them it had been better for us not to have received them 364 Merciful men have special favours from God 521 Merit no merit in the best of men 649 Mighty men apt to despise others 173 Mightiness of man four fold 57. Mightiness of God in two things or of two sorts 160. The migâ—tineâ—s of God set forth in seven assertions 161 162. Five Infereâ—ces frâ—m the mightiness of Gâ—d 164 165. Miâ—acles God doth â—ot Mi acles to preserve or deliver the wicked 191 192. Mi aclâ—s as easie to God as his ordinary works 535. Modeâ—ation of Spiâ—it proceeâ—s from true greatness of Spirit â—86 Modesty a great vertue and the grace â—f all our graces 158 Motions of the creature most violent and in appearance contingent under the dominion of God 450 N Name of God what 73 Nature workâ— of God in nature ought to be searched 145 Necessity no man necessitated to choose a sinful evil 283 Negatives in Scripture often carry a strong affirmation 153 187 188. Nero his seeming clemency 631 Night God gives his people occasions of rejoycing in the night as well as in the day 71. God gives his people a rejoycing frame of spirit in the night 72. Night taken two wayes 312 North-wind makes fair weather 603. why promotion is said not to come out of the North. 605 O Obeying and hearing expressed by the same word 237 Obedience due to the call of God either by his word or works 237. Obedience to God profitable to man 247. No obedience where no service 250. Good men fail in obedience 251 Oppression of three sorts 56. Oppression a common sin 58. Oppression is a crying sin 59. Power is commonly abused to oppression 59. Yet when poor oppress that worst 59 60. It is best to have recourse to God when oppressed by men 67. Oppression cannot bring down the pride of man 88 Oppressors mind not God 62 Oppâ—essed persons will be crying and complaining 86. Some under Oppression do nothing but cry and complain 87 P Pardon of great sins what may encourage us to ask it 372. The greatness of pardoning mercy in Gâ—d 634 635 Passion not to be quieted but by Reason 382 Perfection two-fold 157 Perswasion what it is 280 Pleasure distinguished of in what pleasures to spend our dayes is a mercy 243. How that Promise of spending their dayes in pleasure is made good to the godly 245 246 Plenty and Scarcity are at the dispose of God 414. God useth natural means as the cause either of Plenty or Scarcity 414 Poor in Spirit how pleasing to God 195 196. Poor taken two wayes in Scripture 195. Poor shall have right done them by God 197. Objections answered 198 199 Poverty it self an affliction and the poor afflicted by others 194 196. Power of greaâ— use to do good and a great temptation to do bad things 60 Power of three sorts 335. They who have Power are apt to do wrong 347 Power of God in câ—mmanding and working how excellent 619 Prayers of the proud and impenitent are not heard 89 92. The Prayers of vain persons are vain things 93. What prayers are vain shewed in seven particulars 93 94. How much God values holy prayers shewed three wayes 66 Holy pâ—ayer not alwayes presently answered but never disregarded 96. A dreadful judgment not to have prayer regarded 97. Not to pray in time of affliction very sinful shewed in three things 267. Prayers of the wicked not esteemed by God 307 Praise God fearfull in praises 611 Presumptuous sin what 35 Presumptions of evil men described 106 Presumption to do or speak amiss not fearing God should know it 589 Pâ—ide oppression cannot bring down the proud heart of man 88. Pride a bad Mother of three bad children 169. Pride and high-mindedness the same 458 Promises some make them not minding to perform them 629. Four things ascribed to God in Scr pture which assure us he will perform his promises 630 Pâ—omotion comes usually in a secret way 605 Pronounes mine thine have a great emphasis 149 Prophaning the Name of God what 34 Prosperity what 242. Promises of outward prosperity most in the Old Testament 246. Outward prosperity given many Godly 288 Protection of God towards man two-fold 191 Providences when they seem to cross Promises and Prophesies yet trust 113 Providential care of God towards his people is perpetual 206. Some works of Providence very plain 357. The Pâ—ovidence of God reacheth to all places 453. The Government of the world is as much of God as the creatiâ—n of it 536. Heathens dark about Pâ—ovidence ascribed all to Fortune and second Causes 536 537. Comfort to the godly that all things are under the Pâ—ovidence of God 537 Q Question one question put more than twenty times to Jâ—b and why 535 Qâ—ietness of the Air much more of mens Hearts is of God 562. Christ can make the heart quiet in the midst of all outward uâ—quietness 563 R Rain fiâ—e things spoken of it 384 385. Rain comes fiâ—st from the earth 388. The causes of Rain 389. God can with-hold the Rain when he pleaseth 389. Four Inferences from it 90 39â— That the water falls from Heaven in drops of Râ—in is of God 393. God hath store of Rain in his treasury 397. Râ—in a comparison between that â—nd the Word of God 397 398. Râ—iâ— sâ—all and great 471. Great Rain of Gods strength what 471. In what quantity soever the Rain falls it is by the special appointment of God 475. For what purposes Rain is sent 519. Rain undeserved 't is of free mercy that we have Rain 520 Rain-bow the signification of it 542 543. The forme and cause of it 543. Why expressed in the Greek by a word that signifieth to speak or shew forth 544. Whether the Rain-bow were before the flâ—â—d 544 545. The fitness of the Rain bow to assure mercy shewed in seven particulars 545 546 Ransom what it is several sorts of it Nothing but the blood of Christ can ransom sinners nor will that deliver some sinners 304 Remember taken two wayes 349 Reward and punishment without them Religion would vanish 14 Riches God regardeth not men for their riches or any outward greatness 306 309 Right how God gives it the poor 195 Righteous man righteous three wayes 39. A two-fold notion of the righteous 21. The Righteous alwayes under Gods eye 202 203. Righteous highly esteemed and exalted by God 213 Righteousness essential to God 11 Righteousness of two sorts 8 9. The righteousness or righteous actings of men contribute nothing to God 41. Three grounds of it 42 43. How and whom righteousness doth profit 51 52. Cautions about it 53. Righteousness when and how ascribed to God 147 Rods of two sorts 514. S Scholars great not alwayes the wisest men 177 Scourge God can make any creature a scourge to man 412 Sealing in Scripture hath a threefold signification 476. Sealing up of the hand what it signifieth 478 September how expressed in the Hebrew and why 448 Servant what it
serves their turn and answers their state by a common instinct of nature which man hath answerable to his state either by immediate Revelation or by means of instruction from God So then Beasts and Birds receive their peculiar qualities and abilities from God as well as their Being And God hath bestowed those qualities which are shadows of wisdome and understanding upon Beasts and Birds not only for their own preservation but for the benefit of man that they may be more useful to him and fitter for his service As God hath made both Man and Beast for himself so he hath made the Beasts of the Earth and Fowls of the Air for Man either to serve mans necessity or to procure his honest delight And that they might reach both these ends he hath furnished them accordingly A creature which hath not somwhat in it like Reason could be little made use of by the Reason of Man Thirdly Note Man is far better taught than either the Beasts of the Earth or Fowls of the Air. Man as Man hath that in him which wonderfully exceeds the Beasts of the Earth and Fowls of the Air he hath Reason in him which they have not he is a reasonable creature which they are not and so can do that which they cannot Man by the power of Reason is able first to propose to himself an end in what he doth secondly to chuse fit means for the attaining of that end neither of which Beasts can do And if any man be without wisdome to propose to himself a right end and to chuse due means loâ—ding thereunto there 's little difference between that man and a beast surely all his wisdome is but brutish Further God hath not only given Man a sense of those things which are hurtful to him as he hath to the Beasts of the Earth and Fowls of the Air but God hath given Man an Understanding by which he knowing God may worship him by which also he may see into and foresee the causes of things and likewise rightly apply known means either to prevent or remedy evils and to bring about that which is good Again as God hath bestowed that wonderful blessing of Reason upon Man above Beasts and Fowls which makes him capable of higher instructions and fruitions than either of them so God hath provided higher and better means for the instruction of Man than he hath for the instruction of Beasts He teacheth us more For First He hath given his Word to Man not to Beasts he hath not made a Bible for the Beast of the Earth and the Fowls of the Air but for Man he hath that he might both know his will and do it know his favour or good will to him and enjoy it Secondly He hath given some men his Spirit he hath not bestowed his Spirit upon any Beasts nor upon any Fowls of the Air and because his Spirit teacheth us we are said to be taught of God eminently taught of God Thirdly he hath given us his Ordinances and appointed Officers or set persons in Office to mannage and hold out those Ordinances wherein himself is both honoured and enjoyed He saith the Apostle Eph. 4.11 12. gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ for the bringing in and building up of souls He sheweth his Word unto Jacob his Statutes and Judgments unto Israel Psal 147.19 and as it follows in the next verse of the same Psalm He hath not dealt so with any Nation as with his Israel his Church to be sure he hath not dealt so with the Beasts of the Earth nor with the Fowls of the Air as was shewed also in opening the Text. Further as to the matter in question about the Providences and dealings of God with man God hath taught Man much more than Beasts As First That all things which befall us come from and are ordered by himself Secondly That we ought to receive the Rule and take instruction from God how to behave our selves under his various dealings Thirdly He hath taught us at all times and in all turns of Providence to stay our selves in waiting upon him Psal 37.7 Fourthly He hath taught us in times of trouble and affliction to cry to him and call upon him as his children in faith not barely to complain much less to be impatiently outragious like Beastâ— Now if God hath taught us more than the Beasts then we should not live by sense nor pursue sensible things as Beasts do but aspire to and seek after union and communion with God whom the beasts of the earth know not How greatly will this aggravate the sin of man if having been taught more than beasts any man should be found to have learned less than beasts as will appear yet more in the next observation but one Fourthly Elihu at least intimates this Note Men sometimes act but as or indeed below the very beasts of the earth and the fowls of the air For saith he they say not Where is God our maker who gives us songs in the night who teacheth us better or more than the beasts of the earth As if he had said In extremam stultitiae meam incidimus si sapientiores nos eo putemuâ— qui sapientes nos facit The beasts of the earth answer the instinct of nature which is all the cost God bestows in teaching them better than men do those costly teachings and instructions which God bestows upon them by his Word by his Spirit by his Ministers by his Ordinances and by his Providences for all these wayes doth the Lord teach and instruct men from day to day yet men often act not only beside and below but quite contrary to all these teachings The beasts of the earth keep up to the instruction which they have received the instinct of nature they move according to that but man who hath an understanding doth not alwayes move suitably to his understanding man hath reason yet he doth not alwayes regulate his motions by reason but is hurried by passion or led by sense as a beast Psal 49.20 Man that is in honour and understandeth not is like the beasts that perish that is though his state and spheare be higher than a beast yet he moves by as low a principle as a beast even by sense or sensual appetite either irrascible or concupiscible as a beast doth By the man in honour that understandeth not the Psalmist intends not a fool that hath no understanding nor an Idiot that hath no use of reason but he is said not to understand because he doth not use his understanding as he in the Parable that did not use his Talent is said to have none Mat. 25.29 Understanding is a Talent and a great one a choyce one too A man that hath the greatest natural understanding and reason yea possibly the greatest learning and experience
of the aire spreading themselves all the Heavens over v. 29. Thirdly He tells us of the sudden changes and successions of rain and faire weather of a cloudy and serene sky v. 30. Fourthly He sets forth the different purposes of God in dispensing the rain which are sometimes for judgement someâ—imes for mercy v. 31 32. Fifthly He intimates the Prognosticks of it or what are the signes and foreâ—unners or foretellers of it v. 33. The two verses under-hand hold out the first poynt the formation and generation of the rain Vers 27. He maketh small the drops of water That is God as it were coynes and mints out the water into drops of rain As a mighty masse of gold or silver is minted out into small pieces so a huge body of water is minted out into small drops that 's the sum of these words according to our rendring The Hebrew word rendred He maketh small hath a two-fold signification and that hath caused a three-fold translation of these words First It signifieth to take away oâ— to withdraw according to this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ademit substraxit a two-fold power of God is held forth about the drops of water First Substraxit deâ—u stillas aquâ—rum scâ— ex mari fluminiâ—us â—â— loc is humidis quae fundunt pluviam ad nubeni ejus Haustus vapor ex aqua cogitur in nubem quae dainde sundit pluviam Merl Qui ausert stillas pluviae Vulg. The power of God in drawing the water up from the Earth to make rain for that in Nature as we shall see afterwards is the cause of â—ain God draws up the water from the Earth which he sends down upon the Earth he draws up the vapours and the vapours become a Cloud and the Cloud is dissolved into rain Secondly The word may very well expresse according to other texts of Sc ipture the putting forth of the power of God in stopping staying keeping back and with-holding rain from the eaâ—â—h when â—od hath drawn water from the earth he can hold it frâ—m the eaâ—â—h as long as he pleaseth The Chaldee Pa aphrase saith He forbids the drops to water the earth or he sends forth a proh bition to the clouds that they give no water The vulgar Latine speaks to the same sence who takes away drops of rain that is from the earth Mr. Broughton renders he withdraws dropping of water In this sence I find the word rendred expresly Numb 9.7 where certain persons are brought in by Moses thus complaining Wherefore are we kept back that we may not offer an offering to the Lord with the children of Israel It is a case there were some it seems suspended from bringing their offerings to the Lord and they demand a reason of it to give which Moses saith stand still and I will hear what the Lord will command concerning you But I quote that scripture only for the force of the word wherefore are we kept back or with held which was for some uncleanness Thus you have the first signification of the word and a double translation upon it both very pertinent to the nature of the rain and the Lords dealing with man in it which is the subject Elihu is insisting upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nuit diminuis Secondly The original word signifies to diminish or lessen or make a thing small so 't is rendred Exod. 5.8 when the children of Israel complained that they were oppressed in making brick This commandement came from Pharaoh The tale of bricks which they did make heretofore you shall lay upon them you shall not diminish ought of it It is this word Again Deut. 4.2 Ye shall not add to the word which I command you neither shall you diminish ought from it Man must not make the word of God smaller or greater than it is 'T is high presumption to use either subtraction from or addition to the word of God Thus also the word is used in the case of second or double marriages Exod. 21.10 If he take him another wife her food that is the food of the first wife her raiment and her duty of marriage shall he not diminish Our translators take up this sense of the word as noting the diminishing of a thing in the quantity of it He maketh small the drops of water or he makes the water fall in small drops whereas if the water were left to it self it would poure down like a sea or like a flood to sweep all away This is the work of God and though it be a common yet it is a wonderful work He maketh small the drops of rain A drop is a small thing and therefore the Prophet when he would shew what a small thing or indeed what a nothing man is yea all the nations of the earth are to God saith Isa 40.15 The nations are as a drop of a bucket and are counted as the small dust of the ballance Behold he taketh up the Isles as a very little thing The Spirit of God piâ—cheth upon this comparison when he would set forth that great distance between God and man Man is but a drop to God But are not all drops small why then doth he say He maketh small the drops The reason is because though all drops are smâ—ll yet some drops are smaller than others and we read of great drops in the Gospel History of Christs agony in the Garden which was an immediate suffering in his soul from the hand of his Father pressing him with that weight of wrath which was due for our sins Luke 22.44 He sweat as it were great drops of blood As God made Christ sweat great drops of blood for our sins so he makes the Clouds to sweat small drops of water for our comfort He maketh small The drops of rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guttavit guttatim fluxit The Verb of this Substantive is used Joel 3.18 In those dayes it shall come to pass that the mountaines shall drop down new wine by which we are to understand the plentiful effusion of the Spiâ—it promised in the latter dayes David describing the Lords glorious march thorow the wilderness saith Psal 68.8 9. The earth shâ—ok the heavens also dropped at the presence of the Lord thou O God didst send a plentiful rain whereby thou didst confirm thine inheritance when it was weary Which Scripture principally intends the spiriâ—ual rain which drops down upon believers and refresheth their wearied souls And therefore by a Metaphor this phrase to drop signifies to prophesie or preach the word of God because that like rain falls silently Sâ—binde Praeceptuci auriâ—ulis hoc instillare memento Horat. Lib. 1. lip 8. and as it were in drops upon the hearers it falls in at the ear and soaks down to the heart it soaks quite thorow as Moses spake Deut. 32.2 My dâ—ctrine shall drop as the rain and my speech shall destil as the dew And as the word is used
Junonis Virg. Aeneid 4. the Harbingresse of Juno yet on the contrary God appoynts it as a sign of faire weather And indeed God often works by contrary means lest we should stick in means and ascribe the effect more than is due to them So then the Rainbow hath two different significations the first natural of Rain nor doth God promise to hinder or alter this course of nature Secondly preternatural or instituted of faire weather which Philosophy and the world is altogether ignorant of only the Chuâ—ch and people of God understand it by faith upon the testimony or revealed will of God that as often as the Bow appeareth in the Cloud they have a renewed assurance that God will remember the Earth and moderate the Rain nor doth this depend upon the nature of or various colours appearing in the Rainbow but purely upon the will and institution of God And theâ—efore we ought by a firme faith to embrace the word of promise to which this sign is annexed without that the Rainbow is nothing else to us but the image or representation of the rayes of the Sun or Moon impressed upon the Clouds I shall not insist upon any large discourse of the Rainbow only take two or three things This Meteor hath three Attâ—ibutes above the rest First it is the most illustrious and beautifull Secondly the most desirable and comfortable Thirdly the mâ—st strange and wonderfull of all the impressions visible in the air This is properly expressed by a Bow because the forme of it usually is semicircular Luther saith he saw a Rainbow in the forme of a perfect Circle and others report they have seen it in the forme of a strait line But in what-ever form it appeaâ—s the natural cause of it is the reflection of the Sun or of the Moon for there are Rainbows in the night as well as in the day it is caused I say by the reflection of the light of the Sun or Moon upon or from a watery or dewey Cloud opposite to either Iris ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est dicere sive loqui Iris est arcus qui ex reflexione luminis â—um solaris tum luâ—â—ris in nubem roâ—idâ—â— oppositam gignitur Garcae The Latine word Iris is derived from a greek word which signifieth to speak or to relate somthing The Rainbow is eleganâ—ly so called because it foreshews somtimes rain somtimes faire weather A Rainbow in the morning is a sign of showres in the afternoon it betokens serenity and alwayes it proclaims to us the pâ—omise of God for the moderation of rain or it speaks thus much to all the world that God will so measure out the Rain fâ—om the Clouds that it shall never swell to an universal Deluge or to a drowning of the whole woâ—ld again Thus the Rainbow hath a speech a language of mercy in it towards the present world It speaks also the Justice of God upon the old world minding us of that Deluge of water that drowned them for their sin they had so defiled the Earth by their evil manners and prophaness by their will-worship Superstition and Idolatry that God in wrath sent a Flood of water not to wash or refresh but to destroy them The Rainbow minds us of that dreadfull Judgment of God upon a corrupt World And although the Rainbow gives us assurance that the World shall not be drowned again how sinfull soever it is yet some from the various colours of the Rainbow whereof one is red and fiery tell us it proclaims that the World shall at last be consumed by Fire The Apostle Peter is plain that it shall be so 2 Ep 3.10 The Elements shall melt with fervent heat nor is it meerly a phancy to say that the fiery colours in the Rainbow are set there by God to mind us of it Some have questioned whether the Rainbow were before the Flood or no The reason or ground of the question is given from that saying of God Gen. 9.13 I will set my Bow in the Cloud it seems then there was no Rainbow before the Flood I answer The Rainbow may be considered two wayes First as to its natural being Secondly as to its mystical use If we consider the Rainbow as to its natural being it was before the Flood for the causes of it were before the Flood which are watery Clouds and the shining of the Sun Now when sufficient causes appear in act the effect doth certainly follow But as to its mystical use it was not before the Flood Water had its natural elementary being and use before Baptisme was instituted but it had not a spiritual use till then we may say the same of the Rainbow Some I know of the Moderns Luther and Melancthon assert it was not in being till then but we have reason to vary from that opinion with reverence to those worthy men For God did not say in the 9th of Genesis I will make or create my Bow in the Cloud but I do set my Bow in the Cloud and it shall be there for a token of a Covenant between me and the Earth The Rainbow had no such signification nor was it set in the Cloud for any such purpose before that time So then Take the Rainbow as to its mystical use so I grant it was not before the Flood till then God had never caused the light of his Cloud to shine as a Covenant-token The Rainbow had alwayes a natural signification in it but that is not all it hath now also a Theological divine and mystical signification and is become as the Seal of that Covenant with mankind for God instituted the Rainbow as a Sacramental sign so we may expresse it for our better understanding both between himself and the whole World in general and in special between himself his Covenant people Gen. 9. v. 12 13 14 15. It was given I say on purpose to Seal the truth of the Promise that the whole Earth should no more be overwhelm'd with a Deluge or Flood of water Which though it be such a promise as the whole Creation hath the benefit of yet the faithfull only understand the mysterie of it and have their faith exercised upon it and strengthened by it So that while the Rainbow is the sign of a temporal Covenant to all creatures the godly may look upon it with reference to all spiritual and eternal mercies by Christ in whom all the promises of mercy are Yea and Amen 2 Cor. 1.20 And there is a gâ—eat fitness in it to hold forth mercy both temporal and spiritual in several particulars First This Rainbow is in the Cloud and God placed it in the Cloud because out of the Cloud came the Rain which drowned the old world God could have drowned the world only by letting out or breaking up the Springs of water from the earth but he opened the Cataracts of Heaven also to do it And therefore God to secure the world against such another vengeance
are wrought above of those both useful and dreadful or terrible Meteors the snow and raine the windes the lightening and the thunder these things may be thought very forreigne and heterogeneal very far off from the business in hand but I will speak to thee of these things even of the woâ—ks of God in the Heavens in the Air in the Chambers of the Clouds and I will convince thee by what God doth there above of his righteousness in what he doth here below The wisdome and power of God in ordering those natural works in the Clouds and in the Air prove that man hath no cause to complain about his providential works on earth For as those wonderful visible works of God are real demonstrations of those invisible things of God his eternal power and God-head so they declare both his righteousness and goodness his wrath and mercy towards the children of men in the various dispensations of them And so although those things might be thought far from the poynt which Elihu supposed Job questioned at least by consequences the righteousness of God in his severe dealings with him yet indeed they contained principles or general grounds by which that which Elihu had engaged to maintain might be fully confirmed and unanswerably concluded This I conceive is the special afar off that Elihu intended to fetch his knowledge from as may appear in the close of this Chapter and in the next quite thorow I will fetch my knowledge from afar Hence note First The natural works of God or the works of God in nature are to be studied and searched out As the works of grace are afar off from all men in a state of nature so the works of God in nature are very far off from the most of men they know little of Gods works in the Heavens or in the Earth in the Sea or in the Aire yet all these are to be searched out with diligence by the sons of men Secondly Note The works of Creation and Providence shew that God is and what he is We may see who God is in what he hath done we say things are in their working as they are in their being God hath done like himself in all that he hath done his own works as well as his own Word speak him best Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work c. The raine and snow declare the power of God Thunder and Lightening shew what he can do Thirdly Note Knowledge is worth our longest travel it will quit cost to go far for it We say Some things are far fetcht and dear bought true knowledge especially the knowledge of Jesus Christ deserves to be far fetcht and it cannot be too dear bought we must drive a strange kind of trade with the truths of God we must be alwayes buying and never selling yet that 's a commodity will never lye upon our hands never brayde If we were to fetch our knowledge from afar as to the distance of place we should not think much of it The Queen of the South fetcht her knowledge from afar she came a very great way undertook a long jouâ—ney to hear the wisdome of Solomon in that sense we should be willing to fetch our knowledge from afar yet some will scarce step over the threshold to fetch in knowledge It is prophesied Dan. 12.4 Many shall run to and fro and knowledge shall be increased Knowledge ought to be travell'd for as much as any thing in the world We fetch our gold and silver and rich Commodiâ—ies afar off we go to the ends of the Earth for them through a thousand deaths and dangers we sayle within three inches of death for many moneths together to fetch woâ—ldly riches f om afar off and shall we not fetch knowledge afar off how far soever it is from us in distance of place and what labour or cost soever we bestow to fetch it in I will fetch my knowledge from afar I will ascribe righteousness to my Maker These words contain the ground purpose or designe of Elihu in this whole discourse which was to maintain the righteousness of God I saith he will ascribe the Hebrew strictly is give righteousness to my Maker here 's a very great undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give righteousness to God God gives and imputes righteousness to us 'T is the summe of the Gospel that God imputes or ascribes righteousness to sinners Now as God in a Gospel sense gives righteousness to us both the righteousness of justification which is lodged in the person of Christ and the righteousness of sanctification which is lodged in our own persons though the spring and principle of that also be in Christ still so we must give righteousness to God that is both believe and declare or publish to all the world that God is just and give him the praise of his justice which is the best and noblest work we can do on Gods behalf in this world There are two most excellent works which indeed contain all our work in this world First To do righteously or act righteousness our selves Secondly To ascribe righteousness unto God But you will say what is it to give or ascribe righteousness to God I answer It is to acknowledge that God is righteous in all his wayes and holy in all his works 'T is mans duty to justifie God to ascribe that righteousness to him which is properly his own 'T is Gods grace his free-grace to justifie man to ascribe that righteousness to him which is properly anothers David made profession of the former as his duty Psal 50.3 4. I acknowledge my transgressions and my sin is ever before me that thou mightest be justified in thy sayings and clear when thou judgest That is I 'le confess my sin Is qui peccat et confitâ—tur deo peccatum justifi at deum cedens ei vincenti et ab eo gratiam sperans Ambros l. 6. in Luc that all the world may see the righteousness of thy dealings with me though thou shouldest deale never so severely with me though thou shouldest speak the bitterest things against me pronounce a sentence of heaviest judgement upon me The Apostle referring to this place in the Psalmes quotes the words in a passive forme and sense not of God judging man but of God judged by man Rom. 3.4 Let God be true but every man a lyar as it is written that thou mightest be justified in thy sayings and mightest overcome when thou art judged As if David had said according to the Apostles reading out of the Septuagint which yet as learned Beza in his Annotations affiâ—meth Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 active meo quidem judicio necessario explicandum est ut Graeco Hebraeu respondeant Bez in Rom 3.4 ought to be expounded actively as if I say David had thus expressed himself Lord I know some men will take the boldness to question thee yea and to condemn thee
in Prophesies of mercy and instruction so of judgment and desolation Thus the Lord charged his Prophet Ezek. 20.46 Son of man set thy face towards the south and drop thy words towards the south and propheâ—â—e against the forest of the south field Again Ezek. 21.2 Son of man set thy face towards Jerusalem and dâ—op thy words towards the holâ— place and prophesie agaâ—nst the land of Israel Once more Amos 7.16 Drop noâ— thy word against the house of Isaac So thaâ— I say this dropping is usâ—d frequently as in a natural so in a spiritual sence He maketh small the drops Of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forma duali significantur aquae duplices The word is of the Dual Number in the Hebrew and so it signifies both sorts of water the waters of heaven and the waters of the earth the upper and the nether waters the â—pper waters in the Clouds and the nether waters in the Springs We find them spoken of together in the first of Genesis at the 7th verse God divided the waters which were under the firmament from the waters which were above the firmament We find the upper waters spoken of singly Psal 104.3 Who layest the beams of the chambers in the waters Chambers are above And in the first of Genesis at the 9th verse we find the lower waters alone Let the waters be gathered together under the heavens Rabbi Selo exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicat quia dum ita guttatim aquae decidunt multiplicantur Merc. Under-heaven waters are the lower waters One of the Rabbies renders the words thus He multiplieth the drops of rain and the reason of it is which falls in with our translation because the less any one thing is made the more is the general mass out of which it is made multiplied From the words thus far opened we may note somewhat for our instruction Taking the former signification of the words He draweth up the drops of water Observe The ordinary rain which watereth the earth is first fetched from the earth Plavia est vapor calidus humidus ex aquis locis humidis virtute Solis Stellarum usque ad mâ—diam aeris regionem elevatus ibi propteâ— loci frigiditatem in nubem condensatus c. Garc. de Meteorol part 2. cap. 25. God raiseth vapours from the earth and then watereth the earth with them All the rain which falls upon the earth was raised from the earth If I were to answer that question in nature What is Rain I might resolve it thus Rain is the moisture of the earth drawn up by the heat of the Sun into the middle Region of the Air which being there condensed into clouds is afterwards at the will of God dissolved and dropt down again in showers The Clouds at the command of God hold fast and at his command they break and let out their waters upon the earth This is as was toucht before a very ordinary yet a very admirable work of God As in spirituals all those acts of grace in faith and love and joy c. by which our hearts and souls are carried up to heaven come first from heaven so that rain which comes down upon us from heaven was first fetched from among us by the mighty power of God Rain according to natural Philosophy is thus generated The water and moisture of the earth being attenuated by the heat of the Sun-beams become vapours which being so rarified and resolved into an airy substance are by the same heat of the Sun drawn up to the middle region of the air where being again condensed or thickened into water they melt down into rain at the appointment of God We may consider rain briefly in all the causes of it Thus First The efficient cause of rain is God Secondly The instrumental cause is the heat of the Sun Thirdly The material cause is the moisture of the Sea and watery Land Fourthly The final cause of it is 1. Supream the glory of God 2. Subordinate and that threefold First the benefit Secondly the punishment Thirdly the instruction of man Secondly From that other signification of the word as it notes withdrawing or keeping back upon which some insist much Observe God when he pleaseth can with-hold the water or the rain He can give a stop to the rain and then the clouds yeeld us no more water than a stone He with-holds the drops of water The Lord threateneth the Vineyard with this stop Isa 5.6 I will command the clouds that they rain no rain upon it which is true of a natural and proper Vineyard and of proper natural rain though it be meant there of the people of God whom he metaphorically or improperly calleth his Vineyard and the rain there intended is the rain of instruction usually falling upon them Now as God doth often forbid the showers of the word that they fall no more upon a people as he sends forth a prohibition to stop the spiritual rain so he also stops and prohibits the natural rain Amos 4.7 8. I have with-holden the rain from you when there was yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city one piece was rained upon and the piece whereupon it rained not withered so two or three cities wandered unto one city to drink water but were not satisfied Thus in case of disobedience to his divine Law the Lord threatened to stop the common Law of nature and to make the heavens brass and the earth iron Deut. 28.23 And when the heavens are brass that is when they yeeld no more moisture than brass then the earth is as iron that is it yeelds no more food for the sustentation of man or beast than a bar of iron doth Such stops the Lord hath often put upon the courses of nature and can do again when he pleaseth though I believe he never did nor ever will do so but when highly displeased and provoked by the sin of man Take two or three inferences from it First If the rain or drops of water come not in their season let us acknowledge the hand of God It is God that hath lockt up the clouds when-ever they are lockt up God hath forbidden the clouds to let down their rain when-ever they with-hold it Men and Devils can no more stop the rain than make it Secondly When we want rain let us go to God for it 'T is the prerogative of God alone to help us in that streight and therefore the holy prophet sends a chalenge to all other powers or declares them disabled for this help Jer. 14.22 Are there any among the vanities of the Gentiles that can cause rain or can the heavens give showers neither the one nor the other can The heavens cannot dispose of a drop though they possesse a sea of water God must hear the heaven before the heavens can
especial power wisdom and goodness of God The water if left to it self would â—all whole like a sea upon us or like a mighty floud in such quantities as would instead of refreshing overwhelm the earth When God drowned the world it is said Gen. 7.11 The same day were all the fountains of the great deep broken up and the windows or flood-gates of heaven were opened We are not to imagine that heaven hath windows oâ— flood-gates but God did not put forth his mighty power to make small the drops of rain but let it come all at once those waters which were before bound up in the clouds by the decree of God were now by his decree let loose in a wonderful manner and measure and came down not in drops but in streames and spouts the clouds did not as formerly destil their burden Pluvia in nubibus velut in linteo continetur atque in illis velut compressa guttatim distillâ—tur but ease themselves of it at once or altogether Rain ordinarily as sweat through the Pores of the skin passeth by degrees through the Pores of the Clouds yet God can let it out all at once Sea-men who take long Voyages tell us they meet with spouts of wateâ— endangering great ships So then this making small the drops of water is to be ascribed to a threefold Attribute of God Fiâ—st It is a woâ—k of his power nor is it done without a kind of Miracle that the water comes down as it were through a sive or watering-pot Secondly It is a work of divine wisdom The Lord knowing that the earth cannot digest huge portions of water at once divides it into little po tions that the earth may gradually receive and let it soak into iâ—s bosom for the feeding of Plants and the supply of all câ—eatuâ—es that live upon it Thirdly 'T is a work also of divine Goodness for if God did not make small the drops of water if it should come down whole it would drown the earth instead of comforting and fattening it Behold then the Power Wisdom and Goodness of God in making small the drops of water Though Philosophers have attempted to find out and assigne a reason in Nature about this falling of the rain in drops yet they have not fully attained the reason why nor the manner how God doth this we must ascribe it chiefly to the power wisdome and goodness of God in ordering it for the benefit of man yea of all living creatures Plane admirabilem et tremendum in illu et per illa fefe exhibet deus Merc And surely Elihu leads us to consider the wonders of those things which are common and naturall to convince us that forasmuch as we cannot clearly see the reason of those lesser things we should take heed of prying into greater and remoter secrets and he would have Job particularly know that seeing he could not find out the way of God in these natural things much less could he find out the way and whole designe of God in those his providential dealings with him He maketh small the drops of water and then as it followeth in this verse They pour down rain according to the vapour thereof Though the water be made into small drops yet he doth not say they drop down but they pour down rain that is the drops fall plentifully that frequent expression in Scripture of pouring down every where implyeth plenty or abundance The promise of pouring out the Spirit in the latter dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundit fundendo purgaovit active item percolatus exâ—olatus de faecatus suit Imber nimbus plu â—a notes the abundance of the Spirit that shall then be given The word signifies also to straine implying that the rain is contained in the Clouds as it were in a linnen cloath which being pressed distills the water in small streams or drops as it were through a strainer They pour down Rain There are three words in the Latine the first of which notes a showre or gentle rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluvia hiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum transitivum in Hiphil significat feâ—it â—luere quo certe innuitur deum esse Authorem pluviae Fagius in Gen the second a stormy or fierce rain the third rain in generall Rain in this place may be taken in all or either of these notions for at one time or other the Clouds pour down drops into all sorts of rain Rain as I said is made of vapours drawn up and here he saith They pour down rain According to the vapour thereof There are two sorts of vapours there are dry vapours and moist vapours dry vapours say Naturalists are the matter of the wind and the moist are the matter of the rain Now saith Elihu they pour down rain according to the vapour thereof that is Pluviae quasi fluviae eo q òd fluant Isidor Quae fundunt pluviam post nebulam â—jus Pisc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vâ—porem et nubem significâ—t etiam calamitatem hinc versus ita vertitur nam subtrahit stillas aquarum quae fundebant pluviam ad calamitatem ejus Jun look in what proportion the Sun draweth the vapours into the Aire in that proportion doth the rain fall upon the Earth or in the samâ— proportion that the vapour is drawn up in that proportion is the rain let down Some render the word which we translate vapour a cloud that is after the water is drawn up into a Cloud it pours down rain proportionably Another translation renders it Affliction or trouble and give the whole verse thus He draweth up the drops of water which poured down rain to their Calamity This the lea ned Author applyeth particularly to the Flood in Nâ—ahs time but I shall not stay upon that Our reading is clear They pour down rain according to the vapour thereof that is in the same proportion that vapours come up the rain falls down First In that as the rain is made of the vapour so according to the vapour or in proportion to the vapour such are the showres of rain Note According to what is naturally received returns are naturally made And if the Clouds of Heaven return to man naturally according to that they receive from the Earth how is man on earth bound morally or in duty to return according to what he receives from Heaven Let us mind our accordings and proportions to the dealings and dispensations of God The Clouds of the aire will condemn us at least witness against us if we receive much and return little I passe this Only here we may take notice of six things in Concatination one with another First vapours are drawn up from the Earth Secondly they are made into watery Clouds Thirdly from thence they are sent back to moisten the Earth Fourthly the rain sent down is proportionable to the vapour that went up Fifthly according to that proportion the Earth is made more or lesse fruitfull plentifull
rains cause or produce plentifull fruits ordinarily from the Earth and little rains little fruits Sixthly and lastly man is nourished and hath his outward Comforts encreased or lessened in proportion to the fruits which the Earth bringeth forth or to the fruitfulness of the Earth All these things attend and depend upon one another They pour down according to the vapour thereof and God draws up in proportion to what himself purposeth they shall pour down Thus we see how God by the Sun draws out the moisture and sap of the Earth to return it back with advantage Drawing up the moisture makes the Earth languish and her fruits wither sending it down again makes the Earth green flourishing and fruitful They pour down rain c. And what more Elihu answers Vers 28. Which the Clouds do drop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc Coelum nunc nubes denotâ—t a tenuissimâ— earum Substantia Drus Here he speaks more expresly and tells us more clearly than before what the vapours are made up into According to the vapour thereof which the Clouds do drop As Clouds are made of vapours so they are the receptacles or vessels of rain which they hold as was shewed before as long as God pleaseth and when he gives the word then they drop And distill upon man abundantly That 's another elegant word implying the manner in which the rain comes or falls it is as by a distillation Here also 't is expressed for whose use or sake principally the rain is sent The Clouds saith the Text drop and distill upon man yet we know men get themselves out of the rain as soon and as fast as they can The rain falls upon the earth and abides there yet 't is said to distil upon man because the rain distils at mans request and for mans sake That other creatures are cherished by the rain is not for themselves but for man as man is not cherished and maintained by those creatures for himself but for God As the rain distills chiefly for the glory of God so nextly for the relief and comfort of man and for man it distills Abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super hominem multum vel super homines affluentèr ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit adverbium quod eù minùs se probaâ— mihi quia Rab. hic scrilitur eum Cametz Drus There is a double reading of this word Some take it as an Adjective to the Substanâ—ive man rendring thus it distills upon many men we take it adverbially Which distill upon man plentifully that is in great plenty upon man We may take in both readings without strain to the Text or departure from the matter in hand For as the rain all 's or distills upon man abundantly so upon abundance of men the rain we know falls sometimes very plentifully and at times or one time or other all the world over watering every mans ground and serving every mans turn or occasions Therefore Elihu expresseth the blessing fully when he saith The Clouds distill upon man abundantly or upon abundance of men Hence Note First The Lord haih rain enough in store He hath vessels plentifully filled for the watering of the Earth and The Lord is so free in his dispensation of the rain that as he gives it to many in number so to many in kind he maketh his rain to fall as well as his Sun to shine upon the just and on the unjust Math. 5.45 It shews the exceeding goodness as well as the bounty of God that the evill partake of his benefits as well as the good And for our further improvement of this bounty of God remember that if God be so abundant and liberall in blessings to us we ought in proportion to abound in duty towards him or as the Apostle exhorts 1 Cor. 15.58 we should be stedfast and immoveable alwayes abounding in the work of the Lord. Some do only a little I may say only here a stitch and there a stitch of work for God but we should abound in it and that not only now and then by fits but be alwayes fixed in it especially we should do so with respect to that which the rain is a Symbol of the word of God When God drops and distills the rain of Gospel tâ—uths and holy soul-saving instructions abundantly upon us how should we abound in every good word and work It was prophesied of Christ Psal 72.6 He shall come down as rain upon the mown grass as showers that water the earth Some of the Ancients expound that place of the coming down of Christ in his Incarnation then indeed he came down like rain upon the mown grass he came down sweetly and powerfully 'T is true also that Christ who is God the Word the substantial Word comes down as rain in and with the declarative word of God preached and faithfully dispenced to the souls of men and when Christ comes down thus to us we should rise up to him and return fruits of grace according to the showres of grace which we have received The Prophet gives us an elegant comparison of the natural and spiritual rain in their effects and issues Isa 55.10 11. For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give feed to the sower and bread to the eater so shall my word be that goeth forth out of my mouth it shall not return unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereto I send it Now what is the pleasure of God in giving his Word what is the arrand upon which he sends it 'T is I grant sometimes to harden deafen and blind a people Isa 6.9 10. 't is sometimes to be a savour of death unto death 2 Cor. 2.16 These are dreadfull judiciary purposes of God in sending his Word nor doth it ever please the Lord to send his Word upon this arrand but when he is sorely displeased by a peoples slighting and contempt of his Word The thing which primaâ—ily pleaseth him the purpose which he chiefly puâ—sueth in sending his Word is that his people may have as the Apostle speaks Their fruit unto holiness in this life and in the end everlasting life For these ends the Lord is daily distilling upon us the rain of his Word both in commands and promises and in both abundantly Therefore let us labour to abound in returns of faith of love of hope of self-deniall of zeal for God and of fruit-bearing unto God If when God distills the natural rain that should provoke us to fruitfulness in spiritualls how much more when he pours down so much spiritual rain upon us For the close of this meditation consider That As the natural rain First softens the earth and mollifies it Secondly cleanseth the earth and washeth it Thirdly enricheth the earth and makes it fruitfull Fourthly comforts the earth and makes every
Rain but in the winds theâ—efore I will reckon up seven wonders which peculiarly concern the winds First This is considerable Thâ—t there is scarce any Country but bâ—eeds some wind or other which blows most there and exerciseth a peculiar force upon it these are called Provincial Winds The North-west wind saith Plinie is proper to the Athenians other parts of Greece having little acquaintance with it The North-east wind afflicts Calabria And that several other winds are congenial to other Countries whereof some are benigne and favourable others vexatious and uncomfortable to them may be seen in the Authors quoted in the Margin Secondly 'T is a wonder that the same wind in one Country causeth fair weather in another rain and storms Thirdly That the same wind is in one place very healthy and in another causeth sickness by corrupting the air and so the blood and spirits of men A learned Author saith when ever the South wind bloweth in such a Country or City the people fall sick Fourthly That 's also observable that some winds are hot and dry others cold and moyst according to the temperature of the places from whence they come and thorough which they passe to us Fifthly 'T is marveilous that in some parts of the world the wind blows constantly one way such are called trade windes Expert Sea-men know where to fetch a wind when once they get to such a poynt they never miss it The Etesian winds are famously known in History blowing out of the East or North-east yearly at one time for the space of forty dayes together these Cicero called Anniversary winds Sixthly Yet in most places nothing is more unconstant than the wind inconstancy it self is Embleamed by the winds No man knoweth when or where to have them certain for an houre Hence we say Take the Wind while it serveth Wind and tyde tarry for no man Seventhly That 's also wonderfull That winds blow at once from contrary poynts North and South c. at the same time Daniel Chap. 7.2 saw in a vision the four Winds striving together upon the Sea All the winds were let loose together contending as it were for victory Naturalists dispute and question whether contrary winds can blow at once Arist l. 2. Met c. 6. Aristotle the great Philosopher affirmes they cannot because saith he the one must needs beat back the other That 's true yet what hinders but that for a time there may be such a conflict or battel fought between them as may extreamly trouble both the air and waters and shake vehemently such things as stand in their way on earth The Natural Historian reports Plin l. 2. cap 92. That two considerable Cities in the Corinthian Bay were suddenly swallowed up by the Sea which inundation was caused by the fierce blowing of the North and South wind at one and the same time Out of the South cometh the whirlwind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eventitare dispergere Per ventos dispergentes intelliguntur venti aquilonares qui dispergunt nubes et aerem ventilant And cold out of the North. The Hebrew is out of the scattering or fanning Winds cometh cold Mr Broughton renders And cold from the faire weather-Winds Our translation determines it Cold out of the North. Boreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia gignit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serenitatem Honier Odyssâ—e Common experience teacheth us that the Northern coasts are cold yea the coldest coasts The eoldest freezing winds come out of the Noâ—th as the strongest out of the South Here is North and South and here are the several effects of them the South breaths warmth and the North cold Hence Note Cold comes at Gods call Now the South wind bloweth and then 't is warme anon the Nâ—â—th wind blows and then 't is cold God hath his special store-houses for heat and cold he brings cold out of his Northe n store-house and not only heat but whirlwinds out of his store-house in the South Cold is disposed of by God as heat is somtimes for the good somtimes for the hurt of the creature Cold is both needfull and hurtfull cold is needfull to the body of man and cold is needfull to the body of the earth therefore God hath that in his tâ—easure to seâ—ve the uses of man with Changes from heat to cold set forth First Gods power Secondly His care If the air were kept alwayes at one rate or in the same temper neither windy nor stoâ—my neither very hot nor very old we possibly would like it better but it would be worse for us Changes in â—he air are so usefull that nature could no â—be well preserved without them we would have all things alike we would have it alwayes warme weather alwayes faire but God seeth 't is best for us there should be changes in natural things for our natural good It is also best for our spiritual good to have providential changes God seeth it needfull to leave us somtimes under clouds and daâ—kness to bring cold as well as heat out of his treasures to send us chilling times as well as springing times cold is as good for our inner man as heat stormes as calmes foule weather as faire Now for a season saith the Apostle 1 Pet. 1.6 if need be ye are in heaviness through manifold temptations The coldness of the air kills the weeds in our grounds Frigora tempestiva arborum et plantarum conferunt faecunditati Garc Meteor so doth the cold of affliction and tribulation the weeds of corruption in our souls Seasonable cold makes trees and plants more fruitfull in their seasons The cold nipping frosts of affliction dispose our souls through the blessing of God to a gracious fruitfulness in every good word and work We would alwayes have it spring and Sun-shine peace and safety but God knows it must be otherwise perpetual shining and faire seasons are reserved for Heaven While we are on Earth the cold of adversity is as advantagious to our spiritual condition as the coldness of the air is to ouâ— natural Out of the South cometh the whirlwind and cold out of the North. Vers 10th By the breath of God frost is given and the breadth of the waters is straitened In the former part of this verse we have the supream cause of frost and in the latter an effect of it By the breath of the Lord frost is given or he giveth frost by his breath The Hebrew is active we translate passively By the breath of the Lord. Flâ—â—â— deo i. e. deo ipsum flatum causante That is God breathing or blowing not that the Lord useth breathing or blowing properly he is a Spirit But the Lord is said to breath or blow when he commands the wind to blow or breath The winds are called Gods breaâ—h oâ— spirit Some of the Hebrew Doctors understand nothing else but his bare will and command or the intimation of his mind
influences of the heavens and the increase oâ— the earth though the seed time be great â—he harvest shall be small again ye eat and then sure they weâ—e satisfied no saith the Prophet ye eat but ye have not enough which not only implyeth that they had not enough to eat though that might be a truth but that though they did eat enough yet there was not a nutritive vertue in the meat it did not content oâ— satisfie the stomack â—enue their strength He adds ye drink but are not fiâ—â—ed with drink which also implyeth not only that they had but â— little to drink but thaâ— their drink was not comfortable oâ— thiâ—st-quenching to them Lasâ—ly which is the instance of the text Ye cloath you but there is no warmth What was the reason of all â—his That they did eat and had not enough drink and were not filled put on cloathing and were not warme The text gives answer v. 9. Because I did blow upon it or blow it away that is I sent out a curse which blasted all your creature injoyments and blowed away the comforts and usual efficacy of them so that ye had only a shel without a kernel or only skin and bones without the marrow and fatness of all my favour and blessing That our cloaths warm us as well as that our meat and drink nourish us is from the blessing of God Fourthly When he saith Knowest thou how thy garments are warm Note Man cannot give a full account or reason of common things or of his dayly comforts and enjoyments What 's more common than for a man to wear garments what then to find his garments warm upon him or himself warm in his garments and why a mans cloaths warm him we need not go to enquire of a great Philosopher any man any common man can give or assign a cause of it Yet there is some-what in it beyond natural causes which few take any notice of and none can sufficiently or fully apprehend Second causes produce their effects the temperature of the air is a cause of warmth and the garments we wear warm us by exciting and drawing out the congenial warmth within us yet Elihu puts on the question further than that Quum tranquilla est terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plerumque intransitivè usurpater Pisc Ameridâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mericies quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitatio olta quod Sol inâ—sto plaga altius incedat Knowest thou how thy garments are warm When he quieteth the earth with the South Wind Or as some translate When the earth is quiet by the South Wind. Mr. Broughton reads when the land is still The original is only the South When he quieteth the earth or when the earth iâ— quiet by the South that is when gentle windes or briezes blow from the Southern parts The word rendâ—ed South or South wind comes from a root signifying an high habitation because the Sun is highest when 't is in the South that 's its Meridian or high both elevation and habitation And as when the Sun cometh into the South 't is in its highest elevation above us so 't is hottest in opperation upon us Quiescit ab austro dum non flagellatur ab austro procelloso Loc. vide eum So that by the South he meaneth the Spring and Summer time when the Sun makes his Southern progress And because usually our garments are warmest upon us when the South wind bloweth therefore we render it by the South wind The South wind sometimes bringeth stoâ—mes as was shewed at the 9th verse Out of the South cometh the Whirlwind but mostly the South wind bringeth a calm and heat Luke 12.55 When ye see saith Christ the South wind â—low ye say there will be heat and it cometh to pass As the North wind uâ—â—ally blowes cold so the South wind usually blowes hot oâ— bâ—ingeth heat Here 's a natuâ—al cause of warmth the quieting of the earth by the South wind Bâ—t is the earth at any time unquiet If not why is it said he quieteth the earth Heâ—e by the earth we are to understand that part of the Air whiâ—h is nearest to the Earth Terra est 〈◊〉 prâ—â— inquâ—â— terrae Pisc The Earth taken strictlâ— is noâ— unquiet but the Air in which we who are upon the Eaâ—th breath the wind blowing is unquiet and stormy and when God commands down the storm and sends a calm he is said to quiet the Earth So then by the Earth we are to understand the Air immediately compassing us who dwell and move upon the Earth and God quieteth the earth with the South or South wind when we on earth are quiet and quit from troublesom or tempestuous weather Hence note The natural quietness of the Air which we have on Earth is of God When there are no stoâ—mes nor blustring winds in the Air God shews both his power and goodness he then quieteth the Earth we are to acknowledge God in it and bless him for iâ— when the Earth is quiet The diâ—ciples Matth. 8.26 being in a great storm at Sea and f a ing the Vâ—ssel would be over-set and that they should perish in the Waters Châ—ist sâ—id to the Sea Peace be stâ—ll and presently the e was a great calm He that quiets the Sea quiets the Earth too Christ hath câ—lmes or peaceable winds as well as stormes and stormy winds at his dispoâ—e And if the natural quietness of the Earth be the work of God then much more is the civil quietness of it God alone giveth quietness among men he maketh them of one House and them of one Nation to livâ— quiâ—t When there are no winds no tempestuous winds blowing in the skie there may be stoâ—mes and tempests in the Spirits of men and when there is a tempest within only he who formes the spirit of man within him Zech. 12.1 can keep it from breaking out There are civil storms as well as natural and the former are much more troublesome and dangerous than the latte God raiseth those stoâ—mes in judgment He sent an evil Spirit betweeâ— Abimâ—lech and the men of Sichem Judg. 9.23 That is be either gave Satan â—he greâ—â— master of mis-â—ule leave to kindle jealousies â—nimosities between their or he gave them up to tâ—eir own evil curious and malicious spiâ—iâ—s which burried them or 〈◊〉 thei◠〈◊〉 vexation and destruction now as God raiseth 〈◊〉 storms in judgment so he either pâ—evenâ—s or rebukes them in mercy It is God who quiets both the spirits of Princes in governing and the spiâ—its of people in submitting and obeying He hath a South wind some benigne and favouâ—able wind which he breathes upon the childâ—en of men and thâ—n they aâ—e quiet and then all 's quiet God being quiet towards Tranquillus Deus tranquillat omnia that is well-pleased with and favourable unto man he quiets all things If the Loâ—d do but say the word what storm what tempest what
north With God is terrible Majesty THe two verses last opened may be taken as a Parenthesis to the former discourse concerning Gods wonderful works in nature forming those dreadful impressions of Thunder and Lightening Storms Tempest in the Air whereby Elihu having represt as he supposed the swelling of Jobs spirit by calling him to teach them what to say to God in his cause for they as he had handled it could not order their speech by reason of darkness nor durst Elihu venture that it should be told God he intended to speak knowing or foreseing that if he made such an attempt he might soon be swallowed up by the incomprehensible greatness and glory of God Elihu I say having made this little diversion or digression as he had done sometimes before to coole and calme the spirit of Job he returns to his former matter in these words and considers further the works of God in those higher Regions the Aireal heavens how he muffles up and covers the light and how he unvailes and opens it again by his own power and according to the pleasure of his will The words are plain according to our translation I shall open them breifly as they are here set down and then give out a further reading of them which raises the scope and intendment of Elihu yet higher Vers 21. And now men see not the bright light which is in the Clouds And now Some have conjectured that at this very instant of time while Elihu was discoursing there happened a sudden change in the Air or in the face of the Heavens therefore he saith and now do not the heavens grow dark so that men cannot see the bâ—ight light which is in the Clouds as if here were a preparation to that Whirlwind or Tempest out of which God himself is said to speak to Job at the beginning of the next chapter Yet I apprehend we need not expound the word now so stâ—ictly with respect to the present season or moment of time but rather to the present matter as we often use that particle Now both in speech and writing not so much to denote the direct instant or present time as for a leading word to the matter which is to follow And now men see not or they cannot see the bright light which is in the Clouds Light is the most visible thing in the world though indeed we are not so properly said to see the Light at all as to see all things by the light for it is Light which maketh manifest as the Apostle speaks Ephes 5.13 But though Light be in vulgar sense so visible in its own nature and in strictest sense that which maketh all things visible yet by accident or by some providential interposition light it self is not alwayes to be seen Light is often hidden from our eyes and then as Elihu speakes here men see not the bright light The word which we translate bright light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prâ—prie candidus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candens lâ—pra Drus Propriè dâ—notat nâ—viâ— instar egregiâ— splendidum candi dum esse Rab. Kinhi signifies the whiteness of Snow and I find it applied Levâ—t 13.2 to the whiteness of Leprosie if there shall appear in the flesh a bright or shining spot a spot like snow then c. And hence it is said of Gehazi 2 Kings 5.27 that when his master called him to account about his going after Naaman found him flatteâ—ing and faulty he laid that sore judgment upon him The leprosie therefore of Naaman shall cleave unto thee and unto thy seed for ever and he went out of his presence a leper as white as Snow It is this word which signifies as any extraordinary whiteness and clearness so the cleâ—â—ness and whiteness of Snow in particular which hath a kind of transparency in it and is full of light Yet the light which is in the Clouds when the Sun shineth is much more bright than Snow Now men see not the bright light Which is in the Clouds Or in the Skie for the word here used as hath been shewed before signifies the Skie the Firmament and somtimes the Air as well as the Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethera tenui ejus substantia nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat comminuere Drus and it imports the natural thinness of those Coelestial Bodies in that higher and upper Region of the World Men see not the bright light which is in the Clouds Light is properly in the Sun the Sun is the vessel the vehicle the seat the chariot of Light but as Light is in the Sun subjectively so Light is in the Clouds objectively and also as they are a Medium through which the Light is conveighed and passeth to us Yet somtimes men see not that bright Light which is in the Clouds for Clouds being very thick or thickened they become to us as an opacous Body through which the Light can neither find nor make its way and then there 's no beholding the Light of the Sun shining upon them in its greatest brightness while the Air is thus Clouded Men see not the bright Light which is in the Clouds Hence note God can make that which is most visible in it self invisible unto us There is alwayes bright Light in the Air when and where the Sun is up and gotten above the Horizon The Sun shines continually how dark soever the weather be but God can draw such a Curtaine of Clouds Vapours and Mists in the day time between us and the bright face of the Sun that we cannot behold it Light alwayes is but Light is not alwayes to be seen when Clouds come between the Sun is darkened in the clear day We may infer as a further improvement of natural things to those which are spiri ual That the light of God's face or countenance that is the light of his favour shines ever towards his faithful servants though it be not alwayes seen Clouds coming between may shadow them from that blessed Light Psal 97.2 Clouds and darkness are round about him that is his dispensations aâ—e daâ—k and cloudy yet as then Righteousness and Judgement are the habitation of his Throne that is as then he doth right to all sorts of men so then also Mercies and Loving-kindnesse stand round about his Throne or as the Apostle expresseth it Heb. 4.16 his Throne is then A Throne of Grace that is he hath Grace or Favour in his heart to bestow upon all his People who come to him not with a presuming but a believing boldness Our sins and transgressions are called a Cloud a thick Cloud Isa 44.22 I have blotted out as a thick Cloud thy transgressions and as a Cloud thy sins Sins are Clouds and those Clouds often hinder us from seeing the bright light of the face of God shining upon us and as our sins usually hinder us from seeing that bright light which is in the face of God so God sometimes
Hence note What-ever stands in the way of our comforts God can quickly remove it When Clouds cover the light from us God hath â—is wind ready to chase them away and clear up the weather Never did any such thick and dark Cloud of sorrow and trouble hang over the heads or fill the hearts of the people of God but he had means at hand to dispell and scatter it or he could scatter it himself without means When dreadfull Clouds of danger looked black upon and threatned the Church of God during the Reign of Julian the Apostate Athanasius said It is but a little Cloud Nâ—becula est citò transibit a wind will shortly cleanse it away His meaning was now we are compassed about with fear and trouble but peace and prosperity will not stay long before they return This is true also if we carry it yet in a more spiritual way as to those Clouds of sorrow which often darken and afflict our minds in the midst of outward prosperity or in the clearest Sun-shine-day of peace that ever was in this world when these inward Clouds dwell as it were upon the soul the Lord hath a wind which passeth and cleanseth them away too What is that wind it is his holy Spirit The word in the text Bolduc is used often to signifie not only the natural wind in the air but that divine wind the Holy Ghost who is compared unto the wind in many places of Scripture and his opperations are like those of the wind For as the wind bloweth where it listeth we hear the sound thereof but know not whence it cometh nor whither it goeth so saith Christ is every one that is born of the Spirit John 3.8 And as our Regeneration is wrought by that secret yet strong and powerfull wind so likewise is our consolation The Spirit of God doth those â—ffices in our hearts which the winds do in the air As the wind dispells and sweeps away the Clouds which are gathered there so the Spirit of God cleanseth our souls from those Clouds and foggs of ignorance and unbelief of sin and lust which are gathered in and would else abide for ever upon our hearts From all these Clouds the holy Spirit of God cleanseth us in the work of Regeneration And from all those Clouds which trouble our Consciences the holy Spirit cleanseth us in the work of Consolation Some Interpreters expound the words only in this mystical sense quite rejecting the proper But though by allusion we may improve the words to this spiritual sense yet doubtless Elihu speaks here of the winds properly taken or of the natural winds and their sensible effects and so according to our reading this Text as it hath been opened teacheth us what sudden changes God makes in the Air. Now the light is shut up or shut in and anon it is let out again and all by the powerful hand of God who doth administer these things to us interchangeably as himself pleaseth Secondly The text according to another reading which others insist much upon and conceive pertinent to the scope of Elihu runs thus â—im enim non respiâ—iunt homines lucem quum nitida est in superioribus nubibus quas ventus transiens purgavit Translatio Jun For now men cannot see the bright light in the Clouds when the wind passeth and cleanseth them Mr Broughton translates clearly so his words are these And now men cannot look upon the light when it is bright in the Air then a wind passeth and cleanseth it And then the sence of the whole verse is plainly a setting forth of the excellency or superexcellency rather of the light of the Sun which is so clear and splendid that if the Air be but cleansed from Clouds if it be but a pure Air no man is able to face it nor his eye directly to behold it We behold all things by the light of the Sun but no man can stedfastly behold the light in the Sun no man can look right up to the Sun when it casts forth its fiery rayes and shines bright upon us And this some conceive so genuine and clear an exposition of the Text that the light of it may seem to obscure and darken all others Now according to this second reading the whole verse with that which followeth contains an argument to confirm the former proposition laid down at the 20th verse If a man speak he shall be swallowed up that is if a man come too nigh unto God and be over-bold with him he shal even be swallowed up of his brightness that it is so I prove thus saith Elâ—hu The very light of the Sun Nemo potest adversis oculis â—itidum solem contueri quis ergo ferat praesentiâ—m Majestaâ—â— dei Jun which shines in the Air is so bright and so powerful that no man is able to hold up his eyes against it And if so then from the lesser to the greater his argument riseth thus If when the Sun shineth brightly no man is able to look upon it then much less are we able to behold the bright Majesty of God or to comprehend his greatness This rendring hath a very profitable sense in it leading Job to reason thus with himself I plainly see by all that hath been discoursed that for as much as I am not able to bear the brightness which breaks through the Clouds nor the noise of Thunder of which Elihu spake before for as much as I am not able to bear the fiercenesâ— of a great Rain nor the coldness of the Frost nor the impetuousness of the Wind nor the violence of a Tempest for as much as I am not able to bear the clear light of the Sun shining in my face therefore surely I am much less able to bear the Majesty and glory of God if he should unvaile or open himself unto me Thus I say Elihu leads Job to an humbling conviction that he could not stand before the glorious Majesty of God because he was not able to endure the brightness of the Sun shining upon him If the light of the Sun the Created light be too excellent for mortal eyes then what is God the Creating light what is God who dwelleth in light who is light and in whom there is no darkness at all 'T is a Maxime in Nature Excellens visibile visum destruit A â—isible object exceeding bright dazles the eye and even destroys the sight And why was all this spoken to Job Surely to bring him upon his knees as afterwards it did to humble him to take him off from his frequent appeals or desires of approach to God for the debate and determination of his cause The sum of all in a word is as if Elihu had said O Job thou canst not see the bright light of the Air if the wind do but fan it and cleanse the Clouds how then shalt thou be able to dispute thy cause before God to whom the most glorious