclamation Heb. He caused a voice to passe sc by his Messengers and Ministers The Posts went out being hastened by the Kings commandment Esth 3.15 even those Angarii The Lord Christ also proclaiming liberty to the captives and the opening of the prison to them that are bound Esay 61.1 causeth his Word to run and to be glorified to spread like a Sun-beame as Eusebius saith the Gospel did at first to be carried as on Eagles wings or on Angels wings as it was thorough all Christendome when Luther first sent forth his book De Captivitate Babylonicâ of the Babylonish Captivity And put it also in writing That it might be posted up and every where published Vox audita perit littera scripta manet
of Haman yet God was righteous in measuring to him as he had meted to others by belying and slandering so many innocents as he had designed to destruction The devil was and still is first a liar and then a murtherer he cannot murther without he slander first But God loves to retaliate and proportion device to device Mic. 2.1 3. frowardnesse to frowardnesse Ps 18.26 spoiling to spoiling Esa 33.1 tribulation to them that trouble his people 2 Thes 1.6 As the word went out of the Kings mouth Either the former words or else some words of command not here related such as are Corripite velate vultum take him away cover his face And this word was to Haman the messenger of death driving him from the light into darknesse and chasing him out of the world Job 18.18 Nay worse That book of Job elegantly sets forth the misery of a wicked man dying under the notion of one not only driven out of the light by devils where he shall see nothing but his tormentors but also made to stand upon shares or grinnes with iron teeth ready to strike up and grinde him to pieces having gall poured down to his belly with an instrument raking in his bowels and the pains of a travelling woman upon him and an hideous noise of horrour in his eares Job 18.18 20.24 15. 15.20 21 26 30. and a great Giant with a speare running upon his neck and a flame burning upon him round about c. and yet all this to hell it self is but as a prick with a pin or a flea-biting They covered Hamans face In token of his irrevocable condition See Job 9.24 Esa 22.17 The Turks cast a black gown upon such as they sit at supper with the great Turk Grand Sign Serag 148. and presently strangle them Many of their Visiers or greatest Favourites die in this sort which makes them use this proverb He that is greatest in office is but a Statue of glasse Plutarch wittily compareth great men to counters which now stand for a thousand pound and anon for a farthing Sic transit gloria mundi Quem dies veniens vidit superbum Hunc dies abiens vidit jacentem Haman for instance and so Sejanus the same Senatours who accompanied him to the Senate conducted him to prison they which sacrificed unto him as to their god which kneeled down to adore him scoffed at him seeing him dragged from the Temple to the Goale from supreme honour to extreme ignominy Ludit in humanis divina potentia rebus â—ertinax Imp. fortunae pila dictus est One reason why the King flang out of the room and went into the Palace-garden might be because he could not endure the sight of Haman any more Wherefore upon his return they instantly covered his face Some say the manner was that when the King of Persia was most highly offended with any man Tanquam indignus qui regem oculis uâ—rparet Drus Sen. Tac. Tull. pro Rab. Liv. his face was immediately covered to shew that he was unworthy to see the Sun whom they counted their god or to be an eye-sore to the displeased King Among the Romanes it was Majestas laesa si exeâ—â—ti Proconsulimerettix non sun movetur high treason for any Strumpet to stand in the Proconsuls way whensoever he came abroad The statues of the gods were transported or covered in those places where any punishment was inflicted That in Tully and Livy is well knowen Iâ—lictor colliga manus caput abnubito arbori infelici suspendito Go Hangman binde his hands cover his face hang him on the Gallow-tree This was their condemnatory sentence Verse 9. And Harbonah one of the Kings Chamberlaines c. See chapter 6.14 with the Note Said before the King Not a man opens his mouth to speak for Haman but all against him Had the cause been better thus it would have been Every curre is ready to fall upon the dog that he seeth worried every man ready to pull a branch from the tree is falling Cromwell had experience of this when once he fell into displeasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speed by speaking against the Kings match with Lady Katherine Howard in defence of Queen Anne of Cleeve and discharge of his conscience for the which he suffered death Steven Gardiner being the chiefe Engineere Had Hamans cause been like his albeit he had found as few friends to intercede for him as Cromwell yet he might have died with as much comfort as he did But he died more like to the Lord Hungerford of Hatesby Speed who was beheaded together with the noble Cromwell but neither so Christianly suffering nor so quietly dying for his offence committed against nature viz. buggery Cromwell exhorted him to repent and promised him mercy from God but his heart was hardened and so was this wicked Hamans God therefore justly set off all hearts from him in his greatest necessity and now to adde to his misery brings another of his foule sins to light that he might the more condignely be cut off Behold also the Galloweâ— fifty cubits high See chap. 5.14 This the Queen knew not of when she petitioned against Haman But now they all heare of it for Hamans utter confusion Which he had prepared for Mordecai At a time when the King had done him greatest honour as his Preserver and near Ally by marriage as now it appeared This must needs reflect upon the King and be a reproach to him Besides the King looked upon him as one that went about either to throttle the Queen as some understand the words verse 8. or to ravish her and this was just upon him say some Interpreters eò quò aliis virginibus matronis vini intulisset because it was common with him to ravish other maids and matrons and hence the Kings suspicion and charge whereof before Who had spoken good for the King All is now for Mordecai but not a word for Haman the rising Sun shall be sure to be adored And the contrary Sejanus his friends shewed themselves most passionate against him when once the Emperour frowned upon him saying that if Caesar had clemency he ought to reserve it for men and not use it toward monsters This is Courtiers custome ad quamlibet auram sese inclinare to shift their sails to the sitting of every winde to comply with the King which way soever he enclineth It is better therefore to put trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Psal 118.8 9. If Harbonah spake this out of hatred of Hamans insolency and in favour of Mordecai's innocency and loyalty he deserved commendation Howsoever Gods holy hand was in it for the good of his people and overthrow of their enemy and little did this night-sprung-Mushrom Haman that suck't the earths fatnesse from far better plants then himself take notice till now of the many hands ready to
the better relish their deliverance as Sampson did his honey-combe which he found by turning aside to see the lion he had escaped Every man was to consider his own share in the publick safety as the people did at Solomons Coronation and to be particularly thankful This would fortifie his faith feed his hope nourish his joy further his obedience Verse 29. Then Esther the Queen c. See chap. 2.15 Mordecai had written thus before now for more authority-sake and to shew her forwardnesse to further so good a work Esther joyneth with him not for a name or out of an humour of foolish forth-put ting but out of an holy zeal for God and a godly jealousie over her people lest they should hereafter slight or slack this service And indeed the Jewes Chronicle called by them Sedar olam Rabbah telleth us that this letter of Esther was not written Anna sequent conâ—igit quod icriptuâ— est Esth 9.29 Sed. Ol. c. 29. till a yeare after Mordecai's first letter when those dayes of Purim haply began to be neglected and intermitted She might therefore well say as Saint Peter did afterwards This second Epistle beloved I now write unto you in both which I stir up your pure mindes by way of remembrance 2 ep 3.1 True grace in the best heart is like unto a dull sea-coalefire which if it be not sometimes righted up will of it self go out though there be fuel enough about it This good Queen was no lesse active in her generation then before had been Miriam Deborah Bathsheba c. and after her were Serena the Empresse Sophia Queen of Bohemia a Hussite Queen Katherine Parre the Doctoresse as her husband merrily called her somtimes and that matchlesse Queen Elizabeth whose Sunny dayes are not to be passed over sleightly saith one without one touch upon that string which so many yeares sounded so sweetly in our eares without one sigh breathed forth in her sacred memory Oh what an happy time of life had that famous light of our Church Mr. William Perkins who was borne in the first yeare of her reign and died in her last yeare And Mordecai the Jew These two joyned together to adde the more force to the Ordinance Wrote with all authority Heb. with all strength viz. of spirit and of speech of affection and expression To confirme the second letter Lest for fear of the friends of such as they had slain the Jewes should be slack in observing this feast of lots Verse 30. And be sent letters to all the Jewes Tremellius readeth it Which letters Mordecai sent to all the Jewes scil as Monitours and Remembrancers To the hundred twenty and seven Provinces Among and above the rest to Judea which was one of that number With words of peace and truth i.e. premising words of prosperity and settlement saith Tremellius or promising them peaceable enjoyment of the true Religion liberty of conscience rightly so called Or praying that they may follow peace with all men and holinesse without which no man shall see the Lord Heb. 12.14 Or he sent letters full of courtesie and truth that is of unfeined courtesie as Vatablus senseth it For there is a cut-throat courtesie such as was that of Joab to Amasa of Judas to our Saviour of Julian the Apostate to Basil when he wrote unto him but not with words of peace and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 31. To confirme these dayes of Purim That they might by no manner of means be neglected but that renewing their resolutions and their reasons for the same they might remain constant and firme and peremptory in well-doing cleaving to God with full purpose of heart and sitting close unto the Lord without distraction 1 Cor. 7.35 And as they had decreed for themselves Heb. for thâ—in soules for the soule is the man and the greatest thing in the least compasse is a good minde in a mans body The matters of the fastings and their cry Heb. the words of fasting c. that is the vowes they then uttered when they fasted and cried that if God would hear and help them they would not faile to praise him in all best manner Now therefore sith the vowes of god were upon them they should by keeping these dayes offer unto him thanksgiving Aben-Ezra and pay their vowes unto the most High Some think that the fasting and crying here mentioned referreth to those in Zechary chap. 7.5 in remembrance of the desolation of Jerusalem that as they fasted then so they should feast now God having fulfilled his promise there made of turning their fasting into feasting and added Therefore love the truth and peace chap. 8.19 confer Mordecai's words of peace and truth supra verse 30. Verse 32. And the decree of Esther confirmed c. Dux foemina facti Money was coined in the yeare eighty eight in honour of Queen Elizabeth with that Posie inscribed The like may be here said of Queen Esther yea we may adde that in the Gospel spoken concerning another Where ever this history shall be read in all the world this that she hath done shall be spoken of to her eternal commendation And it was written in the book Tremellius rendreth it thus When therefore the Edict of Esther had confirmed these things it was written in this book Lyra and others thus She requested the wise men of that age that they would reckon this History for holy Writ If it be meant of any other publike record which the Jewes then had it is lost as are likewise some other pieces which never were any part of the holy Scriptures for God by his Providence ever took care and course that no one haire of that sacred head should fall to the ground That unsound conceit of Pellican here is by no meanes to be admitted viz. That this latter part of the chapter from verse 25. to the end came from the pen of some other man not guided by the Spirit of God and that because here is no mention made of praising God at this feast or stirring up one another to trust in him For we know that all Scripture is of divine inspiration and it is to be presumed that those things were done at such solemnities though it be not recorded in each particular CHAP. X. Verse 1. And the King Ahashuerus laid a tribute c AN extraordinary tribute to maintain warre against the Grecians who uniting together were then grown potent and formidable To enable himself therefore the better against them Xerxes gathered money the sinews of warre but lost the affections of his subjects the joynts of peace He became hereby ill beloved of all sorts and far a lesse King by striving to be more then he was And hence haply one letter of his name is lost here for the Masurites tell us Drus in loâ— that in the ancient Copies he is written not Ahashuerus but Ahasres without a Vau. And upon the Isles of the sea Judea was an Isle Isa 20.6 but not
of the sea for it was part of the Continent because mediâ inseperabilis undâ separated from other Countreyes and encircled with Gods powerful Protection It was say some Herod l. 3. by Mordecai's meanes exempted from this great taxation Herodotus saith that a Countrey near unto Arabia was exempted He meaneth Judea saith Junius though he name it not It may be so And it may be saith an Interpreter that this is here inserted as being intended only of the reimposing of the tribute whereof there was granted a release at Esthers marriage chap. 2.18 yet it may be also added to shew how God punished the Nations for their late greedy gaping after the lives and estates of Gods people Verse 2. And all the Acts of his Power and his might Lyra and Rikelius observe that Ahashuerus had all this power and might given him by God as a recompence of his courtesie to the Jewes and justice done upon their enemies No man serveth God for nought He is a liberal Pay-master Mal. 1.10 See the Note there And the declaration of the greatnesse of Mordecai Heb. the Exposition Many make large Commentaries upon their own greatnesse which a right Exposition would shew to be rather belluine then genuine Great men are not alwayes wise saith Elihu Job 32.9 But Mordecai was a great wise man every way accomplish't one of Gods Rabbines as Daniel calls them fit to serve any Prince in the world There is a spirit in man a rational soule in an ordinary man but the inspiration of the Almighty giveth them understanding Job 32.8 Whereunto the King advanced him Heb. wherewith the King greatned him wherein he shewed himself a wise and Politick Prince as did likewise Pharaoh in advancing Joseph Darius Daniel Constantius Chlorus Christian Officers our Henry the eighth the Lord Cromwell whom he made his Vicar-General Jovianus the Emperour was wont to wish that he might govern wise men and that wise men might govern him Justin Martyr praiseth this sentence of divine Plato Common-wealths will then be happy when either Philosophers reigne or Kings study Philosophy Justin Apol Jethro's Justitiary must be a wise man fearing God c. Exod. 18. and that famous maxime of Constantius Chlorus recorded by Eusebius is very memorable He cannot be faithful to me that is unfaithful to God Religion being the foundation of all true fidelity and loyalty to King and Countrey Are they not written in the book of the Chronicles These Chronicles of Media and Persia if they were now to be had as they are not would far better acquaint us with the history of those times then the fragments of them collected by Herodotus Diodorus Arrianus Jeâ—stin and Curtius But better books then these Chronicles are now wanting to the world as the Chronicles of the Kings of Israel and Iudah the Book of the warres of the Lord the book of Jasher Origens Octapla the losse which work saith a learned man deplorare possumus compensare non possumus bewaile we may but make up we cannot Chrysostome upon Matthew when promotions were offered Thomas Aquinas his usual answer was Chrysostomi Commentarium in Matthaeum wallem I had rather have Chrysostomes Commentary upon Matthew and many other precious pieces which learned men would gladly buy at as deare a rate as Plato did those three bookes that cost him thirty thousand Florens That we have the holy Scriptures so perfect and entire preserved safe from the injuries of time and rage of tyrants who sought to burne them up and abolish them is a sweet and singular Providence and must be so acknowledged Verse 3. For Mordecai the Jew was next unto King Ahashuerus Proximus à primo the Kings second as 2 Chron. 28.11 having the next chief seat to him as Josephus expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set over all the Princes of that Monarchy so that he might well cry out with that noble General Iphicrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from what mean beginnings to how great an estate and dignity am I raised How long he held it is not recorded all the dayes of his life it is likely for the good and comfort of the Church though not without the envy of many of the Courtiers which he overcame more by patience then pertinacy And great among the Jewes A kinde of King in Jeshurun as Moses as great among them as if he had been their proper King There is mention made of one Mordecai Ezra 2.2 who was of the first that went up with Zorobabel Aben-Ezra saith that this Mordecai was he and that when he saw that the building of the City and Temple went not on as was to be wished he returned again out of Judea to Shushan and lived about the Kings Court being not known to be a Jew till Haman was in his greatnesse soon after which himself became much greater then Haman And accepted of the multitude of his brethren He was their Corculum as Scipio their darling Orbis deliciae Melancth Chron. as Titus Mundi Mirabilia as otho the third Emperour of Germany was called Of Mordecai it might be sung as Cardanus did of our Edward the sixth Deliciae saecli gloria gentis erat Seeking the wealth of his people Farre more then his own private profit glory and dignity labouring their good both of soule and body by all meanes possible that they might have Gaius's prosperity and be as happy as heart could wish And speaking peace He was gentle and courteous to all not like Polyphemus who was Nec visu facilis nec dictu affabilis ulli Now affability and courtesie in high degree easily draweth mens mindes as faire flowers in the Spring do Passengers eyes Queen Elizabeth for instance of whom before Moreover he spoke good of them and for them to the King and promoted their prosperity to the utmost To all his seed i. e. to all his Countreymen as if they had been his own children And here that sweet Promise of God made to the good figges was fulfiled Jeremy had perswaded Jehoiakim and many others with him to yield themselves up into the hands of the King of Assyria assuring them that so doing they should fare farre better then those that stood out They did so and Mordecai among the rest as some will have it and now see how well they speed see the faithfulnesse of God in fulfilling his Promises the reward of the righteous the triumph of trust Again to all his seed That is posteris suis so some sense it he spoke peace to all his seed â—olocutâ—s est â—speritatem â—du Judaeoâ—â— posterita Merlin that is prosperity to all the Jewes posterity providing for their future happinesse also and taking course that after his death too the welfare of the Church might be continued This was dying Davids care 1 Chronicles 28.1 2 c. and Pauls Acts 20.29 and Peters 2 epist 1.15 and Ambroses of whom Theodosius speaking said Dilexi virum I could not but love the
and were but of late time And know nothing Neque experti sumus saith Tremellius the greatest part of our knowledg is but the least part of our ignorance how can we know much when our abode here is so short our experience so little Ars long vita brevis said Hippocrates life is short and art is long Themistocles though he lived an hundred and seven years yet at his death complained saying Now I am to die when I begin to be wise Solon said that though old yet he thought not himself too old to learn and Julian the Lawyer was wont to say that when he had one foot in the grave yet he would have the other in the School Because our dayes upon earth are a shadow Fluxa instabilis ipsa ultro abiens saith Junius unsubstantial unsetled uncertain there is no hold nor tack in it Psalm 102.11 1 Chron. 29.15 What is man but a dream of a shadow saith Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsillah umbra ipsius â— a shadow of smoke saith Sophocles a shadow of a shadow saith Aeschylus He is therefore not a man but a shadow of man as Lamechs second wives name was Zillah a shadow of a wife and as Menander calleth a false friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a friend he hath not so much as shadow of reason or true understanding who by spending the span by wasting the shadow of this short life after the wayes of his own heart bereaveth himself of a room in that city of pearls and loseth the comforts of that life which lasteth for ever Verse 10. Shall they not teach thee and tell thee They that is the forefathers verse 8. these though dead and gone yet by their records and monuments by their Apopthegmes and Oracles for the words of dying men are living oracles do still teach us and tell us their minds as if they were yet living Heb. 11.4 Luke 16.29 Books are mute matters silent voices The way to be wise said an Heathen is to converse with the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histories are faithful Counsellors and by the reading of them many young men have attained to more understanding then their elders as Augustus Theodosius Macaâ—ius who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oldyouth for his wisedom and gravity above his years gotten by reading and prayer as saith Nicephorus And utter words out of their hearts Discourses digged out of their own hearts things new and old è cordibus non è codicibus thrown out of that good treasure they were egregiè cordati homines hearty-good men and their speeches were heart-sprung dipt in their hearts and there recalled ad limam priusquam ad lingâ—am weighed before uttered They spake not as thou dost Job rashly and at random but judiciously solidly oraculously consult them therefore and as they speake from their own heart so let them speak to thine With the ancient is wisedom and in length of dayes understanding chap. 12.12 Verse 11. Can the rush grow up without mire Jam subjungit quod illi exploratum habuerant perspectum sed eleganti similitudine saith Mercer That is here Bildad setteth forth what the fathers had observed taught and told them and this he doth by three elegant similitudes which was a way of teaching usual among the ancients ut quod per simplex praeceptum teneri non possit per similitudines teneretur Hieron in cap. 19. Matth. that that which could not be remembred by simple precepts might be retained by similitudes drawn from natural things which are as shadows to us of spiritual And first from the rush which hath its name from drinking because it lives in liquor it loves and delights in a moorish soyle Can the rush or bul-rush Exod. 2.3 Isai 18.2 grow up Heb. peirk and pride it self bear the head aloft shoot up amain without mire or moisture such as are the fennes chap. 40.21 The meaning hereof is saith Ferus Look how the rush and flag grow not but in miry places remove them to dry and firm ground and they soon wither So the wicked hypocrite in prosperity maketh a great shew of piety but in adversity he loseth that very shew and by his impatiency maketh the hollownesse of his heart appear to all men and herein Bildad aimed at the making of Jobs case odious whom he now held for an hypocrite Can the flag Or grasse of the meadow Gen. 41.2 it hath its name from brotherhood because many piles of grass or sedg grow from one and the same root Sic mala quaedam olitores Germanitatis vocant but not without water See 1 Kings 18.5 Verse 12. Whilst it is yet in his greennesse c. And so withereth not through age as being but in its shooting up And not cut downe Or cropt off either by the hands of men or teeth of beasts It withereth for want of water without store whereof it cannot live The Hypocrite is a sensuallist Judg. 18.19 Job 21.11 Hos 4.11 he liveth in such miry places as cannot be healed by the waters of the Sanctuary Ezek. 47.11 He saith as the Vine and the Olive in Jothams parable I cannot leave my wine my fat and sweet sins take away my liquor you take away my life He serveth not the Lord Jesus Christ whatever he pretendeth but his own belly Rom. 16. He followeth Christ for the loaves only Before any other herb That is of lesse shew but better rooting these retain their verdure and look on as it were to see the rush wither so David did by Doeg Psalm 52.5 6 8. Ver. 13. So are the paths of all that forget God To remember God is as necessary as to draw breath saith Chrysostome This the wicked man doth not Psalm 9.17 He will neither have God in his head Psalm 10.4 nor heart Psalm 14.1 nor words Psalm 12.2 nor wayes Tit. 1.16 What wonder then though his paths wither though his life health wealth power perish sith he is in such a posture of distance from and defiance with the fountaine of living waters the Father of all mercy and consolation by whose favour such flourish for a time sed exoriuntur ut exurantur And the hypocrites hope shall perish Every wicked man is an hypocrite and if there were nothing else to evince it yet his very hope and groundlesse confidence in the mercies of God without warrant of a promise would undoubtedly prove it Praesumendo sperai sperando perit saith an Ancient he presumptuously hopeth and by hoping perisheth he layes his own shadow for a bridg and so must need fall into the brook Trust thou in the Lord and do good saith David Psalm 37.3 But this man though he cannot tell of one tear for sin nor one hour spent in the practice of mortification yet he affirmeth deeply of going to heaven and is ready to rap yea bounce at heaver-gate with Lord Lord open unto us Psal 125.5 But what saith the
â—e He perfectly understandeth that there is no way of wickedness in me Psal 139.24 no sin that I do favour allow and wallow in but that the way that is called â—loby is my delight and endeavour that I am upright for the main that my heart is not turned back neither have my steps declined from his way Psal 44.18 I cannot see him but he seeth me and mine uprightness When he hath tryed me sc With favour and not with rigour for then who should abide it Psal 143.2 God promiseth to refine his People but not as silver Esa 48.10 that is not exactly lest they should be consumed in that fiery tryal This David knew and therefore prayed Examine me O Lord and prove me try my reins and my heart Psal 26.2 and 139.23 I shall come forth as Gold Which is purged in the fire shines in the water as on the other side clay is scorched in the fire dissolved in the water Verse 11. My foot hath held his steps I have followed God step by step walking as I had him for an example and pressing his footsteps This Job speaketh of himself not as vaunting but as vindicating and defending his own innocenty and as giving Eliphaz to know that he had already done and still continued to do as he had in the former Chapter exhorted him verse 21 22. Acquaint now thy self with God c. That 's not now to do saith Job for my foot hath held his steps Be at peace I am so saith he for his way have I kept and not declined Now can two walk together and they not be agreed Receive I pray thee the Law from his mouth What else have I done faith Job when as I have not gone back from the commandment of his lips Lay up his words in thine heart this I have done ex instituto saith he vel pre demenso more than my necessary food have I esteemed the words of his mouth So exact a pattern of the rule was Job so consonant to Eliphaz his good counsel Plain things will joyn in every point one with another not so round and rugged things so do plain spirits close with holy counsels not so such as are proud and unmortified Let these be touched never so gently nettle-like they will sting you Deal with them roughly and roundly they swagger as that Hebrew did with Meses saying Who made thee a man of Authority c Exod. 2.14 Good Job was of another spirit with God as it is said of Caleb Numb 14.24 and followed him fully ornavit doctrinam coelestem piis â—fficiis heavenly doctrine was as the mould and he as the metal which takes impression from it in one part as well as another His constant endeavour was to express God to the world and to preach forth his vertues or praises by a sutable practise 1 Pet. 2.9 Gressum ejus retinuit pes mens His way have I kept and not declined sc In excess or defect and therefore I am no such flagitious person as thou Eliphaz wouldst make of me Verse 12. Neither have I gone back from the commandement of his lips i.e. Ab ip sissimo Dei verbo from the very word of God that sure Cynosura which he that holdeth straightly to may truly say Lord if I be deceived thou and thy word hath deceived me But of that there is no danger sith the Scripture is the invariable Canon or Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Reg. 3. saith Irenaeus the Cubit of the Sanctuary the Touchstone of Errour the divine Beam and most exact Balance as Austin and Chrysostom stile it yea the very heart and soul of God as Gregory And if Job lived before the word was written yet not before the Law of Nature and the Traditions of the Patriarchs which whiles they remained uncorrupted were the commandement also of Gods lips as having been received from his very mouth and might far better be called ipsissimum Dei verbum than the Popes pronunciata which Cardinal Hosius prophanely and blasphemously pronounceth to be the very Word of God I have esteemed the words of his mouth more than my necessary food I have preferred Heb. I have hiâ— or laid up as men do precious things as house-keepers do Provision for their Family them before my bodily food my daily bread and we see what pains men take what shift they make Vâ— bene sit ventri ut lateri for food and raiment and other things requisite to the preservation of this life present Now Job knew that Gods holy word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athanasius calleth it the Souls nourishment and that the promises are pabulum fidei the food of Faith as another calleth them that we may better want bread than that bread of life Hence he esteemed it more not only than his dainties or superfluities but then his substantial food without which he could not live and subsist more than his appointed portion so some render it set out for him by the divine Providence which cutteth out to every man his allowance I had rather be without meat drink light any thing every thing saith One then that sweet Text Come unto me all ye that are weary und heavy laden c. I would not for all the world saith Another Selneccer Mr. Baxters Saints everlasting Rest p. 24. that that one verse John 17.24 Father I will that they also whom thou hast given me be where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world had been left out of the Bible And again There is more worth saith the same Authour in those four Chapters John 14 15 16 17. Ibid. 708. then in all the Books in the world besides Luther said Tom. 4. Oper. Lat. p. 424. He would not live in Paradise without the Word as with the Word it were no hard matter to live even in hell it self Of old they were wont to say It were better for the Church that the Sun should not shine then that Chrysostome should not preach to the people The Jewes at this day will not omit prayers for their meat or labour They divide the day even the working-day in three parts the first ad Tephilla for prayer Weensie the second ad Tara for the reading of Gods Law and the third ad Malacca for the works of their Calling And when they have read one Section they begin another lest they should seem to be weary of their task Whereas if we read but a Chapter not a quarter so long as one of their Sections or Paragraphs O what a wearinesse is it his neither begin we till we have looked over the leaf to see how long it is so soon sated are we with this heavenly Manna Verse 13. But he is in one mind and who can turn him He is ever like himself not mutable inconstant or various as men who are as Tertullian saith of the Peacock all
understinding Heb. If thou knowest understanding An irony but friendly and free from all bitternesse the better to convince Job of his folly and faultinesse for which end also multis eum interrogationibus onerat Mercer God loadeth him with many deep questions the least whereof he could not answer Verse 5. Who hath laid the measures thereof In that circumference and diameter that it holdeth If thou knowest Or For thou knowest quandoquidem scitus es a tart irony Geometricians take upon them to know the several dimensions of the earth and Archimedes boasted that if he had but where to set his foot from off the earth he could shake the whole body of it As also that he could number all the sands that were in the whole World habitable and inhabitable But these were vain brags Or who hath stretcht the line upon it A metaphor from Masons and other Master-builders who work by line and by rule Vitruvius in his 7th Book saith thus Longitudines ad regulam lineam altitudines ad perpendiculum anguli ad normam respondeâ—iâ—s exigantur Verse 6. Whereupon are the foundations thereof fastened Surely upon nothing but the word of Gods power The Philosophers dispute many things concerning the foundations of the earth but without any sound foundation of good reason Some Jew-Doctors make the mountains to be them but these bear not up the earth but the contrary The Psalmist saith that God hath founded the solid earth upon the liquid waters Psal 24. wherein appeareth the infinite wisedom and power of God the founder Vitruvius saith In solido extruendum foundations must be laid in solid places But God is not tyed to rules his works are in oppositis mediis as was above noted Or who â—aid the corner-stone thereof i. e. The Center say some Jew-Doctors whither all heavie things are carried and about which the whole world hangeth the elements and heavenly orbs surrounding it in their motions Others fetch this corner-stone out of the middle of the sea But all this discourse is metaphorical to shew the firmnesse of the work wherein none had any hand but only the essential wisdom of God Prov. 8. who did it with more ease than men can build an house Verse 7. When the morning stars sang together There is but one morning star properly so called viz. Phosphorus Lucifer or Venus the Suns fore-runner But for their brightnesse they are all called here Stars of the morning and said to sing together as birds use to do at break of day so did these in the morning of the Creation when first those heavenly torches began to shine and joyfully to dance as it were in number and measure This they do still in their kind Psalm 19. vers 1. beckening also as it were to us to do the like Psal 145.3 And all the sons of God shouted for joy i. e. All the Angels as chap. 1.6 meant also by those morning stars as Piscator and others will have it These being created together with the highest heavens on the first day as it is probable like as Christs soul was created in and with his body in the Virgins womb the same moment were present at a great part of the Creation if not at all and were rapt with admiration at the great wisdom and power of their Creator singing Holy holy holy c. Shall the stars sing the Angels shout and shall we be so dull This was all they did at the Creation Note this against those who held that God made the superior creatures himself but the inferior by his Angels A great hand they have as Gods instruments in governing the world Ezek. 1.5 6 7 c. whence also they are called Watchmen and Keepers Dan. 4.13 but not any had they in making the world for in that work God was alone and by himself Isai 44. vers 24. Verse 8. Or who shut up the sea with doors i. e. With bounds and banks the Sea God shut up in the hollow parts of the earth as in a great house that the dry land naturally overwhelmed thereby might appear and become fit both to bear grain grasse plants c. and to yield an habitation for men and beasts Piscator thinks it is a Metaphor from Flood-gates at Mill-ponds When it brake forth as if it had issued out of the womb The Sea is here set forth in lively colours as an incomprehensible work of Gods wisdom Out of Nothing God produced it at first as an infant out of the mothers womb How great is God then to whom the great Sea is but as a little infant It brake out of the womb when it was severed from the Abysse which lay covered with darknesse till the waters below were separated from those above Gen. 1.10 Verse 9. When I made the cloud the garment thereof When I clothed this new born child with a cloud Elegans allegovia Jun. commanding the vapors which environ it to serve it for garments Clouds are begotten of the waters of the sea especially and appear daily upon it And thick darknesse a swadling band for it This thick darknesse is well interpreted to be those fogs and mists which arise upon the sea and are between the clouds and the sea as the swadling bands between the upper garment and the child Interim significat saith Mercer here Meanwhile here is signified that God can as easily rule and represse the sea as the mother or nurse can her suckling when it is swathed up Verse 10. And brake up for is my decreed place That great house in the hollows of the earth vers 8. gathering it together by a perpetual and powerful decree into that place and pit Tremellius rendreth it Quum diffregi pro eo terram decreto mea When I brake up for it the earth by my decree Others And laid upon it my Statute for shabhar signifieth also statuere decernere say they but that 's more than I know And set bars and doors Vectes valvas See vers 8. This is a work of Gods great power and is therefore much instanced and insisted upon in Scripture Ps 109. Jer. 5.22 c. God could have put many other hard questions to Job about the seaâ— as why it swelleth not by the inflowing of so many great Rivers why the waters of it are so salt whence it is that it so ebbeth and floweth c Aristotle sheweth himself no very wise man in answering these questions whom yet Averrâ—es so madly admireth that he saith there is no errour at all to be found in him and that his doctrine is the chiefest truth c. Verse 11. And said Hitherto shalt thou come and no further This God commanded and it is done If the sea at any time break its bounds and over-flow countries as in Holland Zealand and other parts it hath done that is to declare the power of God and his just anger against sin And here shall thy proud waves be stayed Canutus commanded such a thing but
of matter how much rather is this true of Gods Law saith a Learned Writer Nothing may be added to it without marring of it Prov. 30.6 Note this against Jewish Popish and Turkish Traditions and additions as also against Antiscripturists and Anabaptists who at first rejected all Books but the Bible and after that grew so wise as to be religious enough without that also And last of all they came to blaspheme that blessed Book as a dead Letter and a beggerly Element c. when as the Apostle telleth us that all Scripture is pure precious and profitable for Doctrin for reproof c. that the Man of God may be perfect c. 2 Tim. 3.16 17. Here in this and the two following Verses it is easie to observe â— That every of them are in the Hebrew written with ten words 2. That here is a Six-fold commendation of Gods holy Word 1. By the several names thereunto given Law Testimony Statutes c. 2. By the Nature perfect sure right c. 3. By the effects converting the soul making wise the simple c. Converting the Soul This no Doctrin besides can do Plato went thrice to Sicily to convert Dionysius the Tyrant but could not Ambrose saith well of Polemo Integra est Doctrina ac proinde animoâ— redintegrat Jun. De Elia jejunio cap. 12 who of a Drunkard by hearing Xenocrates became a Philosopher Si resipuit à vino fuit semper tamen temulentus sacrilegio if he gave over his Drunkenness yet he continued still drunk with superstition Seneca the Philosopher wrote a Book now lost against superstitions but yet lived and died in them Colebat quod reprehendebat agebat quod arguebat quod culpabat adorabat saith Austin of him he exercised what he condemned and would not leave what he did so utterly dislike But the Word works a transmentation an entire change of the mind and manners a new Creation 2 Cor. 5.17 The testimony of the Lord is sure These words are faithful and true Rev. 22.6 they are all in righteousness neither is there in them any thing perverse or froward Prov. 8.8 Testimonies they are called 1. Because they testifie as a Record to all Ages what the will of the Lord is Joh. 5.39 2. They were given with great contestation and pressing of all men to keep them 3. They will be a witness against all such as do not The Gospel also is called a Testimony 1 Cor. 2.1 2 Thes 1.10 Isa 18.20 Making wise the simple That is the humble teachable and such as are not puffed up with a conceit of their own wisdom 1 Cor. 7.18 the very entrance into Gods word giveth light it giveth understanding to the simple or to the perswadable Psal 119.130 It is reasonable milk 1 Pet. 2.2 Vers 8. The statutes of the Lord are right As being the issue of the most righteous will of God Of humane lawes Demosthenes saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invention of the Gods Much better may wee say the like of this law here commended Right it is because it teacheth men the right way to life non flexuosum quale docet care cautio humana Right also because it speaketh right to every mans case and condition de quolibet in re sua affording a salve for every sore a medicine for every malady so that it may better bee called than was that famous library at Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physick for the soul food and Physick both and of the best sort the best of the best Rejoycing the heart This is the proper work of the Gospel the sweet promises whereof hid in the heart and there mingled with faith make it to over-abound exceedingly with joy and to conceive strong consolation the Martyrs of all ages ges for instance And although it bee the Doctrine of the Crosse yet Leâ—ythos babet in malis it hath cordialls of comfort such as the World can neither give nor take away the Gospel is a precious book every leaf drops myrrhe aâ—â— mercy We should therefore prize it much more than Caesar did his Commentaries Major fuit cura Caesari libellorum quam purpurae for swimming through the waters to escape his enemies hee carried his books in his hand above the waters but lost his robe Now what were his books to Gods The Commandement of the Lord is pure And so differeth from humane lawes which establisheth wickednesse sometimes as those of Lycurgus did some kind of theft adultery c. Humane Doctrines also are mixt with many errours Irenaus justly taxeth Plato for this that hee did lacte gypsum miscere mingle lime with milk stain the pure stream of divine truth with fabulous narrations and fopperies But every word of God is pure Psalm 12.7 18.32 See the Notes Inlightening the eyes Giving both light and sight Act. 26.18 the saving knowledge of God and his will of our selves and of our duties and bringing us out of darknesse into his marvellous light 1 Pet. 2.9 When Christ came preaching the people which sate in darknesse saw a great light Mat. 4.16 And wee have a more sure light of prophecie whereunto wee must take heed as unto a light that shineth in a dark place 2 Pet. 1.19 Whilest the Moon looketh directly upon the Sun she is bright and beautifull but if shee once turn aside and be left to her self she loseth all Her glory and enjoyeth but only a shaddow of light which is her own So whilst men with humility and teachablenesse turn their faces toward Christ revealed in the Gospel and those stars in his right hand the faithfull Ministers to receive illumination and instruction God doth graciously vouchsafe unto them the glorious light of saving knowledge But when they turn their backs upon him and his Oracles and will needs walk by the light of their own tinder-boxes kindling a fire and compassing themselves with sparks Isa 50.11 they are sure to be bewildred and to lye down in sorrow Vers 9. The fear of the Lord is clean That is The Doctrine which teacheth the true fear of God is such as cleanseth the conscience ferreteth out corruption sanctifieth the whole man Joh. 17.17 15.3 Act. 20.32 26.18 Enduring for evor For ever O Lord thy word is establisht in Heaven Psal 119.89 Heaven and Earth shall pass but not one jot or tittle of the law not one hair of that sacred head shall fall to the ground Mat. 5.18 should all the powers on earth make warre against the very paper of the Scriptures they cannot possibly destroy it What God hath written hee hath written and it shall stand inviolable to the Worlds end Antiochus Epiphanes Dioclesian and other Tyrants have attempted to burn up all Bibles but could never effect it Other lawes and Religions are antiquated and altered as all Histories testifie not so this The Judgements of the Lord are true Heb. Truth as comming from a God of Truth and without iniquity just and
Austin and greater than his riches who doth not therefore think himself great because he is rich Magna cognatio saith Another Ut rei sic nominis divitiis vitiis He is a rare rich man that is not the worse for his wealth The Palm-tree they say wil not grow in a fat ground but salt and ashes must in that case be cast at the root to qualify the strength of the soil So grace will not grow in a fat heart without the salt of mortification and ashes of humiliation Their heart is fat as grease but I delight in thy law Violence covereth them as a garment Violence Psal 119.70 or wrong-dealing is the perpetual companion of pride and covereth them aâ— a garment finely fitted to their bodies as was the Harlots habit Prov. 7.10 Aben-Ezra rendreth it obruit eos overwhelmeth them that is domineereth over them Some Rabbines render it Nates eorum violentia tegit Vers 7. Their eyes stand out with fatness The Chaldee hath it The similitude of their face is changed through fatness See Job 15.27 The Greek For the wealth which they have their eyes are lifted up The Latine Their iniquity proceedeth as it were from fatness They have more than heart could wish Heb. They pass the thoughts of the heart Which the Greek rendreth See Jer. 5.28 No man can think how wicked they are those stall-fed Sodomites for instance So Aben-Ezra Transgressiones perpetrant quas cogitare nefas est they are more wicked than can be imagined Others they covet beyond measure and are insatiable thinking to inclose the whole World in their net as Timothy the Athenian did Cities and Towns in his toyles Our translation is not to be disliked Plut. in Sylla neither yet are all to be accounted wicked that have more than heart could wish De Civ Dei l. 5. c. 25. Bonus Deus Constantinum magnum tantis torrenis implevit muneribus quanta opt are nullus anderet saith Augustine Vers 8. They are corrupt and speak wickedly Their pride before taxed vers 6. buddeth and budgeth Ezek. 7.10 like a foul swelling in the body it breaketh out into sores of all sorts odious words and deeds abominable to God and man Diffâ—uunt loquuntur in malitia rapinam They melt and are spilt in sensuall delights and dissolute practices Or they let loose themselves and keep not within compass Or they fly-blow and make to stink the good names of others sc while they speak evill of them and reproach them Tabifici sunt so Tremellius rendreth it They speak loftily De celsuudine from aloft tapides loquuntur they threaten thunder bolts Dionys commisso sacrilegio Deum dicebat sacrilegiâ— bonam navigationem concedere Act. Mon. fol. 1417. Turk hist 423.568 throw daggers fastuosa voce omnes territant Vers 9. They set their mouth against the Heavens They houl upward as Woolves bark at the Moon as dogs piss against the Sun belch out blasphemies against God as did Pharaoh Sennacherib Nebuchadnezzar Dionysius the tyrant Antiochus Antichrist Rev. 13.6 Pope Julius the third for instance who would have his pork-meat forbidden him by his Physicians at despiâ—â— di Dio The great Turk at the â—â—ge of Scâ—dra and again at the Rhodes besides Hackâ—â— in Queen Elizabeths time and the Ranters in ours And their tongue walketh thorough the earth Snapping at every one they meet like a mad dog and not sparing to speak or rather to spue out whatsoever lyeth uppermost Thou shalt not walk up and down as a slanderer or Pedler with his pack which he openeth eftsoons and disperseth his wares Levit. 19.16 That 's a true saying of Seneca Ut quisque est dissolutissimae vitae ita est sollutissimae lingua As any one is more dissolute in his life so hee is more heedlesse of his speeches Vers 10. Therefore his people return hither i.e. Some good men are as wise or rather as foolish as I have been to mis-censure on this manner and to repent mee of my repentance or to say as vers 11. How doth God know c because Waters of a full cup are wrung out unto them That is because the wicked drink wine in bowls their servants wringing the rich ripe grapes thereinto as Gen. 40.11 Or because God sendeth them his people perpetual and extreme afflictions which is meant say some by drinking off a cup and squeezing all the liquor into it Others read it Full Waters are wrung out to them that is say they these their thoughts and speeches savouring of infidelity shall cost them abundance of tears as Peters fall did him Vers 11. And they say how doth God know Even the godly through infirmity are drawn sometimes to doubt of Gods providence and government because of the inequality of events in human affairs It had like to have cost the Psalmist here a fall and made him almost cast of all care off Religion Basil also was in some doubt of the divine providence under the heat of the Arian persecution For hath the Lord utterly forsaken his Churches saith he is it now the last hour In the next age Salvian for the satisfaction of some good people was forced to write eight books De gubernatione Dei de justa praesentique ejus Judicio of Gods governing the World and the righteousness of his proceedings Upon a like occasion Austin wrote those twenty two most excellent and elaborate books De civitate Dei Vers 12. Behold those are the ungodly q.d. If God do take knowledge of things here below and ordereth all events how it is that the ungodly prosper whilst better men suffer Who prosper in the World An ill character every thing considered See Psal 17.14 with the Note Behold these are the ungodly the fortunate men of the World so some render it He that liveth in the height of the Worlds blandishments is not far from destruction Periculosa est summè bona corporis valetudo saith Hippocrates The height of health is nearest to sicknesse and death They increase in riches They wallow in wealth God pouring honey into their hives but for a vengeance Vers 13. Verily I have cleansed my heart in vain For all is to little purpose if the cards play on this fashion if the good must be thus extremely under and the bad a top of the wheel Surely I have troubled my self to no purpose or profit If it be so why am I thus as she said I read of a prophane souldier who at the siege of a Town passing a place of danger was heard swearing and when one that stood by warned him saying Fellow-souldier do not swear the bullets flye he answered They that swear come off as well as those that pray But soon after this a shot hit him and down he fell It is not safe for Saints to symbolize with sinners in such desperate speeches lest the Lord hear it and be displeased Omne trahit se cum numinis ira malum Ovid. Vers