are vanity all goe to one place all are of the dust and all turn to the dust again And whereas the Atheist heard some speake of the ascent of mans spirit after this life he puts it off as but talke and guessing ver 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth That is who can tell that there is such a difference between the spirit of a man and of a beast who ever saw the one ascending or the other descending or from what Anatomie was this learned Thus the Atheist derides the doctrine of the soul and will therefore laugh and be merry with his body while it lasts that 's his portion For who shall bring him to sâ—e what shall be after him ver 22. Is it not strange that any who are called sober Christians should plant their opinions in this soyle of Atheisme and make that a proofe of their faith which Solomon brings only as a proofe of some mens infidelity The Preacher in this Book personated those whom he abhor'd and sometimes speakes the practises of other men not his own opinion There is no more reason to ground this Tenet of the Soules Mortality upon those texts then there is of encouragement to intemperancie in that chap. 11. 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine own heart Or in that of the Apostle 1 Cor. 15. 32. Let us eat and drink for tomorrow we die If any would learne Solomons own sence about this point let him reade it as plaine as words can make it Eccl. 12. 7. Then namely when man dies shall the dust return to the earth as it was and the spirit shall return unto God who gave it So then to the next before us the soule is not a wind but the Hujusmodi sententiâ— regressum animarum in corpora minin è negant sed necessitatem moriendi confirmant celeri atem life And all those Scriptures where life is compared to wind and dying to the passing of it without returning deny the regresse or returning of the soule to a naturall not to an eternall life and imply the short stay of the soule in the body and certaine departure from it not a not being when it parts These two must part and so part as never to returne to that estate againe Thus Iob expounds himselfe in the words following Mine eye shall no more see good Or as the Hebrew I shall not return to see good answerable to the metaphor of a wind it passeth away and returnes no more To see In this place as often elsewhere is to enjoy I shall not Videre bonum pro frui nota locutio est enjoy good Psal 4. 6. Who will shew or who will cause us to see any good It was not the bare sight of good which they desired but the enjoyment of it So Ier. 17. 6. The man whose heart departeth from God is threatned that he shall not see when good cometh that is he shall not enjoy good when it comes For though to see good be a mercy yet to see it and not to tast it is a curse Therefore at the last day they who thought themselves high in Gods favour but were indeed under his wrath are told that they shall Lam. 13. 26. see Abraham Isaac and Iacob in the Kingdome of God and themselves shut out they shall see what they cannot enjoy and that sight shall adde to their sorrow The Prophet cries out Lament 3. 1. I am the man that hath seen affliction that is I am the man that hath felt and had experience of afflictions And Psalm 16. 10. the great promise to Christ is that though he took a corruptible body upon him yet he should not see corruption that is partake of corruption corruption should have no communion with much lesse power over him And we have the same use of the word in this book chap. 20. ver 17. where Zophar tells the hypocrite that God will deprive and strip him of every good thing He shall not see the rivers the floods the brookes of honey and butter It is a rhetoricall expresson comparing the affluence of outward things to floods and rivers and brooks which send forth their streames plentifully as if he had said though there be great store of honey and butter those two are specified for the rest though there be rivers brooks and streames of these commodities yet he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see none of them that is he shall not enjoy or tast a drop of Sicut Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini bonum aliquando pro pulchro commodo utili usurpant Isa subinde Hebraei vocabudum Tob Fagius in Gen. 2. 18 them That unbeleeving Lord is told by Elisha that he should see plenty in Samaria the next day but should not eate thereof 2 King 7. 2. Not to see is not to eat and he that sees but eates not is not releeved but troubled at the sight Mine eye shall not see good What good when a man dies shall he see no more good we see but little good while we live and the greatest good is to be seen when we die or rather while we live what doe we see but evill and when the Saints die what have they to see but good how is it then that Iob saith when I die mine eye shall not see good what miserable creatures were we if there were no good to be seen beyond the line of this life our richest stock of comfort lyes in the good we shall see hereafter which is therefore called the blessed-making vision And Iob knew well enough that his eyes should see good after death for he saith chap. 19. 27. with these eyes shall I see God he knew also his soule had an eye to see good and a better good then ever he saw in the world while his body lay in the grave Then his meaning of Mine eye shall no more see good is no more worldly good none of †these good things which I have seen I shall be above the smart of earthly sorrows and above the sence of earthly joyes Good is either natural or civill or spirituall When God created the world he looked upon all that he bad made and he saw that all was very good Civill good is the order peace and prosperity of the world death stops the sight of all this good As for eternall or spirituall good death cannot close or dimme the eye against those objects Then here is no plea for Atheists against the resurrection nor any against the soules Being or being awake till the resurrection Iob speakes only about the speare and course of nature when man dies naturally and is in the state of the dead he enjoyes nothing he acts nothing according to the estate of the living * In his
or birth of his sonne especially at the promise of His birth who was to be the joy and desire of Nations the Lord Jesus Christ who referring to this act of Abraham tels the Jewes Joh. 8. 56. Your Father Abraham rejoyced to see my day he saw it and was glad To laugh in Scripture is taken two waies Sometimes in a good sense and Sometimes in an ill sense In a good sense and so To laugh is an outward expression of sound inward joy and true comfort To laugh is an act proper to man There cannot be true and solid joy and so not this effect of it laughing where there is not true solid reason Even passion strictly taken is founded in reason In the 29. of this book ver 24. Job describing the great prosperity of his former daies saith If I laughed on them they believed it not Job was a man of that esteem and veneration that though he expressed in his gesture or countenance a kind of familiarity and how well he was pleased yet the people did so much reverence him and his piety and unspotted justice did so over-awe them that they suspected still he might observe somewhat amisse in them Secondly to laugh is used for scorning and deriding In the 39 of this book v 7. Laughter is ascribed unto the wild Asse improperly He sc the wild Asse scornes or laughs at the multitude of the City And Psal 2. 4. when the Princes and the people gather themselves together to take counsell against the Lord and against his Christ He that sitteth in heaven shall laugh and the Lord shall have them in derision That is the Lord in a most holy manner scornes or derides the counsels and practises of wicked men Man is never in so sad a condition as when God laughs at him Again Laughter proper to man is either sinfull and reprooveable or holy and commendable Sinfull laughter is that which arises First from unbeliefe or weaknesse of faith Such was the laughter of Sarah Gen. 18. 12. when the Angel brought his message that Sarah should have a sonne Sarah heard it as she was in the Tent doore and the Text saith Sarah laughed The ground of her laughter was unbeliefe she thought it an impossible thing for her to have a son as a man will laugh at a thing you tell him when he thinks it impossible to be done That her laughter was from unbeliefe is plaine from the Angels reproving question in the next words Wherefore did Sarah laugh saying shall I of a Jurety beare a child which am old Is any thing too hard for the Lord As if he had said surely Sarah thinkes the Lord hath out promis'd his own power to performe Secondly Sinfull laughter ariseth from contempt or slighting of counsell and carnall security in times of danger 2 Chron. 30. 10. when Hezekiah sent messengers to Ephraim and Manasseh to warn them to come up to the house of the Lord to keepe the Passeover it is said That they laughed the messengers to scorn and mocked them they laughed slighting and contemning this admonition thinking themselves safe and well enough though they came not up to that solemne Passeover Thirdly Sinfull laughter arises from pride and selfe-confidence Hab. 1. 10. The Prophet describes the proud Chaldeans invading Judah thus They shall scâ—ffe at the Kings and Princes shall be a scorn unto them and they shall deride every strong-hold They shall come up with such an army with such an arm of flesh as all flesh must fall downe and yeeld unto Lastly There is a sinfull laughter springing from sensuality and excesse of creature contentments Such laughter Christ threatens Luk. 6. 25. Woe to you that are full woe to you that laugh now That is woe to you that laugh because of your creature-fulnesse Laughter which is good and commendable hath such roots as these First it springs up from faith such was the laughter of Abraham Gen. 17. 17. when he heard the promise that he should have a sonne the text saith Abraham fell upon his face and laughed That the laughter of Abraham was from faith is cleare from the Apostle Rom. 4. 19. affirming that He not being weak in faith considered not his own body now dead when he was about an hundred years old neither yet the deadnes of Sarahs wombe he staggered not at the promise of God through unbeliefe c. Abraham laughed out his faith not as Sarah his unbelief Therfore also Christ saith as was toucht before Abraham rejoyced to see my day he saw it and was glad In the promise of his sonne he saw the Promised seâ—d in whom all the Nations of the earth should be blessed This sight of the day of Christ in that prospective of the promise drew it â—eare to the old-mans heart though it were farre off and made him glad Secondly Commendable laughter comes from holy courage and well grounded confidence well temper'd magnanimity and Christian heroicalnesse of spirit lifts us so farre above dangers and fears that we laugh at them And then there is a laughter in dangers grounded upon assurance of deliverance from or support in dangers A man that sees a great Ridehis ventos hoc munere tectus imbres Mart. storme coming laughs at it knowing where to goe to shelter presently where to get a warme house over his head The Pilot knowing he hath a strong Ship and good Tackling laughs at the windes In that sense not to feare is used Prov. 31. 21. where it is said of the wise woman She is not afraid of the snow for her houshold If the snow and cold weather come she doth not feare it she can laugh at the snow Why For all her houshold are cloathed with scarlet or double cloth she hath made such provision against cold weather that she feares neither frost nor snow Now the text when it is said At famine thou shalt laugh is not meant of laughter springing either from unbeliefe or pride or self-confidence or sensuality or senslesnesse as if he should not care what God did in the world let God doe what he would he would laugh As that proud Emperour said not only as one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him when I am dead but while I live let heaven and earth be mingled together I care not scorning and contemning what could come But this laughter comes from strength of faith from holy courage and well grounded confidence from an assurance of shelter safeguard and protection from or support in the greatest dangers even in famine and destruction He fixes on such a promise In vastitate ita eris munitus ac de tua salute securus ut ridere possis etiam sâ— famescas non te enecabit fames verum Deus sue te consolationiâ— papulo ita reficiet ut ridere possis Ipsa te fames redâ—et saturum caÌ„â—abis non secus ac si tibi plenus esset venter Pined as this Psal 37. 19. They shall not
in the bitternesse of my soul What the bitternesse Amarum non solum dulci opponitur sed etiam jucundo Amariorem me fecit senectus i. e asperiorem Plauâ— of the soule is hath been expounded already in the third Chapter therefore I shall not stay upon it It notes only the height or extremity of affliction Bitter is opposed to unpleasant as well as to sweet In the bitternesse of my soule The affliction appeared most upon his body but it afflicted him most in his soule He speaks little of the pain of his body in comparison of the trouble upon his spirit he insists principally upon that I will speake in the anguish of my spirit I will complaine in the bitternesse of my soule not in the pains of my flesh or sufferings of my body and yet that forme of speaking excludes not his sence and sensiblenesse of bodily paines for a man may well say his soul is in bitternesse by reason of the paines of his body Being in this condition we see what his remedy was he falls a crying and a complaining before God telling how it was with him Jobs complaints have been spoken of in former passages of the Book and why he complaines hath been shewed An afflicted soule finds some ease in complaining of affliction To complaine out of impatience distrust and hard thoughts of God is very sinfull in that sence we must be silent as David Psal 39. 9. when the hand of God was heavy upon him I was dumbe I opened not my mouth because thou didst it in reference to the dealing of God with him David had not a word to say Our Lord Christ the great patterne of suffering was as a sheepe before the shearer dumbe and opened not his mouth no impatient speech came from him Though the griefe of Job was very great and so it might somewhat as hath formerly been cleared excuse the greatnesse of his complaint yet in this Job shewed himselfe a Docemur quantae sint hominis virâ—s sibi à Deo derelisti Merc. man subject to like passions as we are Man thinks to get cure by complaining but usually he gets a wound What poore shifts are we poore creatures often put to How often doe we entangle our selves because we are straightned Though Jobs heart kept close to God in the maine though his spirit was preserved untoucht of blaspheming yet we find him touching too often and too loud upon this string of complaining He cannot be excused from some motions of impatience while we hear him setling upon these resolutions to take his fill of or to let loose the reins of his passion to complain I will complaine in the bitterness of my soul Anguish is a very ill guide of the tongue It must needs be troubled matter which passion dictates Observe further That when sorrow continues and hangs long upon us it grows boysterous and resolute We have three wils in the text as if Job had turned all his reason into Will and his will into passion I will not refraine I will speak in the anguish of my spirit I will complaine in the bitternesse of my soule He was grown to a kinde of resolvednesse in his sorrow It is as unsafe for man in this sence to will what Nec tamen is fuit Job qui quod sibi licere non putaret protervè ac procaciter vellet aggredi Meri he doth as to do what he will we ought to will the will of God but we must submit our own We should not mourne over our afflictions nor rejoyce over our comforts but as God wils Yet in this the wil of Job was rather strong then pertinacious He was not a man of that rough make to oppose his wil against the wil and good pleasure of God though that were a paine to him Having thus resolved to complain he complains in this very high Language Verse 12. Am I a sea or a whale that thou settest a watch over me These are his first words words full of deep complaint like the sea which whether he was or no he would be answered Am I a sea Tell me His question is of like importance with that at the 12. verse of the 6. Chapter Is my strength the strength of stones or is my flesh brasse He expostulates with God why hast thou laid such trouble upon me Am I stone or brass that I should be able to bear it And here like a sea swolne with bitter waters in the bitterness of his soul he begins to break the bounds again Am I a sea or a whale that thou settest a watch over me A sea or a whale The sea and the whale are often joyned in Scripture Psal 104. 25 26. O Lord how manifold are thy works c. the earth is full of thy riches so is the great and the wide sea there goe the ships there is that Leviathan whom thou hast made to play therein Againe Psal 74. 13. 14. Thou diddest divide the sea by thy strength thou brakest the heads of the dragons in the waters thou brakest the head of Leviathan in pieces But why doth Job speake this language In briefe the meaning is this The sea you know is a mighty boisterous and unruly creature and the whale is the strongest mightest and most dreadfull creature in the sea the greatest of the creatures whether upon sea or land The sea is the most boisterous of all the inanimate creatures and the whale is the most boisterous of all living creatures So that here Job gives instance in two creatures which are the most head-strong violent and out-ragious in the whole creation The whale and the sea And he sets forth his own weaknesse by the Antithesis of these two creatures surpassing all in strength with which God only is able to graple and encounter And in asking Am I a sea or a whale he may be conceived to speake thus Lord thou seemest to deale with me in a way beyond all thy dealings with the children of men Thou carriest thy selfe towards me as if I were more proud heady hard to be reclaimed then any man in the world thou seemest to take such a course with me as with the unruly sea and with the boisterous whale to keepe me in compasse He speaks as if God laid too heavy an affliction upon him and tooke too strong a course to tame him or as if he might be more gently dealt with and that God needed not prepare such bonds and fetters for him or lay such law upon him as upon the mighty sea and the monstrous whale But for the words in particular Am I a sea There are three things in the sea specially considerable at which Mare barbarum indomitum elementum est Job might have an aime here First the turbulency of the sea the sea is stormy and turbulent so stormy and turbulent that it threatneth to over-whelme all to over-whelme the ships sailing upon it to over-whelme the Visat est