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 ...

JOB. Chap. 33. Vers. 23, 24, 25, 26.

If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his upright∣ness:

Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ran∣some.

His flesh shall be fresher then a childes: he shall re∣turn to the dayes of his youth.

He shall pray unto God, and he will be favourable un∣to him, and he shall see his face with joy: for he will render to man his righteousness.

THese words hold forth the third way by which God speakes or reveales himselfe to man, and recovers him out of his sin. As if Elihu had said; When God hath brought a man to his sick bed, and he yet continueth in his blindness, not perceiving either his owne errour, or the purpose and intention of God to him; If then be∣sides all this God so order the matter, that in his mercifull provi∣dence he provideth for his further instruction, and sends a speciall messenger (as he doth me to thee) an interpreter (which is a sin∣gular favour of God) to explain, and expound the meaning of his dealings with him, and what his owne condition is, to bring him to a true sight and sence of his sin, and to set him upright in the sight of God, by the actings of faith and repentance; this soone altereth the case, and hereupon God is presently appeased towards him. Then he is gracious, and then many blessed fruits and effects of his grace doe fol∣low, and are heaped on him. Here, therefore, we have a very illu∣strious instance of Gods loving kindness to poore sinfull man, recovering and fetching him backe (when he is as it were halfe dead) from the gates of death, restoring him both as to soule and body, putting him into a perfect (so farre as on this side hea∣ven it may be called perfect) state, and giving him indeed what he can reasonably desire of him. In the context of these foure verses; Consider

First, The instrument, or meanes by which God brings this about, and that is, by sending a messenger, or a choice interpre∣ter to the sick mans bed, to counsel and advise him. Vers. 23. If there be a messenger with him, &c.

Secondly, We have here the motive, or first moving cause of this mercy, that is, the grace or free favour of God, then he will be gracious unto him; and saith, Deliver him from going downe to the pit, that is, being gracious he will give forth this word for his deliverance. Then he is gracious to him, &c. (v. 24.)

Thirdly, We have here the meritorious Cause of this merci∣full deliverance; and that is a ransom; I have found a ransom, at the latter end of the 24^th verse.

Fourthly, We have the speciall benefits of this deliverance, which are two-fold.

First, Respecting his body; He is delivered from the pit of death (v. 24.) And not only so, but he hath a life as new as when he began to live; His flesh shall be fresher then a childes; the dayes of youth shall returne to him againe, (v. 25.)

Secondly, We have the benefit respecting his soule, (v. 26.) He shall pray, and God shall be favourable to him, and he shall see his face with joy; for he will render to man his righteousness.

Thus you have the parts and purpose of these words; I shall now proceed to the particulars.

If there be a messenger with him.

* 1.1These 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,* 1.2 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.* 1.3) 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.* 1.4) 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,* 1.5 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,* 1.6 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,* 1.7 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.* 1.8 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,* 1.9 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.

Vers. 24. Then he is gracious unto him, and saith, Deliver him from going downe into the pit, I have found a ran∣some.

These words hold out the generall issue and fruit of the la∣bours and good counsell of that messenger or Interpreter dealing with the sick man, and shewing him his uprightness.

There are three distinct interpretations which run quite through this verse, and they arise from a different apprehension about the antecedent in this pronoune [He] then he is gracious unto him. He; who is that? All the Popish interpreters refer it to the Guardian-Angel sent to attend on this sick man; Then he (the Angel) will be gracious, and he will say, deliver him. But as I then layd by that opinion that the messenger was an Angel properly taken, so I shall not stay upon that which is a consequent of it, here.

Secondly, Severall of our Protestant interpreters referre this he, to the Messenger or Interpreter, to the Prophet or any spiri∣tually wise and holy man, sent of God to assist and help the sick man in his distresse. Some are so positive in this opinion, that they deny the text any other reference;* 1.10 This is to be understood of the Messenger (saith one) and not of God. And I grant 'tis sutable to the business of the messenger who comes to comfort and instruct the sick man, that he should pitty and compassionate him in that discon∣solate condition, and likewise pray for him, according to the tenour of these words in the text, or to the same effect; O Lord God, be gra∣cious to him, and deliver him, let him not goe downe to the pit, for the ransome sake which I have found. As if Elihu had sayd; When that faithfull messenger shall have declared the benefits and grace of God to the afflicted man, then pittying his afflicted soule, he shall pray for him; O God deliver him from death and condemnation, from the pit, and from destruction, for I have found and shewed him a ransome, by which his soule may be delivered, and his sins par∣doned.

In the 19^th Chapter of this Booke at the 27^th verse, Job useth this word in his application to his friends, for their pitty to him, and more favourable dealing with him; Have pitty upon me, have pitty upon me, O my friends, for the hand of God hath touched me. As if he had sayd, The hand of God presseth me sore, O let not your

hand be heavie upon me too. This exposition carrieth a great truth in it, and is not at all inconsistent with the letter of the text; yet I shall not insist upon it, but adhere rather to a third, which makes the antecedent to this [He] to be God himselfe.

Then he is gracious.

That is, when the messenger hath dealt with the sick man, when he hath opened his condition to him, and shewed him his upright∣ness, or how he may stand upright before God, or what his righ∣teousnesse is before God, and hath brought his heart to an un∣feigned sorrow for his sin, and to the actings of faith upon the pro∣mise; then God is gracious, and then he gives out the word for his restoring, and orders it to be presently dispatcht away to him, saying, deliver him, unloose him, unbind him, let him not goe downe into the pit, I have found a ransome. Taking this for the generall sence of the Text, I shall proceed to open the particulars.

Then he will be gracious, or then, he will have mercy upon him, as Mr Broughton translates. Then and not before; till then the Lord lets his bones ake, and his heart tremble, till then he suffers him to be brought so low that he is reckoned among the dead, but then, though not before, he sheweth himself gracious unto him. When a poor man is reduced to the utmost extreamity, then is Gods opportunity, then is the season of mercy; and the Lord therefore lets us be at the lowest, that we may be the more sen∣cible of his goodness in raising and lifting us up: The Lord suffers many (as Paul spake of himself, (2 Cor. 1.9.) to have the sentence of death in themselves, that they may learn not to trust in themselves, but in him who raiseth the dead. We seldome give God either the glory of his power by trusting him, or of his good∣nesse by thanking him for our deliverances, till we are brought to the last cast (as we say) or to such an exigent as leaves no visi∣ble meanes in probabillity, no nor of possibility to escape. And when 'tis thus with us, then he is gracious.

Secondly, Then he is gracious, that is, when the man is doubly humbled, when the mans heart is graciously broken, when the man is growne into an abhorrence of himself and of his sin, or loathes himself for his sin, as much as he loathed his meat, as 'tis said in the former verse; when his heart is thus taken quire off from all that is below in the world, and gathered up beleevingly

to Jesus Christ in the word of promise; Then he is gracious.

* 1.11The Originall word hath many comfortable significations in it, yet all resolvable into this one, he is gracious. It signifies to pity, to have compassion, tenderly to regard, to bestow grace, to doe good, there is enough in the bowells of this word to bear up the spirit of the sickest body, or of the most troubled soul. It is said (Gen. 6.8.) Noah found grace (or favour) in the eyes of the Lord. Noah was the only man that held out the grace of God in that age, him only did God find perfect or upright in his Generations (Gen. 6.9.) and Noah only was the man, that found grace or favour in the eyes of the Lord in that generation (Gen. 6.8.) God was gracious to him and his, when the whole world peri••hed by water. That proper name John is derived from this word; when God gave Zachary and Elizabeth a Son in their old age, he also directed how he would have him called, ye shall call his name John, which name (as we may well conceive) was assigned him either because God did very graciously and favou∣rably bestow that gift upon his Parents in their old age, and so shewed them much favour (a child at any time is a great favour from God, especially in old age) or, secondly, because John was to open the Kingdome of Grace, to preach the Gospel, and to pre∣pare the way for Christ, by whom grace and truth came. The Baptist was as it were the loop and button between the legall and the Gospel dispensation; therefore his name might well be cal∣led John. And there is frequent use in Scripture of the Adverb which comes from this Verb, to signifie injuries received without desert or undeservedly. (Ps. 7.4.) Yea, I have delivered him that without cause was mine enemy, or that was mine enemy gratis. And again (Psal. 35.7.) For without cause have they hid for me their net in a pit, which without cause have they digged for my soul. Yet more, as the word signifies the doing of good (gratis) or when there is no desert; so any injury done gratis, or when no provo∣cation hath been given the party so to doe. Now, as all the mis∣chief which the wicked plot against or doe to the people of God is undeserved, and floweth meerly from their malice, so all the good which God doth for his people is undeserved, and floweth purely from the fountaine of his free grace, or from his compassi∣ons, which faile not. And surely the Lord deserveth highest prai∣ses from man for any good he doth him, seeing what he doth is gratis, or undeserved.

Further, This Hebrew word Chinnam answers the Greek word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) rendred freely (Rom. 3.24.* 1.12) We are justified freely by his grace, through the redemption that is in Jesus Christ. How can unjust men deserve justification? Therefore Mr Beza translates, We are justified gratis, that is, by his grace.

Againe, When it is said, then he (or, the Lord) is gracious, it may be taken two wayes. First, as, to be gracious implyeth the in∣trinsecall graciousness of his nature, or that mercifullness and kind∣ness which dwells in the heart of God, and which indeed is God, (for the graciousnesse of God is the gracious God) thus God is alwayes and altogether gracious, he is infinitely and uncessantly gracious. Secondly, when it is said, he is gracious, it may note on∣ly the graciousness of his acts, and dispensations; thus, as I may say, the Lord is gracious (ad hinc et nunc) as he sees cause, at this time he is gracious and not at that time; that is, he puts forth acts of grace now, and not then. The Lord puts forth acts of grace, both according to the pleasure of his own will, without respect to any thing in man, as also without respecting what man is or doth, according to his pleasure. And thus we are chiefly to understand it here; then he is gracious. God is gracious in his nature alwayes, and alwayes alike gracious; but he is not alwayes alike gracious in his dispensations, or in giving forth acts of grace; he is graci∣ous to man according to his secret will as he pleaseth, but he is gracious according to his revealed will as man pleaseth him.

Hence Observe, first.

The first cause and spring of all our mercies is the graciousnesse of God. Or, All our mercyes flow out from the grace of God.

That's the fountaine, yea that's the Ocean which seeds and fills all the Channels of mercy, which stream to us, as our happiness in this world, and for our everlasting happiness in the world which is to come. All is of grace fundamentally, or because the Lord is and will be for ever gracious. Thus the Lord spake to Moses (Exod. 33.19.) I will be gracious to whom I will be gracious. My mercy shall flow our, when, and to whom, and where I please. And the proclamation which he made of himselfe in all his royall Titles runs in the same straine (Exod. 34.6.) The Lord, the Lord God, mercifull, and gracious, long-suffering, and aboundant in

goodnesse and truth, keeping mercy for thousands, forgiving iniquity. If we consider God, first in doing us good; Secondly, in forgiving us the evill which we doe; Thirdly, in delivering us from the evills which we now suffer; Fourthly, in delivering us from the feare of future sufferings; all is from grace and from free grace. He doth us good though we are undeserving any good, that's grace, yea, he doth us good though we are ill deserving, and that's more grace. He doth all for us through grace, First, in spiritualls, and Secondly, in temporalls; not only doe the good things of eternall life, but the good things of this present life flow from grace unto his own people. Not only the health of their souls, but the health of their bodyes, not only deliverance from hell, but deliverance from sickness also, flow from his free grace in Jesus Christ. Therefore of all their mercies and salvations (both as to the foundation and top-stone of them) the people of God must cry (as the Prophet Zachery (Chap. 4.7.) foretells the peo∣ple of God should say of that longed for deliverance, when that great mountaine should become a plain before Zerubbabell) grace, grace, unto them: That is, grace hath begun them, and grace alone will maintaine, continue, and perfect what it hath begun. As there is nothing in us (except our misery) which moves the Lord to begin, so there is nothing in us (but our inability) which moves the Lord to perfect what he hath begun. He seeth we can∣not, and therefore he will perfect what he hath begun, and all this he doth that he may exalt his own name, and perfect the praise of his free grace towards us.

More distinctly, that all comes from grace, or from the graci∣ousness of God, may note these five things to us. First, not only that God doth all for his people freely, or without desert. But Secondly, that he doth all things willingly, or without constraint for his people. Thirdly, that he doth all things forwardly for his people. He doth very much unaskt and unsought, and he is not much askt or hardly drawne to doe any thing for his people. Though he hath said of some things, I will be sought unto, or inqui∣red after that I may doe them for you, (Ezek. 36.37.) yet his mercies are never forced nor wrested from him by intreaties, but flow from a principle of love, naturally, as water out of a fountain. Fourthly, he doth all rejoycingly, even with his whole heart, and with his whole soul. Mercy pleaseth him, and he is pleased with

occasions of shewing mercy, 'tis no burden to him to doe us good; mercy proceeds from his nature, and therefore he delighteth in mercy (Mic: 7.18.) yea, to be mercifull is his nature, and therefore he cannot but delight in it. Fifthly, graciousness being the very nature of God, implyeth that he will do us good liberal∣ly, and constantly, or that (as the Apostle James speaks) he giveth liberally, and upbraideth not; he doth not upbraid us with our poverty, who receive, nor do••h he upbraid us with the riches of the gifts which himself bestoweth; And because they flow from his nature, therefore he doth not in the least emp∣ty himself, how much soever he fills the creature with his gifts or goodness. Some men (upon the matter) even exhaust and undoe themselves by liberallity unto others; and they who give most, or have most to give, cannot alwayes give. It is said in this Book, (Chap. 37.11.) By watering, he wearieth the thick cloud; that is, God commandeth the cloud to give raine so long, that it hath not a drop more to give, but is quite spent. Springs or fountaines are never wearied or spent with watering, because their waters come as freely and as fast as they goe; God is an everlast∣ing spring of grace and goodness; He is not wearyed, nor emptyed by what he giveth out to, or doth for the creature, be∣cause all floweth from his naturall graciousnesse as from a foun∣taine.

Then he is gracious. I would urge the second reference of that word (then) a little further; It was shewed before, that it might refer, First, to the extreamity of the sick man, Secondly, to the sick mans humiliation, or the right disposure of his spi∣rit to receive renewed acts of grace, and favour from the Lord.

Hence observe, Secondly.

God usually dispenseth or giveth out acts of grace when we repent and turne from sin,* 1.13 when we believe and lay hold upon the pro∣mise; Then he is gracious.

It is said (Isa. 30.18.) Therefore will the Lord wait that he may be gracious. The Lord hath alwayes a gracious disposition, a gracious nature; he alwayes hath a store and a stocke, a rich stocke and store of mercy by him; but he doth not alwayes give it forth; no, he waits to be gracious, that is, he waits till we are in

a fit frame, till we are in a due temper to receive his grace. And because as to the dispensings of grace, God waits to be gra∣cious; therefore many retard and hinder their owne good; they are not yet in a frame to receive; their vessell is not yet seaso∣ned to hold mercy. The Lord waited to be gracious to David after his grievous fall, and therefore he did not give Nathan a Commission to say, Thy sin is done away, till Davids heart was broken, and had said (2 Sam: 12.13.) I have sinned against the Lord; But when once that word fell from him, then Nathan de∣clared how gracious the Lord was to him. As soone as David said, I have sinned (that's an act of repentance) presently, Nathan said, the Lord hath done away thy sin, that's an act of grace. When did Ephraim heare a word of comfort from God? The Prophet tells us (Jer: 31.18, 19, 20.) I have heard Ephraim bemoaning himselfe, (that is, mourning over and bewayling his sin) saying, thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoake. We have him there also praying, Turne me, O Lord, and I shall be turned, &c. Upon this, how gra∣ciously, how meltingly did the Lord speak? Is Ephraim my deare son? is he a pleasant child? since I spake against him, I doe earnest∣ly remember him still, (or, in remembring I remember him) my bowells are troubled for him, I will surely have mercy on him. Now I will manifest my grace, and acquaint him with my good∣ness. The Lord was very gracious to Saul afterwards Paul, he sent Ananias to him with a message of mercy, as to restore the sight of his bodyly eyes, so to assure him that he should be an instru∣ment in the hand of Christ to open the eyes of many, and a cho∣sen vessel to beare his name before the Gentiles and Kings and the Children of Israel, (Acts 9.15.) But when was this message de∣livered him? the text tells us (v. 11.) For behold he prayeth; the man is in the dust, he is brought upon his knees, his spirit is broken; that word he prayeth, comprehends the whole worke of a gracious soule, as to his humiliation and returning to the Lord. In the parable of the prodigall Son, his father is represented a∣bundantly gracious to him; but he did not signifie it, he did not send the ring, not the rich robe to him, when he was abroad in a strange Country among harlots, drinking and wasting his estate, time and strength vainely; we read of no acts of grace to him then, but when, being pinched with famine and hunger, he came

to himselfe, and began to bethink himselfe of coming back to his fathers house, and that he had brought himselfe by his own folly to beggery, and want, and husks; when he was upon these termes, or resolves to goe home to his father, and cast himselfe at his feet as unworthy the name or priviledge of a Son, then his father ran to meete him, fell on his neck and kissed him, then he put on the ring, and cloathed him with the robe, then he killed the fatted calfe, and made a feast for him. All which sceane of mercy doth but hold out this one word in the text; Then he is gracious.

There are two sorts of gracious acts of God. First, some are acts of absolute grace, or of preventing grace; These are put forth upon and exercised towards the creature, before there is any the lest preparation in the heart, to draw them out or invite the bestow∣ing of them. Thus, the grace of God in election is absolutely free, there was no prevision of any qualification in man moving God to elect him. And so that wonderfull act of grace (in which electi∣on first descends and discovers it selfe) effectuall vocation, is absolutely free. God calls a sinner when he is in the heat and hur∣ry of his evill wayes, pursuing his lusts in the height of his pride, and in the hardness of his impenitent heart. Now, if when God first calleth a sinner there is nothing in him but sin; What can move God to call him but free grace? A third absolute act of grace is justification; God doth not justifie a sinner for any thing that he finds or sees in us; As to us 'tis altogether free. He justifieth the ungodly (Rom: 4.5.) when that wretched infant was in its blood (which expresseth a miserable uncleane poluted condition) then was a time of love (Ezek: 16.8.) then was God gracious. What loveliness was there in that infant (representing the best of men in that fallen naturall estate) to draw out the love of God? no∣thing at all, yea she was altogether unlovely, yet then (saith God) thy time was the time of love, or then was the time of putting forth love in her conversion and voc••tion; Then, I sayd unto thee when thou wast in thy blood, live. And because the thing might seeme not only strange, but even impossible, that the heart of God should be towards such a wretched one for good, the word is doubled, yea I sayd unto the••, when thou wast in thy blood, live. These acts of absolute free grace are the glory of the Covenant of grace; for if the Covenant should hold out acts of Grace only upon our pre-dispositions, when should we receive any act of grace?

The promise is not of this tenour, I will pardon them when their hearts are soft and tender; but, I will take away the heart of stone, and give them a heart of flesh.

Yet Secondly (as to the poynt in hand) there are conditionall acts of grace, I may call them second acts of grace, or renewed acts of grace. For when after conversion we fall into sin, and by that evill heart of unbeliefe (remaining in a great measure un∣mortified) we depart from the living God (Heb: 3.12.) God doth not give out fresh acts of grace, but upon repentance, and the renewings of our communion with him. Having once received grace, we being again helped and assisted by grace, act graciously, before God declares himselfe gracious to us. When a man is cast upon a sick bed for sin, (that's the case of many) the Lord will see repentance before he will raise him up againe. (James 5.15.) The prayer of faith shall save the sick, and if he hath committed sins, they shall be forgiven him; that is, if he being cast upon a sick bed to correct or chasten him for the sin that he hath com∣mitted, shall humble himselfe, and seek the Lord by prayer, pray∣ing and calling for prayer; Then the sin committed shall be for∣given him, and the Lord will raise him up againe. 'Tis not the prayer of another that can obtaine deliverance for the sick, much lesse the forgiveness of his sins, if himselfe be prayer-lesse, and repentance-lesse. But while others pray for the sick mans bodyly health, they praying also for his soules health, the Lord gives him repentance for his sin, and then a comfortable sight of pardon. So then before the Lord puts out these second acts of grace, he looks for and finds something in the creature yet still, that also is an effect of his grace both to them and in them. They, who have already received grace, must stir up their grace, and renew acts of grace (thorough grace) towards him, before he dispenses acts of grace towards them. And as consolation in this life, so that highest and last act of grace, salvation, in the life to come, is not bestow'd upon any, till they are fitted. God calls and converts the worst of men, those that are in their filth, and mud, and mire, but he will not save a filthy person, he will have him first purged and prepared. Know ye not that the unrighteous shall not enter in∣to the kingdome of God (1 Cor: 6.9.) and that without holiness no man shall see the Lord (Heb: 12.14.) There is no eternall sal∣vation without preparation; nor is there any promise of tempo∣rall

salvation without it. When a man is sick to death (as in the text, salvation comes not, the Lord is not gracious till the sick mans spirit is humbled and set right; till the messenger hath shewed him, how he may stand upright before the Lord, and he hath imbraced his message; then, and not till then he is gracious. And as in these words we have the occasion of this grace; so in the following words we have the publication of this grace; Then he is gracious.

And saith, Deliver him from going downe into the pit.

[And saith] that is, the Lord gives out an order presently, he gives out a warrant for the release of the sick man. When earth∣ly Princes have once granted pardon to an offender, they say, deliver him; they signe a warrant for his deliverance out of pri∣son, or they signe a pardon, and say, deliver him from death, when he is at the place of execution. Thus concerning this sick man, God saith, deliver him from going downe to the pit.

The word rendred deliver, signifies also to redeem,* 1.14 'tis used in this forme no where else in all the Scripture. To free, deliver or redeeme a man, intimates his person in hold, then will he say, de∣liver him. From what? there are as many sorts of deliverances, as there are of troubles, each particular strait, and trouble, hath a proportionable deliverance. There is deliverance, First, from captivity or bondage. Secondly, from want or poverty. Thirdly, from imminent sudden danger or perill by land or Sea. Fourthly, from sicknesses and diseases. Fifthly, from death; and that two-fold; First, from temporall, Secondly, from eternall death. Here when he saith, deliver him, we may determine this delive∣rance by the latter words of the text, to be a deliverance from deadly sickness; deliver him from going downe to the pit; that is, deliver him from death; To goe downe to the pit, is often in Scripture put to signifie dying.

Further, The pit implyes corruption, because in the pit or grave, the body corrupts. It is sayd indeed (Numb: 16.30.) of that rebellious triumvirate, Corah, Dathan, and Abiram, they went downe alive into the pit, but they went downe to death, and ordinarily the dead only goe downe to the pit. The same phrase is used (Psal: 28.1. Psal: 88.4. Ezek: 31.14. Ezek: 32.18, 24, 29, 30.) That text is very remarkeable (Prov: 28.17.)

He that offereth violence to the blood of another, he shall flee to the pit, let no man stay him; That is, The murderer, who in wrath and hatred, or upon private revenge dest••oyeth the life of any man, shall hasten to destruction, either as chased and hurried by his owne feares like Cain and Judas, or as prosecuted by the justice of the Magistrate. And as he thus hasteth to the pit, so let no man stay him, that is, First, let no man conceale him; Secondly, let no man move for his impunity, or sollicite his pardon; or if any doe, then Thirdly, let not the Magistrate grant his pardon; For the old universall Law tells him his duty (Gen: 9.6.) He that sheddeth mans blood, by man (that is, by the Magistrate command∣ing, and by his officers executing) shall his blood be shed. And as another Law hath it (Deut: 19.13.) Thine eye shall not spare him, &c. The Magistrate who is in Gods stead, may not say of him, as here God doth of the sick man, Deliver him from going downe to the pit. His blood is ill spared who would not spare the blood of another.

But it may be questioned, for as much as the text saith only in general, deliver him, Into whose hands this warrant for his deli∣verance is delivered? or who is directed to deliver him? Master Broughton represents God speaking this to the sick mans disease, for thus he renders the text; Then he will have mercy upon him, and say, Spare him (O killing malady) from descending into the pit. God will speak thus to the disease (and there is a great ele∣gancy in it) spare him O killing malady. Diseases come and goe at Gods command; they hurt and they spare at his direction; As the Lords breath or word bloweth away the winds (Math: 8.27.) The men marvelled, saying, Who is this that even the winde and the seas obey him? So the Lords breath bloweth away sick∣ness; if he doe but speak to a disease, to a feaver, to an ague, to a dropsie, to a consumption, O killing malady, spare him, thou hast done enough (any disease might prevaile to death, did not God say, spare him) hold thy hand, not a blow more, not a fit more O killing malady. Death it selfe, much more sickness, heareth the voyce of God. And it may be said to heare him, because it doth that, which they who have the power of hearing ought to doe; that is, it obeyeth or yeildeth to the voyce and command of God, & will no longer afflict the sick man. Diseases may be said to deli∣ver a man from death, & the pit, when they depart from him. Yet,

Secondly, I conceive this warrant for the deliverance of the sick man, is given out to the messenger or interpreter, to the one among a thousand, that visiteth him in his sickness. He having been with him, and dealt with his conscience, he having brought him into a good frame, the Lord is gracious,* 1.15 and in answer to his prayer, sets it upon his heart that he shall recover, and warrants him to tell him so, which is, declaratively, to deliver him from going downe to the pit. This act of mans delivering the sicke, is like that act of man pardoning the sinner (John 20.23.) that is, 'tis ministeriall or declarative, not originall nor Authoritative. The interpreter doth not deliver him, but tells him God will. We have the Psalmist speaking thus after his supplication and prayer made to the Lord for a sick State or Nation or for a sick Church (that's his scope, Psal: 85.) Wilt thou not revive us againe, that thy people may rejoyc•• in thee (v. 6.) Surely thou wilt, and he expresseth his confidence, that God would (v. 8.) I will heare what God the Lord will speake, for he will speak peace unto his people, and to his Saints. When he had prayed he would harken for news, or for a message from heaven, whether or no, the Lord would or∣der him to speak peace to those for whom he had been praying, and say, deliver them from going downe to the pit. Thus did the Prophet Habakkuk, I will stand upon my watch, and set me upon my tower, and see what he will say unto me, and what I shall answer when I am reproved (Chap: 2.1.) In the next verse, The Lord an∣swered and sayd, write the vision and make it plaine upon tables, that he may run that readeth it. And what was the answer? surely de∣liverance; for having sayd, in the end it shall speake and not lye (v. 3.) he concludes (v. 4.) The just shall live by his faith. Believing deliverance, he shall at last be delivered from the pit of captivity and live.

Here in the text we must suppose this messenger had prayed, and having prayed, he did not neglect his prayer, but was heark∣ning what the Lord would say. Elihu was confident the Lord would give a gracious answer, though not by an immediate voyce or revelation to his eare, yet by an assurance of the mercy given into his spirit. When that good king Hezekiah, was not only sick unto death, but had received an expresse message from the Lord, Set thy house in order, for thou shalt dye and not live (2 Kings 20.1.) 'Tis sayd at the 2^d verse, He turned his face to the wall, and

prayed unto the Lord, saying, &c. And at the 4^th verse, The word of the Lord came to Isaiah the Prophet, saying, turne againe, and tell Hezekiah the Captain of my people; Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seene thy teares, behold, I will heale thee, &c. Here God gave a word formally, and put it into the Prophets mouth, Goe deliver him from going downe to the pit. And though the Lord doth not thus now in such an explicite and open way, nor may we expect it, yet there is a virtuall saying of this word from the Lord, and that sometimes mightily imprest upon the hearts of those who have prayed and sought unto him, for the sick man, whereby (not by an unground∣ed vaine confidence, but by a scripturall holy confidence, com∣paring the promise with the mans condition) they are enabled to tell him, The Lord hath delivered thee from going downe to the pit. And he shall as certainly be delivered, as if the Lord had sent an expresse from heaven to tell him so. Then he is gracious to him, and saith, deliver him from going downe to the pit.

Hence observe.

First, Death is a going to the pit, a going to destruction.

Thus it is ordinarily with all who dye, to the pit they goe. Many dye and goe downe to the bottomless pit; all who dye may be sayd to goe to the pit. To goe to the bottomless pit, is the circumlocution of eternall death, as to goe to the pit is the circumlocution of temporall death.

Secondly, Forasmuch as the man being sick the Lord gives out this word, deliver him from going downe to the pit.

Note.

Sickness hath in it a tendency unto death.

The sick stand as it were upon the borders of the grave. Some not only put death farr from them in health, but in their sickness; untill they are even dead, they scarce thinke themselves dying. It is good for us in our health and best strength to be looking in∣to the pit, and considering upon what grounds of comfort we can descend into the grave. How much more should we be thinking of and looking into the pit, when we are in a languishing and dying condition?

Thirdly, Observe.

The word and work of deliverance is from God alone; Then he will be gracious and say, deliver him from going downe to the pit.

God can, and God only can deliver from death; no creature in heaven or earth can speak this but by commission from God; none can open this secret till God interpret it. Deliverance is the Lords salvation; and the word of salvation from sickness, as well as of salvation from hell, comes out from the Lord.

But is it not sayd (Pro: 11.4.) Righteousness delivereth from death.

I answer; when it is sayd, Righteousness delivereth from death, The meaning is, God delivereth the righteous from death. He delivereth them from the sting and terror, from all that which is properly called the evill of corporall death; and he delivereth them wholly from the least touch or shadow of eternall death. And this righteousness which delivers from death is not our own, but the righteousness of Christ made ours by the appoyntment of God, and received as ours by faith. 'Tis neither any righteous∣ness wrought in us, nor any righteousness wrought by us, but that righteousness which is wrought for us, which delivereth from death: and that delivereth us from death, because God saith of such a righteous person, deliver him, as often from temporall death, or going downe to the pit of the grave, so alwayes from eternall death, or going downe to the pit of hell.

Fourthly, In that this word deliver him, is given to the mes∣senger.

Observe.

God conveighs deliverance and mercy to us by men like our selves.

He will have the creature beholding to the creature for his mercy, though mercy come freely and only from himselfe. God delivereth the sick and the sinner in such a method that we may owne, though not stay in his messengers, as the instruments of his favour. God who can doe all things by himselfe, will not doe ma∣ny things but by meanes. He saith to the messenger, Deliver him from going downe to the pit.

You will say, How can a Minister or a Messenger deliver the sick from going downe to the pit?

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

I answer, (as was touched before) he delivers him by decla∣ring to him the minde of God, by acquainting the sick with the promises of deliverance, and by pressing him to believe and rest upon them; by assuring him that as God is able to performe the promise, so he is faithfull and willing to performe it; yea that he hath given some tokens for good that he will deliver him from going downe to the pit. Thus the worke of Gods free grace, mercy, and power, is oftentimes attributed to instruments and second causes, because they have their place and use in the bring∣ing about the purposes of God for the good of his people. Hence some men are called Saviours; And Saviours shall come up on mount Zion (Obad: v. 21.) No man can save either from tem∣porall or eternall destruction; He that is our God is the God of sal∣vation, and unto God the Lord belong the issues from death (Ps: 68.20.) yet saith the Prophet, there shall come Saviours; that is, God will rayse up worthy men, principall men (as another Prophet cals them, Mic: 5.5.) who shall destroy Zions enemies. Thus Paul admonisheth Timothy, Take heed to thy selfe, and to thy doctrine, continue in them, for in so doing thou shalt save thy selfe and them that heare thee (1 Tim: 4.16.) The Apostle James (Chap: 5.20.) speakes the same thing; He which converteth a sinner from the errour of his way, shall save a soule from death, and shall hide a multitude of sins. And the same Apostle faith (as to the case in the text) at the 15^th verse of the same Chapter; The prayer of faith shall save the sicke. Though none can save, yet many are means of our salvation. And the Lord is pleased to honour those who are the meanes of any salvation, so farre, as to say, They save. It is indeed the duty of all to ascribe the all of every worke and piece of salvation and deliverance to God only. When the people stood wondering at Peter and John after they had healed the lame man, Peter answered (Acts 3.12.) Ye men of Israel, why marvel ye at this? or why looke ye so earnestly on us, as if we by our own power or holiness had made this man to walke. The God of Abra∣ham, &c. hath glorified his Son Jesus; As if they had said, Therefore doe ye also glorifie him, not us for delivering this lame man. Though God is pleased to put much honour upon man, by speak∣ing of what himselfe doth, as if man had done it; yet he will not give the glory of what he doth to any man, nor may any take it. God saith to the messenger, deliver him from going downe to the

pit; but woe to that messenger who saith (when he is delivered) I have delivered him from going downe to the pit.

Thus we see the spring of the sick mans recovery, it is from the graciousness of God, and we see the meanes of it, God gives a warrant to his messenger, saying, Deliver him from going down to the pit; But what is the procuring or meritorious cause of this de∣liverance? As the Text hath shewed us the first moving cause, The grace of God, so it shewes us the meritorious cause, by which his deliverance is procured; Things are so ordered in the Cove∣nant of grace, that though the Lord acts with infinite freeness, yet he hath appointed and ordered a way in which alone he will doe, what he freely doth. This is expressed in the last clause of the verse,

Fer I have found a ransome.

But where did God find it? certainly in his own bosome, in his own heart; Jesus Christ came out of the bosome of the Fa∣ther, there he was, God found him in and with himself; God did not find the ransome by chance, nor did he find it by advice and consultation with others, but he found it in himself, in his own infinite wisdome and goodness; that is, he contrived it, he in∣vented i•• there. This rare, this most excellent thing, a ransome, is the Lords own invention. I have found it, I know how to doe this man good, I know how to save him, and doe my own honour and Justice no hurt, no wrong: my honour is saved,* 1.16 my Justice is sa∣tisfied in doing it. I have found a ransome.

The word here rendred a ransome signifies in the Verb, to cover or to hide that which before lay open, that it appeare no more. Grace brings another face upon things, a new face, I may say, up∣on our souls. The covering of sin elegantly denotes the pardon of sin. And what reason have we to be thankfull and rejoyce, when sin (our soul durt and deformity) is covered! We have very foul faces (I meane outward conversations) and more foul souls, or inward inclinations, till the Lord is graciously pleased to put a covering upon them. If we cover our own sins we shall have no mercy, but if the Lord once cover our sins, he cannot deny us mercy, that being it self our greatest mercy, and the fruit of his great mercy. The Mercy-seat, so famous in the Mosaicall Poedo∣gogy, is exprest by this word, which properly signifieth a Covering.

The Mercy-seat was it self a Covering of pure gold, laid over the Arke, in which Arke the Law was put (Exod. 25.17.21.) Thou shalt put the Mercy-seat above upon the Arke, and in the Ark thou shalt put the testimony that I shall give thee. And as the di∣mensions of the Arke were two Cubits and a halfe in length, and a Cubit and a half in breadth, so the same were the dimensions of the Mercy-seat; (Vers. 10.17.) which figured that as the Mercy-seat fully covered the Arke wherein the Law was, so Christ should fully cover all our sins, which are transgressions of the Law. The righteousness of Christ is as long and as broad as the Law, and so, our sins being covered with that shall never appeare against us. Therefore also from above this Mercy-seat between the two Cherubims (the Lord said (vers. 22.) I will meete thee, and I will commune with thee. There was a gracious manifestation of the presence of God above the Mercy-seat, be∣cause that typified Jesus Christ the true Propitiatory or ransome, covering and hiding out of the sight of God for ever all our de∣fections iniquities and transgressions. And hence the same word which signifies expiation or redemption, signifieth also the pro∣curing cause of our Redemption, here called (as also in the New Testament) A Ransome.

I have found a Ransome. A ransome is properly a price deman∣ded for release out of bondage. And when the Captive is relea∣sed, the price is paid. To be redeemed and to be ransomed is the same thing, (Isa. 35.9, 10.) The redeemed shall passe there, and the ransomed of the Lord shall returne and come to Sion, and ever∣lasting joy upon their heads, they shall obtaine joy and gladness, and sorrow and sighing shall flee away.* 1.17 Thus here, Deliver him (saith the Lord) from going downe to the pit; I am satisfied, I have found a price, a ransome. Both Law and Gospel meet in this; here is the Law, by which the man being humbled confesseth his own sin, and the wrath of God, due to it. Here is also the Gospel, by which he hath been taught to beleeve, that his sins are pardoned, and the wrath of God turned away from him for the ransome which Christ hath paid.

So then, 'tis not as popish Expositers tell us, I have found a ransome, that is, I have found the mans good workes, I have found his repentance, I have found his tears, his prayers, his almes. I now see that in him for which I may be propicious to him, and

deliver him from the sickness under which he is detained;* 1.18 thus they generally make somewhat in man or done by man, his ran∣some, at least to have a share in it. The heart (as was shewed before) is prepared for deliverance, by the workings of faith and repentance. But the ransome upon which deliverance is given, is nothing at all wrought in us or by us. Woe to us notwithstanding our prayers and repentance, our reformations and humiliations. To put these in place of a ransome, or to hope for deliverance from the pit upon their account is to pervert the whole Gospel.

Others give a better sence, yet not clear enough, thus, He hath humbled himself, and I am as well satisfied as if I had received a ransome, but I lay that by also. For when God saith I have found a ransome, we are to understand it of a reall ransome, of full pay or satisfaction, not of a ransome by favour and acceptation. This sa∣tisfaction to the justice of God is only and wholly made by Jesus Christ, without any the least contribution from man. The perfect ransome which the Lord finds is the blood of his own Son, which is called the blood of the Covenant, because thereby the Cove∣nant is confirmed, and all Covenant mercies assured to us. Upon this price or ransome God restores the sick sinner and pardons him, he heales both his body and his soul. And that Job had knowledge of this ransome as the only meanes of deliverance, appeares (Chap. 17.3.19.25.) Deliver him, for I have found a ransome.

Hence Observe, First.

The redemption or deliverance of man by a ransome is the inven∣tion of God, and the invention of God only.

If all men on earth, yea if all the Angells in Heaven had sat from the foundation of the world to this day, in counsell beating their braines, and debating this question, How man, sinfull man might be delivered out of the hand of the Law, or from that condem∣natory sentence under which the Law had cast and detained him, with satisfaction, or without dammage to the Justice and righte∣ousness of God, they could never have found it out, nor any thing like it. This is Gods own invention; or, if God had said to fallen man, I see thou art in a lost pitifull condition, but sit down and consider how I may doe thee good, and not wrong my selfe, how I may relieve thee, and not dishonour my selfe, I will freely doe it. If God (I say) had

given man a blank to write downe what he would have done to bring this about, he could never have found it out; but must have perished for ever in his sin. The thought of a ransome in this way had never entred into the heart either of men or Angells, if God himself had not revealed it. Therefore the Apostle Peter having spoken of the great diligence of the old Prophets searching into and inquiring about that great mystery, the way and means of mans salvation, c••ncludes (1 Epist: 1.12.) Which things the An∣gells desire to look into.* 1.19 The word there used notes a curious prying into that which hath some veyled or secret rarity in it. We may conceive the Apostle in that word alluding to the Cherubims, which by Gods command, to Moses, were made with their eyes looking downe to the Mercy-seat or propitiatory in the Holy of holyes (Exod. 25.20.) figuring the ransome in the Text, yea and expressed by the same Hebrew word. The living Angells doe that which those representative Angells seemed to doe, they look earnestly at the mystery of our redemption made, or ransome given by Jesus Christ. There is such an exquisiteness in this in∣vention, the deliverance of man by Christ, that the Angells de∣sire to look into it, even as men desire to see rare inventions. And this exceedingly commends the wisdome of God in our redemp∣tion, that it was a secret to the very glorious Angells. They did not know it, but as it was made knowne to them; nor did God (as it seemes) make it knowne to them firstly or immediately, but it was revealed to them, occasionally by the revelation of it first to the Church; as the Apostle doth more then intimate, (Eph. 3.10.) To the intent, that now unto principalities and powers in heavenly places, (that is the holy Angells) might be known by the Church the manifold wisdome of God. As if, had it not been for the light given to and spread abroad in the Church, the Angells had been in the dark to this day about that matter. And doubt∣less if the Angells did not gather up their knowledge of that my∣stery by the ministery of the Apostles preaching it to the world, in a way of information, yet by their contemplation of what was done in the Church, & of the goodness of God to the Church, they saw as in a glasse that manifold wisdome of God which before they saw not, or were ignorant of. Now if the holy Angells knew not this mystery, but as it was revealed, much lesse could man. We (saith the Apostle, 1 Cor. 2.6, 7, 8, 9.) speake wisdome

among them that are perfect: yet not the wisdome of this world, nor of the Princes of this world, that come to naught. But we speak the wisdome of God in a mystery, &c. which none of the Princes of this World know,* 1.20 (who use to be the most knowing men in the World) for had they known it, they would not have crucified the Lord of glory. As if he had said, surely the Princes of the world would have adored, not reproached and crucified Christ, had they under∣stood who he was, or the worke which he came about. And there∣fore the Apostle calls it not only a mystery, but a great mystery, and that there is not the least question, but 'tis a great mystery. (1 Tim. 3.16.) Without controversie great is the mystery of god∣linesse, God manifest in the flesh; this great mystery, which from the beginning of the World hath been hid in God (Eph. 3.9.) that is in the counsell and decree of God, hath been also some way or other revealed by God almost as soon as the world began; It was revealed to Adam by the promise of the womans seed; and to Abraham by promise, that in his Seed all the Nations of the earth should be blessed; It was revealed to the Church of the Jewes in Ceremonies and Prophesies, and it hath been revealed to the Church both of Jewes and Gentiles by the Spirit in the preach∣ing of the word, ever since Christ paid this ransome to this day; and it had been hidden to this day, if the Lord had not revealed it; 'tis therefore the Lords invention.

Let me add this by way of inference. We honour men that bring forth any rare invention. And if it be an invention which also produceth profit and advantage to mankind, how are the Au∣thors of it admired, and their names recorded? All the inventi∣ons of the most refined wits in the world, are dull pieces to this invention, the redemption of man by Christ. And as there is the stamp of an infinite unchangeable wisdome upon it; so the profit which comes in by it to mankind is infinite and inestimable. How then should we honour God, both for bringing this wonderfull invention to light, and giving us the benefit of it freely! It had been great mercy if God had delivered us upon our finding out and proposall of a way to him; but he hath not only delivered us, but found out a way himself, and plotted how we might be deli∣vered. What a glorious mercy is this! When Darius saw how Daniel was insnared by his act or decree, he was extreamly trou∣bled, and (saith the Text, Dan. 6.14.) he was sore displeased

with himselfe, and set his heart on Daniel to deliver him, and he la∣boured (beating his braines and studying) till the going down of the Sun to deliver him, yet could not, but cast he was to the hun∣gry Lions, only he told him, (vers. 16.) Thy God whom thou ser∣vest continually, he will deliver thee. Darius could not find a ran∣some, any meanes of deliverance for his servant and great Favou∣rite Daniel. But when we had brought ourselves into a snare, and must have been cast to the Lions for ever, to be torne by them, the Lord brought forth this rare invention, a ransome, whereby we poor sinners are delivered out of the mouth of the roaring Li∣on, who goeth about continually to devoure us.

Secondly, Inasmuch as deliverance is got by ransome.

Observe.

Our deliverance is costly.

Soules are precious, they are dear ware; Blood, and that the blood of Christ is their ransome; (Math. 20.28. Rom. 3.2.5. Eph. 1.7. Col. 1.14. Heb. 9.12. Rev. 5.9.) in comparison of which all the treasures of this world are trash, our Gold and Sil∣ver corruptible, and our very righteousness a corrupt thing. De∣liverances are obtained three wayes.

First, By power or plaine force; thus Abraham delivered his Nephew Lot when he was carryed captive (Gen. 14.14.) He armed his trained servants, born in his house three hundred and eigh∣teen, and rescued him. I may say, the Lord Jesus hath delivered us thus, even by force and power, he hath beaten all our enemies, and having broken and spoyled principallities and powers, he made a shew of them openly, triumphing over them in it (his Crosse spoken of in the former verse) or in himselfe; that is, in his own perso∣nall power, not by any aide or forreigne assistance received from men or Angells.

Secondly, Deliverance is obtained by price or payment. When our friends or country-men are taken Captives by Turkes or o∣thers, we cannot send an Army to rescue them, but usually we doe it by ransome; we buy them againe out of the enemies hand, or out of bondage. Jesus Christ hath delivered us, not only by power, but by price, it was not (as hath been already shewed) by gold or silver, but by his own most precious blood, (1 Pet. 1.18.) Jesus Christ hath delivered us out of the soul destroying hand of

Satan by force, but he delivers us out of the sin-revenging hand of his Father by price. Christ owed the Devill nothing (nor doe we) but blowes, but having undertaken our cause, he owed his Father as much as our debt and deliverance from it amounted to, a vast summe, yet he had enough to answer it to the utmost far∣thing, and did, and so delivered us.

There is a third way of deliverance, and that is by supplication and intercession, which may be considered two wayes, First, by our own prayers and supplications; Secondly, by the prayers and sup∣plications of others; which prayers of others are properly called intercessions. The intercession of a man with man may deliver him from the wrath of a man. And the intercession of a man with God, hath wrought the temporall deliverance of some both per∣sons, and Nations; and therefore when the Lord was resolved not to spare his people, he forbad the intercession of the Prophet (Jer. 14.11.) Pray not for this people for their good: And he professed (Jer. 15.1.) Though Moses and Samuel (those two mighty Advocates) stood before me (praying he meanes for them) yet my mind could not be towards this people, cast them out of my sight; In that God would not deliver his people upon their inter∣cession, is an argument that he often doth. But 'tis the intercession of Christ alone which carryeth it with God (and that alwayes car∣ryeth it, for the Father alwayes heareth him, that is, granteth his requests) for the deliverance of his people both from temporall spirituall and eternall evills. This intercession of Christ is the fruit of his blood shed, or of the ransome paid down for us. For as his blood purchaseth our deliverance, so by his intercession it is given in or applyed to us. We have the impetration of our pardon by Christs sufferings, and the application of it, by Christ inter∣ceding for us. So then, we are delivered both by power, and price, and prayer, in severall and distinct respects; But the present text speaks of deliverance only by a price, I have found a ransome, I am well paid, saith God, for mans deliverance. This ransome every poor soul may plead before the Lord, for his deliverance both from sickness death and hell. He that hath nothing to offer to the Lord (as indeed the best have nothing of their own worth the offering, and if they offer any thing of their own, of how much worth soever it may seem to be, it will not passe nor be accepted, he (I say) that hath nothing of his own to offer) yet may tell

him he shall be well paid; he may tell God, he shall have more by saving him, then by damning him. If he damne him he shall have but his own blood (the blood of a creature) for satisfaction; but if he save him, he shall have the blood of his Son, the blood of God, as a ransome for his salvation.

Thirdly, Observe.

Though the Gospel was not clearly and fully revealed in those elder times, yet it was then savingly revealed.

How doth the grace of God shine forth in mans deliverance by a ransome, in this Scripture; Here is nothing said of deliverance from sickness by medicines, but by a ransome; and if they knew that deliverance from a disease must come in by a ransome, how much more, that deliverance from damnation must come in that way? The old Patriarkes had the knowledge of Christ to come, and not only was there a knowledge of him to come in that nation and Church of the Jewes, but the light scattered abroad, the Land of Ʋz. had it, Job had it, as hath appeared from severall passages of this Booke, Elihu had it as appeareth by this.

Fourthly, Observe.

Not only our eternall deliverances, but even our temporall delive∣rances and mercies, are purchased by the blood of Christ.

A beleever doth not eate a bit of bread, but he hath it by vertue of the purchase of Christ; Christ hath bought all good for us, and Christ hath bought us out of all evill. Christ hath not only pur∣chast deliverance from hell, and salvation in heaven for us, but he hath purchast deliverance from a sick bed, and freedome from bondage to men for us. (Zech. 9.11.) As for thee also (saith the Lord) by the blood of thy Covenant (that is, the Covenant which I have made with thee) I have sent forth thy prisoners out of the pit wherein was no water; that is, from the Babylonish cap∣tivity. The Jewes were delivered from corporall slavery, as well as spirituall, by the blood of Jesus Christ, and so are the Covenant people of God to this day. The blood of the Covenant serves to all purposes; for the good things of this life, as well as of that which is to come. Nothing else can do us good to purpose, or deliver us from evill but the blood of Christ. (Ps. 49.7, 8.) They that trust in their wealth, & boast themselves in the multitude of their riches, none

of them can by any meanes redeeme his brother, nor give to God a ransome for him. In some cases, as Solomon saith, (Prov. 13.8.) The ransome of a mans life are his riches. As a mans riches doe often endanger his life (all the fault of some men for which they have suffered as deep as death, hath been only this, they were rich) so a man by his riches may redeeme his forfeited or endangered life, he may buy off the wrath of man, and so ransome his life by his riches. But all the riches in the world cannot buy his life out of the hand of sickness; though a man would lay out all his sub∣stance, and spend all that he hath upon Physitians (as the poor woman in the Gospel did) yet that could not doe it. We need the blood of Jesus Christ to help us out of a sick bed, and from temporall sufferings as well as from hell and everlasting suffer∣ings. And the more spirituall any are, the more they have recourse to the blood of Christ for all they would have, whether it be freedome from this or that evill, or enjoyment of this or that good.

Therefore, First, When we hear of a ransome let us remember that we are all naturally captives. Here is a ransome for our souls and a ransome for our bodies, we are ransomed from hell, and ransomed from death, surely then, we are (through sin) made captives to all these.

Secondly, In that the ransome is exprest by a word, that notes hiding or covering, it should mind us, that, Jesus Christ by his blood (which is our ransome) hath covered all our bloody sins; and surely the blood of our sins will appeare not only to our shame, but to our confusion, unlesse the blood of Christ cover them.

Thirdly, We may hence infer, The Lord shall be no looser by saving the worst of sinners. His Son hath taken care for that, he hath undertaken to see his Honour saved, and his Justice sa∣tisfied.

Fourthly, In all your outward afflictions and sicknesses; apply to the blood of Christ for healing, for helpe and deli∣verance.

Fifthly, Being delivered from going down to the pit, from death by sickness, blesse Christ for his blood. We are rescued from the arrest of death, from Deaths Sergeant, sicknesse, by the blood of Christ. And remember that as Christ ransomes us from going

downe to the grave when we are sick, so Christ will ransome us from the power of the grave when we are dead. (Hosea 13.14.) I will ransome them from the power of the grave. Which though it were primarily meant of the deliverance of the Jewes out of Babylon, where they seemed to be not only dead but buryed; yet the Apostle applyeth it clearly to the ransoming of the body dead indeed and laid in the grave, by the power of Christ at the generall resurrection (1 Cor. 15.54.) For then shall be brought to passe that saying that is written, Death is swallowed up of victory. O death where is thy sting? O grave where is thy Victory. Yea Christ hath ransomed all those from going down to the pit of hell, who take hold of his ransome by believing. See that you have an interest in this ransome, else you will never have delive∣rance from going downe to that pit. We read not all the Scrip∣ture over of any ransome to deliver those, who are once gone downe to that bottomlesse pit. They that are in the grave shall be ransomed and recovered by the power of Christ, but they that goe into hell shall never be ransomed from thence. Take hold of this ransome that ye may have full deliverance, both from sickness leading to death here, and from hell which is the second death hereafter.

Notes

• * 1.1

  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.
• * 1.2

  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:
• * 1.3

  Nuncius est propheta ali∣quis seu doctor à deo missus. Pisc:
• * 1.4

  Apostolus hic non specialis muneris, sed generale no∣men est, missum cum mandatis significans. Grot:
• * 1.5

  〈 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;
• * 1.6

  〈 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:
• * 1.7

  Hi nuncii rari sunt ita ut ex mille homini∣bus, vix unus reperiatur, qui munere illo rec∣tè fungi possit. Pisc:
• * 1.8

  Equitatem il∣lius. i. e. dei, qua omnia et nominatim ip∣sos laborantes regit et guber∣nat. Jun:
• * 1.9

  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.
• * 1.10

  Hoc de nuncio dicitur non de deo; aptè enim tribuitur nuncio etinterpreti vo∣luntatis dei ut miscreatur ho∣minis in summo vitae discrimi∣ne constituti.Merl: Et de gratia e∣um alloquutus dixerit redime cum nec descē∣dat in soveam expiatione (quam) inve∣ni. Jun: Summa oratio∣nis quae apud deum pro affli∣ctis, habenda est. Jun:
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Misertus, gratificatus, gratia prosecu∣tus fuit, ex gra∣tia donavit be∣nesecit.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gratis i. e. ejus gra∣tia. Bez:
• * 1.13

  Si aegrotus ille monitis illius nuncij paruerit ac proinde resi∣puerit, tum &c. Pisc:
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idē quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redemit liberavit ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non alias reperitur, et pro ratione loci intelligitto et exponitur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Merc:
• * 1.15

  Sequestrem il∣lum Jubebit ei renunciare im∣petratum esse sibi liberatio∣nem. Bez:
• * 1.16

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotet expia∣tionem, aut re∣demptionem, tum, etiam pre∣tium quod pro redemptione of∣fertur. Signifi∣cat etiam co∣operire linire, aut operire bi∣tumine, quasi pristinam faciē rei alicujus aut immunditiem abscondere; quod elegantèr refertur ad ab stertionem pec∣cati. Pined:
• * 1.17

  Graeci dicunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod non est aliud quam sanguis Christi, in quem et vetores cre∣diderunt. Merc:
• * 1.18

  Apparet in ho∣mine aliquid aequitatis, ex quo ei miserer•• possum, quam quaerebam. Aquin:
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Ecclesia ex Ju∣daeis paritèr ac gentibus col∣lecta, quasi spe∣culum est in qu•• contemplantur Angeli mirì fi∣cam dei sapien∣tiam, quam an∣tea nesciebant. Cato.