purpose or with a base design There are many who do good who come to duty whether in family or congregation who mind not what they do nor have any love to it or zeal for it here is hypocritical attendance in that they set not themselves to meet with God or find God in the duty yet possibly such come not with a wicked purpose nor with a plot in their heads in doing these duties that 's proper to the hypocrite in heart Thus we may understand that of Solomon lately opened upon another occasion Prov. 21.27 The sacrifice of the wicked is an abomination to the Lord how much more when he bringeth it with a wicked mind A man may be wicked as to his state yet not do a thing with a wicked mind not bring a sacrifice which includeth all holy services with an unholy purpose but the hypocrite in heart when-ever he doth any good hath a plot in it as he alwayes serves God with a reserve he hath somewhat that he doth with-hold he cometh by halves so he alwayes serves God with a design He may make a fair shew and a great noise in profession but ever he hath some end of his own in it Jehu said Come see my zeal for God He was about a good work the destroying of Ahabs House and Baals Priests this he called zeal for the Lord but he did all this with a wicked mind for the great thing upon his heart was to get into the Throne â—o be a King he made use of all those specious acts of zeal only as a stirrup to raise himself into the saddle the matter he aimed at was to establish the kingdom of Israel to himself and his posterity That 's a second thing as the hypocrite doth evil purposely so when he doth good he hath a purpose a plot in it more than is good he doth it not either for the honour of God or for the enjoyment of God which are the best ends of every good action and without a pure eye without which no action how good soever in it self is good to or turnes to the good of the actor Thirdly The hypocrite in heart I conceive is such a one as knows himself to be an hypocrite There are many hypocrites who little thinke that they are hypocrites yea they may think themselves very upright and honest in what they do ignorant deluded souls understand not their own case Laodicea was wretched and miserable these are false and hypocriticall but know it not As some judge or rather mis-judge themselves hypocrites who are upright in the maine with God and honest at heart How frequent are such complaints and self-wronging accusations So many are hypocrites or rotten at heart who know it not The heart is deceitfull above all things saith the Prophet Jer. 17.9 and desperately wicked who can know it And among all men common hypocrites know least oâ— their own hearts But the hypocrites in heart know their hearts are rotten and falâ—e to what they professe Induunt pallium pretatis et colorem sanctitatis haec enim est proprietas radicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc infiâ—ere rem alieno colore â—el obmibere et velare alieno pallio The politick hypocrite knoweth that all he doth is but in shew and that he doth but act a paâ—â— in Religion as a Player upon the Stage when he is most religious he doth but take a colour or die or paynt himself with Religion which is the signification of the word here used in the Hebrew but iâ— not religious he doth but put a faire glosse or disguise upon himselâ— that he may appear what he is not or what he knows himself not to be He knoweth in himself that he is naught while he would be known by and to others as good The Apostle speaking of the grievous sufferings of some primitive Christians saith Heb. 10.34 They took joyfully the spoyling of their goods knowing in themselves that they have a better and a more enduring substance that is they knew they were in a present gracious state and that there remained for them an eternal happy state Thus also an hypocrite in heart is one that knoweth in himself or in his heart that he doth but pretend to be good and that whatsoever good he doth it is only in pretence and is therefore as the Apostle speaks of the Heretick Tit. 3.11 condemned of himself while he acquits or commends himself never so well to others Thus it appears how bad how base the hypocrite in heart is in his best appearances and how much he excels and bears away the Bel fobaseness and badness I may say for madness too from all common hypocrites Now as they exceed in sin so they shall in misery the next words assure us of that But the hypocrites in heart heap up wrath Elihu having described the persons that he dealeth with or about he also sets forth both their wofull and sinâ—ull condition And he doth it three wayes First By what they do They heap up wrath For a man to be labouring continually only to make heaps of wrath for himself in what a wofull condition is that man Secondly He shews their bad both sinfull and wofull condition by what they will not do that we have at the latter end of the 13th verse They cry not when he bindeth them They heap up wrath that they do They cry not when he biâ—deth them That they do not Thirdly He sets forth their wofull condition by that which is an inevitable consequent and fruit of such doing and not doing the evil which they suffer that we have v. 14 They die in youth and their life is among the unclean These are the parts of the wofull condition of hypocrites in heart I shall give a touch upon each of them Fiâ—st Consider what they are doing If you would know their trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ponunt iram 't is this They are heaping up wrath they add wrath to wrath till they make a mighty masse or heap of it There is a difference among some interpreters what wrath is here intended They heap up wrath Aliqui ponunt iram intelligunt exâ—ondescunt in deum Merc First Some conceive that Elihu meaneth their own wrath Hypocrites in heart heap up wrath that is when God doth at any time bind them in fetters and holdeth them in the cords of affliction as he spake in the former context these hypocrites in heart what do they Do they obey Do they turn from iniquity Do they amend their hearts or lives No They heap up wrath they grow angry they vex and rage instead of repenting that 's all these hypocrites do when the Lord hath bound them in fetters and holds them in the cords of affliction they are all in a slame they are mad with rage and fury Some both of the Ancients and Moderns insist upon this opinion and it is a very great truth that when the hypocrite ih heart
18.2 He feared not God nor regarded man he despised all what cared he for them or their tears so he might serve his own turn and carry on his own ends Woe to the mighty who despise the Cause much more who despise the cryes of the oppressed Thirdly The mighty men of the earth usually despise those whom God honoureth most God despiseth not any but he highly esteemeth his own whereas the mighty men of the World are apt to despise all especially his that is the Generation of the righteous they that are nearest to Gods heart are farthest from theirs The affections and estimations of the mighty seldome fall in with but run cross to Gods Psal 10.3 He blesseth the Covetous whom God abhors that is he hath a high esteem of those whom God cannot abide and he that doth so will never abide those whom God highly esteems and those least whom God esteems most highly away saith he with those that are so strict in their way away with them saith he that walk in the narrow way O let such mighty ones as despise these consider how unlike they are to the mighty God who despiseth not any who greatly honoureth these Michal Davids Wife Sauls Daughter had a piece of this spirit in her though David was a mighty King she despised him only because he was a holy and a zealous King When she saw how he danced before the Ark when she saw how he was taken with the things of God she despised him in her heart and for that was punished with a barren womb as long as she lived 2 Sam. 6.23 They who act highest in holiness are alwayes lowest in the thoughts of the unholy Fourthly They that are mighty in Parts and Gifts of speech and knowledge they who are got a Form higher than their Brethren how apt are they to despise all that are below them Not is this the sin of carnal vain men only but of many for the main good men also who taking too much notice of their own great Abilities will scarce take any notice of them who have but little This dead Fly hath corrupted many a Box of precious Ointment this Weed hath been found growing in the richest grounds and the richer any ground is the more apt it is to bring forth this Weed unless the Lord with those other Gifts give also that which is more excellent than all Gifts even than the Tongue yea Hâ—ad of men and Angels an humble and self-denying heart St Paul himself was in danger to be lifted up and certainly had if God had not given him preventing Physick with this distemper through the abundance of Revelations now he that is lifted up in himself is within a step of despising others And O how unlike are these in this also to God who is mighty not only in strength but in wisdome yet despiseth not any And that God who is mighty and despiseth not any is mighty not only in stâ—ength but in wisdome is Elihu's Assertion also concerning God in the close of this verse and comes next to be opened and handled He is mighty in strength and wisdome The Original may be thus rendred strictly He is mighty the strength of heart Now the strength of the heart consists first in courage secondly in wisdome and hence we translate distinctly He is mighty in strength and wisdome Here are two poynts of Gods might according to our reading He is mighty First in strength Secondly in wisdome As before we had that Noble combination of Mightiness Meekness in God He is mighty and despiseth not any so here we have another noble combination in his mightiness of strength and wisdome He is mighty in strength and in wisdome Some men are mighty in strength who are weak in wisdome others are mighty in wisdome but not in strength boâ—h meet and are joyned in God in whom all things are but one he being but an infinite simplicity though they are acted diversly towards man both these I say meet in God and he equally excels in both Yet because if these two be taken distinctly we can understand nothing in God by strength but what was comprehended in mightiness before spoken of therefore I conceive these words He is mighty in strength and wisdome signifie no more in this place than this That God is mighty in the strength of wisdome or that he is mighty strong in wisdome And so I shall proceed with the Text. This strength of the wisdome of God or his strong wisdome is of two sorts or consists in a two-fold wisdome First there is his knowing and discerning wisdome Secondly there is his governing and disposing wisdome First There is a strength of wisdome in knowing and discerning God is mighty strong in this wisdome in this knowing this discerning wisdome 1 Sam. 2.3 The Lord is a God of knowledge by him actions are weighed He knoweth our actions exactly and he will weigh them to a grain he knoweth our actions to the utmost And as he knoweth our actions so our intentions he knoweth our inside as well as our outside Heb. 4.13 All things are naked and manifest before him with whom we have to do and they are not only naked to the skin but unbowelled and anatomized to every veine and bone Acts 15.18 Known to God are all his works from the beginning of the world he knoweth all his own works much more ours Thus God is strong in wisdome as wisdome consists in knowledge and thus strong he is he knoweth all things First the least things as well as the greatest 't is no burden no distraction to God to take notice of the smallest matters even to the numbering of the haires of our head That 's true greatness of knowledge to know the least things and motions of the meanest creature Secondly he knoweth the most secret things Secret things belong to God Deut. 29.29 that is God hath secrets which he reserves to himself man cannot know them man must not attempt to know them such an attempt were insufferable intrusion Now as God hath secrets of his own which no man must meddle with so be medles with all our secrets our secrets belong to God as well as his own he knows the secrets of our hearts he hath a key to that Cabinet and can unlock it and look into it we may lock men one and other out of our hearts but we cannot lock out God he seeth what 's there such is the strength of his knowing wisdome Thirdly He knows things future or what shall be he knoweth what as yet is not as clearly as what is He declareth the end from the beginning Isa 46.10 Upon this ground the Prophet challengeth all the Idols of the world Isa 41.23 Shew the things that are to come hereafter that we may know that ye are Gods tell us what shall be next tell us what will be to morrow that will be a demonstration of your Divinity the Lord declareth things to come and he only declares
keep a constant eye upon the Lord was the profession of David as the type of Christ Psal 16.8 And as to keep an eye on God is best and safest for us so 't is extreamly pleasing and contentfull to Christ as he tells the Church Cant. 9.9 Thou hast ravished my heart my Sister my Spouse thou hash ravished my heart with one of thine eyes that is with a believing a hoping a depending look on me for all that good which thou wantest and wouldst have or with a delighting look on me as thy chiefest good Let not the righteous withdraw their eyes from God for he withdraweth not his eyes from the righteous But which is yet more with Kings are they on the Throne These words fully clear up the sense which I have given of that negative promise he withdraweth not his eyes from the righteous namely that the eyes of the Lord are upon the righteous for good His is not a bare beholding of them favours flow from his eyes When the eyes of God are upon the righteous they find the sweet and benefit of it In the former verse Elihu said God will give the poor right here he saith more he will give the poor the righteous poor a reward and that no small one With Kings are they on the Throne The Latine translation reads this part of the verse Et reges in solio collocat in perpetuum Vulg not of the righteous poor but of righteous Kings He withdraweth not his eyes from the righteous and he placeth Kings upon the Throne for ever That 's a truth the Lord placeth Kings upon their Thrones and establisheth them there but that is not the meaning or truth of this place nor will the Hebrew with any tolerable convenience bear such a translation Secondly There are others who Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriberetur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merc a little mistaking the word which we translate Kings render it Angels They are with Angels on the Throne There is but very little difference in the Hebrew between those two words that signifie Kings and Angels the former is Melachim the latter Maleachim which hath given occasion for this reading He placeth them with Angels on the Throne and so the words are interpreted of the glorious exaltation of the righteous in Heaven when indeed they shall be like Angels Angels Fellows Mat. 22.30 and walk hand in hand with Angels Mr Broughton though he translate with Kings yet seems to carry it in that sense giving his glosse in the Margen thus They shall be made fit for light with the living with the Angels of God his servants in their degree and be placed for ever in honour and be high in honour and dignity so ye shall sit upon twelve Thrones judging the twelve Tribes of Israel But this Text will not serve that purpose neither and therefore I shall take it plainly as we render it They shall be with Kings upon the Throne Cum regibuâ— tantum valet ansicut reges Bold Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ut mâ—meruâ— mutetur ut pâ—lsim fit in hoc libro Merc There is a two-fold interpretation of the words according to this translation First The Lord will exalt the righteous to great dignity they shall be like Kings and Princes in this world or they shall be in great favour with Kings even Kings Favourites Sâ—condly They shall be with Kings upon the Throne that is they themselves shall be Kings The Hebrew strictly read is and Kings on the Throne they shall not only be like Kings but they themselves shall be Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 articulus accusativi casus quam verba transitiva sive activa regunt accipitur tamen non rarò pro à ex de cum praepositionibus Drus Obser sacra l. 9. c. 7. and sit upon Throneâ— either of these interpretations reach the scope of Elihu fully As if he had said The righteous shall be greatly advanced or exalted by Kings whose priviledge it is to sit on Thrones or they shall be Kings upon the Throne Some experiences and examples have confirmed this The Lord hath not only given righteous peâ—sons great advancement and great favour with Kings who sit on Thrones but hath even advanced them to Kingly dignity and given them Thrones to sit upon A Throne is a Seat Royal the Seat of Majesty A Throne is a seat exalted above other seats as the person sitting upon it is exalted above other persons Solomon made him a great Throne of Ivory and the Throne had six steps 1 Kings 10 18. God is represented sitting upon a Throne and there receiving honour from all that were before him Rev. 4.2 9. The whole Heaven is called the Throne of God and the earth his footstoole Isa 66.1 because as Heaven is high above all so there are the fullest manifestations of the greatness and glory of God And because Thrones note power and dignity therefore the Angels who among all meer creatures excell in power and dignity aâ—e called Thrones Col. 1.16 So then to be with Kings on the Throne that is to be near them and much accepted by them is a very great honour and that is the least here intended But to be Kings on the Throne is the greatest worldly honour and possibly so much is here intended the righteous while Elihu saith But with Kings are they upon the Throne In that the righteous are said here to be with Kings upon the Throne we learn Righteous persons are in high esteem with God He would not thus in love set them high if he did not highly esteem them he would not thus prefer them if he did not know their worth The world usually judges righteous persons as if they were fit only for the dunghill as if they were the filth of the world and the off-scouring of all things 1 Cor. 4.13 but God hath another opinion of them he thinks them fit to serve Princes and to be near the Throne Take heed of judging them unworthy to be at the fooâ—stool whom God thinks worthy to be with Kings on the Throne Secondly Note God hath exalted and will exalt righteous persons Whom he highly esteems he sometimes advanceth highly in this world they shall be with Kings on the Throne Psal 107.40 41. He powreth contempt upon Printes that is upon unrighteous Princes yet as it followeth He setteth the poor on high from affliction so we translate and put in the Margen He setteth the poor on high after affliction He afflicts the righteous to purge them and so to prepare and fit them for greatest enjoyments We have a like affiâ—mation Psal 113.7 8. He raiseth up the poor out of the dust and lifteth up the needy out of the dunghill that he may set them with Princes even the Princes of his people Thus spake Hannah in her Song 1 Sam. 2.8 and thus in effect spake the blessed Virgin in hers Luke 1.52
In that eternity or eternal estate of glory which believers shall at last arive unto even they shall enjoy all at once because all their enjoyments shall be in God or God shall be their whole enjoyment Secondly God is infinitely happy and blessed He hath all that ever he had or that ever he can have all at once or already nothing of his blessedness is either to come to him or gone from him therefore he must needs be infinitely blessed Here in this world some men have had a kind of blessedness they have been rich and great they have been in power they have had their fill of pleasure but now they have it not all is perished and gone and past away There are others in expectation of great matters of great riches of great honours of great contentments in this world but as yet they have them not we say of many Their lands are not come into their hands their estate is but yet in reversion and expectation Thus it is with men some have had it and it is gone and others though they may have it yet it is not come But now with the Lord all is present and therefore how infinitely happy is he A man would think himself very happy if he could have all the contentments that ever he had scattered through the several dayes and years of his life gathered into one moment it is thus with God and thus in proportion it shall be with us when we come to that blessed state of eternity Thirdly If God be eternall if there be no searching out of his years then Time is in the dispose and ordering of God He that inhabiteth eternity is the Lord of time God is said to inhabite eternity Isa 57.15 that is he is eternall and therefore he is the disposer of all times he that made time will order time he ordereth time as to persons and he orders time as to Nations he orders times and all the changes of times he ordereth not only the duration of time but the condition of times all is from him whose yea s cannot be searched out David said Psal 31.15 My times are in thy hands that is my personal times in all the changes of them troublesome or comfortable joyfull or sorrowfull are ordered at thy will by thy power and wisdome And with respect to Nations Daniel said Chap 2.21 He changeth times and seasons The Lord puts a new face of things upon Sâ—tâ—es and Kingdomes what changes hath not cannot the Lord mâ—re among the sons of men The reason of all is he is eternall Fourthly If there be no searching out the number of the years of God if he be eternall then How ought we to reverence and adore God! We have a Command from God to reverence those who have attained many years in this world which alass are very few none at all to the years of God the aged the gray-headed must be reverenced Lev. 19.32 And one reason of that Law may be because the aged have some shadow of Gods eternity upon them they who have many years have some resemblance of him the number of whose years cannot be searched out therefore God will have them reverenced Now if the ancient are to be reverenced how much more God himself who is called Dan. 7.9 The ancient of dayes Fifthly If God be eternall then we may trust him yea therefore we ought to trust him Psal 74.12 Thou art my King of old commanding deliverances O how did Davids confidence arise upon this that God who was King of old is King now and will be King for ever Psal 10.16 The Lord is King for ever and ever the Heathen are perished out of his Land that is they shall surely perish God will not alwayes bear with evill men in his Land For if because God was King of all the Lands he therefore drave the old Heathen out of Canaan and planted his people there doubtless if they who bear the name of his people there live so like the old Heathen that they may be called Heathen he will also cause them to perish out of his Land and all because he is King for ever and ever and therefore can do it at one time as well as at another and now as easily as at any time heretofore Trust in the Lord for ever for in the Lord Jehovah is everlasting strength Isa 26.4 David a Great Prince makes it an argument to draw off our trust from men from the greatest men from Princes because they are not for ever Psal 146.3 4. Trust not in Princes nor in any Children of men why not many reasons may be given why not but the only reason there given is their frailty and the consequents of it His breath goeth forth c. As if he had said Suppose Princes are never so good and just and gracious in the exercise of their Power yet trust not in them for they die their breath goeth forth and then all their thoughts perish all the reall purposes which they had as also the promises which they made for your good die with them and can do you no good The number of their years may be searched our and run out their years are not for ever Now the contrary of that which is an argument used by the Spirit of God to draw off our trust from the gods here on Earth is an argument to draw on and engage our trust strongly to the God of Heaven His breath goeth not forth none not one of his thoughts shall perish therefore trust in him Sixthly If there be no searching out the number of the years of God then Be not troubled if God seem to stay and not to do the work which you expect this or that year If God doth it not this year he hath another year to do it in there is no searching out the number of his years We may say of any man if he doth not his work this year he may be gone before the next but if God doth not his work this year he may do it next year or two or ten years hence he hath time enough even all time before him therefore the Prophet having said Hab. 2.3 The vision is for an appointed time but at the end it shall speak and not lie presenâ—ly adds Though it tarry wait for it As if he had said The Lord who hath all times and seasons in his power will do his work in the best time and season he will do what he hath promised when it is most sit to be done if he doth it not at the time when we expect yet let us wait he is the Master of time God who is eternal cannot be scantied of time The number of his years cannot be searched out 'T is a known maxime among the wise men of the world Take time and you may do any thing What cannot God do who knoweth all times and can take what time he will Seventhly Which followeth upon the former God will carry on his
them in remembrance that God made their fore-fathers dwell in tents when he brought them out of Egypt as also to mind them that here they had no abiding place but were to seek one to come And as this place of publick worship so any place for private dwelling was called a tabernacle Surely I will not come into the tabernacle of my house until c. Said David Ps 132.3 that is into my house which though it be a royal Pallace yet I look upon it but as a movable tabernacle But doth God dwell in a movable house God is immovable he makes no removes yet wheresoever God is pleased to shew himself in his power and marvelous works there we may say his tabernacle is The tabernacle of God where this noise this mighty noise is made is nothing else but the Clouds before spoken of The Clouds are Gods tabernacle they are called so expresly by a word of very near cognation unto this Psal 18.11 He maketh the Clouds his pavilion A pavilion is an extraordinary tabernacle a pavilion is that tabernacle which is proper to a King or to the General of an Army Now saith the Psalmist He maketh the Clouds his pavilion In them he shews his power and glory They are also called the chariots of God Psal 104.3 Deut. 32.6 and he is said to come in the Clouds as a Prince in his chariot He came in a thick Cloud Exod. 19.9 and he descended in a Cloud Exod. 34.5 which here is called his tabernacle So then the Clouds together with all that middle region of the air where the rain now and fiery meteors are generated are in Scripture allegorically called the tabernacle of God because there he seems often to dwell or reside for the producing of many wonderful works upon this inferiour world We may take the word here in a double allusion unto a tabernacle or unto two sorts of tabernacles First There were ordinary tabernacles wherein men dwelt The ancient Hebrews dwelt in tents or tabernacles these were tabernacles for civil use or for habitation in allusion unto which the Apostle speakes of the body wherein the soul dwels 2 Cor. 5. When the earthly house of this tabernacle shall be dissolved we know that we have a building of God an hsuse not made with hands eternal in the heavens Secondly There were tabernacles for military use souldiers tents or tabernacles As the whole heavens so the clouds especially may be called the tabernacle of God in both respects they aâ—e his house wherein he sits unseen and doth wonders all the woâ—ld over in them he shâ—weth his power and appears gloâ—iously and as a great Pâ—ince or mighty General he sends out his edicts and orders from the clouds he commands winds stormes tempests snow haile for several dispensations to go from thence according as his own infinite wisdom seeth fit and the cases of men require whether in wayes of Judgment or of mercy as Elihu tells us yet more distinctly at the 31th verse For by them saith he judgeth he the people he giveth meat in abundance The clouds are very fit and commodious for Gods use in any of these respects either for the terrifying and punishing of the wicked or for the helping and feeding of them that fear him Now forasmuch as the clouds are called the tabernacle of God upon these accounts Learn first There God is said to be especially where he especially workes God is no more in one place of the woâ—ld than in another as to his being and existence for he is every wâ—ere he filleth heaven and earth We must not think that God is shuâ— up in the clouds as a man in his tabernacle but because God workes much in the clouds and doth great things by the rain thunder and lightening therefore the cloudes whence these Meteors issue are called his tabernacle Where-ever God works much he is said to dwell Why is God said to dwell with them that are of an humble and contrite heart even because he workes much in them and much by them So because many great works of God are done in the Clouds as we shall see more particularly hereafter therefore the Lord is said to dwell there as in his tabernacle Secondly When 't is said Who can understand the noise of his tabernacle Observe The most dreadful storms and tempests the roaring winds which we hear at any time are sent out by God they are the noise of his tabernacle They go when he saith go Psal 148.8 Stormy winds and tempests fulfilling his will We may think stormes of all thingâ— least under command and order yet they are under an exact order The most stormy winds go not an haires breadth besides or beyond the commission which God gives them As often as we hear the roaring noise of the wind much more of thunder let us remember 't is the noise of his tabernacle Vers 30. Behold he spreadeth his light upon it and covereth the bottom of the sea Elihu insists still upon the workes of God He spreadeth his light Some understand by this light the lightening and it is a great truth God wonderfully spreads the lightening upon the daâ—k clouds as if they were all in a flame That 's clear to the eye when it lighteneth and God is sâ—yd Psal 144.6 To cast forth his lightening which comes neer this word in the text he spreadeth it But because in the next châ—pter Elihu speakes purposely of the lightening therefore I shall not stay upon that sence here but decline it Rather take light in the common notion He spreadeth his light that is the light of the Sun which is eminenâ—ly called Gods Light upon it that is upon the cloud spoken of in the forme verse and so the two parts of this verse yeild us a deâ—cripâ—ion as I conceive of the weather-changes made by God When we have had much rain and stormes God can presently spread his light upâ—n the cloud that is cause the light and heat of the Sun to conquer the clouds and scatter them And he also covereth the bottom of the Sea That is by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes it very dark by the gathering of thick clouds even as dark as the bottom of the Sea whither the light cannot come or dark to the bottom of the Sea Râ—dices maris sunt profundissimae infimaeque illius partes The original is the roots of the Sea that is the lowest parts of the Sea which we significaâ—tly translate the bottom of the Sea Some explicate the whole veâ—se He spreads his light upon the face of the whole heavens and spreads the waters over the Ocean so that no bottom can be seen scarcely found Mr. Broughton by the roots of the Sea understands the earth Another saith he makes mention of the roots of the Sea because the waters of the Sea are as it were the roots of the Clouds they chiefly supplying the matter of which they are made Vapours drawn from
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
it until I call or take and dissolve thee into water The same command which is here thee off exprest concerning the Snow is also sent forth to the Rain He saith to the Snow be thou on the earth Likewise to the small rain c. That is he saith to the small Rain do thou descend upon the earth By small Rain is meant any gentle Rain softly and sweetly dropping and deâ—tilling out of the Clouds Now as God orders this small Rain so likewise as it followeth The great Rain of his strength The whole O iginal Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et imbri pluviae imbri pluviarum potentiae ejus Heb. Imber est agmen coelestium aquarum pluviarum Nonius Coacervatio haec nominum et genitivus iâ—â—e pluralis vehementissimum procâ—llosum imbrem guisicat Merc. Cum duâ— nomia copulantur idem fere significâ—ntia quorum pâ—â—â—â—ius ponitur lo o adjectivi alterum determinâ—ntu si fuerit pluralis numeri erit superlativae significationis Bold Imber pluviarum quasi ox multis pluviâ—â— constâ—ns Drus which we render the small Rain and the great Rain of â—is strength hath a great Elegancy in it word for word tâ—us He saith to the showre of Rain and to the showre of Rains of his strength The word Rain in both is the same only the former is in the singulaâ— and the latter in the plural number which hightens or encreaseth the sence as Criticks and Grammarians tell us and therefore we render small Rain and great Rain to which Elihu gives this further addition in the cloâ—e of the verse The great Rain Of his strength Of whose strength surely of the strength of God as if God did in somâ— Rain put forth his mighty stâ—ength and make bare his own Arm in the showrs which he sends upon the earth The great Rain of his strength is that violent Rain which comes forth from God and shews forth to us the great strength of God For neither of those two Epithetes smâ—â—â— and great are expresly in the Texâ— yet bâ—th the scope and Grammatical constâ—uction of the words justifie that Translation A showre of Rain in thâ— singular number implying a mild gente Rain or as we call it a small Rain and a showre of Rains in the plural number implying a continued vehement fierce Rain or as well call it a great Rain especially having that remarkable adjunct following of his strength When the Lord p omised to give showres of Rain for the a king Zach. 10.1 he meant a plentiful strong Rain by which also he intended to signifie the abundance of spiritual gifts and graces which he would pour down upon the Church So much for the opening of this verse For he saith to the Snow be thou on the Earth likewise to the small Rain and to the great Rain of his strength First From the cauâ—al paâ—ticle for which referreth to the former words God doth marveilous things which we cannot comprehend for he saith to the Snow and to the small Rain c. Observe The Snow and Rain are to be written in the Catalogue of Gods wonderful works Wâ—aâ— more common than Snow and Rain and yet as common as they are they have wonders in them Some of the Ancients hâ—ve observed many VVonders in the Snow such as these Fiâ—â—t That being in its own naâ—uâ—e so extreamly cold yet it is formed in that pâ—rt oâ— the Air which is comparatively near the eaâ—â—h and so hath moâ—e heaâ— in it Secondly That Snow being so exceeding cold doâ—h yet by Gods Command fall in some very hâ—t Countries even in the hottest of Sommer Geogâ—aphers tell us of Snow in many places of Tartary which are extreamly hot Thirdly they give this as a VVonder That whereas it never Snows at all upon the Main Ocean yet there is an Island spoken of by Pliny Plin. lib. 6. cap. 32. Nat. Histor called Nivaria from Nix the Snow Isle which though compassed with the Sea is alwayes covered with Snow Fourthly this is given as a Wonder That Snow being so apt to melt by heat yet Mount Aetna which is full of Sulphur and casts out flames of fire continually hath the Head of it hidden continually under or covered with a Cap of â—now Fifthly That in some places VVorms are bred and live in the Snow of a fiery colour Sixthly That the Snow though it be very cold and chilling hath in it a fecundating or fatning power as to the earth is also wondeâ—ful Snow is a great cherisher and nourisher of Plants and Trees of Corn and Gâ—ass and therefore David saith Psal 147.15 16. He giveth Snow like Wool and hoary Frost like ashes There are three things considerable in Snow for which it is compared to VVool. First for the whiteness of it Snow is white as VVool Snow is so exceeding white that the whiteness of a Soul cleansed by pardoning Grace in the blood of Christ is likened to it Isa 1.18 and the latter part of the same verse intimates that the whiteness of Snow bears resemblance to that of VVool. The whiteness of Snow is caused by the abundance of Air and spirits that are in that pelluvid Body Causa albedinis est Spiritus aerisque copia in corpore diaphano Arist lib. 2. de Mundo as the Naturalists speak Any thing that is of a watery substance being frozen or much wrought upon by cold appears more white And hence it is that all persons inhabiting cold Climates or Countries are of a whiter complexion than they who inhabite hot Secondly Snow is like Wool for softness 't is as plyable to the hand as a Lock or Fleece of Wool Thirdly Snow is like Wool which may seem strange with respect to the warmness of it Though Snow be cold in it self as I said before yet it is to the earth as Wool or as a woolen cloth or blanket that keeps the body warm Snow is not warm formally yet it is warm effectively and vertually and thereâ—ore is it compared to Wool and for that respect also the hoary Frost is said to be like ashes in the same place of the Psalm Ashes are warm Frost is cold yet that is a known expression burning cold that is Vreâ—s frigus Pruinam dici volunt Grammatici quasi urinam quod urat arbores flores there is an effect in Frost in the hoary Frost of heat things are kept warm by that which is contrary to warmth Frost and Snow Naturalists have beat their Brains but can assign no satisfying reason of these things and therefore we must ascribe them especially to the power and wisdome of God These particulars laid together are a sufficient witness that even Snow and Rain a e to be reckoned with and numbred among the wonderful works of God Hence Note Secondly God can do what he will by a word speaking And as himself can do what he will by his word so he can make the creature do what he will by
Lord hath not called thy name Pashur but Magor Missabib that is fear round about I will make thee a terror to thy self thy own Conscience shall be terrible to thee A man had better fall into the hands of the most cruel Tyrants in the World than into the hands of his own Conscience But when a man is a terrour to himself then to have the Lord a terrour to him likewise to have God appearing in terrible Majesty how dreadful is it The awakened Conscience of a sinner carrieth in it as a thousand witnesses so a thousand terrours and God in his anger is more terrible than a thousand consciences Secondly God is terrible to sinners in the day of outward trouble when as David speaks Psal 65.5 By terrible things in righteousness he answereth the prayers of his People When God is doing terrible things in the World how miserable is their case to whom God also is a terrour in that day A godly man when God is doing the most terrible things shaking Heaven and earth and as it were pulling the world about our ears yet because he finds God at peace with him he is well enough But as for impenitent sinners when God is doing terrible things what will become of them I may bespeak them in the words of the Prophet Isa 10.3 What will ye do in the day of your visitation and in the desolation which shal come from far to whom will ye flee for help and where wil ye leave your glory As if he had said whâ— or what can be a comfort to you when God is a â—errour to you And therefore another Prophet fore-seing such a terrible day coming makes this earnest deprecating prayer Jer. 17.13 O Lord be not thou a terrâ—ur to me in the evil day I know an evil a terrible day is at hand but Lord I beg this of thee that thou wilt not be a terrour to me in that day if men should be a terrour to me and God a terrour too it would be inâ—upportable Yet thus it will be with the unrighteous when God doth terrible things in righteousness and such things he will do in the latter dayes Take heed lest God appear with terrible Majesty to you in such a day Thirdly How terrible is God to impenitent sinners when awakened in the day of death What is Death In this Book Death is called The King of Terrours Now if when Deaâ—h is making its approaches to a person who lives in a contempt of the wayes and word of God if when his breath sits upon his lips ready to depart and the King of Terrours is ready to tear his caul and to rend his heart-strings asunder if then I say God appears in terrible Majesty what condition will such a one be in To have Death the King of Terrours and the Living the ever-living God in terrible Majesty falling upon a poor creature at once is a thousand deaths at once Fouâ—thly What will sinners do in the day of judgment that will be a terrible day indeed The Apostle 2 Cor. 5.10 having said We must all appear before the judgment seat of Christ to receive according to what we have done in the body whether good or bad presently adds knowiâ—g therefore the terrour of the Lord we perswade men that is knowing how terrible the Lord will be to impenitent sinners to all whom he finds in their sins knowing this terrour of the Lord and how terrible the Majesty of the Lord will be to such in that day we perswade men we do all we can to pluck them out of their sins and turn them to God in Châ—ist Jesus who saves his people from their sins for to be sure that will be a most dreadful day to sinners Thus the Mâ—jâ—sty of God will be terrible to the wicked and ungodly especially in these four dayes Only they who fear the Loâ—d and take hold of his name by faith shall be able to stand befoâ—e his terrible majesty God will not be a terrour but a comfoâ—t to them â—hat fear him in every evill day Fu â—her the word as wâ—s shewed before signifies not only Majesty but Praâ—se With God is â—errible praise dreadful praise Hence note First The Lord is most praise worthy With the Lord is praise The Psalmist every where sâ—ts fo th the praise-worthiness of God and presseth this duty upon us I shall not stay upon it only remember with the Lord is praise that is he is to be praised And from the attribute of his praiâ—e or that with the Lord is terrible praise Note Secondly Even in those things which the Lord doth most graciously for us and is to be highly praised by us even in thâ—se he is to be feared dreaded and reverenced God is to be praised not only with joy and thankfullness but with fear and reverence for with him is terrible praise It is the express word of Moses in his song after the destruction of the Egyptians in the Red Sea Exod. 15.11 Who is a God like unto thee glorious in holines fearful in praises We should not be affraid to praise God no we should be most forward to praise him but we should have a holy fear upon our hearts when we praise him Praise is the work of heaven from whence fear shall for ever be banished there will be perfect love and perfect love Casts out fear 1 Joh. 4.18 What-ever fear hath torment in it as all fear out of Châ—ist hath we shall have nothing to do with in that blessed life And even in this life praise which is the work of heaven on earth should be performed with such a spirit of love joy as is without all base tormenting fear we should have so much love to God in and for all the good things he doth for our soules especially ye and for our bodyes too in dealing out daily mercies that it should cast out all that fear which hath torment in it Yet there is a fear which should pâ—ssess our spirits while we are praising God a fear of reverence I mean which fear I doubt not will remaine in heaven for ever Glorified Saints shall praise God with that fear that is having an everlasting awe of the Majesty of God upon their hearts He is fearful in praises and therefore let us so praise him as remembering our distance so praise him as to be affraid of miscarrying in the duty and so instead of praising displease him in stead of honouring grieve him This duty of praise is very dreadful The Psalmist saith there is mercy or forgiveness with thee O Lord that thou mayst be feared Psal 130.4 Not only is the Lord to be feared in his wrath and in the executions of his justice but he is to be feared in his mercy in that greatest expression of his favour towards us the forgivness of our sins When we are in the highest exaltations of the mercy of God and of the God of our mercies yet then should our hearts be
out how good how merciful God is or the utmost extent of his goodness and mercy which Zophar in the place before cited calleth a finding of him out to perfection I may give you a five-fold Negative to shew wherein God cannot be found out First We cannot find him out as to the infiniteness of his Eâ—sence and Being that 's beyond the line of a created Understanding Secondly We cannot find him out as to the excellency of his Attributes or the manner of his being who can tell how wise God is how holy how just how powerful how good We may easily find his divine perfections all the world over we may find them in every leaf of the book of the Scripture yea in every leaf of the book of the Creature but we cannot find them out any where to perfection Thirdly We cannot find out the depth of his Counsels God hath some Arcana secrets which he hath reserved in his own power as Christ told his disciples in the first of the Acts vers 6. when they would needs be prying into that secret of his councel the time of restoring the kingdom to Israel There are many councels of God lockt up in his own boâ—om which we cannot find out nor must we be bold and curious in searching into them Fourthly The Lord cannot be found out no not in his works of Pâ—ovidence which are acted outwardly or by which he brings forth his councels to act Psal 77.19 His foot-steps are not known not only are not any of his secret councels known but some oâ— his very foot-steps his treadings his goings are not fully known God goeth so that we cannot find where he gâ—eth he leaves no track as we say behind him Rom. 11.33 How unsearchable aâ—e his Judgments not only his councels but how unsearchable are his Judgments and his ways past finding out That 's the very expression of the text There are many providences of God which we find and feel which we see and cannot but see yet we cannot find them out that is we are not able to give a direct answer why God doth this or that nor how this or that was done Consider that Scripture 2 Chron. 31.20 21. where we have a most singular character of Hezekiah and of his government Thus did Hezâ—kiah throughout all Judah and wrought that which was gâ—od and right and truth before the Lord his God and in every wâ—rk that he began in the service of the house of God he did it with all his heart and prospered So the 31th chapter concludes yet the 32d begins thus After these things and the establishment thereof Sennacherib King of Assiria came and entred into Judah and encamped against the fenced Cities One would have thought Hezekiah being thus zealous for the Reformation of the Church of God in Judah and Jerusalem and having done all that concerned it with a perfect heart that surely such a Prince should have lived in peace and prospered all his dayes yet presently his Kingdome was invaded by a potent enemy Sennacherib comes against him and fills him and all his people with fear of utter subversion This was a secret of providence very hard to find out a depth which who can fathome That when a good King with his Counsel had been indeavouring a true Reformation and that with a perfect heart he should presently see war at his gates Solomon saith Pro. 16.7 When a mans ways please the Lord he makes his enemies to be at peace with him Yet it was no sooner said of King Hezekiah that his wayes pleased the Lord but the very next paragraph of his Chronicle reports an enemy making war upon him Fifthly Take this also We cannot find out God in the dispensations of his Free Grace in the Gospel â—here are such mazes such mysteries of love and goodness and kindneâ—s in Jesus Ch ist as though it be our duty to be searching after them and in them all our dayes though we ought to be continually digging in those golden Mines to find out the treasures hidden there yet we can never find them out Therefore the Apostle Ephes 3.8 calls them The unsearchable riches of Christ not unsearchable because it is unlawful to search after them but unsearchable because when we have searched to the utmost we cannot find them out as he speaks in the close of that chapter that we may be able to comprehend with all Saints the height and depth and length and breadth and to know the love of Christ that passeth knowledge Under all these considerations and many many more God is past finding out Whence take three brief Inferences First Do not search too far that is beyond what is written into the counsels of God no nor into the works of God For though as it is said Psal 111.2 the works of God are great sought out by all them that have pleasure therein yet they that have the greatest pleasure in them cannot in all points find them out It is our duty to search the works of God but to think we can find out the bottom of his works would be our sin Secondly If the Almighty cannot be found out no not in his works of providence then Take heed of censuring or finding fault with his works Shall we censure what we cannot know and find fault with that which we cannot find He that censures what another doth should first have the full compass of what he doth and be able to look quite thorow it which the most eagle-eyed soul in the world cannot as to what God doth in this world And therefore though you see no reason for what is don do not complain for there may be a reason for the doing of it which you do not see and the reason is often such and lyes so deep that you cannot see it And know this is reason enough why you should forbear censuring what is done because God doth iâ— though you can give no oâ—her reason why it is done Thirdly If God be past finding out in his works and much more in himself then be not so much as discontented with his works You are not yet come to the bottom you have not seen the last man born as we say you know not what God will make of it till he hath done all therefore take heed of murmuring and discontent Zech. 2.13 Be silent O all flesh before the Lord for he is risen out of his holy habitation Though his rising be visible yet we cannot see all the concernments and intendments of his rising therefore be silâ—nt altogether from fear and discontents and though not from all enqâ—i ies about it yet from a presumption of finding out all by enquiâ—ies For As touching the Almighty we cannot find him out That 's the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is excellent in power Tâ—at's the second Mr. Broughton reads He is huge of strength The word rendâ—ed excellent properly signifies to encrease There is no encrease of the strength of