Secondly, Darkness taken improperly is External, 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 darkness in which we may see, a darkness which hath some kind of light in it, but when darkness is so thick that we cannot see, that is, that we cannot see any thing in it, (as we commonly say of extreme darkness, 'tis so dark, that a man cannot see his hand) then 'tis perfect darkness. Light is not (properly) seen, but 'tis the medium or means by which we see; much less is darkness seen, it being properly that which intercepts and hinders sight; yet 'tis rare to meet with darkness which hath not some mixture or tinctures of light, or with such darkness as in which nothing at all can be seen: yet such was this metaphorical darkness, with which he supposed Job was muffled up. I have more then once in other ⟨p. 95⟩passages of this Book, met with and explained this term, showing how and why afflictions and troubles are expressed by it, and therefore I shall not now stay upon it. Only here take notice,1 That the old Heathens had such conceptions of darkness; And therefore being in a prosperous state they had recourse to the Sun, to Jupiter, Minerva, Mercury, their Idol-Deities, as the dispensers of light and comfort; but being under sufferings and sorrows, they made their applications to the Earth, to Neptune, and others, whom they vainly believed, were Rulers of the Night and Lords of darkness, as if these could command and chase away all evils 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.
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 cannot see, that is, that we cannot see any thing in it, (as we commonly say of extreame darkness, 'tis so darke, that a man cannot 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 darknes 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 supposed Job was muffled up. I have more then once in other ⟨p. 95⟩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,1 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 being under sufferings and sorrows, they made their applications to the Earth, to Neptune, and others, whom they vainely beleeved, 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.
- 1Gentiles idem sentire gustiebant dum, non eosdem in prosperis, quos in adversis adibant deos. In prosperis quidem solē, Jovem opulentū Minervam, Mercurium, Apollinem, hos omnes quasi lucis & secundarum rerum largitores: at in adversis tellurem, Neptunum & alios malorum depulsores, nocte multum potentes, quasi tenebrarum ipsi domini essent. Bold.Gentiles idem sentire gustiebant dum, non eosdem in prosperis, quos in adversis adibant deos. In prosperis quidem solē, Jovem opulentū Minervam, Mercurium, Apollinem, hos omnes quasi lucis & secundarum rerum largitores: at in adversis tellurem, Neptunum & alios malorum depulsores, nocte multum potentes, quasi tenebrarum ipsi domini essent. Bold.