An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.

Vers. 11. Or darkness, that thou canst not see, and abundance of waters cover thee.

Some render this verse by way of interrogation; Shalt thou not see darkness? and shall not the abundance of waters cover thee? shalt thou onely not see darkness, and passe unpunished for such monstrous wickednesses? As if he had sayd; thou seemest to wonder, that darkness is upon thee, thou makest strange of it, that flouds or abundance of waters cover thee. But hast thou not deserved and called forth these Judgements, by ma∣ny sinfull provocations?

Others render this Text, not as a Question, but as a direct Assertion; Thou thoughtest, that thou shouldest, or thou hadst a con∣ceit, that thou shouldest never see darkness, nor any trouble coming upon thee, thy heart was lift up in hope of Impunty; thou didst perswade thy selfe, that God had as high an opinion of thee, as thou hadst of thy selfe, or thou hast flattered thy selfe in thy sinfull way, and thou thoughtest that God would have flattered thee also.

But I shall rather (as we) connect it with the former verse, carrying on the same intention;

Or darkness, that thou canst not see.

Darkness may be taken, eyther properly, or improperly; darkness properly taken is that of the ayre by the withdraw∣ing of the Sunne; This is not here intended. Darkness impro∣perly taken is that of our state; and it is twofold. First, Inter∣nall, which is indeed ignorance, or the darknes of the minde; As if he had sayd, Darkness veyles the eye of thy understand∣ing, that thou canst not see, eyther the hand of God upon thee for thy sinnes, or those thy sinnes which have caused God to lay his heavy hand upon thee. Thy understanding is darkned, that thou canst not see; This intellectuall or internall dark∣nesse is twofold.

First, Naturall or inbred, every man hath naturally so much darkness in him, that as he cannot see the truths that are in the word of God, so he cannot see the intendment of the works of God.

Secondly, Judiciary, or inflicted (Isa. 6.9.) Goe and tell this people, heare ye indeed, but understand not: and see ye indeed, but perceive not. Make the heart of this people fat, and make their eares heavy, and shut their eyes. What were these eyes and eares that were to be made heavy and shut? Surely, they are to be understood, not of Organicall, but of intellectuall eares and eyes. But who was to shut these eyes? A holy Prophet. And how was hee to shut them? By prophecying or speaking to them in the Name of the Lord. The proper worke of the Word is to open the eyes, and enlighten the minde. But when a peo∣ple have long shut their owne eyes against, or onely dallyed with (that transcendent mercy) the light, then God (which is the severest judgement) shuts their eyes, and darkens them with light. Of this Judiciary darkness, some interpre•• the present Text, as if Eliphaz had sayd; there is a worse plague upon thee, then all those spoken of, even blindness and con∣fusion of minde, so that thou canst neyther see what brought thee into them, nor how to finde thy way out, but art as a man under water, or in the darke, amuzed in these thy afflictions, not knowing what to doe, or which way to turne thy selfe.

Secondly, Darkness taken improperly is Externall, so a state of sorrow and affliction, is a state of darkness. As before snares, so here darkness, notes any troublesome condition, or the trouble of any mans condition. And when to darkness, this is added, Darkness, that thou canst not see, it may import the greatest degree of darkness, even darkness in perfection, or as the Scripture speaks, thick darkness, yea, outer darkness. There is a darknes in which wee may see, a darknes which hath some kinde of light in it, but when darknes is so thicke that we can∣not see, that is, that we cannot see any thing in it, (as we com∣monly say of extreame darkness, 'tis so darke, that a man can∣not see his hand) then 'tis perfect darkness. Light is not (properly) seene, but 'tis the medium or meanes by which wee see; much lesse is darknes seene, it being properly that which intercepts and hinders sight; yet 'tis rare to meete with dark∣nes which hath not some mixture or tinctures of light, or with such darknes as in which nothing at all can be seene: yet such was this metaphoricall darknes, with which he sup∣posed Job was muffled up. I have more then once in other

passages of this Booke, met with and explained this terme, shewing how and why afflictions and troubles are expressed by it, and therefore I shall not now stay upon it. Onely here take notice, That the old Heathens had such conceptions of darkness; And therefore being in a prosperous state they had recourse to the Sunne, to Jupiter, Minerva, Mercury, their Idol-Deities, as the dispensers of light and comfort; but be∣ing under sufferings and sorrows, they made their applicati∣ons to the Earth, to Neptune, and others, whom they vainely be∣leeved, were Rulers of the Night and Lords of darkness, as if these could command and chase away all evills from them. Scripture Language is full of such Descriptions about men in sorrow. Darkness, that thou canst not see;

And abundance of waters cover thee.

The word rendred abundance, signifies a company or troope of waters, which meete and march together, even as horses prepared for battell, and ready to give the charge. So the word is translated (2 Kings 9.17.) A Watchman from the Tower sayd, I see a company. And that was Jehu with his troopes, who came marching furiously with the revenge of God in his hand upon the house of Ahab. And so Ezek. 26.10. By reason of the abundance of their horses, their dust shall cover thee; thy walls shall shake at the noyse of the Horsemen, and of the Wheeles, and of the Chariots. Reade the same use of the word (Isa. 60.6.) The multitude (some read the inundation) of Camels shall cover thee; They shall come in such abundance, that they shall come like a floud, and shall be as the gathering of many waters. Troopes of Horses and Camels rush together as many waters; And wa∣ters rush and throng together, even as many horses. Thus, here abundance, or an Army of waters come in upon thee and cover thee. Waters in Scripture frequently signifie afflic∣tions, (Isa. 43.2.) When thou passest thorow the waters (that is, thorow great afflictions) I will be with thee. (Psal. 18.16.) Hee drew me out of many waters; That is, out of many afflictions. (Psal. 66.12.) Wee went through fire and water, but thou brough∣test us forth into a wealthy place. Fire and water, note all sorts of afflictions, hot and cold, moyst and dry. And some con∣ceive that water in a metaphoricall sence is so often used in Scripture to signifie affliction; because water in a proper sence

did once afflict the whole world. As the generall Judgement upon the world at the last day shall be by fire, so the first gene∣rall Judgement upon the world, was by water; it was a floud of waters, by which the Lord destroyed the old world. Like∣wise Pharaoh and his Host of Aegyptians (which was the second most Eminent Judgement, that ever was in the world) were overwhelmed by the waters of the red Sea. Thus Moses sang (Exo. 15.4, 5.) Pharaohs Chariot & his host hath he cast into the Sea, his chosen Captaines also are drowned in the red Sea; The depths have covered them, they sanke into the bottome as a stone. And againe, (v. 10.) The Sea covered them, they sanke as Lead in the mighty waters. Water being the Element and the Instrument, which God hath so often used in his angry dispensations towards sinfull men, it may emphatically expresse any dispensation of his anger. Yet if we consider the very nature of the thing it selfe, it carrieth significancy enough to be the Embleme of sad∣dest and soarest affliction.

First, There is in water a swallowing power; as water is easily swallowed, so it swallowes all up. Man cannot subsist in it when it is most peaceable, and he can hardly escape out of it when 'tis enraged. Sorrow and affliction are swallowers also; unlesse mercy appeare and moderate them, they drowne and overthrow all. The Apostle useth that expression when he adviseth the Corinthians (2 Ep: 2.7.) To forgive and comfort the incestuous person, whom, according to his advice, they had for∣merly Excommunicated or cast out from fellowship in the Church; Lest (saith he) such a one should be swallowed up with over-much sorrow. Sorrow of any sort, even sorrow for sinne may possibly have an excesse, or an over-muchnes in it; and when ever it hath so (beyond the end for which it serves, for sorrow is not of any worth in it selfe, but as it serves to a spi∣rituall end, When (I say) sorrow hath such an excesse, then) not onely the comforts, but the gifts and usefullnes of the per∣son sorrowing, are in danger to be swallowed up by it.

Secondly, Water doth not onely swallow up, but enter in; while it covereth the body, it fills the bowells. Thus afflicti∣on like water, fills within as well as covers without. David complaines that his affl••ctions did so (Psal. 69.1.) Save me O God, for the waters are come in unto my soule. Not onely have

these waters sweld over mee, but they are soakt into mee. In∣ward or soule-afflictions, as well as outward, and bodyly af∣flictions, are set forth by waters. (Psal. 109.18.) As he cloa∣thed himselfe with cursing, like as with his garment, so let it come into his bowells (or within him) like water, and like oyle into his bones. Liquids penetrate, so doe afflictions.

Thirdly, As the water is not mans proper Element, hee lives and breathe in the ayre, not in the water; So affliction is not our proper Element, though it be due to our sinne, yet it is not proper to our nature. Man was not made to live in affliction, as the fish was made to live in the water; and there∣fore as it is said; The Lord doth not willingly afflict nor grieve the Children of men, (Lam. 3.33.) 'Tis (as it were) besides the na∣ture of God, when he afflicts the children of men. So it is sayd (Heb. 12.11.) No chastning for the present seemeth to be joyous, but grievous. Man is out of his Element when he is under chast∣nings. Hee was made at first to live in the light of Gods coun∣tenance, in the smiles and embraces of divine love. As man is out of his way when he sins, so he is off from his end when he suffers; He was not designed for the overwhelming choaking waters of sorrow and judgement, but for the sweete refreshing ayre of joy and mercy. It often proves a mercy in the event to be covered with these waters; To be covered with them, that we may be washed by them is a mercy, but onely to be cove∣red with them, especially (as Eliphaz here saith Job was) to be deeply covered with them, is a deepe and soare affliction. Abundance of waters cover thee.

Hence note;

That as God hath treasures of mercy, and abounds in goodness, so hee hath treasures of affliction, and abundance of wrath.

As God hath abundance of waters sealed up in the Clouds, as in a treasury, and hee can unlocke his treasury and let them out whensoever he pleaseth, eyther to refresh or overflow the Earth; so hee hath abundance of afflictions, and hee can let them forth, as out of a treasury, when he pleaseth. And as wee read (Ezek. 47.) that the waters of the Sanctuary, those ho∣ly waters were of several degrees; first, to the Ankles, second∣ly, to the knees, then to the Loines, and then a river that could

not be passed over, abundance of waters. Thus also the bitter waters, the waters of affliction are of severall degrees: some waters of afflictions are but Ancle-deepe, they onely make us a little wet-shod, there are other waters up to the knees; and others to the Loynes, and others wee may rightly call abun∣dance of waters, a Sea of waters; I am come into deepe waters (saith David, Psal. 69.2.) or into depth of waters, where the floods overflow mee; And having sayd (Psal. 42.6.) O my God, my soule is cast downe within mee; He adds in the next words (v. 7.) Deepe calleth unto deepe at the noyse of thy water-spouts: All thy waves and thy billowes are gone over me. Where, by deepe to deepe, by waterspouts, by waves and billowes, he elegantly sets forth his distresse, in allusion to a Ship at Sea in a vehe∣ment storme and stresse of weather; when the same wave upon whose back the vessel rides out of one deep, plungeth it downe into another; Thus the afflicted are tossed and overwhelmed in a Sea of trouble, till they are at their wits end, if not at their faiths end.

Take two or three Deductions from all these words layd together. Wee see, by how many metaphors, the sorrows of this life are set forth, even by snares, and feares, and darknes, and waters.

Hence note;

First, That as God hath abundance of afflictions in his power, so hee hath variety of wayes and meanes to afflict the sonnes of men; eyther for the punishment of their sinne, or for the tryall of their graces.

If one will not doe it another shall; if the snare will not, feare shall, if feare will not, darknes shall; and if darknes will not, the waters shall, and if waters of one hight will not doe it, hee will have waters deepe enough to doe it; abundance of waters shall doe it; hee hath variety of wayes to deale both with sinners and with Saints

Secondly, Consider the inference which Eliphaz makes, Therefore snares &c. are upon thee; That Is, because thou hast done wickedly in not releeving and in oppressing the poore, therefore snares have entangled thee. This (though false in Jobs particular case, yet) is a truth in General. And it teach∣eth

us, That, There is an unavoydable sequell between sinne and sorrow. Looke upon sinne in its owne nature, and so the se∣quell is unavoydable, sinne is bigge with sorrow; as affliction burdens the sinner, so sinne is burdend with affliction. Sinne hath all sorts of affliction in its bowells; and wee may say of all the evills that afflict us, they are our sinnes. Sinne is formal∣ly the transgression of the Law, and sinne is virtually the pu∣nishment of transgressors. Many (I grant) are afflicted for tryall of their graces (as hath been shewed before) but grace had never been thus tryed if man had not sinned. Sinne is the remote cause of all afflictions, and it is the next or immediate procuring cause of most afflictions. Would any man avoyde the snare, let him feare to sinne; would he avoyd feare, let him feare to doe evill; would he keepe out of darkness, and not be covered with abundance of waters, let him take heed hee drinke not iniquity like water, let him have no fellowship with the unfruitfull workes of darkness. God tells the sinner plainely what portion he is to expect; Say woe to the wicked, it shall be ill with him; for the reward of his hands shall be given him, (Isa. 3.11.) Wee may as well hope to avoyd burning when we run into the fire, or dirtying when we run into the mire, as to escape smarting when we run into sinne.

Yet more distinctly, wee may consider all those evills com∣prehended under those words in the Text, Snares, darknes, &c. eyther in reference to wicked men, or to the Saints. Snares and darknes upon the wicked, are the issues of divine wrath. While these sad dispensations are sent out and meete with Saints, they are the issues of divine love. For though a godly man may provoke God to anger, and finde by many evidences that God (as to his actings) is angry with him, yet as to his person he alwayes loves him. And therefore (as a wicked mans Table is made his snare, so) he is assured that his snare shall be made to him a Table, that his darkness shall worke light, his evills good to him. He is also assured that the Lord will d••li∣ver him out of these snares, and cut the coards of the wicked. (Psal. 129.4.) That hee will deliver him from feare, from darknes, and bring him up out of the abundance of waters which cover him, as David speaks (Psal. 32.6.) For this (that is, because thou art so gracious) shall every one that is godly pray

unto thee in a time when thou mayst be found (The Hebrew is, in a finding time, which according to our translation, notes the sea∣son when God may be found, as the Prophet speaks (Isa. 55.6.) Yet it may be well expounded for the time when trouble finds, that is, takes hold of the godly man. And so the word is used (Psal. 116.3.) The paines of hell gat hold of me (we put in the Margin) found me. In which sence the word is used al∣so, Psal. 21.8. Thine hand shall finde out, (that is, take hold of, and apprehend) all thine enemies, thy right hand shall finde out those that hate thee. Now in this finding time, eyther when God may be found, or when trouble finds a godly man, he (setting himselfe to pray) hath this promise, surely in the floods of great waters, they (that is, the floods of great waters, by which are meant, great dangers) shall not come nigh him, (that is, the God∣ly man) to hurt or drowne him. Sometimes prayer keeps the flood off, and alwayes prayer delivers the Godly man out of the flood. Wicked men have no minde to come nigh God with their hearts (and so some enterpret the latter part of this verse in the Psalme) nor will God admitt them nigh unto himselfe, in the floods of great waters. And the floods of great waters shall not (which is the scope of our reading) come nigh the Godly man for his hurt, when he drawes nigh to God in prayer with his heart.

Thus wee have seene the sinnes of Job drawne out into a Charge, and the Judgement of Eliphaz upon it, what the event, the sequell, or Issue of those sinnes, was snares and feares, and waters and darkness.

There is yet one thing further, that I shall here take notice of from the constant course of Jobs friends in dealing with him. Wee see that still they charge him with sinne, and still insist upon it, that all his afflictions & miseries were the fruits of his sinne. Job (as hath appeared in opening severall passa∣ges of this Booke) hath as often disproved their inference, and denied that his sufferings were caused by his sinne, at least not by any such way of sinning, as they charged him with. Labouring also much to enforme them that God hath many other reasons why he afflicts his people, and that God might take libertie to afflict him, though he were no such kinde of creature as they rendred him; yet notwithstanding all hee

could say, eyther to purge himselfe or better conforme them, they persevered in the same opinion, both concerning his per∣son, and the cause of his afflictions.

Whence Note;

It is hard to convince those who are under a mistake, whether about persons, or doctrines.

Error is as binding upon the conscience, and as strongly embraced by the affections, as truth is; For it binds and is embraced, not in the name of an error, but in the name of truth. And men are therefore wedded to, and in love with their owne conceptions, because (how monstrous and hard-favoured soever in themselves, yet) nothing is more beauti∣full in their eye then they. No man (fayth the Apostle) ever hated his owne flesh, but loved and cherished it. The flesh of our minds (such are all false principles and positions) is more loved and cherished by us, then the flesh of our bodies. Be∣sides, when men have once taken up an opinion, they thinke it a dishonour to lay it downe againe. 'Tis rare to finde a man that will yeeld up his Judgement, though it be a misguided one, or acknowledge that he is in an error, though he begins to take some knowledge, or at least some suspition of it. A light intimation or onely the Appearance of a probability will amount to a proofe against eyther persons or doctrines which we like not; but the clearest demonstrations will hard∣ly raise a Jealousie against what we like. Let Job say what he will in his owne case, he cannot be beleeved by his friends, and his friends will say againe what once they had sayd, though it had been more then once before fully answered. The present age hath given us sad experiences of this thing. For, as many have been unstable and tossed to and fro with every winde of (false) doctrine, so others have been stub∣borne and unmoved from their errors, though the strongest winds of truth have breathed, yea blowne hard upon them. And those prejudices which have (with so much severity) been taken up by brethren against brethren; how doe they re∣maine, in many minds, as mountaines, unmoved to this very day?

I know not which is worse, unsetlednes in the truth, and an easiness to let it goe, or tenaciousnesse in an error, and a hardnes to let it goe. Nor doe I well know which is worse, a readiness to take up hard thoughts of our brethren, or an un-readines to lay them downe. Were the lawes of love to man, and zeale for God observed, these extreames would al∣wayes be avoyded. Pure zeale for God would fixe us in the truth, and make us more easie to be brought off from our most applauded errors. True love to man, would cause us to examine every ground of suspicion against a brother twice, before we doe indeed suspect him once; And it would cause us to rejoyce in any appearance of his innocence, whereby we might discharge our owne Spirits of all suspicions concer∣ning him. Our love (as the Apostle prayes, Phil. 1.9.) ought to abound in knowledge and in all Judgement. That is, wee ought to love Judiciously as well as affectionately or sincerely. So that, true love will not over-looke the faults of another, nor will it approve against light. Yet true love is ready to enter∣taine any light offered, that grounds of suspition may be re∣moved, and we restored to a right understanding of our bre∣thren.

Notes

• Aut autu solus tenebras non vi∣deres & tanta scelera impunè ferres?
• Stupidus espla∣nè nisi tua scele∣ra harum tua∣rum calamitatū aquae more in∣undantium & obruentium cau∣sam esse vides. Merc:
• Gentiles idem sentire gustie∣bant dum, non eosdem in pro∣speris, quos in adversis adibant deos. In prospe∣ris quidem solē, Jovem opulen∣tū Minervam, Mercurium, A∣pollinem, hos omnes quasi lu∣cis & secunda∣rum rerum lar∣gitores: at in ad∣versis tellurem, Neptunum & alios malorum depulsores, nocte multum poten∣tes, quasi tene∣brarum ipsi do∣mini essent. Bold.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quam∣vis multitudinē aut inundationē significat cum celeretate qua∣dam & strepi∣tu.