Exposition of Job 1-3, Biblical commentary · Job 3.8, 9
JOB 3.8, 9.
Let them curſe it that curſe the day, who are ready to raiſe up their mourning.
Let the Starres of the twi-light thereof be darke, let it looke for light but have none, neither let it ſee the dawning of the day.
IN the former verſes, Job himſelfe curſeth the night, in this he inviteth others to curſe it; that his ſorrow might appeare not only ſerious but ſolemne, he calleth for thoſe who made mourning their profeſſion, and to weepe for and with others, their trade: ſuch as uſed to riſe early, and awaken their companions to come away and joyn in prepared and ſtudied lamentation. This I take to be the ſumme and ſenſe of theſe words, which yet in the letter are very full of difficulty, and have divided interpreters exceedingly. I ſhall briefely touch the moſt of thoſe ſenſes given, and then more fully preſent you with what I apprehend as ſutable to this Text, and conſonant unto truth.
Firſt, Take a briefe of the divers readings of this verſe, Let them curſe it that curſe the day, who are ready to raiſe up their mourning: So we in our Bibles.
The Vulgar and the Septuagint reade it thus. Let them curſe it that curſe the day, who are ready to raiſe up Leviathan.
Another renders the latter clauſe, Who are ready to raiſe up the Dragon. Theodot.
Mr. Broughtons tranſlation runs thus, May they curſe it who doe curſe the day, who will hunt Leviathan.
Junius and Tremelius, have a tranſlation different from all theſe, I would they had curſed thee that inlighten the day, who are ready to ſtirre up Leviathan, or the Whale. That which all other Interpreters I have met with, call curſing of the day, they call inlightning the day.
You ſee there is much variety about the rendring of theſe words out of the Hebrew. And there is as much diverſity of opinion grounded thereupon.
Firſt, Some apprehend that Job in this verſe, alludes to the cuſtome of a certaine people in Ethiopia called the Atlantes, frequently mentioned in divers hiſtories,Hi ſolem tranſcendentem execrantur, ei que praeterea ominia convitia ingerunt quod torridus ipſos & regionem perdat, Herod. l. 4. ad finem. Atlantes diris ſolis ortum excipiunt, Solin. c. 4 Polybiſt. Atlantes & ſ… lem Orientem & Occidentem dira imprecatione con…uentur, Plin. l. 5. c. 8. Pined in loc. who living under the torrid Zone, in an extreame hot climate, uſed to curſe the Sunne when it aroſe, becauſe it ſcorched them with vehement heate: This made them in love with the night, and hate the day. And ſo the ſenſe is made out thus, Let them curſe this night, who uſe to curſe the Sunriſing every day, whoſe paine hightning and imbittering their ſpirits, cauſed them to powre out the moſt bitter and revengefull execrations.
But I will lay this by, though ſome ſet much ſtore by it, as a ſpeciall treaſure of invention; For I much queſtion, not only whether this cuſtome of curſing the day amongſt that people, was known unto Job, but whether he ever heard of ſuch a people being ſo remote and diſtant from him.
Secondly, I ſhall a little open the meaning of that Tranſlation given by Junius, Let them curſe it who inlighten the day, who are ready to raiſe up Leviathan or the Whale.
By thoſe who inlighten the day, he ſaith the Starres are to be underſtood, Let thoſe curſe thee who inlighten the day, that is, let the Starres curſe thee; And who are ready to raiſe up Leviathan, that is, let the windes be againſt thee, let the winds curſe thee, or be a curſe unto thee. The reaſon he gives, is becauſe Starres are (Illustratores Diei) the inlightners of the day; And to ſalve it, we muſt not (ſaith he) take the day ſtrictly for a day artificiall, for then the Starres are of no uſe, but for that part of the day naturall which is darke, namely the night; the Starres are the inlightners of the day, namely of the darke part of the day, the night; And ſo Job calls here to the very Starres, that they ſhould oppoſe and trouble that night.
We reade in that notable hiſtory, Jug. 5.20. That the Starres in their courſes did fight against Siſera, ſuch expreſſions there are, making as it were the Heavens angry, and the Starres to oppoſe the deſignes of men. The hoſt of Heaven is under the command of the Lord of Hoſts, when he calls them forth to the help of his people. Thus he conceives Job inviting the Starres to take part with him in this quarrell againſt his night; Let the Starres curſe the day, thoſe inlightners of the day.
Then, he underſtands by them that ſtir up Leviathan, the winds; thoſe words (who ſtirre up Leviathan,) are (ſaith he) a pariphraſis or deſcription of the winds. The reaſon which he gives is, becauſe when great winds ariſe and blow ſtrongly, that mighty fiſh the Whale or Leviathan lying at the bottome of the ſea, by the motion of the waters is rouſed and ſtirred up, and ſo mounts to the ſuperficies or top of the water, or appeares above it. Thus the windes raiſe up Leviathan. His ſenſe from both, is, that Job ſets the Starres and the windes againſt this night, and bids them combine to make it troubleſome and tempeſtuous. This opinion for the reverence of the Authors name, deſerveth to be looked upon with reſpect, but I ſhould not, (neither doe I) apprehend that to be the meaning of Job in this place.
Thirdly, The difficulty is reſolved by making theſe words an alluſion to Fiſher-men, as if Job here did but deſcribe the condition of thoſe, or ſhew what by accident doth befall thoſe whoſe trade and art it is to catch Leviathan or the Whale. Theſe take the word Leviathan in the proper ſenſe, for that mighty fiſh deſcribed in the 41th. of this Booke of Job, Canſt thou draw out Leviathan with an hooke? or his tongue with a coard which thou letteſh downe? &c.
Leviathan is derived from Lavah, which ſignifieth joyned or coupled together; whence (to note it by the way) the word Levi, foreign Adjunctus, ſociatus unde Leviathan triſſyllabum cum affixo.the name of the third ſon which Jacob had by Leah. She called his name Levi, For now, ſaith ſhe, will my husband be joyned unto me, becauſe I have borne him three ſons, Gen. 29.34. The ſame reaſon is given, why that dreadfull fiſh is called Leviathan. His deſcription cleares this, Job 41.15. His ſcales are his pride, ſhut up together as with a cloſe ſeale, one is ſo neere to another that no aire can come betweene them, they are joyned one to another, they sticke together that they cannot be ſundred. He hath his name Leviathan, Qui bujuſmode magnos piſces piſcantur, de nocte eos invadunt in tenebris, & ideo quando dies incipit apparere, maledicu…t diei, quia per hoc eorum opus & intentio impeditur, Aquinus in loc.from the cloſe joyning or compactedneſſe of the ſcales, that cover or harneſſe him like an impenetrable armour of proofe. Now taking the word thus properly for the fiſh Leviathan, Job is conceived to allude to the cuſtome of thoſe who hunt for the Whale: who obſerving the night to be moſt advantagious for that worke, are troubled at the approach of light, and therefore the Fiſher-men as ſoone as ever they ſaw day begin to breake, curſed the day, as an enemy to their ſucceſſe in purſuing and killing the Whale. That Fiſhing is a buſineſſe of the night, is evident from that ſpeech of Peter to our Saviour Chriſt, (Luk. 5.5.) Maſter we have fi…hed all night and have taken nothing. According to which alluſion, the meaning of Job muſt be: As if he had ſaid, I will not ſtrive any longer for words to expreſſe my paſſion againſt this night, let it be blaſted with the curſe of thoſe who are moſt skillfull in the dialect or language of execrations; even with ſuch a curſe as thoſe ſea-hunters the fiſhermen uſe to powre forth upon the day, when it breakes too ſoone for their profit, ſo that they are hindred in catching of Leviathan or the Whale.
There is a Proverbe amongſt us, If you ſweare or curſe, you will catch no fiſh; And it ſeemes theſe were wont to ſweare and curſe when they could not catch. And hence it was a Proverbe in other Countries,Piſcatore aut nauta maledidicentior. when they would ſet out an enormious ſwearer, or one given to prophane curſing, they ſaid, He ſweareth, or he curſeth like a fiſherman: A generation of men whom that age had branded on the tongue, whoſe mouthes were full of curſings, and their ordinary diſcourſe, as much oathes as words.
But againſt this expoſition experience is objected, that the uſuall time of fiſhing for the Whale, is in the day, not in the night. If it be ſo, then the ground of this opinion is quite overthrowne. That ſome kind of fiſhing is a night-worke, the words and practiſe of Peter before mentioned, are proofe enough: Whether Whale-fiſhing were exerciſed in the night, I ſhall not much contend to prove, ſeeing I approve but little of that interpretation which is bottom'd and built upon it.
Beſides, I find others, who ſticking to this tranſlation, (the ſtirring of Leviathan) doe yet wave and paſſe by this conceit of night-fiſhing: And they ſay that the curſe here, is not to be referred to their rage againſt the light, becauſe it brings the day; but to the day,Piſcatores diei maledicunt, in quo ijs non accidit bonus piſcatus. becauſe it brought them no ſucceſſe. So that, day is not oppoſed to night, but a good or ſucceſſefull day, to a bad or ſucceſſeleſſe day of fiſhing. And then the ſenſe is to this effect, that Job calls for ſuch a curſe upon his day, as prophane fiſhermen, who attempt to catch the Whale, uſually ſpend upon that unhappy day, wherein they looſe their labour, and after all their hazard and coſt come home empty.
And when it is objected againſt this opinion; Why doth Job mention Leviathan or the Whale, if that be his meaning to allude unto the ſinfull paſſion of diſappointed fiſhermen; for vaine men in that imployment, are as apt to curſe and be paſſionate when they miſſe of their intendments in labouring to catch any kind of fiſh?
To this anſwer may be given in two things. Firſt, This buſineſſe of fiſhing for the Whale, is a buſineſſe of great charge and greater danger, and becauſe greateſt loſſes raiſe greateſt paſſions, and the higher our diſappointments are, the higher is our language: therefore Job who intended here the higheſt and greateſt curſe, wiſhes it paralel with that, which the greateſt curſers belch forth, when (as they pretend) they have greateſt occaſion, yea (as they call reaſon) reaſon to curſe: And who ſhould theſe be but ignorant or idolatrous fiſhermen, and they at ſuch a pinch, when they have loſt the hope of their greateſt gaine. As if Job had ſaid, let as bigge a curſe fall upon that night, as ever fell from the mouthes of thoſe prophane fiſhers, not only when they have bin ſucceſſeleſſe in fiſhing for a Herring or a Sprat, but when after all their paines, and coſt they cannot take Leviathan. Micahs mother curſed, when the eleven hundred ſhekels of ſilver were ſtollen from her, Judg. 17.1, 2. To looſe what we hope for, vexes corrupt nature as much as the loſſe of what we have. They who have not treaſure in Heaven, and to whom godlineſſe is not more the earthly gaine, cannot but be enraged, when the hope of their gaine is gone upon the earth.
Secondly, We may ſay, he nameth the Leviathan by a Senechdoche, one principall for all, or for any; the chiefeſt of a kind is put for all of a kind: And then it is appliable to thoſe ſea-hunters, whatſoever game they purſue. I ſhall touch one way more of illuſtrating the opinion of thoſe who take Leviathan in this Text for the Whale. We may conceive it thus, that Iob doth not here allude to fiſhing for the Whale, and ſo to that ſucceſſeleſſe fiſhing which provokes to curſing. But take it in the generall; The Whale (we know) is a very formidable monſter to Sea-men and Marriners, the whole Ship with the lading of it, and all their lives being endangered if a Whale ſtrike it. So we may underſtand that of Iob, ſpeaking of Leviathan, Chap. 41.25. When he raiſeth up himſelfe, the mighty are afraid. Now the Whale being ſo formidable and dangerous to Sea-men; they perceiving the Whale neere them, or themſelves at unawares ready to ſtir up or raiſe the Whale, are exceedingly afraid; And as great feare in ſome ſets them a praying, and cauſeth ſtrong prayers, ſo feare in others ſets them a curſing, and cauſeth ſtrong curſes. Prophane marriners, ſeeing themſelves in ſuch imminent danger by the approach of the Whale, preſently curſe the day that ever they looſed Anchor or ſet ſaile from the Harbour, the day that ever they fell within the reach of this ſea-monſter, now ready to ſinke their veſſell, and overwhelme them all. Such a curſe Job wiſhes upon that night, the night of his conception, as men of this ranke, conceive and bring forth in the day of their moſt preſſing feares, when anguiſh and ſorrow take hold of them, as travaile upon a woman with child, and they cannot eſcape.
Thus I have given you the ſumme of thoſe apprehenſions which are offered for the making up of this Expoſition; namely, That the word is here to be taken for that mighty fiſh Leviathan; And that, either in reſpect of thoſe who make it their buſineſſe and goe out purpoſely to catch Leviathan, or of thoſe who unawares are ready to be catcht by Leviathan: The former diſappointed of their hopes, and the latter ſurprized with feares, making a curſe their refuge, and eaſing themſelves by execrations.
There is a fourth opinion which giveth the ſenſe of theſe words quite another way, though it retaines the ſame tranſlation. For paſſing by the alluſion to fiſhing or cuſtomes of fiſhermen, they make theſe words as a character or deſcription of the extreameſt and vileſt of wicked men; as if Job ſaying, Let them curſe thee that curſe the day, who are ready to ſtirre up Leviathan, had ſaid, let the worſt or moſt wicked among the children of men curſe this night; And we know, that the worſt of men are moſt for curſing, they curſe deepeſt; as the beſt of men are moſt for prayer, and they pray higheſt and holieſt. So then, Jobs mind being to lay the ſoreſt curſe upon this night, thinks or finds his own ſpirit too ſtraight, his owne heart not large enough to doe it; therefore he doth (as it were) call in aide from thoſe Maſters of curſing, Let the moſt expert, the moſt skill'd in curſing, ſuch as are verſt in oathes and blaſphemies, the very dregs and ſcum of men, let them powre out the dreggs, the worſt, the bittereſt of their curſes upon that night.
But how ſhall we make out this notion, that the vileſt of men are here deſcribed? That we muſt conſider and open further, to ſhew the ſubſtance and dependance of this opinion.
The worſt and wickeddeſt of men are conceived to be here meant in two expreſſions.
Firſt, By them who are ſaid to curſe the day, Let them curſe it who curſe the day.
Secondly, In thoſe words, Who are ready to raiſe up Leviathan. Both theſe are ſuppoſed as deſcriptive circumlocutions of the moſt wicked and vileſt men.
How ſo?
Firſt, They that curſe the day. That which a man hates, he is forward enough to curſe: Wicked men love darkneſſe, and they hate the light, therefore they curſe the light. Light is of two ſorts, either naturall, that of the Sunne, or metaphoricall, that of knowledge. Take light either way; take light properly, for the naturall light: or take light improperly, for the light or the day of knowledge, wicked men and eſpecially the worſt of wicked men will be found curſers of the day. Firſt, They are ſo expreſt in this booke of Job, reſpecting the naturall day, chap. 24. where having deſcribed many acts of violence committed by cruell oppreſſors, who know not God, ver. 1. he concludes, ver. 13. They are of thoſe that rebell againſt the light, they know not the wayes thereof, nor abide in the pathes thereof; And ver. 16. In the darke they dig thorough houſes which they had marked for themſelves in the day time, they know not the light, for the morning is to them even as the ſhadow of death: If one know them, they are in the terrours of the ſhadow of death. Men to whom the morning is a terrour and light as the ſhadow of death, cannot but curſe the day, whoſe approach hinders them in their night-workes, in their black deſignes and purpoſes. Secondly, Other Scriptures diſcover more deadly hatred in wicked men againſt the light of knowledge, they rebell more againſt the day of grace, then againſt the day of nature, or the naturall day: The former hinders only the outward practiſe of ſinne, but this oppoſes the inward principles of ſinne. We ſee what cold entertainement, yea what war this light found in the world, and why, (Joh. 3.19, 20.) Light is come into the world, (that is, Chriſt and the knowledge of his wayes) and men (not men in generall, but ungodly men) loved darkneſſe rather then light; Why? Becauſe their deeds were evill, (evill deeds, and evill doers ſeeke covert in this darkneſſe) for every one that doth evill hateth the light, neither cometh to the light, leaſt his deeds ſhould be reproved. They are ignorant willingly, that they may ſinne more freely: For though they are reſolved to ſin in and againſt the light of knowledge, yet they had rather ſin in and with the darkneſſe of ignorance; no man can ſin with ſo much eaſe and delight in this light, as he can in darkneſſe. A man that hath light in his underſtanding, can hardly ſinne without ſmart upon his conſcience: Hence they who love ſin hate knowledge. On this ground it is as cleare as the day, that wicked men are (Lucifugae) ſuch as avoide, ſhun and hate the day, no marvell then if they curſe the day; And to be angry with or curſe the day, is an evidence (as cleere as the day) of a wicked man. He that deſires not to know the truth, hath no deſire to practiſe it; And he who hates the knowledge of the truth, hates the practiſe of it; yea he therefore hates knowledge, becauſe he hates practice: This is wickedneſſe at the height. To commit a ſin againſt light, is not ſo great an argument of an evill heart, as to be troubled at the light which rebukes or would prevent the committing of that ſin. Thus we ſee in what ſenſe, by thoſe who curſe the day, we may underſtand the worſt of wicked men.
But for the ſecond part, [Who are ready to raiſe up Leviathan.] How is this a deſcription of wicked men?
To make out this, we muſt expound Leviathan, not properly for the Whale, but improperly and myſtically for the Devill, that great Leviathan: Under which name, he with all ſpirituall wickedneſſes, the oppoſers of Chriſt and of his Church are comprehended by the Prophet (Iſa. 27.1.) In that day the Lord with his ſore, great and ſtrong ſword ſhall puniſh Leviathan, the piercing ſerpent, even Leviathan the crooked ſerpent, and he ſhall ſlay the Dragon in the ſea. Now they that raiſe up this miſticall Leviathan the Devill, are ſurely the vileſt men.
But who doe thus? or how can this be done?
They are ſaid to raiſe up Leviathan, who ſeeke occaſions of ſinning, ſuch as doe not ſtay till Satan tempts them, but they (as it were) tempt Satan. They are ſo haſty, ſo forward to doe evill, that they think the Devill comes not faſt enough, and therefore they doe even goe out to meete, provoke and raiſe up the Devill, they invite temptation:Illi parati ſunt ſuſcitare Leviathan, qui ſludent ad ſuggeſtiones diaboli implendas, Aquin. in loc. Qui ſibi ipſis occaſiones quaerunt peccandi elegantèr dicuntur ſuſcitare diabolum. There is a truth in this, All ſins are not from the temptations of Satan; our own hearts are not only the ſoyle, and have in them the ſeed of all ſin; but they are ſunne and raine, to warme and water thoſe ſeedes that they may grow. And as a godly man (from the new principle at firſt planted in him by the holy Ghoſt) doth often ſtirre up the holy Ghoſt to come and helpe him, he doth not alwayes ſtay till the holy Ghoſt ſenſibly comes, but finding his own weakeneſſe and wants, and deadneſſe to and in duty, he goeth and ſtirreth up the Spirit of God, and prayeth that the holy Ghoſt would breath upon him, quicken and enliven him in prayer and other holy duties; So many ungodly wretches doe not ſtay for Satan, or waite till he comes to tempt them, but they (ſuch is their deſperate wickedneſſe and delight in ſin) wiſh that he would tempt them oftner. They doe not only keepe open houſe, and open heart for him, ready to entertaine and welcome him when he comes, but they goe forth to ſolicit his company and his coming. This is to ſtirre up Leviathan.
So that the whole ſenſe according to this expoſition may be given to you thus, as if Iob had ſaid, Let this night be curſed with a grievous curſe, even with as black and foule a curſe as can be moulded and faſhioned in the hearts, or ſpit out of the mouthes of the vileſt miſcreants, even of ſuch as are ſo ſet upon ſin, that they hate the light and curſe the day which either the Sun makes in the aire, or which knowledge makes in their hearts, leſt that ſhould ſtop and hinder them in the acting of ſin; yea let ſuch a curſe be upon it, is they uſe to vomit out, who are ſo ſet upon miſchiefe, and engaged to their luſts, that they pray in aide from the Devill, to aſſiſt and quicken them in their wickedneſſe; that ſo their naturall corruptions being oyled and ſmoothed with his temptations, their motions to ſin, (and indeed to Hell) may be ſwifter and more violent. Theſe are they that give diligence to make their damnation ſure: Theſe are they from whom the kingdome of Hell ſuffers violence, and theſe violent ones (rather then not have it) will take it by force. Surely their damnation ſleepes not, who (leaſt they ſhould not ſin enough) awaken the Devill to ſhew them ſinning opportunities. To ſuch as theſe (according to the interpretation now ſuggeſted) Iob commits his night to curſing, Let them curſe it who curſe the day, &c.
Now though there be a truth in the things which are aſſerted in this opinion, taken abſtractedly; though it be a truth that wicked men are ſuch as curſe the day of ayre-light, and the day of knowledge-light; though they are often ſo madde to be ſinning, that they provoke and tempt the Devill, yet I will not give this for the ſenſe and meaning of the words, rather you may take it and make uſe of it as an Allegory upon, then an Expoſition of the Text.
The laſt opinion with which I ſhall conclude the opening of the words, is this: That Iob in this verſe, doth allude to the cuſtome of his own Countrey, and of other Eaſterne Countries, who had certaine perſons amongſt them, both men and women, whom, upon ſolemne occaſions either of joy or ſorrow, they were wont to hire or call in for reward, to come and helpe them out either in rejoycing or in mourning. We find mention of ſuch in Scripture divers times, who were thus called and invited or hired to mourne and lament, in times of ſad and ſorrowfull accidents, whether perſonall or publick. Theſe had (Lachrimas venales) teares to ſell, or ſale-teares, making both a profeſſion and a profit of mourning.Solent in luctu voce ſlebili, & lacertos manibus verberantes ad lachrymas populum provocare. Hic enim mos permanet in Judaea, ut mulieres ſparſis crinibus, nudatiſ que pectoribus voce modulara omnes ad fletū concitent, Hieron. in cap 9. Ierem. Such the Prophet ſpeakes of, Ier. 9.17, 18. Thus ſaith the Lord, Conſider ye, and call for the mourning women, (he ſpeakes of them as of a ſociety or ſiſter-hood well knowne, and as well cuſtom'd) and cunning women, that they may come, (that is, women cunning in mourning,) And let them make hast and take up a wailing for us, that our eyes may runne downe with teares, and our eye-lidds guſh out with waters, for a voice of wailing is heard out of Zion, How are we ſpoiled? And ver. 20. Teach your daughters wailing, and every one her neighbour lamentation; (you ſee it was an art taught amongſt them,) for death is come up into our windowes, &c. In 2 Chron. 35.25. We have a record to the ſame effect, concerning the lamentation for Joſiah. And Jeremiah lamented for Joſiah, and all the ſinging-men and ſinging women spake of Joſiah in their lamentations to this day. So that there were both men and women prepared and uſually called forth to lament ſuch occaſions of ſorrow. Againe, Amos 5.16. Therefore the Lord, the God of Hoſts, the Lord ſaith thus, wailing ſhall be in all streets, and they ſhall ſay in all the high-wayes, Alas, Alas! And they ſhall call the huſbandman to mourning, and ſuch as are skillfull of lamentation to wailing. Obſerve here different mourners, they ſhall call the huſbandman to mourning and ſuch as are skillfull of lamentation to wailing. You ſee he ſpeakes of two ſorts of perſons, they ſhall call the huſbandman to mourning; Husbandmen are ſuch as mourne when they mourne, when they mourne, they mourne indeed, they mourne down-right; but beſides theſe who mourned (Ex animo) really, there was another ſort who did but perſonate ſorrow, and act a part in griefe; So ſaith the Prophet, Call in ſome who are skilfull of lamentation, men or women who have ſtudied the point, and know how to move a paſſion, and to heighten an affection beyond that which the plaine huſbandman can doe; Let the husbandman mourne, but beſides that, let there be art and ſolemnity in the mourning, call in thoſe that are skilfull of lamentation. There was a kind of profeſſion, trade or art of mourning; Which is further evidenced, (2 Sam. 14.2.) Joab ſent to Tekoah to fetch thence a wiſe woman, (which is interpreted in the words following, to be a woman skilfull in lamentation,) and ſaid unto her, I pray thee faine thy ſelfe to be a mourner; Thou art a cunning woman, thou knoweſt how to act the part and poſtures of a mourner to the life, Goe to David and faine thy ſelfe to be a mourner, and as a woman that had a long time mourned for the dead. And it is obſerved to this day in many places, (and as I have been informed frequently in Ireland) that not only friends and neighbours are called to lament at the funerall of their friends and neighbours, but many others no way related, ſcarce ever known to the perſon deceaſed, who come profeſſedly to ſtraine for teares, and make lamentable out-cryes over the dead. To ſuch a cuſtome or profeſſion Job here alluding, ſaith, Let them curſe it who curſe the day.
If it be objected, that this Text ſpeakes of ſuch as curſe the day, and not of ſuch as mourne upon or bemoane the day. That is eaſily removed, becauſe upon thoſe dayes of mourning, they were wont to mixe execrations with their lamentations, and curſes with their teares: crying out, oh the day! alas for the day, oh that ever ſuch a day came! In the 30th. of Ezekiel, v. 2. The Lord ſaith, Sonne of man, prophecy and ſay, thus ſaith the Lord God, howle ye, woe worth the day. Theſe did curſe the day: and ſuch were hired in that ſenſe to curſe the day. As Balaam (who loved the wages of unrighteouſneſſe) was hired to curſe the people of God, Numb. 22. So then the curſing here meant, was a dolefull wiſh, that the day had not beene, or that ſuch things had not hapned upon that day: And ſo theſe words, Let them curſe it who curſe the day, who are ready to raiſe up their mourning, are only a circumlocution deſcribing thoſe mercinary curſers or mourners: As if Job had in more words ſaid thus. Let this night be curſed in as high a ſtraine, and mourned over with as enlarged ſorrowes, as the art and invention of thoſe, whoſe trade is curſing, and who have teares at command, ever did or can put forth, when hired on purpoſe to mourne over the ſaddeſt ſpectacles and moſt calamitous events.
Now this being taken for a ground-worke, that in thoſe times and Countries, men and women were hired to mourne, and that an art of mourning was then profeſt; the difficulties that are in the Text oppoſing this, are further to be examined: For here ſtill it ſeemeth doubtfull, how this word Leviathan can fall in with ſuch an interpretation, or be applied to thoſe hired and profeſſed mourners. Towards the clearing of which, I ſhall a little open three words.
The firſt is (Gnatidim) who are ready: foreignwhich ſignifies a prepared and meditated active readineſſe; as we find in two Texts of the Booke of Heſter, The copy of the writing for a commandement to be given in every Province, was publiſhed unto all people, that they ſhould be ready againſt that day, chap. 3.14. and againe, chap. 8.13. So that in Job, to be ready to raiſe up the mourning, notes more then an immediate going about a thing; As we ſay, I am ready to doe a thing, that is, I will or muſt doe it preſently: For it notes alſo a ſtudied readineſſe or preparedneſſe to doe a thing.
The ſecond word is (Gnour) to raiſe up, which is properly to raiſe from ſleepe,foreign as in that place, Pſal. 44.23. Awake why ſleepeſt thou O Lord? Ariſe caſt us not off for ever.
Expoſui cum Hebraeis Leviathan ſimpliciter, pro foreign luctum ſuum, ut ſit Nun pro Mem ſicut aliâs haec confundi videas. Quo ſignificatu in ſcriplis doctorum Hebraeorum occurrit, & ex lingua Syriaca Sumptum eſt vicinum nomini, foreign fic & Chaldaeus vertit. Simpliciſſimum eſt Leviathan pro luctu exponere cum. Hebrais, Merc.The third word is (Leviathan) which hath two other ſignifications both appliable to this interpretation.
Firſt, Divers of the Rabbins tranſlate it by the Hebrew word (Ebel,) which ſignifies mourning or ſorrow; and with the pronoune affixed, Their ſorrow or their mourning. And this is aſſerted by the learned Mercer, for the plaineſt meaning of the word, and ſo found in the writings of the Hebrew Doctors, which alſo directly anſwers our tranſlation, who are ready to raiſe up their mourning.
Secondly, The word (Leviathan) is derived (according to the opinion of others) from Lavah, i. e. joyned or aſſociated. Hence Leviath, i. e. ſociety or fellowſhip: to which the ſame pronoune being affixed, the word Leviathan is made up, and according to that extraction and compoſition, is rendred (ſocictatem ſuam) their ſociety or their company. And the word in this derivation and conſtruction of it, falls in with the ſenſe of the former interpretation, who are ready to raiſe and ſtirre up their company, namely to goe fourth and mourne, or their company of mourners. And the reaſon is two-fold, why they are or may be ſaid to raiſe up their company of mourners.
Firſt, Becauſe thoſe ſolemne mourners were uſually a great many, they were a company, a Chorus or a Quire, making a dolefull lamentation; and ſo when they were to mourne, they called together or raiſed up their company of mourners. And the word [raiſed] is proper for a ſecond reaſon,foreign becauſe in ſuch mournings, it was cuſtom'd to riſe up very early, or early to raiſe up one another. As David ſpeaking of muſicall rejoycing, Pſal. 108.2. ſaith, Awake pſaltery and harpe, I my ſelfe will awake early; The Hebrew is very emphaticall in that place, word for word thus, I my ſelfe will awaken the morning; as if he ſhould ſay,Praeficae dicehantur apud veteres, quae adhiberi ſolerunt uneri, mercede conductae, ut & flerent & fortia ſacta laudarent. Nonius Marcel. Quae praeficeretur aneillis quē, admodum lamē tarentur praefica eſt dicta, Varro. l. 6. foreign. Joſeph. l. 3. de Bel. Iud. c. 15. the morning ſhall not awaken mee, but I will awaken the morning, the morning ſhall not find me ſleeping, but I will be up firſt and call up the morning. So thoſe mourners uſed to awake early in the morning, or rather to awaken the morning; and they had one woman whom they called (Praefica) the leader, the firſt or the chiefe of the quire and company of mourners (plangendi Magiſtra) whoſe office it was to call up and bring on the reſt. It appeares in the Goſpell of Matthew, that the Jewes (in thoſe times) uſed to call in muſick to their mournings: For when Chriſt came to the Rulers houſe whoſe daughter was dead, the Text ſaith, He ſaw the minſtrels and the people making a noiſe, (Mat. 9.23.) And Joſephus relating the ſtory of his owne ſuppoſed death, ſhewes how all the City of Jeruſalem continued a mourning for him thirty dayes. And he adds, directly to this point, That many muſicians were hired, for reward, to leade thoſe ſongs, or direct the ſolemnity of thoſe lamentations.
This expoſition (upon the ſuppoſition of alluding to that cuſtome in mourning, and the allowance of thoſe ſignifications of the word Leviathan) hath a cleare and a faire ſenſe, reſpecting the ſeries of the Text: Job having ſo farre powred out a curſe upon and lamented his night, he (as it were) calls for thoſe to finiſh and conclude it, who traded in ſuch kind of curſes, and who were skill'd in lamentations.
There is an objection againſt this, taken from the Grammaticall regimen or conſtruction of the Originall. The Hebrew word (*foreign Mos eſt Scripturae ut ſaepe cum agitur de actionibus cantandi, lugendi & etiam ardē tèr amandi rem aliquam nominibus maſculis verba ſaemini… goneris jungantur, vel aſſixis ſaemineis maſcalina nomina afficiantur, ut excellentia illius actionis indicetur, quia mulieres in hujuſmodi actionibus excellunt, Boldu…, in loc. who are ready) is of the Maſculine gender, and the Pronoune relating to it, (Leviathan) their mourning, is of the Feminine gender, ſo that here ſeemes to be a fault in Grammar, if we expound it thus, their mourning, or their company of mourners.
To this we may give a double anſwer.
Firſt, That ſuch changes of one Gender for another, are frequently obſerved in Scripture by the learned in the Originalls.
Secondly, The relative word is conjectured to be put in the Feminine gender, becauſe women were moſt uſually called forth to that worke of mourning. And it is further obſerveable, that where the Scripture ſpeakes of thoſe actions of mourning or rejoycing, or loving, which are workes of affection, it uſeth to aſcribe them to women rather then to men, becauſe they are quicker in affection, and faile: of affection then men, and ſo more ready to act or expreſſe ſuch joyes or ſorrowes then men are.
For the cloſe of this point, I ſhall adde the apprehenſion of a learned Expoſitor,Sanctius. who taking the words in this laſt ſenſe, as referring to thoſe ſolemne mournings, yet conceive that the word Leviathan muſt ſtand here in the letter; not as if Job had any intendment to ſpeake of the fiſh Leviathan, or to allude to fiſhing for Leviathan: but either becauſe Heathens in thoſe execrations, did invoke or provoke Leviathan, In execrationibus illa communitèr adhibentur, quae horribilia ſunt, qu e que hominibus metum ac terrorē incutiunt: In aquatilibus nihil audimus horribilius Leviathā, Sanct in loc. Carmen illud dicebatur Leviathan quemadmodum multa ca…mina abijs ſumpſerunt nomen de quibus inſtitus ſunt. Idem.that is the Devill. Or becauſe in thoſe ſolemne ſongs of lamentation, Leviathan was a word much uſed, or Leviathan was the firſt word of ſome of thoſe lamenting ſongs; For in execrations, ſtrange, uncouth, dreadfull words were purpoſely uſed, the more to affect and aſtoniſh the hearers: Now there is no word more dreadfull then Leviathan, whether we take it for that ſea-monſter the Whale, or for that Hell-monſter the Devill. And ſo the meaning is this; Let them curſe it who curſe the day, who are ready to raiſe up Leviathan, that is, Let thoſe mourners, who ſing that moſt paſſionate ſong of mourning, which begins with or is entitled Leviathan. It is ordinary among us, to call for a ſong, or to call a ſong by the generall ſubject matter of it, or by the firſt word of it. And ſo, many bookes of Scripture have their names in the Hebrew from the firſt word, as the booke of Geneſis, is called Bereſith, or In the beginning. And Exodus, Veele ſemoth, (that is,) And theſe are the names: becauſe both begin with thoſe words in the Hebrew. So the ſong which was the forme of thoſe Lamentations, might be called Leviathan, becauſe (ſaith this Authour) it began with that word; and he alledgeth a proverbiall tradition for it out of Mariana, which he had received from a Jew, that it was forbidden upon the Feaſt-day to raiſe up Leviathan; That is, they might not take up that execratory ſong which beginneth with Leviathan. I only preſent this opinion, becauſe it ſuites with and illuſtrates the former notion of ſolemne mourning.
Thus I have with as much ſpeed and clearneſſe as I could, given you the meaning of theſe words. That which favours their ſenſe moſt, who keepe to the word Leviathan, is, that this booke ſpeakes afterward of Leviathan, to ſhew the power of the creator, in that powerfull creature. And I find the very ſame phraſe of rayſing or ſtirring up Leviathan, uſed in that place, chap. 41. ver. 10. None is ſo fierce that dare ſtirre (or raiſe) him up. The Hebrew word which there we tranſlate, ſtirre, in this third chapter is tranſlated, raiſe Leviathan. Yet I rather encline to the latter expoſition reſpecting mourning, both becauſe it hath the authority of our Engliſh Bible to countenance it, our Tranſlators putting mourning in the Text and Leviathan in the margin; As alſo, becauſe it carries a clearer correſpondence and agreement, both with Antecedents and conſequents, both with the matter and with the frame of Jobs complaint and curſe in this chapter.
Taking the words in this ſenſe, that Job calls to have his night curſed in ſuch a ſolemne manner, as thoſe hired mourners uſed to lament and bewaile the dayes of humane calamities, we may obſerve, Firſt,
That hope of profit will turne ſome ſpirits into any poſture. Lamenting and mourning is an unpleaſant worke, but profit and reward ſweetens and makes it pleaſant. Some men will be in any action ſo they may get by it, they will mourne for hire, and curſe for hire; So did Balaam. Balaam was ſent for to curſe the people of God, Numb. 22. He made many delayes, and ſeemingly conſcientious ſcruples, yet at laſt he go…s about the worke, as black and bad as it was. But what overcame him, and anſwered all his doubts about the undertaking of ſuch a worke? The Text in Peter reſolves us, he loved the wages of unrighteouſneſſe. He that loves wages, will quickly love any work, which brings in wages. Upon the ſtage you might have any paſſion for your money: Joy and ſorrow, love and hatred, all acted and perſonated (beyond the perſonall temper or occaſions of the men) meerely for reward; And (which is the higheſt argument of a mercenary ſpirit) ſome act holineſſe for hire, and are godly for outward gaine.
Secondly, In that Job calls others to mourne over and condole that night. Obſerve,
That ſome troubles exceed our own ſorrowes; And we may want the eyes and tongues of others to expreſſe them by. My heart (ſaith Job) is not large enough, and I have not art enough to act, much leſſe to aggravate my own afflictions; let them doe it whoſe profeſſion and practiſe it is, to curſe the day. Sometimes the mercies which we receive, and the joy that the ſoule conceives, is more then we can expreſſe or be thankfull enough for: and then we ſend to others, both private Chriſtians and whole Congregations, deſiring them to help us, to lend us their hearts and their tongues, their affections and their voices in that Angelicall worke, the praiſes of our God. Let them bleſſe God who bleſſe the day, (who are vers'd in dayes and duties of thankſ-giving) who are ready to raiſe up their rejoycings. David ſaith, Come and heare all ye that feare God, and I will declare what he hath done for my ſoule, Pſal. 66.16. He had not told them what God had done for his ſoule, but to gaine the help of their ſoules in praiſing God, for what he had done.
Sometime alſo a Chriſtian is ſo engaged in prayer for the obtaining of a mercy, and finds his heart ſo much below his ſuite, that he calls out to all thoſe, who have any holy skill in praying, pray for me, pray with me, the buſineſſe is too bigge for me alone. How earneſtly doth Paul begge prayers, Now I beſeech you bretheren, for the Lord Jeſus Chriſts ſake, and for the love of the Spirit, that ye ſtrive together with me in prayers to God for me; that I may be delivered, &c. Rom. 15.30.
As it is thus in praying and rejoycing, ſo it may be in mourning and in ſorrowing; And troubles are very deepe when they exceed our own ſorrowes, as mercies are very great when they are beyond our own praiſes: Wee in this Nation have cauſe to feare ſuch troubles, even ſuch, as may cauſe us to invite the hearts and ſpirits, the bowels and compaſſions of all the Chriſtians in the world to come and lament over us: we may be forced to ſend not only for the Husbandman, thoſe plaine-hearted mourners, but for thoſe alſo who are skillfull in lamentations; ſuch as Jeremie, to ſet a ſong in the higheſt ſtraines of lamentation, for the bewailing of our troubles, And ſay, let ſuch lament our day as lamented Jeruſalem, let ſuch lament it, as have lately lamented Germany, ſuch as now lament the ruines and deſolations of Ireland.
Verſe 9.
Let the Starres of the twi-light thereof be darke, let it looke for light, but have none, neither let it ſee the dawning of the day.
This is the laſt part of the curſe which Job paſſeth upon his night: Let the Starres of the twi-light thereof be darke. Some comforts of the night are naturall, others are accidentall. Job in the former verſes wiſhes away the accidentall comforts; The meeting of friends, and the voice of muſick: In this verſe, he removes the naturall comforts of the night, which are two. Firſt, The preſent light of the Starres. Secondly, The expected light of the Sunne.
The firſt comfort of the night is, that though it be darke by the abſence of the Sunne, yet there is ſome light by the preſence and ſhining of the Starres: And it is a greater comfort in the night, to remember, that though now I have no light but from a glimmering Starre, yet ſhortly the light of the glorious Sunne will ſhine upon me. But in how darke a condition is the night, when the Sunne is gone and the Starres too; when the Starres are clouded from ſhining, and the Sunne ſtayed from riſing. This Job wiſhes as the ſtate of that night, Let the Starres thereof be darke, yea let it have no hope to ſee the Sun, that is, let it be an everlaſting night.
Let the Starres of the twi-light thereof be darke.] By twilight, we are to underſtand the beginning of the night, or the evening when the Starres firſt appeare;foreign Crepuſculum eſt tam verſpertinu… qua… matutinum. the word ſignifieth both twi-lights, the twi-light of the evening, and the twi-light of the morning. The Starres of the twi-light, are thoſe reſplendent Starres (ſo much obſerved by Aſtronomers and obſervable by the Vulgar) which ſhine in the evening and the morning.
When Job would have theſe Starres of the twi-light to be darke, Heat once takes away a three-fold benefit from the night. Firſt, Theſe Starres are a great ornament to the night; What a glorious ſpectacle is it, to ſee the canopie of Heaven beſpangled with the Starres, as a garment ſet with Studs or Oes of Gold? Secondly, The Starres are a great delight and comfort in the night. Thirdly, The Starres are for direction, and as guides in the night. Hence Sea-men and Travellers mourne when they cannot ſee the Starres. The Starres are the Marriners guide in the night: While his hand is upon the helme, his eye is toward Heaven, and in the Heavens his eye is upon the ſite and motion of the Starres. The woefull condition of thoſe Sea-men in the ſtorme is thus expreſt, Acts 27.20. Now when for many dayes neither Sunne nor Starre had appeared. When Sea-men feele a ſtorme in the night, and cannot ſee a Star in the night, their caſe is almoſt deſperate: Though the light of a Star be little, yet the benefit is very great.
Let it looke for light, but have none.] The Hebrew is, Let it looke for light, and none, which is an uſuall Illeipſis, we ſupply the word (have;) Let it looke for light and have none.
Let it looke for light.] He putteth that in to aggravate the ſorrow of that night. I would have this night expect the light, let it waite and looke for it earneſtly, but let it have none; let it be full of hopes, but empty of enjoyments. Let that night know no ſucceſſion of a day; whereas uſually the Sun goes and returnes, it ſets and riſes, now let it goe and not returne, let it ſet and never riſe againe.
Neither let it ſee the dawning of the day.
He doth not only wiſh away, full, cleare and perfect light, but the dawning of the day, which is imperfect light, let not ſo much as the beginning or firſt moment of a morning ſucceed that night.Eam noctem ne ſubſequatur d… es, ne aurora quidem. The words in the Originall are, Let it not ſee the eye-lids of the morning: It is a very elegant expreſſion, noting the firſt breakings of light, when the Sun peepes above the Horizon, which Poets call the Raies of light, ſtreames of light, or the wings of the morning; As our Lord Chriſt the Sunne of righteouſneſſe, is ſaid to riſe with healing in his wings, foreign Primus albicantis aurorae ſplendor, quem alij poetae radios capillos, pennas aurorae dicunt. Sunt palpebrae aurorae radij qui ſub aurorā emicare ſolent. Mercer.(Mal. 4.2.) So the eye-lids of the morning, alluding to the Sun which is the eye of Heaven, and when the day dawneth, the eye-lids of Heaven open, the Sun awakens and looks out: Even as when a man awakes firſt, his eye-lids open; Theſe rayes of the Sun are compared to eye-lids, becauſe like the eye-lids they twincle or move continually, darting themſelves forth into the ayre and upon the earth.
In that Job forbids the Star-light, and would take away the hope of Sun-light from that night; Obſerve firſt,
That in ſad times ſmall comforts may paſſe for great mercies. In the day time, no man lookes after the Starres: Star-light is not valued, while Sun-light is enjoyed: but in the night a Star is a welcome ſight. He that is full (ſaith Solomon) deſpiſeth the honeycombe, but to the hungry ſoule every bitter thing is ſweet. When a man is hungry and wants, a little is pleaſant to him; as our proverbe hath it,Artaxerxes penè ſiti pereunte, cum aquam ebihiſset ſorditā, quaeſivit ab eo Eunuabus ecquid non plurimum moleſtiae hoc potu ſenſiſſet? Reſpondet rex, nunquam ita ſuaviter ſe vel venum bibiſſe vel aquā puniſs …am. Pez…l Mellif. Hiſtor p. 1. Halfe a loafe is better then none. A great Emperour once dranke puddle-water with more delight (he profeſſed) then ever he had done the moſt delicious wines. Sad times and hardſhip make that pleaſant and very acceptable, which in plenty we ſlight and paſſe by. Hence it followes, That the removing of ſmall comforts in ſad times, are great afflictions: If Starres (which have but little light) be taken from the night, a great affliction is added to the night. Some can looſe more then another mans all, and yet feele it not, yet thinke they have loſt nothing. We are not troubled at the loſſe of ſmall things when we enjoy greater; But when all wee have are ſmall, then any thing we looſe is great. As in Nathans Parable, (2 Sam. 12.) when the poore man having loſt but one Lambe had loſt all, he complaines greatly.
Secondly, Job ſaith, Let it looke for light but have none, There is much in that: He doth not ſay, Let this night have no light, but, let it looke for light and have none. From this we may obſerve,
That the want of that afflicteth us most, which wee expect moſt. If the night (that is man in the night) did not expect and looke for light, it would not be much troubled with the abſence of light. To looſe our expectation, is more then the loſſe of the thing expected. It is ſaid of Siſeras mother (Judg. 5.28.) when her ſonne was upon that expedition againſt the people of God, that ſhee looked out at a window, and cryed through the latteſſe, why is his chariot ſo long in coming? why tarry the wheeles of his chariot? She looked for a victorious ſucceſſe and rich ſpoiles, for her wiſe Ladies anſwered her, yea ſhe returned anſwer to her ſelfe; Have they not ſped, have they not divided the prey? to every man a damſell or two, to Siſera a prey of divers colours, &c. This cut her to the heart, that ſhe looked for great booty, and reckoned upon a victory, when Siſera was faſt nailed through the temples, never to returne.
That man is greatly burdened, from whom others expect much, but he who expects much, is in danger to be more burdened. Therefore David prayes, Pſal. 119.116. Let me not be aſhamed of my hope. As ſhame ariſes from doing a thing againſt knowne light and common principles, ſo alſo from looſing or ſuffering a thing againſt known hope and common expectation. It is noted as an aggravation of that peoples affliction in the Prophet, Wee looked for peace and behold no good came, and for a time of health, and behold trouble, Jer. 8.15. For a people to be in expectation of ſome great mercy, doubles the ſorrow of their miſcarriage: Now in theſe times, wee being in our night of trouble, and (as it were) looking when day will breake, when our peace will returne, when truth will prevaile and be ſetled, when errour and the abettors of it ſhall be overthrowne. How would it augment our ſorrowes, if we looking for theſe mercies ſhould not have them? As it is a greater affliction to be miſerable when we have been happy, ſo when we have long hoped to be happy. God expreſſes himſelfe as much troubled, when he looſes his expectation from us: It provokes the Spirit of God to anger againſt us, when he looks for the fruits of his care and love in our obedience and findeth none, (Iſa. 5.) God looked that his vineyard ſhould have brought forth grapes, and it brought forth wild grapes. He looked for judgement, and behold oppreſſion, for righteouſneſſe and behold a cry: This diſapoointment provoked the Lord to lay his vineyard waſt. So in the Goſpell, when Chriſt cometh to the fig-tree three yeares, ſeeking or looking for fruit and findeth none. What then? Cut it downe ſaith Chriſt, he is very angry thus miſſing his expectation. Now, as it provokes the anger of God to come looking upon man, his creature for duty and finds none; ſo it doth likewiſe exceedingly grieve the ſpirit of man, when he lookes to God for mercy and findes none; And how juſt is it that God ſhould croſſe our expectation, when we ſo often croſſe his. No mervaile if we looke for light and behold darkneſſe, for peace and behold trouble, for ſucceſſe and behold diſappointments: Whenas God lookes among us for repentance and behold preſumption, for faith and behold unbeliefe, for patience and behold complaining, for reformation and behold backſliding, for fruit and behold barrenneſſe or but leaves.
Fourthly, He ſaith, Let it not ſee the dawning of the day, that is, let it be quite out of hope ever to receive any light, therefore let it not ſee ſo much as a glimpſe of light. It is the ſtrongeſt deniall of the whole, to deny the leaſt or the firſt part: As when the Apoſtle would have us abſtaine from all evill, he exhorts to abſtaine from the appearance of evill, (1 Theſ. 5.) So here when Job would put his night quite out of hope to ſee a day, he ſaith, Let it not ſee (ſo much as) the dawning (that is, the leaſt appearance) of the day. And this as it is the laſt, ſo the heavieſt ſentence upon his night. Obſerve then, That
A hopeleſſe condition is the worst condition of all other. Let a night be never ſo darke, never ſo tempeſtuous, yet the hope of a morning is a mercy and a light. A man will beare any heavineſſe, when he can ſay as David, Heavineſſe may endure for a night, but joy cometh in the morning. Solomon tells us, that the hope deferr'd makes the heart ſicke, Prov. 13.12. How ſicke then are they who are hopeleſſe, or who have quite loſt their hope? Everlaſtingneſſe is the head of the arrow, the ſting and poiſon of all miſeries; it is indeed the ſting of Hell: that Hell is ſuch a night as never ſhall ſee the dawning of the day, hath more torment and paine in it then all the paines in Hell. As the puniſhment of loſſe in Hell pinches more then the puniſhment of ſenſe, ſo in the loſſe this pinches moſt that the loſſe is irrecoverable: They are deprived of the glory of God, and ſhall never ſee the leaſt ray of it for ever. They are in darkneſſe, and they have no hope of light at all for ever.
As that which makes Heaven ſo full of joy, is, that Heaven is above all feare, ſo that which makes Hell ſo full of terrour, is, that Hell is below all hope: Heaven is a day which ſhall never ſee any approaches of the night, and Hell is a night that ſhall never ſee any dawnings of the day. So, proportionably in any affliction of this life to be hopeleſſe of deliverance, to ſay it ſhall never end, I am in ſuch a night as ſhall have no day, no not the dawning of a day, this is the utmoſt evill, the extremity of affliction.
So much concerning the curſe it ſelfe which Job powred out with ſo much paſſion, both againſt the day of his birth and the night of his conception. We ſhall now here ſee the reaſon of this paſſion in the words which follow.