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. 25, 26.

His flesh shall be fresher then a childes; he shall returne to the dayes of his youth.

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

IN these two verses Elihu proceeds, to shew the perfecting of the sick mans recovery, the foundation of which was layd in the Lords graciousness to him, spoken of in the former verse; and the declaration of it in that word or warrant, which went out from God to the messenger about his deliverance from going downe to the pit.

This mercy or recovery in, the full extent of it, hath a two-fold respect; First, to his body; Secondly, to his soule.

The mercy as it respects his body, is layd downe in the 25^th. verse; His flesh shall be fresher then a childes; he shall returne as in the dayes of his youth.

The mercy which respects his soule, or the state of his inward man, is layd downe in the 26^th verse; He shall pray unto God, and be will be favourable unto him, and he shall see his face with joy; for he will render unto him his righteousness.

In this recovery of his soule-state, we may further consider, First, the causes of it.

First, The Instrumentall cause, prayer; He shall pray unto God.

Secondly, The principall or efficient cause of it, together with the first moving cause, The kindness of God; He will be favou∣rable unto him.

Secondly, The consequence of this his renewed soule-state; He shall see his face with joy.

Thirdly, The matter wherein this joyfull state doth consist, in the close of the 26^th verse; For he will render to man his righ∣teousness.

So much for the scope and parts of these two verses; which shew the blessed issue, which God gives this distressed and sick man from his afflictions and sorrowes.

Vers. 25. His flesh shall be fresher then a childes.

By flesh he meanes the naturall flesh of the body; this flesh shall be fresh, yea fresher, and not only fresher then it was before he fell sick in his man-hood, but then it was in his child-hood, fresher then a childes.* 1.1 The word which we render comparatively, fresher, signifies to wax soft or tender. 'Tis no where read in the whole Bible but here. Grammarians say, it is compounded of an Hebrew word, which signifies to be greene or flourishing (Chap: 8.16.) and of a Syriack word which signifies to increase and grow as a plant; we render it as noting the man mending apace (as some sick men upon recovery doe) in his strength and health. He shall be fresh-coloured, who before was pale and wan, he shall be full-fleshed, who before was fallen and leane; so that, when he saith, His flesh shall be fresher then a childes, 'Tis an Elegant hyperboli∣cal expression, to shew his perfect recovery from that mortal sickness to health. As if he had sayd; God will restore him so, that there shall be no scarr, nor print, no dregs, nor appearance of his for∣mer disease seene upon him. We know how tender and soft, how delicate and faire, the flesh of a little child is, how sweete his countenance is, how full of good blood his veines are, how heal∣thy and strong (as to his time) his whole body is. Thus it shall be with this sick man; His flesh shall be fresh••r then a childes; he shall be as if he were new-borne, or entred a second time up∣on the stage of this world. Our spirituall estate of renovation by Christ is set forth as a youthfull, or child-like state, as to the purity and perfection of it (Eph: 5.27.) Christ shall present us to himselfe a glorious Church, not having spot or wrinkle, or any such thing. The Church hath her sin-spots and wrinckles now in her militancy; but when Christ shall present the Church at last tri∣umphantly to himselfe, then as himselfe was ever without spot or wrinckle, so shall the Church be. Her flesh shall indeed be fresher then a childes, being perfectly recovered out of her spirituall sickness.* 1.2 And thus, in proportion, Elihu assures the penitent sick man, that, when his peace is renewed with God, and his spirit set right for God, his very flesh shall be without spot or wrinckle, fresher then a childes. The latter part of the verse beares the same sence.

He shall returne as in the dayes of his youth.

That is, he shall not barely recover his health, and get upon his leggs againe (as we say) he shall not meerely escape death and the grave, but he shall have an addition of bodily ability, he shall, as it were, be young againe. As sickness makes a young man look old, so recovery from sickness makes the old man look young. That's to returne to the dayes of his youth.

Hence Note; First.

Bodily beauty, health and strength are the Gift of God.

He gives them, and takes them away at pleasure, or having ta∣ken them away, he can give them backe when he pleaseth. He kills and he makes alive, he bringeth downe to the Grave, and bring∣eth up, as Hannah sayd in her Song (1 Sam: 2.6.) How low soever a man is brought by sickness, either proper or metaphori∣call, the Lord is able to rayse him up againe. We read (v. 21.) in how pitifull a plight, the sick man was, how rather like a car∣kasse then a living man he lookt, His flesh was consumed, that it could not be seene, and his bones which were not seene, stood out; as much as to say, He was nothing but skin and bones; yet, when in that case all hopes were gone, and all natural helps fayled, it was no hard matter with God to cure him. When the skill of the Physi∣cian, and the vertue of medicines fayle, the power of God fayleth not. As it is in reference to those outward dangers and despe∣rate exigents, which we meete with in this world by enemies and persecutors, when we look upon our selves as dead men, when all hope of deliverance seems past & gone, then the Lord alwayes can and often doth deliver. The Apostle gives us his experience of it (2 Cor: 1.9, 10.) We had the sentence of death in our selves; he spake not thus in regard of sickness, but of trouble and per∣secution; As if he had sayd, The malice and wrath of our ene∣mies was such, that we thought we should never escape, We had the sentence of death in our selves, but providence suffered it to be so, that we should not trust in our selves, but in God who rayseth the dead. As it is (I say) in such dangers, so in dangerous deadly sicknesses; when a poore creature hath the sentence of death in himselfe, when he makes no other reckoning but to dye, as good King Hezekiah sayd of himselfe in his sickness (Isa: 38.13.) I

reckoned till morning, that, as a Lyon, so will he breake all my bones, from day even to night wilt thou make an end of me; yet then as in his case, so in many cases the Lord stretcheth forth a healing hand and takes the sick man up againe, to continue in the land of the living.

Secondly, From the way of expressing this, in allusion to a childe or a youth.

Note.

God he can quickly make the greatest changes in nature, either for the better or for the worse, He can turne youth into old age, and old age into youth.

That is, he can make a young or a healthy man weake as an old man, and an old or sickly man strong as a young man; and as it is with naturall, so with politicall bodyes, as with persons, so with nations. A nation that is flourishing in its youth, heate, strength and glory, rich and full of peace and plenty, God can bring an oldness upon it, and cause it to decline every day. The Prophet spake of the state of Israel in this notion (Hos: 7.9.) Gray haires are here and there upon them, and they perceive it not; they thought ttemselves to be in a very youthfull flourishing con∣dition (as a state) but the Lord brought gray haires, that is, they were decaying, withering, weakning, and became a decrepid na∣tion; And when a nation is gray-hayred, old and withered, he can make it youthfull, he can recover the honour and power of it, and cause the dread of it to fall upon the neighbouring nations round about. He turnes a land into a wilderness, which before was as the Garden of God; And he can change that land into a Garden of God which now is a desolate wildernes. The unchange∣able Lord is visible and glorious in all these changes. The health and strength both of the body politick and naturall are at his dis∣pose. He can bring a decay upon what is built, and repaire what is decayed, whether in nations or persons. When the earthly house of this Tabernacle is ready to drop downe into the grave, and crumble into dust, God by a word speaking, repayreth it to as much beauty and strength, as when, the first stone being layd, the top-stone was set up. When Naaman had once submitted to and obeyed the Prophets counsell, which at first he despised, & wash∣ed in Jorden, His flesh (saith the text, 2 Kings 5.14.) came a∣gaine

like unto the flesh of a little childe. The holy Psalmist char∣ged his owne soule to praise the Lord, and all that was within him to blesse his holy name (Psal: 103.1, 5.) Who had satisfied his mouth with good things, so that his youth was renewed as the Eagle. This renovation of his youth may be understood three wayes; First, as to his naturall state, or bodyly strength. Secondly, as to his civill state or worldly successes, as to his honour and kingly re∣nowne. Thirdly, as to his spirituall state, or the hightning of his gifts, graces, and comforts. 'Tis probable, David had found a declension in all these, and at last through the goodness of God and his blessing upon him, the renewing of them all from that old∣ness to a youthfullness againe, like that of Eagles. We find the same allusion in the Prophet (Isa: 40.31.) They that wait upon the Lord shall renew their strength, they shall mount up as with Ea∣gles wings. Some Naturalists say, the Eagle reneweth her strength by sucking blood when her stomack is so weake that shee cannot seed upon the flesh of her prey. Saints indeed renew their strength as the Eagle, while by faith they sucke the blood of Jesus Christ; and they get cure of their owne weaknesses, while they believingly lay hold upon his strength.

Thirdly, We heard in the former verse of a divine warrant issued out for this mans recovery; Then he is gracious to him, and saith, deliver him. Here we have the warrant executed; His flesh shall be fresher then a childes.

Hence observe.

The commands and warrants of God are effectuall, they shall be obeyed and made good to man.

If God say, deliver him from a sick bed, he shall be delivered; I will worke (saith the Lord, Isa: 43.13, 14.) and who shall let it? for your sake I have sent to Babylon, and have brought downe all their Nobles, or barrs, as the margin reads it; I will have it done, I will breake all those Nobles who are as barrs in the way of my peoples deliverance. So when the Lord sends his warrant for the deliver∣ing of a sick man, he will break all those barrs and bands by which diseases and sicknesses hold him as a prisoner in his bed. Nothing can stand against the word of God: as by a word speaking he gave the creature a being, when it had none (The Lord only spake the word, Let there be light, let there be a firmament, &c. and it was

so) Thus also the word or warrant of God reneweth a wel-being to those, with whom it is worst, or a comfortable life to those, who are compassed about with the sorrowes of death. The word of God prevailes over all, or is effectuall to every purpose (Psal: 33.9.) He spake and it was done, he commanded and it stood fast.

Further, In this restoring of the sick, we have a shadow of the resurrection. The raysing of a dying man from his bed, is like the raysing of the dead from the grave. The spring of the yeare is a shadow of the resurrection, because then the earth returnes to her youth, and is fresh as a child, In winter all things are dead and desolate, their glosse and beauty is gone; but then cometh the spring and all revives againe, the face of the earth looks fresh, corne and grasse, trees and plants flourish and put forth their buds and blossomes. Now, what the spring of the yeare is to the body of the earth, the same is the returne of health to the body of man; In both we have an exemplar of the resurrection, as also in the regeneration or new birth of the soule, by the power of the holy Ghost. For till then we are, like old sickly men, in the old man, yea we are dead. But no sooner doth the Spirit bring us forth by a second creation into the life of the new man, but we become in spirit fresh like Children, our youth returnes to us againe; that is, we returne to that state wherein we were first created and set up by God in righteousness and true holiness; yea into a better and surer state then that. Man through grace is not only as he was in the first day of his creation, but better; He returnes to the day of his youth, and receives such a youth as shall never de∣cay into old age; yea the older he is in nature, the younger, that is, the stronger and more beautifull he shall be in grace. He shall (according to that promise, Psal: 92.14.) still bring forth fruit in old age, he shall be fat and flourishing. This renewed youthfull∣ness and flourishing condition of the restored sick man in spiritu∣alls, is specially and fully set forth in the next verse.

For Elihu having shewed the recovery of the sick mans body, he proceeds to the recovery of his soule, which eminently re∣turnes to the dayes of its youth, both in the puttings forth of or exercising the grace of God received, and in receiving more grace, favour, and comfort from God, as will appeare in open∣ing the words.

Vers. 26. He shall pray to God, and he will be favourable to him, and he shall see his face with joy, for he will render to man his righteousness.

El••hu gave us, before, one meanes of the sick sinfull mans re∣covery from his bodyly and soule sickness, that was the counsell and instruction given in by the messenger, the interpreter, one of a thousand. And here he sets downe another meanes by which he is restored to both, especially to the sweetness of both.

He shall pray unto God.

The word here used to pray, signifieth not barely to pray,* 1.3 or put up requests to God; 'Tis a word with an emphasis, implying the Multiplying of prayer, and that not the multiplying of prayer so much by number, as by weight; the powring forth or multi∣plying of strong prayers, or, as it is sayd of Christ, In the dayes of his flesh (Heb. 5.7.) the offering up prayers and supplications, with strong crying and teares. There may be a multiplying of weak insignificant words in the eares of God by prayer; But the faithfull people of God, through the Spirit, powre out many strong words in prayer (as Christ did in the dayes of his flesh) to him who is able to save them from death or danger, and give them life. When Elihu saith, He shall pray, he intends such prayers, even the urgency, importunity, or vehemency of the soule in prayer. When Isaac saw his wife Rebecca was long barren (he was forty yeares old before he married, and many yeares being elapsed in marriage, there was no appearance of Children) Then (saith the Text, Gen: 25.21.) Isaac intreated the Lord for his wife, because shee was barren, and the Lord was entreated of him, and Rebecca his wife conceived, It cannot be imagined that Isaac being so holy and gracious a man, had not prayed for that mercy before; Doubtless he prayed that God would fullfill the promise to his father Abraham in giving him a childe: but when he saw the promise so long delayed, or stick so long in the birth, then he intreated the Lord ('tis this word) he powred out many and strong prayers. The word is used againe concerning Manoah, after his wife had received a promise from the Lord of hearing a Son, af∣terwards called Sampson (Judg: 13.8.) Then Manoah entreated the Lord, and sayd. O my Lord, let the man of God which thou didst

send, come againe unto us, &c. Fearing they might not fully fol∣low the instructions given his wife for the education of their son, he earnestly begged of the Lord further direction in that matter. That prophecy either of the Gentiles to be converted, or of the returne of the dispersed Jewes, expresseth them by this word (Zeph: 3.10.) From beyond the rivers of Ethiopia, my suppliants shall come, even the daughter of my dispersed shall bring mine offer∣ings. As if the Prophet had sayd; They shall spend themselves in supplications at their returne, they shall come with strong pe∣titions, with mighty prayers, as making prayer their business. They shall not come with frozen affections and cold requests, but with hearts flaming up in the ardency of their desires, and urgen∣cy of their supplications to the Lord. That's the force of the word; He shall pray; As if Elihu had sayd, He shall not come with dead-hearted prayers and petitions, (as many doe in their sicknesses and sorrowes) nor with a formal Lord have mercy upon me, and helpe me; but he shall make a business of it, he shall pray to purpose, he shall pray with his whole strength. In which sence the Lord bid Ananias goe to Saul, afterwards Paul (Acts 9.11.) For behold he prayeth; intimating that he had never prayed all his dayes before; nor indeed had he (though being brought up a strict Pharisee, he was much in the forme of prayer) ever prayed in power before.

He shall pray.

Some understand this, He, relating to the messenger praying for the sick man, He shall pray, and God will be favourable to him. That's a truth, 'tis the worke and duty of the messenger to pray for, as well as advise the sick man. But I conceive rather the per∣son here intended praying, is the sick man for himselfe, who after he hath been counselled, directed, and advised by the messen∣ger what to doe, applyeth himselfe to the doing of it.

Further, Some, who agree that the sick man is the person pray∣ing, yet understand it of prayer after his recovery; who finding himself healed and strengthened prayeth unto God for grace, or for a right use of his health & strength. But I rather understand it of his prayer unto God in the time of his affliction; who when his sins and transgressions have been laid before him by the messenger, and his soul-soars searched to the bottome, and faithfully dealt

with, and so brought to a sight of himselfe, and of his sin, with the sad effects of it visible upon this pained and consumptive body, is then stirred to seek the Lord, and entreat his favour; He shall pray unto God;

Hence Note.

Sicknesse is a prayer season.

Prayer is a duty never out of season, yet at some times more in season, and most in season in times of affliction; Is any man afflict∣ed, let him pray, (James 5.13.) And among all afflictions the affliction of sickness seemes to be a speciall season calling for this duty. Therefore in the 14. verse of the same Chapter, assoon as he had said, is any man afflicted, let him pray, it followeth, is any sick among you, let him call for the Elders of the Church, and let them pray over him; 'Tis high time for us when sick to look about us, to call in prayer-aide, or helpe from others in prayer; yet 'tis not enough fot the afflicted, or the sick to get others to pray for them, they must pray for themselves: some put off the duty of prayer to others, and think it sufficeth if they send bills to mini∣sters or move friends to pray for them. I know sickness indispo∣seth to prayer, bodily paine and weakness hinder continuance and abiding in the duty; but that doth not excuse the sick from pray∣ing for themselves. To desire others to pray for us in bodyly sickness, and neglect it our selves is an ill symptome of a sick soul; yea to desire others in that case to pray for us, when we have no heart to pray for our selves, is too cleare a prognostick that their prayers will not profit us, nor be prevailing for us. Pharoah, when under those dreadfull plagues, could send for Moses and Aaron more then once, and said unto them, entreat the Lord for me, (Exod. 9.27, 28. Chap. 10.16, 17.) But we read not that he entreated the Lord for himself. Simon Magus when struck with the terrible threatnings of Peter, said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. (Acts 8.24.) But we read not that he prayed for himself. The prayers of others are rarely beneficiall to any, unlesse they either pray or have a desire to pray for themselves. Elihu represents the sick man pray∣ing for himself, he shall pray

Ʋnto God. There's the object of prayer.

Hence Note.

Prayer in sicknesse, and in all other cases must be directed unto God, and to him only.

Divine addresses are fit for none but God; For First, none are worthy of this honour but God; Prayer is so great a part of that honour and worship which is due to God, that it is often put for his whole worship. Mine house (saith the Lord, Isa. 56.7.) shall, be called an house of prayer for all Nations. Secondly, none can heare, that is, answer prayer but God; there is no help to be had but in him. As it is his glory to be prayed to, and such a glo∣ry as he will not part with to any other, so it is in vaine to pray to any other. In vaine is salvation hoped for from the hills, and from the multitude of Mountains (that is, from the greatest worldly Pow∣ers) truly in the Lord our God is the salvation of Israel, (Jerem. 3.23.) God only was David's Hills (Psal. 121.1, 2.) I Lift my eyes to the hills from whence cometh my helpe; what these hills were, himselfe explaines in the next verse. My help cometh from the Lord who made heaven and earth; Baals Priests called upon Baal, they cryed Baal hear us, but saith the Text, th••re was neither voyce, nor any that answered (1 Kings 18.26.) It is not only sinfull, but senceless to pray to any other then God alone. That popish Doctrine of invocation to Saints and Angells, is not only a will-worship, but folly and dotage.

Fourthly, He shall pray, &c.

Hence Observe.

If we would have any mercy from God, we must ask it.

God is ready to give, but he looks to be intreated, and he will be intreated: What God hath promised to doe for us, his doing of it must be obtained by prayer. Working prayer, worketh the promises to their issue, yea prayer worketh the prophecies, whe∣ther of salvation upon Sion, or ruine upon Babylon to their issue. Promises and prophesies are the express will of God, and shall certainly be fullfilled in their season; yet if we desire their full∣filling, we must pray that he would fullfill them; and 'tis a to∣ken for good that God is about to fullfill them, when the hearts of his people are drawne out much in prayer for their fullfilling. There are some mercies, in the promises, rightly called prevent∣ing

mercies, they come upon us before we ask; such is the mercy of out vocation, conversion or turning to God; we are naturally so far from praying while we are in the state of nature, that we are continually blaspheming or dishonouring the name of God; but, as for persons converted, (who are eminently called heires of the promise, that is, of the good in the promise) if they will have any good out of a promise, they must aske it. When the Prophet had declared many prophesies of good and great and glo∣rious things which God would doe for his people, he concludes with this direction from the Lord. (Ezek. 36.37.) I will yet for this be enquired of by the house of Israel to doe it for them. As if the Lord had said, I will not doe these things unasked, as you looke I should doe these things for you, so I look you should pray unto me that they may be done. A promise was made to Abraham (Gen. 22.17.) that his seed should be multiplyed as the Stars of Heaven; now might not Isaac his Son have said, God hath pro∣mised me children, what need I pray for them? but Isaac knew better, he knew that the promise was to be brought to the birth by prayer, therefore he entreated the Lord that he might have children.

Fifthly, from these words He shall pray compared with the next, and he (that is God) will be favourable to him.

Observe.

The Lord is ready to hear when we pray, ready to give when we ask.

As prayer is honourable and delightfull to God, so fruitfull to man. Ask and it shall be given you, seek and you shall find (Math. 7.7.) He shall pray unto God, and he will be favourable unto him. Prayer shall not be lost, nor vanish into aire. There was never any faithfull prayer lost; though the prayers of many have not been answered in kind, that is, they have not had the very thing they asked for; yet they have had an answer to their prayers; and though prayer be not alwayes answered in our time, yet there is a time wherein all faithfull prayers shall be answered; one age reaps the fruit of those prayers which another age hath sowne. The seed time is one age, the harvest in another. Latter Genera∣tions get good by the prayers of the former. Though we who pray see not the fruit of it, yet many shall find the fruit of it; and how

often doth the fruit of prayer appear presently, how often doth the answer come in upon the very putting up of the request? (Isa. 65.24.) Before they call, I will answer, and while as they are yet speaking, I will hear. While the word is in their mouth, the mercy shall be put into their hand. While the Church (Acts 12.5.16.) was praying, Peter came in among them. As if God had said, there's your prayer. What the Prop••et Elisha said (2 Kings 6.33.) of the messenger sent to apprehend him; Is not the sound of his Masters feet behind him? The same may we say somtimes of this messenger holy and fervent prayer, is not the sound of the mercy prayed for at the very heels of it? Thus close doth Eli∣hu put the sick mans prayer and the answer of God, he shall pray unto God,

And he will be favourable unto him.

* 1.4That is, he shall have a gracious and a speedy answer; he will be favourable unto him, or, he will accept him; as Mr. Broughton renders: 'Tis a very comfortable word, it notes not only to wish well to, or to be at peace, but to be well pleased with another, yea to be delighted, and take pleasure in him. 'Tis not barely, to be ap∣peased and reconciled, to lay down wrath and displeasure con∣ceived against a man, but it notes much sweetness of spirit towards him, and full content or complacency in him (Psal. 149.4.) The Lord taketh pleasure in his people, (they are as the joy of his heart) he will beautifie the meek with salvation; he will not only save them, but adorne them with salvation; they shall not only be delivered (after they have layen among the pots, Psal. 68.13.) from the blackness and filth of their adversity, but they shall have a beauty put upon them, or (as it followeth in that Psalme last ci∣ted) They shall be as the wings of a Dove covered with silver, and her feathers with yellow gold. God will be favourable to them, that is, he will give them favours to wear for him, he will put markee of honour upon them, they shall not only be benifited, but beautified and crowned with salvation.

God expressed that highest favour and most indeared affecti∣on which he bare to his own Son, as serving him, by no better nor more emphaticall word then this (Isa. 42.1.) Behold my ser∣••ant whom I uphold, mine elect in whom my soul delighteth. What is or can be more delightfull to God then his Son? and what can

be more comfortable to man, then to hear and know, that God delighteth in him, and bears favour to him (through his Son) with the same affection as he doth to his only begotten Son? He will be favourable unto him.

Whence note.

First, God is well pleased with, he is favourable to, and delight∣ed in an humble sinner.

When a sinner is brought upon his knees and becomes a sup∣pliant, when as he is laid low by affliction, so he lyeth low in pray∣er and supplication, then the Lord will be savourable to him, and shew his delight in him. The Lord delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man (Ps. 147.10, 11.) No man is favoured by God, because of his outward favour, because he hath a beautifull face, or strong cleane limbs; yea not only hath the Lord no pleasure in any mans legs, but not in any mans braines, how reaching soever, nor in any mans wit how quick soever, nor in any mans judgment how deep soever, nor in any mans tongue how eloquent or well spoken soever, but the Lord taketh pleasure in them that fear him, in those that hope in his mercy; in those that walk humbly with him, and call upon him. Let me (saith Christ to his Spouse, Cant. 2.14.) hear thy voyce for it is sweet; he meanes it not of an artificiall singing voyce, but of a spirituall praying voyce. That's the musick which the Church makes for Christ. Nothing is so tunable nor takes the eare and heart of Christ, like the voyce of prayer and praise from a graci∣ous heart. All the beauties and rarities both of persons and things are dull and flat, yea wearisome and loathsome to God in compa∣rison of a gracious, honest, humble soul. Princes have their favou∣rites (they are according to the language of this Text) favou∣rable to some above many, either because they are beautifull and goodly persons, or because they are men of excellent speech, pru∣dence and comportment. All godly men are Gods Favourites, he is favourable to them not only above many men in the world, but above all the men of this world, who have their portion in this life; And he therefore favours them; because they are the purchase of his Son, and the workmanship of his Spirit, convinc∣ing them of, and humbling them for their sins, as also creating them after God in righteousness and true holiness. Such shall be his favourites.

Secondly, Consider the coherence or dependance of these words, He shall call unto God, and he will be favourable unto him. Whereas, before, all his complainings and outcryes stood him in no stead, now being humbled effectually, and taking hold of the righteousness shewed and offered him by the Messenger of God, he no sooner makes suit to God but is heard.

Hence Note.

God first shewes regard to the person, then to the offering, to pray∣ers and services.

This truth may be understood two wayes, First, in reference to the state of grace. When Abel and Cain brought their sacrifi∣ces or offerings, God had respect to Abel and his offering, but to Cain and his offering had no respect, (Gen. 4.4, 5.) Abel was in a state of grace, Cain was not, so the Apostle states their case, (Heb. 11.4.) By faith Abel offered unto God a more excellent sa∣crifice then Cain, by which he obtained witnesse that he (his person) was righteous, God testifying of his gifts; and what did he testifie? surely that his gifts were brought in faith, and were presented from a principle of grace, which Cain had not; and therefore God did not approvingly testifie of his gifts. Till we close with God by faith, God doth not close with our services by acceptance. Secondly, as this is true in reference to the state of grace, so in re∣ference to somewhat in the present actings or dispositions of those who are gracious. 'Tis possible for a godly man to act so sinfully, and to be so ill disposed to the frame of his heart, that God may seem to deny acceptation to his prayers, and services. David said (Psal. 66.18.) If I regard iniquity in my heart, the Lord will not heare me. And God told the Jewes, his Covenant people, (Isa. 1.15.) When ye make many prayers, I will not hear; your hands are full of blood. Thus while they who have a state interest in Christ, walke unworthy of it, they are under the frownes of God, and his dis-acceptation of all their duties, till they renew their repentance and humble themselves. And I conceive this was the case of the sick man in the Text (in whom doubtlesse, he aimed at Job) whom Elihu granted to be a godly man, yet un∣der great distempers of spirit, which must be healed & removed before he could so call upon or pray unto God, as he would be favourable to him, or give him testimonie of his favour. Thus

we see, in both these references, how the person of a man must be respected and in favour before his prayers can. For as we can have no benefit by the intercession of Christ, till we accept his person, so God will not give us any benefit by our supplications, till himself accepteth our persons, which he doth only in Christ. Many would be saved by Christ, they would be pardoned and get to heaven, they would enjoy the benefits and priviledges which he hath purchased for his people, but they neglect Christ himself; nor doe they think of closing with his person. Now, I say, as un∣lesse we have respect to the person of Christ, and desire union with him, we have nothing to doe with his benefits; so unless God hath respect to our persons, we get no benefit, no answer of our prayers.

Thirdly, Note.

To have the favour of God, or to be accepted with him, is the top and summe of all desireable favours.

'Tis the Alpha and Omega, the first and last of all other favours, to find God favourable to us; if God be favourable to us, it mat∣ters not much who frowns upon us, or what foul weather we meet with in this world. And, as to be in his favour should be the chief of all our desires, so to be assured of his favour should be the chief of all our studies and cares (2 Cor. 5.7.) Herein (saith the Apostle) we labour, that whether present or absent we may be ac∣cepted of him. The word notes to labour ambitiously; as if he had said, we labour as much for the favour of God, as ever any of the sons of ambition laboured for the favour of Princes, or regard with the Kings of this world. No man ever plotted or flatter'd and crouched so much to the Kings of the earth for favour, as we doe to God for favour; herein we labour. We make it our business to be accepted with him; if God once accept a man, you may turne him loose, he will shift for one. How compleately happy the condition of such a favourite is, will appeare yet furtber in opening the next clause of this verse.

And he shall see his face with joy.

When once God is favourable to a poor sinner, then he shall be used or dealt with like a favourite. Great Favourites stand in the presence of Princes, and frequently see their faces. Whom∣soever

any man favours he freely admits to his presence, and takes delight in his company. Thus Elihu speaks of Gods Favourite, He shall see his face with joy.

There is a twofold interpretation of these words tending both to the same spirituall sence.

* 1.5First, Some by the Antecedent He, understand God himselfe, and by his face the face of the humbled sick man; and so the sence of this assertion, he shall see his face with joy, is plainly, this. God will look cheerfully and smilingly upon the face of this poor sup∣pliant; God will look upon him, as we doe upon friends whom we favour and have much respect for. Friends may see content and joy shining in or stampt upon our faces, when we look them in the face. The content which we take in seeing the face of ano∣ther is visible in the smiles and joyes of our own faces. As when we look sowrely, angryly, sorrowfully, sullenly upon a man, when darkness is seen in our faces, and clouds gather in our brows, ready to dissolve into a storme, this speaks we beare him no good will, or rather that we bear him much displeasure. So when we looke pleasantly upon a man, doth it not say, that we are highly pleased with him? To be sure, when God is at peace with a repenting sinner, he no longer frownes upon him, nor turns his face from him as an enemy, but entertaines and welcomes him as a friend; which is directly opposite to Jobs apprehension of God at the 10^th verse of this Chapter, Behold he findeth occasions against me, he counteth me for his enemy. This is a sweet soul-reviving and ravishing truth. God beholds the face of his people with joy, he beholds them smileingly, cheerfully, delightfully. David calls it The light of Gods countenance (Psal. 4.6.)

* 1.6Secondly, (and I rather conceive that to be the meaning of the place) most relate the He, to the sick man; who having been upon his knees humbling himself before God, and finding God favourable to him, he then seeth his face, that is, the face of God, with joy. God fills his soule with a great deale of peace, comfort, and sweetness in his approaches to him. Before, possibly, if he did but think upon God, he was troubled as Asaph found (Psal. 77.3.) I remembred God, and was troubled. To a man in great trouble, especially in trouble of mind, the very thoughts of God (who is our only help in trouble) may be troublesom; but when he is set right and restored to the favour of God, or God being again

favourable unto him, he beholds his face with abundance of joy. Here are yet two things to be opened, or two Queries may be made and answered for the clearing of these words.

First, What is meant by the face of God; Secondly, what is meant by seeing his face.

To the former query, I answer; First, the face of God is the essentiall being or perfect Majesty of God, of which himself saith to Moses. (Exod. 33.23.) My face shall not be seen. Secondly, the good will and favour of God is his face (Ps. 80.3.) Cause thy face to shine, (that is, be good to us) and we shall be saved. Thirdly, the face of God in Scripture is put for any manifestations of God to man. God manifesteth himself in wrath to some men, (Psal. 34.16.) The face of the Lord is against them that doe evill;* 1.7 That is, he is angry and greatly displeased with them. He mani∣festeth himself in love to others, and all such are said either (as in the Text) to see his face, or (as other Texts express it) to have his face shining upon them. God is a spirit, he hath no face properly; but as the face of a man is that, by which he is knowne (if a man hide his face we know not who he is, though we see all the other parts of his body, he is a concealed man) so that what∣soever it is, by which God is clearly knowne, that in Scripture lan∣guage is called his face. And hence Thirdly, the worship and ho∣ly ordinances of God, are called the face of God (Gen. 4.14.) because they are great manifestations of God, or because God is manifested in his Ordinances, in his word and worship, who and what he is, After a sick man, through the help of God, is recove∣red; he goes into the congregation to give thanks; and then he may be said to see the face of God, because there be exhibits the signs of his presence, & doth as it were shew his face. There as in a glass we behold the face of God, that is, the discoveries of his holi∣ness, of his love & goodness; The face of God is seen in his works, as the Apostle teac••eth us, (Rom. 1.20.) The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternall power and godhead: much more in his word and Ordinances, and above all in Jesus Christ is God seen and manifested. Jesus Christ is the face of God, the brightnesse of his glory, the expresse image of his person, (Heb. 1.3.) The light of the knowledge of the glory of God shi∣neth to us in the face of Christ. Thus the face of God is beheld in

the face of Christ. There we may see how holy, how just, how good, and mercifull God is; all this glory of God appeareth to us in the face of Christ, who is the highest manifestation of God. Here in the Text by the face of God; we are to understand any demonstration of Gods favourable presence; in which sence of the word, Aaron was to blesse the children of Israel (Numb. 6.25.) The Lord make his face to shine upon thee, and be gracious unto thee. The Lord lift up the light of his countenance upon thee, and give thee peace. That is, the Lord manifest himself to thee in wayes of grace and peace, in favour and in mercy. David prayed in the same stile (Psal. 67.1.) God be mercifull to us, and bless us, and cause his face to shine upon us; that is, give us tokens and pledges of his favour.

Secondly, How see we the face of God? Doth not God tell Moses, No man can see my face and live. How then can the face of God be seene?

I answer; The face of God (which was touched before) as taken for the essence of God, or for his essentiall glory, cannot be seene; That's too transcendent a glory for man to behold. What we see of God is but some ray or beaming out of light and glory from himselfe, we cannot see himselfe. The essentiall or personall glory of God, is that face which cannot be seene, but the declarative glory of God is a face of God which may be clearely seene by faith in the light of his word and workes. And to see the face of God, is nothing else but for a man to know in himselfe (as the Apostles word is in somewhat a parallel case, Heb: 10.34.) that God is gracious to him, that is, to have an assurance of his favour, or a reflect act of faith about it. The holy Spirit sheweth us what God is, and what the things of God are (1 Cor: 2.12.) We have received not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God; that is, that we may••e enlightned with the knowledge of the grace, goodness, and favour of God to us discovered in the Gospel. The Spirit sheweth us this blessed face of God, and we see it by the actings of our faith; all our visions of God in this life are visions of faith; upon whose wings all our intellectuall powers soare aloft and are carried up to God. Faith is not only a worke of the will in consent and application, but a worke of the understanding by assent and knowledge. Thus we

see God (as a Spirit is only to be seene) with a spirituall eye. The vision of God is intellectuall, the vision of faith.* 1.8 Thus the reconciled sinner finding God favourable to him; he seeth his face

with joy.

The word signifies joyfull acclamation, or shouting for joy, such as men use after great favours done them and benefits or rather bounties bestowed upon them. There is a seeing of the face of God with terror; so the wicked shall see God, that is, they shall have manifestations of Gods displeasure; they shall be made to see him with shame and sorrow: They shall say (when they see him) to the mountaines and rockes, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lambe. They who never saw the face of God with joy, shall see it with horror & amazement. Saints see it with joy, they have unexpressible comfort and contentment in beholding God; they shall rejoyce with shouting, as in the yeare of Jubile, when they sounded out their joyes with trumpets, or made a joyfull noyse. 'Tis no ordinary but a triumphant joy, with which the god∣ly see the face of God. Extraordinary sights affect with extraor∣dinary joy. Now the face of God being the highest and most glorious sight in the world, it must needs affect the beholder with a glorious with a Jubilean joy. He shall see his face with joy.

First, It being sayd, He shall see his face with joy, upon his prayer, and the humbling of himselfe before God.

Observe.

God hides or vayles his face, till we humble our soules and seeke his face.

God will not be seene at all times, no not by his owne people; There are severall cases in which he turneth away his face in an∣ger, or drawes a curtaine (as it were) yea a cloud between him∣selfe and the soule. And this he doth, First, and most usually to try his people, how they can beare his withdrawings, and to see whether or to what they will betake themselves, when he takes himselfe so much from them, that they cannot see him. Secondly, He doth it often to chasten and correct man for sin.

To be under the hidings of Gods face, is the saddest effect of sin to a sencible or an awakened soule. David made a grievous com∣plaint because of this, what ever the cause or occasion of it was. (Psal: 13.1.) The absence of God from him (though possibly but for a short time) was so tedious to him, that he cryed out, How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me? Even Jesus Christ while he stood in the place of sinners, bare the hiding of his fathers face, as the summe of all those punishments which were due to and deserved by our sin. This pressed him more then all bodyly sufferings, and made him cry out, while he hung upon the Crosse, My God, my God (not why hast thou left me to be crucified, but) why hast thou forsa∣ken me (Math: 27.46.) Thirdly, God hideth his face from some, because the manifestations of it have not been received thankful∣ly, nor improved rightly. We ought to give thankes for the light of the Sun shining in the ayre, and also doe our worke in it; Is it any wonder if God cloud and eclipse the light of his counte∣nance towards those, who neither prize it, nor improve it? If you would alwayes see the face of God, then be ye alwayes seene at the worke and in the wayes of God.

Secondly, Observe.

It is the sole priviledge of Gods Favourites, or of those to whom he is favourable, to see his face.

As no man can see that face of God, his essentiall presence, so none but Godly men shall see this face of God, his comfortable or blessed-making presence. Without holiness no man shall see the Lord (Heb: 12.14.) There is a two-fold vision or sight of God, and that negative assertion may be understood of either or of both. There's first, a vision of God on earth; thus we see his face, as was shewed before, in the actings of faith; For though the Apostle opposeth these two, faith and sight; We walke by faith, and not by sight (2 Cor: 5.7.) yet faith hath its sight; we walke not by sight as the worldly men walk, who doe as they see, and make their eyes both the guide of their consciences, and the in-bring∣ers of their comforts; we walke not by outward sight, nor doe we make conclusions how to guide our conversations, by what we see. We walke by faith, and that's the sight which we have of God while we are here on earth, which cannot possibly be with∣out

holiness; faith being so great a part of our holiness, and (by drawing vertue from Christ dayly) the maintainer of it all. Se∣condly, there is a sight of the face of God in glory. And if none can enter into glory but holy men, then no man without holiness can see the face of God there. Thus Christ saith of the Angells, They alwayes behold the face of my father which is in heaven (Math: 18.10.) Now we see the face of God darkly as in a glasse (1 Cor: 13.12.) that is, in his word and workes, in his ordinances and appoyntments; in these we have glimpses of the face of God, but we shall see him face to face; that is, as fully and comprehensively as creatures can; we can never comprehend God, but we shall have comprehensions of God so farre, as finite can take in the fruitions of Infinite. We shall see his face with joy.

Thirdly, Note.

It is the greatest joy and happiness of man imaginable to see the face of God.

Any manifestation of God is a joyfull favour, and a full mani∣festation of him fills the heart with joy; Lord lift up the light of thy countenance upon us (saith David, Psal: 4.6, 7.) thou hast put gladness in my heart more then in the time their corne and wine increased; As if he had sayd, I rejoyce in thy favour more then worldlings doe in their best enjoyments. Shew us the father and it sufficeth us, sayd Philip (John 14.8.) let us have but that fa∣vour, and we desire no more; we have enough, we can have no more, if we may but see the father. True joy stands not in any sights, nor in the sight of any thing here below, but in the sight of God above while we are below, and in a hope that we shall at last get above too, and there have an everlasting sight of him, in whose presence is fullness of joy, and at whose right hand are plea∣sures for evermore. We read in the Leviticall Law, of the shew-bread, which was to be set in the holy place, upon a Table (Exod: 25.30.) The Hebrew is, the bread of faces. There are two reasons of this denomination; First, Because that Bread did shew the gracious provision that God made for them all the way they journeyed from Egypt to Canaan, or that he spread a Table for them in the wilderness where they had no harvest; To which the Prophet may allude (Jer: 2.2.) I remember (saith the Lord)

the kindness of thy youth, the love of thy espousalls, when thou wentest after me in a land that was not sowne; that is, when thou didst trust me for thy dayly bread. Secondly, It was called the shew-bread, to testifie the speciall presence of God with them, and that his eye was alwayes upon them, ready to do them good upon all oc∣casions. This was the high priviledge of the Jewes then, they had the bread of faces; and this is the joy of the people of God now, that what ever good they have, it is the face of God to them; their bread is the bread of faces, and their wine is the wine of fa∣ces, &c. that is, they are a signification of the favour and love of God to them, or they look upon the love and favour of God ma∣nifested in those things, much more then upon the things them∣selves. Now if it be so great a mercy to have some manifestation of the face or favour of God, or that we are alwayes in the sight and view of God; What will it be to us when we shall alwayes abide in the presence of God, and see his face with joy?

Lastly, Note.

A justified person hath confidence to looke up to and thinke of God; He doth it with joy; and that's the fruit of a well-grounded confidence.

Where the Spirit of the Lord is (saith the Apostle, 2 Cor: 3.17.) there is liberty, a liberty of addresse and approach to God, a liberty also of speech and prayer to God. True godliness hath much well regulated boldness with God; and as a Godly man ought with reverence, so he can with a wel-grounded confidence looke God in the face.

For he will render unto man his righteousness.

This latter part of the verse giveth an account of the ground of that joy which the sick man found in seeing the face of God. He shall see his face with joy (saith Elihu) for he (that is, God) shall render unto man his righteousness.

* 1.9He shall render; The Hebrew is, he will make to returne; The word signifieth, First, to returne to a place from whence we have departed (Gen. 18.10.) Secondly, to return or turn from that displeasure which was once conceived. When the Lord, is, as it were, in a hot pursuit of sinners, he returns or turns from his an∣ger. The Prophet speakes in the negative (Isa: 5.25.) For all

this his anger is not turned away, but his hand is stretched out still, or he is not returned from his anger. Thirdly, The word is used to note mans return unto God by repentance (Deut: 30.28.) We by sin turn away from God, and by repentance we return to him. Fourthly, It signifieth to returne by way of requitall (Psal: 116.12.) What shall I render unto the Lord (It is this word) or, What shall I return to the Lord for all his benefits? David was in an holy muse or maze, what testimony of thankfulness he should bring to the Lord. What shall I render? And in that sence it is at∣tributed both to God and man; sometimes in relation to evill done, and then it notes to render punishment or revenge (Psal: 28.4.) Render to them their desert, so the word is used by Jo∣sephs brethren (Gen: 50.15.) He will certainly requite us all the evill which we did unto him; they were jealous of their brothers love when their father was dead. And as it notes a return of evill done in way of revenge, so also a return of good done in way of reward, thus here.

He will render unto man.

It is an indefinite assertion, not to this or that man, but to man. With God there is no respect of persons, but he that worketh righte∣ousness (let him be who he will) is accepted of him. To man, that is, to every man God will render

his righteousness.

Righteousness is of two sorts; First, There is the righteous∣ness of our sanctification, which consists; First, in our turning from or leaving to doe evill; Secondly, in our doing good: this is a righteousness wrought by us and dwelling or inherent in us. The Hebrewes by this word often expresse that which we call almes or charity; and the reason is two-fold, why almes or acts of charity are expressed by that word which signifieth righteousness; First, because our charity or our almes must be given of those things that are rightly gotten. We must not doe unjustly that we may be charitable, nor wrong some to relieve others. Secondly, because charity and almes is a due or right to the poor that are in want; we call it charity, but it is a work of duty (Prov: 3.27.) therefore 'tis well expressed by righteousness. He shall render un∣to man his righteousness or beneficence. We may take it in this

large sence; for this also is a part of our sanctification. And when it is sayd, he will render unto man his righteousness, we are not to understand it of righteousness in kinde, but of the reward or fruit of his righteousness. For here Elihu speaks of a person al∣ready righteous, or at least of him who had repented of and tur∣ned from his unrighteousness. So that, to returne or render unto man his righteousness, is to returne the mercy promised to those that are righteous.* 1.10 For as iniquity or unrighteousness is often put for the punishment of unrighteousness; so equity or righteousness is often put for the reward of righteousness, or for that which God according to his righteous promise returnes unto a righteous per∣son. Thus we may understand Elihu here. As if he had sayd, God dealt with this man before, as with a sinner, or he afflicted him for his sin; But now he will deale kindly with him as with a righte∣ous person, and removing his affliction, and taking his hand off from him, he will render his righteousness to him, he will not reckon with him for any former unrighteousness.

From this notion of the word, Observe.

God usually deals with men as they are, and according to what they doe.

If a godly man sin he shall smart for it; and if a sinner return and repent, God will shew him kindness. Though the mercy and kindness which God shews to a returning sinner, be not for his returnings or repentings, yet 'tis according to them. The favour which God sheweth any man is for Christs sake, or for what Christ hath done and suffered, but it is according to what himselfe hath done or suffered. David experienced this himselfe (Psal: 18.20.) The Lord rewarded me according to my righteousnes, &c. That is, as I have been a righteous and just person, so the Lord hath dealt with me. And he gives the rule with respect to all others (v. 25.) With the upright thou wilt shew thy selfe upright, with the pure thou wilt shew thy selfe pure, &c. That is, Thou wilt be such to men in thy dispensations, as they are in their conversations and dispositions, in the frame and bent of their hearts and lives. And as it followeth (v. 27.) Thou wilt save the afflicted (or humble) people; but wilt bring downe high lookes; that is, those that are proud and high-minded. The Prophet holds out the same truth in way of direction (Isa: 3.10.) Say ye to the righteous, it shall

be well with him, for they shall eat of the fruit of their doings; that is, they shall have good for the good they have done, or according to the good which they have done. (Rom: 2.10.) Glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile.

If any object; But may it not be ill with men that doe good and are good? doth the Lord alwayes render to man according to his righteousness.

I answer; It is well at present with most that doe well; look over all the sons of men, and generally ye shall find that usually the better they are, the better they live.

Secondly, I answer; It shall be well with all that doe well in the issue, and for ever. This truth will abide to eternity; God will render unto man according to his righteousness.

Secondly, We may take the word righteousness,* 1.11 for the righ∣teousness of justification; M^r Broughton inclines to that sence, He will restore unto man his justice. And presently adds by way of glosse; Justice is Christ; It is Christs Justice or righteousness that is restored to man. Christ is indeed The Lord our righteous∣ness (Jer: 23.6.) And thus severall others of the learned ex∣pound these words. He will render unto man his righteousness; That is, he will bestow upon him or restore to him righteousness in Christ; he will account him righteous, though he hath no righ∣teousness of his owne which will hold in Gods account. Elihu, I grant, calleth it Mans righteousness, his righteousness; yet we may well understand him calling it so, not because it is wrought by but because it is imputed to or bestowed upon man as his righte∣ousness. That is ours which is freely given us, so is righteousness in justification by faith in Christ. We have no righteousness wrought in us or by us, for that purpose; but we have a righte∣ousness wrought for us, and freely bestowed upon us, for that pur∣pose, which is therefore truely called mans righteousness.

But some may question, how can it be sayd, that God doth render or return to man this righteousness, that is, the righteous∣ness of justification? Can this righteousness be lost? can a person justified fall out of a justified state?

I answer; The righteousness of justification (which is true al∣so of the righteousness of sanctification) as to the substance and being of it cannot be lost; But it may be lost as to the comforta∣ble

enjoyments and fruits of it, or as to our apprehension of it; And the Lord is sayd to returne to man the righteousness of his justification, not as if the grace it selfe were lost or taken away from him, but because the sight and sence of it, the sweetness and joy of it,* 1.12 the workings and effects of it having been lost, are now restored to him againe. When the Lord by his Spirit gives the soule a cleare and fresh evidence of it, or reneweth the testimo∣ny of his Spirit with our spirits, that our sins are forgiven, and that we are justified, beloved, and accepted in Christ, then the Lord is sayd to render unto man his righteousness; otherwise, neither the faith, by which this righteousness is applyed, nor the righte∣ousness it selfe which is applyed to us by faith, is at any time lost or removed. Only in this sence, as in many other Scriptures, so in this, the Lord is sayd to render unto man his righteousness, both of sanctification and justification. For, when a beleever through sin hath blotted his own evidences, and God hath left him under the darkness of his own spirit, for his negligent, unwatchfull & un∣worthy walking, or when the Lord hideth his face, to try him what he will doe, whether he will trust in his name while he walk∣eth in darkness and seeth no light, when, I say, after withdrawings for either of these reasons or for any other the Lord gives him in a renewed evidence of his love, then he is sayd to render unto man his righteousness. It is in this case as with a man that labours un∣der some strong and dangerous disease, which taketh away his sences, and leaves him halfe dead; we say, the man is gone, yet he recovers, his speech returnes, and his spirits revive, and then we say, his life is rendred to him, or he is brought back from the grave, we have fetched him againe; not that his life was quite taken away (for he was not a carkasse in that condition, a body without a soule) but his life was, for that time, withdrawne, there was no appearance of it, no sencible breathing, no motion, no vi∣tall visible operation. Thus we may conceive what is meant by the rendring unto man his righteousness.

Hence observe.

First, A justified person is a righteous person.

He hath a clothing of righteousness; that which we call his righteousness, is not properly but imputedly his. It is not a cloath∣ing of his owne making, but made for him and bestowed freely

upon him. (Rom: 10.3.) They being ignorant of the righteous∣ness of God; and going about to establish their owne righteousness, have not submitted themselves to the righteousness of God. It is Gods righteousness not our owne, and yet it is our owne as well as the righteousness of God, it being imputed and reckoned unto us for our righteousness; it is the believers righteousness as given to him, it is Christs righteousness as wrought by him.

Secondly, Observe.

A justified person under great afflictions and temptations often looseth the comfortable sight and sence of his owne righteousness.

And so may look upon himselfe as an unrighteous person, as ha∣ving no righteousnes, or as being unreconciled & unjustified. For, as many bold sinners & hypocrites presume they have a righteous∣ness when they have none, and boast themselves to be in the num∣ber of the justified when they are not. So many an afflicted and tempted soule, who is indeed justified in the sight of God, may be unjustified in his owne. Great afflictions have an appearance of divine displeasure, which stands most opposite to justification. As affliction is a kinde of darkness, so it often leaves the soule in much darkness. And he that is in the dark is full of feare, he is apt to question his state, whether he hath any thing of God in him or no. For though it be not good for a Christian alwayes to begin to live, he should come to a poynt, and labour for a certainty; yet some are brought to such a pass that their former evidences and experiences are even dead and lye prostrate, and they constrained to begin a new reckoning about their spirituall estate, or, as it were, to begin againe to live.

Thirdly, Note.

Mans righteousness or justification, is as lost to him when he wants the evidence, that is, the comfort, sweetness, and peace of it.

When his soul-state is so ravel'd and intangled, that he can make nothing of it, then his righteousness is as lost. Those things which appeare not, are to us as if they were not. Not to know what we have, is a degree of not having. When grace doth not act or is not used, we are sayd in Scripture to lack grace, or to have none. (2 Pet: 1.9.) But he that lacketh these things is blind, and can∣not

see afar off. The whole context carrieth it of believers, who are in a state of grace, who yet not using grace are sayd to lack it, and are called blinde, as not able to see afar off, how it was with them when the work of conversion first began, & so have upon the matter forgotten that they were ever purged from their old sins. That is, they act as a man that hath never had any acquaintance with God, or knew so much as the meaning of repentance from dead workes. He, in the Gospel, who had but one talent and did not use it, is sayd to have none, From him that hath not shall be ta∣ken away even that he hath (Math: 25.29.) 'Tis a strange ex∣pression to say, that shall be taken away from a man which he hath not; yet the idle servant is sayd not to have that one talent which he had, because he did not use it, but layd it by as a dead stocke. Now, as in reference unto the grace of sanctification in us, when we doe not act, we are sayd to lack it, or not to have it, so in re∣ference to the peace of justification, when we have not the com∣fort of it, we are sayd to be without it. And therefore when peace is restored to the soule, righteousness or justification is restored also.

Further, from the connexion of these words, He shall see his face with joy; for he will render unto man his righteousness.

Note, Fourthly.

When the sight of our righteousness or justified state in Christ returnes to us, our comforts returne.

We may be justified or in a justified state, and not rejoyce. But if we know we are in a state of justification, we cannot but rejoyce. It will make a man rejoyce to purpose, when he seeth the righteousness of justification is clearely his (Isa: 45.25.) Surely shall one say in the Lord have I righteousness and strength: One shall say this: He shall not only have righteousness in the Lord, but he shall say he hath; that is, he shall be able to make it out; he shall have the light of it upon his spirit, and then as it followeth in the Prophet; In him shall all the seed of Israel be ju∣stified and shall glory. When they are able to say this, then they shall not only rejoyce but glory. Glorying is the height of joy, or joy is in its full strength. The Apostle saith (Rom: 14.17.) The kingdome of God is not meat and drink (What is it then?) but righteousness (and what else?) peace and joy in the holy Ghost.

Righteousness brings in peace, that's the first fruit; The warre is ended, the controversie determined between God and the soule, and when once peace is entred, joy will follow. It is usuall to make triumphs, when, a formerly broken, peace is made be∣tween two nations. When Abimilech sent commissioners to make a covenant of peace with Isaac, the holy Story saith (Gen: 26.30.) He made them a feast, and they did eate and drinke. Surely when God sends his holy Spirit to speake peace to a troubled soule (against whom his terrors have been set in array (as Job sayd in his own case, Chap: 6.4.) and the arrowes of the Almighty within him have drunke up his spirit) he (I say) having his peace thus restored to him, cannot but have the joy of the Lord restored to him, as David prayed his might (Psal: 51.12.) Restore unto me the joy of thy salvation; That is, shew me that I am justified, that my sin is pardoned; this will bring back into my bosome the joy of thy salvation, and my drooping soul shall be not only refreshed but feasted as with marrow and fatness. Joy is a certaine conse∣quent upon the sight of our justification; Yea joy is not only a consequent, but a fruit and effect of it; joy floweth out of the nature of it; nor is it ever interrupted or suspended, but upon the hiding of righteousness out of our sight. And therefore joy returnes unfayleably when the Lord is pleased thus to render unto man his righteousness.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 molli∣tur, recreatus fuit, alibi quam hic non legitur. Ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod virentem signi∣ficat ac vegetū (ut cap: 8. 16.) et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod sy∣riacè significat crescere, q. d. revirescet plan∣tarum more et germinum. Merc:
• * 1.2

  Notat perfectis∣simum sanitatis modum, qui nul∣lum transacti morbi vestigi∣um relinquit. Mert:
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multipli∣cavit, propriè verba fortia et magnacopia fu∣dit in oratione. inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supplices. Zeph. 3.10.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graecis est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, significat vehe∣menter velle ac delectari. Merc:
• * 1.5

  Videbit deus fa∣ciem ejus cum laetitia, i. e. hi∣laritèr cum in∣tuebitur, vultu laeto et facili e∣um respiciet, cum ante vul∣tum iratus a∣vertebat. Merc:
• * 1.6

  Et videbit (ho∣mo) faciem dei cum jubilo. Merc:
• * 1.7

  Facies dei iram, quando{que} favorem notat. Drus:
• * 1.8

  Videre faciem dei, nihil aliud est quam senti∣re apud ani∣mum suum de∣um propitium. Coc: In Jubilo. i. e. in quodam in∣explicabili gaudio. Aquin:
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Reddet justiti∣am. i. e. prae∣mium justitiae. Drus:
• * 1.11

  Justiam, quam ei confert in Christo, repu∣tans eum pro justo. Jun:
• * 1.12

  Non enim abla∣ta justitia red∣ditur sed abla∣tae justitiae sen∣sus. Coc: