Exposition of Job 38-42

THe Lord having questioned Job about the Fabric of the Earth, and shown the triumph and acclamations of Angels at it, in the former Context: He next leads him to the waters, or carrieth him to the Sea, there to consider his Works of wonder. As Moses in the beginning of Genesis having summarily and in general, spoken of the Creation of Heaven and Earth, descendeth to particulars; so here we have the Lord passing from one part of the Creation to another; from the Creation of the Earth, to that other great part of the Creation, the Waters, or the Sea. Vers. 8. Who shut up the Sea with doors? &c.

In these words, we have

First, The Creation of the Sea.

Secondly, Its Constitution: both set forth by most elegant Metaphors.

The Creation or Production of the Sea, is shadowed by allusion to an Infant breaking forth out of the womb ( Vers. 8.)

The Constitution or settlement of the Sea, is carried on in suitable Metaphors to the end of the eleventh Verse.

We have here,

First, The Birth or Nativity of the Sea.

Secondly, What God did with the Sea, when it was born, and issued out of the womb: Then God shut it in with doors, and prepared garments and swaddling bands for it; then he restrained the rage, force, and fury of it, and held it as his prisoner or captive in bonds. As soon as an Infant is born, it is bound up and swaddled; and as soon as the Sea (as I may say) was born or come into the World, God took order with it; and to keep it in order, he provided doors to shut it in, and garments to bind it up with.

What the Scripture speaks of God's coercing the Sea, may be reduced to two heads:

First, To that restraint which he laid upon the Sea, presently upon its Creation, some say the first, others the third day of the Creation; according to that ( Gen. 1.9.) God said, Let the waters under the heaven be gathered together into one place, and let the dry land appear; and it was so. Thus the Lord reduced it to a certain place.

Secondly, To that restraint which God laid upon it, after this reducement, that it should no more return, to overflow the Earth. Both these restraints or laws put upon the Sea, are contained in this Context; the former of them in the eighth and ninth verses: As soon as the Sea issued out of the Earth, God set up its doors, and made it bands. The latter of these, the giving of a special Law, that when it was shut in, it should no more break forth, but according to his appointment, we have in the tenth and eleventh verses, where it is said, I brake up for it my decreed place, and set bars and doors; and said, hitherto shalt thou come, and no further; and here shall thy proud waves be stayed.

So then, here we have;

First, Bounds and limits assigned by God to that vast and unruly Element, the Water, that the Earth might be habitable and useful both for man and beast. And,

Secondly, We have the Lord restraining all power or liberty (which naturally it would have had and taken) to violate or break those bounds: For had not God given the Waters of the Sea such a special command (though bounds had been assigned them) they would quickly have broken their bounds.

These two orders of God differ much, though not in the time when they were given out, yet in the nature of the thing; and both suppose the Sea in being, when these orders were given out; For when it is said ( verse. 8.) It brake forth, as if it issued out of the womb; this implieth its birth and nativity: and when God saith, He shut it up with doors, this supposeth, that it not only had a being, but that it was violent and furious, and would have over-flowed all, and regained as large a Territory as it possessed at first, when it issued out of the womb of the Earth, even the face of the whole Earth, if the Lord had not bridled and restrained it.

Yet further, and more distinctly to open the words in their Order.

The disjunctive particle Or, succeeds those disjunctives ( ver. 5, 6.) Who did this? Or, Who did that? Or, Who a third thing, concerning the Earths formation? Here again, Or, Who shut up the Sea with doors? The Hebrew is only, Shut up the Sea with doors; the word who is repeated out of the fifth and sixth verses. The Lord by this query or question put to Job, would then have him, and now us know, that it was himself alone that did it: It was the Lord who bridled the Sea, and shut it up with doors; As if he said, Where wast thou, O Job, when I did this great thing? as thou gavest no assistance towards the laying of the foundations of Earth, and the fastening of the corner-stone thereof; so tell me what assistance didst thou give me in bringing forth, and settling the vast Sea: Or at least (if thou canst) give me an account h • w these things were done, and how they continue as they were done by an everlasting decree: who hath shut up the Sea with doors, was it I or thou, or any other Creature? Thus the Lord still brings Job upon his knees by humbling questions, knowing that he was not able to take any of that honor to himself. He poor man had no more to do in this great work, than he had in the former; and therefore he ought to submit to the works of God in providence, whatsoever he was pleased to do, seeing all the works of Creation were done by God alone, without his counsel or assistance. Who hath

There is a twofold rendering of that word translated Shut up; We take it from a root which signifies to hedge in, or compass about, as also to protect; because those things which are compassed about with strong hedges, are under protection, and safe from danger. Water being a fluid body, spreads itself over all, the water cannot contain itself in it • own bounds (fluids cannot) but it must be bound, it must be shut in, or shut up. The Lord shut up the Sea, as the waters of a great River are shut up by flood-gates; or as the waters upon which a Mill is built (some carry the allusion to that) are pent for the service of it, and are caused by art to run gradually or by inches, as the Master of that useful engine gives direction. Thus the Lord shut up the Sea.

The Sea is a great Convention or Assembly of Waters, as Moses spake ( Gen. 1.10.) The gathering together of waters, the Lord called Sea: The Sea is a confluence, or meeting of waters. There may be a great water, yet that not the Sea; the confluence of all or many waters together, that is Sea. The waters being thus gathered or assembled by the Lord's Summons or Command, he hedged them in, or shut them up.

Secondly, Others render, Who anointed the doors of the Sea, when it brake forth, as if it had issued out of the womb. They who give this Translation, derive the word from a root, which signifies to an • int. Some Interpreters insist much upon this sense of the word, and I find one who asserts it as the only sense of it in this place; Who anointed the doors of the Sea, that is, the passages by which the Sea issued forth. And (saith he) the reason why other learned Interpreters pitch upon that Translation of shutting up the Sea with doors, is because they knew not what to make of anointing the doors of the Sea, nor to what practice such an expression should allude, that the doors of the Sea were anointed: whereas indeed that notion of the Word bea • s the fairest allusion and proportion to the Metaphor of Child-bearing, begun in this, and carried on (as it were) professedly in the next verse, under which the Spirit of God is pleased to express the coming forth, and original of the Sea: Now, saith my Author, it is a thing commonly known both to Physicians and Mid-wives, that those parts of the body by which the Infant comes into the world, u • e to be anointed, for its more easy passage: Thus saith God to Job, Didst thou anoint the doers of the Sea, when it brake forth, as if it had issued out of the womb. It was my Mid-wisery, my wisdom and skill, not thine, that brought the Sea into the World, and gave it an easy birth, or delivered the Earth of it without hard labor. This makes the sense of the whole Context run more clearly than our reading of it. And so we have Sea-doors of two sorts in this Context: In this eighth verse, the doors of the Sea are the doors by which the Sea came forth; and in the tenth verse, we have the doors by which the Sea is kept in; whereas according to our rendering, the doors in both places are interpreted as keeping the Sea in; and so there would be a mention of the same doors twice; which though it may be admitted, yet this latter seems to be the clearest, as taking the first doors for those by which the Sea was let out, or had its birth, and the latter, for those doors by which the Sea is kept within its bounds. Who shut up the Sea with doors,

The word which we translate to break forth, signifies in other places of Scripture the breaking forth of a Child in the birth: David useth it ( Psal. 22.9.) Thou art he that took me out of the womb; there it is taken (as Grammarians speak) transitively, here intransitively, When it brake foterth, noting a kind of rapture or violence; as when Tamar was in travel ( Gen. 38.27, 28.) There were twins in her womb; and it came to pass, when she travelled, that the one put out his hand, and the Midwife took and bound upon his hand a scarlet thread, saying, this came out first; and it came to pass, as he drew back his hand, that behold his brother came forth; and she said, how hast thou broken forth? this breach be upon thee; therefore his Name was called Pharez. Thus the Sea brake forth violently, as if it had issued

What Womb? Some say of the Providence of God; say others, of the Decree or Counsel of God; for that is the womb, out of which all things proceed: A third saith, out of the Power and Omnipotence of God: All these sayings are true, either of these is as the womb out of which all things issue; but these, the Providence, the Decree and Counsel, the Power and Omnipotence of God, are the Common Womb, out of which all things issue; whereas here the Lord seems to speak of some special womb, out of which the Sea issued. And therefore I rather adhere to that Interpretation, which saith plainly, that the womb out of which the Sea is said to issue, was the Abyss or bowels of the Earth. The Sea brake forth out of the bowels of the Earth, as out of a womb. The Earth is the Common Parent, the Parent of the Sea; the Sea was created in the bowels of the Earth; or the Earth was created big with the waters of the Sea, as a woman big with child, and shortly after the Lord caused the earth, like a woman with child, to travel and b • ing forth the Sea. So that the Lord doth here more distinctly open to us the manner of the Creation of the Sea, than in the first of Genesis. It is true, the Element of Water hath its seat naturally above the Earth, it being the lighter Element; but as to the first conception of it, this Scripture implies, that its place was within the Earth, and that it issued forth from the Earth. The bowels of the Earth were the womb in which the Sea was conceived, and out of which, by the Word of the Lord, it issued. The waters were not at first created above the Earth (as some have affirmed) but they being created with the Earth, and conceived within the Earth, brake out of the Earth, and invested or covered it all over; and so continued in that condition till the third day, and then the Lord commanded them to retire into certain vast channels, now called Sea, that so the dry land might appear. Thus the Lord, when the waters were issued forth, disposed of them in their proper place. According to this Interpretation, we are to take these words of the time past; Who is he that shut up the Sea with doors, when it brake forth? that is, after it had broken forth, after it had issued out, Who was he that then shut it up with doors? This description of the Nativity of the Sea, may be drawn out into these conclu • ions:

First, The Earth and Waters were created both together.

Secondly, The Waters were at first created within the bowels of the Earth; for saith the Text, They issued forth, they brake forth.

Thirdly, At the Command of God, the Waters were brought forth out of the Earth, as a Child out of the Mothers Womb (Psal. 33.7.) He gathereth the waters of the Sea together as an heap, he layeth up the deep in store-houses (Psal. 104 verse. 5, 9.) Bless the Lord, &c. who laid the foundations of the Earth, that it should not be removed forever; thou coveredst it with the deep as with a garment: the Waters stood above the Mountains.

Fourthly, The Waters being thus brought forth, did at first cover the Earth, and so would have continued, if God had let them alone.

In the method of Nature things lie thus:

First, The earth is lowest, being the grossest element.

Secondly, The water riseth above the earth, as being more pure than that.

Thirdly, The air is above the water, as being much more pure than the water.

Fourthly, The fire gets above all, as being the thinnest and purest of all the elements; and therefore the water issuing out of the earth, would have continually covered the face of the earth, if the Lord by his power had not ordered it off, and shut it up with doors, when come off, according to our reading the words in this verse, and according to the general reading of the tenth verse; where the whole earth being covered with water, the Lord brake up for it his decreed place, and there kept it fast. Thus David (Psal. 104.7, 8.) speaking of the waters above the mountains and over-flowing all; presently adds, At thy rebuke they fled, at the voice of thy thunder they hasted away; they go up by the mountains, they go down by the valleys, unto the place which thou hast founded for them. There the Lord by David, as here by himself, sets forth his mighty power, in the disposal of the waters to a certain place.

But if we take that other reading of this verse, Who hath anointed the doors of the Sea? then by doors we are not to understand that which stops the Sea from over-flowing the earth, as in the tenth verse; but for those passages at which the waters brake out of the earth, as an infant from the womb; which seems most distinct and clear.

And because the Sea is so huge a body, so great a part of the world, we may (not unprofitably, I hope, before I pass from this verse) consider a three-fold representation of the Sea, or the Sea as a glass showing us three things.

First, The Sea hath in it a representation of God himself in his divine perfections.

Secondly, Of the World in its various motions.

Thirdly, Of the heart of man in its vilest corruptions.

The Sea carrieth in it, First, A representation of God himself; which may be taken in four things.

First, In the hiddenness and unsearchableness of his wisdom ( Psal. 36.6.) Thy judgments are a great deep, or a sea; (Rom. 11.33.) O the depth of the wisdom and counsel of God! how unsearchable are his judgments, and his ways past finding out! None can fathom this Sea, there is not line enough in the understanding of Men and Angels to reach the bottom of God; he is a sea without banks or bottom.

Secondly, The Lord is as the sea in his goodness, sending out so many sweet streams, and feeding all the springs of the earth ( Psal. 65.9, 10.) Thou visitest the earth and waterest it, thou greatly inrichest it with the river of God, which is full of water; thou preparest them corn, when thou hast so provided for it: thou waterest the ridges thereof abundantly, &c.

Thirdly, As all the rivers come from the sea, and return to it, so all good flows out and springs from God, and all the glory of his goodness should return, or be returned to him in praises and thanksgivings.

Fourthly, The sea is such a vast body, that though it sends forth water to feed the earth everywhere, and though all the rivers flow back into the sea, yet the sea is not at all abated by the water that it sends forth, nor increased by all the water that returns to it. So how much soever God gives out to the creature (he gives out all) yet he is no more emptied by it than the sea; and whatsoever returns the creature makes to him, they no more increase nor add to him, than the sea is increased by the rivers falling into it: there is no sensible appearance of the heightening of the waters of the sea, by the greatest and vastest rivers that disburden themselves into it.

Secondly, As the sea is an Emblem of the Living God, in whom we live, so of the world wherein we live.

First, The sea is a very unquiet part of the world. What storms, what tempests are there upon the sea? what rage and fury in the waves of it? such an unquiet thing is this world, hurrying up and down, and enraged often by storms and tempests arising from the lusts and passions of men, even to the swallowing up of all.

Secondly, The sea is very inconstant, it is now ebbing, and anon flowing. It is so with this world, and all things in it; our comforts are sometimes flowing, and sometimes ebbing; our peace comes, and anon it goes; we have some good days and more evil; the days of darkness are many, and the best meet with many of them in this world; the world is full of changes, the fashion of it passeth away.

Thirdly, The sea water is a salt water, an unpleasant water; and such is the world, though many drink greedily of it, and would even draw it up, as the Scripture speaks of Behemoth, drawing up Jordan. They who drink in worldly things, as if they could drink up the whole world, yet drink but salt and unpleasant water. One of the Ancients notes it as a great mercy to man, that God doth thus embitter the world to us, making it brackish and distasteful. And indeed God hath on purpose tempered the things of this world, that they should not be too sweet and luscious for us, or lest we should distemper ourselves by them, or surfeit upon them.

Thirdly, The Sea is an Emblem of the heart of man, especially of a wicked man's heart. Man is a little world, and the heart of man hath a sea of worldly vanities in it ( Isaiah 57.20.) The wicked are like the troubled sea; and the heart of a wicked man is the most troubled and troublesome part in him. The heart unchanged, is like the sea:

First, For turbulency or troublesomness; what is more unquiet than the heart of man? no such natural storms upon the sea; no such civil storms either at sea or land, as there are carnal storms in the heart of man; what a stir, what broils, doth the heart of man make many times!

Secondly, The heart of man is like the sea, as it is salt, brackish and bitter, through the hastiness and rashness of our spirits. The Prophet Habakkuk calls the Chaldeans a bitter and hasty Nation ( chap. 1.6.) Hasty persons are bitter persons, perverseness, peevishness and passions lodge in them.

Thirdly, The heart of man hath waves in it, full of pride like the sea; what sea hath such proud waves as the heart of man hath! O how do many even defy themselves, think and speak of themselves as if they were more than man! It is said of the King of Tirus (Ezekiel 28.2.) that he set his heart as the heart of God; how was that? not that his heart was fashioned like the heart of God, but he was lifted up in a self-sufficiency, as if he (like God) needed no helper; and as he thought, he • ad no need of help from any, so he had no fear of hurt from any. How often do such proud waves appear upon the sea of man's heart? and who is there among the sons of men, but finds these proud waves of his heart lifting him up beyond his sphere and condition? And who but God, can shut up this sea with doors, when its sinfulness breaks forth, as if it had issued out of the womb? But leaving these metaphorical seas, I return to consider what the Lord said further, concerning the Sea Natural.

As soon as the child is born and come into the world, the Mother or Midwise provides suitable garments for it, and a swaddling band. Thus the Lord continues the metaphor of childbirth; I, saith the Lord, provided a garment and a swaddling band for the new-born sea. And as the Text tells us, that the Lord made the sea a garment, and a swaddling band, so it tells us what they were: What was the garment made for the sea? The Cloud. When the Lord had separated the sea from the earth, he made the clouds to cover it, as garments do a child, that comes naked into the world; and the cloud is a fit garment for the sea. Clouds are water condensed, and they dissolve into water, and here the Lord having separated the sea from the earth, made the cloud, which is a kind of sea, a sea in the air, as a garment to cover and keep it warm. And because a new-born child, lest the limbs should not grow right, hath not the liberty of its arms and feet for a time; but is wrapped up with a swaddling band: therefore, in pursuance of the Allegory, the Text speaks of a swaddling band prepared for the sea, as soon as it was born. But what was the swaddling-band of the sea? As the matter of its garment is a cloud, so its swaddling-band is thick darkness; that is, say some, very dark clouds; making this latter part of the verse but a repetition of the former: because clouds are dark in themselves, they are often expressed by darkness, they are called black clouds, and dark clouds, yea, sometimes clouds are called darkness. So that the cloud, and the thick darkness, may be the same; only it is here expressed in different terms, to show the exactness of the Lord's proceeding, and the accurateness of his providing for the due ordering of the unruly child the sea. And that the sea had at first such a swaddling-band, we find ( Gen. 1.2.) Darkness was upon the face of the deep.

Hence, First, From the purpose of the Spirit of God, as we may well conceive, in representing the sea in such a dress, a child in swaddling-bands:

Note;

And surely the Spirit of God would have us to take notice, that though the sea, be indeed such a giant, such a monster, as will make a heart of oak shake, or a heart of brass melt, yet what is it to God, but an infant? he can bind it and lay it to sleep, even as a little child. And if the great sea be in the hand of God as a little child, what is great to God! and how great is God! What is strong to God! and how strong is God! What or who is too great, or too strong for God to deal with? Cannot God, who hath swaddled the turbulent sea, provide swaddling-bands to wrap up the stoutest and most turbulent spirits of this world? Job • p • aking of himself, wondered that God should deal so with him ( chap. 7.12.) Am I a Sea or a Whale, that thou settest a watch over me? The sea is a boisterous creature, and had need be watched; Am I a Sea or a Whale, said Job? Though a man be as a sea or a whale, God can watch him, and bind him from doing mischief. Therefore fear not any power of the creature, though a great sea, while your behavior is good; but fear the Lord, who binds the sea to its good behavior. Nations are before him but as the drop of a bucket (Isa. 40.15.) A Nation considered in itself, is a mighty sea, much more The Nations, which indefinite is universal, taking in all Nations; yet they are all but as the drop of a bucket: and how easily can we dispose of the drop of a bucket? Even so easily can God dispose of those who are as the sea in opinion and appearance.

Secondly, Consider what the Lord makes the swaddling-band of the sea; some strong thing no doubt: the Text tells us it is but a dark cloud or a mist arising from the sea; these are the bands with which God binds this mighty giant the sea.

Hence Observe,

One would think we should have heard of some other matter, even of adamantine chains, to bind the Sea with; but we see mists and fogs and clouds shall do it, if God will. Mists are but vapors gathered up and thickened a little in the air. Is it not a wonder, that they should get the upper hand of, and bind the sea? so that as soon as a mist riseth in the air, by and by the sea is still. There is indeed a natural reason why, as calms are seldom without mists, so mists can never be without calms; because mists cannot endure nor live in the wind, much less in a storm, but must presently be dispersed or blown away by it; yet 'tis much, that a mist, or a fog, or a cloud in the air, should have a binding force upon the sea. This was the Lord's work, to keep the sea quiet in its place. And having considered this, we are called to consider another Work of God, whereby he keeps the sea from roving out of its place, in the two verses following.

Here the Lord speaks of the second state of the sea, according to one reading, though according to ours of the first.

When the Lord had said, Let the waters be gathered together into one place, he prepared a place to receive the waters; as when a man would have a place to hold water, he digs or makes an earthen vessel or receptacle for it. So when the waters issued out of the earth in their nativity, the Lord gathered them together into a sea, and prepared a stupendous pit; or as some follow the allusion here of a new-born infant wrapped in swaddling-bands, he provided a great bed or cradle to put it into. That vast concave into which the waters are put, is somewhat like a cradle; those channels (I say) which God made for the sea, are as the cradle wherein it is laid. The banks and shores are those bars and doors with which the infant is kept in his cradle. What can be spoken more significantly than these similitudes, to express the greatness of God, who keeps in the sea by his power, and leads it forth gently into several creeks and bosoms, for the safety of Naviga • i • n, and represseth its fury and violence by the sands and shores? Thus saith the Lord, I brake up for it my decreed place, a hollow place, for the holding of the sea.

Some translate, And established my decree upon it; for the word place, is not expressed in the Text, there it is only and brake up my decree; but it is more clear to the general sense of the Text, and to the particular sense of the Hebrew word, to interpret it, of breaking up a decreed place for the sea, than of establishing a decree for the sea; which is a consequent of the former: and therefore I understand it only of a fitting room for the sea, here called a decreed place, or a place determined, a place not only sound out as convenient, but determined and set; I brake up for it my decreed place, or my statuted place, a place that I appointed by an ordinance of heaven, that place did I break up for it; that is, I made a vessel or channel like a cradle, big enough, and broad enough, and deep enough, to hold the vast waters of the sea. I brake up for it my decreed place.

Note, First;

The ordering and placing of all things is of God, as well as the making of them; God hath provided a place for everything, and put everything in its place. God is the God of Order. And how comely and orde • lie are all things, while they are kept in, and all persons while they keep in the place which God hath decreed for them, and put them in! The Elements do not ponderate, are not burdensome in their place. The sea troubles us not while it keeps or breaks not out from that decreed place, which God at first brake up for it. There is not the least worm, but hath a decreed place. And as God hath appointed men their time (there is a decreed time for their birth, and for their continuance in life, they die also, and go out of the world in a decreed time) so there is a decreed place for every man, and that twofold:

First, Of his habitation, in what part of the world he shall live ( Acts 17 26.)

Secondly, Of his station, or vocation, what part he shall act in the world, to serve his generation, or to get his living. He that abides within the bounds of his calling, abides in his place, though he every day move or remove from place to place. It is best for ourselves and for others also to abide in our decreed places; as it is a mercy to us all, that the sea abides where God placed it. If men break out of their places, they may quickly do mischief like the breach of the sea: To prevent which God brake up for it his decreed place, and not only so, but as it followeth in the close of this tenth verse,

In the eighth verse we have only doors; he hath shut up or anointed the doors of the sea; but here we have bars and doors. It is an allusion to strong Cities and Castles, or to great men's Houses, which have not only doors, but doors barred and double locked. Bars strengthen doors, and keep them fast and sure. A strong door, if not well locked and barred, may quickly be broken open; therefore the Lord to make all fast, tells us that when he had put the sea into his decreed place, that it should no more return to cover the earth at its own pleasure, or according to its natural bent (for there is a desire, that is, a natural bent in the sea to be over-flowing all, and to repossess the place from which it was at first with-drawn; the Lord I say tells us that) he then set doors and bars to keep it in, and shut it up fast enough. And if you inquire what is meant by these doors and bars, with which 'tis shut in? Some answer, The sands of the sea, others the rocks, clifts and banks; these are bars and doors by which the sea is shut in. But though these things are indeed as bars and doors to keep the sea from returning again; yet that which is the great bar and door, is the word of command from God, as appears fully in the next verse.

The Saying of God, is God's Command and Law; And said. To whom? To whom did the Lord speak? He said it to the sea; though a senseless creature, a creature without reason, yea without life, yet the Lord said it, and he said it to the sea, and he spake it as angry with the sea. As if he had said, I see what a raging creature thou art, what a froward ungovern'd child thou art like to prove; therefore I say, hitherto shalt thou come, and no further. We may take this saying of the Lord, under these two notions.

First, As expressing the firmness of what was done; He said, that is, resolved, determined, and concluded, made it a Law, a Law like that of the Medes and Persians, not to be reversed by any power.

Secondly, He said, as noting the facility of the work. When the Lord took a course to shut up these doors, and to put on these invincible bars, what did he? He said it, and it was as soon done as said; so that this word He said, notes the infinite sovereignty and power of God, that by a word speaking the matter was done; He said,

The Lord gives the sea line; He makes it a prisoner, but not a close prisoner; He gives it a great scope, large room to role and tumble its waves in; Hitherto thou shalt come, that is, hitherto thou mayest come. It is not a Command that the sea should always come so far, but it is a dispensation or a permission, that thus far the sea may come, but no further. As if the Lord had said, I have drawn a line, and I have set a mark, I have given thee a bound, so far to go, hitherto shalt thou come,

The Hebrew is, Thou shalt not add; Thou shalt not go beyond the bound which I have set thee, to destroy the earth. A Jewish Writer gives a double exposition of this, But no further.

First, Of the waves and the waters in the midst of the sea. When waves rise in the main ocean, how high they may rise and toss the sailing ship, we cannot tell; but God knows.

Secondly, Of the waves roaring at the sea-shore. To both he saith, Hitherto shall ye come, and no further.

Why doth the Lord call them proud waves? it is not because they are proud properly, but by a Metaphor; they lift up their heads as proud men do, and are therefore called proud waves. Thus Jethro spake of Pharaoh and his host ( Exod. 18.11.) In the things wherein they dealt proudly, the Lord was above them. Pharaoh and the Egyptians, like the proud waves of the sea, thought to have swallowed up all Israel; but God made the sea to swallow them up. Proud men, like mighty waves, think to swallow up all; but He is above them, that saith to the sea, Here shall thy proud waves

The Hebrew is, And here it shall set itself against the pride of thy waves. As if the Lord had said, if they come here, my doors shall meet them, my commands like bars shall stop them, that they shall not be able to go a step further; they shall not conquer my commands, nor break down the doors, nor dissolve the bars, which I have set up. The word rendered waves properly signifies a heap; because waves role in heaps one upon the neck of another.

First, In that this Text makes so particular a description of the provision which God made to keep the sea in order; as soon as it was born, he bound it up in swaddling-bands, and then brake up a decreed place for it, and there set up bars and doors, that it should come no further. He put the sea under confinement.

Hence, Note;

As soon as ever it brake forth out of the earth, it covered the earth; and so it would do again, if the Lord should let it alone. David took special notice of this work of God ( Psal. 104.9.) Thou hast set a bound that they (the waters spoken of verse. 6, 7, 8.) cannot pass over, that they turn not again to cover the earth. Which plainly implieth, that the waters would turn again to cover the earth, and so recover their first liberty, even to overspread the face of the whole earth, did not God restrain and hold them in, as was shown before in the general explication of this verse.

Secondly, Note;

Rational creatures often go beyond the commands of God; but neither they, nor any creature, can go beyond the counsel of God: They who transgress or pass over the line of his revealed will, cannot pass over the line of his secret will. The Lord secretly puts a stop to all creatures, as here, to the sea. How extravagant soever men's spirits are, or their practices are, yet they are under an over-ruling power. The sea hath continued under this command ever since God made it; it hath gone no further than the Lord would. Though it be a truth that the sea hath broken visible and natural, yea artificial banks, and bounds, and bars; yet it hath never broken those special invisible banks, bounds, and bars, which God hath made for it, his decree. When God gave the sea visible banks, and bounds and bars, he did not intend them for banks, and bounds, and bars to his own will; and therefore he sometimes bids the sea go beyond and break its visible bounds and bars. He commanded a general deluge in Noah's time; then all was sea, no dry land appeared: And though we have the Lord's promise that he will never destroy the world, how sinful soever, by an universal deluge any mo • e ( Gen. 9.11.) yet Histories and experiences have told us there have been many particular inundations of the sea, breaking its anciently known bounds and bars; nevertheless it never did nor ever shall break the bars of this word, hitherto shalt thou come, but no further. The divine pillar of this (Ne plus ultra) No further, stands inviolable. If the sea break bounds at any time, 'tis because God hath given it a special commission to do so, for the punishment of men, who break their bounds by sin. The sea is still God's prisoner, and goes not out of those doors which God hath set up and barred, without his license; it stirs not a foot from the decreed place which God broke up for it, but as he lengthens its chain.

Thirdly, Note;

It is not the sands, nor the banks, nor the rocks, that can do it. The water is a very barbarous and head-strong element, none can put a bridle into the lips of it, but God himself. A late Historian, speaking of the siege of Rochelle, saith there was a stupendous dike made, which might be called a bridle to the sea: but God alone can make a bridle for the sea; his word in the Text, Hitherto shalt thou come, and no further, is the bridle. Some dispute whether it be not a continued Miracle, that the sea is kept within its compass. We say miracles are discontinued; and I conceive 'tis beside the nature of a miracle, to be continual; yet, without dispute, 'tis a continued marvel or wonder, that the sea is thus kept in; if the Lord should let it loose, if he should remove the bar and unlock the door of that prohibition here given it, but one hour, no natural doors nor bars could hinder it from returning to cover the face of the earth. Take a few inferences from the whole.

First,

(Psal. 95.5.) And he made it, as to declare his own glory, so to promote our good ( Psal. 104.25, 26.) The earth (O Lord) is full of thy riches; so is this great and wide sea, wherein are things creeping innumerable, both small and great beasts; there go the ships; there is that Leviathan whom thou hast made to play therein. O magnify God, who hath made the sea so vast, so wide, so great, yet so useful and commodious. As the sea is a terrible creature, so a beneficial creature, bringing forth and feeding an innumerable company of beasts, as the Psalmist speaks. We may as soon number the sands, as the shoals of fish bred and nourished in those mighty waters.

Secondly,

(Psal. 89.9.) Thou rulest the raging of the sea; when the waves thereof arise, thou stillest them. Glorify the Lord in this. No earthly potentate can coerce the sea. Xerxes presumed he could tame the He • espont, a little brook comparatively to the Ocean, but it would not obey him; he disciplined it with three hundred strokes for attempting his bridge of boats, but it would not mend; he cast fetters into it, as if it had been his vassal, but it would not be bound. It is God who binds the sea, That knows no Lord but him that made both it and the dry land. It was proof enough of Christ's Divinity, that rebuking the winds and the sea, there was a great calm. This made the men marvel, saying, what manner of man is this (surely he is more than man) that even the winds and the sea obey him (Matth. 8.26, 27.) When some Courtiers would have flattered our Danish King Canutus into a belief that his power was more than human, he commanded his chair to be set on the Sea-shore at the time of flood; and sitting down, thus bespake that Element; I charge thee not to enter my land, nor wet these robes: but the sea keeping on its course, he rose up, and spake in the hearing of all about him; Let all the inhabitants of the world know, that vain and weak is the power of Kings; and that none is indeed worthy of that Name, but he that keeps both heaven, and earth, and sea in obedience.

Thirdly, Then tremble at the power of God, who can let the sea loose upon us in a moment. We tremble at the sea if it break loose; then tremble at the power of God, who can let loose the sea. It is he that calleth for the waters of the sea, and poureth them out upon the face of the earth: the Lord is his Name. (Amos 9.6.)

Fourthly, when the sea breaks bounds in any degree, either when we see a storm at sea, or a deluge at land, let us go only to the Lord, who only can still the raging of the sea, and put swaddling-bands about it, even as if it were a child. God alone is to be invocated, when the winds are tempestuous, and threaten either a deluge at land, or a wrack at sea. Heathens invoked Neptune and Aeolus. Popish votaries call upon St. Nicholas and St. Christopher. Let us learn of the Disciples, who fearing to be swallowed up of a tempest, went to Christ, and said, Master, save us, we perish (Matth. 8.27.) The poor Mariners in Jonah called everyone upon his God ( Jorah 1.5.) but none of them called upon the true God. It is Jehovah the Lord, the true God only, that raiseth the stormy wind, which lifteth up the waves of the sea; and it is he that maketh the storm a calm (Psal. 107.24, 25, 29.)

Fifthly, If the sea, so vast and violent a creature receive the bridle from God, and is bound up by him, even as an infant in swaddling-bands; how much more should man receive the bridle from him! The Lord saith to the sons of men, hitherto shall ye come, and no further; hitherto your works and actions shall go, and no further: yet how do the men of the world over-flow and break their bounds! The prophet makes this application clearly ( Jer. 5.22, 23.) Fear ye not me, saith the Lord? will ye not tremble at my presence? which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it: but this people hath a revolting and a rebellious heart, they are revolted and gone. As if he had said, The sea doth not revolt against my command, but this people doth; they are more unruly than the sea. All the wicked, at best, are like the troubled sea, that cannot rest (as the Prophet speaks, Isa. 57.20.) How much worser then are they than the sea, when they are at worst?

Lastly, We may hence infer for our comfort; If the Lord hath put bounds to the natural sea, what unnatural sea is there, to which the Lord cannot put bounds? There is a five-fold metaphorical sea, to which the Lord hath said, hitherto shalt thou come, and no further: Or, at least, he hath said, though thou come hither, thou shalt come no further. This the Lord hath said,

First, To the sea of man's wrath. The wrath of man is a grievous sea, and of that David saith ( Psal. 76.10.) The wrath of man shall praise thee, the remainder of wrath shalt thou restrain. Let men be as angry as they will, let them be as stormy as a sea; yet the Lord hath said, hitherto shall ye come, and no further: For ( Psal. 65.7.) He stilleth the noise of the seas, the noise of their waves, and the tumult of the people. Yea, great men raging like the sea, are sometimes stopped by very small matters, such as the sea-sands. The Chief-priest and Elders of the people, were offended at Christ, and therefore questioned his Authority; yet forbare to answer his question, as they had most mind to do it, for fear of the people ( Matth. 21.23, 26.)

Secondly, He bounds the sea of the devils rage. The devil is a sea in bonds. We read of a special thousand years, wherein it is prophesied that Satan shall be bound ( Rev. 20.2.) yet indeed he is always bound, else no man could live a quiet hour for him, nor have any rest from his furious temptations and vexations, but his professed slaves and votaries.

Thirdly, There is a sea of Affliction which we meet with in this world; the Lord bounds that also, and saith, hitherto it shall come and no further (1 Cor. 10.13) There hath no temptation taken you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it.

Fourthly, The Lord sets a bound to the sea of profaneness and ungodliness in the world; that's a sea that would over-flow all; and that is a sea, f • r whose over-flowing, we have cause to pour out floods of tears. Hence that prayer of David (Psal. 7.9.) O let the wickedness of the wicked come to an end! Did not the Lo • d put an end to the profaneness and ungodliness of men, they would be endless in profaneness and ungodliness. The unj • st knoweth no shame (Zeph. 3.5.) That is, he is never ashamed of any injustice, but would go on to do unjustly and wickedly (in infinitum) who knows how long!

Fifthly, The Lord sets a bound to the sea of error and false d • ct ine; the Lord saith, Hitherto shalt thou c me, and no further. Error would be as extravagant and boundless as the sea, if the Lord did not bound it. Epiphanius in his treatise of heresies, alludes to this Scripture, for the comfort of himself and o • hers, when he saw such a high-grown sea of error broken in upon the Church. As Jannes and Jambres withstood Moses, so do such ungodly men withstand the truth of Christ; but (saith the Apostle, 2 Tim. 3.9.) They shall proceed no further. Did not the Lord give a stop to the spirit of seduction that goeth out from the Devil and the false Prophet, it would bring in a deluge of delusions upon the whole world, and (as Christ himself hath fore-warned us, Matth. 24.24.) deceive if it were possible, the very Elect. But there is a bar and a bound for this sea also; though they come hitherto, to this and that person with their errors, to this and that point of error, yet they shall proceed no further; and here, even here, their proud and poisonous waves shall be stayed.

THe Lord in dealing with Job, had already put sundry Questions to him about the earth, and about the sea, as hath been shown in the former part of this Chapter; here the Lord's calls his thoughts up into the air, or bids him look to the heavens, and duly consider the light of the Sun. In this the Lord intends the same thing which he had done before, while he was questioning J • b about the Earth and the Sea, namely, to humble him, and b • ing him • o a full submission, by showing him his weakness, and utter insufficiency, as also to set forth his own wisdom, power, and greatness: Hast thou commanded the morning since thy days? &c. We may gather up the general sense of these four verses in o • this brief sum. As if the Lord had thus bespoken Job; If thou answerest, that the things I have already questioned thee about, were before thy time, and therefore must needs be done, without either thy counsel or assistance; then I ask thee farther, Hast thou ever hastened or retarded, hast thou quickened or stopped the rising of the Sun, at any time since thou wast born? or hast thou ever caused the morning light in any one of these Jew days, which thou hast seen, to spread itself far and near, even everywhere, to the uttermost parts of the earth; that so those evil doers and night-birds, who being children of darkness, cannot but hate the light, and love the works of darkness, might by its rising be at once discovered and affrighted? This seems to be the purpose and scope of God in these words. More particularly,

That's the first Question; Hast thou since thy days, given the morning its charge; to Mr. Broughton translates, implying, that every morning the Sun receives as it were fresh orders from some hand or other? now, hast thou given out orders for •• e morning light; Doth the day-light obey thee? Doth the Sun arise at such times and places as thou hast appointed? Hast thou commanded it (so we render) The word notes commanding with fullest authority, a command to appear and be ready upon duty, a command to stand forth and do what is enjoined. This word of command is most proper unto God ( Psal. 33.9.) He spake the word, and it was done; he commanded, and it stood fast. The command of God is a creating command, it puts things into act; his saying gives them a being; his calling them to work, makes them work, or sets them a work. Now, saith God, Hast thou commanded the morning? Hast thou, O Job, such a word of command upon any c • eature, for the producing of any effect, motion, or action? Hast thou commanded

By the morning, the Lord means the morning light. As if he had said, Hast th u raised the Sun out of its bed, and brought forth the morning? hast thou, like the Master or Lord of this great family, the World, called up thy servants, and set up thy light for them to work by? hast thou commanded the morning, that is, caused the Sun to rise, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race (Psal. 19.5.) No, saith the Lord, it was not, 'tis not thou that commandest the morning, it is I that command the morning. I commanded the first morning ( Gen. 1.5.) I said, Let there be light, and there was light; and the evening and morning were the first day. It was I, who the fourth day, said, Let there be lights in the firmament of the heaven, to divide the day from the night; and let them be for signs and for seasons, for days and for years. It was I that made two great lights (the Sun and Moon) the greater light to rule the day, and the lesser light to rule the night, (Gen. 1.14, 15, 16.) The first morning, and all the mornings, the light-bearer, or the light-bringer, came forth and appeared at my command, not at thine. Hast thou commanded the morning

There is somewhat special in those words, Since thy days. We may take them either of these two ways.

First, As if the Lord had said, Was there no morning before thy days? Or, Was there not a morning, befo • e thou hadst a morning in the world? Did the birth of the morning wait till thou wast born? Did it not look forth, no • appear, till thou didst appear? Surely, there were mornings, hundreds of years before thou hadst a morning in the world. The morning did not stay for thee, nor for thy day.

Secondly, Hast thou commanded the morning since thy days? That is, since thou camest into the world? hast thou had the honor, privilege, and power to awaken and call up the morning, as thou dost thy household servants? Know, O Job, that, as there was a morning before thou wast born, or hadst a day in the world; so since thy day, thou hast neither made the morning, nor raised up the morning light; that power is now in my hand, as it was before thou wast in being; thou art but of yesterday, of a few days: there was a morning before thy days; and since thy days many have continued and come forth daily: yet not at thy command, but at mine. As I brought forth the light in the first day of the Creation, so the fourth day I created the Sun, into which I gathered the light, and at whose rising the morning shows itself.

'It is a daring Question; thou hast not, I have done it, and not thou.

Hence Note, First,

The Lord needs not labor to produce the most difficult effects; he can produce them as a Lord, by a word speaking; he needs not entreat, nor treat about the bringing forth of any matter, his will is enough to bring it forth. What God will have done, shall be done. Thus it was at the beginning, when God created all things, and gave them a being; and thus it hath been ever since for the moving of all things to their several ends, and issues, to this day; all hath been done by a word of command. David (Psal. 148.) calling the Sun, Moon, and Stars, to praise the Lord, gives that as the reason ( verse. 5.) for he commanded, and they were created. Now, I say, as they were created at the first by his command, so they shine forth every day by the same command ( Matth. 5.45.) He maketh his Sun to rise on the evil and on the good. He that hath power, usually saith to a person that is unwilling to do a thing, I will make you to do it; that is, you shall do it, whether you will or no. And 'tis said by the Evangelist, He maketh his Sun to rise, &c. which may seem to import a kind of unwillingness in the Sun to bestow its light promiscuously upon the evil as well as good (evil men are indeed unworthy that the Sun should shine or the rain fall upon them) but God (who is infinite in goodness, and to show that our good deeds should not be shut up or narrowed to those only who are good) layeth an irresistible and an indispensible charge upon the Sun, to rise and shine with that indifferency to the good, and to the bad. The Sun would be ashamed to shine upon wicked men, the Sun would even with-hold its beams, and rays, and deny them light or any comfort, it would not make the earth fruitful for them, had it not a command from the Lord: But having a command from him, it cannot with-hold nor divert its light, no not from those who are children of darkness, and have constant fellowship with the unfruitful works of darkness.

'It is no small matter of consolation, to remember, that our God is a commanding God, that he can command the morning: which as it is a truth, with respect to the natural morning of every day, so to the mystical or metaphorical morning. After a dark, black, and stormy night of sorrow and trouble upon his Church or People, then the Lord can command the morning of joy and prosperity to arise upon them and comfort them. 'It is comfortable living under and obeying his commands, who can command away our sorrows, and by a word speaking turn midnight into morning, and the shadows of death into the shining light of life; and therefore saith peremptorily without ifs or ands (Psal. 30.5.) Weeping (or sorrow) may endure for a night, but joy (or singing) cometh in the morning: that's a morning in a morning. We may have a morning of Sun light, and no morning of joy-light, as the Lord threatened his people in case of disobedience ( Deut. 28.6, 7.) In the morning thou shalt say, would God it were even; and at even thou shalt say, would God it were morning, for the fear of thy heart, wherewith thou shalt fear, &c. Only God can make a morning of joy or inward light, to rise with the mo ning light of the natu • all day; else we may have day without us, and darkness within us; Sun-light but no soul-light. And such was the intendment of that dreadful threatening against the wicked, last mentioned out of Moses. Whereas the godly in their darkest ou • ward condition, are under the sweet influences of that gracious promise ( Psal. 97.11.) Light is sown for the righte • us, and gladness for the upright in heart. And God can command that light to spring even in the hour and power of darkness, as Christ expressed his saddest day in this world ( Luke 22.53.) The light of every morning is called the day-spring, at the latter end of this verse; and the Lord can make light and gladness, or the light of gladness to spring up in our hearts, when and where he pleaseth.

Secondly, Observe;

As God commands the morning, so the morning fails not to come at his command. When did you ever know the morning stop or stay a moment beyond the time, that God commanded it to come forth. We could never say to the Chariot of the Sun, as the Mother of Sisera said of his, Why is his Chariot so long a coming? why stay the wheels of his Chario • ? There was somewhat stopped Sisera 's Chariot, that it could not come; and God took off the Chariot wheels of the Egyptians, in the Red Sea, and they drew heavily; yea, the Lord can take off the Chariot-wheels of any, though they drive as furiously as Jehu, so that they shall not come at their time: but whoever knew the morning stopped a minute or a moment beyond the exact time at which it should come, or was expected? And as the Sun, so all natural things, keep their course, and slack not at the command of God. No creature disobeys the command of God but man, who of all creatures hath most reason, and is most obliged to obey it. God never said of the Sun, O that it had hearkened to my voice; but the sons of men put him often to say so, as he once did to Israel, his ancient people ( Psal. 81.13.) How seldom do we keep time with God! How seldom do we come or go, just at his call! I have called (saith Wisdom, Prov. 1.24, 25.) and ye refused, I have stretched out my hand, and none regarded. God never looked, one day of the year, for the morning, and it came not; but he hath come three years (as the Parable of the Fig-tree shows, Luke 13.) to man, looking for fruit, and hath found none. Will it not shame us, that the morning is obedient to the command of God, if we are not?

And the • efore as the former note was matter of comfort to us, so this may be matter of conviction to us, that the morning, that the Sun in the firmament (a lifeless creature) receiving a command, should constantly appear at the time which the Lord appoints, and that we, who are living creatures, that we, who are reasonable creatures, yea, that we, who have not only reason, but grace (all believers have) should not be obedient to, and observant of the Lord's command, to come at his time, to appear at his call; how may it cause us to blush for shame! The Prophet saith, The Stork in the heavens, the Crane, the Tu • tle, and the Swallow, these know the time of their coming; they come in their season. I may say also, the Sun, Moon and Stars, those lights in the heavens, know their season, and the time of their coming; they obey the command of the Lord, and shall not we know the judgment of the Lord, and observe the appointed times of our duty! which to observe, is as much our interest or benefit, as it is our duty. As often as we see the morning coming according to the command of God, let it provoke us to make hast, and not delay, to keep his commandments.

Thirdly, Hast thou commanded the morning? that is, the morning light, to come forth? No, it's I that have done it.

Hence Note;

This command of God hath respect, not only to his bringing forth the light every morning, or to his bringing forth the morning light every day into the world; but to his giving the light its being the first day of the world. God is the Father not only of spiritual light ( Jam. 1.17.) but of natural ( Psal. 74.16.) The day is thi • e, the night also is thine; thou hast prepared the light, and the Sun. This glory is ascribed to God by his holy Prophet also ( Jer. 31.35.) Thus saith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon, and of the Stars, for a light by night. The Lord gives these, as well as command these; and who but God can do either? None can command the creatures unto their daily motion, but God; much less could any command the creatures into their first being, but God. How wise, how great soever men are, or seem to be in their own eyes or sight, they cannot make nor bring forth the least ray of light; much less can they make such a world of light, as God hath made for the world. And surely there is no creature wherein we may see and contemplate more of God than in the light, which he made the first day, and now commandeth to make the morning day by day. Nor is there anything in the whole compass of Nature, either more comfo • table or more admirable than the light. The commonness of it lessens our esteem of it; and because it comes so constantly, and never fails, we are apt to look upon it as no great matter, as no great mercy; whereas indeed the light is not only useful and comfortable, but admirable; and that it deserves these three attributes, I shall briefly show; by giving a touch at each of them.

That, light is an admirable creature, must be confessed, if we consider,

First, Its original, or the way of its production. The Apostle treating about spiritual light, tells us whence the natural light came (2 Cor. 4.6.) God who commanded light to shine out of darkness, &c. Light came, as it were, out of the womb of darkness. Now that, out of darkness, black darkness, such a beautiful child, such a goodly creature as light should be brought forth, is it not marvelous? Yet thus it was, God commanded light to shine out of darkness. The History of the Creation reports, There was nothing but darkness upon the face of the earth, when the Lord said, Let there be light. Darkness is totally contrary to light, 'tis the privation of light: Now, that the habit should come forth out of the privation, light out of darkness, or life out of death, joy out of sorrow, peace out of trouble, these are the wonderful works of God. And we may comfortably meditate upon this, when we want any kind of light: Whence did the Lord bring light at first? even out of darkness; therefore let us not think any darkness of trouble, a le • t to the Lord's production of light. When we are in spiritual darkness (the state of nature is a state of darkness) that doth not hinder; the Lo • d can easily bring the light of the new creatu • e out of it: and when we are in the darkness of any trouble, though it be thick darkness, dark • ess (as Job spake, chap. 10.22.) like darkness itself, and where the light is as darkness; yet this doth not hinder, the Lord can bring light out of it. There's the first wonder, the Lord brought light out of darkness.

Secondly, Light is wonderful, in its operation, power, and efficacy, in that it doth so suddenly chase away, conquer, and overcome darkness. Light gets victory over darkness in a moment. There's no darkness can abide the face of light. As soon as God commands the morning, let it be as da k as pitch, the darkness must away, and fly before it. Da • kness cannot withstand light, nor stand in the presence of it; there's no long dispute, light instantly gets the hands, the day, of darkn • ss.

Thirdly, If we consider the pure nature o • ligh • ; 'tis as pure as purity itself. Light hath an inseparable and an insuperable purity; though it may be a while ob • cured, yet it cannot be at all polluted. Philosophers have spoken much about the natu • e of light, but none were ever able to comprehend it. Some said, it is a habit or quality of a light somebody; yet none of their definitions reach it fully. They make it a quality; yet we may conceive it is rather to be ranked and reckoned among substances than accidents, it being a principal part of the Creation, and the express subject of God's work the first day of it.

Fourthly, The light is very wonderful in the changes and vicissitudes of it. How it passeth and repasseth, how it increaseth and decreaseth, how it comes and goes, is an amazing consideration.

Fifthly, Though the light be in continual changes, yet there's nothing more constant than the light, to its appointed time. Light never fails to come in its season.

Secondly, That light is a most useful and beneficial creature, who can deny? seeing without light the whole Creation were a nothing to us. What had the world been to us, if God had not made light, and set up lights in it? The eye of the body (whi • h is the light of the body, Matth. 6.22.) were of no use to us without outward light. Till the Sun (which is the eye of the great world) shines, the eye (which is the Sun of the little world) is no advantage to us. There must be light in the air, as well as light in the eye, else the most beautiful objects have no appearing beauty; and therefore the Lord made light the first day, that by it, the beauty of the whole Creation might be seen. Light discovers itself and all other things: Light illustrates all the works of God, and sets them in our sight. And as all that God hath done, would be nothing to us without light, so we ourselves could do nothing without light. We cannot work at all, or very hardly, or very badly, without light; hence that of David (Psal. 104.22, 23.) The Sun ariseth; man goeth forth to his work and to his labor, until the evening. (John 9.4.) The night cometh, wherein no man can work. Night of any sort, is not for work, because 'tis dark; and therefore they who work in the night, get artificial light to supply the want of natural. When the plague of darkness was upon the Egyptians, they sat still, and no man moved from the place where he was, till that plague was removed ( Exod. 10.22, 23.) And as we cannot do the work of our Civil Callings without light, either natural or artificial; so we cannot do the work of our Christian Calling, without spiritual light. When Christ the Sun of righteousness ariseth with healing in his wings, then we go forth (to our spiritual labor as Christians) and grow up as the calves of the stall (Mal. 4.2.) How long soever we live in this world, we never go forth to that labor, till the Sun of righteousness, the Lord Jesus Christ, ariseth upon us. It was said to those in the parable, that were hired at the eleventh hour ( Matth. 11.6.) Why stand ye all the day idle. They of the eleventh hour were persons, possibly, very busy and laborious as to their Civil Callings in the world, but had stood idle all the day as to any spiritual work, as to any work of grace; they had not done God, nor their poor souls, one stroke of work all that while, until they were called, and the light of grace shined upon them. Jesus Christ is the light which lightened the Gentiles, and the glory of Israel (Luke 2.32.) And wheresoever he comes, The people which sat in darkness see a great light, and to them which sat in the valley of the shadow of death, light springs up (Matth. 4.16.) And that a twofold light;

First, Light to be saved by.

Secondly, Light to serve God, or to do the work of God by.

Thirdly, How comfortable is the light! 'It is so comfortable, that light and comfort are often put for the same thing. God is the Lord (aith David, Psal. 118.27.) which hath shown us light; that is, the light of counsel what to do, and the light of comfort in what we do, or after all our sufferings. Light is not only a candle held to us, to do our work by, but it comforts and cheereth us in our work ( Eccl. 11.7.) Light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Hence that of David (Psal. 65.8.) Thou makest the out-goings of the evening and morning to rejoice; that is, thou makest men to rejoice, they are glad, they rejoice in, or at the out-goings of the morning. Man takes comfort at the first appearance of the light; light refresheth him at its out-goings in the morning. And at the evening men rejoice too, for then they go to their rest, being wearied with the labor of the day. Or we may thus expound that Psalm, Thou makest the out-goings of the morning and the evening to rejoice; That is, thou makest men who live at the out-goings of the morning, and at the out-goings of the evening to rejoice. As if it had been said, thou makest the Eastern people and the Western people, all people from East to West rejoice. And that which makes all people to rejoice, naturally, is the rising of light with them in the East, and the coming of light towards them in the West.

Thus we see what an excellent creature light is, both as it hath a continually renewed rising in the morning of every day, and as it had its first being in the morning of the world, and both from the command of God. Whence take these inferences.

First, When we behold the morning coming forth by the command of God; Let us consider who God is, and what the beauty, and purity, the majesty, and excellency of God are, who is clothed with light, and dwelleth in light, yea, who is light, and in whom there is no darkness at all. There is not any one creature, which God doth so formally predicate of himself, as this of light. As God is love (1 John 4.8.) so God is light, (1 John 1.5.) yet the light which shines to us, the morning, which God hath commanded for us, is but darkness to God, who hath commanded it. Light itself is darkness, compared with God; yet 'tis the clearest shadow, the best resemblance of God in Nature.

Secondly, As we should consider the excellency and beauty of God in the appearance of the morning, so his goodness, who hath made such a creature for us, who hath also prepared so many vessels to hold it and hold it out, or to dispence it to us. 'It is God who hath made those great lights, the Sun to rule the day, and the Moon and Stars to rule the night (Gen. 1.16.) The day would be night to us, if God had not prepared the Sun (for though there were three days before the Sun was made, yet now 'tis the Sun which makes the day) and the night would be nothing but darkness to us, if God had not prepared the Moon and the Stars. How great then is the goodness of God to man, who hath made light for us, and who thus conveys and dispenseth it to us according to our need, both by day, and by night!

Thirdly, We should hence be minded to pay our debt of thankfulness to God every day. History tells us, that the ancient Rhodians or inhabitants of the Isle called Rhodes, erected a mighty Colossus (according to their heathenish superstition) in honor of the Sun, who once a day at least opened his face upon their Island, though it were over-cast with clouds, muffled up, and veiled to all other parts of the world. Though, possibly, we do not see the face of the Sun every day, yet we enjoy the light and influences of it every day. God hath commanded the Sun in the Firmament to attend us, to be about us, to comfort us, every morning; and shall we be unthankful! If in a dark night a friend will but lend us a candle and a lanthorn, we thank him; What matter of thanks to God then should it be, that he hath set up those candles, those torches, those lamps of light for our comfort and guidance continually.

Fourthly, If God hath commanded the light, so excellent a creature to serve us, to be for our use, then let us make use of the light to serve the Lord in and by; let us make use of natural light, that of the Sun in the air; and of spiritual light, that of Christ the Sun in the Gospel, most of all. Let us make use of natural light, as to civil, and of spiritual light, as to holy ends and enjoyments; let no beam of light shine to us in vain. It is sinful, not to make a good use of natural light, 'tis very sinful and dangerous not to make a good use of spiritual, 'tis condemnation to refuse • pi • i • ual Gospel light, and to love darkness rather than the light ( John 3.19.)

Fifthly, Seeing the Lord ha h commanded the morning light for us, then by way of retribution, let us shine forth in obedience to his commands, and be as the morning light to glorify God ( Matth. 5.16.) We that have light made for us, should carry ourselves like lights. The Apostle either commends the Saints at Phillippi for shining, or commands them to shine as lights in the world (Phil. 2.15.) The Text runs in the Indicative Mood (by way of commendation) Among whom ye shine. The Margin hath it in the Imperative Mood (by way of command) Among wh • m sh • ne ye as lights in the world. The Lord who hath commanded the Sun to • ise for our light, hath commanded us to rise and shine as lights, and be as so many Suns of light in the firm • meant of the Church, and in all places to which we come. Therefore (as our blessed Saviou • , the light and life of the world, hath counseled us) Let our light shine (and so shine) before men, that they may see our good works, and glorify our father which is in heaven (Matth. 5.16) We that have light commanded for us every day, how should we be lights, and go forth as the Sun, casting out our rays and beams, in a holy and godly conversation! And while we go forth and walk in such a conversation, we go forth and walk as the Sun in its strength, we enlighten all the world where we come, and dazel the eyes of the wicked world, or of the wicked in the world.

Sixthly, How should we, who have light commanded for us, avoid all the works of darkness; yea, We should (as the Apostle exhorts, Rom. 13.12, 13.) cast off the works of darkness, and put on the armor of light; we should walk honestly, as in the day: As in the day which the light of the natural Sun makes, and as in the day, which the light of the mystical Sun, our Lord Jesus Christ, hath made.

Seventhly, Remember, as God hath commanded a morning for us here, so he will command a light, or a morning, a morning light for all our actions hereafter. As God hath made the the light, so he will bring all things to light. Many now live in the light of this world, whose works are in the dark as well as theirs are works of darkness. Now as the Lord hath commanded a morning to shine for us to work by, so he will have a morning wherein all our works shall be seen (1 Cor. 4.5.) He will bring to light the hidden things of darkness, and the manifest the counsels of the heart. Men may dig deep, to hide their counsels from God; but God knows how to bring them and their counsels to the morning, and will cause a light to shine upon them, though they have no light of truth or righteousness in them. God will bring every work into judgment with every secret thing (Eccl. 12.14.) We must all appear (saith the Apostle, 2 Cor. 5.10.) or we must all be manifest; we must appear, and so must our works too. Those works of men shall be light, as to their discovery, which are nothing but darkness, as to their impurity. Those deeds which have no light in them, shall come in the clearest light, and be plainly seen to the bottom, both by Men and Angels. The Lord who hath commanded this mo • ning light for us to do our work in, will command another morning light to judge our works in, and to give us the reward of them. And let all the wicked of the earth, to whom the morning of any day (because they are in danger to be discovered by it) is as the shadow of death (Job 24.17.) Let them (I say) consider how many thousand deaths that morning will be to them, which will actually, fully, and impartially discover all their wickedness, with all the secrets of it.

Lastly, Consider if the Lord hath bestowed so great a mercy upon us, in commanding the morning, or in giving us light, the light of the Sun; then let us be minded, how great a mercy the Lord hath bestowed upon us in commanding the light or morning of the Gospel to come upon us. It was night with us, and so it would have been forever, for any means we could have devised or used to help out selves out of it, till God commanded Christ, the bright Morning Star (Rev. 22.16.) and Sun of Righteousness, to rise and shine upon us. How unspeakable a mercy is it, that such a light should appear to us, who not only were in darkness, but were darkness! If we account it a mercy, that God hath commanded a morning to shine to us; O what a mercy is it, that we have a Christ to shine upon us! That the Day-Star from on high hath visited us! That he who is the true light, that enlightens every man that cometh into the world ( John 1.9.) hath risen upon us, both to scatter the darkness of sin and ignorance, and to cheer our souls with the sweet beams of his healing wings.

So much of the first part of the verse, Hast thou commanded the m • rning since thy day,

That is, when and where it should break forth and appear every morning. The day-spring is expressed by a different word in the original from the morning light; it implieth the first of the morning, when the air is darkish or duskish; we commonly call it the gray of the morning. The word signifies to be dark, or that darkness, which we call twilight. When the day-spring ushers in the morning, there is a kind of dimness in the light. Now saith the Lord, Hast thou caused the day-spring to know its place? hast thou taught it, where to show itself to the world? The Lord speaks nere of the day-spring, as if it were a rational creature, that took instructions, or a word of direction, where to begin the morning light. God, not man, hath taught the day-spring to know its place. We have a like expression ( Psal. 16.11.) Thou wilt show me (or thou wilt cause me to know) the path of life. Thus the Lord makes the day-spring know the path to its own place. The day never springs twice immediately in one place, but is in a continual variation, as Astronomers with experience teach. The place of the light or Sun-rising differeth every morning, and from thence we have the difference of the days. The Sun passing through the twelve signs of the Zodiac, beginning with Aries, &c. (I shall not trouble you with their names, which have been devised and are used only for learning sake, the Sun, I say, passing every year th • ough these twelve Signs, all which Astronomers present unto us under various forms or figures, such as themselves fancied most useful to subserve the understanding of that Art) according to the situation of these Signs, through which the Sun runs his course in the Heavens, the day-spring to us on Earth changeth its place every day, appearing sometimes more southerly, and sometimes more easterly, as the Sun either ascends to the Summer Solstice, at which time the day is at longest, and the night at shortest, as about the eleventh of our Moneth called June; or when it descends to the Winter Solstice, at which time the day is shortest, and the night longest, as about the eleventh of our December. To which we may add the Suns coming in its ascending course to the middle point of the heavens, which makes the Vernal Equinox, at which time the day and night are of an equal length, as about the eleventh of out March; as also the Suns coming, in its descending course, to the other middle point of the heavens, which makes the Autumnal Equinox, at which time the day and night are again of an equal length, as about the eleventh of our September. Now according to all these variations of the Suns motion, the day-spring varieth its place day by day; and the Lord enquires of Job, how this comes to pass; Hast thou caused the day-spring to know its place? No, 'tis I that have made the day-spring to know its place, I have appointed it those several stages where it shall rise today, and where tomorrow, and where every day throughout the year; this is from my contrivement and appointment, not from thine. Hast thou caused the day-spring to know its place?

Hence Note; First,

The beauty of the world, is from the order of the world; and that every creature knows its place, makes the whole creation amiable. The World is expressed in Greek by a word noting the beauty, and order of it. And that which renders the creatures not only beautiful but serviceable to man, is the order they are placed in. The Sun keeping its appointed course, makes Summer at one time, and Winter at another. The Sun ever moves in (unless stayed by miracle, as in Joshua's time) but never moves out of its place. As no creature is burdensome, so there's no creature unserviceable, when kept in its place, as was further shown ( verse. 10.)

Note Secondly,

This fettlement was made in the Creation ( Gen. 1.14.) And when the flood had made (as it were) a confusion of the times, and seasons, the Lord renewed this settlement ( Gen. 8.22.) While the Earth remaineth, seed time, and harvest, and cold, and heat, and Summer and Winter, and day and night shall not cease. Read this fully ( Jer. 31.35, 36. Jer. 33.20.) Sun and Moon know their time, and 'tis God, who hath taught them this knowledge, and given them this instruction. The light keeps its time, though it changeth its time every day ( Psal. 104.19.) He appointeth the Moon for seasons, the Sun knoweth his going down. The Sun is instructed (as it were) where to rise, and where to go down. The Sun follows the direction of God. There is no rational creat • re that doth so exactly follow the conduct of God, as the Sun. The Sun forgets not its duty, it never mistook the hour either of its rising or going down (as we more largely shown a little before) it never mistook a hairs breadth for place, nor a moment of its time. And as it moves according to the command of God: so nothing can stay its motion, but the command of God: And if He say, Sun stand thou still, it will do so again, as in the days of Joshua.

Now if all creatures keep their station, and observe their motion according to the instructions they receive from God, should not this be our instruction? If God hath caused the day-spring to know its place and time; if the Sun rise where and when he would have it; Shall not we know our place and time? Shall not we be where and when God would have us? As everything, so every person is most useful in his proper place and season. The Sun is therefore so useful, because it knows and keeps both, carrying and distributing its light up and down the world, to the sons of men, answerably to its instructions, and that commission given it from above.

The Lord having put questions to Job about the direction of the morning light, and by whom the day-spring is taught to know its place; proceeds to show the work and effects of the day-spring and morning light. Hast thou caused the day-spring to know its place?

In this verse we have two things concerning the day-spring, or the light.

First, The powerful extensiveness of it. The light takes hold; there's its power: It takes hold of the very ends of the Earth; there's its extensiveness.

Secondly, We have one part or point of the usefulness or beneficialness of light, when it thus takes hold of the ends of the earth; this good it doth, or this benefit comes by it, the shaking of the wicked out of it. As if it had been said, The day-spring takes hold of the ends of the earth, for this end and purpose, that the earth may be freed from the wicked.

That is, that the morning, or the day-spring might, &c. Some of the Rabins refer those woe • ds, that it may take hold, not to the day-spring, but to Job. As if the Lord had said, Canst thou, O Job, make the day to know its place, that thou mightest take hold of the ends of the earth, as I do, and shake the wicked out of it.

But rather, as we, That the day-spring might take hold, apprehend, and hold fast the ends of the earth. Mr. Beza expresseth it in this elegancy, The Sun sends forth its rays as so many fingers, to take hold of the utmost verges or ends of the earth.

The Hebrew is, The wings of the earth; and so Mr. Broughton translates, To hold the wings of the earth. By the wings of the earth, according to an Hebraism very frequent in Scripture, we are to understand the extreme or remotest parts of the earth. And because the wings of a bird are stretched out to the very utmost, when she flieth, the Hebrews call that which is the extreme or utmost bound of anything, the wings of it; and hence, in their language, the utmost part or hem of a garment is the wing of a garment, as here and elsewhere, the utmost parts of the earth are the wings of the earth ( Isa. 11.1, 2.) He shall set up an ensign for the Nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners (or, as the Margin hath it, wings) of the earth. Thus the Lord speaks of the light, Hast thou caused the day-spring to know its place, that it might take hold of the ends or wings of the earth?

Hence Note; First,

The Sun hath large arms, or rather long wings. Some hawks are called long winged: The same we may say of the Sun, that hath long wings indeed, reaching to the utmost stretch, ends or wings of the earth. The prophet Malachi comforts those that fear the Name of the Lord, with this promise, The Sun of Righteousness shall arise (to them) with healing in his wings. The Sun-beams, or the light that is conveyed in those beams, are compared to wings, and they are spread to the very wings of the earth, and extend themselves over the whole Hemisphere. The morning light like lightning, is diffused from East to West in a moment. When it is day with one half of the world, 'tis night with the other; but where the Sun comes, it gives light all over that half-face of the earth. The Sun is an universal benefit, and therefore the most excellent outward benefit. We say of every good thing, by how much 'tis the more common, communicative and extensive, by so much the better it is. As evil, by how much it sp • eads itself the further, by so much the worse it is; so good, by how much the more it spreads itself, it is the better. As the natural light of the day, so the spiritual light of the Gospel, is very diffusive. When the Gospel was first preached by the Apostles of Christ (the day-spring from on high then visiting the world) O how speedily did that take hold of the ends of the earth! David (Psal. 22.27.) speaking of the Prophetical Office of Christ, in sending forth the light of his truth, saith, All the ends of the earth shall remember and turn to God. What caused the ends of the earth to remember? and what did they remember? Surely it was the light of the Gospel, taking hold of the ends of the earth, which caused the ends of the earth to remember God and themselves; they saw their danger and their duty, and so turned to God. By the ends of the earth in that place of the Psalm, we are to understand the inhabitants of the utmost parts of the earth; who had never remembered themselves, never considered themselves, never awakened out of sin, never turned to God, if the light of the Gospel had not shined to them. The natural light is not only very extensive, but powerful; and so is the light of the Gospel, it goes to the ends of the earth with wonderful effects. The Apostles had a Commission from Christ, like that which God gives to the Sun, to carry their light, or to preach the Gospel to every creature. The Sun gives light and influence to every creature ( Psal. 19.6.) His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof: Nor shall anything be hid from the light, heat, and influences of the Gospel.

Secondly,

Many can go far, if you give them time; but the light goes very far, even to the ends of the earth (upon the matter) without time; it goes almost in an instant, in the twinkling of an eye, it immediately takes hold of the ends of the earth. As soon as the Sun ariseth, light appeareth, day breaks, and with an inconceivable speed illustrates all places within its eye, or which lie open to it. The body of the Sun moves fast, to a wonder, but the beams of the Sun move faster. David (Psal. 139.9.) speaks of the wings of the morning. If I take (saith he) the wings of the morning (that is the morning light) and fl • e to the utmost parts of the earth, even there shall thy hand lead me, &c. The morning light is winged, and moves with incredible swiftness. The Scripture speaks of the morning light, with respect to its sudden motion, as if it were a feathered or winged fowl, spreading its rays as so many feathers or plumes, over all at an instant. Though darkness, thick darkness, hath got possession of the earth in the night, yet no sooner doth the light glimmer above the Horizon, but darkness is suddenly scattered. One would think there should be a great battle, a long contest, between light and darkness, before light could conquer darkness, and get it off the face of the earth; whereas daily experience teacheth us that the morning having once opened its eye-lids, light gets an easy victory, and sheddeth itself abroad everywhere without control. Darkness is soon dispelled and driven out of the field by light. Darkness cannot stand its ground before the Sun, who is Lord of the day, according to the appointment of God.

Thus the day-spring takes hold of the ends of the earth. And if any ask, Why doth it so?

I answer, The day-spring is a great and a faithful servant to man. There are many uses of light, many services, which the light doth for us; I touched some of them in opening the former Context. We have one especial use or service of it expressed in the close of this verse; It takes hold of the ends of the earth,

This latter part of the verse seems to have little cognation with, and to be of a very difficult connection with the former; for it may be said, What hath this shaking of the wicked out of the earth to do with the light taking hold of the ends of the earth? I answer, The light that takes hold of the ends of the earth, is as a Serjeant to arrest and take hold of the wicked, and so is a means to shake them out of the earth. The words may carry a double Metaphor,

First, To the shaking of a garment. When dust or moths, or anything hurtful to a garment, is found upon it, we shake it out. Thus the Lord sends forth the morning light, to take hold of the ends of the earth, as of the ends of a great garment, that the wicked, who are but as dust and vermin, may be shaken out of it.

Secondly, The metaphor or allusion may be taken from a sieve. As the sieve is shaken when we would separate the chaff, or that which is vile and worthless from among the good corn; so the Lord by the light takes hold of the ends of the earth, and shakes the wicked like dross or darnel, out of the company of honest men. I, saith the Lord ( Amos 9.9.) will sift the house of Israel among all Nations, like as corn is sifted in a sieve; yet shall not the least grain fall upon the earth, that is, be lost or perish. But the wicked, who are as chaff, shall be scattered, and perish forever, when the Lord sifts them.

Again, These words, That the wicked may be shaken out of it, are by some expounded actively; The day-spring taketh hold of the ends of the earth, that the wicked may shake (sc. themselves) out of it. For when the light cometh, wicked men do, as it were, shake themselves out of the earth; that is, they hide themselves, and run their heads into a corner. They who in the night and darkness go abroad doing mischief, following wicked purposes, when the light appears, dis-appear, with-draw, and play (as we say) least in sight ( Job 24.13.) The wicked are they that rebel against the light, they hate it, cannot endure it, they are like the wild beasts of the earth, that raven in the night, but in the day couch in their dens and coverts, no man can tell where to find them ( Psal. 104.20, 21, 22.) Thou makest darkness, and it is night, wherein all the beasts of the forest do creep forth, &c. The Sun ariseth, they gather themselves together, and lay them down in their dens. Thus the wild beasts are shaken out of the earth, when the light appears, and so are wicked beast-like men ( John 3.20.) Everyone that doth evil, hateth the light. And as such hate the spiritual light of the Gospel, so they do not very well like the natural light of the day. Wicked men decline the light, and are called darkness, and their works are called the works of darkness; and therefore when the Sun ariseth, thieves, robbers, and all of those wicked trades, may be said to shake themselves out of the earth. He that doth evil, hates the light, he looks upon light as an enemy.

Fourthly, These words, That the wicked might be shaken out of it, are rather to be understood of the wicked, as often apprehended in the morning, for evil done in the night. When the day-spring appears, it discovers wicked men, who being taken, examined, and tried, are by the Sentence of the Judge and Decree of the Magistrate, shaken out of the earth. God the Supreme Judge, seems to search the whole earth by the Candle of the Sun, as he once threatened to search Jerusalem with candles.

Hence Note, First;

Light makes all things manifest. As the light of the Word discovers the evil that is in the works of wicked men, and makes that manifest; so the light of the Sun discovers the persons of wicked men, and makes them manifest. We cannot distinguish white from black, nor can we see where men are, nor what they are doing, till light be-friend us. And as the natural light makes things manifest, so much more doth spiritual light, the light of Law and Gospel. By the power of that light wicked men are shaken and driven out of their sins; by that light they see, judge, and condemn themselves. And thus the wicked are indeed shaken out of the earth, that is, out of their earthly state of sin and unbelief.

Secondly, Note;

He that will continue in any evil, bears no good will to any kind of light. There is nothing more uncouth and displeasing to a man that resolves to live in sin, than the light of the Word, yea, many times, than the light which shines in the air. Such say (as he of old) when the day begins to break, Our enemy is coming. Common day-light (which is a great good) much more divine light (which is a far greater good) is counted an evil, by evil ones. What communion hath light with darkness (said the Apostle, 2 Cor. 6.14.) And as they who are light, ought not to have any complying communion with darkness; so they who are darkness, cannot have or hold any pleasing communion with light.

Thirdly, If we take these words as holding out one main design of the Providence of God, in sending the light every morning; namely, that the wicked may be shaken out of the earth. This shows that wicked men should be speedily proceeded with, and the earth unburdened of them. The ordinary use of the light is, that men may go forth to their labor ( Psal. 104.23.) Now, as that is one great use of light, that man may see his honest labor, and be guided to, or in the works of his calling; so another great use of it is, to apprehend wicked men, who do dishonest work, and bring them to judgment. David said ( Psal. 101.8.) I will early, or, in the morning, destroy all the wicked of the land: As soon as ever the light takes hold of the ends of the earth, if I can, I will take hold of evil doers; that is, I will not delay, much less, stop the course of justice against them that do wickedly. This was a kingly resolve, Early will I destroy the wicked of the land. This was the Prophets counsel ( Jer. 21.3.) Execute judgment in the morning, that is, with the first opportunity. It is not good to be rash in judgment, nor is it to be slack in judgment. Wicked men are a burden to the earth, therefore 'tis fit with the first (when there is no other remedy) to unburden the earth of them.

There is yet another reading and exposition of this latter part of the verse, taking the word rendered wicked, not for persons, but for things, and then 'tis read in the Neuter gender, The light takes hold of the ends of the earth, to shake wicked or evil things (that is, those things which are noxious to the earth) out of it. The heat of the Sun rising upon the earth, exhales and draws out hurtful vapors from the earth, which, abiding in the bowels of it, would hinder its fruit-bearing, or make it barren. This sense is prosecuted all along by some Interpreters, quite thorough the 14 ^th and 15 ^th verses, but I shall not stay upon it.

The Lord having shown this use of the light which he commands every morning, shows (in the next verse) some other uses or effects of it.

This verse (saith a learned Expositer) is so difficult, that he not to be refused, who offers anything probable towards the opening of it. I conceive it may best be understood as an Exposition of those words in the former part of the 13 ^th verse, That it might take hold of the ends of the earth, it is turned as clay to the seal; that is, the earth is turned as clay to the seal: for when the light passeth through the air, it sets as it were a new stamp upon the earth. And then the former part of the 15 ^th verse, may be taken as an Exposition of the latter part of the 13 ^th verse, That the wicked might be shaken out of it; and from the wicked light is withholden; that is, they are utterly destroyed, and so shaken out of the earth.

Here are two metaphors to set out the renewed face of the earth, upon the rising of the Sun, or the appearance of the morning light.

First, From clay, altered by the seal.

Secondly, From man's putting fresh garments and ornaments upon his body.

That is, The approach of light makes a great change upon the face of the earth, even as if it had received a new or fresh impression, as clay doth from a seal. A piece of clay is a rude lump, without form or figure; but if you take a seal and stamp it, that clay readily receives any figure or coat of arms engraven on the seal; and so 'tis turned from what it was in appearance. Thus the meaning seems to be this: The earth before the Sun riseth, is like a rude piece of clay (in the night we see no more beauty in the earth, than if it had no beauty at all; go to a well composed garden, walk there in a dark night, you cannot discern the figure of any border, nor the rarest beauty of any flower, nor the pleasantest fruit of any tree planted there, your eye cannot take in nor feast itself upon any of those delights, while darkness covers the face of the earth) but when the light comes, then you see the form and figure of everything before you, then the earth is turned as clay to the seal; the Sun, as it were stamps and impresseth a new beauty and bravery upon it; and then the earth, which looked like a void or rude heap, appears in its form and figure, whether natural or artificial. This sense is much insisted upon in opening this Scripture; and 'tis a good sense, setting forth that benefit of the light, causing the earth to appear in its prope • shape, which night or darkness had hidden or obscured.

Hence Note;

Things that appear not, are as if they were not. Nothing appears, but by the light. This is most true of spiritual light; when that ariseth upon any place or people, that place or people are turned as clay to the seal, only with this difference, the natural light of the Sun doth only manifest what figures or stamps are already impressed upon the earth, it doth not make any there, which were not there before; but where the Sun-shine of the Gospel comes, though it were a place as rude as Barbarism itself, 'tis turned into another shape, the people are quite another people in their manners and conversation. It was so with this Nation, we were once as rude heathens as any in the world; but by the light of the Gospel we were turned as clay to the seal; we received the figure of Grace, the figure of Christianity. And at this day, in those places among the Indians, where the Gospel hath lately come, marvelous changes are wrought upon them; they have another stamp upon their tongues, another kind of language; another stamp both upon hand and foot, another kind of working and walking than before. As the light of the Gospel discovers evil persons to themselves (a natural man knows not of what shape he is, till he sees himself in that light) so it makes them good, and puts a new stamp, a new figure upon them; it makes them indeed new creatures, new men; they are turned (through the mighty power of the Spirit accompanying that light) as clay to the seal. Such (that is, as bad as could be) were some of you (saith the Apostle, 1 Cor. 6.11.) but ye are washed, &c. that is, ye are now other manner of men than once ye were. It is turned as clay to the seal,

They stand; Who stand as a garment? The things of the earth, they stand to look on as a garment. All thing • present themselves before us in a goodly hue, when the Sun riseth; then they appear in their beauty, the whole body of the earth is then clothed to the eye of every beholder. As light itself is like a golden robe, which the earth puts off every night, and puts on again every morning; so light shows us all those goodly things, which are the earths robes, or with which the earth is clothed, as with a garment. The earth is, not only as a thing without form, but as a naked thing, as a body without clothing to appearance, till the light appears; but as soon as the light appears, then whatsoever may be called the earths clothing, and apparel, appears also.

If any would know more distinctly, what the clothing, apparel, or garment of the earth is? I answer,

First, That may be called the earths garment, which grows out of it; the grass, corn, herbs, flowers, trees, all these vegetables are as a garment upon the earth.

Secondly, Not only vegetables, but animals, the beasts of the earth, are as a garment to the earth ( Psal. 65.13.) The pastures are clothed with flocks, the valleys also are covered with corn. Corn is to the valleys, what flocks are to the pastures, their clothing.

Thirdly, Artificial things, as well as natural, are also the earths garment. All those fair buildings, Towns and Cities, all those goodly Edifices and Palaces anywhere raised upon the earth, are they not as a garment to the earth? so then fruits and flowers growing out of the earth, flocks and herds living upon the earth, houses and dwellings built on the earth, are a clothing to the earth; and they appear to be so, by the coming forth and appearance of the light; that shows the beauty and figure of the earth, the trimings and adornings of it: Those things are to the earth, as a rich embroidered garment, and light manifests them to be so.

There is yet another exposition of this 14 ^th verse, They stand as a garment, that is, the wicked spoken of in the latter end of the former verse, and are there said, to be shaken out of the earth; who are also spoken of, in the following verse, where it is said, Their light is withholden, and their high arm shall be broken. These wicked ones, when the light shines, are made to stand forth, as in a garment; That is (saith one Author, noted in the Margin) the wicked are then withheld from going on in their wickedness, or from prosecuting and promoting their evil designs and pu • poses, as if their faces were wrapped or muffled quite up with a garment, and their feet fast bound. Another gives the sense thus; That they (namely the wicked) may be made to stand as covered over with a garment. The custom of old, was to cover the faces of malefactors, when found and declared guilty of horrid crimes.

Both these Interpretations correspond clearly with the Context, both before and after; the Lord giving this as a special service, that the day-spring or light doth to mankind, the discovery and destruction of evil men; as will be seen more fully, in opening the next verse.

It was shown before, that this 15 ^th verse seems to be an Exposition of the latter part of the 13 ^th verse. There it was said, The light takes hold of the ends of the earth, that the wicked might be shaken out of it; here it followeth, From the wicked, their light is withholden; that is, wicked men, when the light hath discovered them, are withholden from their light, or their light is withholden from them.

But it may be inquired, What is this light called their light, which is withholden from them?

I answer, First, The light of their prosperity and peace, the light of the good things of this woe • ld.

Secondly, The light of the Sun, even that shall be withholden from them, they shall be shut up in close and dark prisons and dungeons; they shall not have the light of the Sun, who have abused that light, or have done such things in the dark, as the Sun would even blush to look on.

Thirdly, The light of their life, or their life shall be withholden from them; that is, they shall be put to death for their wickedness.

All these may be called their light, because they sometime enjoyed them; and their light in all or any of these notions, is said to be withholden from them, not as if they had a right to hold it longer, but because they would fain have held it longer, if they might. Thus, from the wicked their light is withholden; as if it had been said, they are totally and finally deprived of all their good.

Now, whereas light in the sense opened, is called their light, that is, the light of the wicked;

Note;

God gives light or good things to the evil as well as to the good ( Mat. 5.45.) He maketh his Sun to rise on the evil and on the good; even they who are evil and are daily doing evil, enjoy the light of the Sun, and the light of all outward good things, thorough the patience and goodness of God. Much more may the godly when they see the light or good of this world, look upon it as theirs, as a part of their inheritance here below. As hereafter all the godly shall have an inheritance among the Saints in light, so many of them have an inheritance of light here, the Sun is a piece of their portion. God having adopted them to be his children, the Sun is a debtor to them, and they may reckon it among their good things, though not as their good; God having provided better things for them than the light of this world, or of any good thing, which they hold only in common with the world. From the wicked their l • ght is withholden.

Note, Secondly;

The wicked cannot long, shall not always enjoy the good things of this world. When wicked men abuse the light, especially when they resist the light of nature shining into their consciences, and refuse the light of the Gospel shining in the Scriptures and Ordinances, and resolve to walk on in the darkness of their minds, then from them that light of comfort and prosperity is withholden; yea, they are often thrust out of the light of the Sun, and out of the light of this present life, into that inner darkness of the grave, and into that outer darkness of hell ( Matth. 25.30.) that is, into a darkness furthest remote, or at greatest distance from light, even out of the reach of light. Doth God say to his own people when they sin ( Jer. 5.25.) Your sins have withholden good things from you? Much more then shall the light and all good things, or all the good things of light be with holden from the wicked, whose whole trade and business lies in works of darkness, or in sinning against God. 'It is bad with man, when God with-holds natural light, the light of the Sun, the good things of this world from him; but 'tis infinitely worse with man, when God with-holds the light of the Gospel, and the light of his countenance, any spiritual light or good from him, and shuts any up in the contrary darkness. From the wicked light is withholden,

Whose high arm? Surely the high arm of the wicked; they shall be deprived both of their light of comfort, and of their arm of strength: wherein,

Fi • st, They prided themselves. And

Secondly, Wherewith they oppressed others.

The former is the effect of their strength; the latter is the use which they usually put their strength to.

Strength is often expressed in Scripture by the arm; read Psal. 10.15. Psal. 37.17. Ezek. 30.22. And a high arm notes great strength. The Lord is said to do his great things with a stretched out (or a high arm.) Mans arm may here be called an high arm, because the arm of man useth to be lifted up on high to strike hard and home. The higher the arm is lifted up, the heavier it falls, and the deeper impression it makes. To sin with a high hand, is in Scripture language to sin presumptuously and audaciously. They sin with a high hand, who sin against light, or in the face of counsel and reproof. And as they sin mightily, or with all their might, who sin with a high hand; so they act mightily, or with all their might, they lay on load (as we say) who resolving to do anything, have a high arm to do it wi • h. When the arms of wicked men are high, they must needs act highly in wickedness. Now when any act evil to the height, with heat and boldness, God will take a course with them; as it followeth in the close of the verse, The high arm, that is, such a high arm

'It is an allusion to the punishing of malefactors, by breaking their bodies or bones upon a wheel. To be broken, is to be utterly spoiled. A broken heart is a great mercy ( Psal. 51.17.) but a broken arm notes a great misery.

This Scripture threatens the high arm with breaking, yet it leaves us unresolved, or faith nothing expressly, about these three Queries:

First, Whose high arm is here threatened with breaking?

Secondly, By whom the high arm shall be broken?

Thirdly, How or by what means, or in what manner it shall be broken?

I answer to the first, These terrible words are not level'd nor intended against any high arm (eo nomine) upon that account, because it is high. God is not angry with the highness of men. They who are highest, and have the highest arm among men, may be highly pleasing unto God. The highest powers on earth, are of God's ordaining and appointing; now, God cannot be against his own ordinances and appointments; therefore he never b • eaks the high arm, because 'tis high in power, but because 'tis high in wickedness. So then we may be confident, 'tis only the high arm of the wicked which is here threatened to be broken.

To the second and third Queries, I answer in a word; It is God who breaks the high arm, and he breaks it in what manner, and by what means soever pleaseth him.

In which we may see a signal work of divine Providence, which doth not suffer the difference of good and evil, of right and wrong, to pass long unobserved. And in this passage possibly, the Lord might intend a refutation of what Job said ( Chap. 10.3.) That God shined upon the Counsels of the wicked: For seeing the very light or life of the wicked is withholden from them, and their high arm broken, doth not God declare and testify that he loveth righteousness, and hateth iniquity? And if the ministration of Divine Justice lie in the dark at any time, doth not the return of the light every day intimate, that a day of the revelation of the righteous Judgment of God is at hand? The high arm shall be broken.

Hence Note, First;

Therefore be not scandalized when 'tis so. The most high God often suffers it to be so. The wicked man in the Text is he that hath the high arm.

Note, Secondly;

They sin with an high hand, or with an high arm; they sin as if they would dare God himself. Not only have wicked men been high in power, and high in place; but there they have sinned highly, and stretched forth their hand against Heaven itself.

Note, Thirdly;

A learned Interpreter takes notice, that in the larger Bibles, and most correct Copies, the Hebrew Word signifying the wicked, both in this 15th verse, and in the 13th verse, hath one letter raised up higher than the rest, and exceeding the ordinary form of writing; as may be seen, if the Reader please to cast his eye upon the quotation in the Margin. This (saith my Author) is not (possibly) without a mistery; even to intimate thus much, that all the prosperity and outward splendor of the wicked hangs in suspense, or is very tottering and unstable. But whatever occasioned that irregularity in the Hebrew writing, or whatever it may import, this is a sure truth, that the highest estate of the wicked is very unsure.

The Lord (who as Solomon saith, Eccl. 5.8) is higher than the highest (on earth) can quickly bring down the highest, and break or crush the strong arm, as one would break a reed, or crush a moth. Thus the Lord bespake Edom by his Prophet ( Jer. 49.16.) O thou that dwellest in the clifts of the rock, that holdest the height of the hill; though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. And thus the Lord spake by another Prophet concerning the Amorite, (Amos 2.9.) His height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath; that is, I utterly destroyed him. Yea, the very being of the wicked high and strong, is an argument that they shall be brought low, destroyed, and broken to pieces. When Babylon's arm shall be in its highest height, When she shall say in her heart, I sit as a Queen (that is, on high) and am no Widow, and shall see no sorrow. When Babylon is thus prophesying all good of herself, and promising all good to herself, then shall her plague come in one day, death and famine, and mourning, and she shall be utterly burnt with fire; for strong is the Lord, who judgeth her (Rev. 18.7, 8.) He will break her high arm, and break it when she thinks it highest, and herself safest. David whose arm God raised on high, affirmed all this of wicked high ones in general, or of all those, who should be found high in wickedness ( Psal. 92.7, 8.) When the wicked spring as grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed forever. As if he had said, that's the meaning of their prosperity, you may spell that our of it, or make that interpretation of it, they shall be destroyed forever. As the Lord remembers his people in their low estate, because his mercy endureth forever (Psal. 136.23.) so he will take vengeance on the wicked in their high estate, because his justice endureth forever.

The least sin deserves a breaking; but when the arm of sin is grown very high, we may say the Lord's arm cannot hold, he must break such high arms. The Prophet Jeremy (chap. 6.6.) speaking of Jerusalem, saith, This City is to be visited; how visited? There is a twofold visiting:

First, In favor, care, and kindness.

Secondly, In wrath and judgment.

Usually when the Scripture speaks of visiting a City or a Land, it is meant in wrath and in judgment. Shall I not visit for these things, saith the Lord? (Jer. 5.9.) Surely I shall, there is no avoiding my visitation. What kind of visitation is meant, the next woe • ds evidence, Shall not my soul be avenged on such a Nation as this? To be visited with vengeance and wrath, is a sad Visitation, and so was Jerusalem to be visited. But why was the City Jerusalem to be visited in wrath? there's no City whose inhabitants are so just and righteous, but the Lord may visit them in wrath; but of this City the Lord said, it is wholly oppression; they are given up to oppression, everyone is oppressing and wronging his brother; now when they sinned at this rate, when their arm was thus high in wickedness, then it was to be broken. There is a righteous God that judgeth the earth; and therefore the high arm of unrighteouness shall be broken.

IN the former Context the Lord made a short d • gression from those questionings with which he had begun with Job, concerning his Works; the occasion whereof was the mentioning of the wicked, who improved not, but abused his works.

In this Context the Lord returns to his former way of interrogating Job, and having questioned him about the birth or production of the Sea, the bands and bounds of the Sea, at the 8th 9th 10th and 11th verses, he questions him here,

First, About the depth of, the unsearchable depth of the Sea ( verse. 16, 17.)

Secondly, About the vast breadth of the Earth ( verse. 18.)

Thereby to convince Job, that he, not being able to reach the depth of those mighty waters, nor to comprehend the breadth of the earth, was much less able to comprehend the depth of those counsels, or the breadth of those ways of providence in which himself had been walking towards him. That's the general scope and sum of these three verses, as also of all that follow, as hath been shown formerly.

The last thing about which the Lord put the question, was the Light, whereby hidden and secret things are discovered; here the question is about things that lie out of the light, about hidden and secret things; all which yet are more plain and obvious to, more open and naked before the eye of God, with whom we have to do, than the Noon-day light to us.

Hast thou? Doubtless thou hast not, nor hast thou any mind to enter into those springs? Who hath? Hast thou entered or penetrated the springs of the sea? There is a twofold entering into the springs of the sea, or into anything that lies remote from us.

Fi • st, A Local.

Secondly, An Intellectual entering.

To be sure, Job had not locally entered the springs of the sea; and it was as sure, that he was not able to make any perfect intellectual entrance thither. When therefore the Lord asked Job this question, Hast thou entered into the springs of the sea? it is as if he had said, It becomes him that makes a judgment upon any matter, to enter into it either locally to view it with the eye, or intellectually to view it with his understanding; but thou, O Job, hast neither of these ways entered into the springs of the sea, and there d • scovered how the waters flow or rise up out of the earth: how then canst thou make up a judgment about the waters? and if not, what judgment canst thou make up concerning my deep counsels, concerning the secret springs of my judgments?

There is an elegancy in the word rendered springs, which some derive from a root which signifies to weep or shed tears: Hast though • entered among the tears o • weeping places of the sea? The same word in the Hebrew signifies an eye, as also a spring or fountain; because as the eye drops, yea pours out tears ( David saith, Rivers of tears run down mine eyes ) so, springs pour out waters, and are, as it were, weeping continually. Others derive the word from a root, which signifieth to be infolden or entangled; and so they render it, Hast thou entered into the perplexities or intricacies of the sea? Pharaoh used that word in the Verb ( Exod. 14.3.) concerning the people of Israel, They are entangled or perplexed in the land: he thought he had caught them in the briars, and should have had his will, or satisfied his lust on them. The sense is much the same, whether we read the springs or the perplexities and intricate places of the sea; both tending to the same purpose, to show Job his utter incompetency and inability for such an adventure. Hast thou entered into the springs

The sea is a consluence of many waters, the great vessel which God prepared to hold the multitude of waters, as was shown before at the eighth verse; only take notice, that the word which signifies the sea, is composed of the same letters (a little transposed) with that which signifies the water. The sea being the gathering together of waters, and water being the substance of the Sea, one word in substance serves them both in the Hebrew tongue. Yet others say it alludes, at least, to a word signifying to make a noise, or to roar; seas and floods make a terrible noise and roa • ing. David ascribes a voice to the floods ( Psal. 93.3.) The floods have lifted up, O Lord, the floods have lifted up their voices. These grammatical criticisms about words have their use, giving some light about the nature and qualities of things. But to the Text, Hast thou entered into the springs of the sea?

This latter part of the verse is of the same importance with the former. The springs of the sea, and the search of the depth, have little, if any, difference, and walking follows upon entering; therefore the Lord having said, Hast thou entered into the springs of the sea? saith, Hast thou walked, &c.

But more distinctly, what is the search and what the depth? The depth, is the sea, where 'tis deepest, so deep that no bottom can be found by sounding. The word rendered here search, notes the last o • utmost of anything, and so the deepest of the depth, which possibly may be called the search of the depth, because how much or how long soever it is searched for, it cannot be found out. Mr. Broughton renders it, The border of the sea; the Vulgar Latin, The last or utmost of the depth. Hast thou walked there? We walk on dry land and in pleasant fields: Some artificial parts of the earth are by way of eminence called walks, because they are purposely fitted by art to walk in. But who can walk in the searches of the depth? Are there any under-water-walks?

To clear these words a little further, we may consider two other readings or translations of them.

First, Thus, Hast thou walked in the depth by search? that is, Hast thou found out a way to go to the bottom of the sea by curious search and diligent enquiry? Hast thou by thy skill discovered how deep the sea is? Hast thou let down thy line and plummet to fathom it, and then descended into it? I know thou hast not.

Secondly, Hast thou walked to search the deep? that is, Hast thou gone down to the bottom of the sea, and there discovered the secret and hidden paths of it? I know (thy answer must be) Thou hast not. Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?

Hence Note, First;

The sea in many parts of it may be searched. Some have been at the bottom of it, many have let down a line to the bottom of it; yet it is usual in Scripture to speak of the sea as a thing unsearchable, or so deep, that none can find the depth of it. The sea is so deep, that it is sometimes called the depth (chap. 28.1.) The depth saith (that is, the Sea saith) it (that is, wisdom) is not in me. 'It is also called the deep (Luke 5.4. chap. 8.31.) That is very deep, which is called the deep; and that's of an unsearchable depth, which is called the depth. Such a depth, so deep is the sea, that no man knows how deep, or what the depth of it is?

Now, if we cannot reach the depth of the natural sea, then (which is the scope of this place) surely there are depths and secrets in the ways and counsels of God, which no man can earch or find out. David (Psal. 139.9.) speaking of the Omso presence of God, saith, Whither shall I go from thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea; there shall thy hand find me. There is no depth, no breadth, but God can find it out; but how little of the depth or breadth of God can we find out! ( Psal. 36.6.) Thy judgments are a great deep; that is, thou O Lord dost terrible things in judgment as angry, yet such righteous things, as just and wise, that 'tis very hard for any, and impossible for the many, or most of men to see the reason of them. And doubtless, it was the deep of his own divine judgments that God intended to lead Job to, when he spake here of the depth of the Sea. We read what the Apostle was forced to, when he was but, as it were, dipping his feet into this sea of the Counsels and Judgments of God, even to cry out, O the depth (Rom. 11.33.) As if he had said, I dare not enter into the springs of this sea, nor into the search of this depth. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! This was David's express Confession concerning the providential way of God, His way is in the sea, and his path in the great waters, and his footsteps are not known (Psal. 77.19.) Goings upon the water leave no print behind them, we cannot observe a track in the sea. God walks sometimes as upon the land, we may easily discern his footsteps, and see whe • e he hath gone: But he often walks as upon the sea, where no man can see his paths, nor are his footsteps known. The Lord is known by the judgment which he executeth (Psal. 9.16. ) yet his judgments are seldom known, they are a great deep, a sea. The sea is a clear emblem of all obscure and unknown things, especially of those ways of God which are too deep for our discovery, and lie beyond the reach of our knowledge. And indeed, as soon may we hold the sea in the hollow of our hand, or lade it dry with a Cockle-shell, as comprehend the deep counsels of God, and the mysteries of providence, by which they are acted and effected in our shallow understanding. Only what we cannot attain, either by sense or reason, we may understand by faith, as the Apostle saith, We do that the worlds were made by the Word of God ( Heb. 11.3.) Who is able, any other way than by believing, to enter into those springs, or walk in the search of those depths?

Secondly, Learn this from it;

That which here is denied to Job, is to be affirmed of God. Job knew not those secrets, but God knew them. Job himself said ( chap. 9.8.) God treadeth upon the waves (or as the Hebrew is, the heights) of the sea. Here the Lord intimateth that he walketh in the depth of the sea: Both set forth his glory. God commands from top to bottom, he treads upon the waves aloft; he walks in the depths below, nothing can escape either his Power or his Eye. It is the sole privilege of God to walk in the search of the sea, that is, to find out and plainly to discern the most secret things. And by him the most unsearchable depths are searched out, or rather, are known to him without search. He knoweth even the depth of man's heart, which is the greatest depth in the world, next to the depth of his own heart. God enters into the springs of that sea, the Sea of man's heart, and walketh in the search of that depth. There are innumerable springs in the heart of man, which bubble up, and send forth their streams of good or evil continually; all which the Lord sees more plainly than we see anything that is done above ground, or in the open light. Moses doth not only report ( Gen. 6.5.) That God saw the wickedness of man was great in the earth (that is, that his outward practices o • conversation was very wicked) bu • that he saw every imagination of the thoughts of his heart was only evil continually. Consider, God saw not only the thoughts of man, but every imagination (which is the least thing imaginable) of man's thoughts. He saw (as the word which we render imigination properly signifies) every figment, every little creature which the thoughts of man's heart was about to frame; and O how many, how exceeding many, or innumerable, are they! yet God saw not only some, or many, but everyone of them. It was said by one of the Ancients upon this place, God goes to the depth of the sea, as often as he goeth into the depth of man's heart, and beholds what is there. And there • e beholds not only the great but small beasts (as the Psalmist calls the fish of the sea) that is, not only great but small lusts and foolish imaginations: the huge multitudes and shoals of vain thoughts which swim and play in that wide sea of man's heart, are distinctly seen, and as distinctly judged, as if but one were there.

Thirdly, From the scope of this place, note;

There is a dutiful search into the Works of God. David speaks of it ( Psal. 111.2.) The works of the Lord are great, sought out of all those that have pleasure in them. They are sought out; that is, they who have pleasure in them, do and will endeavor soberly to search them out; as much as may be; but let all take heed of searching them wantonly or presumptuously, that is, either to satisfy their curiosity, or with an opinion that they can reach the depth of them. The Lord would have us satisfy ourselves in the ignorance, or rather nescience of those natural things which he hath not made known to us. Surely then (which is, as hath been said, the scope of this Chapter) we should be satisfied, though we in some cases know not, nor can perceive the reason of God's providential dealings, either towa • ds particular persons and families, or his Church in general. Will any wise or sober man vex and disquiet himself, will he be angry and pettish, because he knows not all the secrets of the ear • h and sea? (as some say Aristotle the Philosopher was to death and drowning, because he could not find out the reason why the sea in one place ebbed and slowed seven times in one day) Why then should we be impatient, because the reason of God's proceedings with the sons of men, or of the strange ebbings and slowings of things in the sea of this world, is secreted and hidden f • om us. And therefore when we are not able to enter into the springs of this sea, nor to walk in the search of this depth, let it not trouble us, but humble us, as it did Job, to whom the Lord put these questions, and proceeded to put more and more hard questions, if harder can be, in the next words.

Here is another strange question. Who among the living hath had the gates of death opened to him? O • hath viewed the doors of the shadow of death?

We read often in Scripture of the gates of death. (Psal. 9.13. Psal. 107.18.) and which is all one, of the gates of the grave, (Isa. 38.10.) but who knows what these gates are? yet we may say something towards the clearing of this question. A gate in strict sense, is that by which we are admitted into any place: and so, the gates of death are,

That, whatsoever it is, by which we enter into death, or go into the black hall of the grave.

Again, The gates of death are any great and eminent danger. Then we may be said to be at the gates of death, when our lives are in great hazard to be lost, either by the violence of enemies, or by any violent sickness.

In the former sense David spake (in way of supplication, Psal. 9.13.) Have mercy on me, O Lord, consider my trouble, which I suffer of them that hate me, thou that liftest me up from the gates of death; that is, from deadly danger. In the latter he spake by way of narration, in his elegant description of the sick, ( Psal. 107.18.) Their soul abhorreth all manner of meat, and they draw near unto the gates of death; that is, they are ready to die, or sick unto death. And thus said King Hezekiah upon his sick-bed, and as he thought (a little before) upon his death-bed, (Isa. 38.10.) I shall go to the gates of the grave, I am deprived of the residue of my years; that is, of those years which I might have reckoned upon as mine, according to the common account of man's life, or the usual course of nature.

These are the more general gates of death, and about these all agree.

But there are several opinions, what should be specially intended by the gates of death in this place.

First, One riseth very high, saying, that by the gates of death we are to understand the visible heavens; because the heavenly bodies send down sometimes malignant influences, which have a mighty power to corrupt the bodies of men here below, so causing death to carry them away. Thus he imagines death issuing out of the clouds, as out of opened gates, upon men on earth; But that's a far fetched interpretation.

Secondly, O • hers go to the utmost contrary point, and say, by the gates of death we are to understand Hell. The Papists give a description of several receptacles for souls departed under the earth, they make at least three distinctions;

First, Limbus Patrum, The place where they affi • m the souls of the Fathers were before Christ came in the flesh, and had accomplished the work of our redemption here on earth.

Secondly, Purgatory, the place where the souls of all that die not in mortal sin (as they distinguish) are reserved to be purged by temporary punishments, before they can get to heaven.

Thirdly, The lowest of all, is that which we call Hell, the place of the damned, whither all go (say they, and we too) who die in sin without repentance. This place of torment, some take for the gates of death. But seeing the Lord is here speaking of natural things, not of moral actions, not of the consequents of them, rewards and punishments; therefore (though we may truly call Hell the gates or power of death, yet) that notion as well as the former is altogether heterogeneal in this Text.

Thirdly, Several expound the gates of death, in connection with the former verse, for the depth or bottom of the sea, where many dead carcases lie rotting; all such as are cast away by shipwrecks, or die at sea, being usually thrown into the deep; and therefore at last the sea shall give up her dead, as well as the earth.

Fourthly, The gates of death signify say others, nothing else but the grave, or those lower parts of the earth, in which men's bodies deceased are buried and laid up to rest till the resurrection. When we, that are earth in our constitution, go out of the world by dissolution, our return is into the earth, into the lower parts of the earth, we sleep in the dust. According to this sense it is as if the Lord had said, Hast thou seen the state of the dead, or how it fares with them that are gone to their graves? Hast thou visited the courts and palaces of the King of terrors? Thus the gates of death are the gates of the dead.

Fifthly, We may understand by the gates of death in general, whatsoever is most remote and farthest off from our sight and view. As if the Lord, who said before, Hast thou entered into the springs of the sea? had said here, Hast thou entered into the bowels or deepest abysses of the earth, which are dark and uncomfortable, as the grave, or like the very gates of death? Knowest thou, or canst thou tell me what is done, or how things go there?

These words are of a like intendment with the former: The gates of death, and the doors of the shadow of death, are the same thing under a little difference of expression. What the shadow of death is, hath been shown ( chap. 3.5.) as all • o ( c •• p. 10.21.) thither I refer the Reader. Hast thou seen the doors of the shadow of death? Surely thou hast not? Thou neither desirest, nor darest visit the doors leading to those dismal shadows, which no light can pierce, or where (as Job spake, chap. 10.21.) The light is as darkness. The scope of both the queries in this verse is the same also with those in the former, even to repulse Jobs curiosity in searching into the secrets of God, or to convince him that God had secrets which were no more opened to him than the gates of death, and which he could see no more than the doors of the shadow of death. Hast thou seen the doors of the shadow of death? Taking death in a proper sense,

Note, Fi • st;

Deadly sicknesses and extreme dangers are (as was shown in opening the words) those gates and doors. Many have been brought to those gates, and have been stepping into those shadows, who yet have been recalled and brought back again, as David and Hezekiah were, and as the Apostle Paul was, who had the sentence of death in himself, yet was delivered, trusting in him who raiseth the dead (2 Cor. 1.9, 10.)

And therefore in all such cases, whenever we are brought to the gates of death, and to the doors of the shadow of death, let us have recourse to the living God; to that God, to whom belong the issues from death (Psal. 68.20.) He that is our God, is the God of salvation, of eternal salvation, and of temporal salvation, of salvation from death by sickness, and of salvation from death by danger and trouble: our God is the God of salvation, to him belong the issues from death. As God openeth the gates of death to let man in, so he can open the gates of death to let man out. As there is a gate to go in unto, so there is a gate to go out from, or an out-gate from death. As the ways to, so the issues from death belong to God. David's heart was full of this, when having said ( Psal. 141.7.) Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth; that is, we are ready to be cut in pieces and perish by our enemies (having (I say) said this, he presently adds, verse. 8, 9.) But mine eyes are unto thee O God the Lord, in thee is my trust; leave not my soul destitute, keep me from the snare which they have laid for me, &c. It is the royal privilege of Jesus Christ, to be key-keeper of the grave ( Rev. 1.18.) I have the keys of hell and of death; that is, I have power to deliver over to, and to deliver or keep from both hell and death. The keys are an emblem of power and authority. Stewards have the keys. He that hath the keys of death, can deliver from death.

Secondly, Taking death properly, note;

The gates of death are not revealed to any man; he hath no certainty by what means he shall pass out of this world to the grave; he cannot tell through what gate he shall go, whether through the gate of a natural death, or of a violent death, as Christ spake to Peter (John 21.18.) When thou wast young, thou girdest thyself, and wentest whether thou wouldest; but when thou shalt be old, another shall gird thee, and carry thee whether thou wouldst not: this spake he, signifying by what death he should glorify God. Peter did not know what death he should die, whether a natural or a violent death, till Christ signified it to him. And if man knoweth not at what kind of gate he shall enter the house of death, that is, whether by sickness or violence, then much less doth he know the particular sickness or violence, by which, as a gate, he must pass into the house of death; these things the Lord keeps in his own hand. And seeing we know not these gates of death, we should always pray that we may know the path of life ( Psal. 16.11.) Thou wilt show me the path of life, was David's assurance as a type of Christ. And though Christ should not show any man the gate of his own temporal death, yet he showeth every godly man the path of eternal life, and that's enough for us.

Thirdly, Note;

Death is the darkest and obscurest thing in the world. The grave is a gloomy place, and filled not only with natural but metaphorical darkness: yet all is light to God, he knows the gates of death, and the state of the dead ( Prov. 15.11.) The grave and destruction are before the Lord; how much more the hearts of the children of men!

Fourthly, Taking the gates of death generally, for any secret or hidden thing,

Note;

When God puts the question, Have the gates of death been opened or revealed to thee? it is as if he had said, thou canst not know them unless they are opened to thee. And who can open them, if I myself do not? As all the mysteries of the Gospel are hidden from us, till God is pleased to reveal them; so in nature there are many things which are mysteries and secrets to us, till God makes them known to us. And there are some things which God will no more open to us, than he hath the gates of death, or the doors of the shadow of death. And if so, then, as God will never blame us for not knowing those things which he hath hidden, so we should not busy ourselves with any enquiries about hidden things. Though the secret of the Lord be with those that fear him (Psal. 25.14.) yet they that fear him, will not, dare not meddle with, nor search into the Lord's secret. Therefore,

Lastly, Observe;

( Deut. 29.29.) The secret things belong unto the Lord our God; but those things which are revealed, belong unto us and our children forever. It is both our duty and our interest, to be content with our own share, or to be satisfied with what belongs to us, and not to invade God's peculiars or reserves. It was Jobs fault, he would be entering into the secrets of God, but saith God, Have the gates of death been opened unto thee, or hast thou seen the doors of the shadow of death? if not, then be not troubled that those things are not opened to thee, which I have reserved to myself. God hath not straitened us in any needful point of knowledge, there is enough opened to us, though the gates of death be not. Is it not enough for us, that in the glass of the Gospel, God hath set before us, the mysteries of eternal salvation, unless he also acquaint us in the day of our trial (which was Jobs case) with all the whole mystery of his temporal dispensations?

The Lord having urged Job with these hard questions about the depth of the Sea and the gates of death, seems now to offer him a more easy question in the next verse.

The Septuagint render, Hast thou perceived the breadth of that which is under the heavens? Under the Cope or Canopy of the heavens. Hast thou perceived how broad that is which is spanned or compassed about by the heavens; that is, as we translate, the breadth of the earth. That which is circled or su • rounded by the aereal heavens is the earth: Hast thou perceived the breadth of that. Though the earth be better known to man than the depth of the sea; yet no man ever saw the whole earth. Many parts of the earth are deserts and unpassable by man. The best Writers say the whole compass of the earth is 21600 miles; yet that is rather a supposition, than a demonstration; no man having ever visited or viewed the whole face of the earth. We find ( Job 11.9.) length ascribed to the earth, and breadth to the sea; But in this place the Lord having ascribed depth to the sea, gives breadth to the earth. We are not here to take the breadth of the earth, according to the rules of Geography; for so the length of the earth is from East to West, and the breadth from North to South; but breadth is here put sinecdochically for all the dimensions, or the whole circumference of the Earth. As it the Lord had said, Dost thou know how big, how spacious the Earth is? The breadth of the Earth imports the largeness of it, opposed to straitness or narrowness; and to show that here the breadth contains all dimensions, the word is in the Plural Number, Hast thou known the breadths of the Earth, that is, the whole compass of it, how broad and how long, and so how big the Earth is? Hast thou perceived the breadth of the Earth?

Hence Note, First;

That is very big, whose bigness is not easily perceived, if at all perceivable; and such is the breadth or bigness of the earth. Whence take this double Inference;

First, If the earth be such a great thing, that a man cannot perceive the breadth or dimensions of it, then how great are the heavens! The earth in comparison of the heavens is but as a point, 'tis as little as is imaginable. O what a broad thing is heaven, if the earth be such, that we cannot reach the breadth of it!

Secondly, If the earth be so great, how great is God, who made the heavens and the earth too! That's it which God would lead Job to the consideration of, even of his own infinite greatness. How great is God, who made this great earth! To him (as the prophet Isaiah speaks, chap. 40.15, 16.) The Nations, the people (of the earth) are but as the drop of a bucket, and as the dust of the balance: He weighs the mountains in scales, and the hills in a balance: He holds the dust as one single grain in his hand. What a nothing are all things to God, seeing the earth is a nothing to the heavens! God puts the question to Job, Hast thou perceived the breadth of the earth? and we may put that question into this negative Proposition, O Job, Thou hast not perceived the breadth of the earth. The wisest of men know not the breadth or bigness of the earth. Some have undertaken to tell us how great the circle of the earth is; but theirs are but guesses: though somewhat may be said that way, yet no man can give it exactly; and therefore the Roman Orator attempting to write about the earth and the dimensions of it, prefaceth or apologizeth thus for himself; I will do my endeavor to satisfy thee about Geography, or the dimensions of the earth, but I promise nothing of certainty, 'tis a great work. Hast thou known the breadth of the earth?

As if the Lord had said, I have put the question to thee; come now answer me, declare what thou knowest, let me know what her thou knowest it all. God provokes or challengeth Job to say his utmost. We may refer these last words either strictly to the immediate question only, or generally to all the questions before; yet I conceive they are rather to be restrained to the last question concerning the breadth of the earth, because they run in the singular number, Declare if thou knowest it all, that is, if thou knowest all of the earth. There were many pa • ts of the earth, which Job knew not at all; therefore he could not know it all. We at this day after all the improvements which have been made by Navigation (little in use in Jobs days) for the discove • y of the earth, are yet forced to write upon some places (as we may see in our best Maps of the World) Terra incognita, this part of the earth is unknown. If we now do not, surely Job then did not know it all.

Further, When the Lord saith, Declare if thou knowest it all, his meaning is not, If thou hast any knowledge at all about it all; for there is no wise, no understanding man, but hath some measu • e or degree of knowledge as about the depth of the Sea, so about the breadth and measures of the Earth: but the meaning of these words, Declare, if thou knowest it all, is, if thou knowest the all of it, if thou knowest it thoroughly: For, as these words have reference to the object to be known, so to the manner of knowing. There are many that know something, and some that know many things; yet none that know all things, no not the all of any one thing. The Apostle speaking of spiritual things, saith, We know in part; and the truth is, we know but a part of natural things, of the sea, of the earth, and we know them but in part. So then, when the Lord saith, If thou knowest it all, his meaning may be this, if thou hast a distinct and demonstrative knowledge of the thing, Declare it. I know thou mayest give conjectures, and propose probabilities; but I know also, that thou neither knowest it all, nor the all of it. God hath given us a certain knowledge about things that refer to eternity, and to salvation, to them we must stick and abide by them; but as to these things, all that we know, is but little, and about that little we labor under many uncertainties. Declare if thou knowest it all.

Hence Observe, First;

God was ready to hear Job what he could answer to his Question. When God put the question to Adam (Gen. 3.11.) Hast thou eaten of the tree whereof I commanded thee, that thou shouldest not eat? And when he put questions to Cain (Gen. 4.6.) Why art thou wroth? and why is thy countenance fallen? As also ( verse. 9.) Where is Abel thy brother? He was ready to hear what ei • her the one or the other could say for themselves; nor would he have cut them short in their plea, if they could have pleaded anything for their justification. Now, as God was willing to hear what they could answer to his questions about their evil works; so he is willing to hear what any can answer (which was Jobs case) to the questions which he proposeth about his own works, and their behavior under them.

Secon • lie, From the scope of the words, Note;

As we know nothing at all of some things, so there is nothing of which we know the all, or of which we have a perfect knowledge, a knowledge, to which nothing can be added. They who know most of anything, know almost nothing of it; How far then are they from knowing it all! David having spoken of the knowledge of God ( Psal. 139.2, 3, 4, 5.) concludes ( verse. 6.) Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Man is so far from an ability to attain such a knowledge as God hath, the knowledge of the most secret things of man, the knowledge of his thoughts afar off; that he is not able to attain the perfect knowledge of the plainest things. We must stay for perfect knowledge, till we come to another state, when all clouds of ignorance shall be scattered, when we shall see no more through a glass darkly, but face to face; when we shall know all that is to be known of God, and of the Works of God; when we shall be enabled to declare all our knowledge about them, and to give proof that we know them all.

Truly to know God the only true God, and Jesus Christ, whom he hath sent, is eternal life, while we live here in this world, but to know the true God, and Jesus Christ, whom he hath sent, fully, yea to know anything fully, is reserved for us in that eternal life which we wait for in the world to come.

There are three things, which make up the happiness of our soul-state in eternal life.

First, The due order of the Affections, when they shall ever be set upon right objects, and upon them in a right measure.

Secondly, The due motion of the Will, when it shall ever choose that which is good, and nothing but good.

Thirdly, The clear and unerring light of the Understanding. The proper object of the Understanding is truth. The chief ornament and delight of the Understanding is the knowledge of the truth. And the Understanding is not more debased and dishonored by not endeavoring to know, than an understanding man is vexed and troubled, when he cannot compass the knowledge of that which he desires and endeavors to know. Indeed Solomon (the most knowing man among all the sons of men) hath concluded ( Eccles. 1.15.) That in much wisdom there is much grief, and that he that increaseth knowledge, increaseth sorrow. Yet this grief and sorrow arise not from knowledge attained, but from the great pains, study, and travel, which we take in this world for the attainment of it; or from the doubts and uncertainties which remain in our minds about many things, when we have got the best and clearest knowledge of them attainable in this life: Whereas in our heavenly state, we shall neither have any trouble in getting knowledge, nor shall any doubt or uncertainty remain in our minds about the things we know. For the beautiful face of truth, shall in a momen • be unveiled to us, and the curtain drawn away by the hand of God, which interposed between us and the light; so that, there shall not any mist or darkness, not any doubt or scruple hang in our minds about any truth.

And thus we may answer that of the Apostle (1 Cor. 13.8.) saying, That in heaven, Knowledge shall vanish away. What, nothing but ignorance in heaven? Surely, nothing more unsuitable to, nor unbecoming the glory of that state. Ignorance may better be the Mother of Devotion here (as Papists with ignorance enough have affirmed) than in heaven the companion of our joy. The Apostle then means, that such knowledge as now we have, shall vanish, that is, knowledge so gotten as now it is. In heaven there are no Schools, nor Universities, nor Tutors, nor Teachers. Again, Knowledge of so imperfect a degree as now it is of, shall vanish away; The knowledge which Solomon had on earth, will be but ignorance, compared to the knowledge which the Saints have and shall have in heaven; His largeness of heart (though like the sand of the sea) will be but narrowness of heart, compared with the enlargements which Saints shall have there. Glorified Saints shall be in natural things exact Philosophers, able to answer all the questions here put to Job. In spiritual things they shall be exact Divines; all dark Scriptures shall be clear to them; Ch • ist will be their Comment: all da • k questions will be clear to them; Christ will be their light. Those perplexed Cases and fatal Controversies which have troubled the peace of the Church, and have occasioned the calling together of some hundreds of the ablest Scholars to debate and determine them, shall at one view be understood, shall have all their knots untied, and their difficulties removed by the meanest (if among them there shall be found any meaner than others) of glorified understandings. What sweetness the soul shall feel at this revelation of all knowledge, a little knowledge will serve to judge: For then not only to this challenge which the Lord made to Job, about those special matters, the gates of death, and the breadth of the earth; but also to any other, Declare if thou knowest it all, Every soul will readily and confidently answer, Lord, in thy light I know it all.

THe Lord having posed Job in the former Context about the depth of the Sea, the darkness of Death, and the vastness of the Earth; here calleth him to an account about the light of the Sun, and the darkness of the Air, in these three verses. As if he had said, If thou knowest the breadth of the whole earth, about which I inquired last of thee; then tell me in what part of the earth doth the light dwell, and where is the place of darkness?

The Septuagint translate, In what land doth light dwell? Or where is the land of light? We say, Where is the way? The Hebrew word notes a trodden beaten way, or (as we speak) a high-way. Where is the way where light dwelleth? That is, whither light retireth, and doth, as it were, betake itself in the night, when it hath gone its journey, and is past thy Horizon. For everyone knows where light dwells, while the Sun is up with us, and shines upon us: But what becomes of it, or whither it goes, when 'tis gone from us, that's a question, and here (say some) the question.

The word which we translate dwelleth, implieth a retirement, a rest after long labor and travel.

Here are two g • eat contra • ies (which cannot agree nor dwell together in any one subject, yet) met together in this Text, Light and darkness; and there is some, yea not a little darkness in this question about the light. We need a great measure of Divine Light to answer this question about the Light.

Tell me, O Job, if thou canst, where light lodgeth, where it reposeth itself, when the Sun is gone down, and departed out of thy sight? Tell me what way leadeth to the lodging of light? The words (as Interpreters give it) have in them a poet • cal tincture, as if the Sun setting, retired to his chamber, as we do, when the light and business of the day is ended. David speaks of the Sun as a Bridegroom coming out of his chamber (Psal. 19.5.) And when his race (as to us) is run every day, he hath a chamber ready for him: not that the Sun doth at all end its motion, or sit down to rest, but because it seems to rest, when it goeth down to us. As if the Lord had said, Hast thou travelled to the place of the Suns rising and setting? Where is the way where the light dwelleth?

There may be a threefold answer given to these questions, as light is taken properly for the natural light, the light of the day, caused by the Suns approach; and as darkness is taken properly for natural darkness, caused by the with-drawing of the Sun.

First, Some (because the word dwelleth notes a stay or an abode, for such is a dwelling place) answer the question geographically, and say, light dwelleth under the Poles. There are two poles of the earth, the Northern and the Southern, under both which interchangeably light and darkness abide six months together; and because of the long stay and abode of light and darkness there, Geographers reckon and conclude the dwelling of light and the place of darkness to be there, and that therefore the Sun hath two dwelling houses, one in the North, the other in the South.

Secondly, When Astronomers answer these questions, Where is the way where light dwelleth? and where is the place of darkness? They say, The East is the place of light; and the West, the dwelling of darkness: And the reason given is this, Because the Sun riseth in the East, and goes down in the West, leaving the World, that half of the World upon which it shined in the day, over-shadowed with darkness. It is by the access and recess, by the rising and setting of the Sun, that we enjoy light or are wrapped up in darkness. And so East and West are called by the ancient Poets the houses or dwellings of the Sun.

Astronomers have found out, according to their doctrine, twelve houses or dwelling places of the Sun; they imagine a girdle or bond passing quite through the heavens, which they call the Zodiac, and there a line which they call the Ecliptick, in which the Sun moveth, or which is the way of the light; and in this line, they place the twelve signs: the first of which the Sun entereth the first month of the year, and is called Aries, the second Taurus, the third Gemini, &c. These are only fictions by which they represent the gradual motions of the Sun in the several seasons of the year, and they call them Mansion Houses or Dwellings of the Sun.

Thirdly, According to vulgar understanding we may answer these questions, Where is the way where light dwelleth, &c. Plainly thus, Light dwelleth in the Sun, there light abides, and from thence shines to us. The Sun is the Vessel or Store-house of light, the Luminary of the World by day, as the Moon and Stars are by nigh • . And as for darkness, that takes its place everywhere, as soon as the Sun leaves any place. As often as the Sun continuing his circular progress, visits the other Hemisphere, da • kness takes possession of this. Light and darkness take their turns; the one always going off, when and where the other enters upon the stage of the world.

Now though Philosophers, with our own experience, tell us, that the reason of this, is, the access and recess of the Sun; yet it is unknown to us, how God hath thus tempered the course of nature, that day and night should not be always alike in any part of the World, but vary in both the Hemispheres, and that in the same Hemisphere there should be such a settled inequality in the length of the nights and days. This dependeth wholly upon the will of God, who thus stated the motions of the heavenly bodies from the very beginning.

If it be asked, Why doth the Lord put these questions to Job, Where is the way where light dwelleth? Seeing everyone may answer, light is in the Sun, light shines in and fills the Air, while the Sun is up; and darkness filleth the air when the Sun is gone down, darkness being the privation or want of light; or darkness (according to the usual definition of it) being the shadow of the Earth coming between us and the Sun. When the opacous or thick body of the Earth interposeth between us and the Sun, darkness followeth. And if this be all, there seemeth not to be much difficulty in knowing where the light dwelleth, and where the place of darkness is; therefore surely that was not the sole intendment of God in putting these questions to Job. But when he saith, Where is the way where light dwelleth? &c. It is as if he had said, D • st thou understand the ordering and methodizing of l • ght and darkness? Or how it cometh to pass, that one part of the World hath light while the other is covered with darkness, and how light returns to that other part? Hast thou made this temperament and vicissitude of light and darkness, or procured that the day should be long in the same country, at one season of the year, and short at another? Hast thou disposed the Sun to make short nights in Summer, and long in Winter? This the understanding of man is not well able to comprehend, much less his power to effect. Only the infinite wisdom of God hath put light and darkness into this method, and given them their certain seasons. And that this is the meaning of the Text, we may gather more clearly from the next verse; for the Lord having said, Where is the way where light dwelleth? and as for darkness, where is the place thereof? presently adds,

These words show that the former questions chiefly respect the order and disposure of light and darkness.

The Word signifieth the taking of a thing in ones hand. As if the Lord had said, Dost thou every morning take the light in thy hand, and bring it to the bounds or utmost limits thereof? Art thou able to direct the light where it should abide, till such time as it is to come forth ag • in to thee?

There is a manuduction, a divine manuduction of all the creatures by the wisdom and power of God; he as it were leads the light, and leads the darkness • hither he pleaseth. The creature remaineth unmoved and slu ••• sh, it stirreth not till the Lord taketh it by the hand, or putteth forth his hand to dispose of it as it pleaseth him, to the use or place he hath appointed it; O • ,

The Original Word signifieth a limit or utmost point; implying that the Lord brings the light to its due and proper place; and that, as he hath determined the bounds of man's habitation (Acts 17.26.) so he hath also bounded the habitation of light and darkness, for the benefit and service of man: As if the Lord had said,

Hast thou done this, O Job? surely no; that's my work; I am he that taketh the Sun in my hand, and bringeth it to the bounds thereof; I direct at what point it shall rise and set; It is I that know the paths to the house thereof, and so can readily call for it, and cause it to appear in time and place appointed: Thou knowest not where t • have the light, how to bring light forth; but I do. From these two verses laid and considered together,

Observe, First;

A Tabernacle (not a standing house) is set for the Sun (Psal. 19.4.) A Tabernacle is a moveable house. The Sun hath a house everywhere, but it keeps house or abides nowhere. 'It is not only always moving in its place, but daily removing to other places; and so, consequentially, is darkness. As it is thus with natural light and darkness, about which the question is literally proposed, so with civil light and darkness, about which the question also is intended. These have their places, their dwellings, and 'tis seldom that they dwell long in any one place. Light and darkness are not more interchangeable in the Air, than joy and sorrow are in the states and conditions of men.

We may likewise conclude, that spiritual light and darkness have their houses and their dwellings. Spiritual light, both the light of knowledge, and the light of comfort, dwell,

First, In Christ himself. In him as Mediator, all fullness dwells, (Col. 1.19.) and of his fullness we all receive grace for grace, (John 1.16.) I may say also light for light, light of every sort, and light in every degree, •••• full for us, is received from him.

Secondly, These lights dwell in the hearts of every true believer. Faith and light can never be separated: Though some who have faith may be in the dark, yet light is not separated; it is only clouded, eclipsed or hidden from them. All believers are so much in a state of light, that they are called light ( Eph. 5.8.) and many of them live in a plentiful enjoyment of light. A worthy man of the former generation, lying upon his death-bed, a friend asked him whether the light shining into the room did not offend him? he answ • red, putting his hand upon his heart, Here I have light enough. The heart of a godly man is the house of spiritual light, there he hath and holds the light of divine knowledge about the things of the Gospel, and the light of divine comfort arising from that knowledge. It is also reported of Mr. Deering our Country-man, that in his last sickness, and towards his end, being set upright in his bed for his ease, a friend requested him, that he would speak something for the edification and comfort of those about him: Whereupon, the Sun shining in his face, he took occasion to speak thus, There is but one Sun in the world, and there is but one Sun of righteousness which graciously shineth upon me; speaking further, he concluded thus, I bless God, I have so much light of joy and comfort in my soul, that were it put to my wish or choice, I had rather a thousand times die than live. As the hearts of these worthies were the dwelling place of light, so is the heart of every godly person in his measure and degree; the light of knowledge and of joy abide there. The Apostle saith (2 Cor. 4.6.) God who commanded light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ: And where that shine of God gives the light of knowledge, the light of comfort cannot be withheld, unless it be for a season, that the soul may rejoice the more in the end, and at last without end. For,

Lastly, There is an eternal light, the light of Glory, and that hath a certain dwelling place; that light dwelleth always in heaven; and the Saints at rest in heaven, dwell always in that light. Eternal glory is called the inheritance of the saints in light, (Col. 1.12.)

Again, Spiritual darkness hath its place; and we should labor to know the place of that darkness, to avoid it. Ignorance is spiritual darkness, and that dwells in the heart of every man by nature. All that continue in that sad condition, have their understanding darkened through the ignorance that is in them, (Eph. 4.18.) and they who now are in the light, were once in the dark, yea they were darkness ( Eph. 5.8.) Let it also be remembered, in whomsoever this darkness of sin and ignorance abides, they must abide under the darkness of wrath and judgment forever. The place where that darkness dwells is hell, and there outer darkness (as 'tis often called in the Gospel) dwells, even such darkness as wherein the damned are not only out of the possession of the least ray or glimmering of light, but without any hope or expectation of it. Hell is quite beyond the bound or boundaries of light; there's darkness and thick darkness, nothing but darkness. Thus we see light and darkness have their places, natural light and darkness have theirs, and so have spiritual and eternal light and darkness.

Secondly, From the scope of these two verses,

Observe;

The question was put to Job, whether he had disposed of them; but he could not assume to himself, that he had taken or laid the light to the bound thereof, or knew the paths to the house thereof. Light and darkness are at the dispose, and under the command of God alone. And as the work or power of God is wonderful in the dispose of natural light and darkness, so 'tis much more wonness; in the dispose of civil, spiritual, and eternal light and darkderful these the Lord taketh to their bound, and knoweth the paths to their house. I form light and create darkness (saith the Lord, Isa. 45.7.) What light and darkness doth the Lord there speak of? Surely of civil light and darkness, as the next words import, I make peace and create evil; I make and create them, I also direct and appoint them whither to go, whether to a Nation or to a man only, whether to this or that man or Nation. Darkness is of me as truly as light.

And that not only civil, but spiritual and eternal light and darkness are at God's dispose, is as evident from the Scriptures of truth. Some lands may be called lands of light (like Goshen ) others (like Egypt under that three days plague) may be called lands of darkness. Of such lands that complaint is made ( Psal. 74.20.) The dark places of the earth are full of the habitations of cruelty. All places of the earth full of ignorance, not knowing God, of atheism, not acknowledging God, of idolatry, worshipping false gods, or the true God • alsly, may be called lands of darkness, or the dark places of the earth. Now as the Lord maketh one land a place of spiritual light, so he leaveth another to be a place of darkness. And he often maketh changes from darkness to light, that's mercy, and from light to darkness, that's wrath, in the same lands. Some lands which had sat in darkness for ages and generations, the Lord hath visited with Gospel light; and some lands, which for ages and generations had that light, are now laid in darkness. How sad a witness of this are the anciently famous seats of the Asian and African Churches, now under Mahometan power!

And further, as the Lord disposeth that outward spiritual light and darkness, giving the knowledge of the Gospel to, or taking it away from Nations, as he pleaseth; so he dispo • eth inward light or darkness to every soul. Some gracious souls walk in the light of God's countenance, and under the sweet shinings of his face every day; others, who also (as the Prophet speaks, Isa. 50.10.) Fear the Lord, and obey the voice of his servants, walk in darkness, and see no light. Now, whence cometh this difference? Is it not of the Lord, who hath the command of our joys and of our sorrows, and who appoints this kind of light and darkness their several and special places, according to the sovereignty of his own Will?

From all that hath been said, we may draw down this conclusion, which the Lord did chiefly aim at in dealing with Job; That we are to own and acknowledge the hand of God in every condition: be it light, or be it darkness; be it joy, or be it sorrow; 'tis all of God. There is nothing which concerns either the comfort or trouble of man, but comes forth from God, and is ordered by him; like as in all ages and revolutions of time, light and darkness have held their course, and kept their place, according to his institution and direction. Job was in darkness, both as to his outward and inward estate; his body was pained, his soul was grieved, anguish •• ll • d 〈◊〉 spirit; and God would have him see, know, and acknowledge his hand in all. As if he had said, Thou canst no more dispose the peace or trouble, the light or darkness of thy condition, than thou canst dispose of light or darkness in the air. All our changes, from darkness to light, from light to darkness, proceed from the unchangeable God. And as light and darkness have their constant turns in the air, so they have very frequent turns in the life of every man.

Therefore, they who when God causeth darkness to cover and compass them about, do not acquiesce and rest in his good pleasure, but murmur and are tumultuous; these (I say) do as if they would take upon them to order the course of light and darkness in the world; these do no otherwise, than as if at midnight they should call for day, or at mid-day for night. Discomposed souls are like sick bodies; they who are sick or ill at ease, cannot bear either night or day; in the day they desire night, and in the night day: so it is with them of sickly souls. Such are often heard saying in the morning, Would God it were evening, and in the evening, Would God it were morning: Nothing pleaseth them. Did we acknowledge the hand of God in making it night, we should sit down quietly in our darkest night, as to impatience, even while we are most earnestly praying for the return of morning light. Impatience was in a great measure Jobs failing, though he had a great measure of patience. He made (as we say) an ado in the night of his trouble, as if he would have made it day when God had made it night and darkness with him. O remember, the way of light, and the place of darkness, the bounds and paths of both are in the hand, or at the command of God.

Thirdly, In that the Lord put this among his own great works, and takes it out of the hand of Job, or of any other creature, to order light and darkness,

Note;

And we cannot but be convinced that it is so, if we consider; First, The constant succession of day and night in all places. As sure as the day cometh, the night will come; and as sure as the night is come, day is coming. There is an unchangeable change between light and darkness, they mil • • or a moment in their comings or returnings. Secondly, If we consider light and darkness as to their increase or decrease in any place, thus, Day unto day uttereth speech, and night unto night showeth knowledge (P • all. 19.2.) which some think was a well known Adage or Proverbial Speech among the Jews, importing the power of God over, and his guidance of them both. God brings the light to the bound of it, today at this hour, or minute of the hour, tomorrow at that. There is a constant inconstancy, an uneven evenness between light and darkness upon the face of the earth. We never have light or darkness twice of the same length in the same place and season; yet they ever keep their place and season all the world over: where you had them the last year, upon such a day, there you may have them this, without a moments variation, though they have varied their course many moments every day since. Thus exactly doth the Lord take or lead the light to its bound, and knows the paths to the house thereof.

And as there is a great glory coming to God, in ordering light and darkness, as to the outward face of things; so there is a greater, as to the inward state of his people, their soul-state. And though the Lord doth not keep such a constant course in that, yet he observeth a rule in all the revolutions of it. We have sometimes light and sometimes darkness in our souls: Now the light of comfort increaseth towards us, and anon the night of sorrow darkeneth upon us. Our souls meet often with these turns and changes. Let us adore the wisdom, and submit to the holy will of God in all. For though soul-light be always desirable, as well as comfortable, yet soul-darkness may sometimes be useful; and this use it hath, as often as it comes, even to try how we can trust God in the dark; as also to let the world know that we are resolved through grace to keep close to the light of commandments, how long soever we are kept from, or are at a loss for the light of promises.