z As in the former Verſe he relates Gods unſpeakeable power | and Wiſdom, in his creating and fixing the ſtated order of things, fo here he further ſets it forth in his Prcvidential ordering and dif- poling their accidents, 5. e« either at his command when heis pleaſed rQ call for the Rain, or rather, when he #hundererh in the Heavens, ob 37. 4, 5+ Pſal. 17. 18. though it often rains when it thunders not, and thunders when it r2ins not, yet when it rains and chunders the Rain uſually falls more forcibly from the Clouds, and in more ſudden plenty, as it were a more immediate conſequent of it. þ Viz. The lowefl Heaven, the Region of the Aire 7 Exhalations, whether wet or dry, cauſing Wind or Rain, by the aſcending whereof the Lower Heavens gather them into Clouds, which when full and burdened, d-ſcend into ſhowers for the conveniencies of the Earth and Springs. k Though Fire and water be contrary, yet it opens the Clouds to make way for the Rain, and is produced in the midſt of waters all which is wonderful, 1 Which partly notes that it is ſecret and hidden, as coming from the Caverns and ho]low parts of the Earth, no Man knows from whence they come, or whither they go, John 3.8. andit is wonderful to obſerve how ſuddenly at a calm time the Winds will riſe, how they will whirle about, how various, un- conſtar, and contrary in their motior:s ; and partly the plenty both for vehemency and continuance, ſignified alſo by zreaſures the plen- ty of Snow and Hail being thus expreſſed, Job 38. 22. and partly that it is at his diſpoſal to bring our of his Treaſure when he pleaſes. See Pſal. 135. 7+ 1
£4 Every man ||is * brutiſh in b;s w knowledge, eve- ry founder is » confounded by the graven Image, for his molten Image is o falthood, and there is no p breath
in them.
m Some limit it to the makers of theſe Idols, that can employ their Arts and Wits to no better purpoſe, than to frame ſuch Stocks into gods ; this ſuirs the next expreſſion; Men are bewitched, and beſotted by theſe rhings, ſoas to ſee no moreinto their Folly, than 3f they were Brutes, and the reaſon that it hath taken ſuch root may be becauſe of Mens fo much admiring the Art of Carving and Painting, or rather through their Ignorance, q. 4. It is for want of knowledge, and underſtanding that Men are thus brutiſh, 1a. 44. #3. 7 Eitherir ſhall rurn to his Reproach, or rather, he ſhall ſee his folly and be aſhamed ef it when he ſhall diſcover it, that ever he ſhould make ſuch a thing, and truſt in it, and expoſe it to be adored by others. o Ir is nor that which it pretends ro be, bur a deceitful thing, a Lye ; they turn the truth of God into a Lye, Rom. 1. 25. þ They have nothing of life in them, nay that very vegeta- tive life, that once was in their Stocks, is now loſt, much leſs are they Spirirs ſent down from Heaven,
* 1 Sat. WI"Ne 25, 298 |
[| Or, noiſe.
[|Or, for Rain
[Or, is more bru- tiſh than
to know.
M Chap. Flo 17, 18,
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5 B|R E
APA O LORD, 9 I know that the * way of man | & -u is x5. T himſelf : it 55 not in man that walketh to di-
" p, Xl
'F 1 ST. ; : —— _ finding that all he could fay prevailed nothing F, this people, but they rather grew worſe, he turns himſelf to God r How far theſe words concern Pelagiamſm, or Free-will, el- ther one way or other, or whether at all, concerns not this _ ment ; they ſcem literally te be the words of the Prophet, relating eirher to himſelt and other Holy Men, 9. 4. it 1s not1n our x neither do we preſume to ſtop this Decree of thine again Fu by ; or elſe to the Enemies in genera], or Nebuchadnezzar 1n particular, ' 4 weknow all their Marches and Deſigns are of thine __ ah and all their Atchievements of thine ordering, 1t 15 = vidence that dire&severy fep rhey take againlt this Land) __ out whom no Counſel ſhall proſper» who alone rurneſt Mens Hearts which way thou pleaſeſt, Prov. 21+ 1. who canſt bring Men on; or turn them back, as thou ſeeſt good, Iſa. 37. 29. ſo that no Man's own, to give h yu what _—_ yl Ab = oth tacitly inſinuate, that a
the peaphy, whereby, : Fm wn by their own ſtrength at or Confederacies and Alliances abroad will avail nothing ;
Men think t 1 cl thing ton - or laſtly, as others think, this is by way of
Petition,
. 4. Sein ft ſins, E it be a Corre&ion only, not a Deſtruftion, and ut- ter Ruine» # Let it be in meaſure, in judgment, z. e. in wiſdom,
roportioning it as a Father toward his Children, Chap. 39. 11. for o the Hebrew Miſbpat ſignifies, and thus Judgment 1s taken, 38. We refuſe not cerre#ion, but we caſt our ſelves upon thee, therefore in the midſt of Judgment remember Mercy. u The reaſon of this he gives in the next clauſe, leſt if thou ſhouldſt ler out thy fury upon me, thou would bring »e 70 nothing, i. e. Thou wouliſt utterly conſume me, or make me few, as Heb. that ] ſhould be no more a people, never lift up the Head again. 25 Pour outthy fury upon the heathen x, that know thee not, and upon the families, that call nor on thy Name y: for they have eaten up Jacob, and devoured him, and conſumed him, and have made his habicati-
on deſolate z.
pi This may imply both Petition, that God would doſo, and Pre- difion that God will certainly do ſo, which towards the c:ofe of the. Prophecy we find was fulfilled, God firſt ſending the King of Babylon to overthrow divers of the Heathen Nations, and then Ba- bylon it ſelf deſtroyed with a great deſtruction. He will make a dif- ference betweenus and the Heathen, ſuch as know hee ner, i. e. Such as do not acknowledge and own thee for their God, the Phraſe is Frequent: 1 Sam. 2. 12. Job 18.21. 2 Theſ. 1.8. the ſenſe is exprel- ſed here in the nextwords. that do not call on thy Name, y ASy- necdoche, one part of Worſhip put for the whole, 9. d. If thou wilt be pouring out thy fury,the effetts ofit beto thine Enemies, not un- to thine own people, who worſhip thee. z Here he gives a reaſon
minifh me,
Jained on Pſal. 79.5, 6, 7. wbence they are taken, and poſſiby Je- Fs Cn 7 the Author of that Pſalm after the City was de- ſtroyed and he carried into Egypr ; and for the Phraſe of devouring
him, ſee Chap. 8, 16+ 4 AP. XL
'; Covenant, I=-—7. Their Diſobedience, 8 10. Evils te come pale na 11———17. and on the Men of Anathoth, for conſpiring to
kill Jeremiah, 18——23- . & He word that came to. Jeremiah from the LORD,
ſaying a ;