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 ...

If there be a messenger with him.

These words are Hypotheticall, or by way of supposition; if there be: noting, that it is not alwayes so, every one hath not this mercy to have a messenger sent him; it's a speciall pri∣viledge granted by God to some; If there be

A messenger.

What or who is this messenger? The word in the Hebrew hath a three-fold signification; all which are insisted upon by in∣terpreters upon this place.

First, It signifieth an Angel; Now, Angels properly taken are spirituall or incorporeall substances, whose both office and high dignity it is to attend about the throne of God, and to be sent forth upon his speciall service (Psal: 103.20.) Bless the Lord ye his Angels that excell in strength, that doe his commandements,

and hearken to the voyce of his word. God hath thousand thousands of these servants ministring to him, and ten thousand times ten thou∣sand standing before him (Dan: 7.10.)

Some stay upon this exposition, affirming that here we are to understand an Angel by nature; And hereupon ground the mini∣string of Angels to those who are either sick in body, or troubled in mind. Yea the Popish writers would hence prove the inter∣cession of Angels for man, and mans invocation of Angels; but though the exposition be granted, yet it yeilds no ground for this Inference. For what though God should send an Angel to in∣struct and comfort a sick man, will it therefore follow that the sick man should pray to him, and so give him the honour which is due to God?

Secondly, The word is applyed in particular to Jesus Christ the uncreated Angel, or the creating Angel, the Lord of Angels, who, by way of eminency is called, The Angel of his presence, (Isa: 63.9.) and the (Angel or) messenger of the Covenant, (Mal: 3.1.) He also was that Angel of whom the Lord spake to the children of Israel (Exod: 23.20.) saying, Behold I send an Angel before thee, to keepe thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voyce, provoke him not, for he will not pardon your transgressions (if you persist in them) for my name is in him, that is, he is of the same nature with my selfe, and with that nature he hath my name, Je∣hovah. Thus some carry it here, as if Elihu specially intended the ministration of Jesus Christ, the Angel of the Covenant, to the sick sinner, for his restoring both as to the health of soule and bo∣dy. 'Tis true, Jesus Christ is the great Angel, or messenger, and he primarily and chiefly doth all the business for poore sinners; he is the messenger sent from God, and he is the interpreter of the mind of God, he came from the bosom of the father, and re∣veales the mysteries of heaven to us by his holy Spirit. He indeed is the one of a thousand, the chiefest of ten thousand, to shew unto man his uprightness. Yet, I conceive, that in this place, not the Lord of Angels alone, but some Angel of the Lord is also intend∣ed. And therefore,

Thirdly, The word Angel is applyable to every Messenger; The Scripture gives it first to those that are sent by men about any er∣rand or business (1 Sam: 23.27.) But there came a messenger

unto Saul, saying, hast thee and come; for the Philistims have in∣vaded the land. We read of an evill messenger (Pro: 13.17.) who is either such a one as brings an evill message, or is himselfe evill (Isa: 14.32.) What shall one then answer to the messengers of the Nation, the Lord hath founded Zion, and the poore of his peo∣ple shall trust in it. And as it notes a messenger first by man, so a messenger sent by God. The ancient Prophets were in this sence the Angells of God, his messengers, and so are the Ministers of the Gospel at this day. The Epistles to the seaven Churches, are all directed to the Angells of the Churches, that is, to the severall Pastors or Ministers of the Churches respectively. And thus we may conclude, that by the messenger in this text, we are to under∣stand any faithfull Minister of Christ, sent to convince, convert, or comfort a sick troubled soule. And, as was intimated before, we may very well gather up both these latter interpretations into one, that which applyeth it to Christ, and that which applyeth it to the Ministers of Christ. For so we have here both the author and the instrument of this comfort to the sick man. Jesus Christ is the chiefe messenger and comforter of poore sinners; and the Mini∣sters of the Gospel are instruments in his hand, sent out by him for the perfecting of that worke. The word is applyed to both, (Mal: 3.1.) Behold, I will send my messenger (or, my Angel) and he shall prepare the way before me. John the Baptist was Christs messenger, as Christ himselfe (an infallible interpreter) assureth us (Math: 11.10.) And presently it follows, The Lord whom ye seek shall suddenly come to his Temple, even the messenger of the Covenant, whom ye delight in; Behold, he shall come, saith the Lord of hosts. In the first part of the verse, John is called the Lords messenger, and in the latter part Christ is called the Lords messenger. Both were messengers, yet with a mighty difference; and therefore John the messenger of Christ, saith of Christ the messenger, (Math: 3.11.) He that cometh after me is mightier then I, whose shoes I am not worthy to beare. And againe (John 1.26.) He it is that coming after me is preferred before me, whose shoes latchet I am not worthy to unloose. If there be a messenger.

Hence note.

First, The Ministers of Christ are the messengers of Christ.

Christ is the fathers messenger, and they are messengers sent

out by Christ. As my father hath sent me, so send I you, said Christ to his Apostles (John 20.21.) And though that Title of Apostle, which signifieth One sent, or a Messenger, be most properly attri∣buted to those, who were immediately called and inspired by Christ, yet in an allayed sence it may be applyed, commodiously enough, to any true Minister of the Gospel, for he also is sent; he hath both his mission and commission mediately from Christ. Yea the word Apostle is applyed in common to all or any that are sent upon business (John 13.16.) He that is sent (let him be who he will or upon what occasion soever he is sent) is not greater then he that sends him.

So then, the Ministers of the Gospel are called the messengers of Christ; First, Because they are sent by Christ; and have a Com∣mission from him. Secondly, They are his messengers because they are instructed by Christ, and carry forth his mind: they may not speake their owne words, nor their owne sence, but the word which they bring, is or ought to be, what they have received, or what Christ hath put into their mouthes, that's their duty. And the messengers of Christ are to speak his mind.

First, Plainly (1 Cor: 2.4.) In the demonstration of the Spirit.

Secondly, boldly, not flattering the persons, nor fearing the faces of men. Thirdly, They should speak authoritatively, though they beseech, and beg, and pray, yet they are to doe all as having a warrant for what they doe, and as being cloathed with power from on high. If any man speak (saith the Apostle, 1 Pet. 4.11.) let him speak as the Oracles of God. As he is to speak the Oracles of God, so as the oracles of God. Some speak, who doe not speak the oracles of God, but their owne opinions. Others speak the oracles of God materially, that is, they deliver divine truths, yet they doe not speak them as the oracles of God, with that au∣thority which becomes the Gospel; we say of some, They marr their tale in the telling; Though they report, or tell the mind of him that sent them, yet they spoyle it in reporting it; The Mini∣sters of the Gospel spoyle their message, unlesse they report it plainly, boldly, and with Authority.

Thirdly, If Ministers be the messengers of Christ, surely then, they are to be heard, and their message is to be received; if God sends a messenger to us, shall we not open the doore to him? if a friend send a messenger to us, he takes it very ill (and well

he may) if we doe not. 'Tis below civility, 'tis an high affront to a man not to receive his message, what is it then to the most high God! How dreadfull is that woe which Christ pronounceth against such as refuse either his messengers, or their message, (Math: 10.14, 15.) Whosoever shall not receive you, nor heare your words; When ye depart out of that house or City, shake off the dust of your feete; Implying, that God would so shake them off, or esteeme them no more then the vilest dust. Yea (as another Gospel hath it (Mark 6.11.) implying, that as they had not re∣ceived the testimony which his messengers bare of him, so their dust should be kept as a testimony against them. And lest the mis∣chiefe threatned them in this aenigmatical or covert speech should not be understood, Christ himselfe expounds it in the next words, Verily, I say unto you, it shall be more tolerable for the land of So∣dom and Gomorrha in the day of Judgement, then for that City.

Further, 'Tis not enough barely to receive Christs Messengers, they must be received as the Messengers of Christ. Such a recep∣tion the Apostle found among the Galatians, (Chap. 4.14.) And my temptation (or daily affliction) which was in my flesh, ye despised not, nor rejected, but received me as an Angell of God, even as Christ Jesus. And what is said of the Messenger, is to be un∣derstood also of his message, both are to be received as from Christ. How is that, you will say? Take it in these four words, First, when 'tis received gladly, (Acts 2.4.) It should be the joy of our hearts (the Psalmist calls it the joyfull sound, Ps. 89.15.) to hear a word from Christ. Secondly, when it is received reve∣rently, and respectfully, as giving honour to the message and the Messenger for Christs sake. Thirdly, when 'tis received obedi∣entially, as submitting to the word; else your respectfull, and joyfull receiving the message of Christ is but a complement, or piece of Courtship. Fourthly, when their whole message is thus received, as Cornelius said to Peter (Acts 10.33.) We are all here present before God, to hear all things that are commanded thee of God. We must receive not only those things that sute us well, but those things that are most crosse to our corrupt natures and interests, whether of worldly profit or pleasure; this is to receive the Messengers and messages of Jesus Christ, as his. If there be a Messenger,

An Interpreter.

That's a second stile, or Title given to the man sent to the sick sinner; The Hebrew word here rendred an Interpreter, cometh from a root signifying sweetnesse, or to sweeten. Some conceive the Latine word (Mel) for honey hath its originall from it, be∣cause the message, or interpretation that comes from God should be sweet, as honey to us; David professeth, The word of God is sweeter then honey, and the hony-comb, (Psal. 19.10.) As if he had said, 'tis sweeter to the soul then that which is sweetest to sense. Now, the messenger sent from God, is called an interpreter, because he is sent to interpret and declare the mind of God to his people. Mr. Broughton renders, A Teacher. The word interpreter may be taken three wayes.

First, For any one that interpreteth tongues or languages. Thus 'tis said (Gen. 42.23.) Joseph spake to his brethren by an interpre∣ter, they ('tis like) did not understand the Egyptian language, and he either for state, or to conceale himself the better, would not seem to understand theirs.

Secondly, There is an interpreter of misteries as well as of languages. Many things spoken in our own language may need an interpreter more then the words of a strange language. We read (Prov. 1.6.) of a Parable, and the interpretation of it. Parables are wise, but hard and dark sayings, they need an interpreter. The Gospel is a mystery, and he that can expound and declare the mysteries of the Gospel is an interpreter indeed.

Thirdly, The word interpreter is taken in a larger sence, for any person that interposeth between two, or that indeavours the set∣ling of any matter in difference, either between God and man, or between man and man; (Isa. 43.27.) Thy Teachers (we put in the Margin interpreters) have transgressed against me. As if he had said, they who as Mediators should have prayed for thee to me, and have declared my will to thee, are themselves depra∣ved.

Further, We may distinguish of a threefold interpreter. First, a grammaticall interpreter, whose business is to give the sence of words. Secondly, a logicall interpreter, who gathers up the mean∣ing, scope and mind of any sentence, or the purpose of man in what he speaketh. Thirdly, there is the divine of spirituall inter∣preter,

who labours to bring the truths of God, and the heart of man together. The Apostle having treated about prophecying, concludes (1 Cor. 14.25.) And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth; as if the man that beleev∣ed not, or one unlearned (for of such he speaks, vers. 24.) had said, surely these men understand what is in my heart, for they have brought the truth of God, and my heart together, so that I must con∣fesse God is in them, that is, there is a divine wisdome or interpreta∣tion in them. When Elihu faith, If there be an interpreter, we are to understand him in this last sence; not of one that can inter∣pret words, like a Grammarian, or give the scope and sence of words like a Logician, but of one that hath a divine skill to bring the truths of God home to the heart of man, that is, to convince & informe an ignorant conscience, and to comfort, relieve and sup∣port a troubled conscience. If there be an interpreter,

Hence note.

The Ministers of Christ are the interpreters of the mind and good will of God toward poor sinners.

They interpret the mind of God as to peace and reconciliati∣on, as to grace and salvation, as well as to duty and holiness of conversation. 'Tis the nicest and hardest thing in the world to in∣terpret the mind of God aright to a sinner, to bring his heart to a closing with the great truths, and promises of the Gospel; he that can doe this skilfully is worthy the name of an interpreter. The Apostle saith of him who is but a babe in Christ and useth milke (that is, lives upon the lower and more easie principles of faith) he is unskillfull in the word of righteousnesse (Heb. 5.13.) that is, he knowes not how to make out and mannage for his own com∣fort the doctrine of free grace through the alone righteousness of Jesus Christ. And therefore, as first, God himself is the author and fountaine of this grace; as secondly, Jesus Christ is the purcha∣ser or procurer of the fruits of this grace to sinners; as thirdly, the effectuall worker of our hearts to receive this grace, as also the witness-bearer and sealer of it to our souls is the holy Spirit; as fourthly, the word of the Gospell is the Charter, and Covenant of this grace: so fifthly, the Ministers of Christ are the interpreters of this grace; and they are, or ought to be skillfull in this word of

righteousness. Their skill and duty is first to explaine what the Covenant is, and rightly to lay down how the sinners reconciliati∣on to God is wrought. Secondly, to make a sutable and seasona∣ble application of it, or to bring it home to the souls and consci∣ences of poor sinners, as they find their state to be. And as the Ministers of Christ are Gods interpreters to his people, so they are the peoples interpreters unto God. They are the former, two wayes; First, by opening the mind of God to his people; Se∣condly, by urging and pressing them to receive it both for their direction and consolation. They are the latter four wayes: First, by laying open and spreading the peoples wants, and weaknesses before God. Secondly, by confessing their sins, and transgressions to God. Thirdly, by intreating the Lord for them, or by praying for mercy, pardon, and forgiveness in their behalfe, for sins com∣mitted. Fourthly, by giving thanks in their name for mercies re∣ceived. Thus they are first, Gods mouth to the people in preach∣ing & declaring the Gospel; Secondly, the peoples mouth to God in prayer and thanksgiving. And in both performe the worke and Office of an interpreter.

And if the Ministers of the Gospell are interpreters; Then,

First, Every Minister must be acquainted with the mind of God. He must have skill in the mystery of the Gospel. How shall he be able to interpret the mind of God to sinners, who is not acquainted with the mind of God? We have the mind of Christ (saith the Apostle of himselfe and his fellow-labourers in the Gospel (1 Cor. 2.16.) and when he saith, we have the mind of Christ, his meaning is not only this, that they had the mind of Christ written in a book, but they had a cleare under∣standing of it, and so were fitted to interpret it to others.

Secondly, As he must have the knowledge of the mystery, so he must have the tongue of the learned (Isa. 50.4.) That he may be able to speak a word in season to him that is weary; that is, to the wounded, and troubled in conscience; This is the interpreter intended by Elihu. He is one that hath learned, and is taught of God. Humane learning, the knowledge of Arts, and Sciences, is good, and hath its use; but divine learning, or learning in divine things, that is to be divinely learned, ('tis possible for one to have learning in divine things, and not to be divinely learned) is absolutely necessary to make him an interpreter. It is not

enough to know divine things, but he must know them divinely, or by the unction and teachings of the Spirit. The Apostle John (Rev: 10.8.) is commanded to eat the book; this eating of the book, signifi∣eth the spirituall knowledg of divine truths; in this sence, we know no more then we eat, then we (as it were) turn into our own substance, that which is eaten becomes one with us; the mystery of the Gospell must be eaten by the interpreter of Gos∣pell mysteries. A man cannot interpret the mind of God till he knows it; and he cannot know the mind of God, unlesse God himself reveals it; so the Apostle argueth (1 Cor. 2. from 12, to 16.) As no man knoweth the mind of a man, but the spirit of a man that is in him, so the things of the spirit of God knoweth no man, but the spirit of God, and he to whom the Spirit of God doth reveale them. And therefore though a man may have an abillity to inter∣pret the word of God, as 'tis an excellent book, a book full of ad∣mirable knowledge, he may (I say) have an abillity to interpret it soundly by humane learning, yet no man can doe it savingly and convertingly, but by the help of the Spirit. (Psal. 25.14.) The secret of the Lord is with them that fear him, and he will shew them his Covenant; he will shew it effectually, he will make them know it. Thus David prayed (Psal. 119.18.) Lord open thou mine eyes, that I may behold wonderous things out of thy Law. Naturall parts and humane learning, arts and languages may give us an un∣derstanding of the tenour and literal meaning of the Law of God; but none of these can open our eyes to behold the wonders of the Law, much lesse the wonders and mysteries of the Gospell. The opening of our eyes to behold these spirituall wonders is the Lords work, and it should be marvelous in our eyes. For this o∣pening of the eye (and nothing without this) will make any man the most ignorant man among a thousand, An Interpreter

One among a thousand.

These words containe either a third higher Title, or the high∣est commendation of the former two. A messenger, an interpreter, even such a one as is one among a thousand; One is no number, and a thousand is put for the greatest number; then one among a thou∣sand, or one of a thousand, implyeth that the one here spoken of is a very rare one; only he that is seldome seen, or found, is one a∣mong a thousand; Solomon saith (Eccl: 7.24.) One man among

a thousand have I found, but a woman among all those have I not found. There were very few wise or good men among many when he found but one among a thousand. He might find men in great number, but the number of those that deserved to be called men was very small, so small, that he saith he found but one among a thousand. So that here when Elihu calls the interpreter One among a thousand, he teacheth us that such a messenger, such an interpre∣ter is rarely to be had, or being had is a very rare and excellent one. 'Tis a proverbiall speech, with an hyperbole, to say of any man, he is one among a thousand; for though we are not to take it arithmetically or strictly, yet one being no number, must needs signifie very few, or the smallest number, and a thousand being the greatest whole number must needs signifie many, very many or a great number. And therefore to say of this interpreter, he is one among a thousand, must needs import, that even among a thou∣sand men, we can hardly find one who hath a faculty or a compe∣tency for this office, or is fit to be honoured and adorned with this Title, An interpreter.

Hence note.

True and faithfull interpreters of the mind of God are very rare.

He is a rare and choyce man that is pickt out of a thousand men. The faithfull messengers and interpreters of the mind of Christ, are rare under a twofold notion; First, as being precious and of great worth and use. Such are the light of the world, and the salt of the earth; The minds of all men would be darke, and their manners corrupt, if God did not send out these interpre∣ters to inlighten and to season them. Secondly, they are rare as not being every where to be had or met with; what is hardly had is highly prized. It is said (1 Sam. 3.1.) The word of God was precious in those dayes, why so? the reason is added, there was no open vision, there were not such frequent manifestations of the mind of God, as had been formerly; there were few Prophets few Inter∣preters to be found in those dayes. The true and faithfull messen∣gers or interpreters of the mind of God, are rare at all times, in what numbers soever they appear, though they come like an Ar∣my by thousands, though (as is said, Psal. 68.11.) God giving the word great be the company (we put in the Margin Army) of

those that publish it, or (as the old translation hath it) great be the Company of the Preachers. They are rare, also, because not to be had at some times and in many places. Look over the times or ages of the world, and you will find some of them were dark times, dayes of ignorance, there were few interpreters; look at any time or at this time over many parts and places of the world, and you shall find such interpreters are not to be found in the greatest part, in the most places of it. Not one to be had in some whole countries and huge tracts of the earth. Goe to all the Heathen and Mahometan nations, and you shall not find one of these messengers, or interpreters; goe to Greece, which anciently engrossed all knowledge, and was famous for all sorts of learning, yet an interpreter is scarcely to be found there in these dayes. Goe to the popish nations, though they bear the name of Christ, and abound with learned men, men learned in the knowledg not only of common Arts and Sciences, but in divinity and the Scrip∣tures; yet in the sence here spoken of they have not many inter∣preters, the most being such as pervert and wrest the Scriptures, and lead the people into errour, rather the messengers of Antichrist, then of Christ; Satans emissaries, then Gods interpre∣ters. So then, if we consider, that several parts and countries of the world are quite without, they have none, and others are filled with false teachers & interpreters of the word of God, which are worse then none, we must conclude an interpreter is one of a thousand,

Again, If we turne our eyes to those parts of the world, where there are many sound, orthodox, faithfull messengers and interpre∣ters of the word of God (with which blessing this nation (above many, if I say not above all) hath been crowned for a hundred years together; England as Jerusalem of old (Isa. 21.1.) may well be called a valley of vision, a seminary of seers, because of that abundance and variety of visions and divine revelations which God hath stored us with in these latter ages) yet (I say) even here as in all other the best reformed Protestant Churches and christian nations, an interpreter may be called one of a thousand; and that in a twofold reference.

First, If we consider, the whole body of any reformed nation, Ministers are but few compared to all the people, they are hardly so much as one of a thousand, throughout that whole nation; there are but few who give themselves up to the work of the Mi∣nistry.

Few that dedicate themselves to Christs service in publish∣ing the Gospel, for the saving of souls; there is (I say) but one of a thousand that is dedicated to that work.

For First, Most are unwilling to meddle wsth that calling, be∣cause of the laboriousness of it; interpreters are they who labour in the word and doctrine, and not only so, but they must give a strict account to Christ of their labours. Some good men have declined the ministery, being terrified both with the weight of the wo••k, and the strictness of the account, and doubtless (were we duely sensible) it might make the ablest Ministers tremble every hour of the day, to think what a burden of care and account lyeth upon them, who are set to watch over souls.

Secondly, Others will not enter into this calling, because as the labour is great, and the account strict, so the reward, as from man, is small; it doth not lead to riches, and greatness in the World, comparatively with other callings; though there be a comfortable competence allowed to the Ministers of the Gospel, yet there is not much of the world to be expected by them, yea they are charged not to look for much, or not to doe their worke for filthy lucre, but of a ready mind (1 Pet. 5.2.)

Thirdly, As the reward is small, so the opposition is great, Mi∣nisters are often persecuted, and reproacht, and the more faithfull and dilligent they are, the more they are opposed and reproached. To preach the Gospel fully as it should be preacht, is to provoke thousands, and bring the World about our eares. No marvell then i•• rhe messengers and interpreters of it be not many, if they be but as one among a thousand. Thus you see what hinders the generallity of men from medling with that work. 'Tis but one among a thousand that will engage in a work upon these hard termes, or that prae-apprehending them, hath faith and self-denyal enough to swallow and overcome them.

Againe, Consider those that outwardly bear the name and Ti∣tle of the Ministers of Christ, and you will find that among them, they who are true and faithfull to their trust, are upon the matter, but one among a thousand. As there are but few Ministers among many men, so there are but few Ministers among many that are true and right interpreters. Doe but take out or sever these five sorts from among them who pretend to be Ministers, and then it will soone appear that the interpreters in truth are but few among many of those that are so in Title.

First, Take away all those, who thrust themselves boldly, or are admitted carelesly, or by mistake into the Ministery, who yet are ignorant, blind, ungifted, and so unable for the worke.

Secondly, Take away those, who though they have gifts and abilities, yet are lazie, and sloathfull, such as will not take paines nor worke in the worke.

Thirdly, Take away those, who have gifts, and are industri∣ous, yet are unsound (at least in many poynts) and erronious in their judgements, and so mis-lead and mis-guide those, whose guides and leaders they are.

Fourthly, Take away those, who though they are not unsound, and erronious, yet are prophane, and scandalous, pulling downe that truth with one hand which they have set up with another, or building againe those sins by their practise, which they have destroyed by preaching, and so make themselves (as the Apostle speakes in a like case, Gal: 2.18.) transgressours; for as God justly calls such transgressours, because they have sinned against his word, so they make themselves transgressours, because they sin against their owne; even against the doctrine by which they have condemned those sins, which themselves live in.

Fifthly, Take away those, who though they are neither of these, neither ignorant, nor idle, nor unsound, nor scandalous, yet are but meere formall preachers, such as only speake words, deliver the out-side, and skin of the Gospel, but have no acquaintance with the marrow and power of it. Take away these five sorts from among Ministers, and surely this expression of Elihu will be but too much verified, The interpreter is but one among a thou∣sand. Abstract all that are ignorant, idle, unsound, scandalous, formall dispencers of the word, from those who are commonly called Ministers, and then, they who remaine will be very few, so few, that every one of them, may be reckoned, one among a thousand. And we shall be forced to say, that Elihu hath not sayd without cause, whether we respect their excellency or their scar∣sity, that any faithfull messenger or interpreter is one among a thousand.

This is not spoken by Elihu here, nor ought it to be taken up by any of the most faithfull Ministers of Christ, to draw honour and respect upon themselves, or that their persons may be had in ad∣miration who are faithfull; this were a pittifull designe of holding

out such a truth; but it serves for this end, that the people of God may see, they have a blessing where any are faithfull; and may learne how they ought to prize those faithfull messengers, whom the Lord sends among them, yea how readily they should receive the grace of God which is tendred in their ministry. These are not only each of them, one messenger, or interpreter, but each one of them is one of a thousand. A soule-convincing, converting, quick∣ning, comforting Minister of the Gospel is worth thousands, and one among a thousand. The Prophet saith (Isa: 52.7.) How beautifull are the feet of them that bring glad tideings, &c. By their feet he meaneth their coming, feete being the instruments of their coming to bring this glad tideings; yet when he saith, their feete are beautifull, it may have a greater emphasis, for (the feete being the lowest part of the structure of mans body) it may intend thus much, that even that which is lowest and meanest in a messenger of the Gospel, his feete wearied and wet, yea foule and dirty with travel, have a beauty upon them, how much more his face and countenance; for if the very feete of such news-bringers, of such messengers, and interpreters, should be acceptable and love∣ly (so beauty is) to all men, how much more should their per∣sons and most of all their message and tideings be? And doubt∣lesse, if men did but understand it, they would acknowledge, that God hath committed such a treasury to them, as is better and more beautifull, then all the gold and precious things of this world, and would cry out, O what a mercy is it to have such a News-bringer? and what Greedy News-mongers would they be? The one among a thousand would be more desirable then ma∣ny thousands of Gold and Silver.

Elihu having described the person, whom the Lord often makes instrumentall for the restoring and comforting of the sick sinner, calling him A messenger, an interpreter, one of a thousand (which latter may be applicable to both the former) proceeds to shew the business of this messenger, or interpreter, who is one of a thousand, more expressely, or to set out what his worke is, surely excellent, and glorious worke, even this

To shew unto man his uprightness.

We are not to understand this shewing for a bare report of the thing; in which sense the Prophet complain'd; Lord who hath be∣lieved

our report! (Isa: 53.1.) that is, we have shewed good things to the world, but who hath believed us? The shewing spo∣ken of by Elihu, is not a bare declaration of the matter to the eare, but an effectuall, and powerfull impression of it upon the heart. Such a shewing as is spoken of at the 16^th verse of this Chapter, then he openeth the eares of men; The Lord speakes so by his messengers, and interpreters, that he not only makes the eare heare, but the heart too. The heart heares when we have a sense, and are under the power of what is heard. As before we had a spirituall interpreter, so here we have a spirituall shewing of his interpretation. Here's a heavenly messenger, and a hea∣venly message to the earthly man; To tell the earthly his right∣fullness, saith Mr Broughton.

Now, because of the pronoune, [his] his uprightness; It may be demanded whose uprightness he meanes? or, what this up∣rightness is, which the interpreter sheweth.

First, Some expound it of Gods uprightness, and then the sense runs thus; God sendeth an Interpreter to shew unto man his uprightness, that is, his own right and just dealing with man; As if Elihu had sayd, Gods messenger shall convince this trou∣bled man that God doth not wrong him, how much soever he doth afflict him, or that God is upright and faithful in his dealing with him. This David acknowledged (Psal: 119.75.) In faith∣fullness thou hast afflicted me; that's a good sense of the words, and very sutable to the purpose of Elihu, who was about to con∣vince Job that his complainings were very sinfull and uncomely, seeing God neither had nor would, nor, indeed, could doe him any wrong. God is faithfull, just, and right, yea, God is good and mercifull to man, when he corrects him sore. Mr Broughton gives this interpretation of his own translation; To tell the earth∣ly his rightfullness, that is, God his mercy. The uprightness of God is that by which he doth righteous things. This uprightness of God consists not only in his holiness, in his love of that which is good, and in his hatred of evill, but also in his preservation of man according to his word of promise. 'Tis the righteousness of God, that through the death and intercession of his Son, he should save and heale the believing and repenting sick sinner.

Secondly, And more clearely (as I conceive) to the present scope of this place; the Antecedent to His, is the sick man; And

then, to shew unto man his uprightness, is to shew him his owne up∣rightness.

But you will say; Is the messenger or interpreter, only to tell man how good he is, and what good he hath done? and so to flat∣ter him into a good opinion of himselfe, or of his owne good deeds?

I answer; This shewing unto man his uprightness, may be taken

First, As implying the mans ignorance of that uprightness which he hath; or that he hath an uprightness, but doth not know nor understand that he hath it. 'Tis so sometimes with the sound godly man, as well as with the sicke, when (though in bodyly health, yet) he is discomposed and troubled in mind; For then though he hath an uprightness of heart, an integrity towards God, or (as Job speakes of himselfe) the root of the matter in him; that is, though he be truely converted and really godly, yet he seeth it not, such temptations of Satan and troubles of mind as∣sault him, such clouds of doubt, and darkness are upon him, that he is not able to make out his owne state. In this case the faith∣full messenger or interpreter coming to him, and inquiring how it is with him, picks out this from him, that there is an uprightness, and an integrity of heart in him towards God, and that his state is good, though he cannot discerne it. For as the life and state of grace, is alwayes a secret to those who have it not; so 'tis often a secret to those that have it. Some men, never, few men alwayes understand their own condition, and 'tis very hard to make them understand it. For as it is with many hypocrites, and with all presumptuous ones, you cannot beat them out of a good opinion of themselves; though they are stark naught, rotten at heart, and have nothing to salve themselves up with, but a little boldness and confidence, yet they will not be perswaded off from their false foundations, and deceitfull bottoms; they will be good in their owne eyes, upright in their owne opinion, and doe not doubt but all's well with them, and will be well with them alwayes. Now, I say, as it is with some hypocrites, and all presumptuous ones, they thinke themselves to have an uprightness which they have not; so many are upright and sincere, who see it not, and 'tis a very hard worke, the hardest worke that the Ministers of the Gospel have to make them understand and see their owne uprightness.

Secondly, The word uprightness, and the shewing unto man his uprightness here spoken of, takes in the whole duty, yea and the whole priviledge and interest of a Godly man, or that which will be his uprightness and set him right both before God and his owne conscience. To shew unto man this his uprightness, is to shew him when he is right, and how he may be setled in a right state; in such a state as will be to him like Mount Sion which can∣not be removed. Thus the uprightness of man comprehends the whole business both of faith and repentance, or all that which a sinner is called both to doe, and believe, for the repayring and mending of his lost and ruin'd state, for the putting and settleing him in such a state as the Lord may owne him as his, and be graci∣ous to him. This, whatsoever it is, is mans uprightness or righte∣ousness, and the shewing unto man, this his uprightness is the bringing him word in the name of Christ, that God justifieth him from the guilt of all his sins, and accepteth him into his favour.

Hence observe.

The great duty of the Ministers of the Gospel, is to cleare up to man, whether he be upright, or how he may stand upright with God.

This observation takes in both parts of the exposition. To shew unto man how it is with him, what his present state, and conditi∣on is, and to shew unto man what he ought to be, or how he may be in a safe condition, this is the worke of that messenger and in∣terpreter who is one among a thousand, this is a blessed worke, and thus it must be done.

First, Man is to be shewed the uprightness of his state, or that which must be and be had to make up the uprightness of his state, which is

First, His first-repentance, or conversion to God. Fallen man can never come into a right state•• till he returne to God from whom he fell. A mans sinfull state is a crooked, perverse, and wretched state; repentance or returning to God, is the bringing of a man right againe, it brings him to his uprightness, even to that state, wherein he was first made; Loe this have I found (saith Solomon, Eccl: 7.19.) that God hath made man upright; but they have sought out many inventions. Solomon doth not discover the severall branches and streames of mans sinfullness, but the roote and spring of it he doth, the corruption of his nature by the

fall. For as he found that God made man upright, so mutable, subject to temptation, and as easily yeilding to the temptation, as admitting himselfe to be tempted: and so, not resting in that way and meanes of happiness (as the Devil his tempter did not) which the wisdome and goodness of God had chalked out and al∣lotted to him, but conceiting to himselfe a higher perfection, he then began and still continueth to seeke out variety of meanes (called by Solomon, many inventions) as then to get more then he had, so now to regaine some shadow at least of what he had. These inventions, are all those carnall shifts, whereby man hopes either to palliate his sin, or to pacifie his conscience. But all prove vaine inventions; there being no possibility now, for man to get out of sin, or to goe back to God, and so to his first estate, but by repentance; That's Gods invention, and he hath concluded, that nothing without that shall bring man (the case of infants is another thing) to that state of uprightness, in which he was first made. And therefore the Apostle giving an account of his ministry, how he ac∣ted as a messenger, or an intepreter (He indeed was one among a thousand) saith (Acts 20.20, 21.) I kept back nothing that was pro∣fitable unto you, &c. testifying both to the Jews, & also to the Greekes, repentance towards God, and faith towards our Lord Jesus Christ, which is

The second thing wherein this uprightness of mans state doth consist. These two, repentance towards God, and faith towards our Lord Jesus Christ, were the summe of all those Sermons in which Paul gave counsel both to Jewes and Gentiles what to doe that they might be saved. And this is the worke of all Gospel Ministers in shewing unto man his uprightness. He that is conver∣ted, and believeth, he that turneth from sin, and taketh hold of Jesus Christ by faith for righteousness, is in a better state of uprightness, then when he was first made upright. The Prophet (Hab: 2.4.) speaking of faith, and that which is opposite to it selfe-confidence, useth this word, Behold his soule which is lifted up (namely in thoughts of any selfe or creature-sufficiency) is not upright in him. A proud soule is not an upright soule. What is pride? surely this, for a man to thinke himselfe in a good con∣dition, or that he is well enough, that he wants nothing, as it is sayd of the Church of Laodicea (Rev: 3.17.) when yet he is empty and guilty, poore and peny-lesse in spiritualls, wanting

every thing, especially a sight and sence of his poverty and wants; yet this is every mans thought of himselfe, till he is shewed what is indeed his uprightness. The naturall mans spirit is lifted up, not to God nor in God by faith and repentance, but in himselfe. The soule thus lifted up is not upright (saith the Prophet, and what faith he next?) But the just shall live by his faith. As if he had sayd; The man that lives by faith, or the man that believes, and so lives upon Christ, is upright and hath an uprightness which will hold him right, which the uprightness of creation did not. Then the whole matter of mans uprightness was in himselfe, and he was to stand upon his own bottom, having no promise of support. But now the maine matter of mans uprightness is out of himselfe, and be∣sides, himselfe hath a promise to be supported in his uprightness. Man by the grace of repentance, turning from sin, and by the grace of faith closing with the Lord Jesus Christ, is set right in the Court of heaven, and shall be preserved (in his uprightness) by the power of God through faith unto salvation.

Againe, When man is shewed his uprightness as to his state, which is his life of justification; then he must also be shewed his uprightness as to his way or course of life in sanctification, or holi∣ness of conversation. The interpreter must not only bring man to Christ, but must tell him how he ought to walke in Christ. Man being set right, ought to goe right, or (as 'tis sayd, Psal: 50.23.) To order his conversation aright. Mans uprightness in walking and working is an inseparable fruit of his uprightness in Being.

Thirdly, The business of the interpreter, is not only to bring the troubled soul to a true sence of sin, to a cleare sight of Christ, and a sutable conversation, but to furnish him with weapons to resist Satans temptations, to shew him how to mannage the sword of the Spirit, and the shield of faith, that he may be able to quench all the fiery darts of the Devill; as also to answer, resolve, and re∣move the doubts and scruples, that may arise in or are upon his owne conscience, and so to settle him in a sweet and comforta∣ble dependance upon Christ by faith as his uprightness and righ∣teousness, against all the feares which at any time assault his peace.

But some may say, Should not sinners be shewed their un-uprightness or unrighteousness, rather then their upright∣ness?

I answer; First, 'Tis a peice of our shewing man his upright∣ness, to shew him that he hath no uprightness. The Spirit con∣vinceth, first, of sin, and then of righteousness (John 16.8.) Secondly, I answer, a mans uprightness (according to the meaning of this Scripture) cannot be shewed him, but he must also be shewed his unrighteousness. Thirdly, I answer, The sick man here spoken of, may be supposed a man troubled in mind about his sins; and in that case the interpreters duty is to ease his mind by shewing him his uprightness in the way opened, rather then to burden his mind further by shewing him his sin or unrighteous∣ness. And therefore lastly,

To close this poynt with a word of caution; When Elihu speakes of an uprightness to be shewed the troubled soule; 'Tis not, that the messenger who comes to relieve and comfort him, should use flattering words, and blow him up with a conceit of his owne good workes, and so tell him a story of his vertues or ver∣tuous deeds. No, the uprightness chiefly intended here is the righteousness of Christ, in and by which we are reconciled to and made one with God. Nor can we ever attaine to this till we are made sencible of our owne nothingness, till we are unhinged of selfe, and quite taken off from any bottoming upon our owne righteousness. Some, when they have trouble of conscience upon them, what doe they? they fly to their owne righteousnesse; And when they are sick, and ready to dye, how doe they prepare to stand right before God? they confess they have sinned, and done amisse, but they hope they have repented, and made a∣mends for that; yea they can remember they have done such, and such, possibly, many good things, they have been just to all men, and charitable to the poore, they have heard the word, and been at many a good Sermon, they have prayed and fasted, &c. Thus they patch up the business, as if this were their only uprightness, whereas, indeed, their only uprightness is the righteousness of Jesus Christ. We never see where our uprightness is, till we see there is nothing that makes us stand upright in the court of hea∣ven, but only Christ our righteousness. This is the great duty of the messengers, and interpreters of Christ, to declare to man this righteousness for his uprightness. And that hence it is (as Elihu proceeds in the next verse to assure the sick man) that God is and will be gracious to him.

Notes

• Hypothetica locutio signifi∣cat libertatem dei in conferen∣do hoc benefi∣cio. Indicatio contingit qui∣bus deus vult. Coc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 missus legatus nunci∣us.
• Vides quam cla∣rè hoc loco Eli∣hu de Christo concionetur; per quem omnis conscientia, quontumcun{que} per legem occi∣sa vivificatur per quem omnis crux vitae et liberationis ini∣tium est. Brent:
• Nuncius est propheta ali∣quis seu doctor à deo missus. Pisc:
• Apostolus hic non specialis muneris, sed generale no∣men est, missum cum mandatis significans. Grot:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dulcuit inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oratorem vel interpretem significat, qui•• dicentis sermo∣nes dulces au∣ditoribus sunt. Novar;
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cortè est advocatus quem Chal∣daei vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 paracletum, sig∣nificat eadem voce oratorem Rhetorem. Drus:
• Hi nuncii rari sunt ita ut ex mille homini∣bus, vix unus reperiatur, qui munere illo rec∣tè fungi possit. Pisc:
• Equitatem il∣lius. i. e. dei, qua omnia et nominatim ip∣sos laborantes regit et guber∣nat. Jun:
• Quid ipsum fa∣cere pro officio oporteat. Bez: Quid hominem agere, aequum sit, sc: ut agnitis peccatis dei gratiam prop∣ter merita sal∣vatoris implo∣ret. Scult.