Exposition of Job 15-17, Commentary on Job · Chapter 17

Exposition of Job 15-17 · Commentary on Job · Chapter 17

p. 445JOB, Chap. 17. Verſ. 6, 7.

He hath made me alſo a by-word of the people, and afore time I was as a Tabret.

Mine eye alſo is dim by reaſon of ſorrow, and all my members are as a ſhadow.

IN theſe two Verſes, Job repeats and aggravates his affliction; and he doth it (as hee had done before) by ſhewing the effects of his affliction. Wee judge of cauſes by the effects, that which produceth a great effect, muſt needs have a greatneſſe of cauſality in it. Two effects or his affliction are layd downe in this context.

The firſt tels us what his afflictions wrought in others.

The ſecond, what it wrought upon himſelfe.

What his affliction wrought in others, is ſet forth (Verſ. 6.) He was become the talke of all, poſſibly, the ſport of not a few. The argument ſtands thus.

That is a very great affliction, which every man ſpeakes of, or which makes a man a by-word.

But ſuch is my affliction, every one talkes of it, and I am made a by-word of the people.

Therefore my affliction is very great.

What his affliction wrought upon him ſelfe, is expreſſed in the ſeventh Verſe: Dimneſſe in his eye, and weakneſſe in his whole body, Mine eye alſo is dim, by reaſon of ſorrow, and all my members are as a ſhaddow. The Argument may be formed thus.

That is a very great affliction, the ſorrows whereof dim the eyes, and macerate all the members of the body.

But ſuch is the ſorrow of my affliction, that my very eyes are dim; and all my members are macerated; therefore mine is a great affliction.

As if he had ſayd, Should I hold my peace and ſit downe in ſilence, yet my dim eyes and dryed bones, my withered skin and cripled limbes, are as ſo many tongues, yea trumpets, to ſpeake and ſpeake aloud the ſorrows of my heart, and the ſufferings of my outward man. This ſeemes to be Jobs ſcope in the words now under hand.

p. 446Verſ. 6. He hath made me a by-word of the people.

[He] Who is that? The antecedent is inquired for: Our late Annotations fix it upon Eliphaz who ſpake laſt, and at whom he pointed in the Verſe b…fore. He hath talked ſo of me, that now I am a common talke: He hath ſpoken ſuch words by mee that now I am made a by-word. We had need take heed what we ſay of any Brother, for if one man give out the word, e-now will follow to make him a by-word.

Haec de domino dicit, quem ubique facit ſuarum calamitatum authorem. Merc.Others reſolve it upon God himſelfe, Hee, that is, God hath made me a by-word. Job at firſt acknowledged God the author of his troubles, and ſo he hath done all along, as hath been toucht in diverſe paſſages of this diſpute: As no man lifts up his hand, ſo no man lifts up his tongue without God. As afflicting actions, ſo afflicting ſpeeches are at his diſpoſe: He hath made me.

[A by-word.]

foreign Poteſtatem quandam habet & excellentiam; ſignificat proverbium, parabolam, axioma quod vocatur propoſitio maxima.The Hebrew word in the Verbe, ſignifies properly, to rule, to governe, to have dominion, or ſupretme power, as a Prince or Potentate: And by a Metaphor it ſignifies any thing that excelleth, or is eminent in any kinde: upon this account it is oft employed to ſignifie thoſe rules of truth and holineſſe, to which every mans reaſon muſt yeeld obeyſance; ſuch are called in a way of excellency by Moraliſts, Proverbs, by Orators Sentences, by Logicians Maxims, or Principles, which are not to be proved, but ſuppoſed, No man muſt deny them, or if any man doe, he is not to be diſputed with; ſuch rules are Rulers; and they are thus expreſſed upon a twofold reaſon.

Firſt, Becauſe of the difficulty and myſteriouſneſſe of their meaning; they are of few words, but of ſo large and multiplying a ſenſe, that they doe as much maſter, as enlighten the underſtanding.

Secondly, They are ſo expreſſed becauſe of the extent or univerſality of their uſefulneſſe, they being ſuch as beare ſway in, and have an influence upon all tranſactions; that, One ſentence, or rule of Equity, What you would have others doe to you, doe ſo to them, runs through the whole courſe of mans life, and reacheth us in all acts of Juſtice, whether diſtributive or p. 447commutative. And as thoſe proverbiall ſentences which direct juſtice and good manners, are of great command and authority among men; ſo likewiſe are thoſe which had their riſe from the reproofe of any mans injuſtice, or evill manners. If once a man be made a by-word (whether the grounds of it be true or falſe, makes no matter as to this point) it will ſtick by him, and overcome his credit; let him doe what he can, he ſhall hardly claw it off againe as long as he lives. Thou haſt made me a by-word.

Further, to cleare the Text,In parabolizare populorum. Nam eſt infinitum, q. d. ut ſim illis proverbio & vulgi fabula, vel ut de me proverbium faciant. Merc. we may conſider that the word By-word in the Hebrew is of the Infinitive Mood, and ſo ſome render it, Thou haſt made me for the parabolizing of the people; or that the people make Parables and Proverbs of me; which we render fully to the ſenſe, Thou haſt made me (a Parable, a Proverbe, or) a by-word among the people. Two things are uſually implyed when a man is ſayd to be a by-word.

Firſt, That he is in a very low condition; ſome men are ſo high, that the tongues of the common people dare not climbe over them, but where the Hedge is low, every man goes over.

Secondly, That he is in a deſpiſed condition: to be a by-word carries a reflexion of diſgrace. He that is much ſpoken of, in this ſenſe, is ill ſpoken of; and he is quite loſt in the opinion of men, who is thus found in their diſcourſe. It is poſſible (though rare) for a man to be in a low, or bad condition, and yet to be well ſpoken of, yea to be highly honoured; ſome are had in precious eſteeme, while they lye upon the dunghill: but uſually a man greatly afflicted is little valued, and he whoſe ſtate is layd low in the World, his perſon is alſo low in the opinion of the World. Job was at that time a By-word in both theſe Notions; hee was low in ſtate, and he was lower in eſteeme.

Hence Obſerve.

Firſt, Great ſufferers in the things of this World, Fieri ſolet ut inſignes virorum illuſtrium calamitates in proverbium abeant deque iis fiant cantiones. Merl.are the common ſubject of diſcourſe, and often the ſubject of diſgrace.

Such evils as few men have felt or ſeen, all men will be ſpeaking of. Great ſorrowes, eſpecially if they be the ſorrows of great men are turned into Songs, and Poetry playes its part with the ſaddeſt diſaſters. When Sihon King of the Amorites had taken many ſtrong Cities from the King of Moab, p. 448the miſery which fell upon the Moabites by that Warr was put into Verſe, and paſſed into a Proverbe (Numb. 21.27, 28, 29, 30.) Wherefore they that ſpeake in Proverbs ſay, Come into Heſhbon, let the City of Sihon be built and prepared: For there is a fire gone out of Heſhbon, a flame from the City of Sihon, &c. That is, A feirce hot Warr is made, which hath conſumed Ar of Moab, and the Lords of the high places of Arnon. Holy David met with this meaſure from men in the day of his ſorrowes (Pſal. 69.10, 11.) When I wept and chaſtned my ſoule with faſting, that was to my reproach, I made ſack-cloath my Garment, I became a Proverbe (or a By-word, 'tis Jobs language) to them: In the next Verſe he tels us who did this, by way of diſtribution, They that ſit in the Gate (that is, Great ones) ſpeake againſt me, and I was the ſong of the Drunkard, that is, Of the common ſort. When thoſe falſe Prophets, Ahab and Zedekiah (who to put the Jewes into a hope of a ſpeedy returne from their Captivity in Babylon, propheſied the ſpeedy ruine of Babylon it ſelfe, when, I ſay, thoſe falſe Prophets) ſhould be cruelly put to death by the command of the King of Babylon, according to the Prediction of the Prophet Jeremiah, then the ſame Prophet foretels alſo, that this judgement of God upon them for their lyes, ſhould be made a By-word, and their names a curſe (Jer. 29.21, 22.) And of them ſhall be taken up a curſe, Plagae Zedikiae tangant te, ſit frater & ſervus Zedekiae. Vatabl.by all the Captivity of Judah, which are in Babylon, ſaying, The Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roſted in the fire. That ſignall Victory of Gideon over the Midianites became a Proverbe in Iſrael (Iſa. 9.4.) As in the day of Midian. And the Lord promiſes his people, that the fall of the King of Babylon ſhall be ſo notorious, that they ſhall take up this Proverbe, and ſay, How hath the oppreſſor ceaſed? The golden City ceaſed (Iſa. 14.4.) The Prophet Habakkuk aſſured them that this ſhould be, while he ſayd (Chap. 2.6.) Shall not all theſe (certainely they ſhall) take up a Parable againſt him, and ſay, Woe to him that encreaſeth that which is not bis; how long? And to him that ladeth himſelfe with thicke clay.

Secondly, Obſerve.

It is a great burden to be made a diſgracefull by-word.

…hus God threatned his owne people, and numbered it among the ſoreſt puniſhments of their diſobedience (Deut. 28. p. 44937.) The Lord ſhall bring thee and thy King whom thou haſt ſet over thee, to a Nation whom thou nor thy Fathers have knowne, and there thou ſhalt ſerve other Gods, Wood, and Stone, and thou ſhalt become an aſtoniſhment, and a Proverbe, and a by-word, among all the Nations whither the Lord ſhall lead thee. This threat was renewed (1 Kings 9.7.) And the Pſalmiſt bewailes it that God had brought his people into ſuch a condition, Thou haſt made us a by-word among the Heathen, a ſhaking of the head among the people: thou haſt made us a reproach to our neighbours, a ſcorne and deriſion to them that are round about us (Pſal. 44.13.) The Prophet Jeremiah ſpeakes terrour from the Lord (Jer. 24.9.) I will deliver them to be removed to all the Kingdomes of the earth for their hurt, to be a reproach, and a proverbe, and a taunt, and a curſe in all the places whither I ſhall drive them: The Hypocrite, who putteth the ſtumbling block of his iniquity before his face, and commeth to a Prophet to enquire of the Lord, hath his doome denounced in this tenour (Ezek. 14.8.) I will ſet my face againſt that man, and make him a ſigne and a proverbe, and cut him off from amidſt my people. Againe (Ezek. 16.44.) They that ſpeake in proverbs ſhall ſay, Such as the Mother is, ſuch is the Daughter; The Hittites and the Iſraelites were both alike in ſin, and they ſhould not be unlike in puniſhment: Such ſhort ſentences are an advantage to memory, and ſerve in ſtead of larger Hiſtories of eminent providences, whether mercies or judgements.

Thirdly, Obſerve.

God often turnes that to the honour of his ſervants, which men intended to their diſgrace.

Job was a by-word, in diſgrace; God made him a by-word too, but for his honour. Job is famous to a Proverbe at this day: for as when wee would ſet forth the greatneſſe of any mans ſuffering, we ſay, Hee is as poore as Job; ſo when wee would ſet forth the greatneſſe of any mans patience, we ſay, He is as patient as Job, or, he is another Job: All the vertues,In proverbium abiit, Jobi patientia. and graces which the Saints have manifeſted under ſufferings, are proverbially expreſt under the ſufferings and patience of Job. Never did Caeſar, nor Alexander, nor any of the great Hero's of the World obtaine ſuch a Name and glory, by victories over men, as Job did by patient ſuffering under the hand of God.

p. 450And as hee is proverbially ſpoken of for his ſuffering, ſo likewiſe for his holineſſe, God made his Piety a Proverbe too, though his Freinds ſuſpected him for an Hypocrite. When the Lord would ſhew himſelfe ſo unalterably reſolved, that nothing ſhould take him off from bringing judgement upon a ſinfull people, he ſaith, I will not doe it, though Noah, Daniel, and Job ſtood before me (Ezek, 14.14.) As if he had ſayd, I will not doe it, though the moſt eminent men in holineſſe, or the greateſt favorites that ever I had in the World ſhould ſue that they might be ſpared; if any in the World could obtaine this of God, Noah, Daniel, and Job could, but they ſhould not, therefore none ſhall. See with what honourable Names he is liſted, Noah and Daniel, men remembred,foreign Interpretatur, antea, prius, i. e. foreign vel ante facies, i. e. in conſpectu hominum & in oculis eorum. Exemplum ſum coram eis. Vulg. Sumitur ver bum Tophet ut foreign portentum, prodigium, res mira i e. Exemplum quod dam prodigioſum. foreign. Et nollet eam ignomi iae exp…nere. Bez. Graeci dicunt foreign, nam foreign dicita…p oſcriptus publicè in cippo. yea crowned with honour by God and all good men, are but company good enough for Job: Thou haſt made me a by-word.

And aforetime I was as a Tabret.

[Aforetime] The word may be taken two wayes.

Firſt, As ſignifying what was or hath been done in former times, in which ſenſe we tranſlate, Aforetime, or formerly I was as a Tabret.

Secondly, As ſignifying what is or hath been done in the preſence of others, Before them I was as a Tabret: Wee put in the Margin, Before their face, or in their ſight; that is, They being witneſſes of it, I was as a [Tabret.]

The Vulgar Latine tranſlates the word which wee render Tabret, an Example, I am a by-word and an example before them; which is a good ſenſe; and then the word Tophet (of which more by and by) is uſed for Mophet, which ſignifies a wonder or ſome ſtrange unuſuall thing which appeares, or is reported to the admiration of all beholders and hearers. I am a Proverbe, and a ſtrange example: Strange examples grow often into a Proverbe. So the Greek expreſſeth it; and we in Engliſh ſay to a man who hath offended greatly, You ſhall be made an example; that is, You ſhall be ſeverely puniſhed (Mat. 1.19) Joſeph being very tender of the honour of Mary his eſpouſed Wiſe, perceiving that ſhee was with Childe before they came together, he was loath to make her a Paradigme, or an example, of diſhoneſty and diſloyalty; he was unwilling to p. 451make her a publique example, and therefore was minded to put her away privily, till the Lord gave him warning in a dreame about it: So ſaith Job here, according to this rendring, I am a by-word among the people, and as it were, a Paradigme, a publique example. Great afflictions have theſe three things in them, in reference to others.

Firſt, They are a wonder to others.

Secondly, They are a terrour to others.

Thirdly, They are an inſtruction unto others.

Wee finde all theſe and more in one Verſe (Ezek. 5.15.) So it ſhall be a reproach and a taunt, an inſtruction and an aſtoniſhment unto the Nations round about thee, when I ſhall execute judgements in thee in anger, and in fury, and in furious rebuke, I the Lord have ſpoken it.

The Apoſtle Peter deſcribing the judgements of God, firſt upon the Angels, ſecondly upon the old World, and laſtly, upon Sodome, and Gomorah, ſaith, that, God turning the Cities of Sodome and Gomorah into aſhes, condemned them with an overthrow, making them an enſample to thoſe that after ſhould live ungodly (2 Pet. 2.6.) The burning of thoſe five Cities by immediate fire from Heaven, made them examples, or inſtructions to all ſucceeding Generations; we may read the odiouſneſſe of thoſe ſins, and the ſeverity of God againſt them, by the light of that fire to this very day. Great afflictions are teaching afflictions; Thoſe calamities which deſtroy ſome ſhould inſtruct all: We are not onelyonly to admire and wonder at them, to be amazed and terrified at them, but to be taught and admoniſhed by them. So the Apoſtle concludes concerning the ſeverall judgements which God brought upon the Jewes, while they murmured and diſobeyed him in the Wilderneſſe: All theſe things happened to them for examples (or types) and they are written for our admonition, upon whom the ends of the World are come (1 Cor. 10.11.) There are two ſorts of examples written in the Word.

Firſt, There are examples for our imitation.

Secondly, There are examples for our caution.

Some are examples by the good which they have done, theſe muſt be imitated; others are examples by the evils which they have ſuffered, by theſe we muſt be warned: This tranſlation of the Text intends Job an example of Caution.

p. 452Againe, Aforetime I was as a Tabret; that is, Aforetime I was in good repute, or I was pleaſant company: As if hee had ſayd, I am now derided, mocked at, and toſſed upon the tongues of men, yea, I am now voted an Hypocrite, though heretofore in my proſperity, report gave a very pleaſant ſound of me, though abſent, and my perſon was as welcome to them as a Tabret. To ſpeake of mee where I came not was muſick, and I was muſicke whereſoever I came; but now what am I? A by-word, muſicke ſtill if you will, but in ſcorne, a ſong of diſgrace. That's the firſt ſenſe.

Hence take one Obſervation, before I proceed to further explication.

The affections and opinions of men are very variable.

I am now a By-word, before time I was as a Tabret. As the eſtates of men change, ſo uſually doe our opinions of them. Jobs heart was the ſame as before, he was as holy as ever hee was, onelyonly he was not ſo wealthy as he was, his ſpirit was as full of grace as before, onelyonly his Purſe was not ſo full of Gold as before; he had not ſo many thouſand Sheep, nor ſo many hundred Oxen, he had not ſuch a Family, and retinue, ſuch worldly riches and honour, and becauſe hee endured ſuch a change in his condition, ſee what a change he ſuffered in mens affections, he that before was as a Tabret, all were glad of him, is now a by-word, the ſcorne of all.

Chriſt giveth teſtimony of John Baptiſt (John 5.35.) He was a burning, and a ſhining light; and what followes? And you rejoyced in him for a ſeaſon. Though John did burne and ſhine all the while which God continued him in the Candleſtick of the Church with equall heat and luſtre, yet they rejoyced in him but for a while, or for a ſeaſon. The Jewes changed their thoughts of John, and their eſteeme of him was weakned, though John continued in the ſame ſtrength of parts and gifts: Then, how would they have changed if John had changed. The peoples hearts were flatted towards him, though his abilities were not; John had not that repute and honour after a few yeares which hee had at the firſt. And the word in the Goſpel which we tranſlate to rejoyce, comes neere the word which we have in this Text, a Tabret; for it ſignifies to leape and dance; and the Tabret is a muſicall Inſtrument, at the ſound of which men dance and leape; for a time they leaped …bout John; he was a burning and ſhining light, and they p. 453danced and skipped about him, as Children doe about a blazing fire in the Streets, but this was onelyonly for a ſeaſon: John himſelfe found the World a changling, his followers kept no conſtant tenour towards him, how conſtant ſoever his tenour was. How great a change did Chriſt himſelfe finde; Hee is yeſterday, to day, and the ſame for ever, yet one day the Jewes cry Hoſanna, they will needs make him a King, he had much adoe to keep himſelfe from a Crowne; the ayre eccoes with Bleſſed is he that commeth in the name of the Lord: yet preſently after, the cry was, Crucifie him, crucifie him, he is not worthy to live, he could not keep himſelfe (by all his power as man) from a Croſſe; a murtherer is preferred before him, Not this man, but Barrabas. We read (Acts 14.) how ſuddenly the Tyde and Streame of affections turned, and how opinions varyed about Paul; when he and Barnabas had wrought a great cure, the people came and would needs adore them and offer Sacrifice, and ſayd, The Gods are come downe in the likeneſſe of men; They brought Oxen and Garlands, and would needs worſhip them, there was much adoe to ſtave them off from Deifying, or making Gods of them, and yet before that Chapter is at an end, their acceptation of him was at an end; and Paul was ſtoned as unworthy the ſociety of men, by the ſame men, and in the ſame place where he was ſaluted as a God. It is no new thing in the World, to ſee thoſe a by-word of the people, who even now were their Tabret: to adore one while, and to deſpiſe another, to applaud to day, and to diſlike to morrow, now to ſmile, and anon to frowne, is the conſtant inconſtancy of the creature.

Therefore, Live not upon the breath of men, upon popular ayre, or the ſpeech of people: Though to have credit with men be a bleſſing, yet let us live upon the credit which we have with God, and rejoyce onelyonly in his eſteeme. Moſt men are full of change, and are apt to vary their aſpects every moment, their affections are as moveable as their outward condition is. OnelyOnly God never alters his opinion of any man, he never rejects where he hath accepted, nor caſts off where he hath embraced, once a freind and alwayes a freind, once pleaſed with us and alwayes pleaſed with us; yea God is pleaſed with his while he manifeſts a fatherly diſpleaſure againſt them; and they are as a Tabret to him while he makes them a By-word among p. 454the people. Job was a Tabret in the eares of God, when he was a By-word among the people.

Thirdly, Becauſe a Tabret or Drum is empty of all but ayre, and giveth nothing but a ſound; ſome interpret thus, I am before them as an empty Veſſell, or as one who hath nothing in him but winde, and from whom nothing comes but a ſound of words; that is, They looke upon me as a man of no reall worth. Paul ſaith of himſelfe, that though hee ſpake with the tongues of men and Angels; that is, With the moſt excellent tongues. Angels have no tongues, nor have they any faces as men have, yet in Scripture, the face of an Angell is put for the moſt beautifull face, and the tongue of an Angell for the moſt eloquent tongue among all the children of m n: Now ſaith Paul, though I had the tongue of Angels, or men, and were the beſt ſpeaker that ever was, yet (being voyd of true charity) I ſhould become as a ſounding braſſe and a tinckling Cimball (1 Cor. 13.1.) Such a tinckling Cimball was Job eſteemed, a Drum full of ayre, or an empty Veſſell, as Jeruſalem was left by the King of Babylon (J…r. 51.34.)

Fourthly, Some both of the Rabbins and latter Writers tell us,Exiſtimant eſſe vocem Chaldaicam quae ſignificat, Dominum vel principem. q. d. qui princeps eram factus ſum in proverbium & fabulam. Rab. Lev. Vatabl. that Tophet is a Chaldee word, ſignifying Lord, or a Prince: And they referr us for a confirmation to (Dan. 3.2.) Where we finde the word put into the Summons which Nebuchadnezzar ſent to his Nobles and great Officers, for their attendance at the dedication of the Image which he had ſet up: We render it, Sheriffs, whether our word hits that is doubtfull, but without doubt it ſignifies ſuch as were in high Authority, being there marſhall'd before the Rulers of the Provinces.

Taking this interpretation of the word, Jobs meaning is, I am now a proverbe, or a man of no credit, though heretofore I was as a Prince, or a Ruler in their preſence. Some reject this becauſe the mixture of the Chaldee with the Hebrew, was long after Jobs time, which yet may eaſily be reconciled. And the ſenſe is good, being indeed the ſame in ſubſtance with the ſecond Expoſition.

Fifthly, This word Tophet which ſignifies a Drum, or (as we) a Tabret, which is a ſmaller Drum (for there is the Martiall Drum, or the Drum of Warr, and the Tabret, which is a Mirth Drum, a Drum uſed at ſports, and dancing, this p. 455word I ſay) gives denomination to a place very famous or infamous rather in the Scripture of the Old Teſtament: A part of good Joſiah his reformation is thus deſcribed (2 Kings 23.10.) And he defiled (in the opinion of Idol-worſhippers, though indeed the pureſt worſhip uſed there, was more filthy then any filth which Joſiah threw into it, He, ſaith the Text defiled) Tophet which is in the Valley of the Children of Hinnon, that no man might make his Sons and Daughters paſſe through the fire to Moloch. The Prophet Jeremiah complained of, and threatned that place (Chap. 7.31, 32) They have built the high places of Tophet which is in the Valley of the Son of Hinnon, to burne their Sons and Daughters in the fire, &c.

Now, the reaſon why that place was called Tophet, from the word in the Text, aroſe thus, becauſe when the Jewes in thoſe abominable Idolatries offered their owne Children, the fruit of their bodies, in ſacrifice to Moloch, the reputed God of the Moabites and Ammonites, who was ſo called from Malac, ſignifying to rule or reigne (for as all Idols would rule as Kings, ſo this was a cheife, a King Idol; hence ſome conceive Moloch to be the ſame with Baal, which is alſo a name of ſupremacy, ſignifying Lord, or Maſter) This Moloch was an hollow Image of Braſſe, into which they put much fire, having the face of a Bullock, and hands ſpread abroad like a Man: He had ſeven Chappels, and whoſoever offered his Son to him entred into the ſeventh; which when any did, they uſed to beat upon Drums and Tabrets,Barathrum quod ſupplicii locus erat apud Athenienſes, pro inferno uſurpatur. Be…m. de Orig. Ling. Lat. A nomine Gehinnon, i. e. Vallis Hinnon, infernus dictus eſt Gehenna. Hieron. in 10. Cap. Math. foreign Vallis & foreign ruguit gem…it. that the ſhreekes and cries of the poore Childe might not be heard by the Father: Hence the place was called Tophet from Toph, a Drum, which comes from a radicall word ſignifying to beat, or ſtrike with the hand, becauſe Drums are artif…cially beaten, and we ordinarily ſay, Beat the Drum, or, At the beat of Drum.

And hence this place Tophet, where thoſe Children were ſuperſtitiouſly tormented by fire and burnt to aſhes, grew to a Proverbe; ſo that any place of extreame torment was called Tophet: As Hell is called Barathrum, becauſe Barathrum was a place ſo called among the Athenians, into which they caſt notorious malefactors. Hence alſo Hell is called Gehenna, from the Valley of the Son of Hinnon, where thoſe Children were ſacrificed, or from Ge, ſignifying a Valley, and Naham, roaring or crying: So that it was called Gehinnon, from the p. 456cry of the Children, and Tophet from the beating of Drums to drowne the cry of the Children. And upon this account ſome learned Tranſlators render the ſenſe thus,Et ignis gehennae prius ero. Rab. Da. Pagn. Sum velut Gehenna. q. d. Etiam me vivum adjudicant Gehennae, vel miſerandae alicujus mortis generi. Sed…res haec quadrare non poteſt nam ignis illius vallis Gehennae multo poſterior ſuit quam Job. Pined. Merc. He hath made me a by-word, and I am as Hell: that is, They judge me worthy of Hell and damnation; yea, that I am a very Hell, I am as Tophet before them; or they looke upon me, as a man in Hell already: But I finde this Interpretation diſcharged from this Text upon good reaſon, eſpecially by a demonſtration of the invalidity of that reaſon upon which it is grounded, eyther by the firſt diſcoverers or maintainers of it. For the Idolalatry of ſacrificing Children to Moloch in Tophet, and the fire in the Valley of Hinnon were not heard of in the time of Job; the firſt mention of the Valley of Hinnon is (Joſh. 18.16.) at the diſtribution of the Land of Canaan among the Tribes of Iſrael; and the name Tophet was not given it till ſome Ages after that, not till the Idolatry of the Jewes was growne to its height (which was not preſently, but by certaine degrees) for that act of theirs in offering their Children to that Idoll ſeemes to be the higheſt growth and top-branch of it. And therefore I paſſe this expoſition.

Sixthly, The word Tophet is conceived to ſet forth the manner of a puniſhment or torture uſed in thoſe times: Some Malefactors were adjudged to have their bodies ſtretched out by the foure quarters upon an Engine,Exiſtimo Toph, ſignificare tympanizatum. i. e. hominem qui paſſus eſt illud ſupplicium, quod Graeci, vocant foreign Latini quoque Tympanum. Bold. Tympanizatio illa videtur eſſe qua reus per quatuor membra diſtentus bacillis ad numerum in ventre tanquam tympanum percutiebatur. Id. and then to be beaten upon their bellies to ſuch a number of ſtroakes as the Law, or ſentence of the Judge appointed. Which manner of torture was called by the Greeks Tympanization, or as we may expreſſe it in our language, Drumming, and the perſon adjudged to that puniſhment was ſayd to be drummed, when it was inflicted upon him, becauſe he was beaten upon his body like a Drum, and beaten alſo like a Drum in meaſure, or to a certaine number of ſt…oakes, the greateſt number not exceeding forty, as the judiciall Law of Moſes appointed (Deut. 25.2, 3.) which may be a confirmation of this Notion upon Jobs Text; to which alſo we may add the preſent cuſtome of the Eaſtern countries, eſpecially among the Turks, who commonly puniſh their Captives and Gally-ſlaves ſtretching them naked upon a broad Planke or Board, and giving them many cruell ſtroakes upon their Bellyes: But above all, the Author of the Epiſtle to the Hebrews gives a cleere light to this (Heb. 11.35.) p. 457where deſcribing the ſeverall torments which the Saints of the old Church among the Jewes endured, hee ſaith,foreign Women received their dead raiſed to life againe, and others were tortured. So we tranſlate: The Greek is, Others were drummed, that is, they endured the torture of Tympanization, or Drumming; which word is alſo uſed by the Compiler of the Hiſtory of the Maccabees (2 Macchab. 6.19.28.) who tells us that Eleazer, foreign.and other Martyrs were tympanized or drummed; hee offered himſelfe willingly to the torment or Drum; the manner of which may be eaſily collected from the thirtieth Verſe of that Chapter in the Maccabees, where the Author ſaith, As hee was ready to give up the ghoſt, becauſe of the ſtroakes, &c. which ſhews two things.

Firſt, That the torture was by beating with Staves, or Cudgels.

Secondly, That it was not uſuall for men to dye under ſuch beatings, that puniſhment not being to death, but to paine and diſgrace; as appeares alſo from that of Pilate concerning Chriſt, who when he found nothing in him worthy of death, ſayd, I will chaſtiſe (or beat) him, and releaſe him (Luke 23.15, 16.) And Paul received forty ſtripes ſave one, five times of the Jews (which ſeems to have been a torture ſomwhat like this we are now upon) and was thrice beaten with Rods, and yet ſurvived them all (2 Cor. 11.24.25.)

The Prophet Nahum alſo may thought be to allude to this cuſtome (Na. 2.7.) And Huzzab (which ſome take for the proper name of the Queene of Ninevie) ſhall be led away Captive, ſhe ſhall be brought up, and her Maids ſhall lead her as with the voice of Doves, tabring (or drumming) upon their breaſts, it is this word in the Text; that is, They ſhall inflict that puniſhment upon themſelves, which others uſe to inflict on evill doers; as if he had ſayd, They ſhall torture themſelves, or be their owne tormentors for very griefe and vexation at thoſe miſeries which their enemies ſhall bring upon them. As the poore Publican filled with godly ſorrow and remorſe for his ſin, Smote upon his breaſt (Luke 18.13.) So it is uſuall for ſuch as are overburdened with worldly ſorrow, to ſmite upon their breaſts, and add a voluntary paine to that which is inflicted.

Job is conceived to aime at this forme of puniſhment; and p. 458then (taking the former part of the Verſe, not as we render it, I am a by-word, but as the word properly ſignifies, to Governe, or beare Rule, and then I ſay) the ſenſe appeares thus, I who have been a Ruler, Statuit me ad dominari populis & tympanizatus palam ero. Bold.or in place of Authority heretofore, am now looked upon as a man who eyther had been, or deſerves to be tortured, drummed, or cudgelled; as if I were at once an ordinary man and an extraordinary Malefactor: We may alſo keep to our tranſlation of the former part of the Verſe, and ſuite this Expoſition of the latter part very well unto it; Thus, Hee hath made me a by-word of the people, Ac ſi publicé fuiſſem tympanizatus & bacillis caeſus.and before them I am in no better repute then a man who for his faults hath undergone publique ſhame; as if wee ſhould ſay (according to our cuſtomes) then a man that hath been whipt about the Streets, or that hath ſtood upon the Plliorie, or that hath been branded with a hot Iron in the hand or face; both which applications of this Expoſition center in that Obſervation lately given, about the changeableneſſe and inconſtancy of mans opinion concerning and of his affections towards man: And therefore I ſhall not inſiſt further upon the uſe of it, but onelyonly add, that,

Bolduc.A learned Interpreter takes much paines to make out a proofe of this expoſition from that paſſage of the Prophet Iſaiah (Chap. 30. Verſ. 30, 31, 32, 33.) where the Lord having made gracious promiſes to his own people of their deliverance from the Aſſyrian bondage, thus threatens the Aſſyrian, the Rod of his anger, and the Staffe of his indignation (Ver. 30.) The Lord ſhall cauſe his glorious voyce to be heard, and ſhall ſhew the lighting downe of his arme, with the indignation of his anger, and with the flame of a devouring fire, with ſcattering tempeſt and hailſtones. For through the voyce of the Lord ſhall the Aſſyrian be beaten downe, which ſmote with a Rod. And in every place where the grounded ſtaffe ſhall paſſe, which the Lord ſhall lay upon him, it ſhall be with Tabrets and Harps, and in battels of ſhaking will he fight with it. For Tophet (which is the word of the Text) is ordeined of old, yea for the King it is prepared, he hath made it deepe and large: the pile th reof is fire, and much wood, the breath of the Lord like a ſtreame of brimſtone doth kindle it. In theſe words (ſaith my Author) there is a cleere deſcription of that kinde of torture, called Tympanization, or Drumming, with which the King of Aſſyria is eyther threatned (in ſpecie) particularly, and properly, or by a Synechdoche, to ſhew that God p. 459would lay ſevere puniſhments upon him. For (ſaith the Prophet) Through the voyce of the Lord ſhall the Aſſyrian he beaten downe, which ſmote with a Rod: He ſmote with a Rod, but he ſhall be beaten downe with a Staffe; for in every place where the grounded ſtaffe ſhall paſſe, or, every paſſing of the Rod founded; that is, Of the Rod founded in the Decree of God, which ſo eſtabliſheth it, that no power nor policy of the Aſſyrian ſhall avoyd, or remove it: For though God will not let the Rod of the wicked reſt upon the lot of the righteous (Pſal. 125.3.) yet the Rod of God ſhall reſt upon the lot of the wicked, There ſhall be the reſt thereof (Zech. 9.1.) The Rod of God, by the lighting down of his arme (V. 30.) ſhall ſtrike home to, yea into the fleſh of his Enemies, and there make deep gaſhes or cuts, running like ſo many rivelets with blood; and (ſaith hee) The Lord ſhall lay it upon him, or, as our Margin hath it, Shall cauſe it to reſt upon him; when the Lord layes it on, let who ſo will, or rather who ſo can (and indeed none can) take it off, The Lord ſhall lay it upon him; and (as it follows) it ſhall he with Tabrets and Harpes; which, as moſt Interpret of the joy which the Jewes ſhould have at the downefall of the Aſſyrian, ſo my Author expounds it ſuitably to his Notion, of the manner of Gods ſmiting the Aſſyrian; which ſhould be as a Drum, or Tabret is ſmitten, with many repeated ſtroakes, which in ſome exerciſings of that Art, paſſe ſo thick, and ſo unceſſantly, that the Sticks ſeeme to reſt upon the Drum, as alſo the finger upon the Harpe, and not to move at all off from eyther; even thus ſhall God lay his Staffe upon the Aſſyrian: and in battells of ſhaking will he fight with it, or with them; that is, by the ſhaking of Battels, or by frequent renewed Battels, will he fight with and deſtroy them. For (as it followes) Tophet is prepared of old; that is, The Engine upon which he ſhall be tortured; the forme and manner of which is in many particulars deſcribed out of ancient Writers, by the Author of this expoſition, but I ſhall not ſtay upon them. This Tophet is prepared of old, or, from yeſterday; that is, God hath prepared it aforehand, and made it ready, He hath made it deep and large; that is, proportionable in all i…s dimenſions for that uſe and purpoſe; yea for the King it is prepared (the great King of Aſſyria) which is added, becauſe this was a puniſhment for common men, yet the King (ſaith he) ſhall p. 460be thus tortured, he ſhall no more eſcape the hand of God, then the meaneſt of his Subjects, and hee ſhall be handled in the ſame manner as the meaneſt among them ſhall. The diſhonour of ſuch a ſuffering is a greater puniſhment to a great King, then the paine of it, yet he cannot be diſpenſed with, yea for the King it is prepared. The pile of it is fire, and much wood: What's the meaning of that? My Author anſwers, This puniſhment of drumming was ſometims but preparatory another: firſt they were beaten, and then they were burned; and therefore (ſaith he) before the Engine a great fire was made, into which when they were tortured by beating, offenders were caſt and conſumed to aſhes.Jubet amoveri noxialem ſtipitem plebeia clarum paena me damnet virum. Prud. in Rom. Martyr. Our Martyrologyes tell us of ſome, who have been firſt hanged, and then burned; and ordinarily among us, when Traytors are put to death, a fire is made at the place of Execution, into which their bowells are caſt, when their bodies are cut up and quartered. Thus here, The pile thereof is fire and much wood: And the breath of the Lord as a ſtreame of brimſtone doth kindle it; that is, The Lord being extreamly angry with, and incenſed againſt the King of Aſſyria, will therefore kindle this fire of his wrath totally to conſume him.

But here it may be demanded, Did any of the Kings of Aſſyria, who captivated and afflicted the Jewes, ſuffer ſuch a kinde of death as this? I ſuppoſe none of them did: Some tell us that the Army of Senacherib which invaded Judea, was overthrowne and deſtroyed by the Angell in that place called Tophet, or in the Valley of Hinnon, which is alſo given as a reaſon why that word is uſed in the Prophet; but Senacharib himſelf was ſlain in the Temple of his Idol (2 K. 19.37.): Nor is it (as I conceive) the minde of our Expoſitor, to conclude from hence that the King of Babylon was put to death by ſuch a torture; but onelyonly to ſhew under the deſcription of that kinde of death, that the death and deſtruction of the King of Babylon ſhould be very terrible, and that God would judge him, even as notorious offenders are, both to a painefull and a ſhamefull end.

As this Interpretation of the Prophet gives much light to that of Job, ſo it is an ingenious conjecture upon that place, and carries a faire correſpondence both to truth and reaſon. Nor is there (that I have met with) any Interpreter who p. 461doth not underſtand that Text of Iſaiah in its firſt and literall ſenſe, of the temporary judgements which God threatned to powre out upon the State and King of Babylon, as moſt in a Tropologicall and Alluſive ſenſe, Interpret it of eternall judgement in Hell, which is indeed a fiery Tophet, and is prepared of old, yea for the King it is prepared, for the great King of Aſſyria, as well as for the meaneſt perſon.

There is a ſeventh Tranſlation and Expoſition of theſe words which takes the former part of the Verſe as was toucht upon the laſt, and reads the whole thus; For he will make me a Governour among the people, Nam fore ut inſtituat me ad praeſidendum populis, quamvis tympanotribarum materia ante fuerim. Jun. Reſtituet me Deus in dignitatem meam & altius provehet. Jun.though I have thus been made as matter for the Fidlers or Taberers Song. So that, as the former Expoſition renders the Text as a complaint, proceeding from Jobs griefe, that he who had been a Great Man, a Governour of the people, ſhould be now puniſht as a ſlave, or as a Malefactour; ſo this renders it as a Propheſie, proceeding from his Faith, That God would reſtore and raiſe him againe to be a Governour among the people, though now he was the ſcorne and deriſion of the people.

This reading riſes cleerely enough from the words of the Text, yet I have one exception againſt it, as to the conſtant tenour of Jobs profeſſion; who though he were full of Faith in God, that it ſhould goe well with him for eternity, yet hee conſtantly diſclaimes any hope of reſtauration to a temporall greatneſſe; and having ſayd at the beginning of this Chapter, My dayes are extinct, the Graves are ready for me, it ſeemes unſuitable to ſay h…re (which is the ſenſe of this tranſlation) My worldly joyes are bloſſoming, the Throanes are ready for me: And therefore (with much reverence to the learned Author) I lay by this Interpretation.

Laſtly, Maſter Broughton tranſlates thus, That maketh mee a by-word to the people, and I am openly a Taber: He applyes it not (as we) to the former time, but to that time, I am a Tabret, and that openly, or in open view, in the ſight of all. We ſay of a man that is abuſed and jeered, He is played upon; ſo ſaith Job (according to this rendring) They play upon me as a Taber, they rejoyce in my ſufferings, they make themſelves merry with my ſorrowes, and rejoyce at my calamity; ſo the Lords of the Philiſtims dealt with Sampſon, having put out his eyes and impriſoned him, they ſent for him to make them Bleſſed p. 462ſport (Judg. 16.25.) Thus (as the ſenſe of this Tranſlation leads us) Job aggravates his ſorrowes,Poſuiſti autem me fabulam in gentibus & riſus eis deveni. Sept. by the joy which others diſcovered at it; which is alſo the meaning of the Septuagint, whoſe reading is, Thou haſt made me a talke among the people, and I became a laughing-ſtock to them.

Hence Obſerve.

Greife is moſt greivous when others rejoyce at it.

Thoſe afflictions which make others laugh, make us moſt mournefull: when Nero had ſet Rome on fire, hee made himſelfe muſick at it, and that calamity upon the City, was as a Tabret to him, while they were ſorrowing, he was ſinging. As to rejoyce at the evill which others ſuffer is baſe joy, the worſt of joyes in it ſelfe, ſo it makes the evills which wee ſuffer worſe to our apprehenſion. The Prophet laments over Jeruſalem, becauſe of this (Lament. 2.15.) All that paſſe by, clap their hands at thee, they hiſſe and wagg their head at the Daughter of Jeruſalem, ſaying, Is this the City that men call the perfection of beauty, the joy of the whole earth? All thine enemies have opened their mouth againſt thee, they hiſſe and gnaſh the teeth, they ſay, We have ſwallowed her up certainely, this is the day that we looked for, we have found, we have ſeene it. Jeruſalem was as much burdened with her Enemies joy, as with her owne ſorrows. If when we mourne, wee have ſome to mourne with us, wee are comforted in our mournings; but when God leaves us to the ſcorne and contempt of men, when they make themſelves merry with our troubles, and exult at our calamities, when our teares are as Wine to them, and the Bread of our affliction becomes the Bread of their deſire, this renders our ſorrowes out of meaſure ſorrowfull. Hence David (Pſal. 25.2.) prayes ſo hard, Lord let not mine Enemy tryumph over me: It is eaſier to loſe a Battel, yea to dye in Battel, then to be led in tryumph, or to be triumphed over after the battel: David being freed from that feare, gathers a ſtrong argument that God had reſpect to him (Pſ. 41.11.) By this I know that thou favoureſt me, becauſe mine Enemy doth not tryumph over me, It is greateſt mercy when we tryumph over our Enemies, but it is great mercy when God delivers us from being tryumphed over by our Enemies, for as the mercies of the wicked, ſo the joyes of the mercileſſe are cruell. The Apoſtle reports it as a great part of his affliction, that he was made a …aging ſtock, or a ſpectacle to the World, to Angels p. 463and men (1 Cor. 4.9.) The word vvhichwhich the Apoſtle uſeth is an Alluſion to the Romane Theaters,foreign. whither all the people reſorted to ſport themſelves, and their ſpeciall ſport was, to behold the Combates of Men with Men, or of Men with Beaſts; ſuch a ſporting ſpectacle were the Apoſtles made (in their combates with the World) to the World, and to Angels, and to Men: They had Spectators enow, they were a Spectacle to the World, that is, To the Inhabitants of the World, who are diſtributed into their firſt and greateſt diviſion in the next word, Angels and men: Heaven and Earth are the Fabricke of the whole World, Angels and men are all the Inhabitants of both, yet ſome reſtraine Pauls Text, to evill Angels onelyonly, or Devils, becauſe it ſounds harſh to the eare, that the good Angels ſhould delight themſelves in beholding the ſufferings of good men; but it is not Pauls ſcope to ſhew that every beholder of their ſufferings tooke delight in their ſufferings, but that all did, or might behold them, for thoſe things were not done in a corner. The Apoſtles were ſet forth by their Adverſaries as if they had invited all the World, Angels and Men, good and bad, to laugh at them; yet as good men could not behold them without weeping, ſo the good Angels could not behold them with rejoycing, unleſſe it were at their conſtancy and courage for God, or at that Crowne vvhichwhich they ſaw ready prepared for thoſe vvho overcome: And in this ſenſe good men …lſo rejoyced at their ſufferings. But when any mans ſufferings are rejoyced at, becauſe he ſuffers and is in paine; this is very painefull.

This was Moabs burden (Jer. 48.39.) They ſhall howle, ſaying, How is it broken downe? How hath Moab turned the back with ſhame? So ſhall Moab be a deriſion, and a diſmaying to all them about him. And vvhen the Pſalmiſt vvould expreſſe how highly God vvas offended at the counſels and plottings of wicked ones, he tells us, He that ſitteth in Heaven ſhall laugh, he ſhall have them in deriſion (Pſal. 2.)

And if ever people had cauſe to bleſſe God becauſe he hath not made their Enemies to rejoyce over them, wee have cauſe to doe it. What a by-word ſhould we have been by this time, what a Tabret to the Nations round about, what muſick to many thouſands at home, had the Lord given but that occaſion to them, that he hath oft, and oft put into our hands? p. 464Bleſſed be his Name that he hath not made us a Tabret to others, but hath often put a Tabret into our hands, and a new Song into our mouthes, even of thankſgiving to our God.

Job having aggravated his ſorrowes, by their effects upon others; now ſhewes vvhat effect they had upon himſelfe.

Verſ. 7. My eye alſo is dim by reaſon of ſorrow, and all my members are as a ſhadow.

[Mine eye] The eye is taken two wayes, eyther properly for the corporall eye,Ʋt illa de inferiori ſenſibili cognitione quae fit per phantaſmata, ſic iſta de intellectuali oculo exponi debet. Bold. foreign Denotatur in illo verbo activa provocatio, indignatio, irritatio. Caligavit ab indignatione oculus meus. Vulg. or tropically for the underſtanding: Some interpret Job of the eye of the minde; and that hath complyance with the tranſlation vvhichwhich is alſo given of the latter clauſe, as I ſhall ſhew vvhen I come thither. But I rather take it literally for the eye of the body. Mine eye, that is, That Organ of ſight which is as the Glaſſe or light of the vvhole body, even that is dim by reaſon of, [Sorrow.]

The word ſignifies more then ordinary ſorrow, it ſignifies ſorrow vvith indignation, or from provocation: Jobs ſorrow had a touch of indignation, and it ſtirred him up to ſome undue provocations: Sorrow is taken two wayes.

Actively.

Paſſively.

Actively, for the ſorrow, ſorrowing.

Paſſively, for the ſorrow, ſorrowed.

Magna cogitatio obcaecat adducto intus viſu in morbo comitiali aperti nihil cernunt animo caligante Plin. lib. 11. c. 37. de oculis & lachrymis.Sorrow is the affliction it ſelfe, or ſorrow is that paſſion vvhichwhich moves in us vvhen vve are afflicted, By reaſon of ſorrow mine eye is dim: Sorrow is a waſt both to the vitall and viſive powers (Pſal. 6.7.) Mine eye is conſumed becauſe of greife: Againe (Pſal. 31.9, 10.) Have mercy on me O Lord, for I am in trouble; mine eye is conſumed with greife, yea my ſoule, and my belly. This effect of greife hath been toucht before (Chap. 16.16.) Mine eye is dim by reaſon of ſorrow.

And all my members are as a ſhadow.

foreign Formavit.[Members.] That is, Firſt, all the members of my body: Secondly (the Hebrew beares it) all the creatures, and imaginations of my minde are as a ſhadow.

p. 465The ſame word is uſed (Gen. 6.5.) The thoughts of the imaginations of mans heart (that is, The figments,Creata in… ea quaſiuinb a omnia. Merc. Per creata alij membra, alii cogitationes volunt. Rab. Lev. Vocabulum illud quadrat in illa omnia quae externa figura aut interna cogitatione effigiantur; hinc multi legunt cogitationes phantaſias Pagn. Reg. Vatabl. or features of things vvhichwhich are formed up there) are evill, and onelyonly evill continually: Wee put, All my thoughts, in the Margine of our Tranſlation: As if he had ſayd, My minde is ſo enfeebled that I can ſcarſe thinke or frame any ſolid notion; my minde is ſo unſetled that I know not how to make up my thoughts, or bring them to a rationall iſſue about any point. Sorrow weakens the intellective part, as vvell as the ſenſitive: As if hee had ſayd, My minde, which heretofore was apt to conceive, and to bring forth the exacteſt Ideas and platformes of truth; I, who could ſhape and faſhion excellent meditations, am now ſo weak-headed, that I can ſcarſe put two thoughts together, and all I doe is but a ſhadow to what I have been able to doe.

This is a faire ſenſe, yet conſidering the context, I rather underſtand it of the members of his body, vvhichwhich vvere ſo decayed and poore, that he look'd like a Skeleton, or (as vvee ſay of ſuch) an Anatomy, nothing being left but skin and bone, nothing but a pack of bones; ſo that hee vvas rather the ſhadow and appearance of a man, then a man.

Hence Obſerve.

The ſorrowes of the minde breake the body, as well as the minde.

This effect of ſorrow hath been met with in other places, and particularly (Chap. 16.16.) I ſhall onelyonly add, that although godly ſorrow (as was there ſhewed) may worke deeply to the expence of bodily ſtrength, yet there is a very gracious promiſe (Iſa. 58.11.) that God will make the bones of ſuch fat, that is, Fill them with marrow, vvhichwhich is the ſtrength of the vvhole outward man. And they who are weakned by the continuall exerciſes of godly ſorrow, here, are in preparation to an eſtate, vvhere they ſhall ſorrow no more: There will be no dimm eyes in Heaven, nor members like a ſhadow: Our vile body ſhall be faſhioned like unto his glorious body, and all teares and mourning ſhall flee away. Perfect happineſſe is inconſiſtent vvith a blubbered eye. And though in Heaven a Saint may be called Adam (becauſe his body, for the ſubſtance of it, ſhall be the ſame that it was here on earth, though extreamely refined and ſublimated, yea, ſpiritualiz'd, yet earth ſtill, now I ſay, though a Saint in p. 466Heaven after the reſurrection, may (in this ſenſe) be called Adam, made of Earth) yet no Saint can be there called Enoſh, that ſtate being incapable of the leaſt mixture of ſorrow.