Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB. Chap. 33. Verſ. 19, 20, 21, 22.
He is chaſtened alſo with pain upon his bed, and the multitude of his bones with ſtrong pain.
So that his life abhorreth bread, and his ſoul dainty meat.
His fleſh is conſumed away that it cannot be ſeen, and his bones that were not ſeen ſtick out.
His ſoul draweth neare unto the grave, and his life to the deſtroyer.
THe context of theſe foure verſes, containeth a deſcription of the ſecond meanes, which the wiſdome of God is pleaſed often to uſe for the humiliation of man, and for the diſcovery or revelation of his mind unto him. He ſpeaketh in a dream, in a viſion of the night, as was ſhewed before, he ſpeaketh alſo by paines and ſickneſſes, as is now to be conſidered.
Verſ. 19. He is chaſtened alſo with pain.
That particle which we render alſo, gives the text an emphaſis (He is chaſtened alſo) For it imports, that here is a further addition or ſupplement of meanes, whereby the Lord doth awaken ſinners to attend and obey his voyce. The ſubject of theſe foure verſes, is a ſick man, or, the ſickneſs of man. A ſorrowfull ſubject. And the ſickneſs of man is ſet forth in theſe foure verſes, by foure ſad ſymptomes or effects.
The firſt is paine, grievous paine, ver: 19. He is chaſtened alſo with pain upon his bed, and the multitude of his bones with ſtrong paine.
The ſecond ſymptome of this ſickneſs, is loſs of appetite, and his nauceating all manner of food (v. 20.) So that his life abhorreth bread, and his ſoul dainty meat.
The third ſymptome of his ſickneſs is a generall languiſhment or conſumption all his body over (v. 21.) His fleſh is conſumed away that it cannot be ſeen, and his bones that were not ſeene ſtick out.
The fourth and laſt ſymptome of this grievous ſickneſs is fainting, ſwooning, or a readineſs to expire and give up the ghoſt (v. 22.) His ſoul draweth near to the grave, and his life to the deſtroyer; That is, he is ſick, and even ſick to death. All theſe are ſpeciall ſymptomes of a ſick man, or of the ſickneſs of man. I begin with the firſt.
Verſ. 19. He is chaſtened alſo with pain upon his bed.
The word which we render to chaſten, hath a twofold ſignification in Scripture.
foreign a reguit reprehendit, corripuit verbis ſive factis.Firſt, to reprove or convince both by authority and reaſon (Lev: 19.17.) Thou ſhalt not hate thy brother in thy heart, thou ſhalt in any wiſe rebuke him; or, reproving thou ſhalt reprove him; that is, Thou ſhalt ſurely reprove him. And in that famous Prophecy concerning Chriſt (Iſa: 11.4.) He ſhall reprove with equity; we put in the margin, He ſhall argue with equity, or convince by ſuch reaſons and arguments as ſhall carry the greateſt equity in them. Thus when Chriſt had finiſhed his Sermon on the mount, it is ſayd (Math: 7.28, 29.) The people (his Auditors) were aſtoniſhed at his doctrine, for he taught them as one having authority, and not as the Scribes. This Sermon carrying ſo great a reproofe of the Scribes and Phariſees, both as to their life and doctrine throughout, may well be expounded as a fullfilling of that ancient prophecy; It being confeſſed in another place of the Goſpel, even by the Officers that were ſent to attach him (John 7.46.) Never man ſpake like this man. The words of Chriſt had ſo much evidence, ſo much equity in them, that they who came to take and catch him, were taken and caught, if not to converſion, yet to ſuch a conviction, by what he ſpake, that they could not (though they highly diſpleaſed their Maſters in ſaying ſo) but ſay, Never man ſpake like this man; As if they had ſayd, Surely, the man that ſpeakes thus is more then a man.
Secondly, The word often ſignifies to correct, which is alſo to inſtruct; correction is for inſtruction. Chaſtning is the most reall reproving. And ſo we render it, He is chaſtened. Man is inſtructed not only by ſpeech and counſell, but by ſtripes and corrections. Thus David prayed (Pſal: 6.1.) O Lord, rebuke me not in thine anger, neither chaſten me in thy hot diſpleaſure. The firſt word which we render rebuke, is that in the text; As if he had ſayd, Lord doe not rebuke me by angry afflictions, let me not find thee greatly diſpleaſed, and my ſelfe ſorely chaſtned at once. He deprecates the ſame againe, and how grievous the effects of ſuch diſpenſations are, he ſheweth (Pſal: 38.1.) Rebuke me not in thy wrath. (Pſal: 39.11.) When thou with rebukes doſt correct man for iniquity; (He means it not only of word-rebukes, but of hand-rebukes alſo, when thou with ſuch doubled rebukes doſt chaſten man for iniquity) What then? The effects of it follow, even the ſtaining of the glory of all fleſh; Thou makeſt his beauty to conſume away like a moth. And ſo ſome interpret that (Pſal: 105.15.) He reproved Kings for their ſakes? (ſpeaking of his owne people) the Lord did not only ſpeak to thoſe Kings, but made them feel his hand, for his peoples ſake. Abimelech felt his hand for Abrahams ſake. And ſo did Pharoah that hard-hearted King in a whole decade of plagues for Iſraels ſake, whom he had oppreſſed and would not let goe. We render the word in this ſecond ſenſe, for a rebuke by blowes or by correction, which yet hath a language in it, and ſpeaks with a loud voyce to man. He is chaſtened with paine upon his bed.
Paine is both the concomitant, and effect of ſickneſs. The word noteth, Firſt, the paine of the body, cauſed either by the violence of inward diſtempers,foreign doluit corpore vel animo. or from the outward ſtroake of a wound (Gen: 34.) When the ſons of Jacob had prevailed with the Shechemites to receive Circumciſion, It came to paſſe on the third day, when they were ſore, or pained with the wound of it, Simeon and Levi came upon them (Gen: 34.25.) Secondly, the word ſignifieth as bodyly paine cauſed any way, ſo paine of the mind, which is griefe or ſorrow (Pſal: 69.29.) I am poore and ſorrowfull. Sorrow is alwayes the effect of paine, either outward or inward, either of the fleſh or ſpirit; yet the wounds of the ſpirit cauſe the greateſt paine; for of that Solomon ſaith, (Pro: 18.14.) Who can beare it? The ſame Solomon (Pro: 14.13.) ſpeaking of a wicked man in his higheſt jollity, ſaith, In laughter the heart is ſorrowfull. His conſcience aketh (if he have an awakened conſcience) even while he laugheth; and ſurely while the heart is ſorrowfull and pained, laughter yeeldeth little pleaſure. We may take paine in this text in both ſenſes, but ſpecially in the former. The ſick man is often pained in mind, but alwayes in his body. He is chaſtened with pain Ʋpon his bed.
There he uſed to have reſt, but being ſick his bed becoms reſtleſs to him. To be upon the Bed, is a periphraſis of ſickneſs; That of Chriſt (Luke 17.34.) There ſhall be two in one bed, the one ſhall be taken, and the other left, as it may be meant of any two Bedfellowes (eſpecially of husband and wife) in their health, ſo ſome take it principally of two in a ſick bed; Grace takes hold of one and not of another upon a ſick bed. I inſiſt not upon that ſenſe, though it be a probable and a profitable one. But ſurely to ſay, A man is chaſtened with paine upon his bed, implyeth, the man to be in extraordinary pain; as to ſay, ſuch a man keepes his bed, implyeth, he hath more then an ordinary ſickneſs, or that he is very ſick. We have three expreſſions in our language gradually ſetting forth the ſickneſſe of a perſon; Firſt, we ſay, he keepes his houſe. He that is not well doth not goe abroad, ſickneſs houſeth him. Secondly, we ſay, he keepes his chamber; that's a further degree, when ſickneſs hath brought a man up ſtaires, and ſhut him in his chamber, he is ſicke indeed. Thirdly, we ſay, ſuch a man keeps his bed; The meaning of which every one underſtands to be, that he is dangerouſly or extreamly ſick. Thus when Elihu ſaith, He is chaſtened with pain upon his bed; we may conceive him ſo ill, that either he muſt not, or is not able to ſit up. And Elihu in ſpeaking thus, ſeemes to have relation to what Job had ſayd (Chap: 7.13.) When I ſayd my bed ſhall comfort me, and my couch ſhall eaſe my complaint; Then thou ſcareſt me with dreames, and terrifiest me through viſions. As if he had ſayd, O Job, thou indeed haſt had recourſe heretofore, to thy bed for refreſhing and comfort, in ſilent meditations and ſoliloquies with God, but he terrified thee with dreames, and ſpake to thee by ſcaring viſions, to turne thee from thy purpoſe. And not only ſo, but finding thee deafe to thoſe admonitions, or not regarding them, yea ſtill continuing thy unquiet murmurings, he hath now even made thee bedrid, or unable to riſe from thy bed. Though Elihu ſpake here in the third perſon, yet in all his ſpeech he intended and poynted at, yea ſet forth and poynted out Jobs condition. He is chaſtened with paines upon his bed, And the multitude of his bones with ſtrong pain.
A man may have paine, yea many paines, yet no paine in his bones. Bones are to the body as beames and rafters, as poſts and pillars are to a hovſe. And when pain comes to the bones, when it ſhakes thoſe poſts and pillars, it muſt needs be a very ſtrong paine. Satan ſayd to God concerning Job, while he ſought new tryalls for him, in the ſecond Chapter of this Book (verſ. 5.) Touch his bone and his fleſh, and he will curſe thee to thy face. And that he might be fully tryed, the Lord ſuffer'd Satan to afflict him to the bone, nor did Satan leave a bone unafflicted; what Elihu ſpake here of man in Generall, was true of him, The multitude of his bones were chaſtned with ſtrong paine. To have any one bone in paine is an affliction, much more to have many bones pained and aking at once. But when the multitude of a mans bones, that is, all his bones are pained together, that's grievous.Multitude oſſium dicitur pro omnibus oſſibus quam mult… ſunt. Coc: And ſuch a man is the while as it were upon a rack. That by the multitude of bones here ſpoken of, we are to underſtand, not only many, or a great many of his bones, but all his bones, may appeare from (Job 4.14.) where Eliphaz deſcribing thoſe terrible viſions with which God ſometime viſited him, ſaith, A ſpirit paſſed before my face, the haire of my fleſh ſtood up, &c. which made all my bones to ſhake. We put in the margin, The multitude of my bones. The multitude of his bones are all his bones, he hath not ſo much as one bone free. The whole ſyſteme of his bones is as it were confounded and disjoynted. The multitude of his bones is chaſtned with ſtrong paine.
The word paine, is not expreſs'd in the latter part of the verſe; the Hebrew is, The multitude of his bones with ſtrong paine. Mr Broughton renders thus, And all his bones with a ſore one. The word which we tranſlate ſtrong, ſignifieth two things; Firſt, as we render, ſtrength or might (Pſal: 74.15.) Thou driedst up mighty rivers; God dryed up the river Jordan for his people to paſſe through, yea and the red Sea. Secondly, the word ſignifieth perpetuall laſting or continuall. So ſome render that place in the Pſalmes, not ſtrong or mighty rivers, but he dryed up everlaſting or perpetuall rivers, ſuch as had alwayes run with a full ſtreame, and were not like thoſe deceitfull brookes (ſpoken of in the 6th Chap: of this book (v. 15th) to which Job compared his Brethren) which in winter over-flow the bankes, but in ſummer, what time they waxe warme, they vaniſh when it is hot, and are conſumed out of their place. Now, in this place, I conceive, we may take the word in either ſenſe, either for ſtrong and great or chronicall, and laſting paine. The man is ſo ſick that he hath no good houres, no comfortable intermiſſions, his paine continueth. And becauſe the word paine is not in the text, therefore it hath cauſed ſeverall rendrings of theſe words, yet all meeting in the ſame ſenſe.
Firſt, Some joyne the word ſtrong to bone, or make it an epethite of the mans bones. Though the multitude of his bones be ſtrong, that is, though he were once a ſtrong man, ſound and perfect all over, or as we ſay, ſound wind and limbe, not crazy, not having the leaſt flaw in him, yet he is chaſtened all over with paine.
In multitudine oſſium ejus eſt fortis. i. e. acris acerbus dolor.Secondly, Others thus, in the multitude of his bones, or, in all his bones there is a ſtrong one, that is, a ſtrong paine or griefe ſeizeth and poſſeſſeth all his bones.
Thirdly, Thus, The contention of his bones is ſtrong; the word which ſignifieth a multitude, being alike in the letters with another which ſignifieth contention or ſtrife, hath given occaſion for this reading; that of David is neere the ſame, There is no reſt in my bones (Pſal: 38.3.Legendo vocem foreign et lis oſſium ejus vehemens eſt. i. e. dolor oſſium ejus per quem cum ipſo velut litigat. Piſc. Sunt ex Hebraeis qui foreign multitudo, quia per י ſcribatur foreign etſi legatur per ו exponunt pro contentione, quaſi deus cumoſſibus ejus contendat. Merc:) As if Elihu had ſayd, the paine and anguiſh by which God doth contend with all his bones is ſtrong, or God hath a ſtrong controverſie with his bones upon his ſicke bed.
Laſtly, The vulgar tranſlates, He maketh all his bones to wither, decay, and rott. When there is a conſumption or a withering among the bones, how intolerable is the paine! Broken bones cauſe the acuteſt paines, but decaying bones the moſt conſtant paine. Withering bones are oppoſed to fatned bones in that promiſe made to him that faſts ſpiritually, not carnally only in abſtaining from fleſh (Iſa. 58.11.) The Lord will make fat thy bones; As if he had ſayd, Doe not feare that thou ſhalt pine by ſpirituall faſting, I will make fat thy bones. Which is true even in regard of that which is naturall, the Lord reneweth bodily ſtrength to thoſe who humble themſelves ſoule and body. The body ſhall not ſuffer in this ſervice of the Lord, if the ſoule be truly afflicted in it. Yet when he ſaith, he will make fat thy bones, it reſpects eſpecially their ſpirituall ſtrength, that thrives beſt in a day of holy abſtinence and faſting. Here, when 'tis ſayd, their bones ſhall wither through paine, it notes the declining of the whole body, becauſe as the bones are ſtrong in themſelves, ſo they are the ſtrength and ſupport of the whole outward man. When God ſmites the bones, then he ſhakes the pillars and rafters of our earthly houſe, and threatens the downfall of it. He is chaſtened with paine upon his bed, and the multitude of his bones with ſtrong pain.
Taking theſe words in connection with the former, where Elihu ſpake of thoſe dreames and viſions by which God ſpeakes to man, and ſuppoſing (as there he doth) that becauſe the man is not well awakened by thoſe dreames and viſions from his ſecurity, therefore the Lord ſendeth pain and ſickneſs upon him, as a ſecond meanes to humble him, and make him underſtand himſelfe.
Obſerve.
They that will not be inſtructed by dreames, that is, by gentler meanes, ſhall be inſtructed by paines.
They who will not take inſtruction, even in their ſleep, ſhall be taught by that, which will keep them awake. Severall Scriptures tell us of the Lords proceeding with man from words to blowes. And if the Lord proceeds from dreames (which are warnings in ſleepe) to blowes, if when he hath ſpoken to us in a dreame, we hearken not, he will chaſten us with paine, even the multitude of our bones with ſtrong paine. And then much more will he proceed from words to blows with them that are warned to awake, if they heare not and take warning. That's an awakening word to thoſe who ſleepe waking (Pſal: 7.12, 13.) If he turn not he will whet his ſword: He bath bent his bowe and made it ready. If men will not returne upon word-admonition and reproofe, the Lord hath his arrowes and his ſword to reprove them with. Turne ye at my reproofe, ſaith the Lord (Pro: 1.23.) I give you warning to turne, but if you doe not, then (as preſently it followeth) I will laugh at your calamity, and mock when your feare cometh. As you have ſeemed to mock at my counſels, ſo I will mock at your calamities, that is, I will ſhew you no pity, as you have ſhewed me no reſpect. Thus the Lord deales with proud rebellious man, who caſts off his yoake, yea ſometimes he deales very ſeverely with his owne people (for they may put him to it) if words will not ſerve their turne (words in ſleepe, and words when awake) they may expect blowes next; and be made to feele the hand of God, becauſe they have not underſtood or not obeyed his will.
Secondly, From the manner of expreſſion, He is chaſtened with paine upon his bed. The Spirit of God uſeth a word referring to inſtruction both by ſmiting and ſpeaking, to ſhew that there is a voyce in the rod.
Hence note.
The chaſtiſements of God upon us are our documents.
When God ſends ſickneſſe and grievous paines, he reproves ſinners from Heaven and chides them for the errours of their lives. The chaſtenings of the Lord are ſpeakings. He ſpeaketh by his rods beyond all the eloquence of words (Mic. 6.9.) Hear ye the rod. The voyce of God is in his rod; that ſpeaks ſo loud from Heaven in many ſtroaks, that the prophaneſt ſinners on earth are ſometimes forced to heare and acknowledge it. As thoſe Magicians were forced by the plaine evidence of the fact to ſay (Ez. 8.19.) This is the finger of God; So they muſt ſay, This is the voyce of God. He ſpeaks to us, and ſpeaks to purpoſe in theſe afflictions: The voyce of God in affliction, exceeds all the rhetorick and perſwaſions of mortall-men. The croſſe is a ſchoole, in which they who are dull at hearing what God ſpeaks to them in his word, are wonderfully quickened up by his rod. The words of the wiſe (ſaith Solomon) are goads. And ſurely theſe goads of affliction are pricking piercing words, for the promoting and putting on of a lazy ſoul in Gods worke. Job had deſired God to ſpeak with him, Elihu anſwers, Why doſt thou deſire more anſwers or directions from God? Hath not God ſpoken to thee in theſe ſoares and ſickneſſes, in theſe chaſtiſements, with pain upon thy bed? Is God wanting to thy inſtruction? hath he not clearly told thee his mind and thy duty? hath he not written, yea engraven his will upon thy diſeaſed fleſh? What are the paines, the corruption, the conſumption, the ſtrange deformity, and ſad tranſfiguration of thy body, but as ſo many voyces of God, ſpeaking and ſpeaking aloud to thee, repent and humble thy ſelfe? Therefore attend, hearken to and meditate upon the anſwers which he hath impreſſed or printed legibly upon thy head, face, and wrinkled forehead. Thou haſt his anſwer his own way, therefore be ſatisfied, and doe not ſtand defiring that God would anſwer thee after thy way, nor complaining becauſe he doth not. And we may reply not only to obſtinate ſinners, but to many of the people of God, when they enquire what the mind of God is, or what he intends towards them. His providences give you many items and memorandums; which if you can ſpell out and read you may know his meaning. This leſſon, the ſignification of the word offereth us as the connection of the words offered in the former.
Thirdly, learne hence.
Man is a poor crazy creature ſubject to all diſeaſes and infirmities.
Yea, he is not only ſubject to them, but he is the ſubject of them. His body is as it were a veſſell of naturall corruption, as his ſoul is a veſſell of morall corruption. Man is called not only Adam, noting the matter of which he was made, earth, red earth; but he is called Enoſh, that is, ſorrowfull, ſighing, groaning man, he is a pined and a pining man: He is alſo called Abel, vanity, a poor vain man; which two latter Titles have befallen man ſince man fell from God.
Fourthly, (which may check the groſſe Atheiſme of many)
Obſerve.
Pain and ſickneſſe come not by chance, nor are we to ſtay in nature for the cauſe of their coming.
They come not at all by chance, nor doe they come altogether from naturall cauſes. Nature hath ſomewhat to doe in their coming, but ſomewhat elſe much more, even ſo much more, that in reſpect of that, naturall conſiderations may be quite ſhut out, and the whole cauſe aſcribed to that. But what is that? ſurely, nothing elſe but, and nothing leſſe then the will of God. He is pleaſed to give commiſſion to pains and ſickneſſes, and then they come. Elihu would teach Job (what he owned before) that God was the ſender and orderer of all his afflictions, as of the loſſes he had in his eſtate and children, ſo of the pains and ſickneſſes which he felt in his body. Moſes tells the children of Iſrael, not only that ſword and captivity, but the Peſtilence, Conſumptions, Feavers, and burning Agues are ſent by God himſelf, (Deut. 28.21, 22.) What are diſeaſes but the Lords Meſſengers? When he pleaſeth he can trouble the temper and cauſe the humours of the body to corrupt. He can make them contend with one another to the death, let Phyſitians doe what they can to quiet and pacifie them. Yea though ſome skillfull Phyſitians have kept their own bodies in ſo due a temper, and to ſo exact a diet, that they could not ſee which way a diſeaſe could take hold of them, or have any advantage againſt them, yet ſickneſſe hath come upon them like an armed man, and carryed them away to the grave.
Further, When Elihu ſaith of the ſick man, the multitude of his bones are chaſtened with ſtrong paine.
Note.
No man is ſo ſtrong, but the Lord is able to bring him down by pain and ſickneſſe.
He that is ſtrong as an Oake, and hath (as it were) a body of braſſe and ſinews of iron; yet the Lord can make him as weak as water. The Lord hath ſtrong pains for ſtrong men, and can quickly turne our ſtrength into weakneſſe. Thus Hezekiah lamented in his ſickneſſe (Iſa. 38.13.) I reckoned till morning that as a Lion, ſo will he break all my bones. God can arme diſeaſes with the ſtrength of a Lion, who not only teareth the fleſh, but breaketh the bones with his teeth. David ſaith (Pſal. 39.11.) When thou with rebukes doſt correct man for iniquity, thou makeſt his beauty to conſume away like a moth, ſurely every man is vanity. The word there rendred beauty ſignifieth deſire, foreign Deſiderabile bene ſanum et bene curatum corpus denotat.thou makeſt his deſire, or that which is moſt deſireable in him to fade away; we well tranſlate beauty, becauſe beauty draweth the deſires of man after it, and is ſo much deſired, yea luſted after by man. Now, as when the Lord doth but touch the body, he can make the beauty, ſo alſo the ſtrength of it to conſume away as a moth.
Sixtly, whereas it is ſaid, He is chaſtened with pain upon his bed.
We learne.
The Lord can make thoſe things eaſeleſſe and reſtleſs to us, which uſe to give us moſt eaſe and reſt.
He that being up is weary, weary with walking, riding or labouring, hopeth to find eaſe in his bed, yet then doth pain deny him reſt there, and filleth him (as Job complained, Chap. 7.4.) with toſſings too and fro unto the dawning of the day. The Lord can make the Stocks or a Rack eaſie to us, and our beds as uneaſie to us as the Stocks or a Rack uſually are.
Laſtly, obſerve.
The purpoſe of God in chaſtening man with ſickneſs, is to teach and inſtruct him, not vex and deſtroy him.
The Lord hath many deſignes upon man when he afflicts him, about all which he inſtructs him by affliction. He deſignes
Firſt, To humble and breake the ſtoutneſs of mans ſpirit; hence ſickneſſes and afflictions are called humiliations; and the ſame word ſignifies both to be afflicted and humbled.
Secondly, To make men taſte how bitter a thing ſin is; This is thy wick…dneſs (ſaith the Lord of his ſore Judgements brought upon his people Iſrael (Jer: 4.18.) Becauſe it is bitter. Ye would not taſte the evill or bitterneſs of ſin by inſtruction, therefore I will teach you by affliction.
Thirdly, To put ſorrowfull ſinfull man upon the ſearch of his owne heart, and the finding out of the errour of his wayes. While men are ſtrong and healthfull, they ſeldome find leiſure for that worke. And therefore they are confined by ſickneſs to their houſes, to their chambers, yea to their beds, that they may attend it, and read over the whole book of their lives (Lam: 3.39, 40.) Wherefore doth the living man complain, a man for the puniſhment of his ſin; Let us ſearch and try our wayes, and turne to the Lord. That's mans worke upon his bed, and 'tis Gods aime in binding him to his bed, that he may have liberty for that worke.
Fourthly, Afflictions are deſign'd by God to bring man out of love with ſin, yea to ſtirre up a holy hatred and revenge in him againſt it; as upon many other accounts, ſo upon this, becauſe it rewardeth him ſo ill, and he finds ſuch unſavoury fruits of it. A little digging will diſcover ſin to be the roote of all thoſe evill and bitter fruits, which we at any time are fed with in this world. Sin is the gall in our cup, and the gravel in our bread, and we are made to taſte bitterneſs and finde trouble, that we may both know and acknowledge it to be ſo.
Fifthly, The purpoſe of God in afflicting us, is to ſet us a praying to and ſeeking after him. We ſeldome know our need of him, till we feele it. (Hoſ: 5.15.) In their affliction they will ſeek me early; affliction puts man upon ſupplication, yet every man who is afflicted, doth not preſently ſeek God (many in their affliction mind not God, they ſeek to men, not to God, a croſſe without a Chriſt, never made any ſeek God) but affliction through the workings of the Spirit of Chriſt, is a meanes to bring the ſoule to God; and we ſee the effect of it at the beginning of the next Chapter in the ſame Prophet (Hoſ: 6.1.) Come let us return unto the Lord, for he hath torn, and he will heale us, &c.
Sixthly, God is pleaſed to exerciſe us with croſſes, for the exerciſe of our Graces, or to ſet grace aworke; Grace hath moſt buſineſſe to doe when we are taken off from all worldly buſineſs, and are layd upon our bed, our ſick-bed. Some worke is not done ſo well any where elſe, as there. And many graces worke beſt when 'tis worſt with us; they would even ſtand ſ…ll, and have nothing to doe, if God did not bring us into ſtraights, or keep us for a ſeaſon in them. In a ſick-bed the Lord ſhews us, and we may find work enough for all our graces, eſpecially for faith and patience, and ſubmiſſion of ſpirit to his worke and will. We may doe better worke (and doe it better) in ſickneſs then in health.
Seventhly, God brings many upon their fick-beds, to teach them the worth of health, and make them thankfull for it. They who are ſeldome ſicke, are as ſeldome thankfull for their health, and ſcarce reckon that for a mercy, the want whereof, they have never felt. 'Tis rare that we prize what we have, till we have it not.
Eightly, God exerciſeth many with ſickneſs, with a purpoſe to put men upon a holy purpoſe of improving their health better, and of doing more for God while 'tis well with them.
Laſtly, not a few are afflicted, that God may have an opportunity to doe his worke, and declare his power. God himſelf would be hindred of much glorious work, in reſtoring and recovering them to health, did he not chaſten them upon ſick beds. The queſtion was put about the blind man (Joh. 9.3, 4.) Who did ſin, this man or his Parents that he was born blind. Jeſus anſwered neither hath this man ſinned nor his Parents, but that the works of God ſhould be made manifeſt in him. If there had not been a blind man in the world, how could the power of God have been made manifeſt in giving ſight to the blind? if ſome were not extreamly torturingly ſick, how would the power of God be ſeene in healing the ſicke, and rebuking their paine? For all theſe purpoſes, Man is chaſtened with paine upon his bed, and the multitude of his bones with ſtrong paine. We never profit by chaſtenings, till we anſwer the purpoſes of God in ſending them, and unleſs we know what and which they are, we can never anſwer them. If we anſwer theſe nine toucht upon, we ſhall either anſwer all, or, to be ſure, we ſhall baulke or refuſe none. Elihu having thus ſhewed us the ſicke man in paine, proceeds to ſhew us what further effect his paine and ſickneſs wrought upon him.
Verſ. 20. So that his life abhorreth bread, and his ſoule dainty meat.
This verſe ſheweth the ſecond effect of ſickneſs. The former was paine, This is loſs of appetite, or nauſeouſneſſe.
His life.
That is, his living body; We may call the ſick mans body a living body, though it be hard to ſay whether we ſhould number him among the living or the dead. We read life put for the body which liveth, or whereby it liveth. (Pſal: 88.3.) My ſoule (ſaith Heman) is full of troubles, and my life draweth nigh unto the grave; that is, I am ready to dye, and my body to be buryed. He doth not ſay, he hath no great ſtomack to, but his life abhorreth bread.
The word here uſed is of a Syriack derivation;Vox foreign Syra eſt, notat nauſeare facere nam foreign ſordes ſcoriam excrementum quicquid ſordicum et immundum eſt vel in humano corpore vel ex eo excretū. Druſ: Merc: nor is it found any where in Scripture but here. The nowne ſignifieth any thing that is filthy, excrementicious or uncleane; whence the verbe is rendred to abhorre, loath, or nauceate; becauſe we abhorre thoſe things which are filthy or uncleane. His life abhorreth bread.
That is common food. Sometimes bread is put for all kind of dyet; as David ſayd to Mephiboſheth (2 Sam: 9.10.) Thou ſhalt eat bread at my table. But becauſe of that oppoſition in the text to dainties, by bread, we may here underſtand only ordinary food; His life abhorreth bread, and his ſoule dainty meat.
The Hebrew is, Meat of deſire. Not only ſuch meat, as men uſually deſire for the wholeſomneſſe of it, but ſuch as curious palates deſire for the pleaſantneſs of it; ſuch meat is here meant; Yea thirdly, ſuch meat as the man had a deſire to before his ſickneſſe for the ſutableneſs of it to his owne taſte and appetite, he then abhorreth.
His ſoule abhorreth dainty meat.
The turning of the ſtomack, and loſſe of appetite, are uſuall ſymptomes of ſickneſs; Almoſt all ſickneſſes weaken the appetite, and ſome take it quite away, ſo that the patient not only hath no deſire to, but loathes dainty meate, or meate of deſire. This phraſe or forme of ſpeaking is uſed (Dan: 10.3.) I (ſaith he) ate no pleaſant bread, or no bread of deſires (as we put in the margin) neither came fleſh nor wine in my mouth. 'Tis uſed againe (2 Chro: 32.27.) Hezekiah made himſelfe treaſuries for ſilver and gold, &c. and all manner of pleaſant jewells; we put in the Margin, for all jewells of deſire. So (Amos 5.11.) Pleaſant vineyards, or vineyards of deſire. It was the manner of the Hebrews to expreſſe pleaſant by deſirable, becauſe pleaſant things are much deſired. His ſoule abhorreth meate of deſire, or dainty meate.
Hence note.
Firſt, 'Tis a mercy to taſt our meat, or to take the comfort of what we eate.
Many have meat, but cannot taſte it. That which giveth the beſt taſte to our meat, is a taſte of the goodneſſe of God in it (1 Pet: 2.1.) If ye have taſted that the Lord is gracious. It is ſweet to taſte meat and the goodneſſe of the Lord together.
Secondly, Note.
God can quickly make thoſe things that are moſt deſirable to us, dainty meat, meat of deſire, loathſome to us.
Some abhor meat, becauſe they have eaten of it long. The Jewes did eate Manna and Quailes till they loathed them (Num: 11.20.) Others loath meat, becauſe they have eaten over-much. A third ſort, loath ſome meat by a naturall antipathy againſt it. Fourthly, Others loath wholſome meat out of a curioſity, becauſe it is not dainty enough. Laſtly, Sickneſs cauſeth a loathing of all meate, even of the moſt dainty and deſirable meate. And the Lord at any time can make that which was our deſire, our loathing. We have a like deſcription of a ſick man (Pſ: 107.18.) His ſoule abhorreth all manner of meat, and draweth neere unto the gates of death.
Thirdly, Note.
The beſt of Creature-comforts are but vaine comforts.
What can dainty meat doe a man good, when he is ſicke and ready to dye? Then gold and ſilver, lands and houſes, which are the dainty meat of a covetous man, are loathſome to him. When a man is ſicke to death, his very riches are ſapleſs and taſtleſs to him; wife and children, friends and acquaintance can yeild little comfort in that dark houre, yea they often prove miſerable comforters: When we have moſt need of comfort, theſe things adminiſter leaſt or no comfort at all to us. Is it not our wiſdome then to get a ſtock of ſuch comforts, as will hold and abide freſh with us, when all worldly comforts either leave us, or become taſtleſs to us? Is it not good to get a ſtore of that food, which how ſick ſoever we are, our ſtomacks will never loath? yea the ſicker we are, our ſoules will the more like, hunger after, and feed the more heartily upon. The fleſh of Chriſt is meat indeed (Joh: 6.55.) Feed upon him by faith, in health and in ſickneſſe, ye will never loath him. His fleſh is the true meat of deſires, ſuch meat as will fill and fatten us, but never cloy us. A hungry craving appetite after Chriſt, and ſweet ſatisfaction in him are inſeparable, and ſtill the ſtronger is our appetite, the greater is our ſatiſfaction. And (which is yet a greater happineſs) our ſoules will have the ſtrongeſt appetite, the moſt ſharp-ſet ſtomacke after Chriſt, when, through bodily ſickneſs, our ſtomacks cannot take down, but loath the very ſcent and ſight of the moſt pleaſant periſhing meate, and delicious earthly dainties. Looke, that ye provide ſomewhat to eat, that will goe downe upon a ſick-bed; your ſick bed meat is Chriſt; all other dainty food may be an abhorring to you.
Further, Not only are we to conſider the ſickneſs of the body, as the cauſe of this taſtleſneſs and liſtleſneſs after bread. But we are to conſider the ſick man abhorring dainty meate, under the hideings of Gods face, or in feares about his ſpirituall ſtate; as appeares by that which followeth, If there be a meſſenger with him, an interpreter, one of a thouſand, to ſhew unto man his uprightneſſ…, or to ſet him right in his ſpirituall ſtate, &c. The ſick man for want of that as well as for want of health, can taſte no ſweetneſs in the rareſt dainties.
Hence note.
A ſenſe of divine diſpleaſure, or the hideing of divine favour from the ſoule, renders all outward comforts comfortleſſe to us.
If a man have never ſo much health, yet the appearances of divine diſpleaſure will make him ſick of his moſt pleaſant things. Carnall men can eat and drink, and live upon pleaſures, yea upon the pleaſures of ſin, and goe on merrily with them a while, becauſe they know not the meaning of the diſpleaſure of God, nor doe they know what the favour of God meaneth; they underſtand not what they want, yea they flatter themſelves that they have enough, and are well enough, though they have nothing, and are nothing, that is of any worth. But if God once awaken them out of this dreame, and ſhew them their curſed condition, all will be gall and wormwood to their taſte, or as gravel between their teeth. As the ſenſe of divine favour makes bitter things ſweet, and ſorrowfull things comfortable to us, the ſoure herbs of affliction dainties to us; So not only common but dainty meat, all the cates and viands of this world will be not only taſtleſs but bitter to us when God frownes upon us. An earneſt in the love and favour of God is the good of all good things.
For the cloſe of all, take theſe two Counſells, upon the occaſion of theſe words.
Firſt, Receive your bread and dainty meate with prayer and thankeſgiving; you may quickly elſe come to abhorre your bread, yea and your dainties. The word and prayer both ſanctifie and ſweeten all creature-enjoyments.
Secondly, Take heed of abuſing your meate; ye may quickly be brought to a loathing of it. When they who have given themſelves up to luxury and intemperance lye upon their ſick-beds and find their ſtomacke turned from all their dainties, it will be moſt grievous to them to conſider how they have abuſed their dainties to feed their luſts. As ſome who abuſe the creatures are puniſhed with the want of them, ſo others with an abhorrence and loathing of them.
So much for this ſecond ſymptome of ſickneſs, His life abhorreth bread, and his ſoul dainty meat. The third followeth, and appeareth in the generall decay and languiſhment of the ſick mans body.
Verſ. 21. His fleſh is conſumed away, that it cannot be ſeene, and his bones that were not ſeene, ſtick out.
In this verſe and the next, Elihu ſtill inſiſts upon his deſcription of the ſick mans condition, and in them he gives us two other ſad effects or ſymptomes of his ſickneſs.
Firſt, The generall waſt and conſumption of the body (verſ. 21.)
Secondly, The utmoſt perill of life (v. 22.)
Elihu deſcribes the firſt effect of ſickneſſe (the firſt here but the third in order) by two things.
Firſt, By the diſappearing of that which uſed to be ſeene, and appeare very faire and beautifull; the viſible part grows (as it were) inviſible, his fleſh is conſumed away, that it cannot be ſeene.
Secondly, By the appearing of that which uſed not to be ſeene; his inviſible parts (not ſo in their own nature, but as to their place, I ſay, his inviſible parts) grow viſible, His bones which were not ſeen, ſtick out. Thus with much elegancy he ſets forth the ſorrowfull and deplorable eſtate of the ſick man.
His fleſh is conſumed away.
As if he had ſayd, Before his ſickneſſe he was full of fleſh, fat and faire, but falling into ſickneſs, he falls away, and is worne, (as we ſay) to skin and bones; his fleſh is conſumed. Fleſh, in Scripture, is taken two wayes.
Firſt, Improperly, and Tropically.
Secondly, Literally or Properly.
In a Tropicall and Improper ſenſe, fleſh ſignifieth our ſinfull corruption (Gal: 5.17.) The fleſh evermore luſteth againſt the ſpirit, that is, the unregenerate part in man againſt the regenerate. Theſe two are always contending and combating with one another in all thoſe whom Chriſt hath conquered to himſelfe. Happy are they that finde their fleſh, in this ſenſe, conſuming away; and 'tis that which every man is ſtudying (who knows what godlineſſe meanes) the conſumption of this fleſh, even the mortification of his luſts, of pride and earthlineſs, of wrath, envie, and unbeliefe.
Secondly, fleſh by a figure is put for the whole naturall body, conſiſting of many parts diſſimilar to fleſh. Thus the Pſalmiſt complained in prayer, that, the Lord had given the fleſh of his Saints, to the beaſts of the earth (Pſal. 79.2.) that is, he had expoſed their bodies, through the rage and cruelty of their enemies, to the teeth and bowells of ſavage and ravenous beaſts.
Thirdly, fleſh is alſo put for the whole man conſiſting both of ſoul and body. (Gen. 6.12, 13.) The Lord ſaw that all fleſh had corrupted their wayes. That is, all men (who are made up of a body and ſoul) had corrupted their wayes by letting looſe and acting their ſinfull corruptions.
Fourthly, fleſh is ſometimes put for that which is b…ſt in man, his greateſt naturall perfections, whatſoever in him is leſſe then grace, whatſoever is higheſt in him, below the ſpirit, is called fleſh in Scripture. When Peter (Math. 16.17.) had made that bleſſed confeſſion which is the rock upon which the Church is built (thou art Chriſt the Son of the living God) preſently Chriſt tells him fleſh and blood hath not revealed this unto thee, that is, the higheſt, and the moſt perfect piece of nature hath not taught thee this leſſon; the Evangeliſt ſaith of all true beleevers (who have received this power (or priviledge) to become the ſons of God) they are borne not of blood, nor of the will of the fleſh (Joh. 1.13.) that is, the beſt of the creature, contributes nothing to the bringing forth of new creatures, the ſons of God.
Fifthly, fleſh by a figure is put for all that in religion, or in the worſhip of God, which is outward, or open to the eye; whatſoever comes under any humane obſervation, is but the fleſh of Religion, or the fleſh of worſhip. In this ſence the Apoſtle puts the queſtion (Rom. 4.1.) What ſhall we ſay then, that Abraham our father, as pertaining to the fleſh, hath found? What he means by the fleſh, he tells us in the next words, he was not juſtified by works, that is, not by any thing that did appeare, not by any thing done to him or done by him. He was not juſtified by Circumciſion, or by the uſe of any externall rite, he was not juſtified by his own righteouſneſs, or obedience to the Law. The ſame Apoſtle alſo calls the very worſhip of the Goſpell, as to the outward part of it, fleſh (Phil. 3.3.) For we are the Circumciſion, which worſhip God in the Spirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh. That is, in any outward work, or priviledge which we have in our Goſpell ſtate. All this fleſh likewiſe ought to be conſumed in our apprehenſions, that is, we muſt make nothing of it, nor reckon it any thing in our account for juſtification in the ſight of God or acceptance with him.
Secondly, Fleſh properly taken is that integrall and ſimilar part of the body, which is oppoſed to blood and bones, to veins and ſinews. When Elihu ſaith his fleſh is conſumed, we are to underſtand it either in this proper ſence, or in the ſecond figurative ſence before named, as fleſh is put for the whole body; his fleſh is conſumed, that is, his fleſh in oppoſition to his bones ſpoken of before, or his fleſh that is his outward man Is conſumed.
The Originall word ſignifies to wax old; foreign ſonuit conſenuit in piet conſumſit.for as when a man recovers from ſickneſſe, his fleſh is ſaid to returne like the fleſh of a child. So when he is under the extreamity of any ſickneſſe, his fleſh, as it were, waxeth old, or withereth like the fleſh of an old man. Thus 'tis tranſlated (Lam…n. 3.4.) My fleſh and my skin hath he made old; that is, though I am not old in yeares, or how young ſoever I am, yet God, by many ſufferings, hath made me look like an old man; I am decayed and weake. David ſpeaking of wicked worldly men, tells us, (Pſal. 49.14.) Their beauty ſhall conſume in the grave; As death and the grave make a totall and finall conſumption of the beauty of bad men, that is, of all that ſplendour and bravery wherein they lived, while they lived in the body; ſo paines and ſickneſſes do exceedingly conſume the body, and eate out the fleſh. As a tyrannicall oppreſſor eates out the people under his government, in which ſence this word is applyed (Dan. 7.25.) Or as a garment is worn out by time and uſing. The fleſh is often in Scripture compared to a garment, and dying to uncloathing; becauſe when we dye we put off the fleſh. The garment of the fleſh, that beautifull garment waxeth old and weares out apace on a ſick bed. Sickneſſe not only ſtaineth and abateth the beauty of it, but waſteth it deeply, ſo that, as it followeth it cannot be ſeene;
Or as Mr Broughton renders, his fleſh waſteth away from ſight, or he hath no fleſh left to be ſeene.
Againe, When it is ſayd, his fleſh is conſumed away that it cannot be ſeene, ſome expound it thus; His fleſh is ſo conſumed away, that the ſeer withdraweth from it; or no man cares to ſee it, that is, the ſick man is ſo diſcoloured and waſted, that viſiters and ſpectators ſtart and are almoſt frighted to looke upon him. The fleſh of man in a healthfull and flouriſhing condition, is a lovely ſpectacle, and draws beholders, but the fleſh of a very ſick man is a gaſtly ſpectacle and a regreet to the beholder. We love not to ſee that which we doe not like. Beauty attracts, deformity withdrawes the eye. It is ſayd of Jeſus Chriſt himſelfe, that he was ſo deformed by his ſufferings (Iſa: 52.14.) that many were aſtoniſh'd at him (his viſſage was ſo marred more then any man, and his forme more then the ſons of men) and (Iſa: 53.3.) We hid as it were our faces from him, he was deſpiſed and we eſteemed him not; that is, he was ſo diſ-figured by ſorrow, that no man cared to look upon him. Thus 'tis often with the ſick. And this is a profitable and a probable ſenſe of the text in hand; His fleſh is conſumed away, and then he who before delighted to ſee it, is troubled at the ſight of it, or is rather affrighted then pleaſed in ſeeing it.
Quid ſi carnem conſum… à viſu, per elegantom hyperbelen eſſet, tam manifeſtè indies marc…ſſere, ut quaſi ab ipſo reſpicientis oculo conſumi videatur. Bold:There is yet a fourth reading, which further aggravates the ſick mans conſumption; His fleſh is conſumed in ſight; that is, ſay ſome, his fleſh doth conſume ſo faſt, that a man may almoſt ſee him conſume; as we ſay of ſome plants, they grow ſo faſt, that we may, almoſt, ſee them grow; ſo we may ſay of thoſe that decline and fade much, we may ſee them conſume, their fleſh conſumeth even to the eye or to view. He that lookes ſtedfaſtly upon them, may ſee them fade and wither like a flower, yea they ſeeme to fade by his looking or fixing his eye on them.
Hence note.
Firſt, The fleſh of man is a very fading and declining thing.
It quickly conſumes and drips away in a diſeaſe; A violent feaver or any other acute diſeaſe, dries up the ſpirits, and drinkes up the moyſture, and how ſoone doth ſuch a man decay! and as the extremity of a diſeaſe, ſo extreame want of food or famine conſumes the fleſh. Hunger having nothing to eate, feeds upon the fleſh of the hungry, till all be eaten up. We read (Lam: 4.8.) how rudely famine dealt with the fleſh of thoſe delicate Nazarites, who were purer then ſnow, whiter then milke, they were more ruddy in body then rubyes, their poliſhing was of Saphire; yet the next words tell us, Their viſage is blacker then a coale, they are not knowne in the ſtreets, their skin cleaveth to their bones: it is withered, it is become like a ſticke. And though a man eſcape ſickneſſe, and famine doth not eate up his fleſh, yet time (that great eater) will, old age will waſt what famine and ſickneſſe have not toucht. As the Prophet threatned, what the Caterpillar hath left, the Canker-worme ſhall devoure; ſo what ſickneſſe leaves, time will certainly conſume. Thus bodily fleſh is every way liable to a conſumption; and therefore the Prophet being commanded to cry, and putting the queſtion, what ſhall I cry, had this anſwer, All fleſh is graſſe. (There indeed fleſh is taken in the moſt comprehenſive notion, as to all externalls; not only the fleſh of the body, but all the riches, honours, and dignities of this world, come under the name of fleſh there) All fleſh is graſſe (Iſa: 40.6.) But why doth he call it graſſe? 'Tis ſo under a two-fold conſideration. Firſt, for the greeneneſſe and faireneſſe of it. God hath put beauty upon this fading fleſh, both for the comfort, and for the tryall of man; that fleſh is faire as a flower, is matter of delight; and to abſtract our thoughts or weane our hearts from that which is faire and delightfull, is matter of tryall. How hardly are we taken off from affecting fleſh, our owne or others, while this graſſe continues beautifull and greene! Secondly, Fleſh is graſſe, becauſe ſoone gone (as it followeth in the Prophet) The graſſe withereth and the flower fadeth, becauſe the Spirit of the Lord (or his breath like a blaſting Eaſt winde) bloweth upon it; Which yet ſome expound more ſpiritually, of the Spirit of God diſcovering the vanity and mutability of all earthly things to the ſoule, for that preſently cauſeth the gayeſt and beſt of them to wither or be as a withered flower before our eyes. In which ſenſe David ſayd (Pſal: 119.…6.) I have ſeene an end of all perfection. Take fleſh in the largeſt ſenſe, and 'tis a conſuming thing; The faſhion (or ſcheame) of the world paſſeth away, and ſo doth the faſhion of all thoſe perfections, or moſt perfect enjoyments, which are but of a worldly birth and extraction. Fleſh under every forme is a fading thing, eſpecially the fleſh of the beſt-form'd face & body of man. Whence take theſe ſix inferences. If the fleſh the faireſt outſide of man be a fading thing, then
Firſt, Be not deſirous, much leſſe ambitious, to make a faire ſhew in the fleſh; for it may prove but a vaine ſhew, and at laſt, not ſo much as a ſhew. Fleſh may ſo conſume away, that it cannot be ſeene. When the Apoſtle tells us of ſome, who deſire to make a faire ſhew in the fleſh (Gal: 6.12.) he ſpecially meanes it of thoſe that brave it and boaſt themſelves in the outward part of religion, and would appeare much in the forme; 'Tis a moſt vaine thing to deſire, to make a faire ſhew in the fleſh of ſpirituall things, as hypocrites and formaliſts doe; And 'tis a very vaine thing to deſire to make a faire ſhew in the fleſh of corporall things, as proud and vain-glorious men love to doe. Many deſire to make a faire ſhew in the fleſh of their bodyes, they love to have faire faces, and faire skins, to be fairely dreſt and deckt, is a great part of their care. But take heed of deſiring to make a faire ſhew in this or in any thing that is called fleſh. For when you have done all, fleſh will be a nothing; And after you have beſtowed much coſt upon the fleſh of this body, that it may be ſeene, a ſickneſs may come and conſume it, that it cannot be ſeene.
Secondly, Take heed of priding your ſelves in the fleſh, when your fleſh (poſſibly unſought by you) makes a faire ſhew; Though you have beauty, and the goodlieſt ſtructure of body that ever was ſeene, though you have riches and honour, the higheſt built eſtate that ever was enjoyed, what have you to be proud of? will it not conſume and moulder away? may it not melt like a ſnow-ball, or like wax before the fire? be not proud of any thing called fleſh, how goodly a ſight ſoever it is to th… world, for in a little, in a very little time, there may be nothing of fleſh left in ſight. His fleſh is conſumed away, that it cannot be ſeene.
Thirdly, Be not over-carefull to provide for your fleſh, the outward man, this body, or any thing that concernes it. As the Apoſtle utterly forbids us to make proviſion for the fleſh, to fullfill the lusts thereof (Rom: 13.14.) that is, thoſe luſts that are exerciſed in the fleſh; ſo, be not much carefull, not at all unduely carefull to make proviſion for your fleſh, to ſatisfie the neceſſities of it; for 'tis but a periſhing thing. Be not carefull what you ſhall eate and drinke, and wherewith you ſhall be clothed, as Chriſt himſelfe adviſeth (Math: 6.) The fleſh that you prepare for your fleſh, is not more periſhing then the fleſh for which it is prepared. Meates for the belly and the belly for meates, but God ſhall deſtroy both it and them (1 Cor: 6.13.) It will not be long before there ſhall be an end both of the meate that is eaten, and of eating meate.
Fourthly, If the fleſh may ſoone be ſo conſumed by the hand of God that it cannot be ſeene, then be not unwilling to waſt and conſume your fleſh which is ſeen in working for God, or in doing good worke, which is the worke of God: your fleſh may conſume upon worſe termes quickly, then working for God, why then ſhould you be unwilling to conſume it in Gods worke? Are not ſome ſo tender of their carkaſſe, and their skin, that they are afraid (though that feare be their ſhame and ſin) of taking too much paines in the worke of God, leſt they ſhould dammage their bodyes, endanger their health, and conſume their fleſh? This fleſh will waſt with idleneſs, is it not better to waſt it by induſtry in uſefull ſervices? The Apoſtle was willing to ſpend and be ſpent in the ſervice of the Corinthians; That is, he was willing to ſpend not only his purſe and his paines, but to be ſpent as to his bodyly ſtrength, health and life. He cared not for his owne fleſh, ſo he might be ſerviceable to their ſpirits, and promote their ſpirituall good, (2 Cor: 12.15.)
Fifthly, Be not unwilling to waſte and conſume your fleſh in duty with God; as the fleſh conſumes in work for God, ſo in duty with God, in prayer and faſting and ſelfe-humbling, theſe are duties with God. Some are afraid of taking too much paines in theſe ſoule-workes with God, leſt they hurt their bodies, their fleſh. We can never lay out our ſtrength, or bring our fleſh to a better market, we can never put it off at a higher rate (if it muſt be put off) then in wayes of communion with God. Yet let us remember we have a promiſe, that our bodyes ſhall thrive as well as our ſoules, even in thoſe duties of communion with God, which are moſt expenſive and ſevere to our fleſh, prayer with faſting. (Iſa: 58.61.) And the Lord ſhall guide thee continually, and ſatisfie thy ſoule in drought, and make fat thy bones. Which though it may have a more ſpirituall meaning, yet there is a truth in it as to the poynt in hand. Holy Faſting, which is a ſoule-fatning duty (as all agree) is under a gracious promiſe, that it ſhall alſo be a body-fatning, yea a bone-fatning duty. Now, though we have a good aſſurance, that while we are trading with God for the gaine and encreaſe of our ſoules, our bodyes ſhall not waſte nor be looſers, yet we ſhould be ready to waſte and weare off the fleſh from our bodyes for the gaine and encreaſe of our ſoules.
Sixthly, Why ſhould we be unwilling to offer our fleſh to be conſumed by the fury of men, or by the rage of flames in the cauſe of God, ſeeing it may ere long conſume by ſickneſs and not be ſeene? why ſhould we be afraid to let our fleſh conſume or rot in priſons, or by tortures for Chriſt, ſeeing a diſeaſe will doe it, and hath often done it? Thouſands of the blaſſed Martyrs, and ſuffering Saints, have rejoyced they had fleſh to conſume when God called them to it. So ſome interpret that Scripture before mentioned (2 Cor: 12.14.) where the Apoſtle profeſſed, I am willing to be ſpent for you (how ſpent? as an offering or ſacrifice by fire) in the ſervice of your faith, and in bearing my witneſs to thoſe truths of the Goſpel which I have preached to you. And indeed, he in that ſenſe, ſpent his fleſh at the laſt, he ſuffered death, and let his fleſh fall, in holding up and holding out the faith of our Lord Jeſus Chriſt. It is better that our fleſh ſhould be thus conſumed (if God call us to it) then that we leave it to be conſumed by age or ſickneſs, by wormes or rottenneſs. How freely ſhould we offer up this fleſh to ſo noble a conſumption, ſeeing we cannot keepe it long from ſo meane a conſumption, doe what we can?
Secondly, Note.
Sickneſs is a conſumer; ſickneſs is a conſumer of all that will conſume.
It conſumes the body, and it conſumes the purſe, yea it conſumes all our worldly comforts and concernments, it conſumes every thing but grace. We ſay, A time of ſickneſs is a ſpending time; the uſuall reference of that expreſſion, is to ſpiritualls. In health we gather grace and lay up truths, which we ſpend in ſickneſs. But though ſickneſs be a ſpending time, yet, it is not (I am ſure it ought not to be) a waſting time to grace and ſpiritualls. A ſpending time it is, that is, a time wherein a godly man may lay out a great deale of his ſpirituall ſtock and heavenly treaſure, a great deale of faith and patience, a great deale of ſweet contentation and ſelfe-ſubmiſſion to God. But ſickneſs is not a waſting time to any of theſe graces or heavenly treaſures; yea where grace is reall and active, it is not only not waſted or conſumed, but encreaſed and improved, occaſionally, by ſickneſs; God having promiſed, that all things ſhall worke together for good to them that love him (Rom: 8.28.) will not ſuffer the beſt things of thoſe that love him (their graces) to take hurt by the worſt of bodyly ſickneſſes. Sickneſs doth only dammage the body, and deface the beauty of the fleſh; and it quickly doth, as Elihu affirme of his ſick man in the text, His fleſh is conſumed away, that it cannot be ſeene, yea, as it followeth And his bones that were not ſeene, ſtick out.
Fleſh and bones are the two eminent materialls of this faire and moſt regular building, The Body of man. The Bones of a healthy and ſtrong man, are not ſeene becauſe they are covered with fleſh; they are only felt or perceived through their clothing, skin, and fleſh. God hath put theſe very comely and beautifull garments as a covering upon our bones: but ſickneſs pulls away theſe coverings, it pulls away the cloaths from our bones, and makes them appeare, as it were, naked. When the fat is dript away, and the fleſh is ſpent, the bones ſeeme to ſtart out. We commonly ſay of a man that hath been conſumed by a lingring ſickneſs, He is a very Skelleton, he lookes like an Anatomy, which is nothing elſe but a pack of bones, the fleſh is gone. Thus David mourned (Pſal: 31.10.) My life is ſpent with griefe, my yeares with ſighing, my ſtrength faileth becauſe of mine iniquity: and my bones are conſumed. The ſin-ſickneſs of a ſencible ſoule conſumes the bones, more then any bodyly ſickneſs. This was not only the conſuming but the breaking of Davids bones (Pſal: 51.8.) And as his ſorrow for his owne tranſgreſſions, ſo his ſorrow for the afflictions of Sion, had the like effect in him (Pſal: 102.3, 4, 5.) My dayes are conſumed like ſmoake or into ſmoake (they vaniſh like ſmoake) and my bones are burnt as a hearth. My heart is ſmitten, and withereth like graſſe; ſo that I forget to eate my bread; By reaſon of the voyce of my groaning, my bones cleave to my skin.
Et comminuentur oſſa ejus, non videntur; interpretantes vocem foreign in ſignificatione Syriaca. Piſc. Significationē Syriacam malo quam omnes penè hebraei ſequuntur. Merc:Some read this Text, His bones are diminiſhed, leſſened, waſted, or broken in pieces, as if the conſumption reached not only his fleſh but his bones too. That's a fierce diſeaſe which at once invadeth and waſteth the bones. The word which we render to ſtick out, ſignifieth in the Syriack Idiom, the abating leſſening or breaking of any thing into leſſer parts or pieces. And ſo thoſe words (are not ſeen) in the text (which according to our tranſlation refer to the time of health, when a man is ſo fat and full fleſhed, that his bones cannot be ſeen, ſcarcely felt, thoſe words I ſay) are referred according to this tranſlation to the time of ſickneſs, which is ſuppoſed ſo to diminiſh and waſt the bones, that by an ordinary ſtraine of Rhetorick they are ſaid, not to be ſeen. His b… are diminiſhed, they are not ſeen. We alſo render this word… … that firſt propheticall word concerning our reſtoring by Chriſt (Gen. 3.15.) by bruiſing. It (that is the womans ſeed) ſhall bruiſe thy head (that is the Devills) and thou ſhalt bruiſe his heele. When bones are bruiſed, and as it were ſhuffled together, they cannot be ſeen in their proper places, or as once they were fixt by nature. This various reading doth not vary the generall ſence of the Text, but only heighten and encreaſe it. We render fully and ſignificantly, his bones that were not ſeen, ſtick out.
Hence note.
There is no man ſo ſtrong, there is nothing in man ſo ſtrong that can ſtand out againſt the ſtrength of ſickneſs.
Our bones are not made of braſſe, ſickneſs will diminiſh them, and pain maſter them.
Secondly, Whereas 'tis ſaid, His fleſh (that was ſeen) is not ſeen, and his bones that were not ſeen ſtick out, or are ſeen.
Obſerve.
Sickneſſe makes a wonderfull change in man.
It puts that out of ſight which was ſeen, and it brings that in ſight which was not ſeen; This holds true, not only as to that which is naturall in man, his fleſh and bones, of which this text treats in the letter; but 'tis true alſo as to that which is morall and ſpirituall in man, his virtues and his vices, his graces, and his luſts or corruptions. How often is the fleſh (in a morall ſence) that is, the outward profeſſion of a hypocrite conſumed in ſickneſs, and no more ſeen; will the hypocrite alwayes call upon God? (Job 27.10.) He will not. He that doth all to be ſeen (that's the character of a hypocrite (Math. 6.5.) will in a little time doe ſuch a little or rather ſuch a nothing in Religion, that it cannot be ſeen at all. His profeſſion is ſick, when he is fick; and then alſo that which was not ſeen ſticks out; the hypocrite covereth many of his corruptions, his impatiency, murmuring, and unbelief, in a day of proſperity with the skin at left or fair ſhew of faith, but in a day of trouble thoſe dead bones appear, and ſtick out. A day of ſorrow, ſickneſſe, and trouble is a great diſcoverer; it occaſions the appearance and ſticking out of many baſe luſts that were not ſeen before. 'Tis ſo alſo in the better way with godly men, their corruptions, that appeared upon them before, are abated, waſted, and conſumed by affliction, and many of their graces which lay hid and unſeen, ſtick out and appear gloriouſly in a day of trouble, or upon a ſick bed. Their patience & ſubmiſſion of ſpirit under the hand of God, their long-ſufferance and ſweet ſelf-reſignation to the will of God, which lay hid, ſhew themſelves. Sickneſſe and affliction make wonderfull changes and diſcoveries both as to the outward and inward man; 'tis ſeldome ſeen or known either how good or how bad any man is, till he is in paine or reduced to ſome extreamity; till his very bones are vexed, or till, as Elihu further deſcribes the ſick man in the next verſe.
Verſ. 22. His ſoul draweth nigh to the grave, and his life to the deſtroyer.
When the diſeaſe is at the height (as Phyſitians ſpeak) then the ſick mans ſoul draweth nigh unto and is ready to goe downe into the grave. But doth the ſoul goe to the grave? I anſwer, the ſoul, here, as frequently in Scripture, is put for the perſon; as if he had ſaid, the man draweth nigh to his grave; The ſoul being the nobleſt and moſt princely part of man, is honoured with the denomination of the whole man; or, becauſe all the world is nothing to us (as Chriſt told his Diſciples (Math. 16.26.) if we loſe our ſouls, therefore man is ſpoken of as if he were nothing but a ſoul (Gen. 14.21.) The King of Sodom ſaid unto Abram, give me the ſouls, and take the goods to thy ſelf, we tranſlate, give me the perſons, and put in the Margin, give me the ſouls; Thus 'tis ſaid (Gen. 46.27.) All the ſouls of the houſe of Jacob that came into Egypt were threeſcore and ten. The Apoſtles rule of obedience to Magiſtrates runs in this ſtraine, Let every ſoul (that is, let every man) be ſubject to the higher Powers (Rom. 13.) And I conceive the Apoſtle expreſſeth it ſo, becauſe there ought to be an inward ſubjection to that, as to any other Ordinance of God; the ſoul muſt be ſubject as well as the body to the powers of this world, that is, there muſt be (though no ſubjection of conſcience, yet) a conſcientious ſubjection unto Magiſtrates. Thus here, his ſoul that is, himſelf, the man draweth neer Ʋnto the grave; to corruption, ſay ſome, to the pit, ſay others.
foreign Corruptioni ſepulchrum a graecis vocatur Sarcophagus.Both are joyned or meete in the grave, for that is the pit of corruption. The Greeks call the grave Fleſh-eater, to draw nigh to the grave, imports ſuch a prevalency of diſeaſes as bring a man to the graves mouth, to the very poynt of death; and then (as we ſay) he is drawing on. Whither is a ſick man drawing on? ſurely to his grave; David (Pſal. 107.18.) having deſcribed the condition of ſick men, adds, they draw nigh unto the gates of death; Here (which is the ſame) Elihu ſaith, his ſoul draweth near to the grave.
Hence note.
Diſeaſes and death are near one another.
A ſick bed and a grave are not far diſtant; David ſpeaking of himſelf and others in extreame danger of death by the cruell plots and cunning ſnares of the enemy, hath a like expreſſion (Pſal. 141.7.) Our bones are ſcattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth; as if he had ſaid, we are ſo near death, that 'tis a miracle if we eſcape it. Though we are yet alive, yet we have the ſentence of death in our ſelves, and are within ſight of our graves. What David ſpake there of himſelf in conſort with others, Heman ſpake perſonally of himſelf (Pſal. 88.3.) My life draweth nigh unto the grave; We are alwayes in our health drawing towards the grave, but in ſickneſs we are drawing near unto it. There is but a little diſtance between any man and the grave, there is ſcarcely any diſtance at all between a man that is very ſick and the grave. Now if the ſick man be drawing near unto the grave, then
Firſt, Let them that are ſick remember the grave; 'tis our duty to be alwayes remembring and meditating upon the grave in our health, much more ſhould that be our remembrance & meditation, when we are ſick, moſt of all when we are ſick unto death, or ready to dye and drop into the grave.
Secondly; If the ſick are drawing neare unto the grave, then let ſick men draw near unto God; if ever you will draw near unto God, the living God, be ſure to doe it upon the borders of death; 'tis good yea beſt to draw nigh unto God when we are well, and all is well with us, even at beſt in the world (Pſal. 73.25.) But when we are in danger or drawing nigh unto death, O how earneſtly ſhould we draw nigh unto God, in the actings of faith, and love, To whom ſhould we goe (as Peter ſaid to Chriſt, Joh. 6.68.) in the appearances and approaches of temporall death, but unto him who hath the words of eternall life. It is high time for us to draw nigh unto God, when any of the comforts of this life are withdrawing from us, is it not more then high time therefore, to draw nigh to him, when life it ſelfe is withdrawing from us, and we drawing nigh to the grave! How miſerable is their condition who have death near them, and God far from them. Though we walke through the valley of the ſhadow of death, yet (as David profeſſed he would not, Pſal. 23.4.) we need not feare any evill, while God is with us; but how will the very ſhadowes of death put us in feare, if God be not with us? and what confidence can we have of his being with us, if we are not acquainted with him, if we uſe not to draw neare to him?
Thirdly, If they that are ſick draw near unto the grave, then it is good for ſuch as come to viſit their ſick friends, wiſely to mind them of the grave; when will a diſcourſe with our friends of death and the grave be ſeaſonable, if not when we ſee them dying and going to the grave? yet ſome, when they viſit ſick friends, will not ſpeak a word of either; they fear it may haſten death to hear of it, & that ſpeaking of the grave may put them into it, then which I know no fear more fooliſh, or more to be feared. Yea ſome will forbid viſiters to mention death, when their Relations lye ſick, O doe not ſpeak of death to my Husband, ſaith the Wife, &c. But remember it, if the ſick are drawing near to the grave, they that viſit them ſhould remember them of the grave, both in prayer and in conference; to ſpeak of death cannot hurt the body, but the not ſpeaking of it may hurt the ſoul, and hinder it from getting out of the ſnares both of ſpirituall and eternall death. Yet godly prudence and great caution is to be uſed about it; none ſhould doe it bluntly, nor ſuddenly, but having by diſcreet inſinuations, firſt hinted to the ſick man his danger of death, we ſhould then by faithfull counſells prepare him for it, and by comfortable Scripture cordialls ſtrengthen and arme his ſpirits againſt it. Such ſavoury and well mannaged diſcourſes of death may (through the bleſſing of God) be a ſavour of eternall life to the ſick man, and will not in the leaſt prejudice his recovery from ſickneſs, when his ſoul draweth near to the grave, A…d his life to the deſtroyers.
foreign Mortificantibus. Mont:The Hebrew is, to thoſe that kill, or to l…fe deſtroyers. There is a difference among Interpreters, who are here intended by theſe Deſtroyers, to whom the ſick mans life draweth near, or who are theſe life deſtroyers.
Firſt, ſome thus, his life to the deſtroyers, that is, to his enemies that are ready to deſtroy him. But that's improper to the text, which ſpeaking of ſickneſs cannot intend any deſtroying enemy but the laſt enemy which is to be deſtroyed, death, or the antecedents and uſuall attendants of it, ſickneſſes.
Ad Angelos morti praefectos non incommodè reſertur ſequentis verſiculi ratione habita, ubi Angeli vitam annunciantis unius de mille mentionem facit, ut foreign intelligas mortis …umcios. Merc:Secondly, by the deſtroyers others underſtand, Angells, who are commiſſion'd and ſent of God to cut the thread of life, and to take mortalls out of this world by mortall diſeaſes; and ſo the deſtroying Angell in this verſe ſtands in oppoſition to that comforting Angell ſpoken of in the next verſe; if there be a meſſenger or an Angell, &c. That Angells have ſuch a Miniſtry, is clear, (2 Sam. 24.16.) Where (David having choſen to fall into the hands of God) an Angell is preſently diſpatcht to doe execution upon his people. And when the Angell ſtretched out his hand upon Jeruſalem to deſtroy it, the Lord repented him of the evill, and ſaid to the Angell that deſtroyed the people, it is enough, stay now thine hand, &c. That deſtroyer (ſo he is called, Exod. 12.23.) who ſlew all the firſt borne of the Egyptians (Gods laſt and greateſt plague upon them, his tenth plague) is by moſt interpreted to be an Angell, yea by ſome a good Angell, becauſe appointed and directed by God to ſpare his people the Jewes, and to poure out his vengeance upon the Egyptians, his and their enemies. For moſt uſually the wicked are plagued by good Angells, and the good, as Job in this book was, are afflicted by evill Angells. Howbeit that text ſay ſome (Pſal. 78.49.) leadeth us rather to beleeve that it was an evill Angell; He caſt upon them (meaning the Egyptians) the fierceneſſe of his anger, wrath, indignation, and trouble, by ſending evill Angells among them. Yet poſſibly thoſe Angells which deſtroyed the Egyptians, are called evill Angells, not becauſe they were ſo in their nature, but becauſe they were Miniſters of evill to that hard-hearted people. Which way ſoever we take it, there is a truth in it applicable to the Scripture here in hand. And ſo ſome expound that of Solomon (Prov. 17.11.) An evill man ſeeketh only rebellion, therefore a cruell Meſſenger ſhall be ſent againſt him. The text may be rendred a cruell Angell, that is, an Angell with a Meſſage of wrath and deſtruction ſhall be ſent unto him; The Apoſtle (1 Cor. 10.10.) ſpeaking of thoſe dreadfull judgments, which God ſent upon his people the Jewes in the Wilderneſſe (ſuch as we are like to find in theſe Goſpell times, if we provoke him, for all thoſe things are ſaid to have happened unto them for Types or examples (verſ. 11.) And there he gives us warning, neither murmure ye, as ſome of them alſo murmured, and were deſtroyed of the destroyer. That is, by the Peſtilence or Plague (as 'tis expreſſed, Numb. 14.12, 37.) which the Apoſtle Paul calleth a deſtroyer, becauſe, doubtleſs it was executed by ſome inviſible deſtroyer, or Angell. The Devill, whom John in the Revelation (Chap. 9.11.) calleth, the Angell of the bottomleſſe pit, is there alſo ſet forth by this Title, whoſe name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. The Devill is the Apollyon, the Abaddon, both which ſignifie a deſtroyer; yea the Devill (Heb. 2.14.) is ſaid to have the power of death, as if he were ſet over that ſad work, and Lorded it over dying men; yet (let us know to our comfort) the Devill hath not the power of death as a Lord, or Judge, but only as an Executioner; thus the ſick mans life may be ſaid to draw nigh to the deſtroyer, that is to the deſtroying Angell, or to the meſſenger of death.
Thirdly, we may take the deſtroyers, not for perſons ſent to deſtroy, but for diſeaſes, and ſickneſſes; theſe are deſtroyers. And thus it may be ſaid of a ſick man, his life draweth nigh to the deſtroyers, that is, he is in the hand or under the power of ſuch diſeaſes, as probably will deſtroy him. That ſeems to be Mr. Broughtons underſtanding of the words,Praeſtat generale eſt et ad omnia mortis ſigna et mortifera, quicquid illud ſit referre. Merc: who renders, his ſoul draweth nigh to the grave, and his life to killing maladies. Whatſoever is a death-bringer, whatever is deadly or mortall to man, may be comprehended under this expreſſion, The Deſtroyers. And ſo, theſe words, His life draweth nigh to the deſtroyer, may ſignifie only thus much, he is deadly, or (as we commonly expreſſe it) mortally ſick. There's no hopes of him, he is paſt recovery, the Phyſitians have given him over. Heman (Pſal. 88.3, 4, 5.) ſpeaks to this ſence and near in this language of himſelf. My ſoul is full of troubles: my life draweth nigh unto the grave. I am counted with them that goe down into the pit: I am as a man that hath no ſtrength. Free among the dead, like the ſlaine that lye in the grave whom thou remembreſt no more. Heman was alive, yet with reſpect either to the anguiſh of his ſoul, or the pains of his body, he looked upon himſelf as one free among the dead, that is, as a dead man, his life drew near to the deſtroyers. And hence
Fourthly, Others read the words not in an active ſence, (as we) Deſtroyers, but in a paſſive, His life draweth nigh to thoſe who are deſtroyed or dead. Dying men are ſo neere to, that they may be reckoned as dead men. That word of encouragement in the Prophet (Iſa: 41.14.) Which we render, Feare not thou worme Jacob, and ye men (or as we put in the Margin Few men) of Iſrael, is rendred by ſome others, Feare not thou worme Jacob, and ye that are dead of Iſrael, that is, who are (in your owne fearefull apprehenſions or in the opinion of your proud and prepotent enemies) as dead men, or nigh unto death; or (as we may expound it by that of Paul concerning himſelfe and his Fellow-Apoſtles, with reſpect to the continuall hazzard of their lives 1 Cor: 4.9.) men, as it were, appoynted unto death; yea, as the learned in the Hebrew language tell us,foreign a foreign haec vox ex eo nata videter, quod ſimus morti ſubjecti; Ita et a Graecis foreign et à latinù mortalu uſurpatus. Martyn: the word tranſlated in the Prophet men, with the change but of one poynt, and that only in the poſition of it, ſignifieth properly, dead men. We find the word applyed ſpecially to wicked worldly men (Pſal: 17.14.) who are there called the hand of God (to afflict or take away the lives of Godly men) and are ſayd to have their portion in this life; the word, I ſay, is applyed to them, as implying, that how much ſoever they rejoyce, either in the preſent enjoyments of this naturall life, or in the hopes of a long naturall life in this world, yet they alwayes are within one poynt (or pricke with a pen which is the ſhorteſt imaginable ſpace) of death. In which ſenſe alſo St Paul ſpeaking of the different ſtate of the body now in this life and after the reſurrection from the dead, ſaith (1 Cor: 15.54.) When this mortall ſhall have put on immortality; that is, when we, who now live in dying bodyes, or in bodyes bearing the markes or tokens of death, and looking like dead men, ſhall have put on the beautifull and glorious robes of immortality, Then ſhall be brought to paſſe the ſaying that is written, Death ſhall be ſwallowed up in victory. Whereas now death which is ready enough to get the victory over healthy and ſtrong men, is ſo ready to get the victory over weake and ſicke men, that their life may very well be ſayd (according to this fourth and laſt interpretation) to draw nigh to the deſtroyed, or thoſe that are already dead. Thus if in ſtead of Death-Bringers or deſtroyers we read Deſtroyed or thoſe that have been brought to death, the meaning of Elihu in this paſſage is plaine and eaſie; importing the ſicke man ſo ſicke, that there is ſcarce a ſtep or but a poynt between him and thoſe who are actually dead.
But whether we take the word in this paſſive ſence, and tranſlate The Deſtroyed, or in the active, as we, and tranſlate deſtroyers, thereby underſtanding either Angels in ſpeciall, or diſeaſes in Generall ſent by God to deſtroy or take away the life of the ſicke man; which way ſoever of theſe, I ſay, we expound the word, it yeilds a cleare ſence as to the ſcope of the text, and as to the truth of it, (upon the matter) the very ſame. His life draweth nigh to the deſtroyers.
Hence note.
Firſt, Diſeaſes are deſtroyers.
Either they themſelves deſtroy when they come, or the deſtroyer comes with them. (Pſal: 90.3.) Thou turneſt man to deſtruction and ſayeſt, returne ye children of men. 'Tis a Pſalme penned by Moſes lamenting the frailety of mankinde. He lived to ſee all Iſrael, whom under his hand and conduct God brought out of Egypt, dye, …cept that renowned two, Caleb and Joſhua; And therefore he having ſeene the great deſtruction of that people for their murmurings and unbeliefe, for their ten-fold provocations in the wilderneſs, might ſay from his owne experience more then moſt men to that poynt of mans mortality. And as God turned that people to deſtruction, and ſayd according to that irrevocable ſentence (Gen: 3.19.) Returne ye children of men to your originall and firſt materiall, dust; ſo he ſaith the ſame to men every day, who as they are duſt, ſo we ſee them returning to their duſt. Every diſeaſe, if ſo commiſſion'd by God, is death, and every paine (if he ſay it) the period of our lives.
Againe, Elihu is here ſpeaking of a man whom the Lord is but trying, teaching, and inſtructing upon his ſick bed; yet he ſaith, His ſoule is drawing neere to the grave, and his life to the deſtroyers.
Hence obſerve.
Thoſe afflictions which are but for inſtruction, may looke like thoſe which are for deſtruction.
When the Lord hath a purpoſe only to try a man, he often acts towards him as if he would kill him. If any ſhall ſay, this is hard, I anſwer; A ruffe horſe muſt have a ruffe rider. Ruffe wood will not cleave without a beetle and wedges. We put God to uſe extremities, that he may bring us to a moderation. Our ſpirits are often ſo ruffe and head-ſtrong, that they muſt be kept in with bit and bridle; they are ſo tough and knotty that there's no working, no cleaving of them till the Lord ſets his wedges to us, and layes on with his beetle of heavieſt and hardeſt afflictions; In a word, we even compell him to bring us to deaths-doore, that he may teach us to live.
Now ſeeing paines and ſickneſſes (of which Elihu ſpeakes as the way and meanes by which God ſpeakes to ſinfull man) are accompanied with ſuch dreadfull ſymptomes and effects, loathing and loſſe of appetite, conſumption of the fleſh, and the breaking of the very bones, the ſoule drawing neere to the grave, and life to the deſtroyers; ſeeing I ſay, there are ſuch ſad effects of ſickneſſe, remember,
Firſt, Health is worth the praying to God for.
Secondly, Health is worth the praiſing of God for; and that conſidered, either, firſt, as continued, or, ſecondly, as reſtored. 'Tis a mercy not to be pained, not to be ſicke; 'tis a more ſencible, though not a greater mercy to be freed from paine, and recovered out of ſickneſs. While we are kept free from paines and ſickneſſes, how thankfull ſhould we be; and when we are freed from and brought out of the bonds of bodily paine and ſickneſſes, how ſoule-ſicke, yea how dead are we if we are not thankfull!
Thirdly, Seeing paines and ſickneſſes are ſuch ſad afflictions; be wiſe and carefull for the preſervation of your health; doe not throw away your health upon a luſt, doe not expoſe your ſelves to laſting paines and pining ſickneſſes, for the ſatisfying of a wanton ſenſuall appetite. The health and ſtrength of this frayle body, are of more value then ten thouſand of thoſe vaniſhing delights. Yet how many are there, who run themſelves to the graves mouth, and into the thickeſt throngs of thoſe deſtroyers, for the taking up of ſuch pitifull and periſhing delights? who to pleaſe their fleſh for a few moments in ſurfeiting, drunkenneſs, and wantonneſs, bring many dayes, yea moneths and yeares of paine and torment upon their fleſh? yea, and not only ſhorten (I meane as to what they might probably have had by the courſe of nature) the number of their dayes, but ſuddenly end & extinguiſh them. It hath been ſayd of old, Gluttony kills more men then the ſword; that is, it caſts …em into killing diſeaſes. 'Tis a maxime in warre; Starve your enemy if you can rather then fight him; cut his throat without a knife, deſtroy him without drawing a ſword; that is, with hunger. Some are indeed deſtroyed with hunger, and hunger, if not relieved, will deſtroy any man! Yet ſurfeiting deſtroyeth more then hunger, and 'tis a more quicke and ſpeedy deſtroyer. We have knowne many who have cut their owne throats, by cutting too much and too faſt for their bellyes; Pampering the Body deſtroyeth more bodies then ſtarving. Many while they draw nigh to their Tables, their ſoules (as Elihu here ſaith) are drawing neere to the grave, and their life to the deſtroyers. Therefore, remember and conſider, O ye that are men given to appetite, (as Solomon calleth ſuch, Pro: 23:2.) or rather as the Hebrew elegancy there hath it, ye that are Maſters of appetite, ſtudying your Bellyes, till indeed ye are maſtered by appetite, to you, I ſay, remember and conſider, Health is more then meate, and life then dainty faire. All the content that intemperance can give you, cannot recompence you for the paines that ſickneſs will give you; you may have pleaſure for an houre or two, and ſickneſs for a monethmonth or two, for a yeare or two. And if all the pleaſure we take in ſatisfying that which though it may be glutted, yet will not be ſatisfied, a luſt, cannot recompence the paines that are found in a ſick bed for a few dayes, moneths or yeares, how will it recompence any for thoſe everlaſting paines that are found in hell, where the damned ſhall be alwayes converſing with death and deſtruction, and yet never dye nor be deſtroyed.
Fourthly, Foraſmuch as ſickneſs is often accompanied with ſuch grievous dolours and racking tortures, let the ſick pray much that they may be armed with patience; who knows what tryalls and extremities ſickneſs may bring him to? Though the beginnings and firſt appearances of it are but ſmall, like the cloud which firſt appeared to the ſervant of Eliah, onelyonly of a hands-breadth, yea though it begin but with the little finger of the hand, yet as that little cloud did the whole face of the heaven, ſo this little diſtemper may over-ſpread the whole body, and put you to the exerciſe of all your patience: it may hang and encreaſe upon you, till it hath broken your bones, and conſumed your fleſh, and brought you to the graves mouth, therefore pray for patience.
Laſtly, Let not the ſtrong man glory in his …ngth, nor the healthy man in his health; ſickneſſe may come ſhortly, and then how ſtrong ſoever any man is, downe he muſt, and lye by it. There's no wreſtling away ſickneſs any way (if God ſend it and bid it come) but by wreſtling with God (as Jacob did, Gen: 32.) in prayer. If you thinke to wreſtle away bodily ſickneſs by bodily ſtrength and ſtriving with it, you will be throwne and get the fall. Who can ſtand before a feaver, or a conſumption, when they arreſt us in the name of the Great King, and carry us priſoners to our beds? Therefore let no man glory in his ſtrength, if any man doe, it ſhewes at preſent his morall weakneſs; and his naturall weakneſs may quickly teach him another leſſon, and ſpoyle his glorying.