the true knowledge of Jesus Christ and to encourage the faithfull dispencers and professors of it both by your favour and example worshiping the Lord in the beauty of holiness If any should ask Why is the Lord to be so worshipped why must he have such high honours from those that are high what doth he in the World which calls for such adoration David answers Meteorologically as well as Theologically he answers from the Clouds vers 3. The Voyce of the Lord is upon the Waters the God of glory thundreth the Lord is upon many Waters The voyce of the Lord is powerful the voyce of the Lord is full of Majesty As if he had said Although the Lord Jesus Christ will not set up an outward pompous political Kingdome such as that of Cyrus or Alexander c. yet by the Ministry of the Gospel he will erect a spiâ—itual Kingdome and gather to himself a Church that shall abide for ever out of all the Nations of the earth For the Gospel shall be carryed and preached to not only the people of Israel the Jewes but to the Gentiles all the world over that the minds of men may be awakened enlightned and moved with that unheard of Doctrine of Salvation by Christ which had been hid from Ages and Generations And though many shall be hardned against and oppose that glad-tydings yet because the God of glory thundereth that is because the voyce of the Lord is powerful and full of Majesty he accompanying the Ministry of the Gospel with power and terror like that of Thunder home to the Consciences of men for their conviction and conversion therefore it shall do great and glorious things subduing the greatest and stoutest sinners to the obedience of his Will This Thunder will cast down the strong holds of sin and every thing that exalteth it self against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. This is it which the Prophet David intendeth according to this allegorical interpretation by the effects of Thunder elegantly expressed vers 5 6 7 8 9 The Voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon that is proud and high-minded men who are in their own conceit as tall as Cedars these he will make to see that they are but shrubs these he will humble and break â—heir hearts by true repentance for the pride of their hearts and all the abominations of their lives Further vers 6. He maketh them also to skip like a Calf Lebanon and Syrion like a young Vnicorn that is the Lord by his thundering powerful voyce first will make them skip as frighted with fear and secondly as revived with joy Yet more vers 7. The Voyce of the Lord divideth the Flames of fire that is will send and divide to every one as they need 1 Cor. 12.11 the holy Spirit who is compared to and called Fire Mat. 3.11 and who came as with a Thunder-storm of a mighty rushing wind and with the appearance of cloven Tongues like as of fire and sate upon each one of the Apostles Acts 2.2 3. Nor did this Voyce of Thunder accompanied with divided flâ—mes of fire reach Jerusalem only for as it follows vers 8. The Vâ—yce of the Lord shaketh the Wilderness the Wilderness of Kadesh that is the Lord by the voyce of the Gospel shall go forth with power to those Gentiles who are like a wilderness barren oâ— goodness and unmanur'd in spirituals though they dwell in well-govern'd Cities and are well-furnished with Morals It shall go forth also to those Gentiles who inhabit wast wildernesses and are not so much as reduced to civility These wildernesses the thundering voice of the Lord hath shaken heretofore and doth shake at this day and will yet further shake that the fulness of the Gentiles may come in Many of these wildernesses hath the Lord turned into fruitful fields and pleasant lands by the voice of the Gospel sounding among them For in these wildernesses as it followeth vers 9. The voice of the Lord maketh the hinds to calve that is they that were as wild as untaught and untamed as the hind or any beast in the forrest he brings to the sorrows of theiâ— new-birth to Repentance and Gospel-humiliation And in doing this He as the Psalmist goes on discovereth the forrests that is opens the hearts of men which are as thick set and full grown with vanity pride hypocrisie self-love and self-sufficiency as also with wantonness and sensuality as any forest is over-grown with thickets of trees and bushes which deny all passage through till cleared away by cutting down or burning up Such an opening such a discovery doth the Lord make in the forrests of mens hearts by the Sword and Fire that is by the Word and Spirit of the Gospel and when all this is done the forrest becomes a Temple and as that verse concludes In his temple doth every one speak of his glory And if the floods of ungodliness rise up against this people whom the thunder and lightning of the Gospel have subdued to Christ and framed into a holy Temple then the Psalmist assureth us vers 10. The Lord sitteth upon the flood that is 't is under his power he ruleth and over-ruleth it yea The Lord sitteth King for ever and v. 11. The Lord will give strength to his people the Lord will bless his people with peace Thus the Lord thundereth marveilously and these are glorious marvels which he thundereth he converts sinners The thunder of the Gospel frights them out of sin and the grace of it gives them peace Thus though I like not their way who are given to allegorize the Scriptures yet I doubt not but we may make a profitable use both of this and many other Scriptures by way of allegory This being an undeniable truth which is the ground of it That the Lord puts forth as it were the power of Thunder and Lightning in the preaching of his Word these two things are to be marked First That Thunder and Lightning are a kind of Word of God to us they tell us though confusedly yet plainly enough for the conviction and condemnation of gainsayers there is a God the greatest Princes of the world have taken notice of Thunder and Tempest that there is a God over all governing all nor needs there any more teaching than that to condemne Athiests and Mockers at Religion We say proverbially of some men who make a rude noise they are so loud that we cannot hear God Thunder for them yet know there 's no noise can so drown the voice of Gods Thunder in the Clouds but it will condemn all that hear it not so as to acknowledg God in it Secondly We should mark that as Thunder and Lightning are a kind of Voice or Word of God to us so the Word of God or the Voice of God speaking in his Word is a kind of Thunder and Lightning to us
that man be swallowed up who over-boldly speaks to God about the great mysteries of providence or about any matter too high for him And therefore O Job thou hast not done well to speak so often of pleading with God and surely if any man after thy example speak complainingly of what God hath done or himself hath suffered at the hand of God he is sure to be undone He shall be swallowed up Hence observe Man is not able to bear the Glory and Majesty of God God dwels in the light which no man can approach unto 1 Tim. 6.16 Mans darkness is not able to comprehend Gods light if he venture too near it he will soon be swallowed up The vulgar Latine renders that place Proverbs 25.27 He that is a searcher of Majesty shall be oppressed by the Glory Qui perscâ—utator est â—â—â—â—statis â—â—â—â—metura giâ—â—iâ— Vulg. that is whosoever searcheth boldly into the Majesty of God shall be swallowed up by the Glory of God We translate that text in the Proverbs thus For men to search their own glory is no glory There is a truth in the former translation though it be not a true translation for a man that searcheth into the Majesty of God shall be overpowered with his Glory And as man is soon overpowered or swallowed up by the Majesty of God so also by and in the Mysteries of God Ch â—â—â— told his disciples John 16.12 That he had many things to say unto them which they were not able to bear If they who had received so much grace could not bear the deeper mysteries of the Gospel spoken to them by Christ cloathed with frail flesh how much lesse can any man bear the Majesty oâ— God in speaking to him or God speaking to him in his Majesty And so some translate and read the words of Elihu in the text under hand For if he speak man shall be devoured or swallowed up that is if God speak man who before thought himself Some-body or that he was able to reason with him will be quite confounded in himself by the infinite wisdom of God his tongue will faulter or cleave to the roof of his mouth and he rendered unable to speak one word in his own defence Moses Exod. 19.12 was commanded to set bounds about Mount Horeb that the people might not come too neer the reason was that the people might by those bounds be warned not to be curious or over-bold in their approaches to the Majesty of God nor over-busie in prying into his Secrets As if it had been said if you come to near you will be even swallowed up Moses repeating to the Israelites the terrible Majesty of God in giving the Law at Mount Horeb minds them in what a trembling frame they then were Deut. 5.24 25 26. And ye said behold the Lord our God hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire we have seen this day that God doth talk with man and he liveth which implieth that man in this life cannot bear the fuller manifestation of God and live Now therefore why should we die for this great fire will consume us if we hear the voice of God any more then we shall die What was this great fire It was God himself that is an extraordinary appearance of God who is several times in Scripture exprest by fire As if they had said We acknowledge that we have had wonderful condescention and mercy from God that we have heard him speak and live but that we live is not only a mercy but a miracle therefore we poor wormes dare not run the hazzard a second time if we hear him speak any more we shall die Therefore they desired Moses who in that was a type of Christ Gal. 3.19 to go near and be as a Mediator between them and God that they might not have to do with God immediately but receive the Law by his hand Such is the infinite Majesty of God though it will be our blessednesse in the next life for ever to enjoy it that here in this Life we are not able to receive it The Glory of God is so pure that man cloathed with corruptible flesh blood cannot sta d before it the very glimpses of it astonish and leave us for dead Rev. 1.16 17. Man must dye before he can see God and live his body must be glorified before he can bear that weight of glory which consists in beholding the face of God or in knowing him in our proportion as we are known 1 Cor. 13.12 But though as the Israelites there said of themselves we cannot hear God speak and live yet cannot we speak to God and live or and not be swallowed up I answer it in these three things First If a man speak to God as questioning his dealings with him or as calling God to an accâ—â—nt â—hich in somâ—â—ence Job did and therein went beyond â—i liâ—e 〈◊〉 shâ—ll be â—allowed up Secondly 〈…〉 â—k to God as presuming that he can câ—â—◠〈…〉 â—nd Goâ— oâ— all â—he dealings of God with 〈…〉 suâ—â—ly be swallowed up The thoughts of 〈…〉 â—hâ—â—ghâ—s and his wayes aâ—â—ve our wayes as h gh â—s the 〈…〉 â—bâ—ve the earth Isa 55.9 Thi â—ly 〈…〉 speak to God in our own name or in a self-right 〈…〉 â—â—n also we shall surely be swallowed up Job aâ— we hâ—vâ—â—â—â—uiâ—â—eâ— him before never attempted to speak to God in his own rigâ—â—eousnesse though he often magnified his own righteousnesse both befo e and towards men Woe to all the righteousnesse of man before the most righteous God But Job was too bold according to the first answer in asking an account or a reason of God concerning his sufferings there was his failing and for that he received this check by Elihu If a man speak he shall be swallowed up The meanest the poorest believing soul may come and speak and speak boldly to God in the name of J sus Christ Heb. 4.16 Thus we may come and welcome coâ—ing thus we sâ—all noâ— be â— allowed up with the Mâ—jâ—sty much lâ—sse â—ith the wrath or displeasure of God If coming thus we aâ—e swallowed up it will be only wiâ—h the love and favouâ— of God â—ith the gâ—odnâ—sse and kindnesse of God And to be swallâ—wed â—p thus will be the sweetest morsel that ever we swallowed even perfect blessednesse and life for evermore Whâ—n once death is swallowed up in victoâ—y and mortality of liâ—e thâ—n shall we be swallowed up in gloâ—y And theâ—efore whatsoever the Lord doth with us or ours in this world let us be silent befoâ—e him humbly adoring his Soveraignty and Wisdom not in the least questioning either his Righteousnesse or his Goodnesse for if a man speak so Surâ—ely he shall be dreadfully swallowed up JOB Chap. 37. Vers 21 22. 21. And now men see not the bright light which is in the Clouds but the wind passeth and cleanseth them 22. Fair weather cometh out of the
which he expected from Job Doubtlesse more of all these should have appeared in him and they should have appeared more in that time of affliction There are two things which God looketh for and aims at in the time of our affliction first the mortifying of corruptions that they woâ—k no more at least no more so strongly as they have done secondly The stirring up and acting of our Graces that they may be more woâ—king and work more strongly than ever they have done Where the Lord sees not these effects of affliction that our sins grow lesse and our graces more that we complain lesse and trust or believe more we are like to be afflicted more and he will discover his anger more Because it is not so he hath visited in his anger And thence Note Thirdly Distrust or impatience under the afflâ—cting hand of God or our not trusting God in our worst condition patiently is a very provoking sin We provoke the Lord to visit us in his anger when we do not trust in his mercy Our not trusting God must needs provoke him to anger for when we do not trust him we question him distrust or unbelief questions all that God is and all that God hath promised it questions his Truth and his Faithfulnesse his Power his Mercy and his Goodnesse all these which are the glory of God and in all which the sons of men ought to glorifie him these are all questioned and darkned when we put not forth acts of trust and reliance upon God in times of greatest affliction and extremity Is it not then a provoking sin I say not to with-draw trust from God and give it to an arm of flesh but not to put out fresh and full acts of trust upon God let our affliction or extremity be what it will The Children of Israel were in great extremity at the Red Sea a mighty Army pursuing them at the heels to destroy them and mighty waters being before them ready to swallow them up in these straits whilest they should have done their utmost to get and assure God to be their Friend the Psalmist tells us They provoked him Psal 106 7. But wherein lay their provocation that Scripture saith They remembred not the multitude of his mercies The former mercies of the Lord did not strengthen their trust in present troubles that was one provocation And as former mercies did not strengthen their trust so the present trouble drew out their distrust as another Scripture assures reporting their behaviour in it Exod. 14.11 And they said to Moses Because there were no Graves in Egypt hast thou taken us away to dye in the Wildernesse Wherefore hast thou dealt thus with us to carry us forth out of Egypt What were these fearful fore-casts these amazing bodements of an unavoidable as they apprehended ruine but the overflowings of unbelief or distrust in God and this was another provocation Former mercies are forgotten yea eaten up by unbelief as the seaven lean Kine in Pharaohs dream eat up the fat ones and present difficulties are aggravated by unbelief as if all the power of God could not remove and overcome them And will not the Lord think you visit in anger for such a sin as this Again As Elihu doth not say barely he hath visited but he hath visited in his anger or his anger hath visited so consider who was it that was thus visited in anger It was Job a Godly man a man perfect and upright Hence note Fourthly God visits or afflicts even his own people his elect and choicest servants with fatherly anger when they displease and provoke him We find the Scripture speaking expresly of the anger of God towards the best of his servants even towards a Moses as himself made confession Deuter. 1.37 when they displease him Also the Lord was angry with me for your sakes saying thou also shalt not go in thither Moses was a most meek man the meekest man upon the face of the earth nor was he an inferior in any other grace yet the Lord was angry wi h him and angry with him upon that special occasion his unbeliefe Numb 20.12 And the Lord spake unto Moses and Aaron because ye believe me not to sanctifie me in the eyes of the children of Israel therefore c. We read of the Lords anger breaking out against Aaron for another sin Numb 12.9 The anger of the Lord was kindled against them that is against Aaron and Miriam because they had spoken against Moses vers 1.8 Aaron was the High Priest and as he was high in office so eminent in grace and doubtless Miriam was a very gracious woman yet the Lord was not only angry with them but exceeding angry his anger waxed hot against them and kindled when they forgot their duty to Moses and remembred not their distance with reverence Solomon in his prayer at the Dedication of the Temple speaks of the people of God collectively If they sin against thee and thou be angry with them The Lord is not only angry with the world but angry with his Church not only angry with Babylon but with Jerusalem And as Solomon spake that of the whole Nation of the Jewes supposing they might fall under the Lords anger all together as a body so he did experience it sadly in his own person 1 Kings 9.11 And the Lord was angry with Solomon because his heart was turned from the Lord God of Israel which had appeared unto him twâ—ce Wise Solomon departed from God through an evil heart of unbelief and vanity after the Lord had come and appeared to him more than once in grace and savour and the bitter effects or fruits of that departure appeared to him shortly after the Lord saith that Scripture was angry with Solomon and the sequel of his History tells us there went out very hot displeasure against him As these Scriptures are a proof of the Lords anger kindling against his people when they sin so we find the Church represented praising the Lord for quenching the fire of his angeâ— Isa 12.1 And in that day thou shalt say O Lord I will praise thee though thou wast angry with me thine anger is turned away and thou comfortest me When we turn from God his anger is turned against us and when we turn to God his anger is turned away from us When the Lord is angry what can comfort us but the turning away of his anger And by the very act of turning away his anger he comforts us though all the world be angry with us But some may say How doth the Lord who is said to love his people with an everlasting love visit them in anger To clear that we may distinguish of anger First There is correcting anger Secondly there is consuming or destroying anger Destroying anger is inconsistent with eveâ—lasting love but not correcting anger correcting anger may be very grievous therefore the Prophet deprecates it Jer. 10.24 Correct me O Lord in Judgement not in thy anger The
not I spare this City wherein are more than six score thousand persons that know not their right hand from their left and also much Cattle The Lord did not despise but pity them Go through all the sorts of men the Lord despiseth none the Lord despiseth not great men because great which will come to a further consideration upon another Translation of the Text nor mean men because mean he despiseth not men in prosperity because they are rich and prosperous nor doth he despise men in adversity because poor and unprosperous He despiseth not any upon any of these accounts the Lord despiseth none but the wicked and the ungodly the unbeliever and the impenitent and all them he despiseth and them he ever will despise how great how high how mighty how rich soever they are the Lord despiseth them and he will alwayes despise them He doth not despise any man because a great man if he be not a wicked great man and let men be never so poor or low the Lord looks not disdainfully upon them because they are so God doth not despise any man because he is in a bad case he only despiseth men because their case or Cause is bad and then he will despise them let them be who or what they will Such is the goodness of God and this goodness is his Glory That although the highest and greatest of men are but as worms to him or not so much to him as the dust of the Ballance or the drop of the Bucket yet he despiseth not any no not the lowest and least of men Sâ—condly When the Text saith he despâ—seth not there is more in it than is exprest We may take it affirmatively God gives all sorts of men due regard and favour he takes care of them and bestows suitable mercies upon them even upon the meanest and poorest of them if they be his if they be faithful and godly how doth the Lord own them how doth the Lord honour them how doth the Lord embrace and lay them in his bosome though they lye upon the Dunghil as Job did As when we are warned not to despise the chastnings of the Lord Heb. 12.5 we are taught to take them in good part and as when the Apostle admonisheth us 1 Thess 5.20 not to despise Prophesie his meaning is not only this that he would not have us slight it and throw it at ouâ— heels but he would have us give it due esteem and honour it as one of our choycest mercies he would have us set a gâ—eâ—t price upon it and bless God heartily for it So here when Elihu saith The Lord despiseth not any his purpâ—â—e is to shew that he respects and favours men according to their condition but most his own faithful and obedient Servants This Interpretaâ—ion may give us another Instruction God hath a due regard and respect to all sorts and conditions of men Having made all men he doth not throw them up to the wide world much less trample upon them himself but owns them preserveth them waâ—cheth over them all And as for his special people he tends them as a Nurse her infant or as a Father tenders his children he counsels them he guides them he directs and leads them he supports and comforts them he carries them through this world as it were in his own armes as the Eagle carries her young ones upon her wings 〈…〉 simila devorat â—â— consumat sed sibi siâ—ulia complactitur Brent The Lord is a consuming fire to burn up the wicked those that are unlike him and like him not but he is a warm Sun to cherish and a safe-guarding Shield to protect those that fear him and trust in his Name He indeed will be as a refining Fire to fetch out and consume the dross that he sees in his people and as a trying Fire by affliction to their Graces as Jobs case was But when he is so and doth so he is so far from despising them that he honours them and makes them more honourable And therefore having made Promise of being with his people when they should be called to walk through the fire Isa 43.2 he presently subjoyns vers 4. Since thou wast precious in my sight thou hast been honourable As if he had said Since thou hast given a proof that thou art good Metal and that thou hast lost and left nothing in the fire of affliction but thy dross I both honour thee my self and will cause others to honour thee also Again He despâ—seth not any Elihu in this sets out the honour of God he puts this as a Crown of Glory upon the head of his Power God is mighty yet he despiseth not any Hence Note To be mighty in Power and meek in Spirit shews an excellent God-like Spirit As God is great so good boâ—h are equally essential to him goodness gentleness and meekness meet together and are matcht with greatness and mightiness in God Nahum 1.8 The Lord is great in Power and slâ—â— to anger he is not presently in a flame with sinners but waiteth to be gracious Fury is not in me saith the Lord Isa 27.4 5. I do not presently execute my power because great in power Who would set the Bryars and Thorns against me in battel I would go thorow them and burn them tâ—gether or let him take hold of my strength and make peace with me and he shall make peace with me As if he had said If sinners of one sort or other who are to me or to my people like Bryars and Thorns vexing and troubling both me and them should take the boldness to contend with me I could quickly rid my hands of them even as soon as fire can consume Bryars and Thorns fully dry yet I rather advise them to humble themselves and humbly make suit for peace and they shall not find me inexorable though I am invincible they may have Peace for the asking though I fear not at all the issue of the War O that the mighty men of the World would strive to imitate this overture of the mighty God But oh how unlike are the most of the mighty men of this World to God! First Some mighty men of this World rather pride themselves that they can do hurt than please themselves that they may do good with their might Psal 52.1 Why boastest thou O mighty man that thou canst do mischief that thou canst tread and trample upon others this thy boast should be thy shame Mighty men are apt to despise all men upon the matter that are below them that are their underlings but why dost thou boast O thou mighty man seeing as it followeth in the Psalm the goodnesse of God who is mightier than thou endureth continually Secondly How unlike are they to God who having might and power in their hand despise the mean and the oppressed who come to them for Justice Such are not like God the Judgeâ— all men but like that Judge whose Character was Luke
maketh not or suffereth not the wicked to live The Hebrew strictly is He doth not enliven the wicked So the word is used concerning the Midwives that feared God Exod. 1.17 They did not obey the word of the King but saved the Male Children alive or they enlivened the Male children They who preserve do upon the matter give a new life The like Expression we have Exod. 18.22 Thou shalt not suffer a Witch to live The Hebrew is thou shalt not vivifie or enliven a Witch They who have commerce with the Devil the Prince of the Air they who Trade with Hell to satisfie the lusts and curiosities of evill men on earth are not worthy to breath in the Air or live upon the face of the Earth He preserveth not the life of the wicked There are two things in this negative speech of Elihu First God doth not shew any favour to nor indulge wicked men in their evil wayes He that will not so much as pâ—eserve their lives doth not give them favour while they live Life and savour are two distinct things Job 10.12 Thou hast granted me life and favour Favour with life is the pâ—iviledge of the living favour is better than life The Lord doth but seldome reprieve much less doth he at any time favour or pardon impenitently wicked men Secondly When Elihu saith he preserveth not the life of the wicked Non vivificat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro intersâ— it et omni vita spoliat Coc. we are to understand it by an ordinary Figure wherein less is expressed than is to be understood He preserveth not that is first he is not solicitous about their preservation he cares not much what becomes of them and not only so but Secondly he destroyeth the life of the wicked the Lord will certainly ruine and utterly undoe them one time or other one way or other he will do it either immediately by his own Arme by some notable stroke of vengeance from himself or he will do it by means he will find out and impower instruments that shall destroy the very life of the wicked And I conceive Elihu brings in this Proposition concerning God in answer to what Job had observed and complainingly alleadged about the Prosperity of the wicked Chap. 21.7 Wherefore doth the wicked live become old yea are mighty in power As if Job had intimated that the Lord surely did shew not only some but much respect unto wicked men they did not only live but they lived a long time and not only a long time a bare life but were mighty in power and over-powered yea oppressed many with their might Elihu replyeth here notwithstanding this Allegation which seemed to reflect upon the Justice of God that the Lord preserveth not the Life of the wicked Mark first he doth not say he preserveth not the Life of a man that sinneth for then whose life should be preserved but he preserveth not the life of the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a man who sinneth presumptuously and goeth on impenitently who is incorrigible Secondly he doth not say God suffereth not a wicked man to live for then most men being wicked in all Ages of the world the world would be very thin and almost naked of Inhabitants But he preserveth not saith he the life of the wicked that is he sets no stoâ—e by them as we do of those things which we carefully preserve We may compare this verse with that of Job Chap. 34.26 27 28. where 't is said of mighty oppressoâ—s the Lord striketh them at wicked men that is as he useth to strike wicked men in the open sight of others because they turned back from him and would not consider any of his wayes So that they cause the cry of the poor to come up to him and he heareth the cry of the afflicted Now as there Elihu speaks affirmatively he striketh wicked men so here he speaks negatively which is the same in effect God doth not preserve the life of the wicked and as there he said God heareth the cry of the afflicted or poor so here he giveth right to the poor These Texts are of the same sence and expound each other From the former part of this sixth verse already opened he preserveth not the life of the wicked Observe First Wicked men are out of Gods Protection they can expect no favour from him They are out-lawed Some persons are out-lawed by men and then if any man injure them or kill them they can have no remedy by the Law they have their amends as we say in their own hands the Law gives them none Wicked men are out of Gods love and therefore out of his care he turns them up as we say to the wide World to shift for themselves whether they sink or swim 't is all one to him He is neither Sun nor Shield to the wicked he is both to the godly Psal 84.11 The Lord is a Sun and a Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly As a Sun he giveth out the warm Beams of his savour to refresh and revive them when the World leaves them cold and comfortless And as a Shield he defends and saves them when the World strikes at them and vexes them he will keep them safe from evil as with a Shield The wicked have no share in this not in any such-like promise the Lord is rather Fire and Sword than Sun or Shield to them he neither comforts them while they live nor preserves their lives from death But some may say Doth not God preserve the lives of the wicked Is it not said Job 7.20 He is the preserver of men Which indefinite seems to carry it for all men And Psal 36.6 Thou preservest man and beast Yea wicked men not only live but prosper and flourish in the World as Job complained Chap. 21.7 Wherefore do the wicked live becâ—me old yea are mighty in power Surely then they are preserved and if God do not preserve them who doth Man hath no more power to preserve his own life than to give himself life how is it then that the Text saith God doth not preserve them or that they are out of Gods Protection I answer First It cannot be denyed but that the wicked hold their lives and all the good things they have possibly they have many good things of God But the wicked and their liveâ— or the lives of the wicked are preserved only by that common Pâ—ovidence of God which extends even to the Beasts of the field they are not preserved by any special Providence or Promise of preservation made to them their Souls are not bound in the bundle of life with the Lord their God as Abigail assured David his should be 1 Sam. 25.29 nor are they as one very well expresseth it in the Language of the Prophet Isaiah Chap. 4.3 written or reckoned among the living in Jerusalem Neither
their life nor their death is precious in the Lords sight as both of the meanest Saints are Psal 116.15 The special Promises of preservation are made to the godly the common Providences of preservation extend to the wicked God preserves many wicked men but not one of them can plead a Promise for his preservation or say Lord thou hast undertaken to preserve me I have thy Word or Warrant for my preservation So then the Lord doth not preserve the life of any wicked man upon a word of Promise Secondly I answer When the lives of the wicked are preserved they are not preserved for any love which God bears to their persons as such but either First to bring them into a better state that is to turn them from their wickedness that being converted they may be saved at last according to his purpose Or Secondly they are preserved to serve some ends and purposes of his in this World For though God hath no pleasure in them yet he makes some use of them and doth his pleasure by them Or I may say they are preserved to be Executioners of his displeasure in chastening and correcting his own people The King of Assyria was preserved in great Power and to what end I will send him against an hypocritical Nation Isa 10.6 He must go on my Errand though he meaneth not so nor doth his heart think so as the Lord spake vers 7. He hath other matters and designs in his head but I have this use of him and of his power even to punish the people of my wrath The Lord made use also of Nebuchadnezar and his Army to serve him in the destroying of Tyrus and of him and his Army he saith They wrought for me Ezek. 29.20 Thus the Lord doth some of his work his strange work especially his work of Judgment by the hands of wicked men and therefore he preserves their lives Yea he preserves them many a time to be a help and a defence to his people A Thorn Hedge keeps the Pasture that strange Cattle break not in and eat it up Wicked men are as Bryars and Thorns and they are suffered to live because the Lord can make use of them as a Fence to his people When the Serpent cast out of his mouth water as a Flood after the woman the Church that he might cause her to be carryed away of the Flood then the Earth that is earthly carnal men helped the Woman Rev. 12.15 16 The Lord used bad men to do that good work the preservation of his distressed and persecuted Church Thirdly As the Lord suffers many wicked men to live that they may be brought out of their sins so he suffers others to live that they may fill up the measure of their sins Why did the Lord preserve the Amorites was it because he loved or liked them no but because they were not then ripe for Judgment Gen. 15.16 The Iniquity of the Amorites is not yet full Some wicked men are to fill up their dayes that they may fill up the measure of their Fathers sins by their own as Christ threatned the Scribes and Pharisees Math. 23.32 Such a grant of life though for a thousand years is worse than a thousand Deaths Fourthly we may answer The wicked are not so much preserved from as reserved unto further wrath 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of Judgment to be punished God doth not presently punish all the wicked nor take away their lives there is a day of Judgment coming and till that day come their lives are preserved as persons reserved unto Judgment Fifthly VVhen wicked men are said to be out of the Lords Protection consider There is a twofold Protection First ordinary Secondly extraordinary The Lord doth preserve and protect wicked men in an ordinary not in an extraordinary way he doth not work wonders much less miracles to preserve them as he often doth for the preservation of his own people God will not be at such cost in preserving of wicked men as he is at in the preserving the lives and liberties of his eminent Servants rather than they shall perish or not be preserved he will somtimes work a miracle and put Nature out of its course to save their lives VVhen those three VVorthies were cast into the midst of the burning fiery Furnace God stopt the rage of that furious Element that the Fire had no power upon their bodyes nor was an hair of their head singed neither were their Coats changed nor the smel of fire had passed on them Dan. 3.27 Did we ever hear that the Lord restrained the power of the fire to preserve wicked men When Daniel a man precious in the sight of God was cast into the Lions Den the Lord preserved his life also by stopping the Mouths of the Lyons Dan. 6.22 Did we ever hear that God preserved the lives of wicked men in such a way No sooner were Daniels accusers cast into the Lyons Den but the Lyons had the Mastery of them and brake all their bones in pieces e're ever they came to the bottome of the Den v. 24. The Lord doth not preserve the lives of the wicked by miraculous manifestations of his Power and Glory Sixthly I answer Though some wicked men are commonly preserved as other men yet many by their wickedness hasten their ruine and shorten the number of their dayes We may distinguish of wicked men First wicked men may be taken in a General notion for all that are unconverted and unregenerate Many persons pass for honest and good men in the world who yet are wicked being carnal and abiding in a state of nature wicked men of this sort are ordinarily preserved Secondly Take wicked men and such I conceive the Text especially intends for notorious wicked men such as are murderers blasphemers c. the Lord doth not preserve the lives of such but lets mans Justice seize upon them or divine vengeance overtake them Psal 55.23 The blood-thirsty and deceitful man shall not live out half his dayes that is he shall not live half so long as he might according to the course of Nature because of his nefarious sinful courses Histories are full of dreadful Tragedies sealing to this Truth with the blood and untimely death of gross offenders How often have we seen or heard of the Veâ—geance of God following and falling upon those that were signanter notoriously wicked and of â—â—ese we are especially to understand the Poynt and Text He preserveth not the life of the wicked Take this Inference from all that hath been said about this awakening Observation How sad is the life of a wicked man indeed of any man on this side the Line of grace but especially of any very wicked man He can scarce be said to live whose life is not preferved by God a wicked man is alwayes in death seeing God doth not preserve his life The Apostle
and Sacrifices as in obeying the voyce of the Lord â— Saul had been very carefull to bring home sacrifices He had not obeyed the command of God yet hoped to put him off with a sacrifice But what were heards and flocks of cattel to be sacrificed when Saul rebelled against God Nothing provokes God more than outward services of worship when they are not accompanied with inward and universal submission to his will for that 's no better a sacrifice no purer worship than a Heathen payes to his Idol-god Hypocrites offer God only the blind and the lame Mal. 1.14 that is maymed and imperfect services there is imperfection in the services of the best but theirs are imperfect services so imperfect blind and lame that they are fit only for the blind and the lame so Idol-gods are called 2 Sam. 5.8 And do not they heap the wrath of the true God who serve him no better than false gods are served by their Idolatrous Devoâ—ionists Secondly There must needs be a continual heaping up of wrath by Hypocrites for if not to set the heart right provokes God to wrath Psal 78.8 The Lord was exceedingly displeased with the Israelites because they set not their heart aright Now if the Lord be so angry when the heart is not set aright much more must it provoke the Lord when then do purposely set their hearts wrong when they do evil knowingly advisedly when as it were they study to do evil To do good only in shew doth more displease the Lord than the doing of that which in shew is evil or which is evil above-board known to be so by all beholders As Hypocrites often deceive men so they attempt to deceive God himself This cannot but heap up wrath being it self so great a heap of sin They who think God will be pleas'd with outward Services alone or have no care to give him inward are alike displeasing to him Therefore among all sorts of sinners the Lord declares his wrath and thunders woe upon woe in the Gospel against Hypocrites They have heaped up wrath and it shall be heaped upon them They shall have their Portion in the Lake that burneth with fire and brimstone That 's the first thing what they do They heap up wrath When the hand of God is upon them they are so far from coming forth humbly and penitentially to turn away his wrath or to seek his face that they provoke him more and more and dreadfully enflame the reckoning against themselves They heap up wrath Secondly Elihu tells us what the Hypocrites in heart do not They cry not when hâ— bindeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vincire pro castigare species pro genere Licet hanc doctrinam in communi Elihu propâ—nat verisimile tamen est Jobum dicendo pungere But is it a fault or so great a fault not to cry when God bindeth us Are we commanded or bound to cry when we are bound in fetters and holden in cords of affliction wherein lyeth this sin That will appear while I shew what crying is here intended To cry is First to complain and make a noyse this is the cry of impatience Secondly to mourn and be sorrowful this is the cry of Repentance Thirdly to pray to supplicate yea to pray mightily to pray strongly and this is the cry of Faith Luke 18.7 Shall not God avenge his own Elect which cry day and night unto him That is which pray mightily to him night and day The hypocrite in heart often makes the first cry when God bindeth him the cry of impatience but never the two latter he makes not either the cry of Repentance or the cry of Faith in Prayer when God bindeth him This lets us see the second Part of the wickedness of these hypocrites 't is the omission of a most necessary duty yea of two They act very sinfully for they heap up wrath they act not holily for they do not cry when God binds them that is they neither repent nor pray or they repent not heartily they pray not earnestly in the day of their affliction Hence note First Hypocrites humble not themselves when God humbleth them When he binds them as it were hand and foot they are tongue-tyed and heart-tyed The Lord said of such Hos 7.14 They cryed not unto me with their heart when they howled upon their beds they assemble themselves for Corn and Wine and rebel against me They howled and made a noyse but saith the Loâ—d all the while they cryed not to me There was no Repentance no Prayer in their cry they cryed not with their heart Hypocrites will first complain much when God binds them secondly they murmure much when God binds them thirdly they will vex themselves like a Bull in a Nett when God binds them Fourthly they will rail and curse when God binds them but repent or pray they do not Isa 8.21 They shall pass through it hardly bested and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God and look upward Here was blaspheming but no crying no repenting no praying no deprecating the hand of God or the Judgment felt in an humble and spiritual way Hypocrites cry not to the Lord though he makes them cry they are readier to find fault with God than with themselves in the day of adversity they neither cry the cry of godly sorrow for their sin nor the cry of godly Prayers for help out of their affliction They who are false with God in times of Peace seldom if at all repent or duty apply themselves to God for help in times of trouble the reason is The Conscience of the hypocrite in heart tells him Anteactae turpis â—itae â—emâ—ria anintum enervat he hath dealt basely with God and therefore when he is in streights or bound what face what faith what liberty of spirit can he have to cry to God Such hypocrites often cry out despaiâ—ingly but oh how rately are they brought to cry either believingly or repentingly when God bindeth them Secondly Consider this cry a little further as a Prayer-cry Hypocrites in heart may be much for prayer in time of prosperity they were not hypocrites else if they did not pray they were openly prophane not hypocrites Christ speaking of hypocrites Math. 6. tells us they pray much and Math. 7. they cry Lord Lord. Hypocrites are much in praying especially in times of prosperity yet here he saith They cry not when he bindeth them that is in the day of adversity Hence Observe That which is not done uprightly will not be done constantly Hypocrites cry to God only in shew at best and when 't is best with them but when they fall into a troubled condition they cry not they even lay down their shew they throw up their duties when they miss their desires They who have prayed often in a time of prosperity not throwing away their sins coming into
to the godly at all times hath it especially in a time of streights and trouble But as the Lord never regards wicked men so then lest when they have most need of it Will he esteem them no not in affliction There is a third reading of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in piel contra rapinas munivit hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum lectissimum quasi ab igne munitum aut quod fit hominis munimentum Will he esteem thy riches no not any defence As our translation no not gold falls in plainly with the first words of the Text so this with the latter Will he esteem thy riches no not gold say we answering the word riches in the first part of the verse Will he esteem thy riches no not defence say others which answers those words nor all the forces of strength in the latter part of the verse So then as our reading complyes with the former part of the verse so this hath as faire a compliance with the latter No not any defence The word signifies to fortify to fence to make strong and hence gold because gold is mans strength and defence Riches are a great strength to be rich in gold is a mans strong tower Will he esteem thy riches no not gold or defence Nor all the forces of strength These words in the close of the verse being the same with the middle part as last rendred may very well be drawn up into one and conceived of as if Elihu had said Suppose thou art a mighty man and hast strong forces he will not esteem thee for all that The very weakness of God is stronger than man 1 Cor. 1.25 that is than the strongest man or than any strength which man can procure either to oppose God or to protect himself against him The Prophet to shew the great power of the Chaldeans saith Hab. 1.10 They shall scoff at kings and deride every strong hold Surely the Lord is so far from esteeming the defences and forces of strength which men make to and for themselves that he scoffs at and derides them The Lord will deride all the strong holds of man even the forces of strength Some get internal carnal strong holds to fortifie themselves in of which the Apostle speaks 2 Cor. 10.4 The weapons of our warfare are not carnal but mighty through God to the casting down of strong holds Most sinners are men of wit they provide themselves strong holds to save their sins in they have their excuses and reasonings to defend their sins or themselves in their sins by Others are men of might they get external strong holds they have Armies and Cities of defence to secure themselves by but will the Lord regard either Not the strong holds set up and maintained by force of wit no nor all the forces of strength Though thou hast Army upon Army and City upon City though thou dost add Castle to Castle and Fort to Fort they are no more than paper walls before the Lord. As neither riches nor nobleness so no power of man can secure man from the hand of God Mr. Broughton varieth a little from our reading yet concurrs fully in sense No gold nor any other thing should be able to give sound strength which himself expounds by this short gloss If now thou despisest repentance thou shalt be utterly cast off As if he had said to Job it is not thy or any mans standing out against God that will help you your only help is in repentance and self-humbling before God Will he esteem thy riches no not gold nor all the forces of strength Hence note There is no strength against the Lord. As there is no counsel so no force of strength against the Lord. Hannah sang this truth 1 Sam. 2.9 By strength shall no man prevail that is against man if God be with him much more is it true that by strength shall no man prevail against God Isa 1.31 The strong shall be tow and the maker thereof as a spark that is as some expound their Idols whom they made their strength shall be as tow that is as the most combustible matter easily consumed and the maker of it that is the Idol-maker shall be as a spark Do but blow a spark among tow and what will become of it Such are the strongest Idols in which men trust and such are the mightyest and strongest men before the Lord who trust in them Tow or flax or hemp after the dressing is as tinder that the least spark will give fire to The strong Idol shall be as tow and the maker of it as a spark or which is in effect the same The strong man shall be tow and that which he hath made or as we put in the Margin his work that is his Idol shall be as a spark and they shall both burn or perish together This is the sentence of the Lord against the strong a spark shall set them on fire and burn them how then shall the strong be able to stand before the Lord who is not a spark but a fire and that a consuming fire and therefore I may urge Elihu's counsel to Job upon all sorts of men upon those especially who persist in any sin take heed because there is wrath beware c. or I may urge them with the Prophets dehortation Jer. 9.23 Let not the wise man glory in his wisdome nor the mighty man in his strength nor the rich man in his riches for none of these can help or deliver from wrath only Jesus Christ can and it hath been shewed who they are to whom he will not be a delivering ransome It may be very useful to consider what negatives Elihu puts upon sinners as to deliverance from kindled wrath not riches not honour not crying not praying not strength not defence can deliver without turning from sin to God and all in Christ Elihu having urged two arguments to make Job beware of wrath first because nothing could ransom him God regards not riches no not gold secondly because nothing could rescue him all the forces of strength could not defend him against nor fetch him out from under the hand of God Elihu I say having dispatched these two arguments he in the 20th verse gives a further and that a third argument to move Job to take heed of wrath because as he could neither be ransomed nor rescued so neither could he be hid or sheltred from the wrath of God That is the general sense of the next verse Vers 20. Desire not the night when people are cut off in their place The root of that word which we render desire signifies a very earnest breathing and longing after a thing as conceiving and believing the enjoyment thereof would be an exceeding comfort and refreshment to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat respirare anholare ad aliquid vel rei alicujus summo desiderio teneri Merc. So 't is used in the seventh Chapter of this
a day When an affliction is very great they that are for reputation great and strong in faith very choice believers experienced souldiers in the wars of Jesus Christ when an affliction I say growes very great how apt are they to be dismayed to be out of heart to despond to look upon themselves as undone and all undone O regard not turn from this iniquity It should not satisfie any servant of God that he avoids gross iniquities in practise he must make conscience of an impatient word and order his speech aright under the rod as well as his conversation Secondly Forasmuch as Elihu calls this an iniquity Observe Impatient speeches render us guilty let our afflictions and troubles be never so great Jobs affliction was as heavy as the sand yet Elihu tells him your complainings are your iniquity I have had occasion several times in this book to speak of the evil of complaining under the worst and sorest of afflictions and therefore I only name it here Thirdly taking iniquity in the largest notion Observe Sin deserves no respect from us Sinners deserve no respect much less doth sin 'T is one part of the character which David gives of a Citizen of Sion Psal 15.4 He is one in whose eyes a vile person that is a wicked person a person given up to his lusts is contemned That which makes a person vile and contemptible is worse than a vile person and therefore should have less respect or more contempt from us Remember sin is the only thing which makes any person vile should we then give any respect to sin should we give respect to that which brings utter disrespect upon us have we any reason to honour that which brings us to shame to regard that which makes us regardless both with God and all good men However some men are regarded with men for their wickedness I mean with wicked men they regard their like the more when they are most like them yet I say sin makes every man regardless with God and every good man Therefore regard it not yea slight it trample upon it Take that For a Fourth note in the affirmative Iniquity is utterly to be disregarded and abominated We should abhor it and cast it out of our soules we should throw it out of our conversation Note Fifthly To regard iniquity is the marke of a wicked man As 't is his property to disregard all good Psa 26.4 he seteth not his heart to that which is good he abhorreth not evill that iâ— he hath no regard to the good of duty and he hath a great regard to the evill of iniquity His not abhorring evill is to be interpreted in the affirmative he regards respects evil he prizes and values his very basest lusts before the Law and Will of God David disclaimeth this base spirit Ps 66.18 If I regard iniquity in my heart God will not hear my prayers Now who are they whose prayers God will not hear We have the answer made by the blind man Joh. 9. God heareth not sinners whom will he hear then seeing all are sinners His meaning is he hears not impenitent sinners unbelieving sinners such as trade on in a way of sin Thus David concluded if I regard iniquity in my heart God will not hear me for if I regard iniquity I am of those sinners whose prayers God will not hear Though David had done great iniquities and had much iniquiâ—y in his heart yet he regarded no iniquity in his heart If I have locked to any iniquity in my heart saith he as the word is that is if iniquity in my heart be smiled upon if I have pleased my self with it if I have given it a good look I were a wicked man and God heareth not such Lastly from these words Elihu speaking thus to Job a godly man take heed regard not iniquity Note A godly man should take heed of doing any thing which may signifie the least respect or regard unto sin the least respect to the least sin Indulge not thy self in complainings and impatience lest thou be found to regard iniquity as Job is here charged in the next words For this thou hast chosen rather than affliction Here Elihu applieth the matter yet closer to Job I have advised thee to take heed not to regard iniquity and my admonition is not without cause I do not speak at random for I tell thee plainly thou hast chosen this rather than afflâ—ction that is thou hast regarded iniquity To choose is to regard This thou hast chosen rather that affliction This What This sin impatient complaining and expostulating with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegit selegit this sin thou hast chosen The word which we translate to choose denotes a very serious and exact work of the soul Choice is a deliberate act we choose upon discussion and debate choice is made upon trial and proof Thus the word is used Exod. 17.9 Joshua was to take chosen approved experienced men to go to the war against Amalek David gathered all the chosen men of Israel 2 Sam. 6.1 And thus the Lord spake to the house of Jacob by the Prophet Isa 48.10 I have chosen thee Where I have chosen thee in the fire of affliction Affliction is a tryer and either discovers who are fit to be chosen or sits and prepares them to be chosen This thou hast chosen Rather than affliction But may we say that Job sat down and putting his affliction in one ballance and sin in another chose iniquity rather than affliction or sin rather than suffering Surely the bent of Jobs spirit the frame of his heart was far otherwise nor is it consistent with a gracious state or a state of grace to sit down and make a perfect election of any sin upon any tearms whatsoever Therefore the word choosing may be taken in a milder sence or in a more moderate intendment as if Elihu had said Thou hast spoken and done such things thou hast behaved thy self so under thine afflictions as that a man may say surely thou hast chosen iniquity rather than affliction thou hast given others great cause to judge thus of thee Elihu did not purpose to fasten this upon Job that he had purposely concluded to choose sin rather than affliction Prae afflictione i. e. magis quam afâ—l tionem hoc est tolâ—antiâ—â— afflictionis Meâ—â—n miâ— subjecti Pisc but he had taken liberty through the violence of his temptations anâ— the extreamity of his paines to use such impatient speeches anâ— actings as might be interpreted in a sence a choosing of iniquiâ—y that is impatience rather than affliction that is a quiet sufferance of affliction This thou hast chosen rather than affliction or As some render it For this cause hast thou chosen any thing rather than affliction thou hast choâ—en what came next rather than affliction or thou hast chosen this because of thine affliction so others read it that is thou hast been so prest with thine
or warmth which is included in them or that they are kept up by the superiour heat of the Sun and Stars which first drew them up Secondly Others say these mighty Clouds are held up by the wind which keeping them in perpetual motion they fall not they descend noâ— but according to a divine order by which they are disposed of to several uses Thirdly Others ascribe it to the hollowness or spunginess of their nature which receiving and taking in the thin aire they are more easily kept up But when we have searched to the utmost for reasons in nature we must rise higher and resolve the question according to Scripture and divine Philosophy into the power and will of God The holding up of the Clouds is Gods work as well as the raising of them up He gave this law or command unto the Clouds in the day of their creation that they should not fall down nor distill a drop but by his own commandement and appoyntment Thus we find it expressed by Moses in his description of the creaâ—ion Gen. 1.6 Let the firmament that is Zanch de operibus dei â— 2. c. 1. the aire the inferiour aire next to the middle region divide the waters from the waters Here is a divine sanction there are waters above and waters below And saith God Let the firmament divide the waters from the waters that is those waters that are drawn up into Clouds in the aire a provision for Raine c. let them be kept above and divided from the Sea and waters that dwell below Thus there was a Law at first to keep quarter as I may say between those waters And Solomon speaking of the eternal Son of God of his co-eternity with the Father brings him under the name of Wisdome speaking thus of himself I was with him when he did this and that and among the rest Prov. 8.28 When he established the Clouds above that is when God made a Decree that the Clouds should stay above and not come down but at his call So 't is expressed Job 26.8 God bindeth up the waters in the thick Cloud and the Cloud is not rent under them 'T is not of it self that the Cloud having such a weight in it doth not rent and break but saith God it shall not Pro. 30.4 He hath bound the waters in a garment But what is the garment His own decree and puâ—pose is the garment which bindeth up the waters For as the waters of the Sea are bounded by the Decree of God Job 38.11 So likewise the waters in the aire are bound up by his Decree Psal 148.4 6. Praise him ye heaven of heavens and ye waters which are above the heavens he hath established tâ—em for ever and hath made a decree which shall not pass He hath established the waters which are above the heavens aswel as the waters below the heavens he hath established them by a decree like that of the Medes and Persians which shall not be disanulled So then here 's the answer to this second question How it comes to pass that the Clouds containing such floods of water which is an heavy body do not descend and overwhelm the earth This is by the power and decree or by the powerful decree of God who hath caused such a weak and thin substance as the Clouds made up only of Vapours to hold those mighty waters close and keep them prisoners that not a spoonful shall shed forth till himself pleaseth The Clouds as some have well expressed it are like spunges filled with water and till God layeth his hand upon the Clouds that is till he gives a word and as I may say squeezeth or presseth them by his providence as we squeez a spung full of water the waters fall not Thus we see the reason why Elihu makes so great a matter of the spâ—eading of the Clouds and why the waters fall not presently together nor presently drop out of them but in their season A third Querie concerning the Clouds may be this Why are they placed above What is their use I answer The use of the Clouds may be considered two ways first there is a natural secondly a spiritual use of them First there is a natural use of them and that is twofold First That they may contain water in a readiness to moisten and fatten the earth Stores and treasures of rain are kept in them to supply the necessities of all earthly creatures Secondly The natural use of the Clouds is to attemper the the heat of the air and to be as a Curtain or Screen between us and the Sun If the Sun should alwayes shine fully upon the earth we were not able to abide it but the Clouds coming between do exceedingly qualifie and moderate the heat and fierceness of the Sun These besides others are their natural uâ—es And if we look into the Scripture we shall find many spiritual and gracious uses for which God hath made the Clouds First God hath set his Bow in the Clouds as a token of his favour unto mankind as a token of his general favour that he will not drown the world again Gen. 9.14 15. And it shall come to pass when I bring a Cloud over the Earth that the Bow shall be seen in the Cloud and I will remember my Covenant which is between me and you and every living creature of all flesh and the waters shall no more become a flood to destroy all flesh This is alluded to by the Prophet Isa 54.9 as a token of the special favour of God to his People that he will never break Covenant with them When Believers see his Bow in the Cloud they may be as well assured that they shall be freed from a deluge of wrath as that the world shall not be overwhelmed again with a deluge of waters Secondly We find the Lord making use of a Cloud or using the ministery of a Cloud in a gâ—acious way for the conducting of his People out of Egypt quite through the Wilderness unto Canaan That I grant was more than an ordinary Cloud and lower and nearer the earth than usually Clouds are yet it was doubtless of the same nature with other Clouds Exod. 13.21 Neh. 9.19 And therefore when the Pâ—ophet would assure the Church of guidance and protection he tells them Isa 3.5 The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and Smoak by day and the shining of the flaming Fire by night for upon all the glory shall be a defence And we at this day may make this spiritual use accoâ—ding to Scripture of the Clouds which we behold as to mind us how the Loâ—d both protected and guided the People of Israel through the wilderness so to assure us that he will protect and guide us through the World Christ is this Cloud a covering protecting Cloud unto his Church and we may sweetly meditate upon him not only when we behold the Sun but as
Throne and from the wrath of the Lamb. Although we should have prosperity or fair weather as long as we live in this world yet there is a day of wrath coming be not then to seek of a hiding place which is only to be had in and by Jesus Christ He is the man chiefly intended by the Prophet Isa 32.2 That shall be a hiding place from the wind and a covert from the tempest If you are without him in that day you stand naked to the wrath of God and that will quickly soak into you or sink you for ever Secondly As the beasts going to their dens for shelter may instruct us so it may reprove and upbraid us and it will be at last a dreadful reproof upon all that are backward in this thing to provide themselves of a Covert against the Storm The Jewes as hath been formerly toucht were upbraided with the Crane the â—urtle and the Swallow because they knew the time of their coming Jer. 8.7 They knew when such a Countrey would be unfit or unsafe for their stay and therefore they removed to places more comfortable to and commodious for them But saith he my people know not the judgement of the Lord. As if he had said my people have not so much wit or fore-cast as the Crane and the Swallow they know not what is good and safe much less what is best and safest for themselves let it snow and rain never so fast either they stand it out and out-dare it or they seek such coverts from it as cannot be a covering to them 'T is said the very Vermine Mice and Rats will by a natural presage come out of a house that is ready to fall They are more senseless than Mice or Rats who hasten not to a place of safety when they perceive the foundation of that sinful State wherein they stand sinking and the walls cracking on every hand How faithless then are they how presumptuous and senseless who hasten not out of Babylon when they hear the Scriptures of truth saying not only that Babylon shall fall or is falling but as of a thing already done and past Babylon is fallen is fallen Is it not dangerous to stay in a falling house in a house which shall so certainly fall that 't is said and said again 't is fallen 't is fallen O take heed of a hard heart when you hear of a falling house or of a storm ready to fall upon your heads When God threatned Pharaoh to bring a storm of hail upon the land of Egypt that was indeed a rain of his strength a mighty rain of hail the text saith Exod. 9.20 He that feared the word of the Lord amongst the servants of Pharaoh made his servants and his cattel flee into the houses but they whose hearts were hardned let them stay abroad and so they perished Sinners you hear of a worse storm of hail threatned than that which fell upon Egypt even the great rain of the strength of the Lords wrath revealed from heaven against you shall the beasts in such a day of distress go into dens and remain in their places and do you think to abide the day of the Lords terrible coming Do you think to stand it out when he appeareth The Prophet foreshewing the day of Christs first coming in frail flesh said Mal. 3.2 Who may abide the day of his coming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope Now if the day of Christs first coming was such as sinners could not abide when he came only with refining fire to fetch out the dross of their sins and purge away their corruptions shall sinners impenitent and unbelieving sinners I mean presume that they shall be able to abide or endure that day of his second coming when he shall come with consuming fire to punish and take vengeance on them for their sins Away with these vain confidences which as the Prophet told the Jewes Jer. 2.37 the Lord will certainly reject and in which you can never prosper and go into those holes of the rock the wounds of a crucified Saviour in which and in which only you may be safe and saved for ever from the Snow and great Rain of Gods strength the power of his anger which none know at present Psal 90.11 but all must feel who are not sheltred from it by Jesus Christ who delivereth us from the wrath to come 1 Thes 1.10 JOB Chap. 37. Vers 9 10 11. 9. Out of the South cometh the Whirlwind and cold out of the North. 10. By the breath of God Frost is given and the breadth of the Waters is straitned 11. Also by watering he wearieth the thick Cloud he scattereth his bright Cloud ELihu having spoken of Thunder and Lightning as also of Snow and Rain with their effects upon man and beast at the 6th 7th and 8th verses last opened he in the 9th and 10th verses speaks of the Winds with their effects first Cold Secondly Frost or first of the VVind secondly of the Cold and thirdly of the Frost and then at the 11th verse of the wonderful works of God in disposing and dispersing the water in the Clouds for the refreshing of the earth by Rain in its season In the 9th and 10th verses I say he discourseth of the Winds and though there be four Cardinal or principal VVinds the East VVest North and South which are subdivided into thirty-two VVinds according to the Mariners Compass yet here Elihu treats by name of two VVinds only the South-VVind and the North-VVind which two are often and eminently spoken of in Scripture which two as they come from directly contrary Points in the Heavens so they produce contrary effects famously known among men on earth And therefore I conceive Elihu gives instance only about them as being more generally taken notice of Vers 9. Out of the South cometh the Whirlwind c. The word which we render the South properly signifieth a Chamber an inner Room or secret place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubiculum interius penetrale omne quod in intimis partibus est a Chamber within a Chamber which is the most private retiring Room or Chamber Gen. 43.30 Judg. 16.9 2 Sam. 13.10 1 Kings 20.30 Cant. 3.4 VVe say Out of the South c. And the Reason why the South is expressed by that word which signifieth a secret Chamber is because the South Pole is scituate or placed in the most secret part of the VVorld Polus Antarcticus occultatur a nobis uâ—pote depressus â—ub nostro Horizâ—nte secundum quâ—ntitatem qua Polus Arctiâ—â—s super Horizoâ—tem elevatur Aquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—proriptuariis superveniunt dâ—lores Sept. as to them who inhabit Northern Climates they who live nearest the North Pole are farthest removed from the South And as the same word in the Hebrew Tongue signifieth the South and an inner Chamber so at the 9th Chapter of this Book vers 9.
to have it so but I rather take it for the frost-making winds which are sent by God By the breath of the Lord that is when the Lord appoynts and orders cold winds to come out of his treasure when the Lord gives out the word of command A verbo dei dat Gâ—lu Chald pro a voluntate dei dat gelu sc Arcturus cold winds issue forth and then frost appears David affiâ—mes in general Psal 33.6 By the word of the Lord were the Heavens made and all the Host of them by the breath of his mouth The Heavens and their Hostâ— all the powers and vertues of them all the influences and â—fficacies of them are given out by the breath of the Lord. And among other things that are given by the breath of the Lord Frost is given Frost is cold in excess frost is great cold every cold is not freezing cold The word which we rendeâ— frost iâ— oâ—â—en rendred ice and it cometh from a root which signifieth to mâ—ke bald because frost and ice cover the grasse which is to the ground as haire to the head of man and so make the su face of the Eaâ—th smooth like a bald head Frost also makes the surface of the Earth not only smooth but bright and shining like a bald head By the breath of the Lord frost is given Hence Note Frost is the gift or dispeâ—sation of God Changes in the air as well as changes in the estates lives or hearts of men are from the Lord Psal 147.17 He giveth snow like wooll he scattereth the hoar frost like ashes He casteth forth his ice like morsels who can stand before his cold It is Gods ice and his cold as well as his rain or his Sun-shine When the Psalmist saith He scattereth the frost he casteth forth his ice he saith the same thing in substance which Elihu doth here By the breath of the Lord frost is given There is a continuall dependance of all creatures in their motions and operations as well as in their beings upon the will of God 't is by his word that frost is given Some deny the working of the first cause with the second causeâ— any otherwise than as God once gave them a working power and conserveth that power once given them Whereas indeed God hath not only given a general power to the creature not only hath he said There shall be frost somtimes and heat somtimes and fair weather somtimes but when-ever the heat or cold or frost come they come by a particular order from him As all things men especially have their being in him so their working and moving from him and that not only because he makes us in general working moving creatures but as to every special work and motion This the Prophet asserts while he puts those reproving questions Isa 10.15 Shall the axe boast it self against him that heweth therewith or shall the saw magnifie it self against him that shaketh it as if the rod should shake it self against them that lift it up or as if the staffe should lift up it self as if it were no wood Living and natural creatures move no more without God thâ—n artificial and liveless instruments such as the axe and saw the rod and staff can move themselves without the hand or help of man By the breath of the Lord frost is given And the breath of the water is straitned This is an effâ—ct of the former Frost drinks up the waters Glacies est copia aquae in angusto and so straitens them some-define ice which is made by the frost to be store of water in a little room or narrow compasse Every years experience tells us that the waters are pinched with the frost Waters which were out before a frost are fetcht in or contracted by the frost hence 't is said Chap. 38.30 The waters are hid as with a stone which is of the same sence with this expressâ—on The breadth of the water is straitned God brings the wateâ—s into their old bounds or into narrower bounds than before by frost From this effect of frost that the breadth of the water is straitned by it Note Cold is a straitner 'T is so in natural things 't is so also to mind the reader of that occasion'd this note in spirituals and morals Take coldness as it is an ill disposition or an indiâ—position upon the heart it straitens us as to the doing of any good foâ— as Christ hath foretold us Mat. 24.12 that because iniquity shall abound in the latter dayes the love of many shall wax cold So when-ever love or zeal or any grace in us waxeth cold piety in all the acts or whole compasse of it will certainly decline and be straitned He that before had a large heart becomes narrow-hearted and is pinched in his spirit by this sinful coldnesse Warmth enlargeth Cold straiteneth God sends the cold of afflictions upon many bad men to straiten their Lusts else they would keep no bounds they would overflow all and it is the gâ—eat design of Satan to send a cold upon or to frieze the spirits of all good men that they may be straitened and made unfit for the service of God Take heed of a coldness in your disposition for that will be a straitner of your graces but welcome the frost of affliction that may be a stâ—aitner of your corruptions There is nothing we should feaâ— more except the loss of them and the favour of God with them than to feel our graces straitened nor is there any thing except the favour of God which we should more desire than to feel our lusts and corruptions weakned and abated Et rursum latissime funduntur aquae Vulg Ego consenserim illis qui participium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non arctum veâ— angustum sed â— fusum aut solutum potius reddunt Sic aquiloni facultatem efficiendi gelu Austro liquandi fundendi attribuit Bold Some render this latter part of the veâ—se not as we The breadth of the waters is straitned but The waters are dissolved into their breadth As if Elihu had said the ice or frost being dissolved the waters return to their wonted latitude The word rendred straitened may be derived from a root which signifieth to dissolve to melt and pour out Thus as according to our translation we take the latter part of the verse as an effect of the first frost being that whereby the breadth of the waters is straitned so according to this translation it stands in opposition to the former By the breath of the Lord frost is given and he again by his breath diss lveth the water Thawing as well as freezing is from God Thawing is the melting of the ice as mettal is melted in the fire so ice is melted by the heat of the Sun Thus the North makes ice and the South unmakes or melts it The power of God is to be seen in dissolving those huge rocks and mountains of ice into