to his enemies to the Islands he will repay recompence Secondly as vanity in the former clause is taken for the Creature Observe The Creature is most vaine to those who trust it The Creature is a vaine thing in his hand who beleeves and trusts in God but it is exceeding vaine in his hand who trusts on it and the more it is trusted the more vaine it is If we make it our staffe it will be our scourge if we leane upon it as our rock it will run into our hands like a broken Reed The best way to keep up our comforts in the Creature is to keep our distance from the Creature And they shall finde most content in the World who live furthest off it and expect least from it God is good and the more we trust him the better he is to us yea he is not good at all to us unlesse we trust him But the best of creatures trusted to become evill yea an Idoll to us Trust not in vanity such are all creatures in their best estate for vanity shall be your recompence Againe The word which we translate recompence signifies a change or the exchange which is made of one thing for another While Job exalts the value and excellency of wisedome above all created excellencies he saith Chap. 28.17 The Gold and the Chrystall cannot equall it and the exchange of it shall not be for jewells of fine Gold So some render it here Let not him that is deceived trust in vanity A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutatio vanitas erit commutatio ejus i. e. in nihilum redigetur for vanity shall be his change Whensoever he changeth he shall change into vanity or when he hath driven a trade in sinfull vanity to the highest the best exchange which the Merchandize thereof yeelds him is miserable vanity Vanity can produce nothing to us but vanity The effect is not better then the cause nor the fruit then the Tree and that which we receive in exchange though it may be of another kinde yet it is of no better value then that we give in exchange Hence Observe That a wicked mans state never changeth for better but from good to bad or from bad to worse Till the man himselfe be changed from bad to good his state can never change from bad to good And suppose his outward state be good then the worst thing that can befall him is this that his state should not change His setlednesse in that which is civilly good doth but more settle him in that which is morally evill They have no changes therefore they feare not God Psal 55.19 What can be worse for man then this nâ—t to feare God who is the chiefest good Who would not feare to be without changes when he heares that being without them keeps out this feare Suppose further That the wicked mans outward estate be evill then it is worse to him when he changes to outward good if he change from sorrow to joy from povery to riches from sicknesse to health from a prison to liberty in all these or in any other of like nature with these he changes to his losse That man can never change for good who continues evill Such a mans outward estate often changes from bad to worse if it change from bad to good that is bad for him and if being good it change not at all that is worst of all It is a part of the misery of man that his state is changeable but that is incident to the best of men We shall not be unchangeable in our state till we come into the presence of God who is unchangeable in his nature We may say also considering the many troubles which we are subject to in this life that it is a part of our happinesse that our state is changeable Those changes which are from evill to good or from good to better are to be numbred among our blessings such are the changes of the Saints all their changes are for the better yea those changes of the Saints which are from joy to sorrow from riches to poverty from health to sicknesse from liberty to a prison from life to death in a word their changes from any kinde of outward temporary good to outward temporary evill are yet for their good He cannot change but for his good who is good and who abides alwayes under this promise that all shall work together for his good An evill and a good man differ in nothing more then in their changes nor should any selfe-consideration provoke an evill man more to desire that he may be changed to good then this that his changes may be for good Who would continue or trust in vanity were he perswaded that vanity shall be his change Secondly Observe That such as our way is such will our end be If we walk and trust in vanity we shall have vanity for our recompence or our change Every mans end is virtually in his way So the Apostle argues ellegantly Gal. 6.7 Be not deceived God is not mocked whatsoever a man sowes that shall he reape he that sowes to the flesh shall of the flesh reap corruption he that sowes to the spirit shall of the spirit reap life everlasting If the Husband-man sow tares he must look to reap tares A seed time of tares and a Harvest of Wheat were never heard of in the same ground As the seed is such is the crop Isa 3.11 Woe to the wicked it shall be ill with him for the reward of his hand shall be given him There is nothing worse for some then to have their reward brought in and all that is owing to them payd The very receiving of their debts and rewards is their undoing for ever All the misery of a wicked man is summed up in this He shall have the reward of his hands Wrath and death and Hell are his rewards and all the wages which the work both of his hands and heart can earne and these he shall have fully payd to him Vaine he hath been and vanity shall be his recompence Some read this Verse not as a dehortation Let not him that is deceived trust or beleeve in vanity but as a negative proposition for that particle in the Hebrew which sometimes carryeth a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malo simpliciter negare quam prohibere Merc. Non credet qui vanitate errat quod vanitas erit permutatio ejus Merc. Non credet fore ut ejus faelicitas permutetur ad meâ—am vanitatem deveniet Vatâ—bl notes also a bare negation so here He that is deceived with vanity will not beleeve the same word signifies both to beleeve and trust that vanity shall be his recompence He will not beleeve a change much lesse such a change This is a cleare sense and it hints us this Observation That a wicked man is full of infidelity or unbeleife that his estate is evill or shall
He retorts what Job said Chap. 12.3 I have understanding as well as you I am not inferiour to you Here Eliphaz tells him we have understanding as well as you Hath God revealed all knowledge to thee surely we know as much as thou What knowest thou which we know not The words are plaine and need no explication Dic age quae sunt tuae partes they sound as if hee had sayd Come shew thy skill and open thy hidden treasures thou hast shewed nothing yet but what is common to us and others thou seemest to speake of mysteries of things that are unknowne and secret to this day but surely thou hast not traded much in these For What knowest thou that we know not thou hast not yet produced any such peice of knowledge if such precious matter be in thee wrap it not up in the napkin of silence any longer bring it forth that we also may know it Hence observe First Man is apt to stand upon termes of comparison with man Qui velit ingenio cedere rarus erit he cannot beare it that another should be thought or thinke himselfe wiser or more knowing then he Some are not troubled because they know little but because they are esteemed lesse knowing then others What knowest thou that we know not Secondly observe Though some men are of higher parts and better naturall abilities then others yet what one man knoweth others may No man can boast himselfe beyond the line and degree of man For as the heart of man answers the heart of man in sinfulnesse so in a possibility of goodnesse One man may be as holy as another as wise and knowing as another onely God is more holy wise and knowing then any man can be hee knoweth many things which no man knoweth nor can know But though it be a straine of pride for one man to say to another What knowest thou that I know not Yet it is a truth that one man may know as much as another and though some men know that which another man in regard of some personall impediments neither doth nor can know yet the humane nature in every person is capable of the same both kind and degree of knowledge Thirdly Eliphaz is about to reprove the pride of Job as he conceives and he doth it as was but now toucht in such a manner as speaks his owne pride What knowest thou that we know not is the language of a high minde I am as good and as wise as thou though it may be so yet it is uncomely to say so Hence observe Some in reproving other mens faults runne into the very same faults themselves the reproofe of a fault may not onely be faulty but the fault which is reproved A man may reprove pride with much pride and lesser vanityes with abundance of vanity All that good men speak for good doth not begin at a principle of goodnesse their owne corruption may rise up against the corruptions of others and sin is often heard chiding vice How many are there who check passion with passion and are very angry in dislike of anger you shall have some men speake against bitternesse of spirit with a bitter spirit and while they are taxing their Brethren with making breaches or with an unwillingnesse to peace discover much unpeaceablenesse yea an unwillingnesse to have those breaches healed Diogenes was observed to trample upon the pride of Plato with greater pride and he who to rebuke pride in Apparrell wore himselfe an unhandsome and torne Coate was rightly told that his pride was seene through the holes of his Coate There may be as much ostentation in wearing sordid as there is in wearing the gayest Cloathes It was a shame for Heathens to declare their owne folly while they declaimed against the folly of their neighbours how scandalous then is this in Christians Vers 10. With us are the gray-headed and very aged men much elder then thy Father This Verse is the proofe of the former some thinke the comparison lyes betweene Jobs Friends and himselfe We are thy Seniors yet thou speakest as if thou wert the oldest man amongst us Here are two termes in the Text which seeme to distinguish old age First Gray-headed Secondly Very aged much elder then thy Father Among the Jewes a man was counted old at threescore which they called The first old age Prima senectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senex media senectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur incipit ab anno 70. durat usque ad 80. annum ad quam qui pervenit postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrepitus dicitur quod est ultimae senectutis vocabulum quae durat usque ad vitae finem vel usque ad annum 100. Nam filius centum annorum habetur pro mortuo Drus Etiam Eliphaz qui canus est Bildad qui decrepitus est inter nos Sophar qui major est patre tuo diebut Targ. At seventy he was expressed by the word which we translate Gray-headed and that was his title till he arrived at Fourescore from that to the end of life the whole state was called Decrepid old Age and they who reached those yeares were expressed by the word which we render Very aged men or as we say men having one foot in the Grave for he that was an hundred yeares old was not numbred among the living but among he dead The Chalde Paraphrast applyes the distinction thus With us is Eliphaz who is gray-headed and Bildad who is decrepid and Zophar who is older then thy Father Hierome gives Eliphaz the precedency in age affirming that he was the eldest Sonne of Esau and that at the time of this dispute he was no lesse then a hundred and fifty yeares old Jobs Father ninety and Job himselfe seventy But I stay not upon these conjectures The scope of Elipqaz in these words may be reduced to this account As if he had sayd We need not depend on thy Authority or antiquity For with us that is on our side or of our party and opinion there are men gray-headed yea very aged much elder not onely then thy selfe but then thy Father Therefore doe not thou charge us with novelty know that we have received our Doctrine from venerable Ancestors if thou hast learned these things of thy Father and drunke in thy opinion from the Aged so have we Nor doe we esteeme the Tenets of our fore-fathers meerely by the number of dayes which they lived but by the wisedome and piety with which they were enriched It is observable in Scripture that Teman from whence Eliphaz came was a famous Schoole of Learning Jer. 49.7 Thus saith the Lord of Hosts is wisedome no more in Teman Hee speakes of it as of a knowne place for knowledge and wisedome What Is wisedome no more in Teman As if we in England should say Is there no more learning at Oxford or Cambridge are the lights
Brethren may be carryed beyond their usuall course in holinesse Thus he tels the Corinthians 2. Epist 9.2 That their zeale had provoked many But to what had it provoked them Not to anger and passion towards any but to charity yea and liberality towards the poore And though the Apostle useth another word in the Greek yet he meanes the same thing when hee assures us Rom. 11.11 that the Jewes stumbled not that they should fall but that they might rise for so it followes But rather through their fall salvation is come to the Gentiles for to provoke them to jealousie The salvation of the Gentiles bred emulation in the Jewes What Shall they goe away with all the salvation Shall the Gentiles possesse Heaven alone whom wee thought the meanest people upon the Earth Come let us also put in at least for a part and get a share in Gospel-mercies and priviledges with them Thus they were provoked to emulation and this emulation was and shall be through the power of God who is wonderfull in counsell and excellent in working a help to faith in Christ and so to their rising from their fall And the Apostle was so intent upon the promoting of this designe of God that he professeth Vers 13 14. that he magnified his Office among the Gentiles not onely to save them but saith he If by any meanes I may provoke to emulation them which are my flesh and might save some of them He hoped the Jewes would at last beleeve for anger or for very shame and goe to Heaven in a holy chafe Now I say as there is a provocation which heates and hightens the minde of man to an eager pursuite of the best things so there is a provocation which abates and blunts his edge which chills and flats his spirits to any thing that is good which was the ground of the Apostles dehortation Provoke not your Children lest they be discouraged And as the effect of such provocations is to some a discouragement in doing their duty so the effect of it in others is a thrusting them onn to doe that which is most contrary not onely to their duty but to their disposition Rayling speeches uncomely and uncivill language have provoked many both to speak and to doe that which they never dreamt of or which was most remote from their naturall temper and inclination For though such distempers lye in the bottome of nature yet unlesse they had been stirred and spurred up those distempers would not have appeared and broken out Moses was the meekest man upon the earth yet when they provoked his spirit he spake unadvisedly with his lips Psal 106.33 There are three ill effects of provocations First Provoking speeches raise up hard thoughts of the speaker It is a high worke of grace to thinke well of them who speak ill of us or to us Secondly Provoking speeches blow up hard words of the speaker many excuse it when they give ill language You provoked me And though they be not to be excused who doe so when they are provoked yet their sin is the greater who provoke them Thirdly Provoking speeches are sometimes the cause of revengefull practices and very often of licentious practices Sober admonitions and grave reproofes reclaime those who goe astray but violent rebukes make them desperate Some care not what they doe when they heare others say they care not what Many Children have run ill courses by over much indulgence and neglect of discipline and so have not a few by the over mvch severity and sharpnesse of those that are over them Patience is hard put to it to keep eyther minde or tongue or hand in compasse when wee are provoked Great provocations are great temptations When God is provoked he is tempted Heb. 3.8 Harden not your hearts as in the provocation in the day of temptation in the Wildernesse when your Fathers tempted me c. Wee may expound it two wayes First That while they tempted God by questioning his power for them and presence with them they provoked him he was greatly displeased with them for it Secondly That while they provoked God they tempted him they tempted him to destroy them or to act that power against them which they did not beleeve after so many experiences able enough to deliver or protect them If then God himselfe be so tempted that as he is pleased often to expresse himselfe after the manner of men hee can scarce hold his hands or forbeare to doe that which he had no mind to doe when he is provoked how much more is weake man tempted to doe that which his corruptions are alwayes forward enough and too too much to doe when hee is provoked Againe When he saith Doth not mine eye continue in their provocation Learne thirdly Hard words stick upon the spirit They hang about the minde and are not easily gotten off Good words dwell much upon the spirit and so doe ill words when a man hath onee got a word of promise from God about any mercy set home upon his heart the eye continues in that consolation O it is a sweet word the soule lyes sucking at it night and day And when a man hath once got a word of command from God about any duty set home upon his spirit his eye continues in the direction of it O how I love thy Law saith David Psal 119.97 It is my meditation all the day he could not beate his thoughts off from it when love had fastned on it As these good words cleave to a gracious soule and dwell with it so it is hard even for a gracious soule to dislodge hard words O how doth the eye continue in those provocations And doth not experience teach us that vaine thoughts throwne into the minde by Satan will not easily be driven out How often doth the eye continue in his provocations The spirit of a man hath a strong retentive faculty it will hold the object close and as it were live and lodge in it How many make their abode in provocations and reside upon bitter words received from their Brethren How many lye downe with them at night and rise with them in the morning yea and walke with their eye upon them all the day long And here it may be questioned Was not this a sin in Job That rule of love then was in being which is now expressed Ephes 4.26 Be yee angry and sin not let not the Sun goe downe upon your wrath Then how could Job suffer his eye to continue in these provocations I answer There was an infirmity in this 't is our duty as to forgive so to forget or lay aside the thought of injuries and wrongs received And it is the Character of wicked men They sleep not unlesse they have done mischiefe Pro. 4.16 Their eye continues in their owne corruption or in the temptation of Satan till they have brough it forth For as when good men have strong impressions unto good upon their spirits they cannot sleep
quickly turne to corruption As soone as a body is dead it is a carkasse and after it hath been a while a carkasse 't is nothing but corruption Hence some render it not I have sayd to corruption but to the pit or grave so Master Broughton To the pit I cry O Father to the worme O Mother O Sister The Grave is so proper a place for corruption that 't is proper enough to expresse corruption by the Grave And besides those wormes which are generated out of the putrefaction of mans body there are vvormes ready generated in the Grave to entertaine us wormes are the proper inhabitants of the Grave there they keep house as Father and Mother and Sister to vvelcome and embrace such as descend into it Master Fox reports of Doctor Taylor a famous Martyr of Christ in Queene Maries time who vvas burned at Hadley in Suffolke that when he knew he should suffer death by fire he sayd I have been deceived my selfe and I shall deceive many at Hadley when some hearing this began to hope he would recant and shrink from that profession of the Gospel which hee had made At last he explained himselfe I am a man of a very full fat body which I had hoped should have been buryed in Hadley Church-yard but I see I am deceived and there are a great number of wormes there which might have had good cheere upon my carkasse but I shall deceive them all my body being to be burned The Earth breeds wormes in its owne bowels and our body which at the best and alive are but refined earth being once dead yeeld another race of wormes Job may be supposed speaking unto both or eyther I have sayd to the worme Thou art my Mother and my Sister We may hence Observe That some Beleevers are so farr from fearing that they are familiar with death Other Texts in the former passages of this Book have occasioned like Observations yet as often as this occasion is renewed it will not be unprofitable to renew this Observation To vvrite the same things vvhere wee read the same things yet the Reader will not finde them the same is not unprofitable I say some Beleevers are familiar vvith death I am farre from saying that he vvho is not is no Beleever There are not in all the same degrees of holinesse though holinesse be the same in all but a Beleever may arrive at such a composure of spirit at such a stature of holinesse as not to feare death There are some Beleevers and it is their sin who are but little acquainted vvith death they seldome goe out to the Grave or look into the pit they are going to he that hath often conversed with death in the meditation vvhich is a Beleevers vvay of the death of Christ cannot be affrayd to dye if he know what that death of Christ meanes vvhich he hath meditated upon He that knowes it throughly may as the Prophet speakes in another case Isa 11.8 play upon the hole of this Aspe and put his hand upon the den of this Cockatrice yea such a Beleever may not onely play and put his hand upon the Grave which is the hole of this Aspe and the den of this Cockatrice but he can play with the Aspe it selfe and take up the Cockatrice in his hand with this Aspe or Cockatrice he can sport himselfe as with a Brother or a Sister O how different are the thoughts of carnall men and their vvords of death How dreadfully doe they speake and think of the Grave An Unbeleever saith of the Grave It is a prison not a house he findes no bed in darknesse 't is to him a Dungeon he saith to corruption Thou art my foe and to the wormes yee are to me as Feinds and Furies Hee cannot beare the thought of them much lesse their sight and presence Saints speak courtingly of death there is a kinde of holy courtship in the language of Job Agag 1 Sam. 15.32 came out to Samuel delicately for sayd he Surely the bitternesse of death is past but he was deceived for Samuel hewed him in peices and when he sayd the bitternesse of death is past hee meant death was past Hee did not beleeve but that death would be bitter when ever it should come but he thought death was past for that time how ever and so he came out delicately hee stood as a Courtier yea as a King before Samuel because he had escaped as he supposed that King of terrours Thus the Saints come out delicately indeed and court it in the very face of the King of terrours for they know the bitternesse of death is past though they were assured they must dye presently They doe not say Death is past they know death will come and they must dye but the bitternesse is past the Gall and Worme wood is taken out and upon this account they can say to corruption Thou art my Father and to the Worme Thou art my Mother and Sister Thirdly Note Corruption and wormes are the portion and companions of the dead Onely Jesus Christ was exempt from this portion who though he submitted himselfe to death for sinners yet having no sin himselfe he was not at all subject to death nor was it possible that hee should be holden of it hee was the holy one he had no corruption in his spirit and therefore his flesh saw no corruption Acts 2.31 But as for all flesh they having corrupted all their wayes their flesh shall see corruption in the end Take two Corolaries from this First Let no man glory in bodily beauty in honours or alliances Corruption will shortly seaze upon the most beautifull body wormes will crawle upon the smoothest cheeks upon the fayrest face and into that mouth which now boasteth great things and speakes so proudly this earth must turne to earth and then the greatest kindreds and noblest Pedigrees will be lost or swallowed up in this Corruption is my Father and the worme my Mother and my Sister Man is corruptible while he lives and when hee dyes he is corruption Every man living is but a worme Jesus Christ who abased himselfe to the lowest condition of man saith I am a worme and no man Psal 22 6 When man dyes as he goes to the wormes so he makes wormes who would be proud of his flesh did he know that 't is but corruption and wormes once removed and that it must suddenly move back againe to corruption and wormes Secondly Seeing death hath nothing of its owne but darknesse corruption and wormes which are all unpleasing and a regret to flesh and blood therefore live much in Christ who onely gives a remedy against all these evills If we live in the Grave of Christ that will make the darknesse of our Grave light and the corruption of it sweet unto us He that upon good interest can say to Christ Thou art my Father thou art my Brother thou art my All can say rejoycingly to corruption Thou art my Father
and to the worme thou art my Mother and Sister Relation to Christ is so comfortable that it overcomes the discomfort of our most unpleasant relations That which raised the spirit of holy Job to these free complyances with death was the light which hee had even in those darker times about the Redeemer of which as the nineteenth Chapter gives us a cleare and an illustrious proofe so the next Verse gives us more then an intimation Vers 15. And where is now my hope And as for my hope who shall see it He that cheerfully questions Where is my hope puts it almost out of question where his hope is Where is now my hope Had Job lost his hope or was it to seeke Davids enemies interrogate him and that interrogatory was as a Sword in his bones or as a Dagger at his heart Where is now thy God Psal 42.10 their meaning was Thy God is no where he is not to be found thou hast none to helpe none to deliver thee Job puts the question himselfe and hee puts it to himselfe Where is now my hope His meaning is not that it was no where but that it was not there where some would have it Hope may be considered two wayes eyther as taken for a grace acting in us or as taken for some good upon which that grace acts Jobs question concernes not hope as it is a grace acting in us he that hath that hope knowes where it is and where it is once it abides forever Hope is no remover it is an abiding grace 1 Cor. 13.13 Now abideth faith hope and charity these three These are abiding graces these must and shall keep house not onely in the Church militant in generall but in the soule of every true member of the Church and if in reference to this hope Job had questioned Where is now my hope He might have answered It is in thy heart the grace of hope dwels there This grace of hope is no fading quality but a setled power Hope doth not alwayes act but it always is where it ever was It is not alwayes a lively hope but it is alwayes a living hope As Eliphaz checks Job Chap. 4.4 Is this thy hope So many a Beleever deserves to be checkt and chiden because his hope is not more strong and stirring because his hope is so unlike hope especially so unlike that hope which hee ought to have after so much experience What Is this thy hope is this all you have talked of hope all this while is this all you have to shew for it this is a poor peece of hope a hope unworthy of thee Some good men may justly fall under this check and whereas hope maketh not ashamed they may for a time be ashamed of their hope yet it is with them as with those Trees of which the Prophet speakes Isa 6.13 whose substance is in them when they have cast their leaves So the holy seed shall be and is the substance of it and though for a time it appeare not and so may beare this question Where is it yet it will appeare againe and by bearing fruit answer for it selfe Here I am Secondly Take hope for that good upon which our hope is set or for the object of hope There is a twofold object of hope First Eternall and heavenly Secondly Temporall and earthly Spirituall things are the hope layd hold upon Heb. 6.18 That by two immutable things in which it is impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us This Scripture teacheth us that as there is a hope by which we lay hold that 's the grace of hope so there is a hope upon which we lay hold that 's the good for which we hope God himselfe and all the good things of eternall life which God hath promised are this hope This hope also Job had and he knew where it was as he knew he had the grace of hope in his heart so that hee had the choycest good of hope in Heaven nor would he have parted with this hope for all the possessions in the World But as hope whether in the object or in the actings of it respects temporall or earthly things Job saith And now where is my hope that is If I waite and hope about these things my labour is lost my hopes are vaine and vanishing yea already vanished as the next clause which is of the same sense with this and therefore needs no explication further sheweth And for my hope who shall see it That is Who shall see that which you would have me hope for You would perswade me that I shall be a great man if I should take up such a hope who shall ever see it made good who shall see it fulfilled No man shall And because the word which wee translate Hope in both parts of this Verse signifies also a Congregation Ecquis me talem intuebitur qualem me futurum dicitis Bez. or the meeting of many things or persons together That first and great congregation of waters or rather the congregating of those waters is expressed by it Gen. 1.9 and in a like sense 't is used concerning persons Jer. 3.17 Hence the whole Verse is thus rendred And where now is my congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat congregare congregationem Et ubi nunc congregatio mea congregationem meam quis intuebitur Bold And as for my congregation who shall see it As if he had sayd If yee aske after my congregation or family 't is in the Grave there 's all that I looke for there 's my Father and Mother there 's my Sisters and will any man goe downe with me into those chambers of darknesse to visit my congregation to see my family this is all the family which I have in my eye and whose eye else is greedy to see this I might from this Verse turne back to that Observation lately given That a true Beleever is sometimes able to make tryumphant reports about the wrack of his worldly hope he can say Where is it and who shall see it With dry eyes when the will of God removes it out of his sight David treating of the vanity of worldly things Psal 39.7 concludes in the mids of all his outward enjoyments And now Lord what waite I for where is my hope or What doe I hope for 't is all one my hope is in thee not in the World not after worldly things hee easily gave up his hope there The more hope we have in God the lesse we have in and about the creature Job had much hope in God but he had none not onely in but none for the creature All those hopes were in his light as himselfe was dead or dyin◠and therefore fit onely to be buryed out of his sight as he speaks in the next Verse Vers 16. They shall goe downe to the barrs of the pit when