Exposition of Job 22-26, Commentary · Chapter 26
JOB, CHAP. 26. Verſ. 8, 9, 10.
He bindeth up the waters in his thicke clouds, and the cloud is not broken under him.
He holdeth backe the face of his throane, and ſpreadeth his cloud upon it.
He hath compaſſed the waters with bounds, untill the day and night come to an end.
JOB having ſhewed how wonderfully God upholdeth the earth which is under us, goeth on to ſhew no leſſe a wonder, in his binding up thoſe waters in clouds which are above us. Whatſoever God hath done or doth in heaven above or upon the earth beneath, eyther as to creation and the firſt conſtitution of t…ings, or as to providence, and the continuall motion of things, is wonderfull and glorious.
Verſ. 8. He bindeth up the waters in his thicke clouds.
As our Engliſh word, Bind, foreign Colligavit vinxit compreſſit.ſo the Original implyeth a force upon the waters to keepe them within the cloud; Water would not ſtay there but that it muſt whether it will or no; It would ruſh downe preſently and diſorderly to the ruine of all below, but God bindeth it to its good behaviour. As the mouth of a ſacke is tyed or bound about, that the corne put into it fall not out; Or (which alluſion comes neereſt the text) as barrels are bound with hoopes, leſt the liquor put into them ſhould leake out; thus
God bindeth up the waters. What waters? There are two ſorts of waters; firſt, upper waters, or waters in the ayre; of which the Pſalmiſt ſpeaketh when he ſayth, (Pſal. 104.3.) Hee layeth the beames of his chambers in the waters; that is, in thoſe upper waters, which are neereſt the heaven, called in Scripture, The habitation of his holynes and of his glory. Earthly Architects muſt have ſtrong walls to lay the beames of their chambers upon, but the Lord who made heaven and earth, can make fluid waters beare up the beames of his chambers for ever. Secondly, the…e are lower waters, or waters on the earth; Which diſtinction Moſes gave long before Ariſtotle (Gen. 1.7.) And God made the firmament and it divided the waters which were under the firmament, from the waters which were above the firmament. Where by the firmament we are to underſtand that vaſt ſpace which is extended or ſtretched out from the earth up to the clouds, commonly called, The ayre, and by the waters above the firmament, thoſe rainewaters bound up in the clouds. Theſe upper waters are the waters of which our divine Philoſopher here ſayth, that God bindeth them up,
In his thicke clouds. Though clouds are much thinner then the water which they hold,foreign a foreign denſitas. as Naturaliſts teach us, yet they are thicker then the common ayre, or they may be called thickned ayre, and therefore the Hebrew word for a cloud is derived from a roote that ſignifyeth Thicknes. And though we have a diſtinction of clouds into thicke and thinne comparing one with another, yet all clouds compared to the ayre are thicke, and compared to the waters all are thinne; Beſides the Hebrew word ſignifyes clouds indifferently as wel thinne as thicke, or rather clouds Generally without any determination or reſtriction eyther to thick or thinne. And therefore the text is beſt tranſlated without an Epithete, In his clouds, or if any Epithete were given, It would advance Jobs ſcope and purpoſe moſt to tranſlate it, In his thinne clouds; for, the thinner the cloud is, the greater is the power of God, and the wonder the more wonderfull in making them the Continent of ſuch mighty waters. But, we tranſlate wel, Hee bindeth up the waters in his thicke clouds.
It may here be enquired, why the clouds are appropriated unto God in ſuch a ſpeciall manner, by calling them, His clouds.
I anſwer, the clouds are His, not onelyonly
Firſt, In that common ſence (in which all things in the world are his) becauſe he maketh and diſpoſeth of them for that uſe, to hold the waters which the heate of the Sun exhaleth or draweth up in vapours from the earth; But they are called his clouds
Secondly, Becauſe God is ſayd to uſe them as Princes doe Horſes of State or Charets of triumph to ride upon (Iſa. 19.1.) Behold the Lord rideth upon a ſwift cloud, as alſo becauſe, the Lord, to ſhew the unſearchablenes & incomprehenſiblenes of his wayes and counſells in governing this world, and in ordering the affaires of his choſen people, is often expreſſed in Scripture as dwelling in a cloud, or covering himſelfe with clouds (Pſal. 18.11.) Hee made darkenes his ſecret place: his pavilion round about him, were darke waters, and thicke clouds of the skies. And againe, it is no ſooner ſayd (Pſal. 97.1.) The Lord reigneth, but in the very next verſe it is ſayd, Clouds and darkenes are round about him: righteouſnes and Judgement are the habitation of his throane; that is, his adminiſtrations are alwayes full of righteouſnes, though ſeldome full of clearenes, they are alwayes cloathed with equity, though uſually cloathed with obſcurity. His way and his dwelling is in the clouds; and therefore alſo the clouds are his. He bindeth up the waters in his thicke clouds. Some Philoſophers hold that the cloud doth not ſo much hold the water, as is water, and that the cloud is diſſolved into water when it raineth: others that the clouds hold water like a ſpunge, which being preſſed, yeelds it out againe. But Jobs Philoſophy lifts up the glory of God moſt, which maketh the cloud as a veſſel or garment, in which the waters are bound, and yet, ſee the wonder.
The cloud is not rent under them.
The waters being of a mighty bulke and weight,foreign diſcidit rupit, ſecuit in duas partes, uſurpatur de quavis violēta ruptione aut ſegregatione rerum ante hac cohaerentium. might eaſily breake their way through the clouds, did not God both bind and ballance them (as Elihu ſpeakes, Chap. 37.16.) Doeſt thou know the ballancing of the clouds; To his ballancing to his binding we muſt aſcribe the not renting of the cloud. As binding in the former clauſe, noted an act of power and force in God; ſo this word renting, noteth a power and force in the water. It is ſayd (Pſ. 78.13.) God rent or divided the Sea, that his people might paſſe through; And this word is uſed (1 Chron: 11.18.) concerning thoſe mighty men who fetched David water from the wel of Bethlem; And the three brake through the hoſt of the Philiſtines. And thus would the waters naturally breake through the clouds, but they are forbidden; The cloud is not rent under all that weight, for God holds it together, and makes it as firme as braſſe.
Hence obſerve.
It is an eminent a wonderfull act of divine power by which the waters are contained and ſtayed within the clouds.
The mighty power of God is ſeene in keeping the waters of the Sea in compaſſe by the ſands and ſhoares; but it is a greater act of power to keepe the waters of the ayre in compaſſe by the clouds. There are three things very wonderfull, or there are three wonders in this detention of the waters.
Firſt, That the waters which are a fluid body, and love to be continually flowing and diffuſing themſelves, ſhould yet be ſtopt and ſtayed together by a cloud, which is a thinner and ſo a more fluid body then the water. It is no great matter to ſee water kept in conduits of ſtone, or in veſſels of wood and braſſe, becauſe theſe are firme and ſolid bodyes, ſuch as the water cannot penetrate, nor force it ſelfe through; but in the Judgement of nature, how improbable is it that a thinne cloud ſhould beare ſuch a weight and power of waters, and yet not rent nor breake under them. When Peter had encloſed a multitude of Great fiſhes in his net, even an hundred fifty and three (Joh. 21.11.) we find this added, as a wonder, And for all there were ſo many, yet was not the net broken. How much more may this be added as a wonder, that ſuch a multitude of waters ſhould be held in a cloud, and yet the cloud not broken,Hac ſane eſt ex illis naturae mirabil…bus, quae aſſiduitate vituerunt. yea though the cloud be toſſed and driven with feirce and raging windes. This is one of thoſe wonders in nature, which is therefore onelyonly not wondered at becauſe it is ſo common; and, which becauſe it is continually done, few enquire into or admire the power by which it is done.
Secondly, As it is a wonder that the cloud is not rent with the weight of the water, ſo that the cloud is rent at the ſpeciall order and command of God. At his word it is that the clouds are lockt up, and by his word they are opened As in ſpiritualls, ſo alſo in naturalls,Nulla gutta deſcendit ex illis donec veniat verbum ejus & mittat illas per plateas. Moſes Gerund: He openeth and no man ſhutteth, he ſhutteth and no man openeth. It is not in the power of all the world to rent or open a cloud (though the earth be parcht and all things that live languiſh) till God unlocke it.
Thirdly, This alſo is wonderfull, that when at the word of God the cloud rents, yet the waters doe not guſh out like a violent flood all at once, which would quickly drowne the earth, as it did (Gen: 7.11.) When the windowes of heaven were opened; but the water deſcends in ſweete moderate ſhowers (as water through a Cullender, drop by drop and ſtreame by ſtreame) for the moyſtning and refreſhing of the earth; And God caryeth the clouds up and downe the world (as the keeper of a Garden doth his watering pot) and bids them diſtill upon this or that place, as himſelfe directeth. The clouds are compared to bottles in the 38th Chapter of this booke (v. 37th) theſe God ſtops or unſtops uſually as our need requireth, and ſometime as our ſin deſerveth. (Amos 4.7.) I have withholden the raine from you, and he can withhold it, till the heavens over us ſhall be as braſſe, and the earth under us as iron. I (ſayth the Lord of his vineyard, Iſa. 5.6.) will alſo command the clouds that they raine no raine upon it. The Reader may finde further diſcoveryes about this poynt at the 5…h Chapter, v. 10th. OnelyOnly here I ſhall adde.
Firſt, That we depend upon God not onelyonly for grace, and pardon of ſinne, but for raine and fruitfull ſeaſons.
Secondly, When we have raine, let us acknowledge that God hath rent the cloud and given it us; that he hath looſed the Garment wherein he had bound the waters (Pro. 30.4.) that they may iſſue downe upon us.
Thirdly, When the cloud rents not, let us goe to God to doe it. Are there any among the vanities of the Heathen that can cauſe raine? Surely there are none (Jer: 14.22.) And therefore the Prophet (Zech: 10.1.) ſends the people of God to him for it, Aske ye of the Lord raine in the time of the latter raine, ſo the Lord ſhall make bright clouds, and give them ſhowers of raine, to every one graſſe in the feild. OnelyOnly he who bindeth up the waters in his clouds, can unbinde the clouds and cauſe them to ſend out their waters. Job having thus ſhewed the power of God among the clouds and upper waters, riſeth yet higher in his diſcourſe, and from theſe waters wherein (as was toucht before) God layeth the beames of his chambers, he aſcendeth to the chambers themſelves, even to the throane of God there.
Verſ. 9. He holdeth backe the face of his Throane, and ſpreadeth his cloud upon it.
There are three things to be enquired into, for the explication of the former part of this verſe.
Firſt, What is here meant by the Throane of God.
Secondly, What, by the face of his Throane.
Thirdly, What, by holding it backe.
To the firſt Querie, I anſwer. That according to Scripture, Heaven or that place above, in oppoſition to the earth, or this ſublunary world, is called the throne of God; and that not the inferior heaven, or ayre, (which in Scripture is more then once called heaven) but the ſupreame or higheſt heavens. Thus the Lord ſpeaketh by the Prophet (Iſa: 66.1.) The heaven is my throne, and the earth is my footeſtrole, where is the houſe that ye build unto me, &c. Thus alſo our Saviour in his admonition againſt ſwearing (Math: 5.34.) ſaith, Sweare not at all, (that is raſhly) neyther by heaven, for it is Gods throne, nor by the earth, for it is his footeſtoole. Againe (Mat: 23.22.) Hee that ſweareth by heaven, ſweareth by the throne of God. The reaſon why heaven is called the throne of God, is, becauſe there he manifeſts himſelfe, as Princes doe upon their thrones in greateſt glory and majeſty: as alſo becauſe there he is more fully enjoyed by glorifyed Saints and Angels. God fills heaven and earth with his preſence, yet he declares his preſence more in heaven then here upon the earth. Heaven is the throne of God, but
Quidam faciem eſſe hominis putant os tantum & oculos et genas quod Graeci proſopon dicunt, quando facies ſit forma omnis et modus et factura quaedam totius corporis a faciendo dicta; ſic mentis & coeli & Maris facies probe dicitur. Gel: lib… 13. c. 28.Secondly, What is the face of his Throne?
I anſwer; The face of a thing is taken for the whole outward appearance, or for the appearing ſtate of it. As the face of a mans body is not onelyonly that fore-part of the head, which we ſtrictly call ſo, but the forme and ſtructure of the whole body is the face of it. And in that ſence the word is applyed both to thoſe great naturall bodyes, the Heaven and the earth, as alſo to a civill body, or to the Body-politicke of a Citie and Common-wealth. Thus whereas we render (Iſa. 24.1.) Behold, the Lord maketh the earth empty, and maketh it waſt, and turneth it upſide downe, &c. The Hebrew is (and ſo our tranſlaters put it in the margin) he perverteth the face thereof; that is, he changeth the ſtate and outward forme of things, and putteth them into a new mould or model, reſpecting order and Government. And ſo we commonly ſpeake after great publicke changes, The very face of things is altered, or things have a new face. And thus the Pſalmiſt expreſſeth the gratious and favourable changes which God maketh in the things of this world (Pſal. 104.30.) Thou ſendeſt forth thy Spirit, they are created, Coeli vultus eſt coeli ſuperficies concavaſtellata, quae nos reſp…cit. Albert:and thou reneweſt the face of the earth; that is, all things appeare in another hiew and faſhion then before. So then, the Face of the Throane of God, is that part of heaven (ſay ſome) which looketh towards us, or which we looke upon; All that Greatnes and beauty of heaven which our eye reacheth unto, and which appeares to us as a vaſt Canopy ſet with ſpangles or ſtuds of Gold, ſuch are the Starrs to our ſight. But I rather conceave. The face of the throne of God to be, the viſible and full demonſtration of that infinite light and glory wherein God dwelleth, and which appeareth or is given forth to the bleſſed Saints and Angels, who are ſayd to be about his throne according to their meaſure and capability of receaving it. The face of his throne, taken thus, he holdeth backe from us alwayes in this life, and as the face of his throne is taken in the other ſence, he often holds it backe from us. About which it remaines to be enquired
Thirdly, What is meant by holding backe the face of his throne.
To hold backe, ſeemes to be the ſame, as to hide, cover,Eſt tollere apparentiam coeli. Cajet. or conceale the face of his throne; for when any thing is held backe, it is concealed and hidden out of ſight. Thus God doth often hold backe or cover the face of his throne (as the face of it notes the Appearances of heaven towards us) with clouds; as it is ſayd in the report made of that terrible ſtorme wherein Paul had almoſt ſuffered ſhipwracke (Acts 27.20.Tenere faciem throni, eſt coelum occultare et obducere nubibus.) That neyther Sun nor Starrs in many dayes appeared; here was a holding backe or covering of the face of the throne of God. And thus our experiences have often found it held backe; the face of heaven, being masked or vayled over with naturall clouds and vapours. Againe, if we take the face of the throne of God, for that eminent manifeſtation of himſelfe, as in heaven. Thus alſo God holdeth backe the face of his throne, by covering it with a Metaphoricall cloud; as it is expreſſed (Pſal. 97.1, 2.) The Lord reigneth &c. clouds and darkneſſe are round about him; that is, we can ſee no more of his glory in reigning, then we can ſee of a Kings throne which is covered with a Canopy, and compaſſed about with curtaines. Job gives this plainly for the interpretation of this former part of the verſe, in the latter part of it.
And ſpreadeth his cloud upon it.
That is, upon the face of his throne. Wee may take this cloud, firſt properly, thus God covers the heavens from the ſight of our eyes. Secondly, improperly, as clouds note onelyonly ſecrecy and privacy; Thus God ſpreadeth a cloud upon his throne, to hide it from the eye of our underſtanding; ſo that, we can no more comprehend the glory of God in himſelfe, or in his wayes and workings towards man, then we can ſee the Sunne, Moone, and Starres, when muffled and wrapt up in thicke clouds. Thus David ſpeaketh of the Lord (Pſal. 18.11.) He made darkenes his ſecret place: his pavilion round about him, were darke waters and thicke clouds of the skyes. But the Apoſtle ſaith (1 Tim. 6.16.) That God dwelleth in light, How then doth the Pſalmiſt ſay there and elſewhere that he made clouds and darknes his ſecret place and his pavilion? I anſwer; As the Lord is light and hath no darkenes at all in him (Joh: 1.5.) ſo, as to himſelfe, he ever dwelleth in light, and hath no clouds nor darkenes at all about him. And therefore when it is ſayd, that he ſpreadeth a cloud upon his throne, and maketh darkneſs his ſecret place, or his ſecret place darke, we are to underſtand it in reference to our ſelves; for whenſoever God hideth himſelfe, or the reaſon of his dealings and diſpenſations from us, Then the cloud is ſpread upon his Throne. When God is ſayd to ſpread a cloud over us, or any thing we have, it noteth his care over us, and his protection of us (Iſa. 4.5.) And the Lord will create upon every dwelling place of mount Zion, and upon her aſſemblyes a cloud and ſmoake by day, and the ſhining of a flaming fire by night (what is meant both by this cloud and flaming fire is clearely expounded in the laſt words of the verſe) for upon all the glory ſhall be a defence (or a covering.) Thus, I ſay, a cloud ſpread by God upon us, implyeth that we are under his covert and defence. But when God ſpreadeth a cloud upon or covereth himſelfe with a cloud, this implyeth (all the Scripture over) the hiding and concealing of himſelfe and his workes from us. And in this ſence Job ſayth; He holdeth backe the face of his throne, and ſpreadeth a cloud upon it.
Hence note.
Firſt, God hath a throne.
Kings have thrones, much more hath God who is the King of kings. King Solomon made himſelfe a great throne of Ivory, and overlayd it with the beſt Gold (1 Kings 10.18.) Kings have formall Thrones, God hath a real one. Hee hath all power in his hand, and this he adminiſtreth according to the pleaſure of his owne will both in heaven and earth.
Note.
Secondly, God manifeſteth himſelfe in heaven, as Princes upon their thrones; ſo heaven is the throne of God. And where God acts moſt, our affections ſhould be moſt, and our converſation moſt. Where the Throne is, thither the great reſort is, many flocke to the Court. As it will be our glory hereafter to be in heaven, or about the throne of God for ever in perſon, ſo it is our grace to be dayly there in Spirit while we are here. The earth is Gods footeſtoole, yet many make that their throne; Heaven is Gods throne, and many make that their footeſtoole; They tread and trample upon the things of heaven, while they ſet their hearts upon the things of the earth. 'Tis a ſad miſtake, when men ſet their feete where they ſhould ſet their hearts, and prophane the throne of God, not onelyonly by levelling it with, but by laying it lower then the ground.
Obſerve.
Thirdly; God hideth his owne glory from the ſight of man. He holdeth backe the face of his throne, he will not ſuffer the luſtre of it to appeare, but ſpreadeth a cloud upon it. Indeed we are not able to beare the cleare diſcoveryes of divine Glory (1 Tim. 6.16.) God dwelleth in light which no man can approach unto, though he were permitted and offered the priviledge to approach unto it. God dwelleth in and is poſſeſſed of that infinite perfection of light that no creature is capable of. When Moſes made that petition to God (Exod: 33.18.) I beſeech thee ſhew me thy glory. The Lord anſwered (v. 20.) Thou canſt not ſee my face, for no man ſhall ſee me and live. It ſeemes that while God ſpake with Moſes his glory was overſhadowed, or that God (to uſe Jobs language in the text) held backe the face of his throne, and ſpread a cloud upon it; and therefore Moſes begg'd the removall of it, or that his glory might breake through it, and ſhine unto him; Wel, ſayth God, thou canſt not ſee my face; as if he had ſayd, If I ſhould grant thee that requeſt, thou art not able to enjoy it, or make uſe of it; for as my nature is altogether inviſible, ſo thou canſt not beare the ſuper-excelling brightnes, which the cleare manifeſtations of my immediate preſence would dart forth upon thee; for that Glory of my preſence is too great a weight for humane fraylety to ſtand under; it would aſtoniſh rather then comfort thee, and in ſtead of refreſhing confound and make thee as a dead man. No man ſhall ſee my face and live. Man muſt dye before he can (in that ſence) ſee the face of God, and then he ſhall (as the Apoſtle ſpeakes, 1 Cor: 13.12.) ſee face to face, and know as he is knowne. So that though we are much ſhort of the happines of the next life, while we ſee as through a glaſſe darkely, and God holdeth backe the face of his throne, yet it is a mercy to us while we are in this life that he doth ſo; becauſe we are not able to abide the ſight of him face to face, or to behold the face of his throne. As Chriſt had many things to ſay to his Deſciples, which they were not able then to beare; ſo Chriſt hath purchaſed ſuch mercyes and priviledges for his people, as they are not able to beare while they are on this ſide the grave. Every ſtate hath enjoyments ſuitable and proper to it. Further as God hideth his glory from man, becauſe he is not able to beare it all; ſo he hideth much of that from him which he is able to beare, both to make him hunger and thirſt the more after it, and to draw him into the greater reverence and eſtimation of it. We uſually eſteeme that more which is veyled and under a cloud, then that which is very cleare and openly revealed; and, according to our preſent ſtate and frame, that is moſt reverenced by us, which is moſt concealed from us. When a cloud hath dwelt a while upon the Sunne we deſire the more to ſee the face of it, and are the more affected with the ſight of it. God will not hold backe the face of his throne from us in glory, nor will he ever ſpread a cloud upon it, and yet we ſhall have freſh deſires after it, and high valuations of it everlaſtingly; But while we dwel in this corrupt and corruptible fleſh, wee are apt to neglect that which is alwayes with us, eſpecially if it be alwayes alike with us. And therefore as the wiſe and gracious God, will not let us ſee his throne here at all in the full glory of it, becauſe we cannot beare it, ſo he will not let us ſee that glory of it continually, which we are able to beare, leſt we ſhould grow eyther careleſſe of it, or unthankfull for it. It is even beſt for us, that we have but a darke and imperfect ſight of God in this world, both in reference to what he is, and to what he doth: or firſt, in reference to himſelfe in his nature and Excellencyes. Secondly, in reference to his wayes or workes in their ſpeciall reaſons and ends. As our darkenes cannot at all comprehend the light of God, ſo God is pleaſed to cover much of his own light with darkenes that we ſhould not comprehend it. How many glorious truths are there, the face of which he holdeth backe from many of his precious ſervants? how often doth he ſpread a cloud as upon the truths which he ſendeth in his Word, ſo upon the graces which he hath wrought in us by his Spirit? ſo that the ſoule is not onelyonly hindred from beholding what is without, but what is within, and is ſo farre from beholding the glorious perfection of God and his workes abroad, that it cannot ſo much as diſcerne any of the gracious workes of God at home. He ſpreadeth his cloud upon it.
Verſ. 10. He compaſſeth the waters with bounds, untill the day and night come to an end.
Job having deſcribed marvaylous acts of divine power in the heavens, deſcends againe to ſhew his marvayles in or about the Seas and mighty waters.
He compaſſeth the waters with bounds.
The word which we render to compaſſe, Proprietas pecaliaris verbi foreign eſt lineam vel circulum deſcribere quaſi circino. Forte etiam in dicatur eodem circumdandi verbo. unum effici globū ex terra et aqua at que unum & idem utriuſ que elementi eſſe centrum. Pined:ſignifyeth properly to draw a line, or make a circle, as Mathematicians doe with a payre of Compaſſes, ſo that it notes the ſhutting up or circumſcribing any thing to a certaine place or meaſure, beyond which it cannot move. And thus God compaſſeth the waters. At the 8th verſe Job ſhewed how God compaſſeth the upper waters, the waters in the ayre, He bindeth up the waters in his thicke clouds. Here he ſheweth, how God by the ſame almighty power compaſſeth about the lower waters, the waters of the Sea. The Hebrew is, The face of the waters, as in the former verſe, The face of his throne. The face of the earth is the upper part of the earth (Gen. 1.29.) I have given you every herbe bearing (or ſeeding) ſeed, which is upon the face of all the earth. And ſo the face of the waters, is the upper part of the waters, becauſe the upper part of the water, as alſo of the earth lyeth open to the eye as the face of a man doth. And it may therefore be ſayd that he compaſſeth the face of the waters, becauſe (though the whole body and bulke of the waters ſwel and rage, yet) the face or upper part of the waters is that which at any times breaketh over and overfloweth; And therefore the face of the waters, onelyonly, as to us, is compaſſed about with bounds.
The word noteth, a legal bound, a ſtatute or decree, and is frequently uſed in Scripture, eſpecially in the 119th Pſalme, foreign ſtanuum conſtitutie, dec c…etum; ſign ficat praecepti conſtantiam & durationem nam foreign eſt inſculpere ſeu incidere lapidi ligno vel Metallo. foreign. Septu:for the Law or rule which God hath given man both for his worſhip and continuall courſe of life. And hence the Prophet Jeremiah ſpeaking to the Jewes about this thing, uſeth another word to ſignifie the Bound of the Sea, and the word which here we render Bound, is there rendred Decree (Jer: 5.22.) Feare 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 perpetuall decree that it cannot paſſe it. And there is ſo much of a Law, or of an appoyntment in it, that the word is applicable to any thing which is put under a certaine law or appoyntment. So it is put for an appoynted time in the 14th Chapter of this booke (v. 13th) and for appoynted foode in the 23d Chapter of this booke (v. 12th) as here for an appoynted ſpace, or circle, within which as within a wall, or with gates and barrs the waters of the Sea are kept. He compaſſeth the waters with bounds.
Hence Note.
Firſt, The Sea is bounded by the power of God.
As God hath given man underſtanding to provide a bit and a bridle for the mouth of the horſe and mule, which have no underſtanding, leſt they come neere unto him (Pſal. 32.9.) that is, neerer to him then they ſhould, or neere to him, not to ſerve him, or be uſed by him, but to kicke him or tread upon him; Thus God himſelfe who is infinite in underſtanding, hath put a bit or bridle into the mouth of the Sea, which is further from underſtanding then eyther Horſe or mule, leſt it come neere to drowne and overwhelme us. Neyther ſhoares nor ſands, neyther cliffs nor rockes are the bound and bridle of the Sea, but the Decree and command of God.
Obſerve.
Secondly, It is an unanſwerable argument of the glorious power and ſoveraignetie of God, that he is able to compaſſe the waters with bounds.
Who ſhut up the Sea with dores? (was Gods humbling Queſtion to Job in the 38th Chapter of this booke, v. 8.10, 11.) and ſayd, hitherto ſhalt thou come and no further, & here ſhall thy proud waves be ſtayed. The Pſalmiſt (Pſ. 104.) having ſhewed how at firſt (Gen. 1 1.) the whole earth was covered with the deep as with a garment, and that the waters ſtood above the mountaines, and were in the progreſſe of the worke of creation ſent downe by the valleyes into the place which God had appoynted for them, (having I ſay, made this excellent deſcription of the waters in creation, he concludes with the poynt of providence now in hand (v. 9.) Thou haſt ſet a bound, that they may not paſſe over: that they turne not againe to cover the earth. In which words the Pſalmiſt gives us three things clearely concerning the waters, Firſt, that once (he meanes it not of the deluge, but of the chaos) the waters did cover the whole earth, till God by a word of command ſent them into their proper channels, that the dry Land might appeare; ſecondly, that the waters have a natural propenſion to returne backe and cover the earth againe. Thirdly, that the onelyonly reaſon why they doe not returne backe and cover the whole earth, is, becauſe God hath ſet a bound, that they cannot paſſe. They would be boundleſſe and know no limits, did not God bound and limit them. Wiſedome giveth us the like Elogium of the power of God in this (Pro: 8.29.) He gave to the Sea his decree, that the waters ſhould not paſſe his commandement. What cannot he command, who ſendeth his commandement to the Sea and is obeyed? Some great Princes heated with rage and drunken with pride, have caſt ſhackles into the Sea as threatning it with impriſonment and bondage if it would not be quiet, but the Sea would not be bound by them; They have alſo awarded ſo many ſtroakes to be given the Sea as a puniſhment of its contumacy and rebellion againſt eyther their commands or their deſignes. How ridiculouſly ambitious have they been, who would needs pretend to ſuch a Dominion? Many Princes have had great power at and upon the Sea, but there was never any Prince had any power over the Sea; That's a flower belonging to no Crowne, but the Crowne of heaven. There are two things which are more peculiarly under the command of God, firſt, the waves of the Sea, ſecondly, the heart of man. And becauſe God is able to rule the waves of the Sea, take two or three inferences from it; Thus,
Firſt, That he is able to rule and command the heart of man; Solomon makes the paralel in this (Pro. 21.1.) The kings heart is in the hand of the Lord, as the rivers of waters: he turneth it whether ſoever he will: And as he turneth both whether ſoever he will, ſo he ſtayeth both whereſoever he will. Moſt men at ſome times, ſome (wicked) men at all times are like the raging Sea when it canot reſt, whoſe waters caſt up mire and dirt (Iſa: 57.20.) who could live by theſe raging Seas, theſe raging waves of the Sea at once foaming out their owne ſhame, and threatning to ſwallow up others in deſtruction, did not God compaſſe them about with bounds? did not he ſay, here ſhall your proud waves be ſtayed; If God did not bound the ſea of ſome mens Spirits, they would not know much leſſe keepe any bounds; they would neyther know nor keepe, not onelyonly the bounds of religion and piety, but not the bounds of reaſon and civility.
Secondly, God is able to rule and put a bound to the rage of the multitude, who in Scripture are compared to Waters (Rev: 17.15.) The waters which thou ſaweſt, where the Whore ſitteth, are peoples, and multitudes, and Nations, and tongues. And theſe are as apt to ſwel and be enraged with vaine paſſions and diſcontents, as the ſea is by windes and ſtormes (Pſal. 2.1.) Why doe the heathen rage? rage as the ſea; and thus they will rage ſometimes though they know neyther why nor wherefore. (So againe Pſal. 93.3, 4.) The flooods have lifted up O Lord, the floods have lifted up their voyce: the floods lift up their waves; which as it is true literally and properly, ſo it is as true (and ſo I conceave there intended) figuratively and improperly or myſtically and ſpiritually, that is, peoples and nations like floods lift up their voyce, they lift up their waves as if they would overwhelme all; But what followeth (v. 4.) The Lord on high is mightier then the noyſe of many waters, yea then the mighty waves of the Sea; that is, the Lord can quickly check and ſtop the rage of a people, when, or though they ſwel like a furious boyſterous Sea. And we finde David putting both theſe together by way of Expoſition (Pſal. 65.) where exalting the power of God as he is the confidence of all the ends of the earth, and of them that are afarre off upon the Sea (v. 5.) He addeth (v. 6, 7.) Which by his ſtrength ſetteth faſt the mountaines; being girded with power. Which ſtilleth the noyſe of the Seas; the noyſe of their waves, and the tumult of the people. David joynes the noyſe and waves of the Seas, and the tumult of the people together; eyther implying, that he meant the tumult of the people, by the noyſe of the Sea; or that it is an act of the ſame power, to ſtill the tumult of the people, and the noyſe of the Sea.
Thirdly, God is able to ſtop thoſe ſeas of error, and give a bound to thoſe floods of falſe doctrine, which are ready to overflow the face of the world. The Sea or Flood of the Arrian hereſie (which denyed the Deity of Chriſt, or made him barely a Man by nature, onelyonly cloathed with wonderfull powers and priviledges, this hereſie, I ſay, like a ſea or flood) had almoſt over-whelm'd the whole world; yet God compaſſed thoſe Blacke waters with bounds, and gave them a commandement which they could not paſſe: and though in this Age they ſeeme to returne, and ſtrive to over-flow the earth againe, yet both the waters of that hereſie and of all other damnable hereſies (as the Apoſtle Peter calls them 2 Ep: 2.1.) which abound in theſe dayes, and threaten us with a fearefull inundation, are compaſſed with bounds which they ſhall not exceed. The Apoſtle ſpeaketh of ſome in his time, (2 Tim 3.8, 9.) Who as Jannes and Jambres withſtood Moſes, ſo did they alſo reſiſt the truth; men of corrupt minds, reprobate (or as we put in the Margin, of no Judgement) concerning the truth. But they ſhall proceed no further; So the Apoſtle prophecyed of them; as if he had ſayd; They have a mind to proceed further, their will is to oppoſe truth and propagate error (in infinitum) without end; But they have now gone to the utmoſt of their line, they are come to their border, to their bound; they ſhall proceed no further, for their folly ſhall be made manifeſt unto all men, as theirs alſo was; that is, it ſhall appeare to all men that the doctrine which they ſtood up for, was nothing elſe but a bundle of folly, and that the doctrine which they withſtood was the truth and wiſedome of God.
Fourthly, Then, the Lord is able to ſtop and bound the floods, the ſeas of affliction, trouble, and perſecution, which are ready to ſwallow up his Church and people. The Church bleſſeth God for her deliverance from troubles, under this Allegorie of Waters (Pſal. 124.2, 3, 4, 5.) If it had not been the Lord, who was on our ſide, when men roſe up againſt us, they had ſwallowed us up quicke, when their wrath was kindled againſt us, then the waters had overwhelmed us, the ſtreame had gone over our ſoule, then the proud waters had gone over our ſoule: Waters, ſtreames, proud waters are nothing elſe but the perſecuting ſpirit and proceedings of ungodly enemyes. And why did not theſe lay all waſt? God would not ſuffer them. When the Serpent (Rev: 12.15, 16.) caſt out of his mouth waters as a flood after the woman (that is, ſtirred up many troubles) that he might cauſe her to be carryed away (that is, utterly ruin'd) of the flood. The earth helped the woman (ſaith the text) that is (as is conceaved) God made earthly men, by the uſe of earthly meanes, and for the attaining of earthly ends, as a bound to ſtop thoſe waters, or as a gulfe to ſwallow up thoſe waters which ſhould have ſwallowed up the Church. All theſe things doth he, and we may be fully aſſured he can doe all theſe things, and many more, who hath compaſſed the waters with bounds, yea we may be aſſured that he will continue to them, becauſe as he hath, ſo he will compaſſe the waters with bounds, Ʋntill the day and night come to an end; or as our Marginal reading hath it, untill the end of light with darkenes.
This laſt clauſe of the verſe is a proverbiall ſpeech, ſignifying perpetuity; or that ſuch a thing eyther ſhall not be at all, or ſhall be as long as the world laſteth.
But ſhall day and night, light and darkenes end when the world or this frame or conſtitution of things endeth? Will there not be day and light, or an eternal day of light in the heavenly Glory? is not that called, An inheritance among the Saints in light? Col. 1.12.) And will there not be night and darkenes, or an eternal night of darkenes in helliſh miſery? is not that called outer darkenes? How then is it ſayd here that day and night ſhall come to an end?
I anſwer. Though after the end of this world there ſhall be both day and night, light and darkenes; yet there ſhall be no viciſſitude of day and night, as there is in this preſent world, and as 'tis promiſed there ſhall be to the end of this world (Gen 8.22.) While the earth remaineth, ſeed-time and harveſt and cold and heate and ſummer and winter and day and night ſhall not ceaſe. Theſe are called the Ordinances of the day and of the night, and the ſtability of them is made the ſhadow of that ſtability of God to his gracious promiſe, that the ſeed of Iſrael ſhould not ceaſe from being a nation before him for ever (Jer. 31.35, 36.) In this world, light and darkenes day and night are comming and going, departing and returning continually; And in this ſence day and night ſhall come to an end, at the worlds end. Job ſpeakes of day and night in courſe and ſucceſſion, not of day and night in being or conſtitution, when he ſayth, he hath compaſſed the waters with bounds, untill the day and night come to an end. The Hebrew ſtrictly tranſlated makes this reſolution of the doubt more cleare and doubtleſſe; for that doth not ſay abſolutely that day and night (light or darkenes) ſhall come to an end; but that there ſhall be an end of light with darkenes; that is, of the intercourſe or change between day and night, between light and darkenes;Ad conſummationē lucis cum tenebris. Jun: or untill the conſummation of light with darkenes, that is, untill light and darkenes have conſummated or fulfilled their courſe one with another.
Hence obſerve.
Firſt, Beyond this world there are no changes of times or ſeaſons.
In the world to come all is day and light to the Godly, to thoſe who dye in the Lord; and all is night and darkenes to the wicked, to thoſe who dye out of the Lord. Heaven and hell, a ſtate of eternal Bleſſednes or wretchednes, have no changes in them, nor any thing that is Heterogeneall, or of another kinde. Heaven which hath light and joy in it, hath no darkenes, no ſorrow at all in it; Hell which hath darkenes and ſorrow in it, hath no light nor joy at all in it; The mixtures and changes of light and darkenes, of joy and ſorrow, of paine and pleaſure, are made here on earth. The wine of the wrath of God, and the wine of the love and conſolations of God ſhall be powred out without any the leaſt contrary tincture or mixture in the life which is to come. Light with darkenes ſhall no more be heard of; They who goe into light ſhall never ſee darkenes, and they who goe into darkenes ſhall never ſee light. Wee are now (as Job ſpeakes in the 14th Chapter of this Booke, v. 14.) Waiting all the dayes of our appoynted time untill our change come, and when that change is once fully come, we ſhall goe beyond all changes; Day with night will then be at an end.
Secondly, Obſerve.
What God doth he can alwayes doe.
As he hath hitherto compaſſed the waters with bounds, ſo he can compaſſe them with bounds untill the day and night come to an end. Men can doe that to day, which they are ſo farre from being able to doe untill the end of dayes, that, poſſibly they cannot doe it the next day. The hand of man is continually ſhortning in regard of naturall ſtrength or activity, and it ſeldome keepes long at the ſame length in regard of civil ſtrength or Authority. As there are many things which man cannot nor ever could doe, ſo there are many things, which once a man could doe, but now he cannot. He is changed or the times are changed, eyther he hath not the ſame power in himſelfe, or the ſame powers are not continued unto him. That man may be found ſhaking and trembling, who a while before (as it is ſayd of the Aſſyrian, Iſa: 14.16.) made the earth to tremble, and did ſhake kingdomes, inſomuch that all (as 'tis at the 10…h verſe of the ſame Chapter) ſhall ſpeake and ſay unto him, Art thou alſo become weake as we, art thou become like unto us? Thus we ſee the mightieſt men cannot doe what they have done; they who have compaſſed the rage and fury of men with bounds, can bound them no more, bat they breake in upon them like a wide breaking in of the Sea, and beare downe all before them. But the power of God knowes no abatings, nor his hand any ſhortnings, as he hath bounded both the natural and myſticall waters, ſo he can and will bound them and none ſhall hinder, untill the day and night come to an end. The Lord (ſayth David, Pſal. 29.10.) ſitteth upon the flood, yea the Lord ſitteth king for ever. As if he had ſayd, The Lord doth not onelyonly ſit upon (that is, rule and governe) the floods for a while, but he ruleth and governeth them alwayes, he ſitteth upon them king for ever; even untill day and night come to an end.
Thirdly; note.
The waters ſhall never totally overflow the earth; As God hath given them a bound, ſo ſuch a bound as ſhall keepe them in compaſſe for ever; And as we have an aſſurance in the power of God, that he can keepe or compaſſe the waters with bounds to the end of the world; ſo alſo we have his promiſe and his faithfullnes engaged that he will maintaine thoſe bankes and bounds, and keepe them in ſuch repayre that the waters ſhall never prevaile over them (Gen. 9.8, 9, 10, 11.) And God ſpake unto Noah and to his ſons with him, ſaying, and I, behold, I eſtabliſh my Covenant with you, and with your ſeed after you, &c. neyther ſhall all fleſh be cut off any more by the waters of a flood, neyther ſhall there be any more a flood to deſtroy the earth. And as mankinde is under this promiſe of freedome from an univerſal deluge, ſo every godly man may riſe up to this aſſurance, that no waters of any ſort can wet ſo much as the ſole of his foote, or the hemme of his garment, but as they have leave and commiſſion from him, who hath compaſſed the waters with bonnds, untill the day and night come to an end.