Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 3

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 3

p. 26CHAP. III. Verſe 1. After this]

AFter ſo long ſilence of his friends, and to provoke them to ſpeak, who haply waited for ſome words from him firſt, as knowing him wiſe and well-ſpoken. Or After this] After that Jobs pains were ſomewhat allayed, ſo that he could breath, recollect himſelf, and utter his mind: for ſome troubles are above ſpeech, Pſal 77.4 they will hardly ſuffer a man to take breath; Job. 9.18. (ſee Eſth. 4.14. with the Note) or to hear any thing, though never ſo wholeſome or comfortable, Exod. 6.9.

Job opened his mouth] But better he had kept it cloſed ſtill; either be ſilent, ſaith the Greek Proverb, or elſe ſay ſomething that is better then ſilence. But it may befall the beſt (leſt to themſelves) to ſpeak unadviſedly with their lips, as meek Moſes did at the waters of Meribah, for which ſin of his (ſome Jewes ſay) that he was damned, becauſe we read not of his repentance. And a like wretched cenſure they paſſe upon holy Job for his curſing his day here; ſaying, that although in words he curſed the creature only,Confuted by Lyra and Hugocard. in Joſh. 1 2.Josh 1:2 yet interpretatively and indeed, he curſed the Creator; like as he that ſpitteth upon a Kings picture, or robe royal, doth the ſame to the King himſelf. But why do they not then ſay the ſame of Jeremy, and pronounce him a Reprobate for curſing his birth day too? chap. 20.14. R. Levi anſwereth, becauſe it appeareth to be otherwiſe by Jeremies whole propheſie beſides. And may we not ſay the like for Job, if we wiſely weigh his words in their right p. 27ſenſe, and the end which the Lord made, Jam. 5.11. propounding him for a pattern of patience, not of impatience, whereof, nothing is ſaid againſt him, though he had his out-burſts, as here; and muſt have his allowance (as good gold hath when it comes to the ſcale) that ſo he may paſſe. If he had blaſphemed God, or denied his providence, aſcribing all events to the conjunction of the ſtars at a mans birth (as the Talmudiſts falſely gather from this Chapter) Satan had had his deſign upon him; and God would never have juſtified him, and preferred him before his friends, as he did, chap. 42. True it is, that chap. 38.2. when he had ſpoken his mind over-freely, and indeed ſinfully (as there is not a man upon earth, that liveth, and ſinneth not) as if the Lord had dealt unkindly, if not unequally with him; God in the end ſteppeth forth, (as it were, from behind the hangings) over-hearing him, and taking him up: Who is this (ſaith he there) that talketh thus? how now? After which, Job was not only huſht, chap. 40.4, 5. but humbled, chap. 42.6. And truly it ſhould be conſidered (ſay both Ambroſe and Chryſostome, in Jobs defence) that though patient in the two former Chapters, yet now he begins to be wet to the skin; yea, the drops of Gods wrath began to ſoake into his ſoul: the divel alſo ſet upon him with all violence, as ſome conceive from the next verſe, Job anſwered and ſaid, ſo. to ſome diſpute with the divel. Now therefore that he thus falleth a roaring and a curſing his day, it is, ſaith Chryſostome, as a ſick man, who being under the Phyſicians hands, of whom he is well perſwaded, uſeth all patience towards him; but being in extremity of paine, layes about him, and ſtrikes at the ſtanders by &c. Exemplo Jobi liquet, ſaith another good Writer; By this example of Job it appeareth, that in extreme trials of the beſt, it oft falleth out, that paine and grief ſpeaketh, rather then the man himſelf, and that in the ſieve of temptations, upon a more violent ſifting,Bucholc. the holes being worn or widened, not the offall onelyonly, but ſome grains of good wheat (that is, of faith) do ſlip through: which yet the right hand of a gracious God, is wont to gather, and to lay up in the granary of his grace. Job cannot altogether be excuſed, (ſaith Ferus upon this chapter) neither is he ſaid, as before, not to have ſinned in theſe following expreſſions. Rather it is to be held, that the Lord, who before ſtood by him, now for a time left him, to try what is in man, even the beſt man living, if he be not ſtrengthened by God continually. David was moſt couragious when he went againſt Goliah; but fearfull when Saul purſued him. Eliah was moſt zealous for the Lord of Hoſts, when he ſlew 450 of Baals Prieſts: Tantus tamen fulminator ad Jezabelis minas trepidat, ſuctus ſeipſo imbecillior, ſaith one; and yet this valiant Prophet flieth at the threats of Jezabel, and heareth from heaven,Bucholc. What doſt thou here Elias? So Jeremy, Peter, Father Latiemr, Pray for me (ſaith he) I ſay, pray for me, for I am ſometimes ſo fearfull, that I would creep into a Mouſe-hole; ſometimes God doth viſit me again with his comforts: ſo he cometh and goeth, to teach me to feel and know mine infirmity. Thus he writeth to B. Ridley; Acts and Mon. 1565.with whom he afterwards ſuffered at the ſame ſtake. His laſt words were, Fidelis eſt Deus &c. God is faithful, who will not ſuffer us to be tempted above that we are able &c. This was alſo Jobs comfort, when himſelf, doubtleſſe; for at this time it was Ego non ſum Ego with him and God conſidered it: for he knoweth our mould, he remembreth we are but duſt.

And curſed … day] Diom, non Deum: his day, and not his God, as the divell would have had it. It was too much howſoever of that: and Job ſhould have opened his mouth to better purpoſe. In the Revelation, whenſoever heaven opened, ſome memorable matter followed▪ when wiſedome openeth his mouth, ſhe ſpeaketh excellent things, Prov. 8.6. When Aſaph, opened his mouth, he ſpake parables, Pſal. 78.2. When our Saviour did ſo, he delivered that famous Sermon in the Mount, Matth. 5.2. But Job. alas, in the extreme paine of his body, and anguiſh of his ſoul, openeth his mouth; and curſeth bitterly: curſeth his day in a moſt emphaticall manner, and in moſt exquiſite terms, wiſhing all the evill to it that it was any way capable of. Now the day that he here curſeth, is either the day wherein he ſuffered ſuch a world of evils, as Obad. 12. Iſa. 2.12. Or rather the day which gave occaſion to his ſufferings, his birth-day, as verſe 3 Jeremy did the like by a like infirmity, chap. 20 14 and ſome others: but never hath any yet been heard to curſe the day of his new-birth, nor ever ſhall; as whereby are given unto us exceeding great and precious promiſes, that by theſe we might be partakers of the Divine Nature; having eſcaped p. 28the corruption that is in the world through luſt: and beſides an entrance miniſtred unto us further and further into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1.4, 11. There is a foreign, a multiplied happineſſe in holineſſe.

Verſe 2. And Job ſpake and ſaid] Heb. anſwered and ſaid. Anſwered? whom anſwered he? The Jew-Doctors ſay, he anſwered his friends, who having hitherto ſaid nothing to him, and heard as little from him, at length — rupere ſilentia …, and asked him what he ailed? others more probably conceive that Job anſwered here to ſome diſpute in his own mind, or rather with the divel. Some take this verſe for a tranſition only. Others make it a preparation for Jobs future diſcourſe, to move expectation, and win attention. The diſcourſe indeed is all along to chap. 42.7. Poeticall, and very accurate, made up in Hexameters (as Hierome holdeth) not by Job and his friends at the firſt uttering, but afterwards by Job at better leiſure: or, as ſome think,Sic & Jonas orationem ſuā; in ventre balanahabitum, & David pl…roſ que Pſalmos &c. by Moſes whileſt a ſhepherd in Midian, for the comfort of his poore Country-men in Egypt. Mercer ſaith that his predeceſſor Vatablus (as he and heard) had found out a way of ſcanning theſe Hexameters to others unknown, and to all, the more obſcure, becauſe the verſe cauſeth a cloud. The firſt Hexameter that ever was made in Greek, is ſaid to be this,

foreign.Anno Mundi 2580, Prima vates Phemo…oi A…ed. Chronol. 468.

Birds bring your plumes, and Bees your wax at once.

Verſe 3. Let the day periſh wherein I was born] He curſeth his birth-day, which the Greeks call foreign: the beginning of a mans Nativity they call the begetting of his miſery; becauſe he is non p…iùs natus quam dumnatus, no ſooner born but damned to the Mines of miſery, Job 14.1. Crying he comes into the world,Aug. and before he ſpeaketh, he propheſieth, and ſaith in effect, foreign &c,

Naſci pena, labor vita, neceſſe mori.

O that I had ne'r been born. Wo worth th day

That brought me forth, and made me not away!

This whole life is oreſpread with ſins and miſeries as with a filthy morphew; or as Job was with his leproſie: the anguiſh whereof, together with his inward troubles ſo grieved and galled him, that he not onelyonly cryeth but, (which is naturall for a man to do) but giving the rains wholly to his grief, he roareth and rageth beyond all reaſon; and had not the ſpirit held him back, he would ſurely have run headlong into blaſphemy and deſperation, which was Satans deſigne. But in the Saints, as the Fleſh luſteth againſt the Spirit, and ſometimes getting the upper ground (as it were) bears it down, as here in Job at this preſent: ſo the Spirit again luſteth againſt the fleſh, and a great buſtle there is in the good ſoul (as when two oppoſite things meet together, cold ſalt-peter, and hot brimſtome, there is a great noiſe; and as when Paul came to Ephejus, there was no ſmall ſtirre about that way, Acts 19.23. &c.)Gal. 5.17.Gal 5:17 ſo that ye cannot do the things that ye would, ſaith the Apoſtle. As Job cannot do and ſay the good that he would, becauſe of the fleſh; ſo neither could he do or ſay the evil that he would becauſe of the ſpirit: he curſeth indeed his day, but not his wiſe nor friends, much leſſe his God, as thoſe male contents did, Iſa. 8.21. Nay, ſo ſoon as God came into his mind verſe 20. the fleſh was thereby, though not altogether quailed and quelled, yet ſo farre daunted and damped, that it kept it ſelf within the compaſſe of weeping and wailing; and God himſelf, though he find fault with Jobs ſpeeches for unadviſed, and ſometimes ranging beyond the precincts of godlineſſe: yet acquitting him from all groſſe ſin, he crowneth him with the garland of a famous vict0ory, as Mr. Beza here well obſerveth. Moſt wiſely therefore and fitly doth Saint James warn us, that in thinking upon Job, we regard not ſo much what was done while the combate laſted, as what end the Lord make. Jam. 5.11. The Saints doe never more prevaile and triumph, then when it ſeemeth otherwiſe. See Rev. 13.7. with chap. 12.11. they gather ſtrength by oppoſition, and conquer in being conquered,Sen…. Rom. 8.37. They repent of their our hurſts, as Job did chap. 42. And Qu… … he is little leſſe then innocent who is afterwards penitent.Ambr. in Pſal. Yea, it is almoſt mere to repent of a fault, ſaith a Father, then to have been free from the fault.

And the night] He would be ſure so …it the time, whether it were day or night. He that is … out of Gods way, knowe… not where he ſhall ſtop, or when he … p. 29ſtep back. Take heed therefore to they wayes, that thou ſin not with thy tongue,Pſal. 39.1. Jam. 3.Ps 39:1Jas 3 that unruly member.

—Hanc fr…nis, hanc … compeſce catenis.

When Gods hand is on thy back, let thy hand be on thy mouth, keep it as with a bridle or muzzle, Pſal. 39.1. Paſſionate ſpeeches te…iter volant, non …viter violant. The beſt that come of them, is repentance: Job when he was once out, could keepe no mean; but what he had ſaid againſt day and night, he amplifieth by the parts: and firſt for the Day ver. 4.5. and then for the Night 6, 7, 8. &c.

Verſe 4. Let that day be darkneſſe] thick darkneſſe, as that once was in Egypt, Exod. 10.23. A day of trouble and diſtreſſe, a day of darkneſſe and gloomineſſe, a day of clouds and thick darkneſſe, Zeph. 1.15. Let it be a dreadfull and a diſmall day; let ſorrow and ſadneſſe overſhadow it, let mourning and tears overwhelme it: let it be as when the Sun hideth his head in a mantle of black, and is eclipſed; at which time all creatures here below, flag and hang the head. In the gloomieſt day there is light enough to make it day, and diſtinguiſh it from night, though the Sun ſhine not. But Job would have no light to appear on his birth-day. Thus be throweth out words without wiſedome, and as Hinds by calving, ſo he by talking casteth out his ſorrows.Job 39.3.Job 39:3

Let not God regard it… ] or require it; let it paſſe as not worth looking after, let him not take care of it, or powre downe any ſpeciall bleſſing upon it, as he doth upon his people every day, but eſpecially upon the Sabbath-day, Gods market day, called by the Jewes deſiderium dierum, the deſire of dayes, and by the Primitive Chriſtians Dies Lucis, the Day of Light.

Neither let the light ſhine upon it] And what is the air without light that firſt ornament of the viſible world? ſo what are all creature-comforts, unleſſe God ſhine through them? What a wo-caſe is that poor ſoul in, that walketh in darkneſſe and hath none of his light, Iſa. 50.10. how lamentable is ſuch an one deſerted, …e…ghted! how doth he find himſelf in the very ſuburbs of hell it ſelf, where the paine of loſſe is greater then the paine of ſenſe, 2 Theſ 1.9. and to note thus much, Iob here, after he had ſaid, Let that day be darkneſſe, addeth as a greater evil, Let not the light ſhine upon it.

Verſe 5. Let darkneſſe and the ſhadow of death ſtain it Let it be …es luctuoſus & …ethalis, ſuch a deadly dark day, that each man may think it his laſt day, fatall and feral, Let there not be dimneſſe only (ſuch as appeareth through a painted glaſſe, died with ſome obſcure colour) but horrid and hideous darkneſſe, ſuch as was that at our Saviours paſſion, when the Sun was totally …ed, and a great Philoſopher thereupon cried out, either the God of Nature ſuffers, or the world is at an end. To darkneſſe Iob here emphatically addeth the ſhadow of death. The ſhadow is the dark part of the thing, ſo that the ſhadow of death is the darkeſt ſide of death, death in its blackeſt repreſentation. Now let theſe ſtain it, ſaith he, or challenge it, or eſpouſe it. In nocte funestatur mund… …, ſaith Tertullian elegantly.

Let a cloud dwell upon it] Creſc…t … Auxeſin oratio. Iob heapes up words, like in ſound, and not unlike in ſenſe. Grief had made him eloquent: as hoping thereby to eaſe himſelf. Let a cloud dwell upon it, a fixed cloud, not ſuch an one as continually hangeth over the Iſland of St. Thomas on the back ſide of Africa, Abbo…s G…g. 251.wherewith the whole Iſland is watered: nor ſuch a…dloud of grace as God promiſeth to create upon every dwelling place of Mount Zion, and upon her aſſemblies, that upon all his glory may be a defence Iſa. 4.5. But ſuch as St. Paul and his company were under before the ſhipwrack, Act. 27. when neither Sunne nor ſtarre appeared for many dayes together, the heavens being wholly muffled &c.

Let the blackneſſe of the any terrifie it] or Let the …eat of the day terrifie it: as it befalleth thoſe that live under the torrid Zone, where nothing proſpereth. The Atlantes (a certain people) are ſaid to curſe the riſing Sun, it doth ſo torture them with extreme heat. When the dog ſtar ariſeth, thoſe are in ill caſe who dwell in hot Countries towards the Eaſt, they are troubled and terrified. Some take the word Chimrine here rendred blackneſſe, for thoſe … mentioned by the Prophets, thoſe Chimney-Chaplains of the Heathen idols, and ſo render it thus, Let the Priests of the day terrifie it; that is, Let thoſe who uſed to obſerve and diſtinguiſh dayes, note it for a terrible day; other… underſtand it of the noon-day divels, that ſhould vex people on that day with helliſh he… and fures: the …lgar Latine hath it thus, Let, Hinc forſan tenebra Cimmeria.as it were, the b…terneſſe… of the day terrifie it; and to the … the Chaldee p. 30Paraphraſt. Iob ſtill riſeth in his diſcourſe, making uſe of many poeticall figures, and tragicall phraſes, pickt out for the purpoſe.

Verſe 6. As for that night, let darkneſſe ſeize upon it] Having ſpent his ſpleene upon the day, he now vents himſelf upon the night, according to that diviſion verſe 3. As for that night of mine unhappy conception or birth, let tenebroſus turbo (as the Vulgar here hath it)Caligo perpetua & inufitata. Mercer. a dark tempeſt, or a tempeſtuous darkneſſe graſp it, or invade it: let it be as dark as pitch, by a darkneſſe ſuperadded to its naturall darkneſſe.

Let it not be joyned unto the dayes of the yeare] Let nature quite diſclaime it, and disjoint it from the day following; let it not be reckoned as any part of time, that meaſure of all our motions. Some render it, Ne gaudeat inter dies, Let it not rejoyce it ſelf among the dayes of the year, as one of them. The night hath glory by union with the day: this he wiſheth taken from it. Diſunion and diviſion is a curſe: and the number of two hath been accounted accurſed, becauſe it was the firſt that departed from unity.

And let it not come into the number of months]Drus. Deleatur è calendario, let it be razed out of the Calendar, and not have any place in the computation of time. The Hebrewes call the Moon and a Month by the ſame Name; becauſe the Moone is renewed every month.Sic foreign menſis & foreign luna.

Verſe 7. Lo let that night be ſolitary] And ſo conſequently ſorrowfull; for aloneneſſe is comfortleſſe, & optimum ſolatium ſodalitium. There is a deſirable ſolitarineſſe: ſuch as was that of Iſaac, Gen. 24.63. of Iacob, Gen. 32.24. of Chriſt, Mark 1. of Peter, Acts 10.9. to talk with God and with themſelves. But uſually to ſit ſolitary is a miſery, Lam. 1.1. (for Satan is readieſt to aſſault, when none is by to aſſiſt) neither is there a greater tye to conſtancy, then the ſociety of Saints. This the Heathen Perſecutors perceived, and therefore baniſhed and confined the Chriſtian Confeſſors to Iles and Mines, where they could not come together for mutuall edification and comfort. There is a Woe to him that is alone, and good reaſon ſhewed for it by Solomon, Eccleſ. 4.9, 10, 11, 12. Let no man ſtye up himſelf, or affect ſolitarineſſe: but make conſcience of fellowſhip in the Goſpel, as the Philippians did from the firſt day of their converſion to Chriſt, Phil 1.5. accounting, that Communion of Saints is a point of practice, as well as an Article of belief.

And no joyfull voyce come therein] That is, ſaith One, No pleaſing ſtilneſſe, (as in other nights there is) to invite the melody of Muſick. Or, let there be no merry-meetings, feaſtings and jollities, as was uſuall in the night-ſeaſon. Let not ſo much as the voyce of the Cock be heard that night (ſo the Chaldee here paraphraſeth) but the dolefull ditties of Screech-owles, and other inauſpicate creatures. Let no traveller, that is then benighted, ſolace himſelf with ſweet ſongs, or Muſicians play from houſe to houſe, as City-waits do.

Verſe 8.Non tam cute, quàm corde, Ae hiopici. Let them curſe it, that curſe the day] As thoſe atri & tetri Atlantes (before ſpoken of) curſe the riſing-Sun for ſcorching them; as deſpairing perſons, and malefactors led to execution, uſe to curſe the time that ever they were born. The help of all ſuch Job here calleth in againſt the harmleſſe night he banneth, with ſo much bitterneſſe.Rob. Bolton his Aſſize Serm. 227. Like as that deſperate wretch mentioned by Mr. Bolton, who being upon his death-bed, albeit he ſwore as faſt and as furiouſly as he could; yet deſired he the ſtanders by to help him with oathes, and to ſwear for him. Tremellius here thinks, that Job calls to the ſtarres and winds to help him curſe. See his tranſlation of the Text, and his Notes thereon.

Who are ready to raiſe up their mourning] Whether they be thoſe mercenary mourners mentioned elſewhere,Jer. 9.17, 18, 20.Jer 9:17Jer 9:18Jer 9:20 which, for hire, are wont at Funerals with dolefull execrations to lament the day of their Benefactors death; crying out, Oh the day! alas for the day! 2 Chro. 35.25. Amos 5.16.2 Chr 35:25Amos 5:16oh that ever ſuch a day came! See Ezek. 30.2. Or elſe thoſe that really mourn for their deceaſed friends; and yearly, as oft as the day returneth, they renew their mourning. Theſe are called upon by Job totos ſacco…deplere, to pour out their utmoſt lamentations and execrations upon this his night. Concerning the word Leviathan, here rendred mourning, whether it be taken for the Sea-Dragon, or the Divel, and what it is to raiſe him up, and why they curſed him that are ready to do ſo, with a prepared and meditated active readineſſe, if I ſhould go about to ſhew the Reader,Lcc. Com. 478. with the ſeverall opinions of Interpreters, I ſhould not onelyonly tire him out, but alſo danger doing as that Vicar of Ausborough did, mentioned by Iohannes Manlius: p. 31This Doctor of Divinity (for ſo he was) having read at Tubinga certain Lectures upon Job, at the end of his laſt Lecture ſaid, that both Iob and himſelf were very glad to be rid of one another: For as he underſtood little or nothing of Iobs meaning, ſo Iob ſeemed to him to be more tormented with his enarrations, then ever he had been with all his own ulcers. Let them that have a mind, conſult the Commentators here.

Verſe 9. Let the ſtarres of the twilight thereof be dark] If the ſtarres of its twilight be dark, how great is that darkneſſe? Iob would not have this night to have light of ſtarres, or hope of day-dawn, hope of better, or place of worſe. And this part of the curſe he reſerveth to the laſt place, as worſe then any of the former Semblably, that judgment of Pining away in their iniquity, is the laſt that God denounceth, Lev. 26.39. after thoſe other diſmal ones there to befall the diſobedient. And that Rev. 22.11, Let him that is filthy be filthy ſtill, is the laſt, but not the leaſt (of thoſe that befall in this life) threatned in all the New Teſtament.

Let it look for light, but have none] Heb. but none. Loſſe of expectation is a great loſſe: Eſau found it ſo: and the mother of Siſera, Iudg. 5.28. and thoſe ſhall once, that come knocking and bouncing at heaven gates, with Lord, Lord, open unto us, and ſhall hear, Depart ye. The hopes of the wicked fail them when at higheſt: whereas the Saints find that comfort in extremity which they durſt not expect: their light ſhall riſe in obſcurity, Eſay 58.10. it ſhall ſhine more and more unto the perfect day, Prov 4.18.

Let it no… ſee the dawning of the day.] Heb. The eye-lids of the morning; that is, the firſt breakings of light, the morning rayes or beams peeping abroad. Theſe this night muſt never ſee. Heaven is a nightleſſe day, Hell a dayleſſe night. foreignFire there is, but without light: it burneth, but ſhineth not to thoſe Reprobates who are in tenebras ex ten…bris infeliciter excluſi, infeliciùs excludendi; thruſt into outer darkneſſe, a darkneſſe beyond a darkneſſe, as the dungeon is beyond the priſon, Matth. 8.12.

Verſe 10. Becauſe it ſhut not up the doors of my mothers womb] Leſt his curſe ſhould ſeem cauſeleſſe, and he mad without reaſon, he telleth you here, why he thus powred out his paſſion; and complaineth ſo heavily againſt the day of his birth, and night of his conception, which yet were harmleſſe, and had not deſerved to be thus charged, curſed. Becauſe it ſhut not up, &c. But how could the night do that? Is it not of God alone to ſhut or open the womb, Gen 20.18. and 29.31.? And was it not he that took David thence? Pſal. 18.23. This Job could tell well enough at another time, but now he is quite out of all reaſon; beating himſelf with his paſſions, as the Lion doth with his own tail: yea, like ſome ſullen bird in a cage, he could almoſt find in his heart to beat himſelf to death. We uſe to ſay, — Res eſt ingenioſa dolor, Grief is an ingenious thing; yet it maketh a man fooliſh (the exceſſe of it) as it did Job here: yea it maketh a wiſe man mad as Solomon ſaith of Oppreſſion, Eccleſ. 7.7. and we ſee it exemplified in Job, eſpecially if the words be thus read, as they may, Becauſe he (that is, God) ſhut not up the doors &c.

Nor …id ſorrow from mine eyes.] In Scripture, to ſee good or evill, is to feel it, Pſal. 34.12. Jer. 17.6. Iſa. 65.16. Job. 33.17. He meaneth, that he had miſt thoſe evils which now he met with ſince his coming into the world, if thoſe doors, being ſhut, had ſhut him out of the world. Man is no ſooner born, then born to trouble, Job 5.7. yea, man that is born (or conceived) of a woman is of few dayes, and full of trouble: Job 14.1.Job 14:1Miſerable he is even ſo ſoon as he is warm in the womb, as David phraſeth it, Pſal. 51.5. If he live to ſee the light, he comes crying into the world, and an untimely birth may be better then he, Eccleſ. 5.3. The Hebrews call him Enoſh, that is, ſorryman; Pſal. 3.21.Ps 3:21or dolefull, miſerable, and deſperately diſeaſed man, whoſe living is but to lye a dying. The Greeks, when they would ſet forth one extremely wretched, they call him foreign thrice-a-men, that is, thrice miſerable. And, What is man, faith Seneca? He anſwereth, Marbidum, pu…re, caſſum, à fletu vitam auſpicatum: Ad Mar. cap. 11.Mark 11a diſeaſed, rotten, empty thing, beginning his life with tears; as if he wept to think upon what a ſhore of trouble he is landed, or rather, into what a ſea of ſorrowes he is lanching, not unlike the St…eights of Magellan, a ſea of that nature, ſay Geographers, that which way ſoever a man bend his courſe, he ſhall be ſure to have the wind againſt him.

p. 32Verſe 11. Why dyed I not from the womb? why did not I give up the Ghoſt &c.] Why was I not forthwith carried ab utero ad urnam? from the womb to the tomb, from the birth to the buriall? True it is, that infants have the ſeed of death in them, and the principle of corruption, Rom. 5.14. Every one (ſay ſome Chymicks) hath his owne balſame within him; his own bane it is ſure that he hath. But why ſhould Job be ſo weary of life, and ſo wiſh to be rid of it? Is not life a great mercy? Doth not the Philoſopher affirme, that a piſmire excelleth the heavens in dignity,Eccl. 9.4.Eccl 9:4 becauſe it is a living creature? Saith not the Scripture, that a living dog is better then a dead Lion? and why is living man ſorrowful, a man for the puniſhment of his ſinne? Lam. 3.39. q. d. Let him be never ſo much puniſhed, it is for his ſinne; and if a midſt all, he be yet a living man, and have his life ſpared, hee need not be ſo over-ſorrowful, and to make ſuch an out-cry, and a wiſhing himſelf out of the world, as Job here doth. Life, alaſs, in its utmoſt extent, is but a little ſpot of time between two eternities before and after; but it is a great conſequence, and given us for this end,2 Pet. 2.11.2 Pet 2:11 that glory may be begun in grace, and we have a further and further entrance here into the Kingdome of heaven, as Peter ſaith. This, if Job had ſeriouſly and ſedately conſidered (but now alaſs, as in a hot ſever, all the humors were on an hurry) he would rather have done, as they ſay, Themistocles did; who though he lived till he was about 107 years of age; yet when he came to dye, he was grieved upon this ground, Now I am to dye, ſaid hee, when I begin to bee wiſe.

Verſe 12. Why did the knees prevent me?] Why did the over-officious Midwife lay me on her lap, and not let me alone to periſh by my fatall helpleſsneſs? Man is a poor ſhiftleſſe creature; and Pliny railes at nature for producing him ſo forlorn, naked, and unable to help himſelf; but he knew not that this was a fruit of ſinne. Tully indeed could ſay, (whether he believed himſelf therein, I know not) Cum primùm naſcimur, in omni continuò pravitate verſamur, as ſoon as we are borne, we are head and eares all over in wickedneſſe: but Pliny was not ſo perſwaded, as I have elſwehere ſhewed.

Or why the brests that I ſhould ſuck?] Why did not my mother turn tygreſſe, and caſt me out when new born? Why was ſhe not cruell like the Oſtriches in the wilderneſſe,Lam. 4.3.Lam 4:3 that refuſe to give ſuck to their young ones? Rather we may ask, why doth Job out of his deepeſt diſcontent, think much of ſuch a mercy; and not rather bleſſe God, firſt, for filling two ſuch bottles with milk for him, ready againſt he came into the world? and then, for giving his mother an heart to ſuckle him, which ſome nice or unnaturall women will not, being therein worſe then thoſe Sea-monſters, Lam. 4.3. that ſuccour their young? The Heathens called their Ceres (Queene of plenty) Mammoſam, as the Nurſe of all living creatures: And there are that derive Gods Name Shaddai from Shad a dug: becauſe as he openeth the hand, ſo he drawes out the breſt to every living thing. And for his Saints, they may ſuck and be ſatisfied with the full-ſtrutting breſts of his conſolations, the two Teſtaments, Iſai. 66.11. And whatever Job now (under an heavy temptation, which, like lead, ſunk downward, and carried his ſoul with it) may miſ-judge, they may ſit and ſing thankfully with David, Lord thou (and not the midwife) art He that took me out of the womb; thou (and not my mother) keptſt me in ſafety when I hung upon the breſts: neither then only, but afterwards, for puerilitas eſt periculorum pelagus, and the Preſerver of men keepeth us ſtill from a thouſand deaths and dangers. And is this matter of complaint, and not rather of thankfulneſſe?

Verſe 13. For now ſhould I have lien ſtill, and been quiet] Why, but is it not better to be preſerved in ſalt, then to putrifie in ſugar? to be emptied from veſſel to veſſel, then to be at eaſe, and ſo to ſettle on the lees? Jer. 48.11. to be tumbled up and down, as fiſhes are in the ſtreames of Jordan, then to periſh in the dead ſea? It is not alwaies (if at all) an happineſſe to lie ſtill and to be quiet: Life conſiſts in action;Iſa. 38.16.Isa 38:16 and in all theſe things is the life of my ſpirit, ſaith good Hezekiah, who had beene in deaths hands (where Job ſo much deſired to be) and could therefore make a better judgment. What haſte then was there of his lying ſtill, and being quiet? ſay that he were aſſured of his ſalvation (for elſe death had been but a trap-door to eternal torments) was there nothing more to be done, but taking preſent poſſeſſion? nothing to be ſuffered with Chriſt,Rom. 8.17Rom 8:17 or ere we come to be glorified p. 33with him? Ought not he himſelf firſt to have ſuffered, and then to have entred into his glory? Luke 24.26. And ought not we to be conformed to his image (in ſufferings alſo) that he might be the firſt-born among many brethren? Rom. 8.29. Let us run with patience (running is active, and patience paſſive) the …ace that is ſet before us, looking unto Jeſus, &c. and looking off our preſent troubles (as the word there importeth) which while Job beheld over-wiſhtly,foreign. Heb. 12.2.Heb 12:2 and was more ſenſible of then was meet, he brake out in this fort, and ſhewed himſelf too much a man Let us do up our work, and then God will ſend us to hed all in good time, Iſa. 57.2. Rev. 14.13.

Verſe 14. With Kings and Counſellors of the earth] g. d. Thoſe that here have been moſt negotious, and (as the Grandees of the earth) have had greateſt matters in hand, with thoſe ſhould I have been coupled in the grave,foreign. that Congregation-houſe of all living, as it is called, Job 30.23. That long, or old home. Eccleſ. 12.5. Heaven is called the Congregation-houſe of Gods first, born, Heb. 12.23. and their houſe not made with hand, 2 Cor. 5.1. But not many Kings or Nobles mee…e here. 1 Cor. 1.26. becauſe ſtrait is the gate, and narrow the way that leadeth to it: there muſt be ſtripping and ſtooping, which great men cannot frame to. It was a poor comfort to Hen. 8. to be told upon his death-bed, that he ſhould now go to the place of Kings: And a ſmall commendation to Hen. 2.The Spaniſh Brier was wone to ſay, there were but few Princes in hell: for why? becauſe there were but few in all. Daniels hiſt. 111. that ſome ſew hours before he died, ſeeing a liſt of their names who had conſpired againſt him, and finding therein two of his own ſons, he fell into a grievous paſſion, both curſing his ſons, and the day wherein himſelf was born; and in that diſtemperature, departed the world, which himſelf had ſo often diſtempered. He went indeed to his grave, and ſlept with his fathers; yea, he was royally interred under a ſtately Monument, meant here (haply) by building deſolate places for themſelves: Abſolom had erected a pillar for this purpoſe; and the Egyptian Kings their Pyramides, …o perpetuate their memories. Confer Ezek. 26.20. With theſe, Iob, had he died betime, or never ſeene the light, might have been fellowed: for death is the only King, againſt whom there is no riſing up, Prov. 30.31. and the mortall fithe is maſter of the royall Scepter, mowing down the lilies of the crown,Sceptra ligonibus aquat. as well as the graſſe of the field.

Verſe 15. Or with Princes that had gold] great ſtore of it. Petrarch reporteth of Pope John 22 that his heirs found in his coffers no leſſe then 250 tuns of gold. Boniface the eighth taken priſoner and plundered by the command of Philip the Faire, King of France, had as much gold carried away out of his Palace, as all the Kings of Europe received for one years revenue from their ſubjects, together with their crown-land. What a Maſſe of Treaſure had Cardinal Wolſey gotten here? and before him Cardinall Beauford, who when he ſaw that he muſt needs die, and that his riches could not reprieve him till a further time, asked,Fox Mart. 925. why ſhould I die being ſo rich? fie, will not death be hired? will mony do nothing? The Cardinall Sylberperger took ſo great a pleaſure in mony, that when he was grievouſly tormented with the gout, his onelyonly remedy to eaſe the paine, was to have a baſon full of gold ſet before him, into which he would put his lame hands, turning the gold upſide-down. Of Nugas the Scythian Monarch it is ſtoried, that when Michael Paleologus the Greek Emperour ſent him many rich ornaments for a preſent,Pachymer hiſt. l. 5. he asked whether they could drive away calamities, diſeaſes and death? this becauſe they could not do, he ſlighted them. Theſe Princes that had gold, and filled their houſes with ſiluer, what would not they have given to have bought off death? but riches availe not in the day of wrath: it is righteouſneſſe only that delivereth from death, Prov. 11.4. Thrice happy then are they who are rich to God, as our Saviour phraſeth it, who have the Almighty to be their gold, and who have ſilver of ſtrength, as Eliphaz. ſpeaketh, chap. 22.25.

Who filled their houſes with ſilver] That is, their graves, ſay ſome: called the dead mens houſes, chap. 17.13. The Jewes call the burying-place, Beth-chajin, the houſe of the living: and they uſed not only to adorn their ſepulchers richly, but alſo to put their wealth into the grave with them. Ioſephus ſaith that Hircanus found in Davids ſepulchre three thouſand talents. And Ier. 8.1.Lib. 13. Antiq. cap. 15. & … cap. 11. God threatneth that the Chaldeans ſhal bring out the boxes of the Kings of Iudah, and of his Princes, — out of their graves, as ſearching there for hid treaſure; ſo ſome conceive. Sure it p. 34is,Joſephm. that in the ſiege of Jeruſalem, under Ve…p…ſian, there was gold found in the entrailes of a Jew that was ſlain, which cauſed above twenty thouſand of them to be ripped up.

Verſe 16. Or as an hidden and untimely birth I had nor been] As an abortive or miſcarrying Embry… that falleth from the mother, as untimely fruit falleth off from the tree. See R…v 6.3. Hidden. it is called, becauſe caſt a de… as an unſightly ſpectacle, that cometh in with vanity, and departeth in darkneſſes, and his name is covered with darkneſſe, Eccleſ. 6.4. J… could have wiſ… e…ome way or other never to have been, rather then to have been in ſo calamitous a… condition: and herein he linned,Job. 3.6.Job 3:6 no doubt, for that … as of the fleſh is fleſh.

As infants w… ch…rever …aw the …ight] but were ſtill-born, as we call them. The word rendred infants, is taken from a word that ſignifieth to …, …ee Job 16.15. for children in the womb are compaſſed about with pollution; and the firſt ſhee… or blanket wherewith they are covered, is woven of ſinne, ſhame, blood, and filth, Ezek. 16.4.6.

Verſe 17. There the wicked ceaſe from troubling] Here they are restleſſe, as being acted and agitated by the divel, who being a diſcontented, turbulent creature, maketh adoe in the world, and ſetteth his …mps awork to do miſchief, and to vex others.foreign The word here rendred wicked ſignifieth vexatious perſons, that worry and weary out others, moleſtuous and miſchievous: In the grave they ſhall ceaſe from ſo doing. That was a ſtrange mind of our Edward the firſt, who adjured his Son and Nobles, that if he died in his journey into Scotland, they ſhould carry his corps with them about Scotland, and not ſuffer it to be interred, till they had abſolutely ſubdued the Country. This was a deure more Martial then Chriſtian, ſaith the …hronicler,Daniels hiſt. 201. ſhewing a mind ſo bent to the world, as he would not make an end when he had …one with…t, but de…greth his travel beyond his life.

An … ] Hence ſome Heathens alſo have counted mortality a mercy and ſome of them appointed contrary ceremonies to thoſe now in uſe; for they brought their friends into the world with mournfull obſequies, but they carried them out or the world with joyfull exequies,Plotin. ap Aug. de C.D.l 9 c. 10 Quntil. Inſt. lib. 5 H…ol. l. 5. Va…. Max. all ſorts of ſports and paſtimes, becauſe then they conceived they were at reſt, and out o… gun-ſhot.

Verſe 18. There the … ] or … as do their cruell creditors, and hard task-maſters. There, that is in the ſtate of the dead, whether by land or ſea, the …, or … the miſerable captives …est, ſuch as were thoſe poor Chriſtians, ſhut up ſo cloſe (by Barb…ruſ…a the Turkiſh Generall returning toward Constantinople) under hatches among the excrements of nature, that all the way as he went,Turk. hiſt. 750. almoſt every houre, ſome of them were caſt dead over-board. Such were many of the Martyrs kept faſt ſhut up …n …ollards Tower, in the Biſhop of London: cole-houſe, a dark and ugly priſon, ſaid Mr. Philpot, as any is about London: but I thank the Lord, I am not alone, but have ſix other faithfull companions, who in our darkneſſe, do lightſomely ſing Pſalms and praiſes to God for his great goodneſſe,Acts & Mon. 1669, 1670. but eſpecially for this that I am ſo near the apprehenſion of eternall bliſſe: God forgive me mine unthankfulneſſe and unworthineſſe of ſo great glory. What pitifull hard uſage Gods poor priſoners met with in the late troubles, at Oxford eſpecially (from which death God graciouſly delivered me when I was in their hands) and in the Weſtern parts;pag. 38. ſee Mr. R…nas Sermon called J…b in the Weſt, where he compareth the enemies cruelty to that of the American Cann…bals, who, when they take a priſoner, ſeed upon him alive, and by degrees, to the unutterable aggravation of his horrour and torment.

They hear not the …ice of the oppreſſors] Their harſh and hard ſpeeches, Jude 15. that were as a murthering weapon in the poor priſoners bones, Pſal. 42.10. Send me back to my frogs and toads again, where I may pray for you converſion, ſaid one of the Martyrs to his rai…g adverſaries. Art thou come thou villain? how dareſt thou look me in the face for ſhame, ſaid S…even G…r…iner to Dr. Taylo… the Martyr… who told him his own freely,Acts & Mon. but fairely; for the ſpirit of grace is … Eſt autem Saran… poctus …, ſaith Luthex, the divell and his agents are bitter railers, fetching their words as farre as hell, to brea… the hearts of Gods priſoners. Pſalm 69.20. But beſides that they have their cordiall of a good conſcience by them, 2 Cor. 1.12. in the gr…ve p. 35they heare not the voice of the oppreſſor, nor the barking of theſe dead dogs any more.

Verſe 19. The ſmall and the great are there] In Calvary are ſculls of all ſizes, ſay the Hebrewes, Stat ſun cuique dies. It is appointed for all once to die,Virg. Aeneid, lib. 10. be they great or ſmall, low or high, Mors ſceptra liganibus aequat, death makes no difference: Kings and captives, Lords and loſels come then under an equall parity: death takes away all diſtinctions. William the Conquerours corps lay unburied three dayes; his interment was hindred by one that claimed the ground to be his,Daniel. King Stephen was interred at Fever ſham Monaſtery; but ſince,Speed. 498. his body for the gain of the lead, wherein it was coffined, was caſt into the river, where at length it reſted, as did likewiſe the dead corps of Edward the fifth, and his brother ſmothered in,Speed 935. the Tower by Richard the third, and caſt into a place called the black deeps at the Thames mouth.

The ſervant is free from his Maſter] Servant is a name of office, he is not his own to diſpoſe of, but the masters instrument, ſaith Aristotle, and wholly his, till he pleaſe to manumit him; if he do not, yet death will, and by taking away his life, give him his liberty: his body reſteth from all ſervile offices for a ſeaſon howſoever: and if with good will hee hath done ſervice as to the Lord, and not to men; he ſhall receive of the Lord the reward of inheritance, even a childs part; Coloſ. 4.24.

Verſe 20. Wherefore is light given to him that is in miſery?] Job hath not done yet, though he had ſaid more then enough of this matter; but for want of the oyle of joy and gladneſſe, his doors move not without creaking, his lips (like ruſty hinges) open not without murmuring and complaining: Good therefore is that counſel given by David, Ceaſe from anger, and forſake wrath; take up in time, before it hath wholly leavened and ſowred you: fret not thy ſelf in any wiſe to do evill. Pſal. 37.8.Ps 37:8Hee ſhall not chuſe but do evil who is ſick of the fret. David had the ſad experience of this, when he had carted the Ark, and thereupon God had made a breach upon Ʋzzah: David was diſpleaſed, ſaith the Text: and how untowardly ſpake hee, as if the fault were more in God then in himſelf; though afterwards he came to a ſight of his own error, 1 Chron. 13.11. with 15.2. And ſo did Job, no doubt, when come to himſelf: but here he proceeds to expreſſe his peeviſhneſſe and impatience, yea, againſt God himſelf (though not by name, forſan ſeſe cohibens — ob bonae mentis reliquias, ſaith Mercer, out of his good reſpect to God, which he ſtill retained:) and calls for a reaſon, why the miſerable ſhould be condemned to live, ſince death would be much more welcome to them. How apt are men to think there is no reaſon for that for which they can ſee no reaſon?

Verſe 21. Which long for death, and it cometh not] The bitter in ſoul long for death, thoſe that are in paine or penury, are apt to deſire to be diſpatch'd upon any terms, and would freely pardon them, they ſay, that would give them their paſport. But theſe for moſt part, conſider not the unſupportableneſſe of the wrath to come, that eternity of extremity in hell, that death uſually haleth at the heeles of it; ſo that by death, whereof they are ſo deſirous, they would but leap out of the frying-pan into the fire, as Judas did: they do as the aſſe in the fable, who deſired to die, that he might be no more beaten: at poſt mortem factus eſt tympanum, but when he was dead, he was made a drum-head of, and ſo was ten times more laid on, then ever in his life-time before.

And dig for it more then for hid treaſures] Covetouſneſſe is foreign, alldaring, ſaith an Ancient: and men for love of wealth, will dig to hell, light a candle at the divel, as they ſay: With ſuch an eagerneſſe of deſire do ſome (that have little reaſon for it, all things reckoned) long and labour after death, not to bee rid of ſin, or to bee with Chriſt, as Phil. 1.23. but to bee freed from miſery incumbent or impendent. Thus Cato (having firſt read Plato's book of the ſouls immortality) laid violent hands on himſelfe, that hee might not fall into the hands of the conqueror. Thus Adrian the Emperour having lain long ſick (and could get no help by Phyſicians, but was the worſe for them,foreign as he complained at his death) would gladly have ſlaine himſelfe, if thoſe about him would have ſuffered it. It is ſaid that Severianus. whom this Emperour injuriouſly put to death, wiſhed of God, at Adrianus, quamvis mortem obire percupiat, tamen non poſſit, that Adrian might deſire to die, and not be able, or find opportunity. There p. 36is an Epiſtle of his extant, ſaith the Hiſtorian, wherein is ſet forth, what a miſery it is to deſire to die,Dio Caſſ. in Adrian. and yet to be denied it. This was the caſe of thoſe Popelings, Rev. 9.6. And in particular of Roger Biſhop of Salisbury in King Stevens time; who, through long and ſtrait impriſonment, was brought to that evil paſſe, …t vivere notuerit, mori neſcierit, live he would not, and yet die he could not. This is a very typicall-hell, and a fore-taſte of eternall torment.

Verſe 22. Which rejoyce exceedingly] Joy till they skip again, ſo Broughton rendreth it. Strange, that any ſhould be ſo glad of death that laſt enemy, that ſlaughter-man of nature, and harbinger of hell to the ungodly! but this the divel hideth from them, till he hath them where he would have, and whence there is no redemption. What was it elſe that moved Augustus at his death to call for a Pl…udite; or that made Julian the Apoſtate to die ſo confidently; and many now-adayes that have little reaſon for it to be ſo prodigall of their lives, and ſeemingly fond of death? Is it not becauſe they are fearfully blinded by the god of this preſent world, who holdeth his black hand before their eyes,2. Cor. 4.4.2 Cor 4:4 left they ſhould ſee the evill conſequents of death, and be ſaved? which becauſe they do not, what do they elſe but rejoyce exceedingly (or with exultation, as the word here ſignifieth) in their wofull bondage, and goe dancing to hell in their bolts, not ſo much as deſiring deliverance. A man that is to be hanged next day, may dream overnight he ſhall be ſet free; nay, that he ſhall bee a King, and rejoyce therein accordingly: but the end of ſuch joy is heavineſſe.

Verſe 23. Why is light given to a man whoſe way is hid?] i.e. Why is the light of life continued to him who is in a maze or labyrinth of miſeries, whereof he can ſee no cauſe, and whereout he can deſcry no iſſue? no hope at all appeareth of ever either mending or ending. Therefore Vale lumen amicum, as he in Saint Hierome ſaid, ſweet light adieu; Quin morere ut merita es, as ſhee in the Poet, Be thine owne deathſ-man. Seneca counts it a mercy to a man in miſery, that he may by laying hands on himſelf, ſet out his life when he will; and this he calls valour and man-hood. But we have no ſo learned Chriſt, neither may we leave our ſtation till called for by our Captaine, but muſt ſtand to our arms, and as good Souldiers of Jeſus Chriſt, ſuffer hardſhip, 2 Tim. 2.4. His word to us is the ſame as the Kings was to his Sonne the Black-Prince, Speed.either vanquiſh or dye: and as ſhe in the ſtory ſaid to her ſon when ſhee gave him his Target, See that thou either bring this back with thee, or elſe be thou brought back dead upon it out of the battel. foreignIt troubled Job that he could not ſee his way, and that God had hedged him in, viz. with a thorn-hedge of afflictions, Lam. 3.7, 9. Hoſ. 2.6. ſo that he could find no way out. But what if he could not, nor any man alive? yet the Lord knoweth how to deliver the godly out of temptations, 2 Pet. 2.9. He hath his way in the whirlewind, and his judgements are a great deepe, Pſal. 36.6. Sometimes ſecret they are, but ever juſt. Surely it had beene more meete for Job to have ſaid unto God, That which I ſee not, teach thou mee, &c. yea,Job. 34.31.Job 34:31 in the way of thy judgments, O Lord, have I waited for thee; the deſire of my ſoul is to thy name, and to the remembrance of thee, Iſa. 26.8.

Verſe 24. For my ſighing cometh before I eat] It cometh unſent for, as evill weather uſeth to do, and moſt unſeaſonably ſurprizeth me at my repaſt; I mingle my meat with my tears, with every bit of bread I have a morſell of ſorrowes … and I mingle my drink with weeping, Pſal. 102.9. though indeed Jobs was not ſo much a ſhowre of teares, as a ſtorm of ſighs, and a volly of roarings, betokening extremity of griefe, ſuch as was beyond tears, and vented it ſelfe as the noiſe of many waters; for my roarings ſaith he, are poured out like water. I am as hungry as a Lion roaring on his prey, and as violent as the Torrents ranging the fields; and yet I neither have leiſure nor lift to eat my bread: as loth to prolong ſuch a troubleſome life, but that I muſt, or be guilty of ſelf-murther. Mr Fox reports of Mr. John Glover, that not long after his converſion, upon a miſtake of the ſenſe of that text, Heb. 6.5, 6. he was ſtrongly conceited, that he had fallen into the unpardonable ſinne, and muſt neceſſarily therefore be damned: and in that intolerable grief of mind, although he neither had not could have any joy of his meat, yet was he compelled to eate againſt his appetite, to the end, to deferre the time of his damnation ſo long as he might.Acts & Mon. 1552. Now who can tell how neere Jobs caſe might come to this, fith the divell was both Author and Actor in a great part of both theſe Tragicomedies?

Verſe 25. For the thing which I greatly feared is come upon me] Heb. I feared a p. 37fear, and it came upon me. Had Job been wicked, this had been no wander, Prov. 10.24. Job 15.21. Or had his fear been ſinfull, it had been l…ſſe pity. Prov. 29.25. John. 11.48, for why ſhould he, by a painfull …, ſuffer before he needed? and ſend for his croſſes before they came? A good man ſhould … all (and ſo conſequently fearfull) in nothing, …il. 4.6. he ſhould hope the beſt, and beate bravely foreign, ſaith Demoſthenes, whatever God ſendeth. The Epicunts held, that a good man might be cheerfull under whatſoever miſeries: 1.Ex prateritarum voluptatum recordatione. Cic. de finib. lib. 2. In conſideration of honeſty and integrity. 2. In conſideration of thoſe pleaſu…es and to … that formerly he had enjoyed, and now cheared up himſelf with. Of neither of theſe was Job to ſeek: But whereas it might be ſaid unto him, Is it fit for thee, who haſt hitherto been ſo happy, now to take on ſo heavily, becauſe thus and thus afflicted? Truly, ſaith he, I was never ſo happy as you took me for; becauſe (conſidering how moveable and mutable all outward things are) I alwayes feared leſt I ſhould out live my proſperity: that which now alſo is unhappily befallen me. Sylla had been happy, ſi eundem & vinc…ndi & … f…ciſſet, ſaith One: that i…, if he had made an end of conquering and of living together: but that he did not. In him and many others it hath appeared, that mortality is but the ſtage of mutability. This, holy Job had oft forecaſted with himſelf; and though in his paſſion he here alled… it as a reaſon why he took no comfort in his meat &c. yet, in true account, it could be no grief unto him, nor offence of heart (as ſhe once ſaid to David, 1 Sam. 25.31.) ſith it was a fear of wiſdome and caution; a fear of the head, and no… of the heart; a fear of diligence, and not of diffidence.

Verſe 26. I was not in ſafety] i.e. I counted not my ſelf ſimply the ſafer and happier man, becauſe of creature-comforts: but knowing their uncertainty, I held at a diſtance, and hung looſe to them all.

Neither had I rest] I ſet not up my reſt here, as did Nebuchadnezzar, Dam. 4.4. and that rich fool, Luke 12.10 and the purple whore, who ſitteth and ſaith, I ſhàll ſee no ſorrow. Once indeed, Job ſaid, (but not ſo well) I ſhall di… in my …eſt, and multiply my dayes at the ſand: Chap. 29.18. And ſo (by a like …, which was quickly confuted) David ſaid in his proſperity, I ſhall never be moved, Pſal. 10.6, 7. But for the main and the moſt part, Job was otherwiſe minded. A godly man may be maſter of, and buſied about theſe palterments of this preſent world, but not ſatisfied in them as adequate objects: he looks upon them all, in their greateſt luſtre, as Hir… did on the Cities Solomon had given him, which he called Ch…ul, that is, a land of dirt. He minds the things above, moſt of all.

Yet trouble came.] Although I ever kept my ſelf within the bounds of humility and modeſty, and ſo took the ſafeſt and wiſeſt courſe to ſecure that I had, and to gaine a ſetled eſtate; yet all's gone, and I am left a mirrour of miſery: What can any one make of his? This is a riddle to me: here I am gravelled and benighted.