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

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

p. 490JOB, CHAP. 17. Verſ. 10, 11, 12.

But as for you all, doe you returne, and come now; for I cannot finde one wiſe man among you.

My dayes are paſt, my purpoſes are broken off, even the thoughts of my heart.

They change the night into day, the light is ſhort becauſe of darkneſſe.

THough Jobs Freinds had ſeverely reproved and threatned him; reproved him for his ſuppoſed ſin, and threatned him with further ſufferings, in caſe hee continued in ſin; yet did they as often counſell, and encourage him; counſell him to repent, and returne to God, encourage him with promiſes that God would repent and returne to him, yea turne his captivity and afflictions, as the Rivers in the South; and that though he then was in a night of ſorrow, yet a morning of joy, or joy in the morning ſhould ſurely breake out and ſhine upon him.

Now, as Job had before often (and alſo in the former part of this Chapter) ſupported himſelfe under the weight of all their reproofes and threatnings by the power of God, and the conſcience of his owne integrity; ſo he had as often before, and he doth it here againe in the latter part of this Chapter, caſt off their promiſes and incouragements; together with all hopes of any reſtauration in this life, to ſuch a flouriſhing outward condition as he once enjoyed.

And becauſe his Freinds diſcerning this in him by ſome of his precedent anſwers, had judged it as a ſymptome of ſecret guilt, and ſelfe condemnation, which would not let him ſo much as expect any good: So Eliphaz had perſtringed and p. 491ſmitten him (Chap. 15.22.) He beleeves not that hee ſhall returne out of darkneſſe: Therefore Job wonders to ſee them perſiſt in that opinion, and concludes them under a great d…fect of underſtanding, who did not perceive that a man ſo miſerably pined, and worne with ſickneſſe and paine, as hee was, had nothing to look after, or prepare for, but onelyonly a Grave. And this he doth with much rhetoricall elegancy, and paſſionateneſſe of ſpeech, to the end of this Chapter.

His ſenſe may be drawne together into this breife way of reaſoning.

He who is as a dead man already, ſhould not feed himſelfe, or be fed by others, with hopes of life, or of worldly proſperity in this life.

But I (for my part) am as a dead man, or but the ſhadow of a man.

Therefore I will neyther feed my ſelfe, neyther ought you to feed me with hopes of life, or of proſperity in this life.

Yet before he layes downe, and illuſtrates this Argument, he invites over his Freinds to his opinion, and profeſſeth that they had not yet ſpoken any reaſon, nor argued like wiſe men in all that they had argued to the contrary.

Verſ. 10. But as for you all, doe you returne, and come now, for I cannot finde one wiſe man among you.

Though ſome wiſe men goe out of the way, yet it is for want of wiſedome that any man goes out of the way; while Job calls upon his Freinds to returne, hee implyes that they going out of the way were not wiſe, and that it would be their wiſedome to returne into it.

[But as for you all.]

Job puts all his Freinds into one predicament, and indeed they were much alike to him, having all troden in the ſame path, and met in the ſame judgement of, and reſolutions againſt him. But what would he have them doe? As he ſuppoſed them all in one way, and that out of the way: So he ſets them all to the ſame worke, that they might come right againe.

p. 492Doe you returne, and come now.

Yet, there are three opinions about his meaning, while hee ſaith, Returne and come.

Firſt, Some conceive, that Jobs Freinds, being netled (as we ſay) and provoked with what he had ſpoken before, began to renew the diſpute, and to rally themſelves with conjoyned Forces,Quaſi facta teſtudine una omnes concurrite. Nicet. Ad diſputationem provocat. Sanct. Veruntamen omnes incumbite & venite quaeſo. Sept. for a freſh encounter, which Job perceiving, he (according to this Interpretation) dares them in theſe words, and ſends them a Challenge: As if he had ſayd, I ſee you are providing your ſelves, and conſulting for a rejoynder with me; I, doe, doe if you thinke good, returne, and come, put pour ſelves into what poſture you pleaſe, joyne your forces together, I am ready to receive your charge, and make my defence, I am not afrayd of you all; you are three, and I have not ſo much as a Second, yet I will not turne my back from you all, therefore, as for you all, doe yee returne and come now, come, when, or as ſoone as you will.

Thus, He challengeth them to a further diſpute. Returne, and come, Convertendi verbum cum quocunque alio verbo junctum, idem ſignificat quod rurſus, aut altera vice aliquid facere.is (as the propriety of the phraſe in the Originall imporrts) come againe if you will, come a ſecond time, come a third. The word that we tranſlate Returne, when it is joyned with another Verbe (ſay Grammarians) ſignifies as much as Againe, or, to doe a thing the ſecond time. Take two places of Scripture for it (Joſ. 5.2.) At that time the Lord ſayd unto Joſhua, Make thee ſharpe Knives, and circumciſe againe the Children of Iſrael the ſecond time: So wee tranſlate: The Hebrew is, Returne (which is the word of the Text) and circumciſe them a ſecond time: Not that they who had been once circumciſed, muſt have a ſecond circumciſion: But for as much as circumciſion, which was firſt commanded to Abraham, had beene long diſuſed, while the people of Iſrael were moving and unſetled in the Wilderneſſe, therefore the Lord gives circumciſion a kinde of ſecond Inſtitution, by requiring Joſhua to reſtore it ſolemnely a ſecond time, as it was ſet up at firſt. Returne and circumciſe them; that is, renew that ancient Ordinance of Circumciſion.

The like way of ſpeaking, read (Pſal. 85.6.) where David (in behalfe of the Church) pleads with God thus, Wilt thou not revive us againe? The Hebrew is, Wilt thou not returne, and revive us? We tranſlate the Verbe Returne, by the Adverbe, p. 493Againe. Will thou not revive us againe? Thou haſt given us many revives: when we were as dead men, and like carkaſſes rotting in the Grave, thou didſt revive us, wilt thou not revive us once more, and act over thoſe powerfully mercifull workes, and ſtrong ſalvations once more, or againe? So here, Returne, and come; that is, Come againe.

The words thus expounded, are an argument of Jobs magnanimity, and holy courage in maintaining his right, and ſtanding up in the defence of his owne integrity againſt all commers. As it is our duty to contend earneſtly for the Faith once delivered to the Saints; ſo for our owne faithfulneſſe.

Secondly, Others expound the words as an adviſe, not as a challenge; not as a profeſſion of his fixed purpoſe to oppoſe what his Freinds ſhould ſay in maintenance of their opinion, but onelyonly as a deſire of their attention to what hee had yet to ſay for his. Come returne now, as if hee had thus expreſſed himſelfe, Yee are not right, let mee ſet you right, and inſtruct you better; learne of me; you have need enough to be taught, for I have not found a wiſe man among you. Thus David calls his Schollers about him (Pſal. 34.11.) Come yee Children, hearken unto me, and I will teach you the feare of the Lord. The former gloſſe ſhewed the ſtrength and courage of Jobs ſpirit, this the piety, and holineſſe of his ſpirit: 'Tis our duty, in meekneſſe to inſtruct thoſe who oppoſe themſelves, if God peradventure will give them repentance to the acknowledging of the truth (2. Tim. 2.25.)

Thirdly,Invitat amicos ad mutandam ſententiam. Pined. Reſcipiſcete. Jun. The words are more generally taken for an invitation to repentance, Come now, returne; Some tranſlate the word Returne in this Text, by Repent, which is the ſenſe of it in a hundred Texts of the Old Teſtament. Repentance is a turning and returning; all returning ſuppoſeth, eyther our being out of the way, or that we have gone as farr as our buſineſſe lyes in that way: The returning of repentance, ſuppoſeth only the former, for, every ſtep in ſin is quite out of our way; what have wee to doe in the way of ſin, but onelyonly to come out of it, our buſineſſe lyes not there; all that we doe there muſt be undone againe, or elſe wee are undone for ever.

In this returning of repentance, we may conſider, firſt, the p. 494terme from which, and ſecondly the terme to which wee are called to returne? The terme from which is twofold.

Firſt, Sinfull practices.

Secondly, Falſe and erroneous opinions.

Job doth not deale with his Freinds about the former; hee did about the latter; they were under a grand miſtake concerning the Doctrine of providence, and from that he invites them to a ſpeedy returne.

The terme to which we are to returne in the actings of repentance, is threefold.

Firſt, To our ſelves.

Secondly, To God.

Thirdly, To him whom wee have wronged, or from whom we ſinfully diſſent.

Job may be interpreted as calling his Freinds to a returne, in this threefold reference.

Ad ſe redire etiam Eatinis dicitur qui ad bonam mentem redit. Grot.Firſt, As repentance is a returning to our ſelves: a man that is carried away, either to falſe opinions, or into wicked courſes, is gone from his neereſt home: 'Tis a duty to deny our ſelves, but 'tis a ſin to depart from our ſelves: And as it is a ſin to depart from our ſelves, ſo every ſin is a departure from our ſelves; therefore repentance which is a turning from ſin, muſt needs be a returning to our ſelves. The Goſpel repreſents the repentance of the Prodigall Son, under this notion (Luke 15.17.) And when he came to himſelfe, he ſayd, &c. He had not been with himſelfe a long time before, yet at laſt he came to himſelfe, this was his firſt ſtep to repentance. An impenitent perſon is not onelyonly out of his way, but out of his wits; he is gone, not onelyonly from Divine truth and holineſſe, but from his owne naturall reaſon and prudence; if ſo, whenſoever he repents, he returnes to himſelfe.

Secondly, Repentance is a returning to God; If thou wilt returne O Iſrael (ſaith the Lord) returne unto me (Jer. 4.1.) The grace of repentance is moſt frequently and moſt ſuitably expreſſed by this act of returning to God; and they who doe not repent are every where ſayd not to returne to God (Amos 4. &c.) Yet have yee not returned unto me.

Thirdly, Repentance is a returning to man: We muſt not be aſhamed to acknowledge our faylings one to another, or to returne to them in duty from whom we have departed, eyther p. 495by not giving them their due, or by accuſing them unduely. We muſt not be aſhamed of returning to them, by ſubmitting to the truth, from whom wee have departed by following or holding any errour. Thus Job may be conceived counſelling and calling his Freinds to a returne in theſe three ſenſes given: Firſt, to themſelves: Secondly, to God; Thirdly, to him, whom they had ſo long oppoſed. But though all three may be included, yet the ſcope and deſigne of Job ſeemes to intend the third: Returne, and come now; that is, Returne to me, let not truth fare the worſe for my ſake, doe not you caſt it off, becauſe I hold it. It is not enough to turne from any evill, whether of opinion or practice, and returne to the obedience of God, but we muſt alſo returne to the love of good men, and unite with them in the truth.

But why muſt they returne? Job gives the reaſon expreſly in the latter part of the Verſe.

For I cannot finde one wiſe man among you.

All the wayes of ſin and errour are wayes of folly; they ſtampe a man for a Foole and unwiſe, whoſoever walkes in them; I cannot finde one wiſe man among you: When he ſaith, I cannot finde, It ſhewes that he had endeavoured to finde, he had been ſeeking for a wiſe man among them, but he found none; The Lord (ſaith David, Pſ. 14.2.) looked down from heaven upon the Children of men, to ſee if there were any that did underſtand and ſeek after God (but he found none) They are all gone aſide (Verſ. 3.) Job ſeemes to have been upon ſuch an inquiry: He had looked over his Freinds, and weighed them one by one, but he found not one wiſe man among them. The Preacher (Eccleſ. 7.27.28.) counting one by one to finde out the account, found but one man (that is, one wiſe or good man) among a thouſand: No marvaile then if Job found not one among three, yet conſidering what three theſe were, men numbred among the Worthies, poſſibly, the firſt three of that age and place, it may juſtly be mervailed why Job ſhould ſpeak at ſo low a rate, or ſo ſleightly of them: Was he not too cenſorious and rigid, too bold and adventerous, to ſpeake thus concerning men of ſuch gravity, authority, and reputation, for wiſedome, and learning, yea, and for holineſſe too, as theſe three were? Shall we ſay that this cenſure proceeded from Jobs wiſedome, or p. 496from his paſſion? Was he wiſe in ſaying ſo, or ſo much as charitable.

I anſwer, Job did not ſpeake this from any ill will to his Freinds, or from contempt of them; it had been not onelyonly unfreindly, but very ſinfull to have done it. That word of Chriſt had its truth in thoſe times, Hee that is angry with his brother unadviſedly, ſhall be in danger of judgement; and he that ſaith to his Brother, Racha (which ſignifies an empty fellow, or a man that hath nothing in him) ſhall be in danger of a Councell, but he that ſaith, thou Fo…le, ſhall be in danger of Hell ſtre (Matth. 5.23.) Job did not call his Freinds Fooles, when he ſayd, I finde not one wiſe man among you; So much may be ſayd without paſſion or reviling: Nor did he queſtion their wiſedome in generall, but (as hath been anſwered for him upon a like paſſage) onelyonly to the point in hand: As if he had ſayd, after all this arguing, You are ſtill beſides the matter. you have not hit the joynt of my caſe; come to mee, I will ſhew you your miſtake, and make it plaine that you are all out.

Venite ad me audiendum & oſtendam vos omnes decipere. Druſ.Hence Obſerve.

Firſt, It is no fault to ſpeake of men as we finde them.

The rule of Chriſt (Matth. 7.1.) Judge not that yee be not judged, forbids, firſt raſh judgement of men, ſecondly, wrong judgement of men, thirdly, finall judgement of men (that's peculiar to God) but it doth not forbid all judgement of men. We may call a Spade, a Spade, and him unwiſe who is ſo: All reproving is taken away, if all judging be, for wee muſt reprove no man but whom we judge faulty, Let the righoeous ſmite me (ſaith David, Pſal. 141.5.) Hee meanes it not of ſmiting with the Sword, but of ſmiting with a deſerved cenſure, as if he had ſayd, If I have done amiſſe let me hear of it, yea let me ſmart for it, by a faithfull reproofe.

Secondly, Obſerve.

A wiſe man may doe or ſpeake that which is a juſt forfeiture of his preſent reputation for wiſedome.

This proceeds ſometimes from a ſpeciall judgement of God upon men, who in anger blaſts their abilities, and commands a decay upon their greateſt treaſures of wiſedome (Iſa. 29.14.) The wiſedome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid: It ſhall be ſo, ſaith God; the underſtanding of man is as much at Gods diſpoſe, as his p. 497riches or honours are. Now as this proceeds ſometimes from the ſpeciall judgement of God upon man; ſo it may proceed at any time from the naturall frame of man, who at the beſt is a creature compoſed of light and darkneſſe, of wiſedome and folly, of knowledge and ignorance, of grace and corruption, of an old man, as well as of a new. The over actings of the worſer part, may ſoone leave a good and a wiſe man (in the maine) under an ecclipſe, both of his goodneſſe and wiſedome. David ſayd in his haſt (and as hee ſayd it, he ſinned in ſaying ſo) All men are lyars: But we may ſay it with fulleſt deliberation (and not ſin at all in ſaying ſo) that All men are lyars. The Apoſtle ſaith it (Rom. 3.4.) while he ſaith, Yea let God be true, and every man a lyar; that is, Let this be acknowledged and confeſſed by all, That God cannot lye, ſuch is his power that hee can neyther deceive, nor be deceived; but let it be as much acknowledged that every man is under a poſſibility to be deceived, yea and to deceive in the worſt ſenſe, & that in ſome ſenſe every man is actually deceived, or a Deceiver: which proves this to be a truth, Every man is a lyar: The lye, is that, which no man will beare at the hand of man, yet all muſt beare it from the hand of God; it is indeed a diſhonour, but it is no ſlander to ſay, that every man is a lyar: and becauſe he is ſo, hee may ſoone diſ-intitle himſelfe of wiſedome. We muſt not lay too much upon men, for when they ſpeake and doe moſt unwiſely, they ſpeak and doe moſt like men.

The Prophet (Hoſ. 6.7.) ſaith, They like men have tranſgreſſed the Covenant: The Hebrew is, They have tranſgreſſed like Adam. The Apoſtle ſpeakes of ſome, over whom death reigned, who yet had not ſinned after the ſimilitude of Adams tranſgreſſion (Rom. 5.14.) Infants dye, and they dye in that ſin which Adam committed, though they never come to commit ſin actvally as Adam did; but all who ſin actually, ſin after the ſimilitude of Adams tranſgreſſion: He ſet the firſt Copy, and all his Poſterity have written after him. Wee doe but ſhew what we are, and whence we are, when we ſin, even a company of men, the Sons of Adam. To be a man is alſo to be a ſinner. Now, as it may be ſayd, we like men have tranſgreſſed, ſo we like men are unwiſe. It is very eaſie for the wiſeſt man to doe unwiſely; wee have but ſhewed our ſelves men p. 498when we have ſhewed our ſelves unwiſe. That hath obtained as an Axiome, It is humane for man to erre: One of the wiſeſt ſentences among men, is, That man may doe unwiſely: He that doth all things wiſely is more like God then a Man, nor can we doe any thing wiſely, but as God is pleaſed to teach and guide us. As we have need to aske our daily bread from God for the ſupport of our bodies, ſo our daily wiſedome from God for the management of our affaires. As God takes the wiſe in their owne craftineſſe (1 Cor. 3.19.) ſo he can take wiſedome from the crafty; and unleſſe he ſupply wiſedome to the vviſe, they will ſoone be ſo overtaken by their own folly, that of a whole throng of them, it may be ſayd, by him that engageth with them, I have not found one wiſe man among you.

Thirdly, Obſerve.

Wiſe men are rarely to be found.

There are ſtore of ſubtle men, and crafty men there are but too many; but the wiſe man is a rare Jewel: It was for a wiſe man that the Prophet commands a ſearch to be made, when he ſayd (Jer. 5.1.) Run yee too and fro, through the ſtreets of Jeruſalem, and ſee now and know, and ſeeke in the broad places thereof, if you can finde a man: Jeruſalem was full of men, and yet a man could not be found, when diligently ſought for: What man was this? The next words deſcribe him for a wiſe man indeed, if there be any that executeth judgement, and ſeeketh the truth. I cannot ſay that ſuch wiſe men are thick ſowne, but I am very ſure, they are thinn come up. Paul found ſo great a ſcarſity and dearth of them, even among the Saints in the Church of Corinth, that though he doth not ſay it poſitively (with Job here) I have not found a wiſe man among you; yet he ſpeakes it Interrogatively, and chidingly (1 Cor. 6.5.) I ſpeake to your ſhame, is it ſo, that there is not a wiſe man among you? No not one that ſhall be able to judge betweene his Brethren: There are not many knowing wiſe men, among all men, but judging wiſe men are feweſt of all.

Fourthly, Obſerve.

Wiſe men are apt to ſhew themſelves unwiſe in expounding and judging the providences and dealings of God toward man.

The workes of the moſt wiſe God are all right, but few men are wiſe enough to pick out the right meaning of them. p. 499Providence is carryed about the World in a Chariot of light, and yet there is much darkneſſe in the minds of moſt men about it. This ariſes chiefely two wayes.

Firſt, From the ſeeming confuſions which are in the world; God doth not keep a method, nor governe himſelfe by preſidents, no man can tell certainely which way he vvill goe, by looking into the way vvhichwhich he hath gone; for though he uſeth no liberty in the iſſue of his dealings, but rewardeth every man according to his works, yet hee uſeth much liberty in the meanes which lead unto it.

Secondly, This ariſeth from the narrowneſſe of mans heart, who meaſuring God by his owne line, and comparing what God hath done, by what he would do, cannot (as the Apoſtle ſpeakes in another caſe) attaine unto the righteouſneſſe of God in vvhat he doth.

'Tis excellent wiſedome to know how to interpret and improve the dealings of God vvith our ſelves or others. The groſſeſt miſ-interpretation of his dealings, is, to conclude the guilt or innocency of man, the love or hatred of God from them. Jobs Freinds upon ſuch miſtakes, incurred this cenſure, I have not found one wiſe man among you.

Job having by way of introduction, ſpoken to the men, or to the perſons of his Freinds, proceeds to ſpeake his owne caſe.

Verſ. 11. My dayes are paſt, my purpoſes are broken off, even the thoughts of my heart.

What doe you tell me of comfortable dayes?foreign Tranſierum. My dayes are paſt, they are gone by: as wee ſay, The Shew is gone by, or, the Company is gone by; ſo ſaith Job, My dayes are gone by: There's no looking after them any more: they are out of ſight, why would you bring them into my minde againe? Dayes may be taken here in a twofold ſenſe.

Firſt, For the terme of his life.

Secondly, For the ſtate of his life.

As taken for the terme of his life, My dayes are paſt, is,Morti vicinus ſum. I am a neere neighbour to death, death and I am ready to meet and imbrace; the life of man is meaſured by daye…, when our dayes are paſt, there's nothing left to meaſure, nothing to meaſure by.

p. 500My dayes are paſt.

But how could Job affirme, The terme, or dayes of my life are paſt, when, as, he was alive that day to ſay this, ſo, he lived many a faire day after he had ſayd it. Can we call that paſt, which is ſtill preſent with us? or which is yet to come?

He affirmes this, Firſt, becauſe he conceived that the greateſt part of his dayes were actually paſt, and that it was not worth while to reckon upon the few dayes behinde, he did not thinke that remnant ſo conſiderable as to meaſure it, but threw it by, as a peice of uſeleſſe nothing: Our dayes are ſo paſſing, that (with a little Rhetorick) we may ſay they are paſt, as ſoone as they begin; how much more may wee ſay ſo, when we are ſure they muſt ſhortly end, and are really almoſt, yea, onelyonly not, paſt.

Secondly, Job might ſay, My dayes are paſt, becauſe doubtleſſe it had ſeized on his ſpirit, that his Glaſſe was run, that hee ſhould dye preſently, hee never looked to outlive that ſtorme: So that his dayes were paſt in his account, though not in Gods account. Job could ſay of himſelfe (as we uſe to ſay of thoſe Women, who have gone out their full time of Child-bearing) that, He had not a day more to reckon: As Job had a full aſſurance that he ſhould live eternally, ſo he had a kinde of aſſurance that hee ſhould dye very ſhortly: And therefore as to his owne apprehenſions, and the calculation which he had made of his dayes, their date was out, and hee might ſay, My dayes are paſt.

Againe, As taken for the ſtate of his life, ſo My dayes are paſt, is, My good dayes, my proſperous dayes, are paſt; you tell me of a day of deliverance, what a morning I ſhall have, but I looke on all my dayes here, as dayes of darkneſſe; wee ſay of a man who is not only in an evill, but in a deſperate, or irrecoverably evill condition, He hath ſeene all his beſt dayes, or all his good dayes are gone: Job was full of truſt for a good eternity, but he had no hope of good days. The terme of a mans dayes may continue long, when the comfort of his dayes, is, or when his comfortable dayes are quite paſt: Though Jobs dayes continued, as to the terme of his life, yet his dayes (as hee judged) were paſt, as to any comfortable ſtate of life, in which ſense he might alſo ſay, My dayes are paſt.

p. 501Nor did Job ſpeake this complainingly, or with a low ſpirit, My dayes are paſt, he did not whine it out as they doe, who are loath to dye, and would faine live ſtill in the delights of life; but he ſpake boldly and cheerfully, he ſpake of his Dying day, as of his Marriage day, My dayes are paſt. As a young man ſaith, My marriage day is at hand, I ſhall be marryed ſhortly; with ſuch a holy allacrity Job ſpake, I ſhall dye ſhortly, my dayes are paſt: He looked upon his comfortable dayes in the World as paſt, and yet he was comforted: Job was full of paine, yet uſually in the cloſe of his ſpeeches he gathered up himſelfe, and ſpake in a height and heat of ſpirit: As the Cock towards morning flutters his Wings before he Crowes, and gives warning of the approaching day; or as the Lyon ſtrikes his ſides with his Tayle, to rouze up his ſpirits before he attempts his prey; ſo Job ſtirr'd up himſelfe towards the cloſe of his anſwers, and reſumed new ſpirits, acting That dying man to the life, who having nothing in this World, eyther to feare or hope, dyes without feare, yet with abundance, yea in aſſurance of hope: My dayes are paſt.

Hence Obſerve.

Firſt, As the words are taken in the former ſenſe: A gracious heart hath peace in the approaches of death.

His contentments are not done, when the terme of his life is done: He can ſay, My dayes are paſt, as cheerfully, as Agag ſayd, Surely, the bitterneſſe of death is paſt. Some godly men have dyed farr more pleaſantly then ever any wicked man lived.

Secondly, From the latter ſenſe, Obſerve.

A gracious heart can take preſent comfort, and rejoyce in this World, while he knowes that all his worldly comforts and joyes are paſt.

Faith overlookes, or lookes thorow and beyond all the evills of this life, to a good which ſhall never dye; yea Faith ſees and enjoyes a preſent good, while ſenſe ſees nothing, and indeed hath nothing elſe to ſee, but evill. A carnall man parts with his good dayes, or with the good of his dayes, as Phaltiel went to deliver up Michal, Sauls Daughter, and Davids Wife by right, weeping all along as he went (2 Sam. 3.16.) There's a ſad parting betweene a worldly heart and worldly things; but he that is ſpiritually minded, though he doth not p. 502deſpiſe the meaneſt of worldly good things, as made by God for the uſe and comfort of man, ſo when God cals him from them, or them from him, he can part with he uſe of them, and yet not be diſpoſſeſſed of comfort; he knowes that hee hath a preſent good, and that he hath greater good to come, while he ſaith, My dayes are paſt.

My purpoſes are broken off.

foreign Cogitavit plerumque in malum ali quando in bonum foreign Cujus ſingularis foreign quod antiquitus legebant Zemma ferre ſcelus denotat foreign autem quod ab eodem themate vocabulum eſt medium. Druſ. Rupti ſunt articuli cordis mei. Sept. Convulſae ſunt compages corporis mei. Aug.The word which we tranſlate Purpoſes, ſignifies moſt uſually an evill purpoſe, or wicked deſignements; yet it is uſed alſo, as among the Rabbins, ſo by the Penmen of Scripture in a good ſenſe, for a warrantable, yea for a holy purpoſe: In the Booke of Proverbs (Chap. 1.4. Chap. 2.11.) it is tranſlated Diſcretion, or Adviſement, proceeding from the teachings of wiſedome, which ſtirrs up gracious purpoſes in the ſoule towards God, and every good.

My purpoſes are broken off: The Septuagint render, My heart ſtrings are broken: The heart-ſtrings by a metaphor, may be taken for purpoſes, becauſe purpoſes are as Bands or ſtrings upon the heart; and therefore when purpoſes are broken, we may ſay, the bands or ſtrings of the heart are broken.

Another reads, The bindings or faſtnings of my body are looſned, or torne aſunder; which tranſlation (as alſo the former) taken literally, notes onelyonly his neerneſſe to death; for when a man dyeth, we ſay, his heart-ſtrings breake, and his whole body is in a fit of convulſion.

My purpoſes are broken.

The word ſignifies a violent forcible breaking, as if a Giant had broken them.

But what was it which broke his purpoſes? The violence and continuance of his afflictions was this Breaker; or his purpoſes were broken by the confuſed motions and troubleſome repreſentations of his owne fanſie, to which ſick men are very ſubject.

Againe, what were thoſe purpoſes of his which were broken? If they were evill purpoſes, he had reaſon to rejoyce, not to complaine; if they were good purpoſes, was it not his ſin as well as his affliction that they were broken off.

I anſwer to that, Purpoſes may be good, and yet broken p. 503without the ſin of the purpoſer, if himſelfe be not the cauſe of that breach, and the impediment of their performance: If our holieſt purpoſes are broken off by the inevitable providence of God, the holineſſe of man receives no blemiſh by it. The purpoſes of Job were good doubtleſſe, eyther ſpiritually good, or civilly good; and they may be taken eyther for thoſe purpoſes of doing good, which hee had, before hee fell into trouble, or for thoſe which hee had layd up in his breſt, to doe, when he ſhould be againe reſtored and delivered out of trouble. As if he had ſayd, I once had an expectation of life, and I purpoſed with my ſelfe what to doe with, or in my new life, but now thoſe purpoſes are all broken off, for I ſee my life is ready to be broken off. The next clauſe ſeemes to explaine this, and in that wee ſhall ſee more fully what he meanes by theſe purpoſes.

Even the thoughts of my heart.

Every thought of the heart is not a purpoſe, yet every purpoſe is a thought of the heart; our thoughts are made up into purpoſes, eyther what to doe, or not to doe: Hence it is uſuall to ſay, I thought to have done ſuch or ſuch a thing, that is, I purpoſed to doe it. Therefore Job might well ſay, My purpoſes are broken off, even the thoughts of my heart, becauſe purpoſes are nothing elſe but a frame, or pack of thougts: there is an elegancie in that word which we tranſlate Thoughts. foreign Poſſeſſiones cordis a radice foreign Cogitationes meae avulſae ſunt, quas poſſidere ſolebat animus meus. Jun.The Hebrew is, The poſſeſſions of my heart; ſo we put it in the Margin of our Bibles: A learned Tranſlator renders it thus, The thoughts which my minde was wont to poſſeſſe are puld or ſnatcht away; he meanes it not of all his thoughts, as if his power of thinking had been loſt, but of thoſe ſpeciall thoughts which he had, or hopes, which he nouriſhed about his reſtoring to happy dayes; theſe once poſſeſſed his heart, but they were gone. Thoughts are called the poſſeſſions of the heart two wayes.Dicuntur cogitationes poſſideri a corde quid enim magis proprium aut innatum cordi quam ſuae ipſius cogitationes. Druſ. Coc.

Firſt, In a paſſive ſenſe.

Secondly, In an active ſenſe.

Paſſively, Becauſe they are poſſeſſed by the heart, the heart doth encloſe and hold our thoughts: The hear… is the naturally proper veſſell or receptacle of thoughts, therefore they p. 504are called the poſſeſſions of the heart: The heart is the ſoyle and ſeat of thoughts; there they are planted, and there they dwell.

Actively, For as thoughts are poſſeſſed by the heart, ſo thoughts poſſeſſe the heart; thoughts are full of activity; they trouble and they comfort the heart; looke what our thoughts are, ſuch is the ſtate of our hearts; if our thoughts be quiet our hearts are quiet, if our thoughts be unquiet our hearts are unquiet, if our thoughts be joyful our hearts rejoice, if our thoughts be ſad our hearts are ſorrowfull. 'Tis ſayd in the Goſpel, (L. 24.38.) Why are ye troubled, why do thoughts riſe in your hearts? that is, Why doe troubleſome and diſconſolate thoughts riſe in your hearts? 'Tis as natural for thoughts to riſe in the heart, as it is for water to riſe in a ſpring, therefore Chriſt did not chide them becauſe thoughts, but becauſe ſuch thoughts did riſe in their hearts: We cannot hinder our hearts from thinking, no more then wee can hinder the fire from burning, or water from wetting; but 'tis our duty to hinder our hearts from undue or diſcourageing thoughts, and to check them for thinking ſo. Thoughts rule the heart and put it into ſeverall frames and formes according to their owne likeneſſe; and therefore it is both our wiſedome and our holineſſe to put and keepe our thoughts in the beſt likeneſſe. The heart (in a figurative ſenſe) is nothing elſe but the frame of our thoughts; and our thoughts in a proper ſenſe are nothing elſe, but the poſſeſſions of the heart.

Tabulae cordis. Chald.Further, The Chaldee Paraphraſe ſaith, The Tables of my heart are broken; ſo it is an alluſion to writing: The Law was written at firſt in Tables of Stone, and now a heart of fleſh (not a fleſhly heart) is the Tables of the Law, our hearts are Tables both for our owne writing and for Gods. Job had written many purpoſes upon thoſe tables; therefore he might well ſay as in this caſe, My purpoſes, or all that was written upon the Tables of my heart are broken. In my thoughts I had written and ſet downe many particulars which I purpoſed to have done,Scriptura cordis nunc litura eſt. Pined. but now thoſe lines are croſſed, or quite blotted out. God writes many of his owne thoughts in our hearts, and our thoughts are the writings of our hearts; when our purpoſes and thoughts are broken, the Tables of our hearts are broken.

p. 505Hence Obſerve.

Firſt, Right purpoſes are good, but it is not good to live upon purpoſes.

Action muſt preſently follow reſolution, and performance muſt be ſpeeded after purpoſes, elſe they are to little purpoſe. When David had ſayd, I will confeſſe my tranſgreſſions unto the Lord (Pſal. 32.5.) he inſtantly confeſſed them: And when he ſayd, I will take heed to my wayes (Pſal. 39.1.) he inſtantly tooke heed to them. His purpoſe was in nature, before his practice, but in time they went together: There is a double danger in delaying purpoſes.

Firſt, That the minde of the purpoſer may change, and his ſpirit grow flat towards them.

Secondly, that the ſeaſons may change, and though hee have a mind, yet he may want means and opportunity to performe them.

There is danger in both wayes, and much ſin in the former way of breaking purpoſes: The danger of both will be more diſcovered in the ſecond Obſervation.

Secondly, Obſerve.

When great afflictions come, eſpecially when death comes, all our purpoſes are broken off.

As man is apt to buſie himſelfe about many things, which he cannot know, ſo about many things, which (though they are poſſible to be done, yet) he ſhall never doe. It is in man to purpoſe, but wee muſt aske leave of God, before we can performe: Croſſe providences breake many purpoſes, but death breakes all. All our purpoſes concerning the World, and the things of the World dye with us. When the breath of great Princes goeth forth (Pſal. 146.4.) In that very day all their thoughts periſh. Great Princes are full of great thoughts, but they who cannot keep themſelves from periſhing, ſhall never keepe their thoughts from periſhing. The imaginary frames which they ſet up, the contrivances, plots, and projects of their hearts are all ſwept away like the Spiders webb, or broken like the Cockatrices Egge, when themſelves are ſwept away from the face of the Earth, and broken by the power of death. The thoughts of many Princes and Politicians dye while themſelves live: Achitophels purpoſes were broken and diſappointed, while himſelfe looked on, and he was ſo vexed to ſee it, that hee executed himſelfe becauſe his p. 506purpoſes were not executed. In theſe times of publick ſhaking, how many purpoſes have we ſeen goe to wrack: They who have been long laying their deſignes, and brooding upon their counſels have had their egs broken in a moment, & their thoughts blown away like Chaffe before the wind, or the lighteſt duſt before the whirlwind: Now as the purpoſes of many about gathering riches, about taking their pleaſure, about advancing themſelves to, or eſtabliſhing themſelves in honor and high places, have periſhed before they dyed; ſo when ſuch dye, all their purpoſes ſhall certainly periſh: And as the purpoſes of all about worldly things periſh in the approaches of death; ſo doe the purpoſes of ſome about ſpirituall and heavenly things. How many have had purpoſes to repent, to amend their lives and turne to God, which have been prevented, and totally broken off, by the extremity of paine and ſickneſſe, but chiefly by the ſtroake of death; when they have (as they thought) been about to repent, and (as we ſay) turne over a new leafe in their lives; they have been turned into the Grave by death, and into Hell by the juſt wrath of God.

Some interpret this Text, as Jobs complaint of the unſettlement of his thoughts about heavenly things, and the breaking of his purpoſes in the purſuit of eternity: He could not make his thoughts about Heaven hold or hange together, even thoſe thoughts were full of gaps and empty ſpaces, or rather like Ropes of Sand. Many honeſt and gracious ſoules have found worke enough upon a death-bed, or a ſick-bed to attend the paine and infirmity of their bodyes. When they have purpoſely ſet themſelves (the habituall bent of their hearts being alwayes ſet that way) actually to ſeek God,Non poterat jugi contemplatio in rerum divinarum ut quondam ſolebat intendere propter vim doloris. Phil. to meditate upon the precious promiſes, to put forth freſh lively workings of Faith upon the Lord Jeſus Chriſt, they have been ſuddenly recalled, yea even forcibly fetcht back by ſome violent aſſault of paine, or a previous charge of death: So that thoſe thoughts which ſhould be (and they deſired that they might be) like their objects, moſt durable and ſteady, were yet more like ſome odd ends or broken pot-ſheards, more like vaniſhing flaſhes, or wandring fanſies, then that beautifull frame of heart, or thoſe well combined and faſtned meditations which they intended. For though all the troubles of this life, and the approaches of death it ſelfe cannot breake, p. 507diſappoint or ſcatter thoſe fixed purpoſes, and thoughts which a Beleever hath had,Propter multiplices animi motus & perturbationes jam dolebat jam timebat, nunc ſe erigebatin ſpem meliorem, nunc iterum concidebat. or thoſe reſults and reſolves which he hath often made in his own ſoule about the hopes and concernments of eternall life; yet he may be pitifully puzzled, amuzed, and interrupted in his preſent motions and meditations about them.

Hence take this Caution.

Seeing not onelyonly our worldly thoughts periſh, but our ſpirituall thoughts may be much broken by ſtrong temptations, and variety of bodily diſtempers, in times of trouble and ſickneſſe, let us haſten to ſettle our purpoſes and thoughts about eternall life, yea to ſee our ſoules paſſed from death to life, before we ſee ſickneſſe and ſorrow, much more before we ſee our ſelves ready to paſſe from life to death. Purpoſes to repent, or to minde heavenly things, not onelyonly may, but for the moſt part are broken off, and loſt when ſickneſſe and ſorrow finde us. Beware of this deceit of the Devill, who tells us we ſhall have leaſure to ſeek God when wee are ſick, and that we ſhall have a faire opportunity to ſettle all the affaires of our ſouls, when we are going out of the body: then (he tels us) we ſhall have nothing elſe to doe, and therefore we ſhall ſurely do it then. Let not Satan deceive us with theſe vaine words, for then he intends us moſt blowes, then is his ſeaſon to breake our thoughts into a thouſand peices, and to vex us with the ſplinters, even when we lye upon our ſicke beds, or are bewildred with affliction. There is ſcarſe one of twenty, but findes breakings, and convulſions upon his thoughts, at the ſame time when he feeles them upon his body: How often have ſick men been heard to ſay, We cannot ſet our ſelves to think ſeriouſly of Heaven, or to act Faith, &c. To ſuffer and be ſicke, is worke enough for any man at one time: He had not need to have his greateſt worke to doe when he hath ſuch worke to doe.

They who have had brave ſpirits, and fixed holy purpoſes upon their death-beds, were ſuch as had been long excerciſed in them before. Woe to thoſe who put off their beginnings in grace, till they are readdy to finiſh in nature: A dying man is unfit for any buſineſſe, how much more for this. He is extreamely indiſpoſed for worldly purpoſes, much more for heavenly: and therefore as ſoone as a man that hath any p. 506duplicate page p. 507duplicate page p. 508Eſtate, begins to be ſick, Freinds will move him, Pray Sir, ſettle your Eſtate, make your Will, you know not how God may deale with you, if your diſeaſe ſhould encreaſe a little more, you may be totally diſabled to doe it; therefore pray haſten: Yea, we finde that moſt men of valuable Eſtates in the World, make their Wills in their health, when they are free from ſickneſſe and furtheſt from death, when they have the greateſt activity of minde and body: They wiſely remember how ſome who had a full purpoſe to make their Wills in ſickneſſe, have been ſuddenly overpowred by the malignity of a diſeaſe, and could never doe it, but have left all at ſix and ſevens. If ſo, ſhall any man leave his ſoule undiſpoſed of, or at ſix and ſevens, till ſuch a time? A ſick man being minded of any worldly buſineſſe (unleſſe he have a great minde to it) thinkes it excuſe enough to wave it, becauſe he is ſick; I pray doe not trouble me with it (ſaith he) I cannot thinke of it now, you and I will ſpeak about it hereafter when I am recovered. Doe ſick men thinke it reaſon they ſhould be excuſed from worldly buſineſſe becauſe they are ſick, and ſhall any man reſolve that it is beſt to deale about ſpirituall buſineſſes when he is ſick? If Job who had a holy and a ſound minde under a diſeaſed body, ſayd, My purpoſes are broken off, and the thoughts or poſſeſſions of my heart: how much more will they feele theſe breaches, whoſe minds are ſick and more diſeaſed then their bodyes?

Further, Obſerve.

The difference betweene God and man, what a vaine creature man is, and how excellent God is.

God never had one of his purpoſes broken; whatever hee purpoſed, he hath carryed to perfection, hee never loſt a thought, nor any of the poſſeſſions of his heart, The counſell of the Lord ſtan…eth for ever, and the thoughts of his heart to all Generations (Pſal. 33.11.) 'Tis the glory of God that his purpoſes ſtand; he is able to make them ſtand, though all the World ſhould combine as one man to caſt them downe. 'Tis the diſhonour of man that hee ſo often falls from his owne purpoſes, and eates up his owne reſolves; and 'tis the puniſhment of ſome men, that their purpoſes receive a fall, that their moſt ſolemne debates and ſetled reſolves are ſcattered and confounded: The Lord (in judgement) bringeth the p. 509counſell of the Heathen to nought, he maketh the devices of the people of none effect Pſal. 33.10.) All the thoughts of man are loſeable, and moſt men loſe their thoughts.

It is the comfort of Beleevers that they are not bottom'd upon their owne purpoſes or thoughts, but upon the thoughts and purpoſes of God (that's their baſis) and that ſhall never be broken; God is unchangeable, and therefore his purpoſes cannot break: When mans purpoſes are broken, hee eyther changeth, or ſuffers a change; of which Job complaines in the next Verſe,

Verſ. 12. They change the night into day, and the light is ſhort becauſe of darkneſſe.

Here are two things to be opened.

Firſt, What is meant by changing the night into day.

Secondly, Who it is that changeth the night into day

They change the night into day.

Hath not the Lord made a promiſe, yea a Covenant (which is more then a promiſe) and annexed a ſigne to it, which is the ratification of a Covenant (Gen. 8.22.) that to the end of the World, while the earth remaineth, Seed time, and harveſt, and Summer, and Winter, and cold and heate, and day and night ſhall not ceaſe; that is, they ſhall not ceaſe in their turnes and ſeaſons: How is it here ſayd, They change the night into day; as if the night and day were out of courſe, when as the Lord hath covenanted, that they ſhall continue in their courſe?

I anſwer, There is a twofold change of times, of day and night.

Firſt, A naturall Change.

Secondly, A metaphoricall Change.

The united power of all creatures in Heaven and Earth, cannot make a naturall change of day into night, and God the Creator hath promiſed that he will not make that change, he will not breake the ſucceſſion of night and day, while the Earth remaineth.

But a metaphoricall change of night into day, and of day into night, hath been often made; for when the night is ſo full of trouble to us that we cannot ſleep, the night is changed p. 510into day, and when the day is ſo full of trouble to us, that wee can neyther doe our worke,Hoc tormentum cordis, nec nox interrumpebat quae eſt tempus deputatum humanae quieti, graviu… eſt pati ſomni defectum in nocte quam in die. Aquin. Meae cogitationes moleſtae animum rodentes noctem mihi convertunt in diem; efficiunt ut noctes ducam in ſomnes. Merc nor take our comforts, then the day is changed into night: The night is the time appointed for naturall reſt, therefore the night may be ſayd to be changed into day, when we cannot reſt, and this is a great affliction; for though in ſome ſenſe, and in Scripture ſenſe too, to have the night changed into day, is a mercy, and notes a change from a troubled eſtate into a comfortable eſtate, yet to have the night changed by our reſtleſneſſe, or want of ſleep, is both an affliction it ſelfe, and an argument that we are burdned and over-preſſed with other manifold afflictions.

In this ſenſe Job complaines of the change of his night into day; and thus God often changeth times and ſeaſons, both to particular perſons and whole Nations (Dan. 2.21.) Daniel anſwered and ſayd, Bleſſed be the Name of God for ever and ever, for wiſedome and might are his, and hee changeth the times, and the ſeaſons, hee removeth Kings, and hee ſets up Kings: He changeth the times and ſeaſons; that is, He makes ſeaſons comfortable, or troubleſome, peaceable, or unquiet, hee changeth the night into day, or the day into night, as himſelfe pleaſeth.

And the light is ſhort becauſe of darkneſſe.

Propter calamitates. Jun.That is, The day is to me as no day, becauſe of my calamity and miſery; my day is ſhort, becauſe darkneſſe ſuddenly overtakes it. Artificiall dayes are long or ſhort, according to the diſtance which the darkneſſe of the night keepes from them. Our metaphoricall dayes are long or ſhort, according to the diſtance which the darkneſſe of trouble keepes from them. Thus the change of day into night, and of night into day, is to be reckoned by the condition we are in: When we cannot ſleep in the night, our night is changed into day, and when ſorrow ſeazeth on us in the day, our day is changed into night, or, The light is ſhort to us by reaſon of darkneſſe.

Hae meae cogitationes noctem mihi in diem convertunt. Merc.But who was it that made this change? They change the night into day, and the day into night: Who? Some aſcribe it to his troubled thoughts, of which hee had ſpoken before; his thoughts were ſo torne and diſtracted, that their confuſions turned the night into day, and the day into night; that is a p. 511plaine ſenſe; as if he had ſayd, By reaſon of my continuall cares and diſtractions, I take no comfort neyther night nor day.

Others referr it to his Freinds, They, that is,Praeſentium malarum cogitationes efficiunt ut dies quamvis lucidus, mihi ſit nox. Jun. my Freinds turne the night into day, and the day into night; and if his Freinds be the Antecedent, it comes much to one, for his Freinds did it by filling him with troubleſome thoughts, and unquiet reaſonings; his Freinds did it by filling his heart and head (as we ſay) with their Proclamations.

Hence Note.

When the minde is unſetled the man cannot reſt.

Waking nights and weariſome dayes are the portion of a troubled ſpirit.

There is a further elegancy conſiderable in the latter branch of this Verſe, The light is ſhort becauſe of darkneſſe. The Originall is, The light is neere becauſe of darkneſſe. Propinquum pro brevi exponit. Rab. Sol.The word ſignifies neerneſſe, whether in time or place, and it is uſually put in Scripture for ſhort, for that which is of ſhort continuance (Job 20.5.) The tryumphing of the wicked is ſhort. The Margin is, The tryumphing of the wicked is from neere; that is, It is hard by, it began but lately, and it will ſoone be over, or at an end. In this elegancy the holy Ghoſt ſpeaks of falſe gods (Deut. 32.17.) They ſacrificed to Devils and not to God, Idola dicuntus dij ex propinquo, i. e. qui diu non durant, vel qui de novo pro diis haberi ceperint. Merc.to Gods whom they knew not, to new Gods that were come newly up: The Hebrew is, to neere Gods (it is this word) to ſhort Gods; Gods that are neere: that is, Gods ſhort or neer in their originall, they have been but a little while, they are newly come up, as we tranſlate, Whom your Fathers knew not, nor feared: Idols are new Gods, neer Gods: we need not travell farr to finde out their deſcent and pedigree, the oldeſt of them are but of a late date, or of a new Edition, upſtart Gods, as they are compared with Jehovah the true God, who is from everlaſting: And as they are called neer Gods, in regard of their originall, and riſe, ſo likewiſe in regard of their continuance, they are not for eternity, we ſhall ſee an end of thoſe Gods ſhortly, they are not long-lived, much leſſe are they to everlaſting. The true God is the ſame for ever; falſe Gods are nothing, Idols are nothing in the World, and they ſhall in ſhort time be thruſt out of the World; and all the neere Gods ſhall be put farr away. What the Lord ſpeakes of theſe night-Gods, the Gods of the darkneſſe of this World. Job ſpeakes of the p. 512comforts or light which he once received from God. The light is ſhort becauſe of darkneſſe; that is, It is ready to end and expire.

We may ſay of all the light which wee have in this World, that it is ſhort becauſe of darkneſſe: Spirituall light, or the light of Gods countenance ſhining in, or upon his people, hath a darkneſſe attending upon it in this World. The experiences of moſt Chriſtians anſwer that of one of the Ancients about this heavenly light,Rara hora brevis mora. Bern. It comes but ſeldome, and it is ſoone gone: We have but ſome glimpſes and glaunces of divine favour here, not a ſteady ſenſe of it; that (except to a very few) is reſerved for Heaven: 'Tis ſo alſo about temporall light; the light of Gods providence towards us hath a darkneſſe attending upon it, yea a darkneſſe mixed with it: When our comforts have ſcarſe ſaluted us, or ſpoken with us, they are interrupted and taken off by approaching ſorrows. Thoſe creature enjoyments and relations which have moſt light in them, have alſo much darkneſſe hanging about them, and hovering over them. Man at the beſt eſtate is altogether vanity: And his longeſt light here is ſhort becauſe of darkneſſe.

But Job ſpeakes not this in reference to the generall ſtate of man, much leſſe to the beſt eſtate of man in this life; he applyes it ſpecially to an afflicted eſtate, and particularly to his owne: How ſhort is the light of an afflicted ſoule, how quickly doe Clouds come over him, and Ecclipſes ſhut the ſhining from him, when the light of a man in proſperity is but ſhort, and his day in danger of a night every moment? All our light on earth dwells upon the borders of darkneſſe; the light of Heaven hath no neighbourhood with it, and therefore is not onelyonly long, but everlaſting.

Illae tenebroſae cogitationes a mente mea diſcedentes, pro nocte jucundum quietis diem & pro tenebris licem matutinam i. e. optatam pacem conſtituunt. Bold.Yet I finde a learned Interpreter making this Verſe ſpeake the returne of Jobs light; The changing of night into day, is to be underſtood (ſaith he) in a good ſenſe: And the breaking of his thoughts and purpoſes is (according to this Interpretation) nothing elſe but the ſcattering of his darke and melancholly thoughts and purpoſes, which being removed and gone; the night of ſorrow was turned into a day of joy, and the morning light (here called the neere light, becauſe it immediately ſucceeds the darkneſſe, which the Noonlight p. 513doth not) this morning light (ſaith he) came before the face of darkneſſe.

To which ſenſe the Vulgar Latine tranſlates the laſt clauſe, After darkneſſe I hope for light, Et rurſum p…ſt tenebras ſpero lucem. Vulg.or though I be now in darkneſſe, I hope for ligh…: As if Job had ſayd, After this darke night and dreadfull ſtorme, God hath ſpoken to the angry Sea of my tempeſtuous thoughts, and behold there is a great calme. But though the Author of this Expoſition be ſo much in love with it, that he counts all other ſpurious; yet I rather perſiſt in, and ſtick to the to…, …eeing the whole context runs upon the aggrava… of Jobs preſent troubles, with which this Interpretation holds no agreement. Nor is there any neceſſity (as the Author ſuppoſeth) to take it up, for the avoyding of that imputation of a low, weak, and ſinking ſpirit, which the former expoſition in his apprehenſion ſubjects Job unto; for though we ſay that Job doth, as often elſewhere, ſo here againe, make report of his ſorrowes in higheſt ſtraines of holy Rhetorick; yet we are ſo farr from ſaying that he deſponded, or ſunke under them, that we doubt not to ſay (which is all that this Author would ſay, or have others take notice of in his ſingular Interpretation) that he was more then a Conqueror over them all. 'Tis not onelyonly granted, that Job did hope for a day of joy after his night of ſorrow, but affirmed that he had a day of joy in his night of ſorrow (for he could ſay in a true ſenſe what the Apoſtle Paul after did, as ſorrowfull, yet alwayes rejoycing) yet his night (by reaſon of his outward troubles, and many aſſaults of inward terrour) was changed into a laborious toyling day, and his outward light of comfort was ſhort and quickly ended, when he had it, By reaſon of the faces (as the Originall hath it) or ſudden appearances of darkneſſe.