An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

Vers. 22. His soul draweth nigh to the grave, and his life to the destroyer.

When the disease is at the height (as Physitians speak) then the sick mans soul draweth nigh unto and is ready to goe downe into the grave. But doth the soul goe to the grave? I answer, the soul, here, as frequently in Scripture, is put for the person; as if he had said, the man draweth nigh to his grave; The soul being the noblest and most princely part of man, is honoured with the denomination of the whole man; or, because all the world is no∣thing to us (as Christ told his Disciples (Math. 16.26.) if we lose our souls, therefore man is spoken of as if he were nothing but a soul (Gen. 14.21.) The King of Sodom said unto A∣bram, give me the souls, and take the goods to thy self, we translate,

give me the persons, and put in the Margin, give me the souls; Thus 'tis said (Gen. 46.27.) All the souls of the house of Jacob that came into Egypt were threescore and ten. The Apostles rule of obedience to Magistrates runs in this straine, Let every soul (that is, let every man) be subject to the higher Powers (Rom. 13.) And I conceive the Apostle expresseth it so, because there ought to be an inward subjection to that, as to any other Ordinance of God; the soul must be subject as well as the body to the pow∣ers of this world, that is, there must be (though no subjection of conscience, yet) a conscientious subjection unto Magistrates. Thus here, his soul that is, himself, the man draweth neer

Ʋnto the grave; to corruption, say some, to the pit, say others.

* 1.1Both are joyned or meete in the grave, for that is the pit of corruption. The Greeks call the grave Flesh-eater, to draw nigh to the grave, imports such a prevalency of diseases as bring a man to the graves mouth, to the very poynt of death; and then (as we say) he is drawing on. Whither is a sick man drawing on? surely to his grave; David (Psal. 107.18.) having described the condition of sick men, adds, they draw nigh unto the gates of death; Here (which is the same) Elihu saith, his soul draweth near to the grave.

Hence note.

Diseases and death are near one another.

A sick bed and a grave are not far distant; David speaking of himself and others in extreame danger of death by the cruell plots and cunning snares of the enemy, hath a like expression (Psal. 141.7.) Our bones are scattered at the graves mouth, as when one cut∣teth and cleaveth wood upon the earth; as if he had said, we are so near death, that 'tis a miracle if we escape it. Though we are yet alive, yet we have the sentence of death in our selves, and are within sight of our graves. What David spake there of himself in consort with others, Heman spake personally of himself (Psal. 88.3.) My life draweth nigh unto the grave; We are al∣wayes in our health drawing towards the grave, but in sickness we are drawing near unto it. There is but a little distance between any man and the grave, there is scarcely any distance at all be∣tween

a man that is very sick and the grave. Now if the sick man be drawing near unto the grave, then

First, Let them that are sick remember the grave; 'tis our du∣ty to be alwayes remembring and meditating upon the grave in our health, much more should that be our remembrance & medi∣tation, when we are sick, most of all when we are sick unto death, or ready to dye and drop into the grave.

Secondly; If the sick are drawing neare unto the grave, then let sick men draw near unto God; if ever you will draw near unto God, the living God, be sure to doe it upon the borders of death; 'tis good yea best to draw nigh unto God when we are well, and all is well with us, even at best in the world (Psal. 73.25.) But when we are in danger or drawing nigh unto death, O how earnest∣ly should we draw nigh unto God, in the actings of faith, and love, To whom should we goe (as Peter said to Christ, Joh. 6.68.) in the appearances and approaches of temporall death, but unto him who hath the words of eternall life. It is high time for us to draw nigh unto God, when any of the comforts of this life are with∣drawing from us, is it not more then high time therefore, to draw nigh to him, when life it selfe is withdrawing from us, and we drawing nigh to the grave! How miserable is their condition who have death near them, and God far from them. Though we walke through the valley of the shadow of death, yet (as David professed he would not, Psal. 23.4.) we need not feare any evill, while God is with us; but how will the very shadowes of death put us in feare, if God be not with us? and what confidence can we have of his being with us, if we are not acquainted with him, if we use not to draw neare to him?

Thirdly, If they that are sick draw near unto the grave, then it is good for such as come to visit their sick friends, wisely to mind them of the grave; when will a discourse with our friends of death and the grave be seasonable, if not when we see them dying and going to the grave? yet some, when they visit sick friends, will not speak a word of either; they fear it may hasten death to hear of it, & that speaking of the grave may put them into it, then which I know no fear more foolish, or more to be feared. Yea some will forbid visiters to mention death, when their Relations lye sick, O doe not speak of death to my Husband, saith the Wife, &c. But remember it, if the sick are drawing near to the grave,

they that visit them should remember them of the grave, both in prayer and in conference; to speak of death cannot hurt the body, but the not speaking of it may hurt the soul, and hinder it from getting out of the snares both of spirituall and eternall death. Yet godly prudence and great caution is to be used about it; none should doe it bluntly, nor suddenly, but having by discreet insinu∣ations, first hinted to the sick man his danger of death, we should then by faithfull counsells prepare him for it, and by comfortable Scripture cordialls strengthen and arme his spirits against it. Such savoury and well mannaged discourses of death may (through the blessing of God) be a savour of eternall life to the sick man, and will not in the least prejudice his recovery from sickness, when his soul draweth near to the grave,

A••d his life to the destroyers.

* 1.2The Hebrew is, to those that kill, or to l••fe destroyers. There is a difference among Interpreters, who are here intended by these Destroyers, to whom the sick mans life draweth near, or who are these life destroyers.

First, some thus, his life to the destroyers, that is, to his enemies that are ready to destroy him. But that's improper to the text, which speaking of sickness cannot intend any destroying enemy but the last enemy which is to be destroyed, death, or the antece∣dents and usuall attendants of it, sicknesses.

* 1.3Secondly, by the destroyers others understand, Angells, who are commission'd and sent of God to cut the thread of life, and to take mortalls out of this world by mortall diseases; and so the destroying Angell in this verse stands in opposition to that com∣forting Angell spoken of in the next verse; if there be a messenger or an Angell, &c. That Angells have such a Ministry, is clear, (2 Sam. 24.16.) Where (David having chosen to fall into the hands of God) an Angell is presently dispatcht to doe exe∣cution upon his people. And when the Angell stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evill, and said to the Angell that destroyed the people, it is enough, stay now thine hand, &c. That destroyer (so he is called, Exod. 12.23.) who slew all the first borne of the Egyptians (Gods last and great∣est plague upon them, his tenth plague) is by most interpreted to be an Angell, yea by some a good Angell, because appointed

and directed by God to spare his people the Jewes, and to poure out his vengeance upon the Egyptians, his and their enemies. For most usually the wicked are plagued by good Angells, and the good, as Job in this book was, are afflicted by evill Angells. How∣beit that text say some (Psal. 78.49.) leadeth us rather to be∣leeve that it was an evill Angell; He cast upon them (meaning the Egyptians) the fiercenesse of his anger, wrath, indignation, and trouble, by sending evill Angells among them. Yet possibly those Angells which destroyed the Egyptians, are called evill Angells, not because they were so in their nature, but because they were Ministers of evill to that hard-hearted people. Which way soever we take it, there is a truth in it applicable to the Scripture here in hand. And so some expound that of Solomon (Prov. 17.11.) An evill man seeketh only rebellion, therefore a cruell Messenger shall be sent against him. The text may be rendred a cruell Angell, that is, an Angell with a Message of wrath and destruction shall be sent unto him; The Apostle (1 Cor. 10.10.) speaking of those dreadfull judgments, which God sent upon his people the Jewes in the Wildernesse (such as we are like to find in these Gospell times, if we provoke him, for all those things are said to have hap∣pened unto them for Types or examples (vers. 11.) And there he gives us warning, neither murmure ye, as some of them also murmu∣red, and were destroyed of the destroyer. That is, by the Pestilence or Plague (as 'tis expressed, Numb. 14.12, 37.) which the Apo∣stle Paul calleth a destroyer, because, doubtless it was executed by some invisible destroyer, or Angell. The Devill, whom John in the Revelation (Chap. 9.11.) calleth, the Angell of the bot∣tomlesse pit, is there also set forth by this Title, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. The Devill is the Apollyon, the Abaddon, both which signifie a destroyer; yea the Devill (Heb. 2.14.) is said to have the power of death, as if he were set over that sad work, and Lord∣ed it over dying men; yet (let us know to our comfort) the De∣vill hath not the power of death as a Lord, or Judge, but only as an Executioner; thus the sick mans life may be said to draw nigh to the destroyer, that is to the destroying Angell, or to the messen∣ger of death.

Thirdly, we may take the destroyers, not for persons sent to de∣stroy, but for diseases, and sicknesses; these are destroyers. And

thus it may be said of a sick man, his life draweth nigh to the de∣stroyers, that is, he is in the hand or under the power of such dis∣eases, as probably will destroy him. That seems to be Mr. Brough∣tons understanding of the words,* 1.4 who renders, his soul draweth nigh to the grave, and his life to killing maladies. Whatsoever is a death-bringer, whatever is deadly or mortall to man, may be comprehen∣ded under this expression, The Destroyers. And so, these words, His life draweth nigh to the destroyer, may signifie only thus much, he is deadly, or (as we commonly expresse it) mortally sick. There's no hopes of him, he is past recovery, the Physitians have given him over. Heman (Psal. 88.3, 4, 5.) speaks to this sence and near in this language of himself. My soul is full of troubles: my life draweth nigh unto the grave. I am counted with them that goe down into the pit: I am as a man that hath no strength. Free among the dead, like the slaine that lye in the grave whom thou re∣membrest no more. Heman was alive, yet with respect either to the anguish of his soul, or the pains of his body, he looked upon himself as one free among the dead, that is, as a dead man, his life drew near to the destroyers. And hence

Fourthly, Others read the words not in an active sence, (as we) Destroyers, but in a passive, His life draweth nigh to those who are destroyed or dead. Dying men are so neere to, that they may be reckoned as dead men. That word of encouragement in the Prophet (Isa: 41.14.) Which we render, Feare not thou worme Jacob, and ye men (or as we put in the Margin Few men) of Is∣rael, is rendred by some others, Feare not thou worme Jacob, and ye that are dead of Israel, that is, who are (in your owne fearefull apprehensions or in the opinion of your proud and pre∣potent enemies) as dead men, or nigh unto death; or (as we may expound it by that of Paul concerning himselfe and his Fellow-Apostles, with respect to the continuall hazzard of their lives 1 Cor: 4.9.) men, as it were, appoynted unto death; yea, as the learned in the Hebrew language tell us,* 1.5 the word translated in the Prophet men, with the change but of one poynt, and that only in the position of it, signifieth properly, dead men. We find the word applyed specially to wicked worldly men (Psal: 17.14.) who are there called the hand of God (to afflict or take away the lives of Godly men) and are sayd to have their portion in this life; the word, I say, is applyed to them, as implying, that how much

soever they rejoyce, either in the present enjoyments of this na∣turall life, or in the hopes of a long naturall life in this world, yet they alwayes are within one poynt (or pricke with a pen which is the shortest imaginable space) of death. In which sense also S^t Paul speaking of the different state of the body now in this life and after the resurrection from the dead, saith (1 Cor: 15.54.) When this mortall shall have put on immortality; that is, when we, who now live in dying bodyes, or in bodyes bearing the markes or tokens of death, and looking like dead men, shall have put on the beautifull and glorious robes of immortality, Then shall be brought to passe the saying that is written, Death shall be swallowed up in victory. Whereas now death which is ready enough to get the victory over healthy and strong men, is so ready to get the victory over weake and sicke men, that their life may very well be sayd (according to this fourth and last interpretation) to draw nigh to the destroyed, or those that are already dead. Thus if in stead of Death-Bringers or destroyers we read Destroyed or those that have been brought to death, the meaning of Elihu in this passage is plaine and easie; importing the sicke man so sicke, that there is scarce a step or but a poynt between him and those who are actually dead.

But whether we take the word in this passive sence, and tran∣slate The Destroyed, or in the active, as we, and translate destroy∣ers, thereby understanding either Angels in speciall, or diseases in Generall sent by God to destroy or take away the life of the sicke man; which way soever of these, I say, we expound the word, it yeilds a cleare sence as to the scope of the text, and as to the truth of it, (upon the matter) the very same. His life draw∣eth nigh to the destroyers.

Hence note.

First, Diseases are destroyers.

Either they themselves destroy when they come, or the de∣stroyer comes with them. (Psal: 90.3.) Thou turnest man to destruction and sayest, returne ye children of men. 'Tis a Psalme penned by Moses lamenting the frailety of mankinde. He lived to see all Israel, whom under his hand and conduct God brought out of Egypt, dye, ••••cept that renowned two, Caleb and Joshua; And therefore he having seene the great destruction of that peo∣ple

for their murmurings and unbeliefe, for their ten-fold pro∣vocations in the wilderness, might say from his owne experience more then most men to that poynt of mans mortality. And as God turned that people to destruction, and sayd according to that irre∣vocable sentence (Gen: 3.19.) Returne ye children of men to your originall and first materiall, dust; so he saith the same to men every day, who as they are dust, so we see them returning to their dust. Every disease, if so commission'd by God, is death, and every paine (if he say it) the period of our lives.

Againe, Elihu is here speaking of a man whom the Lord is but trying, teaching, and instructing upon his sick bed; yet he saith, His soule is drawing neere to the grave, and his life to the de∣stroyers.

Hence observe.

Those afflictions which are but for instruction, may looke like those which are for destruction.

When the Lord hath a purpose only to try a man, he often acts towards him as if he would kill him. If any shall say, this is hard, I answer; A ruffe horse must have a ruffe rider. Ruffe wood will not cleave without a beetle and wedges. We put God to use extremities, that he may bring us to a moderation. Our spi∣rits are often so ruffe and head-strong, that they must be kept in with bit and bridle; they are so tough and knotty that there's no working, no cleaving of them till the Lord sets his wedges to us, and layes on with his beetle of heaviest and hardest afflictions; In a word, we even compell him to bring us to deaths-doore, that he may teach us to live.

Now seeing paines and sicknesses (of which Elihu speakes as the way and meanes by which God speakes to sinfull man) are accompanied with such dreadfull symptomes and effects, loathing and losse of appetite, consumption of the flesh, and the breaking of the very bones, the soule drawing neere to the grave, and life to the destroyers; seeing I say, there are such sad effects of sick∣nesse, remember,

First, Health is worth the praying to God for.

Secondly, Health is worth the praising of God for; and that considered, either, first, as continued, or, secondly, as restored. 'Tis a mercy not to be pained, not to be sicke; 'tis a more senci∣ble,

though not a greater mercy to be freed from paine, and re∣covered out of sickness. While we are kept free from paines and sicknesses, how thankfull should we be; and when we are freed from and brought out of the bonds of bodily paine and sicknes∣ses, how soule-sicke, yea how dead are we if we are not thank∣full!

Thirdly, Seeing paines and sicknesses are such sad afflictions; be wise and carefull for the preservation of your health; doe not throw away your health upon a lust, doe not expose your selves to lasting paines and pining sicknesses, for the satisfying of a wan∣ton sensuall appetite. The health and strength of this frayle bo∣dy, are of more value then ten thousand of those vanishing de∣lights. Yet how many are there, who run themselves to the graves mouth, and into the thickest throngs of those destroyers, for the taking up of such pitifull and perishing delights? who to please their flesh for a few moments in surfeiting, drunkenness, and wantonness, bring many dayes, yea moneths and yeares of paine and torment upon their flesh? yea, and not only shorten (I meane as to what they might probably have had by the course of nature) the number of their dayes, but suddenly end & extinguish them. It hath been sayd of old, Gluttony kills more men then the sword; that is, it casts ••••em into killing diseases. 'Tis a maxime in warre; Starve your enemy if you can rather then fight him; cut his throat without a knife, destroy him without drawing a sword; that is, with hunger. Some are indeed destroyed with hunger, and hunger, if not relieved, will destroy any man! Yet surfeiting destroyeth more then hunger, and 'tis a more quicke and speedy destroyer. We have knowne many who have cut their owne throats, by cut∣ting too much and too fast for their bellyes; Pampering the Body destroyeth more bodies then starving. Many while they draw nigh to their Tables, their soules (as Elihu here saith) are drawing neere to the grave, and their life to the destroyers. Therefore, re∣member and consider, O ye that are men given to appetite, (as Solomon calleth such, Pro: 23:2.) or rather as the Hebrew ele∣gancy there hath it, ye that are Masters of appetite, studying your Bellyes, till indeed ye are mastered by appetite, to you, I say, remember and consider, Health is more then meate, and life then dainty faire. All the content that intemperance can give you, can∣not recompence you for the paines that sickness will give you;

you may have pleasure for an houre or two, and sickness for a moneth or two, for a yeare or two. And if all the pleasure we take in satisfying that which though it may be glutted, yet will not be satisfied, a lust, cannot recompence the paines that are found in a sick bed for a few dayes, moneths or yeares, how will it re∣compence any for those everlasting paines that are found in hell, where the damned shall be alwayes conversing with death and destruction, and yet never dye nor be destroyed.

Fourthly, Forasmuch as sickness is often accompanied with such grievous dolours and racking tortures, let the sick pray much that they may be armed with patience; who knows what tryalls and extremities sickness may bring him to? Though the begin∣nings and first appearances of it are but small, like the cloud which first appeared to the servant of Eliah, onely of a hands-breadth, yea though it begin but with the little finger of the hand, yet as that little cloud did the whole face of the heaven, so this little distemper may over-spread the whole body, and put you to the exercise of all your patience: it may hang and encrease up∣on you, till it hath broken your bones, and consumed your flesh, and brought you to the graves mouth, therefore pray for pati∣ence.

Lastly, Let not the strong man glory in his ••••••ngth, nor the healthy man in his health; sicknesse may come shortly, and then how strong soever any man is, downe he must, and lye by it. There's no wrestling away sickness any way (if God send it and bid it come) but by wrestling with God (as Jacob did, Gen: 32.) in prayer. If you thinke to wrestle away bodily sickness by bodi∣ly strength and striving with it, you will be throwne and get the fall. Who can stand before a feaver, or a consumption, when they arrest us in the name of the Great King, and carry us priso∣ners to our beds? Therefore let no man glory in his strength, if any man doe, it shewes at present his morall weakness; and his naturall weakness may quickly teach him another lesson, and spoyle his glorying.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Corruptioni sepulchrum a graecis vocatur Sarcophagus.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mortificanti∣bus. Mont:
• * 1.3

  Ad Angelos morti praefectos non incommodè resertur sequen∣tis versiculi ra∣tione habita, u∣bi Angeli vi∣tam annuncian∣tis unius de mille mentio∣nem facit, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣telligas mortis ••umcios. Merc:
• * 1.4

  Praestat gene∣rale est et ad omnia mortis signa et morti∣fera, quicquid illud sit referre. Merc:
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haec vox ex eo nata videter, quod simus mor∣ti subjecti; Ita et a Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et à la∣tinù mortalu usurpatus. Martyn: