a right rule Moses Deut. 32.15 calls the people of God collectively as one man Jeshuruâ— that is a people that are or should be right and upright with God Thus here he directeth it that is God doth as it were by a strait line level or take his aim when he dischargeth the Thunder in the Cloud As he that dischargeth his gun small or great or shoots an arrow levels and directs it at a mark so the Lord directeth it What is this it 'T is plain by what followeth in the latter part of the verse where the Lightning is expresly mentioned that he meanes the Thunder or the Thunder-bolt for the Clouds are in that case charged with bolts we have had many dreadful instances as well in ancient Histories as in our own time of Thunder-bolts like Bullets shot from the Clouds As if Elihu had said whither-soever the Thunder-bolt goeth to what quarter of the world soever 't is designed it receives commission and direction from God what to do and where to fall whom it shall smite or what mark it shall hit He directeth it under the whole heaven And his Lightning to the ends of the earth Naturalists define or describe Lighâ—ning thus Fulgui seu coruscatio est flammae micâ—tio ab exhalationiâ—us accensi◠è nubibus erumpentibus exorta Arist 2. Meteor cap 9. 'T is a bright shining caused by exhalations fired in and violently breaking out of the Clouds The Hebrew is his light The Sun is the fountain of Light and that is eminently Gods Light but the Light here spoken of is not the ordinary Light shining in the Air by the rising of the Sun this Light is Lighâ—ning which is a sudden flasâ—ing or breaking forth of light from the Clouds as when a gun is fired or discharged a light flasheth from it such is that which Authors of all sorts call Lightning and here the Scripture calls his Lightning At the 3d Verse the Thunder was called his Voice the Voice of God and in this the Lightning is called his Lightning Elihu appropriates it unto God himself his Lightning This Lightning hath more than light in it it hath heat and fire in it though we do not alwayes feel it yet many have the effects of heat and fire appearing sadly upon them And this is such a fire as water cannot quench and therefoâ—e we often read in Scripture Ignis sua natura in verticem surgit si nihil illi prohibet assendet fulmen autem cadit eadem necessitate qua excutitur nihil itaque dubii relinquitur quiâ— divina illi virtus insit Seneca of Lightning joyned with the Rain Psal 135.7 Jer. 10.13 Jer. 51.16 which may be remark't as one of the wonders of it There is a second that the Lightning is said to fall from heaven When the disciples brought a report back to Christ what gâ—eat things they had done what conquests they had got over evil spirits Christ answered Luke 10.18 I saw Satan like Lightning fall from heaven Lightning falls from heâ—ven for though Lightning of its own nature being fiery should ascend yet it descends through the power of God Naturalists observe it as a wonder that the Lightning should descend Seneca demonstrates it could not be unless there were a divine power in it that the Lightning should come down from heaven and as Elihu said before he directeth it or the Thunder under the whole heaven so we are here to take up that word again and say He directeth his Lightning To the ends of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—a proprie avium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Here is the act and the extention of the act to the ends of the earth the Hebâ—ew is the wings of the earth so the word is used Gen. 1.21 God created great whales c. and every winged fowl The ends of the earth are called the wings of the earth because they are the farthest out-stretchings of the earth as a bird when she flies stretcheth out her wings to the utmost They are also called The corners of the earth Ezek. 7.2 Thou son of man thus saith the Lord God unto the land of Israel an end the end is come upon the four corners of the land the Hebrew is upon the four wings or ends of the earth as if he had said an end is come upon the East and West North and South These four wings or extreams of the earth are the same which Christ called the four winds Mat. 24.31 where speaking of the Resurrection at the last Judgment he shews how all that are raised shall be brought to one place or general Session and he shall send his angels with a great sound of a trumpet and they shall gather together his Elect from the four winds from one end of heaven to the other that is from the four ends corners skirts or wings of the earth The utmost extreamity of a garment or of a land according to the Hebrew is called the wing of it Now forasmuch as Elihu represents God thus directing both the Thunder and Lightning Observe first All the motions of the Creature even the most violent and to appearance contingent motions of the Creature are under the direction yea under the dominion of God Thunder and Lightning go the way which God appointeth and chalketh out to them they move not of themselves they move not whither men or devils would have them but whither God would have them The Devils I grant have great power in the Air yet 't is limited by and wholly subordinate to the will and power of God As the reasonable creatures and their motions that is the motions of Men and Angels are under the direction of God as Jeremiah speaks Chap. 10.23 It is not in him that goeth to direct his own steps The Hebrew useth a word there which may be rendred to prepare to establish or to confirm neither of which are in him that goeth we render it according to the present text it is not in him that goeth to direct his own steps who directs them then It is God that directs the steps of man It is not in the power of man to direct his own steps he is not able to do it and besides that he hath not the liberty or priviledge to do it he may not do it he ought not to do it 't is the duty as well as the safety of man to leave the direcâ—ion of his wayes and steps to God 'T is God that directs the steps of man yea the indirect steps of man are under the mighty power of God the very wandrings of men are under the guidance of God the motions yea commotions the actions and the most disturbed actions of man are under a most certain disposure and disposition of God When men do they know not what God knows and orders what they do Now I say as God directs reasonable creatures men or angels so unreasonable creatures in their motions the
the name of that place Jehovah Jireh the Lord will see or provide that is as the Lord hath seen and provided for me so he will see and provide for all his in their greatest exigents and extremities What Abraham said all the seed of Abraham may say in the day of their distress Jehovah Jireh the Lord will see and provide And as the Lord hath a seeing and a providing eye for his in times of distress so at all times Moses said of the Land of Israel Deut. 11.12 It is a Land of hills and of vallies a Land which the Lord thy God careth for The eyes of the Lord thy God are alwayes upon it from the beginning of the year even unto the end of the year The eyes of the Lord are upon the land that is upon the people of the land or upon the land for the peoples sake who dwell in it What to do the text answers to care for it that is to provide all things for their good to give raine in season and the fruits of the earth not only for the support but comfort of his people We read of the same eye promised to the people of Israel in the Land of their captivity Jer. 29.6 I will set mine eyes upon them for good and I will bring them again into this Land I will not only give them a look or a glance but fix or set mine eyes upon them for good that is to do them good It is a proverbial saying amongst us The Masters eye fattens the Horse The Masters eye is a caring a providing eye he will take care that the Horse shall be well fed Certainly Gods eye is a sattening eye they shall be fat and flourish from whom God will not withdraw his providing eye at least they shall have necessaries or food convenient both for soul and body Fifthly The Scripture speaks of a delighting eye or of an eye of complacency and thus also the Lords eye is upon the righteous he beholdeth them with high content he is as I may say taken with them Isa 66.1 To him will I look that is poor Among all objects none so pleasant or pleasing to God as the poor What poor doth he mean surely the righteous poor or the poor in spirit as was shewed upon the former verse let such a one be whom he will to him will I look mine eye is greatly pleased to behold such a one The word used by Elihu in this Text doth further clear it while he saith He withdraweth not his eyes from the righteous How pleasant is any object to our eyes from which we cannot withdraw or take them off but must be continually feeding them upon it Some cannot take off their eyes from unlawfull wanton objects because they are so delighted in them they have as the Apostle Peter speaks eyes full of adultery and such can never glut their eyes with adulterous objects Now certainly the Lord is exceedingly taken with the beauty the spiritual beauty of a righteous person with the comliness the spirituâ—ll comliness of those that are godly when the Text saith He withdraweth not his eyes from them but carries them as it were alwayes in his eye Among the Latines to carry one in our eye is an expression of singular high content delight and pleasure taken in such a person We may say of all the righteous the Lord carrieth them in his eye and therefore he is highly pleased and delighted with them In oculù oliquem gestare est eum vehementer amplecti diligere Thus you have this five-fold eye which the Lord doth not withdraw from the righteous and in that the text saith he doth not withdraw or abate or diminish his eye from them but looks fully upon them it gives us this fixth note The inspection of God upon his compassion towards his care of his delight in the righteous is perpetual Though God doth afflict yet he never ceaseth to love or care for his people Elihu was much upon that industriously to remove the scandal of the crosse which 't is like then did and still doth offend many and causeth them to stumble when they see the righteous afflicted therefore he would assure us that God never withdraweth his eye from them but his care of and pity to Non solum Satagentem attentamque curam denotat haec phrasis sed perseverantem continuam minimeque deflectentem Bold yea pleasure in them is everlasting That eye of his which carries all this in it is never shut towards them The Lord saith of the Church Isa 49.16 Thy walls are continually before me As the walls of Sion so the walls of every righteous person in Zion or of every true Sionist are continually before the Lord he withdraweth not his eyes from the righteous He that keepeth Israel shall neither slumber nor sleep Psal 121.4 he that neither slumbers nor sleeps needs not withdraw his eyes from us and he that hath a tender regard to us will not The Prophet Isa 27.3 speaking of the Church under the Allegory of a Vineyard brings in the Lord giving this assurance I will water it every moment I will keep it night and day He that waters a Vineyard every moment never withdraws his eyes from it now by watering is meant the supply of whatsoever good the Vineyard or Church of God stood in need of to be so supplyed is to be well watered The providence of God as to our spirituall and temporall estate watcheth over us continually to water us But some may question here Doth not the Lord withdraw his eyes from the righteous are his eyes continually upon them what then is â—â— meaning of that Scripture Psal 44.23 and of several others of like importance Awake Lord why sleepest thou That was at once the voyce of the Church and her complaint surely the Lords eyes were withdrawn from the Church when he was asleep I answer The Lord sleeps with respect to his Church as the Church sleeps with respect to the Lord Cant. 5.2 I sleep saith the Spouse but my heart waketh Indeed the Lord doth act sometimes so towards the righteous or lets things go so with the righteous as if he were asleep as if he took no notice of them yet still his heart waketh towards them So that his sleeping doth not imply an intermission of his care but only a suspension of the effects of his care For while the Lord lets things go so as if he were asleep he then wakes and watches as much over the righteous over his Church and people as at any other time when they have the highest actings of his providence for their outward peace and preservation And if that other sort of Scriptures should be objected against his perpetual watching over the righteous or that he never withdraws his eyes which say he hideth his face and turns himself away from them I answer Those Scriptures are all of them to be understood according to the former interpretation the
thing that moves upon it and grows out of it to rejoyce Fifthly sometimes drowns the earth and destroys the Inhabitants of it As I say the natural rain doth all these things so also doth the spiritual rain the word of God That First mollifieth Secondly cleanseth Thirdly fructifieth Fourthly comforteth the hearts of all those that receive it and Fifthly The rain of the word drowns and destroys all those that rise up against it or will not receive it JOB Chap. 36. Vers 29 30 31. 29. Also can any understand the spreadings of the Clouds or the noise of his Tabernacle 30. Behold he spreadeth his light upon it and covereth the bottom of the sea 31. For by them he judgeth the people he giveth meat in abundance ELihu having spoken of the wonderfull work of God in forming and sending rain in the two former verses speaks next of the Clouds which are as vessels containing the rain and in which the rain is carried and conveighed up and down the world for the use of man or for those services to which God hath appoynted it He begins with a denying Question Vers 29. Also can any understand the spreading of the Clouds As if he had said To what I said before I adde this Here is another secret in nature Can any understand the spreading of the Clouds He doth not say can vulgar ignorant and unlearned persons understand but can any Can the wisest can the most learned Can the best studied Philosophers understand the spreading of the Clouds Can they understand That is they cannot understand But have not men especially learned men understanding enough to ascend the clouds and discover the nature of them Surely their understandings are very mean or very much clouded who understand not what the spreading of the clouds meaneth I answer though Elihu's question hath a negation in it yet not a total negation 〈◊〉 doth not exclude the understanding of men wholly out of 〈◊〉 clâ—uds he only denieth man a full understanding of all thin◠〈…〉 â—ch concern either the nature or motion of the clouds Wh◠〈◊〉 understand much about the spreading of the clouds but they cannot understand all The best of godly men undeâ—stand not much or see but a little way into spiritual things And the wisest of worldly men do not cannot see all in natural things Can any understand The spreading of the Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expansiones vel differentias nubium cum aliae steriles sint aliae pluviam aliae grandinem mitâ—ant Sed reclius expansiones vertitur Merc Here are First the Clouds Secondly the spreading of them The word which we translate spreading hath a two-fold signification First with the alteration only of a poynt upon one letter it signifieth The difference of things in any kinde And then the Text is read Can any understand the difference of the Clouds that is the variety that is among the clouds The clouds are not all of a likeness nor all of a bigness there are clouds of many sorts and sizes there are clouds which breed snow and clouds which breed haile clouds which breed raine and clouds which breed thunder and lightning Some clouds are empty called clouds without raine or water Pro. 25.14 Jude v. 12. and other clouds are full of water There is a difference also of clouds as to our sight and view some are black some white some red some are greenish others palish clouds from which various colours and appearances Prognosticks are made of the change of weather as Christ told the Pharisees Mat. 16.2 3. Naturalists observe very many differences in the clouds nor is it without wonder that the clouds which are made all of one matter vapours drawn from below should produce such and so many different effects that according to this reading we have reason to put the question Who can understand the differences of the Clouds We read it and that well and full to the Hebrew Text Who can â—nderstand the spreading of the Clouds or their expansion The most cunning and knowing men in the mysteries of nature caâ—not either tell how far the clouds will spread or to what poynt and part of the world they will convey their water and as I may say unburden themselves Thus the words refer back to the two former verses The Clouds are spread as a Curtain or as a piece of Tapestry or as a mighty Canopy Who can understand the spreading of them The spreading of them First as they carry raine or Secondly the spreading of them as some expound the place as they convey the Lightening which the Scripture saith Math. 24.27 Passeth from one end of heaven to the other from the East to the West who knoweth how far the Lightning will spread in the Clouds Thus some connect it with the following verse Who can understand the spreading Of the Clouds There is a special derivation of the word rendred Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nubes a densitate est crassamentum aâ—â—is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stillare vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere from the Hebrew Greek and Latine all pretending to the nature of the Clouds The Hebrew word properly noteth the thickness or grossness of the Clouds the Greek word noteth the dropping nature of the Clouds being derived from a roote which signifieâ—h to drop or which is near the fame to descend the roote word signifying to fall the Latine word is taken from covering because the Clouds mask or cover the face of Heaven and often hide and screine the shining of the Sun from us Now because Elihu is upon a work of nature and insists upon it all along in the next Chapter I shall therefore to clear the matter propose and answer three Questions concerning the Clouds First What is a Cloud or what is the nature of the Clouds A cloud is a moist vapour drawn up from the earth or water by the heat of the Sun into the middle region of the Aire as Naturalists divide the Aire where being by the coldness of the place congealed and as it were knit together it hangeth and continueth there till it be broken up at the dispose of God and sent down for the comfort or correction of man in raine snow haile c. The clouds of heaven derive their pedigree from the moisture found on earth and to the earth they return their moisture Secondly Seeing the Clouds are such mighty bodies and contain as I may say whole seas of water in them and water being a heavy body naturally descends or tends downward as all heavy things do it may be questioned and indeed it is a wonder how those Clouds are kâ—pt aloft in the Aire how comes it to pass that such heavy bodies such floods of water do not presently fall violently and at once shed themselves down upon and overwhelme the earth To that I answer First Some say the Clouds are kept up by that natural inbred heat
motions of the beasts of the earth and the motions of the birds of the air are all directed by God yea the motions of the very inanimate creatures of those that have no motion in or of themselves but whose motion is by some outward violence and pressure put upon them even their motion also is directed by the hand of God Thunder and Lightning are inanimate liveless creatures they have no motion of their own but by impression and violence yet God directs their motion as truly as he doth the motions of those câ—eatures which move by the most deliberate actings of their own will reason and understanding What is there so violent in its motion as Thunder What is there so swift in its motion as the Lightning of which Christ being about to give his people warning Christus non venit clam aut invisibiliter ut illi volunt qui jactant se habere christum in deserto in urbe in claustro in conditorio sed palam ut fulmen editum per omnia lucet Coc. not to believe those deceivers who say Lo here is Christ c. saith Mat. 24.27 For as the Lightning cometh out of the East and shineth even unto the West so shall also the coming of the Son of man be that is as the Lightning instantly passeth from one part of the heaven to the other visibly so shall the coming of the Son of man be a sudden swift and visible comingâ— Ye shall not need to go into corners to shew or see him for he shal come as the Lightning discovering himself to all by the brightness of his coming There was such an apprehension of the swiftness of the Lightning among the Ancients that though the Latine word signifying to Lighten is accented long Ad significâ—ndam hanc è nubibus subitae lucis eruptio nem â— s erat antiquâ—â— media syllâ—ba â—â—rrepta ut â—â—â—erent fulgâ—â—â— Sen. lib. 2. Nâ—t quest cap. 56. yet because Lightning is so swift in motion they were wont to pronounce it short Lightning being so quick and active they thought it was not suitable to draw it out in speaking by a long pronunciation But though Lightning have such a violent and swift motion yet 't is under Gods command and direction and it shall make no more haste than God will An arrow flies with a very violent and swift motion yet it is God that directeth the arrow he diâ—ects it more than the man that shoots it and when a shot is made as we say at random God then diâ—ects it as in that notable history of Ahab when he against the counsel of God given him by Micaiah would needs go up to the battel at Ramoth Gilead 1 Kings 22.34 the text saith There was a man who drew a bow at a venture we put in the Ma gin He drew a bow in his simplicity he had no special intenâ—ion against Ahab he did not aim at Ahab when he shot his arrow but God carâ—ied it to the right mark to fulfil that which he had determined and spoken concerning Ahab yea he directed it not only to the right man but to the right place the joynt of his armour When in battel arrows and darts and bullets are sent forth as so many thunder-bolts the Lord directs them and hands them whither they shall go whom they shall hit and where God also directeth the thunder-bolts of his Word where and whom they shall hit And to the point in general that the Lord hath a guidance over those things that are most contingent we may see in that of Moses when he gave a Law from the Lord about the man that goeth with his Neighbour to cut Wood Providentia non est incerta cut vaga If saith he the head slippeth from the helve and lighteth upon his neighbour that he die he shall flee into one of those cities and live Deut. 19.5 The reason of this Law is expressed Exod. 21.13 because in such conâ—ingent cases God delivers him into his hand the man had no intent to hit his Neighbour but fetching a blow the head slieth from the helve and both hits and kills him and to shew that this contingency was ordered by God the text saith God delivered him into his hand And forasmuch as God hath such a power over the motions of the creature it may be matter of comfort and incouragement to us not only with respect to Thunder and Lightning that we should not fear them as the heathen who neitheâ— know nor fear God but we may take comfort from hence also with respect to the most violent and hurried motions that we see here below When we find men acting like Thunder and Lightning without deliberation when they are all in passions and perturbations yet let us know these violent moâ—ions shall not fall any where by chance or hap hazarâ— nor by their own â—way but as God appoynts and over-rules them they shall either fall quite besides the marke which men aimed at and so do no hurt to any or if they do God orders what hurt they shall do He directeth it under the whole heaven Let us carry this consideâ—ation alwayes with us and it will be a gâ—eat stay to our minds in all the violent motions of the creature Again â—rom the extent of this divine direction or providence of God as to these things He directeth it under the whole heaven and unto the ends of the earth that is every where Note The providence of God reacheth to all places His ordeâ—s go forth into all lands his dominion is under the whole heavens and unto the ends of the earth Psalm 65.5 He is the confidence of all the ends of the earth and of them that are afar off upon the Sea God is not helpful to his people in one place of the eâ—rth and not in another or helpful to them upon the earth and not upon the Sea but to the ends of the earth and upon the broad sea he is their confidence that is they may conâ—â—de and trust in him wheresoever they are Hence that expostulation in the prophet Jeremiah 23.23 Am I saith the Lord a God at hand and not a God afar off Some would circumscribe and limit the Power of God as if being a God neer at hand he could not be a God afar off too or to those who are scattered to the ends of the earth But while he puts the question am I a God at hand and not afar off he puts it out of question that he is a God afar off as well as at hand The Syrians said pleased themselves in their conceit 1 Kings 20.28 The Lord is God of the hills but he is not God of the vallies therefore they would change the battel as if he could order things here and not there but all shall find feel him as they did a God both of the hills of the vallies a God both of the Land and of the Sea a God both
we count iâ— a mercy in hoâ— seasons And such is the goodness oâ— God that in tâ—ose places where the heat is most troublesome there are many cool Bâ—iezes We read Gen. 3.8 of the cool of the day or as the Margin hath it the wind of the day implying that the extream heat of the day is usually asswaged and cooled by the wind The Prophet Jer. 14.6 describing a time of drought saith The wild Asses did stand in the high places they snuffed up the wind like Dragons To snuffe the wind in time of drought is a great refreshing wind refresheth the body as well as food and 't is some refreshing in famine or want of food Thirdly The wind is a Rain-bringer We say when the wind riseth there will be rain Thus 1 Kings 18.45 before the mighty rain which Elijah foretold we read of a wind The Heaven was black with clouds and wind and there was a great rain When Elisha told those three Kings distressed for want of water Ye shall not see wind neither shall ye see rain yet that valley shall be filled with water 2 Kings 3.17 he thereby implyed that wind is the ordinary fore-runner of rain We indeed translate Prov. 25.23 The North wind driveth away the rain yet we put in the Margine The North wind bringeth forth the rain It is true of both the wind scattereth and driveth away the rain the wind also bringeth rain Fourthly The wind causeth vegetables to flourish A sweet gale of wind is not only good for man and beast but for the grass and for the herbs for plants and trees the blowing of the winds maketh them flourish in allusion unto which the Church speaks Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow out that is that my Graces my faith in thee 〈◊〉 love to thee c. may put forth and appear The spiritual wind the breathings of the Spirit draw forth spiritual fruit from the heart and in the life of believers as the natural draws forth the natural fruits of the Earth Fifthly The winds are beneficial and helpful for the drying up of the waters they make the earth clean as well as the air It is said Gen. 8.1 â—fter the whole world was drowned God made a wind to pass over the earth and the waters asswaged The wind is a dryer as well as the Sun Sixthly There is a great use of the winds as to artificials What mighty things are done by the wind By it Mills are turned to grin'd Corn a Land and Ships are moved to carry boâ—h Men and Merchandizâ— at Sea there were hardly any passing from Nation to Nation 〈◊〉 dis-joyned by water but by the advantage or help of winds by the help of winds Merchants bring treasure and precious things from one end of the earth to the other These and many more are the common benefits of the winds for which the Lord brings them out of his treasures Secondly The winds have their evil effects God sends them somtimes for a plâ—â—â—e oâ— in a way of Judgment Fiâ—st Winds 〈◊〉 â—â—â—ect the air the Lord can send as a cleansing so a co ruâ—ting â—ind Secondly As wind bâ—ings rain so it hinders or blows away the rain Thi dly The Lord sends the wind to break and overthrow all that stâ—nds before it What doth not the whiâ—lwind overthrow Houses and Trees at Land are blown down Goodly Ships at Sea richly laden have been sunk and over-set by tempestuous winds God sent a whirlwind out of his treasure which caused the Mariners in Jonah to cast their Merchandize into the Sea and Jonah himself too What cross and tempestuous winds did the Apostle Paul meet with in his voyage to Rome Acts 27. Further That the Lord bringeth the winds out of his treasure is matter of great comfort to all that have an interest in the Lord He can command the winds for them and against their enemies the wind cometh out of his Chamber and it shall do as he commandeth It is said Nahum 1.3 The Lord hath his way in the whirlwind and in the storm and the clouds are the dust of his feet That is he ruleth whirlwinds he walks in and works by the whirlwind and by storms And as we may take it properly so metaphorically that iâ—â—â—in the most tempestuous dispensations and providences when the world is as it were in an Haricane as boysterous winds in some places are called In the greatest concussiâ—nâ— and confusions whether of things or persons the Lord carrieth on his work in a regular course As the great tossings of the air by natural winds so the greatest tossings of affairs by the stâ—ong and various passions of mens spirits in the woâ—ld which we may call civill winds yea whirlwinds are undeâ— the ordering of divine power and wisdome The Prophet Isa 17.13 admonisheth the wicked to take heed and give glory to God For saith he the Nations shall rush like the rushing of many waters But God shall rebuke them and they shall flee far off and shall be chased as the chaffe of the mountaines before the wind and like a rolling thing before the whirlwind A rolling thing is unsteadfast at all times and a whirlwind will make that roul and tumble which is very steadfast it maketh Trees to shake it maketh strong Towers tremble Now if the whirlwind causeth things that are fixed and strong to shake and move what will it do to those that are light and unfixed rolling things That which is as men judge fixt and steady as a Rock shall be as a rolling thing before the whirlwind of the Lords displeasure The Margin of our Bibles calls this rolling thing Thistle-down We know what the down of a Thistle is which at â—ome seasons of the year falls off and is the lightest thing imaginable When there is not a breath of wind stirring the Thistle-down will stir roll and move from place to place what then think you will become of Thistle-down before a mighty wind a whirlwind The wicked shall be as Thistle-down before the whirlwind but the people of God need not fear for as 't is said of the Sea so of the wind his way is in it he rules the proper and he rules the metaphorical whirlwinds which toss and tumble the state and affaires of this world To close this matter We may take notice of several wonderfull things in and about the wind and because Elihu ranks this among the great works of God who doth marveilous things which we comprehend not Nulla propemodum regio est quae aliquem ventum ex se Nascentem circa se cadentem non habeat Sen l. 5. Natur quest c. 17. Plin l. 1. cap. 47. In iusula Lesbo Oppidum Mytilene magnificè aedifiâ—atum est sed imprudentèr positum quod in ea civitate cum Aaster flat homines aegrotant Vitru l. 1. c. 5. not only in Thunder and Lightning in Snow and
to come to that place or person to that Nation or People to which himself hath appointed it He causeth it to come Whether for Correction or for his Land or for Mercy Here are three ends or purposes of God in communicating and commanding forth the Clouds and we may take those three ends two wayes The first of these and the last concern Man more specially the second concerns all other creatures both Plants and Beasts of the earth it concerns all from the Cedar in Lebanon to the Hysop on the wall among the Plants and from the Lion to the Mouse or to the least of living or sensible creatures among the Beasts all wâ—ich God according to his Soveraign Power and Justice doth either comfoâ—t or afflict as he pleaseth Again The ends which God aimeth at respecting Man are either for Correction or for Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive ad virga◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive in disciplinam First He causeth the Cloud with whatsoever is its burden Hail or Rain or Snow to unlade and disburden it self for correction The Hebrew is for a Rod so we put in the Margin A Rod is for correction therefore we translate for correction for disciâ—linâ— God sends tâ—â— Clouds to whip or discipline a people Fuâ—ther the wâ—â—d signifies a Rod under a twofold Notion Fiâ—â—t A Râ—â— or a Sâ—â—ff to smite or strike with in which sence it is called Prov. 22.15 The Rod of correction and at the 8th verse of the same Chap er The Rod of anger as also Isa 10.5 O Assâ—rian the Rod of mine anger saith God Here 's a Râ—d to smite with Secondly It signifies a Rod to govern with or to rule with and hence this word denotes the Scepter of a Prince The two great Emblems of Magistracy are a Sword and a Scepter The Scepter is in the fashion of a Rod or VVand which imports chastening and correction and from hence it was that the chief of the Tribes of the Children of Israel Numb 17.2 were commanded to take every one of them a Rod according to the house of their Fathers twelve Rods and to write every mans Name upon his Rod and lay them up in the Tabernacle of the Congregation c. Now those Rods given in by the Princes of the Tribes were as so many Emblems of their Power and Authority because to the chief Magistrate the punishment of the faults and miscarriages of all under his government did belong And hence the same word signifies a Magistratical Rod or Scepter of Government and a Tribe or whole Family under the Rod oâ— Scepter of a Governour because as Rods or Bâ—anches gâ—ow from one Root so many Tribes or Families from one Father thus the Twelve Tribes of Israel spâ—ung from Jacob. And that 's the Reason why the Latine Translator renders this place not as we whether for correction but Whether for a Tribe the meaning of which reading Whether for a Tribe or for his Land is thus given VVhether it be for one particular place or for the whole Country or earth in general as will further appear in opening those words For his Land This Translation of the Vulgar Latine and the Inteâ—pretation given upon it sutes well with that of the Prophet 〈◊〉 4.7 where the Lord saith I caused it to 〈◊〉 upon one City and not upon another Here was Rain for a Tribe and not for his Land not an universal Rain all the Land over he causeth it to rain upon one City not upon ano her upon one Tribe not upon another that 's a good sence and the word will bear it Yet I rather take it here for a Rod which imports chastening or correcting as we translate Whether it be for Correction They that carryed the Rod or the Scepter had also the power of correction in their hand as was toucht before and that may be one Reason why when God sent Moses to Pharaoh Exod. 4.17 upon that great Message the deliverance of the children of Israel out of Egypt he commanded him to take his Rod in his hand which Rod held out these two things First that Mâ—ses came not as a private man to him but like a Prince like an Embassador from the great King or like one whom he had appointed to take upon him the government of that people with a Scepter in his hand Secondly to let Pharaoh know that as God sent him with a power or cloathed him with a Commission to treat with him so with a power to scourge or plague him even with ten Plagues As if the Lord had said O Pharaoh Seest thou this Rod in the hand of my servant Moses assure thy self thou shalt have stroke upon stroke plague upon plague if thou wilt not let my people go But of that by the way He causeth it to come for correction or for a Rod. Hence note God can correct us by any of his Creatures He can make any thing a Rod he can make nearest Relations a Rod. A Son is somtimes a Rod to his Father how often have miscarrying and undutiful children been made a Rod of correction to their Parents and they are usually so when Parents have not duly corrected their children for their undutifulness and miscarriges What are cruel men but Rods to other men Some men have been the scourges of Mankind Attila once a great Commander in War and King of the Hunnes was called The Rod or the Scourge of God Flagellum Dei And so God himself called the Assyrian the Rod of his anger Isa 10.5 David called all wicked men in gâ—â—â— the Sword of God in his prayer for deliverance from them Psal 17 1â— â—â— Deliver my soul from the wicked thy sword from men which are thy hand O Lord thy correcting hand men ordain'd for Judgment and establisht for Corâ—â—â—tion as the Prophet spake of the Chaldeans Hab. 1.12 Who have their portion in this life And as the Lord makes men so the Beasts of the earth a Rod for the correction of Man Thus the Lord threatned by his Prophet I will send among them Sword and Pestilence and noysome Beasts Here in the Text we have a Rod made of a Cloud a strange kind of Rod I 'le send it for a Rod it shall come for correction Parents correct their children wiâ—h Rods God corrects the world with Floods first with unseasonable secondly with superfluous Rains O what severe corrections hath God laid upon the world by the Clouds The Clouds have been terrifying destroying Rods Exod. 9.18 23. Clouds have destroyed the Fruits of the earth for the sin of Man and taken away the hopes of the Harvest Rain from the Clouds hath ruined the dwellings of men and spoyled boâ—h Coâ—n and Cattel Rain from the Clouds was that overflowing scourge which destroyed the whole earth in the dayes of Noah then God caused the Cloud to come I cannot say for correction but for ruine for an universal ruine and devastation And as God then made the
Clouds a ruine to the world so he often makes them a correction 1 Sam. 12.18 19. Ezra 10.9 we have had many examples both of sweeping Rains and dreadful Thunders Lightning and Tempest coming forth from the Clouds The Apostle saith Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness c. God hath revealed his wrath from Heaven chiefly in and by the Ministry of his VVord he may be said also to reveal his wrath from Heaven against sinful man in and by the Ministry of the Clouds they have often lifted up their Voyce like a loud Trumpet and louder than a Trumpet to tell the sons of men of their tranâ—gâ—ession and to reprove them for their sin And therefore when we see extraordinary gatherings of the Clouds we should take instruction lest we provoke the Lord to send or cause them to come for correction The Clouds drop down many good Lessons and admonitions and if they are not attended to the next thing they drop is a Rod or Correction He causeth it to come whether for correction Or for his Land For whose Land Some refer it to the Cloud that is Pronomen sua alii ad nubem reserunt ut dicat pro terra in qua genita juit Drus for the Land out of which the Cloud was made for the Vapours which arise out of the Land by the attractive power of the Heavens make Clouds As if the meaning were he causeth the Cloud to fall down upon that Land out of which it was raised whereas oftentimes a Cloud is made of Vapours raised from one Land or Country and by the command of God is carryed to another Land or Country very far off But I rather take the Antecedent to his to be God himself His Land that is Gods Land or the Land of God But then the Question is what are we to understand by his Land hath God a Land distinct from others as the Princes of the World have are not all Lands his I answer First The truth is all the World is Gods Land so that wheresoever the Clouds fall they fall upon his Land Psal 50.12 The World is mine and the fulness of it saith the Lord. God is the great Land-lord of all the World Secondly Somtimes in special the habitable part of the World is called the Land of God Psal 24.1 there being a part of the World supposed uninhabitable or wherein no man dwels Thirdly His Land that is the Land which God doth peculiarly own Exod. 19.5 You are a peculiar Treasure unto me above all people for all the earth is mine As the Israelites were the Lords peculiar people so some Lands are his peculiars he specially calls them his Land Peculiaritèr terra Dei vocatur terra sancta in qua Dei cultus exercetur Sic nominat unamquamque gentem cui bene vult and entitles himself to them beyond all other Lands The Land of Canaan was called The Lords Land because he was known and worshipped there Hos 9.3 We may say in general Look in whatsoever Country or place God is truly known honour'd and worshipped that is his Land and that 's the Land here chiefly intended say some by his Land He causeth it to come whether for correction Or for his Land That is for the good and benefit of that Land wherein his Name is professed and himself truly worshipped That 's a good sence For doubtless the Lord takes more care of such a Land than of any other Land The eyes of the Lord were upon the Land of Canaan he took care of it from the beginning of the Year to the end thereof even to water it with the Rain of Heaven Deut. 11.12 Thus 't is said Psal 68.9 10. Thou O God didst send or shake out a plentiful Rain a Rain of munificences or liberalities whereby thou didst confirm thine Inheritance when it was weary Thy Congregation hath dwelt therein Every Land to which God bears special respect and good-will which whensoever he doth he doth it with respect to the people inhabiting there may be emphatically called His Land Yet Fourthly Forasmuch as the latter word for mercy seems to imply that special favour which God bestowes upon his own people in sending forth the Clouds with Rain therefore by His land I rather conceive the earth in general is meant or yet to take it more particularly that part of the earth which no man claims which is scaâ—ce habitable by man that which is a wast Wilderness or Desart for wild beasts that Land which is overgrown with Trees and Bushes a Land which no man dresseth or bestoweth any culture or husbandry upon even for that Land doth God take care as his Land thither he sends Rain that the Beasts may have Pasture and Plants moysture that it may be watered and provided for as well as those Lands that men by their care and industry manure as their own peculiars 'T is said Chap. 38.26 He that is God causeth it to rain on the earth where no man is on the Wilderness wherein there is no man Thus in the Tâ—x He causeth it to come for his land a Land which hath no owner but himself Hence Observe God hath an universal respect to and care over all his Creatures Wheresoever God hath a foot of Land in the World though no foot of man comes there he sends the Clouds to do it service for the sake only of wild Beasts living there and of Trees and Plants growing there Psal 36 6 Lord thou preseâ—â—st Man and Beast Not only doth God preserve men but bâ—â—â— and where no men are God provides for beasts that they may have food and live We may hence argue as the Apostle did in another case 1 Cor. 9 9. Doth God take care for Oxen Hath he respect to the wast Lands to the wild Beasts of the Wilderness surely then he will take care of inhabited Lands he will cause the Cloud to come and water the Land where men dwell especially where good men dwell to them he causeth it to come as it followeth in the Text For Mercy The third Message about which the Clouds are sent or caused to come is for favour God dispenceth mercy by the Cloud he causeth it to come for mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei propensam omnibus benefaciendi voluntatem denotat The Original word rendred mercy hath a great significancy in it this especially a bountiful good-will towards others without respect to merit or any antecedent obligation When here 't is said He causeth it to come for Mercy we are to understand much more than was meant before when 't is said He causeth it to come for his land to feed the beasts and nourish the Plants and I conceive we may give a twofold interpretation of it First For Mercy that is for some eminent uses besides those that are for meer necessity to water the earth Rain is sent First To purge Secondly to cool the air Thirdly
at hand and afar off It is said of the Empire of the Sun Psal 19 6. his going forth is from the end of the heaven and his circuit unto tke ends of it and there is nothing hid from the heat thereof much more may I say of the Empire of God his going forth is from one end of the earth to the other and there is nothing hid from his wisdom and government One of the Ancients gives his sentence clearly with this truth Qui summa regit extrema non deserit qui utique praesens equalis est etiam in dissimilibus sil i ipsi dissimilis non est Gregor He saith he that ruleth in the highest heavens doth not forsake the ends of the earth he is every where present and every where alike present though the places are unlike yet the presence of the Lord is a like when need requires it That 's further matter of comfort that under the whole heaven and unto the ends of the earth we may find the Lord ready for us and disposing all things not only for good but for the best He directeth it c. Vers 4. After it a voice roareth or after it he roareth with a voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elliâ— sis praepositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post eum Vulg. Pro volunte ac jubente illo ut post deum sit post ille praeceperit Drus Anteambulones praenuncii supremi regis adventantis There is another reading of these words some give it thus after him a voice roareth That is after his command God willing and giving forth an order for it a voice roareth that is at his command or word the voice roareth or followeth As if the scope of Elihu in this Text were to shew that neither Thunder nor Lightning stir a foot or haires breadth till they have a word from God as indeed they do not For though Thunder and Lightning may be called Gods Vshers or Heralds that go before him proclame his approach Psal 18.12 13 14. yet they follow and come after him They go before him as to action yet they come after him as to commisâ—â—on they go not till he saith go or hath given them commission to go That 's a profitable reading of the words Our translation saith after it a voice roareth that is after the Lightning or as soon as it hath Lightned a voice roareth Our experience teacheth us that Thunder followeth the Lightning which we are not to understand according to the nature of the thing for so Thunder and Lightning are as it were born and brought forth together there is no difference between them at all in time but there is a difference as to order at least as to order in our apprehension and so the one may be said to come after the other the Thunder after the Lightning as when a gun lesser or greater is discharged if you are at a distance you may see the fire a considerable time before you hear the report Segnius irritant animos demissa per aurem quam quae sunt oculis subjecta fidelibus Horat. and possibly the bullet hits the mark before the sound hits to the ear though the discharge be made in a moment which some say is because the eye is a quicker sence than the ear but rather because light doth in a moment strike through the air but the sound comes by certain circuits fetcheth a longer compass before it comes at the ear as hath been toucht lately before as also at the 26 verse of the 28 chapter And besides this or any other reason of the thing in nature constant experience teacheth us that we see the light first and then hear the voice and therefore Elihu speakes here very congruously to both After it a voice roareth And as the reason of this in nature as was shewed is that more speedy passage of the light through the air than of the sound so a moral reason may be given of it which take in this observation God mindes or warnes us of his Judgments before he sends them Fulguratio ostendit ignem fulminatio â—mitit illa ut-ita dicam cominatio est conatio sine ictu ista jaculatio cum ictu Sen. lib. 2. Nat. Quest cap. 12. When you see Lightning you say there will be Thunder by and by as natural Lightning gives warning of Thunder so God gives warning from his word and providences when a Thunder-clap of judgment in any kind is coming God never sends a judgment but we hear of it before we feel it God speaks before he strikes Matth. 24. Behold I have told you before Lightning tells us Thunder is at hand God doth not use to strike his people with a Thunder-bolt before he hath given them notice by a flash of Lightning indeed judgments alwayes surprize the wicked how much Lightning soever hath been dashed in their eyes yet the Thunder comes unawares The day of the Lord will at least come as a snare upon all carnal men though they have had frequent calls to prepare for it God in the course of nature teacheth us the course of his providence Lightning gives warning that Thunder is coming and happy are they who take warning by his Lightning and so escape the stroke of his Thunder after it a voice Roareth It hath been already shewed that Thunder is the voice of God here Elihu tells us what kind of voice it is it roareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugivit propriâ—â—m leonis The word signifieth the roaring of a lion 't is also applyed to the roaring of the Sea that 's a dreadful roaring Naturalists tell us there are several sorts of Thunder every Thunder is not a roaring Thunder they give five or six gradual denominations of Thunder First There is a shreeking or crashing Thunder 1. Stridens Secondly There is a hissing Thunder 2. Sibilans as when red hot iron is put into water Thirdly There is a cracking Thunder 3. Crepans as when a bladder is broken or a chesnut in the fire 4 Tumultuans Fourthly There is a rumbling Thunder We sometimes hear only a rushing in the clouds no crack of Thunder breaking our 5. Rugiens c. Garcaeâ—s Meteorolog Fifthly There is a roaring Thunder as this text speakes a voice roareth Sixthly There is a whispering Thunder I may call it a kind of silent oâ— still-voyced Thunder possibly that was such spoken of 1 Kings 19.12 After the fire a still small voice As also that when Jesus Christ was baptized by John in Jordan Matth. 3.17 And lo a voice from heaven saying This is my beloved Son in whom I am well-pleased 'T is conceived that voice came in a still whispering Thunder Such doubtless was that Thunder John 12.28 29. when Christ prayed Father glorifie thy Name then came there a voice from heaven saying I have both glorified it and will glorifie it