Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB. Chap. 33. Verſ. 23, 24, 25, 26.
If there be a meſſenger with him, an interpreter, one among a thouſand, to ſhew unto man his uprightneſs:
Then he is gracious unto him, and ſaith, Deliver him from going down to the pit, I have found a ranſome.
His fleſh ſhall be freſher then a childes: he ſhall return to the dayes of his youth.
He ſhall pray unto God, and he will be favourable unto him, and he ſhall ſee his face with joy: for he will render to man his righteouſneſs.
THeſe words hold forth the third way by which God ſpeakes or reveales himſelfe to man, and recovers him out of his ſin. As if Elihu had ſaid; When God hath brought a man to his ſick bed, and he yet continueth in his blindneſs, not perceiving either his owne errour, or the purpoſe and intention of God to him; If then beſides all this God ſo order the matter, that in his mercifull providence he provideth for his further inſtruction, and ſends a ſpeciall meſſenger (as he doth me to thee) an interpreter (which is a ſingular favour of God) to explain, and expound the meaning of his dealings with him, and what his owne condition is, to bring him to a true ſight and ſence of his ſin, and to ſet him upright in the ſight of God, by the actings of faith and repentance; this ſoone altereth the caſe, and hereupon God is preſently appeaſed towards him. Then he is gracious, and then many bleſſed fruits and effects of his grace doe follow, and are heaped on him. Here, therefore, we have a very illuſtrious inſtance of Gods loving kindneſs to poore ſinfull man, recovering and fetching him backe (when he is as it were halfe dead) from the gates of death, reſtoring him both as to ſoule and body, putting him into a perfect (ſo farre as on this ſide heaven it may be called perfect) ſtate, and giving him indeed what he can reaſonably deſire of him. In the context of theſe foure verſes; Conſider
Firſt, The inſtrument, or meanes by which God brings this about, and that is, by ſending a meſſenger, or a choice interpreter to the ſick mans bed, to counſel and adviſe him. Verſ. 23. If there be a meſſenger with him, &c.
Secondly, We have here the motive, or firſt moving cauſe of this mercy, that is, the grace or free favour of God, then he will be gracious unto him; and ſaith, Deliver him from going downe to the pit, that is, being gracious he will give forth this word for his deliverance. Then he is gracious to him, &c. (v. 24.)
Thirdly, We have here the meritorious Cauſe of this mercifull deliverance; and that is a ranſom; I have found a ranſom, at the latter end of the 24th verſe.
Fourthly, We have the ſpeciall benefits of this deliverance, which are two-fold.
Firſt, Reſpecting his body; He is delivered from the pit of death (v. 24.) And not only ſo, but he hath a life as new as when he began to live; His fleſh ſhall be freſher then a childes; the dayes of youth ſhall returne to him againe, (v. 25.)
Secondly, We have the benefit reſpecting his ſoule, (v. 26.) He ſhall pray, and God ſhall be favourable to him, and he ſhall ſee his face with joy; for he will render to man his righteouſneſs.
Thus you have the parts and purpoſe of theſe words; I ſhall now proceed to the particulars.
If there be a meſſenger with him.
Hypothetica locutio ſignificat libertatem dei in conferendo hoc beneficio. Indicatio contingit quibus deus vult. Coc. foreign inde foreign miſſus legatus nuncius.Theſe words are Hypotheticall, or by way of ſuppoſition; if there be: noting, that it is not alwayes ſo, every one hath not this mercy to have a meſſenger ſent him; it's a ſpeciall priviledge granted by God to ſome; If there be A meſſenger.
What or who is this meſſenger? The word in the Hebrew hath a three-fold ſignification; all which are inſiſted upon by interpreters upon this place.
Firſt, It ſignifieth an Angel; Now, Angels properly taken are ſpirituall or incorporeall ſubſtances, whoſe both office and high dignity it is to attend about the throne of God, and to be ſent forth upon his ſpeciall ſervice (Pſal: 103.20.) Bleſs the Lord ye his Angels that excell in ſtrength, that doe his commandements, and hearken to the voyce of his word. God hath thouſand thouſands of theſe ſervants miniſtring to him, and ten thouſand times ten thouſand ſtanding before him (Dan: 7.10.)
Some ſtay upon this expoſition, affirming that here we are to underſtand an Angel by nature; And hereupon ground the miniſtring of Angels to thoſe who are either ſick in body, or troubled in mind. Yea the Popiſh writers would hence prove the interceſſion of Angels for man, and mans invocation of Angels; but though the expoſition be granted, yet it yeilds no ground for this Inference. For what though God ſhould ſend an Angel to inſtruct and comfort a ſick man, will it therefore follow that the ſick man ſhould pray to him, and ſo give him the honour which is due to God?
Secondly, The word is applyed in particular to Jeſus Chriſt the uncreated Angel, or the creating Angel, the Lord of Angels, who, by way of eminency is called, The Angel of his preſence, (Iſa: 63.9.) and the (Angel or) meſſenger of the Covenant, (Mal: 3.1.) He alſo was that Angel of whom the Lord ſpake to the children of Iſrael (Exod: 23.20.) ſaying,Vides quam clarè hoc loco Elihu de Chriſto concionetur; per quem omnis conſcientia, quontumcun que per legem occiſa vivificatur per quem omnis crux vitae et liberationis initium eſt. Brent: Behold I ſend an Angel before thee, to keepe thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voyce, provoke him not, for he will not pardon your tranſgreſſions (if you perſiſt in them) for my name is in him, that is, he is of the ſame nature with my ſelfe, and with that nature he hath my name, Jehovah. Thus ſome carry it here, as if Elihu ſpecially intended the miniſtration of Jeſus Chriſt, the Angel of the Covenant, to the ſick ſinner, for his reſtoring both as to the health of ſoule and body. 'Tis true, Jeſus Chriſt is the great Angel, or meſſenger, and he primarily and chiefly doth all the buſineſs for poore ſinners; he is the meſſenger ſent from God, and he is the interpreter of the mind of God, he came from the boſom of the father, and reveales the myſteries of heaven to us by his holy Spirit. He indeed is the one of a thouſand, the chiefeſt of ten thouſand, to ſhew unto man his uprightneſs. Yet, I conceive, that in this place, not the Lord of Angels alone, but ſome Angel of the Lord is alſo intended. And therefore,
Thirdly, The word Angel is applyable to every Meſſenger; The Scripture gives it firſt to thoſe that are ſent by men about any errand or buſineſs (1 Sam: 23.27.) But there came a meſſenger unto Saul, ſaying, haſt thee and come; for the Philiſtims have invaded the land. We read of an evill meſſenger (Pro: 13.17.) who is either ſuch a one as brings an evill meſſage, or is himſelfe evill (Iſa: 14.32.) What ſhall one then anſwer to the meſſengers of the Nation, the Lord hath founded Zion, and the poore of his people ſhall truſt in it. And as it notes a meſſenger firſt by man, ſo a meſſenger ſent by God. The ancient Prophets were in this ſence the Angells of God, his meſſengers, and ſo are the Miniſters of the Goſpel at this day. The Epiſtles to the ſeaven Churches, are all directed to the Angells of the Churches, that is, to the ſeverall Paſtors or Miniſters of the Churches reſpectively. And thus we may conclude, that by the meſſenger in this text, we are to underſtand any faithfull Miniſter of Chriſt, ſent to convince, convert, or comfort a ſick troubled ſoule. And, as was intimated before, we may very well gather up both theſe latter interpretations into one, that which applyeth it to Chriſt, and that which applyeth it to the Miniſters of Chriſt. For ſo we have here both the author and the inſtrument of this comfort to the ſick man. Jeſus Chriſt is the chiefe meſſenger and comforter of poore ſinners; and the Miniſters of the Goſpel are inſtruments in his hand, ſent out by him for the perfecting of that worke. The word is applyed to both, (Mal: 3.1.Nuncius eſt propheta aliquis ſeu doctor à deo miſſus. Piſc:) Behold, I will ſend my meſſenger (or, my Angel) and he ſhall prepare the way before me. John the Baptiſt was Chriſts meſſenger, as Chriſt himſelfe (an infallible interpreter) aſſureth us (Math: 11.10.) And preſently it follows, The Lord whom ye ſeek ſhall ſuddenly come to his Temple, even the meſſenger of the Covenant, whom ye delight in; Behold, he ſhall come, ſaith the Lord of hoſts. In the firſt part of the verſe, John is called the Lords meſſenger, and in the latter part Chriſt is called the Lords meſſenger. Both were meſſengers, yet with a mighty difference; and therefore John the meſſenger of Chriſt, ſaith of Chriſt the meſſenger, (Math: 3.11.) He that cometh after me is mightier then I, whoſe ſhoes I am not worthy to beare. And againe (John 1.26.) He it is that coming after me is preferred before me, whoſe ſhoes latchet I am not worthy to unlooſe. If there be a meſſenger.
Hence note.
Firſt, The Miniſters of Chriſt are the meſſengers of Chriſt.
Chriſt is the fathers meſſenger, and they are meſſengers ſent out by Chriſt. As my father hath ſent me, ſo ſend I you, ſaid Chriſt to his Apoſtles (John 20.21.) And though that Title of Apoſtle, which ſignifieth One ſent, or a Meſſenger, be moſt properly attributed to thoſe, who were immediately called and inſpired by Chriſt, yet in an allayed ſence it may be applyed, commodiouſly enough, to any true Miniſter of the Goſpel, for he alſo is ſent; he hath both his miſſion and commiſſion mediately from Chriſt. Yea the word Apoſtle is applyed in common to all or any that are ſent upon buſineſs (John 13.16.Apoſtolus hic non ſpecialis muneris, ſed generale nomen eſt, miſſum cum mandatis ſignificans. Grot:) He that is ſent (let him be who he will or upon what occaſion ſoever he is ſent) is not greater then he that ſends him.
So then, the Miniſters of the Goſpel are called the meſſengers of Chriſt; Firſt, Becauſe they are ſent by Chriſt; and have a Commiſſion from him. Secondly, They are his meſſengers becauſe they are inſtructed by Chriſt, and carry forth his mind: they may not ſpeake their owne words, nor their owne ſence, but the word which they bring, is or ought to be, what they have received, or what Chriſt hath put into their mouthes, that's their duty. And the meſſengers of Chriſt are to ſpeak his mind.
Firſt, Plainly (1 Cor: 2.4.) In the demonſtration of the Spirit.
Secondly, boldly, not flattering the perſons, nor fearing the faces of men. Thirdly, They ſhould ſpeak authoritatively, though they beſeech, and beg, and pray, yet they are to doe all as having a warrant for what they doe, and as being cloathed with power from on high. If any man ſpeak (ſaith the Apoſtle, 1 Pet. 4.11.) let him ſpeak as the Oracles of God. As he is to ſpeak the Oracles of God, ſo as the oracles of God. Some ſpeak, who doe not ſpeak the oracles of God, but their owne opinions. Others ſpeak the oracles of God materially, that is, they deliver divine truths, yet they doe not ſpeak them as the oracles of God, with that authority which becomes the Goſpel; we ſay of ſome, They marr their tale in the telling; Though they report, or tell the mind of him that ſent them, yet they ſpoyle it in reporting it; The Miniſters of the Goſpel ſpoyle their meſſage, unleſſe they report it plainly, boldly, and with Authority.
Thirdly, If Miniſters be the meſſengers of Chriſt, ſurely then, they are to be heard, and their meſſage is to be received; if God ſends a meſſenger to us, ſhall we not open the doore to him? if a friend ſend a meſſenger to us, he takes it very ill (and well he may) if we doe not. 'Tis below civility, 'tis an high affront to a man not to receive his meſſage, what is it then to the moſt high God! How dreadfull is that woe which Chriſt pronounceth againſt ſuch as refuſe either his meſſengers, or their meſſage, (Math: 10.14, 15.) Whoſoever ſhall not receive you, nor heare your words; When ye depart out of that houſe or City, ſhake off the dust of your feete; Implying, that God would ſo ſhake them off, or eſteeme them no more then the vileſt duſt. Yea (as another Goſpel hath it (Mark 6.11.) implying, that as they had not received the teſtimony which his meſſengers bare of him, ſo their duſt ſhould be kept as a teſtimony againſt them. And leſt the miſchiefe threatned them in this aenigmatical or covert ſpeech ſhould not be underſtood, Chriſt himſelfe expounds it in the next words, Verily, I ſay unto you, it ſhall be more tolerable for the land of Sodom and Gomorrha in the day of Judgement, then for that City.
Further, 'Tis not enough barely to receive Chriſts Meſſengers, they muſt be received as the Meſſengers of Chriſt. Such a reception the Apoſtle found among the Galatians, (Chap. 4.14.) And my temptation (or daily affliction) which was in my fleſh, ye deſpiſed not, nor rejected, but received me as an Angell of God, even as Christ Jeſus. And what is ſaid of the Meſſenger, is to be underſtood alſo of his meſſage, both are to be received as from Chriſt. How is that, you will ſay? Take it in theſe four words, Firſt, when 'tis received gladly, (Acts 2.4.) It ſhould be the joy of our hearts (the Pſalmiſt calls it the joyfull ſound, Pſ. 89.15.) to hear a word from Chriſt. Secondly, when it is received reverently, and reſpectfully, as giving honour to the meſſage and the Meſſenger for Chriſts ſake. Thirdly, when 'tis received obedientially, as ſubmitting to the word; elſe your reſpectfull, and joyfull receiving the meſſage of Chriſt is but a complement, or piece of Courtſhip. Fourthly, when their whole meſſage is thus received, as Cornelius ſaid to Peter (Acts 10.33.) We are all here preſent before God, to hear all things that are commanded thee of God. We muſt receive not only thoſe things that ſute us well, but thoſe things that are moſt croſſe to our corrupt natures and intereſts, whether of worldly profit or pleaſure; this is to receive the Meſſengers and meſſages of Jeſus Chriſt, as his. If there be a Meſſenger, An Interpreter.
That's a ſecond ſtile,foreign dulcuit inde foreign oratorem vel interpretem ſignificat, qui… dicentis ſermones dulces auditoribus ſunt. Novar; or Title given to the man ſent to the ſick ſinner; The Hebrew word here rendred an Interpreter, cometh from a root ſignifying ſweetneſſe, or to ſweeten. Some conceive the Latine word (Mel) for honey hath its originall from it, becauſe the meſſage, or interpretation that comes from God ſhould be ſweet, as honey to us; David profeſſeth, The word of God is ſweeter then honey, and the hony-comb, (Pſal. 19.10.) As if he had ſaid, 'tis ſweeter to the ſoul then that which is ſweeteſt to ſenſe. Now, the meſſenger ſent from God, is called an interpreter, becauſe he is ſent to interpret and declare the mind of God to his people. Mr. Broughton renders, A Teacher. The word interpreter may be taken three wayes.
Firſt, For any one that interpreteth tongues or languages. Thus 'tis ſaid (Gen. 42.23.) Joſeph ſpake to his brethren by an interpreter, they ('tis like) did not underſtand the Egyptian language, and he either for ſtate, or to conceale himſelf the better, would not ſeem to underſtand theirs.
Secondly, There is an interpreter of miſteries as well as of languages. Many things ſpoken in our own language may need an interpreter more then the words of a ſtrange language. We read (Prov. 1.6.) of a Parable, and the interpretation of it. Parables are wiſe, but hard and dark ſayings, they need an interpreter. The Goſpel is a myſtery, and he that can expound and declare the myſteries of the Goſpel is an interpreter indeed.
Thirdly, The word interpreter is taken in a larger ſence,foreign cortè eſt advocatus quem Chaldaei vocant foreign paracletum, ſignificat eadem voce oratorem Rhetorem. Druſ: for any perſon that interpoſeth between two, or that indeavours the ſetling of any matter in difference, either between God and man, or between man and man; (Iſa. 43.27.) Thy Teachers (we put in the Margin interpreters) have tranſgreſſed againſt me. As if he had ſaid, they who as Mediators ſhould have prayed for thee to me, and have declared my will to thee, are themſelves depraved.
Further, We may diſtinguiſh of a threefold interpreter. Firſt, a grammaticall interpreter, whoſe buſineſs is to give the ſence of words. Secondly, a logicall interpreter, who gathers up the meaning, ſcope and mind of any ſentence, or the purpoſe of man in what he ſpeaketh. Thirdly, there is the divine of ſpirituall interpreter, who labours to bring the truths of God, and the heart of man together. The Apoſtle having treated about prophecying, concludes (1 Cor. 14.25.) And thus are the ſecrets of his heart made manifeſt, and ſo falling down on his face he will worſhip God, and report that God is in you of a truth; as if the man that beleeved not, or one unlearned (for of ſuch he ſpeaks, verſ. 24.) had ſaid, ſurely theſe men underſtand what is in my heart, for they have brought the truth of God, and my heart together, ſo that I muſt confeſſe God is in them, that is, there is a divine wiſdome or interpretation in them. When Elihu faith, If there be an interpreter, we are to underſtand him in this laſt ſence; not of one that can interpret words, like a Grammarian, or give the ſcope and ſence of words like a Logician, but of one that hath a divine skill to bring the truths of God home to the heart of man, that is, to convince & informe an ignorant conſcience, and to comfort, relieve and ſupport a troubled conſcience. If there be an interpreter,
Hence note.
The Miniſters of Chriſt are the interpreters of the mind and good will of God toward poor ſinners.
They interpret the mind of God as to peace and reconciliation, as to grace and ſalvation, as well as to duty and holineſs of converſation. 'Tis the niceſt and hardeſt thing in the world to interpret the mind of God aright to a ſinner, to bring his heart to a cloſing with the great truths, and promiſes of the Goſpel; he that can doe this skilfully is worthy the name of an interpreter. The Apoſtle ſaith of him who is but a babe in Chriſt and uſeth milke (that is, lives upon the lower and more eaſie principles of faith) he is unskillfull in the word of righteouſneſſe (Heb. 5.13.) that is, he knowes not how to make out and mannage for his own comfort the doctrine of free grace through the alone righteouſneſs of Jeſus Chriſt. And therefore, as firſt, God himſelf is the author and fountaine of this grace; as ſecondly, Jeſus Chriſt is the purchaſer or procurer of the fruits of this grace to ſinners; as thirdly, the effectuall worker of our hearts to receive this grace, as alſo the witneſs-bearer and ſealer of it to our ſouls is the holy Spirit; as fourthly, the word of the Goſpell is the Charter, and Covenant of this grace: ſo fifthly, the Miniſters of Chriſt are the interpreters of this grace; and they are, or ought to be skillfull in this word of righteouſneſs. Their skill and duty is firſt to explaine what the Covenant is, and rightly to lay down how the ſinners reconciliation to God is wrought. Secondly, to make a ſutable and ſeaſonable application of it, or to bring it home to the ſouls and conſciences of poor ſinners, as they find their ſtate to be. And as the Miniſters of Chriſt are Gods interpreters to his people, ſo they are the peoples interpreters unto God. They are the former, two wayes; Firſt, by opening the mind of God to his people; Secondly, by urging and preſſing them to receive it both for their direction and conſolation. They are the latter four wayes: Firſt, by laying open and ſpreading the peoples wants, and weakneſſes before God. Secondly, by confeſſing their ſins, and tranſgreſſions to God. Thirdly, by intreating the Lord for them, or by praying for mercy, pardon, and forgiveneſs in their behalfe, for ſins committed. Fourthly, by giving thanks in their name for mercies received. Thus they are firſt, Gods mouth to the people in preaching & declaring the Goſpel; Secondly, the peoples mouth to God in prayer and thanksgiving. And in both performe the worke and Office of an interpreter.
And if the Miniſters of the Goſpell are interpreters; Then,
Firſt, Every Miniſter muſt be acquainted with the mind of God. He muſt have skill in the myſtery of the Goſpel. How ſhall he be able to interpret the mind of God to ſinners, who is not acquainted with the mind of God? We have the mind of Chriſt (ſaith the Apoſtle of himſelfe and his fellow-labourers in the Goſpel (1 Cor. 2.16.) and when he ſaith, we have the mind of Chriſt, his meaning is not only this, that they had the mind of Chriſt written in a book, but they had a cleare underſtanding of it, and ſo were fitted to interpret it to others.
Secondly, As he muſt have the knowledge of the myſtery, ſo he muſt have the tongue of the learned (Iſa. 50.4.) That he may be able to ſpeak a word in ſeaſon to him that is weary; that is, to the wounded, and troubled in conſcience; This is the interpreter intended by Elihu. He is one that hath learned, and is taught of God. Humane learning, the knowledge of Arts, and Sciences, is good, and hath its uſe; but divine learning, or learning in divine things, that is to be divinely learned, ('tis poſſible for one to have learning in divine things, and not to be divinely learned) is abſolutely neceſſary to make him an interpreter. It is not enough to know divine things, but he muſt know them divinely, or by the unction and teachings of the Spirit. The Apoſtle John (Rev: 10.8.) is commanded to eat the book; this eating of the book, ſignifieth the ſpirituall knowledg of divine truths; in this ſence, we know no more then we eat, then we (as it were) turn into our own ſubſtance, that which is eaten becomes one with us; the myſtery of the Goſpell muſt be eaten by the interpreter of Goſpell myſteries. A man cannot interpret the mind of God till he knows it; and he cannot know the mind of God, unleſſe God himſelf reveals it; ſo the Apoſtle argueth (1 Cor. 2. from 12, to 16.) As no man knoweth the mind of a man, but the ſpirit of a man that is in him, ſo the things of the ſpirit of God knoweth no man, but the ſpirit of God, and he to whom the Spirit of God doth reveale them. And therefore though a man may have an abillity to interpret the word of God, as 'tis an excellent book, a book full of admirable knowledge, he may (I ſay) have an abillity to interpret it ſoundly by humane learning, yet no man can doe it ſavingly and convertingly, but by the help of the Spirit. (Pſal. 25.14.) The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant; he will ſhew it effectually, he will make them know it. Thus David prayed (Pſal. 119.18.) Lord open thou mine eyes, that I may behold wonderous things out of thy Law. Naturall parts and humane learning, arts and languages may give us an underſtanding of the tenour and literal meaning of the Law of God; but none of theſe can open our eyes to behold the wonders of the Law, much leſſe the wonders and myſteries of the Goſpell. The opening of our eyes to behold theſe ſpirituall wonders is the Lords work, and it ſhould be marvelous in our eyes. For this opening of the eye (and nothing without this) will make any man the moſt ignorant man among a thouſand, An Interpreter One among a thouſand.
Theſe words containe either a third higher Title, or the higheſt commendation of the former two. A meſſenger, an interpreter, even ſuch a one as is one among a thouſand; One is no number, and a thouſand is put for the greateſt number; then one among a thouſand, or one of a thouſand, implyeth that the one here ſpoken of is a very rare one; only he that is ſeldome ſeen, or found, is one among a thouſand; Solomon ſaith (Eccl: 7.24.) One man among a thouſand have I found, but a woman among all thoſe have I not found. There were very few wiſe or good men among many when he found but one among a thouſand. He might find men in great number, but the number of thoſe that deſerved to be called men was very ſmall, ſo ſmall, that he ſaith he found but one among a thouſand. So that here when Elihu calls the interpreter One among a thouſand, he teacheth us that ſuch a meſſenger, ſuch an interpreter is rarely to be had, or being had is a very rare and excellent one. 'Tis a proverbiall ſpeech, with an hyperbole,Hi nuncii rari ſunt ita ut ex mille hominibus, vix unus reperiatur, qui munere illo rectè fungi poſſit. Piſc: to ſay of any man, he is one among a thouſand; for though we are not to take it arithmetically or ſtrictly, yet one being no number, muſt needs ſignifie very few, or the ſmalleſt number, and a thouſand being the greateſt whole number muſt needs ſignifie many, very many or a great number. And therefore to ſay of this interpreter, he is one among a thouſand, muſt needs import, that even among a thouſand men, we can hardly find one who hath a faculty or a competency for this office, or is fit to be honoured and adorned with this Title, An interpreter.
Hence note.
True and faithfull interpreters of the mind of God are very rare.
He is a rare and choyce man that is pickt out of a thouſand men. The faithfull meſſengers and interpreters of the mind of Chriſt, are rare under a twofold notion; Firſt, as being precious and of great worth and uſe. Such are the light of the world, and the ſalt of the earth; The minds of all men would be darke, and their manners corrupt, if God did not ſend out theſe interpreters to inlighten and to ſeaſon them. Secondly, they are rare as not being every where to be had or met with; what is hardly had is highly prized. It is ſaid (1 Sam. 3.1.) The word of God was precious in thoſe dayes, why ſo? the reaſon is added, there was no open viſion, there were not ſuch frequent manifeſtations of the mind of God, as had been formerly; there were few Prophets few Interpreters to be found in thoſe dayes. The true and faithfull meſſengers or interpreters of the mind of God, are rare at all times, in what numbers ſoever they appear, though they come like an Army by thouſands, though (as is ſaid, Pſal. 68.11.) God giving the word great be the company (we put in the Margin Army) of thoſe that publiſh it, or (as the old tranſlation hath it) great be the Company of the Preachers. They are rare, alſo, becauſe not to be had at ſome times and in many places. Look over the times or ages of the world, and you will find ſome of them were dark times, dayes of ignorance, there were few interpreters; look at any time or at this time over many parts and places of the world, and you ſhall find ſuch interpreters are not to be found in the greateſt part, in the moſt places of it. Not one to be had in ſome whole countries and huge tracts of the earth. Goe to all the Heathen and Mahometan nations, and you ſhall not find one of theſe meſſengers, or interpreters; goe to Greece, which anciently engroſſed all knowledge, and was famous for all ſorts of learning, yet an interpreter is ſcarcely to be found there in theſe dayes. Goe to the popiſh nations, though they bear the name of Chriſt, and abound with learned men, men learned in the knowledg not only of common Arts and Sciences, but in divinity and the Scriptures; yet in the ſence here ſpoken of they have not many interpreters, the moſt being ſuch as pervert and wreſt the Scriptures, and lead the people into errour, rather the meſſengers of Antichriſt, then of Chriſt; Satans emiſſaries, then Gods interpreters. So then, if we conſider, that ſeveral parts and countries of the world are quite without, they have none, and others are filled with falſe teachers & interpreters of the word of God, which are worſe then none, we muſt conclude an interpreter is one of a thouſand,
Again, If we turne our eyes to thoſe parts of the world, where there are many ſound, orthodox, faithfull meſſengers and interpreters of the word of God (with which bleſſing this nation (above many, if I ſay not above all) hath been crowned for a hundred years together; England as Jeruſalem of old (Iſa. 21.1.) may well be called a valley of viſion, a ſeminary of ſeers, becauſe of that abundance and variety of viſions and divine revelations which God hath ſtored us with in theſe latter ages) yet (I ſay) even here as in all other the beſt reformed Proteſtant Churches and chriſtian nations, an interpreter may be called one of a thouſand; and that in a twofold reference.
Firſt, If we conſider, the whole body of any reformed nation, Miniſters are but few compared to all the people, they are hardly ſo much as one of a thouſand, throughout that whole nation; there are but few who give themſelves up to the work of the Miniſtry. Few that dedicate themſelves to Chriſts ſervice in publiſhing the Goſpel, for the ſaving of ſouls; there is (I ſay) but one of a thouſand that is dedicated to that work.
For Firſt, Moſt are unwilling to meddle wſth that calling, becauſe of the laboriouſneſs of it; interpreters are they who labour in the word and doctrine, and not only ſo, but they muſt give a ſtrict account to Chriſt of their labours. Some good men have declined the miniſtery, being terrified both with the weight of the wo…k, and the ſtrictneſs of the account, and doubtleſs (were we duely ſenſible) it might make the ableſt Miniſters tremble every hour of the day, to think what a burden of care and account lyeth upon them, who are ſet to watch over ſouls.
Secondly, Others will not enter into this calling, becauſe as the labour is great, and the account ſtrict, ſo the reward, as from man, is ſmall; it doth not lead to riches, and greatneſs in the World, comparatively with other callings; though there be a comfortable competence allowed to the Miniſters of the Goſpel, yet there is not much of the world to be expected by them, yea they are charged not to look for much, or not to doe their worke for filthy lucre, but of a ready mind (1 Pet. 5.2.)
Thirdly, As the reward is ſmall, ſo the oppoſition is great, Miniſters are often perſecuted, and reproacht, and the more faithfull and dilligent they are, the more they are oppoſed and reproached. To preach the Goſpel fully as it ſhould be preacht, is to provoke thouſands, and bring the World about our eares. No marvell then i… rhe meſſengers and interpreters of it be not many, if they be but as one among a thouſand. Thus you ſee what hinders the generallity of men from medling with that work. 'Tis but one among a thouſand that will engage in a work upon theſe hard termes, or that prae-apprehending them, hath faith and ſelf-denyal enough to ſwallow and overcome them.
Againe, Conſider thoſe that outwardly bear the name and Title of the Miniſters of Chriſt, and you will find that among them, they who are true and faithfull to their truſt, are upon the matter, but one among a thouſand. As there are but few Miniſters among many men, ſo there are but few Miniſters among many that are true and right interpreters. Doe but take out or ſever theſe five ſorts from among them who pretend to be Miniſters, and then it will ſoone appear that the interpreters in truth are but few among many of thoſe that are ſo in Title.
Firſt, Take away all thoſe, who thruſt themſelves boldly, or are admitted careleſly, or by miſtake into the Miniſtery, who yet are ignorant, blind, ungifted, and ſo unable for the worke.
Secondly, Take away thoſe, who though they have gifts and abilities, yet are lazie, and ſloathfull, ſuch as will not take paines nor worke in the worke.
Thirdly, Take away thoſe, who have gifts, and are induſtrious, yet are unſound (at leaſt in many poynts) and erronious in their judgements, and ſo miſ-lead and miſ-guide thoſe, whoſe guides and leaders they are.
Fourthly, Take away thoſe, who though they are not unſound, and erronious, yet are prophane, and ſcandalous, pulling downe that truth with one hand which they have ſet up with another, or building againe thoſe ſins by their practiſe, which they have deſtroyed by preaching, and ſo make themſelves (as the Apoſtle ſpeakes in a like caſe, Gal: 2.18.) tranſgreſſours; for as God juſtly calls ſuch tranſgreſſours, becauſe they have ſinned againſt his word, ſo they make themſelves tranſgreſſours, becauſe they ſin againſt their owne; even againſt the doctrine by which they have condemned thoſe ſins, which themſelves live in.
Fifthly, Take away thoſe, who though they are neither of theſe, neither ignorant, nor idle, nor unſound, nor ſcandalous, yet are but meere formall preachers, ſuch as only ſpeake words, deliver the out-ſide, and skin of the Goſpel, but have no acquaintance with the marrow and power of it. Take away theſe five ſorts from among Miniſters, and ſurely this expreſſion of Elihu will be but too much verified, The interpreter is but one among a thouſand. Abſtract all that are ignorant, idle, unſound, ſcandalous, formall diſpencers of the word, from thoſe who are commonly called Miniſters, and then, they who remaine will be very few, ſo few, that every one of them, may be reckoned, one among a thouſand. And we ſhall be forced to ſay, that Elihu hath not ſayd without cauſe, whether we reſpect their excellency or their ſcarſity, that any faithfull meſſenger or interpreter is one among a thouſand.
This is not ſpoken by Elihu here, nor ought it to be taken up by any of the moſt faithfull Miniſters of Chriſt, to draw honour and reſpect upon themſelves, or that their perſons may be had in admiration who are faithfull; this were a pittifull deſigne of holding out ſuch a truth; but it ſerves for this end, that the people of God may ſee, they have a bleſſing where any are faithfull; and may learne how they ought to prize thoſe faithfull meſſengers, whom the Lord ſends among them, yea how readily they ſhould receive the grace of God which is tendred in their miniſtry. Theſe are not only each of them, one meſſenger, or interpreter, but each one of them is one of a thouſand. A ſoule-convincing, converting, quickning, comforting Miniſter of the Goſpel is worth thouſands, and one among a thouſand. The Prophet ſaith (Iſa: 52.7.) How beautifull are the feet of them that bring glad tideings, &c. By their feet he meaneth their coming, feete being the inſtruments of their coming to bring this glad tideings; yet when he ſaith, their feete are beautifull, it may have a greater emphaſis, for (the feete being the loweſt part of the ſtructure of mans body) it may intend thus much, that even that which is loweſt and meaneſt in a meſſenger of the Goſpel, his feete wearied and wet, yea foule and dirty with travel, have a beauty upon them, how much more his face and countenance; for if the very feete of ſuch news-bringers, of ſuch meſſengers, and interpreters, ſhould be acceptable and lovely (ſo beauty is) to all men, how much more ſhould their perſons and moſt of all their meſſage and tideings be? And doubtleſſe, if men did but underſtand it, they would acknowledge, that God hath committed ſuch a treaſury to them, as is better and more beautifull, then all the gold and precious things of this world, and would cry out, O what a mercy is it to have ſuch a News-bringer? and what Greedy News-mongers would they be? The one among a thouſand would be more deſirable then many thouſands of Gold and Silver.
Elihu having deſcribed the perſon, whom the Lord often makes inſtrumentall for the reſtoring and comforting of the ſick ſinner, calling him A meſſenger, an interpreter, one of a thouſand (which latter may be applicable to both the former) proceeds to ſhew the buſineſs of this meſſenger, or interpreter, who is one of a thouſand, more expreſſely, or to ſet out what his worke is, ſurely excellent, and glorious worke, even this To ſhew unto man his uprightneſs.
We are not to underſtand this ſhewing for a bare report of the thing; in which ſenſe the Prophet complain'd; Lord who hath believed our report! (Iſa: 53.1.) that is, we have ſhewed good things to the world, but who hath believed us? The ſhewing ſpoken of by Elihu, is not a bare declaration of the matter to the eare, but an effectuall, and powerfull impreſſion of it upon the heart. Such a ſhewing as is ſpoken of at the 16th verſe of this Chapter, then he openeth the eares of men; The Lord ſpeakes ſo by his meſſengers, and interpreters, that he not only makes the eare heare, but the heart too. The heart heares when we have a ſenſe, and are under the power of what is heard. As before we had a ſpirituall interpreter, ſo here we have a ſpirituall ſhewing of his interpretation. Here's a heavenly meſſenger, and a heavenly meſſage to the earthly man; To tell the earthly his rightfullneſs, ſaith Mr Broughton.
Now, becauſe of the pronoune, [his] his uprightneſs; It may be demanded whoſe uprightneſs he meanes? or, what this uprightneſs is, which the interpreter ſheweth.
Firſt, Some expound it of Gods uprightneſs, and then the ſenſe runs thus; God ſendeth an Interpreter to ſhew unto man his uprightneſs, that is, his own right and juſt dealing with man; As if Elihu had ſayd, Gods meſſenger ſhall convince this troubled man that God doth not wrong him, how much ſoever he doth afflict him, or that God is upright and faithful in his dealing with him. This David acknowledged (Pſal: 119.75.) In faithfullneſs thou haſt afflicted me; that's a good ſenſe of the words, and very ſutable to the purpoſe of Elihu, who was about to convince Job that his complainings were very ſinfull and uncomely, ſeeing God neither had nor would, nor, indeed, could doe him any wrong. God is faithfull, juſt, and right, yea, God is good and mercifull to man, when he corrects him ſore. Mr Broughton gives this interpretation of his own tranſlation; To tell the earthly his rightfullneſs, that is, God his mercy. The uprightneſs of God is that by which he doth righteous things.Equitatem illius. i. e. dei, qua omnia et nominatim ipſos laborantes regit et gubernat. Jun: This uprightneſs of God conſiſts not only in his holineſs, in his love of that which is good, and in his hatred of evill, but alſo in his preſervation of man according to his word of promiſe. 'Tis the righteouſneſs of God, that through the death and interceſſion of his Son, he ſhould ſave and heale the believing and repenting ſick ſinner.
Secondly, And more clearely (as I conceive) to the preſent ſcope of this place; the Antecedent to His, is the ſick man; And then, to ſhew unto man his uprightneſs, is to ſhew him his owne uprightneſs.
But you will ſay; Is the meſſenger or interpreter, only to tell man how good he is, and what good he hath done? and ſo to flatter him into a good opinion of himſelfe, or of his owne good deeds?
I anſwer; This ſhewing unto man his uprightneſs, may be taken
Firſt, As implying the mans ignorance of that uprightneſs which he hath; or that he hath an uprightneſs, but doth not know nor underſtand that he hath it. 'Tis ſo ſometimes with the ſound godly man, as well as with the ſicke, when (though in bodyly health, yet) he is diſcompoſed and troubled in mind; For then though he hath an uprightneſs of heart, an integrity towards God, or (as Job ſpeakes of himſelfe) the root of the matter in him; that is, though he be truely converted and really godly, yet he ſeeth it not, ſuch temptations of Satan and troubles of mind aſſault him, ſuch clouds of doubt, and darkneſs are upon him, that he is not able to make out his owne ſtate. In this caſe the faithfull meſſenger or interpreter coming to him, and inquiring how it is with him, picks out this from him, that there is an uprightneſs, and an integrity of heart in him towards God, and that his ſtate is good, though he cannot diſcerne it. For as the life and ſtate of grace, is alwayes a ſecret to thoſe who have it not; ſo 'tis often a ſecret to thoſe that have it. Some men, never, few men alwayes underſtand their own condition, and 'tis very hard to make them underſtand it. For as it is with many hypocrites, and with all preſumptuous ones, you cannot beat them out of a good opinion of themſelves; though they are ſtark naught, rotten at heart, and have nothing to ſalve themſelves up with, but a little boldneſs and confidence, yet they will not be perſwaded off from their falſe foundations, and deceitfull bottoms; they will be good in their owne eyes, upright in their owne opinion, and doe not doubt but all's well with them, and will be well with them alwayes. Now, I ſay, as it is with ſome hypocrites, and all preſumptuous ones, they thinke themſelves to have an uprightneſs which they have not; ſo many are upright and ſincere, who ſee it not, and 'tis a very hard worke, the hardeſt worke that the Miniſters of the Goſpel have to make them underſtand and ſee their owne uprightneſs.
Secondly, The word uprightneſs, and the ſhewing unto man his uprightneſs here ſpoken of,Quid ipſum facere pro officio oporteat. Bez: Quid hominem agere, aequum ſit, ſc: ut agnitis peccatis dei gratiam propter merita ſalvatoris imploret. Scult. takes in the whole duty, yea and the whole priviledge and intereſt of a Godly man, or that which will be his uprightneſs and ſet him right both before God and his owne conſcience. To ſhew unto man this his uprightneſs, is to ſhew him when he is right, and how he may be ſetled in a right ſtate; in ſuch a ſtate as will be to him like Mount Sion which cannot be removed. Thus the uprightneſs of man comprehends the whole buſineſs both of faith and repentance, or all that which a ſinner is called both to doe, and believe, for the repayring and mending of his loſt and ruin'd ſtate, for the putting and ſettleing him in ſuch a ſtate as the Lord may owne him as his, and be gracious to him. This, whatſoever it is, is mans uprightneſs or righteouſneſs, and the ſhewing unto man, this his uprightneſs is the bringing him word in the name of Chriſt, that God juſtifieth him from the guilt of all his ſins, and accepteth him into his favour.
Hence obſerve.
The great duty of the Miniſters of the Goſpel, is to cleare up to man, whether he be upright, or how he may ſtand upright with God.
This obſervation takes in both parts of the expoſition. To ſhew unto man how it is with him, what his preſent ſtate, and condition is, and to ſhew unto man what he ought to be, or how he may be in a ſafe condition, this is the worke of that meſſenger and interpreter who is one among a thouſand, this is a bleſſed worke, and thus it muſt be done.
Firſt, Man is to be ſhewed the uprightneſs of his ſtate, or that which muſt be and be had to make up the uprightneſs of his ſtate, which is
Firſt, His first-repentance, or converſion to God. Fallen man can never come into a right ſtate… till he returne to God from whom he fell. A mans ſinfull ſtate is a crooked, perverſe, and wretched ſtate; repentance or returning to God, is the bringing of a man right againe, it brings him to his uprightneſs, even to that ſtate, wherein he was firſt made; Loe this have I found (ſaith Solomon, Eccl: 7.19.) that God hath made man upright; but they have ſought out many inventions. Solomon doth not diſcover the ſeverall branches and ſtreames of mans ſinfullneſs, but the roote and ſpring of it he doth, the corruption of his nature by the fall. For as he found that God made man upright, ſo mutable, ſubject to temptation, and as eaſily yeilding to the temptation, as admitting himſelfe to be tempted: and ſo, not reſting in that way and meanes of happineſs (as the Devil his tempter did not) which the wiſdome and goodneſs of God had chalked out and allotted to him, but conceiting to himſelfe a higher perfection, he then began and ſtill continueth to ſeeke out variety of meanes (called by Solomon, many inventions) as then to get more then he had, ſo now to regaine ſome ſhadow at leaſt of what he had. Theſe inventions, are all thoſe carnall ſhifts, whereby man hopes either to palliate his ſin, or to pacifie his conſcience. But all prove vaine inventions; there being no poſſibility now, for man to get out of ſin, or to goe back to God, and ſo to his firſt eſtate, but by repentance; That's Gods invention, and he hath concluded, that nothing without that ſhall bring man (the caſe of infants is another thing) to that ſtate of uprightneſs, in which he was firſt made. And therefore the Apoſtle giving an account of his miniſtry, how he acted as a meſſenger, or an intepreter (He indeed was one among a thouſand) ſaith (Acts 20.20, 21.) I kept back nothing that was profitable unto you, &c. teſtifying both to the Jews, & alſo to the Greekes, repentance towards God, and faith towards our Lord Jeſus Chriſt, which is
The ſecond thing wherein this uprightneſs of mans ſtate doth conſiſt. Theſe two, repentance towards God, and faith towards our Lord Jeſus Chriſt, were the ſumme of all thoſe Sermons in which Paul gave counſel both to Jewes and Gentiles what to doe that they might be ſaved. And this is the worke of all Goſpel Miniſters in ſhewing unto man his uprightneſs. He that is converted, and believeth, he that turneth from ſin, and taketh hold of Jeſus Chriſt by faith for righteouſneſs, is in a better ſtate of uprightneſs, then when he was firſt made upright. The Prophet (Hab: 2.4.) ſpeaking of faith, and that which is oppoſite to it ſelfe-confidence, uſeth this word, Behold his ſoule which is lifted up (namely in thoughts of any ſelfe or creature-ſufficiency) is not upright in him. A proud ſoule is not an upright ſoule. What is pride? ſurely this, for a man to thinke himſelfe in a good condition, or that he is well enough, that he wants nothing, as it is ſayd of the Church of Laodicea (Rev: 3.17.) when yet he is empty and guilty, poore and peny-leſſe in ſpiritualls, wanting every thing, eſpecially a ſight and ſence of his poverty and wants; yet this is every mans thought of himſelfe, till he is ſhewed what is indeed his uprightneſs. The naturall mans ſpirit is lifted up, not to God nor in God by faith and repentance, but in himſelfe. The ſoule thus lifted up is not upright (ſaith the Prophet, and what faith he next?) But the juſt ſhall live by his faith. As if he had ſayd; The man that lives by faith, or the man that believes, and ſo lives upon Chriſt, is upright and hath an uprightneſs which will hold him right, which the uprightneſs of creation did not. Then the whole matter of mans uprightneſs was in himſelfe, and he was to ſtand upon his own bottom, having no promiſe of ſupport. But now the maine matter of mans uprightneſs is out of himſelfe, and beſides, himſelfe hath a promiſe to be ſupported in his uprightneſs. Man by the grace of repentance, turning from ſin, and by the grace of faith cloſing with the Lord Jeſus Chriſt, is ſet right in the Court of heaven, and ſhall be preſerved (in his uprightneſs) by the power of God through faith unto ſalvation.
Againe, When man is ſhewed his uprightneſs as to his ſtate, which is his life of juſtification; then he muſt alſo be ſhewed his uprightneſs as to his way or courſe of life in ſanctification, or holineſs of converſation. The interpreter muſt not only bring man to Chriſt, but muſt tell him how he ought to walke in Chriſt. Man being ſet right, ought to goe right, or (as 'tis ſayd, Pſal: 50.23.) To order his converſation aright. Mans uprightneſs in walking and working is an inſeparable fruit of his uprightneſs in Being.
Thirdly, The buſineſs of the interpreter, is not only to bring the troubled ſoul to a true ſence of ſin, to a cleare ſight of Chriſt, and a ſutable converſation, but to furniſh him with weapons to reſiſt Satans temptations, to ſhew him how to mannage the ſword of the Spirit, and the ſhield of faith, that he may be able to quench all the fiery darts of the Devill; as alſo to anſwer, reſolve, and remove the doubts and ſcruples, that may ariſe in or are upon his owne conſcience, and ſo to ſettle him in a ſweet and comfortable dependance upon Chriſt by faith as his uprightneſs and righteouſneſs, againſt all the feares which at any time aſſault his peace.
But ſome may ſay, Should not ſinners be ſhewed their un-uprightneſs or unrighteouſneſs, rather then their uprightneſs?
I anſwer; Firſt, 'Tis a peice of our ſhewing man his uprightneſs, to ſhew him that he hath no uprightneſs. The Spirit convinceth, firſt, of ſin, and then of righteouſneſs (John 16.8.) Secondly, I anſwer, a mans uprightneſs (according to the meaning of this Scripture) cannot be ſhewed him, but he muſt alſo be ſhewed his unrighteouſneſs. Thirdly, I anſwer, The ſick man here ſpoken of, may be ſuppoſed a man troubled in mind about his ſins; and in that caſe the interpreters duty is to eaſe his mind by ſhewing him his uprightneſs in the way opened, rather then to burden his mind further by ſhewing him his ſin or unrighteouſneſs. And therefore laſtly,
To cloſe this poynt with a word of caution; When Elihu ſpeakes of an uprightneſs to be ſhewed the troubled ſoule; 'Tis not, that the meſſenger who comes to relieve and comfort him, ſhould uſe flattering words, and blow him up with a conceit of his owne good workes, and ſo tell him a ſtory of his vertues or vertuous deeds. No, the uprightneſs chiefly intended here is the righteouſneſs of Chriſt, in and by which we are reconciled to and made one with God. Nor can we ever attaine to this till we are made ſencible of our owne nothingneſs, till we are unhinged of ſelfe, and quite taken off from any bottoming upon our owne righteouſneſs. Some, when they have trouble of conſcience upon them, what doe they? they fly to their owne righteouſneſſe; And when they are ſick, and ready to dye, how doe they prepare to ſtand right before God? they confeſs they have ſinned, and done amiſſe, but they hope they have repented, and made amends for that; yea they can remember they have done ſuch, and ſuch, poſſibly, many good things, they have been juſt to all men, and charitable to the poore, they have heard the word, and been at many a good Sermon, they have prayed and faſted, &c. Thus they patch up the buſineſs, as if this were their only uprightneſs, whereas, indeed, their only uprightneſs is the righteouſneſs of Jeſus Chriſt. We never ſee where our uprightneſs is, till we ſee there is nothing that makes us ſtand upright in the court of heaven, but only Chriſt our righteouſneſs. This is the great duty of the meſſengers, and interpreters of Chriſt, to declare to man this righteouſneſs for his uprightneſs. And that hence it is (as Elihu proceeds in the next verſe to aſſure the ſick man) that God is and will be gracious to him.
Verſ. 24. Then he is gracious unto him, and ſaith, Deliver him from going downe into the pit, I have found a ranſome.
Theſe words hold out the generall iſſue and fruit of the labours and good counſell of that meſſenger or Interpreter dealing with the ſick man, and ſhewing him his uprightneſs.
There are three diſtinct interpretations which run quite through this verſe, and they ariſe from a different apprehenſion about the antecedent in this pronoune [He] then he is gracious unto him. He; who is that? All the Popiſh interpreters refer it to the Guardian-Angel ſent to attend on this ſick man; Then he (the Angel) will be gracious, and he will ſay, deliver him. But as I then layd by that opinion that the meſſenger was an Angel properly taken, ſo I ſhall not ſtay upon that which is a conſequent of it, here.
Secondly, Severall of our Proteſtant interpreters referre this he, to the Meſſenger or Interpreter, to the Prophet or any ſpiritually wiſe and holy man, ſent of God to aſſiſt and help the ſick man in his diſtreſſe. Some are ſo poſitive in this opinion, that they deny the text any other reference;Hoc de nuncio dicitur non de deo; aptè enim tribuitur nuncio etinterpreti voluntatis dei ut miſcreatur hominis in ſummo vitae diſcrimine conſtituti.Merl: Et de gratia eum alloquutus dixerit redime cum nec deſcē dat in ſoveam expiatione (quam) inveni. Jun: Summa orationis quae apud deum pro afflictis, habenda eſt. Jun: This is to be underſtood of the Meſſenger (ſaith one) and not of God. And I grant 'tis ſutable to the buſineſs of the meſſenger who comes to comfort and inſtruct the ſick man, that he ſhould pitty and compaſſionate him in that diſconſolate condition, and likewiſe pray for him, according to the tenour of theſe words in the text, or to the ſame effect; O Lord God, be gracious to him, and deliver him, let him not goe downe to the pit, for the ranſome ſake which I have found. As if Elihu had ſayd; When that faithfull meſſenger ſhall have declared the benefits and grace of God to the afflicted man, then pittying his afflicted ſoule, he ſhall pray for him; O God deliver him from death and condemnation, from the pit, and from deſtruction, for I have found and ſhewed him a ranſome, by which his ſoule may be delivered, and his ſins pardoned.
In the 19th Chapter of this Booke at the 27th verſe, Job uſeth this word in his application to his friends, for their pitty to him, and more favourable dealing with him; Have pitty upon me, have pitty upon me, O my friends, for the hand of God hath touched me. As if he had ſayd, The hand of God preſſeth me ſore, O let not your hand be heavie upon me too. This expoſition carrieth a great truth in it, and is not at all inconſiſtent with the letter of the text; yet I ſhall not inſiſt upon it, but adhere rather to a third, which makes the antecedent to this [He] to be God himſelfe.
Then he is gracious.
That is, when the meſſenger hath dealt with the ſick man, when he hath opened his condition to him, and ſhewed him his uprightneſs, or how he may ſtand upright before God, or what his righteouſneſſe is before God, and hath brought his heart to an unfeigned ſorrow for his ſin, and to the actings of faith upon the promiſe; then God is gracious, and then he gives out the word for his reſtoring, and orders it to be preſently diſpatcht away to him, ſaying, deliver him, unlooſe him, unbind him, let him not goe downe into the pit, I have found a ranſome. Taking this for the generall ſence of the Text, I ſhall proceed to open the particulars.
Then he will be gracious, or then, he will have mercy upon him, as Mr Broughton tranſlates. Then and not before; till then the Lord lets his bones ake, and his heart tremble, till then he ſuffers him to be brought ſo low that he is reckoned among the dead, but then, though not before, he ſheweth himſelf gracious unto him. When a poor man is reduced to the utmoſt extreamity, then is Gods opportunity, then is the ſeaſon of mercy; and the Lord therefore lets us be at the loweſt, that we may be the more ſencible of his goodneſs in raiſing and lifting us up: The Lord ſuffers many (as Paul ſpake of himſelf, (2 Cor. 1.9.) to have the ſentence of death in themſelves, that they may learn not to truſt in themſelves, but in him who raiſeth the dead. We ſeldome give God either the glory of his power by truſting him, or of his goodneſſe by thanking him for our deliverances, till we are brought to the laſt caſt (as we ſay) or to ſuch an exigent as leaves no viſible meanes in probabillity, no nor of poſſibility to eſcape. And when 'tis thus with us, then he is gracious.
Secondly, Then he is gracious, that is, when the man is doubly humbled, when the mans heart is graciouſly broken, when the man is growne into an abhorrence of himſelf and of his ſin, or loathes himſelf for his ſin, as much as he loathed his meat, as 'tis ſaid in the former verſe; when his heart is thus taken quire off from all that is below in the world, and gathered up beleevingly to Jeſus Chriſt in the word of promiſe; Then he is gracious.
foreign Miſertus, gratificatus, gratia proſecutus fuit, ex gratia donavit beneſecit.The Originall word hath many comfortable ſignifications in it, yet all reſolvable into this one, he is gracious. It ſignifies to pity, to have compaſſion, tenderly to regard, to beſtow grace, to doe good, there is enough in the bowells of this word to bear up the ſpirit of the ſickeſt body, or of the moſt troubled ſoul. It is ſaid (Gen. 6.8.) Noah found grace (or favour) in the eyes of the Lord. Noah was the only man that held out the grace of God in that age, him only did God find perfect or upright in his Generations (Gen. 6.9.) and Noah only was the man, that found grace or favour in the eyes of the Lord in that generation (Gen. 6.8.) God was gracious to him and his, when the whole world peri…hed by water. That proper name John is derived from this word; when God gave Zachary and Elizabeth a Son in their old age, he alſo directed how he would have him called, ye ſhall call his name John, which name (as we may well conceive) was aſſigned him either becauſe God did very graciouſly and favourably beſtow that gift upon his Parents in their old age, and ſo ſhewed them much favour (a child at any time is a great favour from God, eſpecially in old age) or, ſecondly, becauſe John was to open the Kingdome of Grace, to preach the Goſpel, and to prepare the way for Chriſt, by whom grace and truth came. The Baptiſt was as it were the loop and button between the legall and the Goſpel diſpenſation; therefore his name might well be called John. And there is frequent uſe in Scripture of the Adverb which comes from this Verb, to ſignifie injuries received without deſert or undeſervedly. (Pſ. 7.4.) Yea, I have delivered him that without cauſe was mine enemy, or that was mine enemy gratis. And again (Pſal. 35.7.) For without cauſe have they hid for me their net in a pit, which without cauſe have they digged for my ſoul. Yet more, as the word ſignifies the doing of good (gratis) or when there is no deſert; ſo any injury done gratis, or when no provocation hath been given the party ſo to doe. Now, as all the miſchief which the wicked plot againſt or doe to the people of God is undeſerved, and floweth meerly from their malice, ſo all the good which God doth for his people is undeſerved, and floweth purely from the fountaine of his free grace, or from his compaſſions, which faile not. And ſurely the Lord deſerveth higheſt praiſes from man for any good he doth him, ſeeing what he doth is gratis, or undeſerved.
Further, This Hebrew word Chinnam anſwers the Greek word (foreign) rendred freely (Rom. 3.24.foreign. Gratis i. e. ejus gratia. Bez:) We are juſtified freely by his grace, through the redemption that is in Jeſus Chriſt. How can unjuſt men deſerve juſtification? Therefore Mr Beza tranſlates, We are juſtified gratis, that is, by his grace.
Againe, When it is ſaid, then he (or, the Lord) is gracious, it may be taken two wayes. Firſt, as, to be gracious implyeth the intrinſecall graciouſneſs of his nature, or that mercifullneſs and kindneſs which dwells in the heart of God, and which indeed is God, (for the graciouſneſſe of God is the gracious God) thus God is alwayes and altogether gracious, he is infinitely and unceſſantly gracious. Secondly, when it is ſaid, he is gracious, it may note only the graciouſneſs of his acts, and diſpenſations; thus, as I may ſay, the Lord is gracious (ad hinc et nunc) as he ſees cauſe, at this time he is gracious and not at that time; that is, he puts forth acts of grace now, and not then. The Lord puts forth acts of grace, both according to the pleaſure of his own will, without reſpect to any thing in man, as alſo without reſpecting what man is or doth, according to his pleaſure. And thus we are chiefly to underſtand it here; then he is gracious. God is gracious in his nature alwayes, and alwayes alike gracious; but he is not alwayes alike gracious in his diſpenſations, or in giving forth acts of grace; he is gracious to man according to his ſecret will as he pleaſeth, but he is gracious according to his revealed will as man pleaſeth him.
Hence Obſerve, firſt.
The firſt cauſe and ſpring of all our mercies is the graciouſneſſe of God. Or, All our mercyes flow out from the grace of God.
That's the fountaine, yea that's the Ocean which ſeeds and fills all the Channels of mercy, which ſtream to us, as our happineſs in this world, and for our everlaſting happineſs in the world which is to come. All is of grace fundamentally, or becauſe the Lord is and will be for ever gracious. Thus the Lord ſpake to Moſes (Exod. 33.19.) I will be gracious to whom I will be gracious. My mercy ſhall flow our, when, and to whom, and where I pleaſe. And the proclamation which he made of himſelfe in all his royall Titles runs in the ſame ſtraine (Exod. 34.6.) The Lord, the Lord God, mercifull, and gracious, long-ſuffering, and aboundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity. If we conſider God, firſt in doing us good; Secondly, in forgiving us the evill which we doe; Thirdly, in delivering us from the evills which we now ſuffer; Fourthly, in delivering us from the feare of future ſufferings; all is from grace and from free grace. He doth us good though we are undeſerving any good, that's grace, yea, he doth us good though we are ill deſerving, and that's more grace. He doth all for us through grace, Firſt, in ſpiritualls, and Secondly, in temporalls; not only doe the good things of eternall life, but the good things of this preſent life flow from grace unto his own people. Not only the health of their ſouls, but the health of their bodyes, not only deliverance from hell, but deliverance from ſickneſs alſo, flow from his free grace in Jeſus Chriſt. Therefore of all their mercies and ſalvations (both as to the foundation and top-ſtone of them) the people of God muſt cry (as the Prophet Zachery (Chap. 4.7.) foretells the people of God ſhould ſay of that longed for deliverance, when that great mountaine ſhould become a plain before Zerubbabell) grace, grace, unto them: That is, grace hath begun them, and grace alone will maintaine, continue, and perfect what it hath begun. As there is nothing in us (except our miſery) which moves the Lord to begin, ſo there is nothing in us (but our inability) which moves the Lord to perfect what he hath begun. He ſeeth we cannot, and therefore he will perfect what he hath begun, and all this he doth that he may exalt his own name, and perfect the praiſe of his free grace towards us.
More diſtinctly, that all comes from grace, or from the graciouſneſs of God, may note theſe five things to us. Firſt, not only that God doth all for his people freely, or without deſert. But Secondly, that he doth all things willingly, or without conſtraint for his people. Thirdly, that he doth all things forwardly for his people. He doth very much unaskt and unſought, and he is not much askt or hardly drawne to doe any thing for his people. Though he hath ſaid of ſome things, I will be ſought unto, or inquired after that I may doe them for you, (Ezek. 36.37.) yet his mercies are never forced nor wreſted from him by intreaties, but flow from a principle of love, naturally, as water out of a fountain. Fourthly, he doth all rejoycingly, even with his whole heart, and with his whole ſoul. Mercy pleaſeth him, and he is pleaſed with occaſions of ſhewing mercy, 'tis no burden to him to doe us good; mercy proceeds from his nature, and therefore he delighteth in mercy (Mic: 7.18.) yea, to be mercifull is his nature, and therefore he cannot but delight in it. Fifthly, graciouſneſs being the very nature of God, implyeth that he will do us good liberally, and conſtantly, or that (as the Apoſtle James ſpeaks) he giveth liberally, and upbraideth not; he doth not upbraid us with our poverty, who receive, nor do…h he upbraid us with the riches of the gifts which himſelf beſtoweth; And becauſe they flow from his nature, therefore he doth not in the leaſt empty himſelf, how much ſoever he fills the creature with his gifts or goodneſs. Some men (upon the matter) even exhauſt and undoe themſelves by liberallity unto others; and they who give moſt, or have moſt to give, cannot alwayes give. It is ſaid in this Book, (Chap. 37.11.) By watering, he wearieth the thick cloud; that is, God commandeth the cloud to give raine ſo long, that it hath not a drop more to give, but is quite ſpent. Springs or fountaines are never wearied or ſpent with watering, becauſe their waters come as freely and as faſt as they goe; God is an everlaſting ſpring of grace and goodneſs; He is not wearyed, nor emptyed by what he giveth out to, or doth for the creature, becauſe all floweth from his naturall graciouſneſſe as from a fountaine.
Then he is gracious. I would urge the ſecond reference of that word (then) a little further; It was ſhewed before, that it might refer, Firſt, to the extreamity of the ſick man, Secondly, to the ſick mans humiliation, or the right diſpoſure of his ſpirit to receive renewed acts of grace, and favour from the Lord.
Hence obſerve, Secondly.
God uſually diſpenſeth or giveth out acts of grace when we repent and turne from ſin,Si aegrotus ille monitis illius nuncij paruerit ac proinde reſipuerit, tum &c. Piſc: when we believe and lay hold upon the promiſe; Then he is gracious.
It is ſaid (Iſa. 30.18.) Therefore will the Lord wait that he may be gracious. The Lord hath alwayes a gracious diſpoſition, a gracious nature; he alwayes hath a ſtore and a ſtocke, a rich ſtocke and ſtore of mercy by him; but he doth not alwayes give it forth; no, he waits to be gracious, that is, he waits till we are in a fit frame, till we are in a due temper to receive his grace. And becauſe as to the diſpenſings of grace, God waits to be gracious; therefore many retard and hinder their owne good; they are not yet in a frame to receive; their veſſell is not yet ſeaſoned to hold mercy. The Lord waited to be gracious to David after his grievous fall, and therefore he did not give Nathan a Commiſſion to ſay, Thy ſin is done away, till Davids heart was broken, and had ſaid (2 Sam: 12.13.) I have ſinned againſt the Lord; But when once that word fell from him, then Nathan declared how gracious the Lord was to him. As ſoone as David ſaid, I have ſinned (that's an act of repentance) preſently, Nathan ſaid, the Lord hath done away thy ſin, that's an act of grace. When did Ephraim heare a word of comfort from God? The Prophet tells us (Jer: 31.18, 19, 20.) I have heard Ephraim bemoaning himſelfe, (that is, mourning over and bewayling his ſin) ſaying, thou haſt chaſtiſed me, and I was chaſtiſed, as a bullock unaccuſtomed to the yoake. We have him there alſo praying, Turne me, O Lord, and I ſhall be turned, &c. Upon this, how graciouſly, how meltingly did the Lord ſpeak? Is Ephraim my deare ſon? is he a pleaſant child? ſince I ſpake againſt him, I doe earneſtly remember him ſtill, (or, in remembring I remember him) my bowells are troubled for him, I will ſurely have mercy on him. Now I will manifeſt my grace, and acquaint him with my goodneſs. The Lord was very gracious to Saul afterwards Paul, he ſent Ananias to him with a meſſage of mercy, as to reſtore the ſight of his bodyly eyes, ſo to aſſure him that he ſhould be an inſtrument in the hand of Chriſt to open the eyes of many, and a choſen veſſel to beare his name before the Gentiles and Kings and the Children of Iſrael, (Acts 9.15.) But when was this meſſage delivered him? the text tells us (v. 11.) For behold he prayeth; the man is in the duſt, he is brought upon his knees, his ſpirit is broken; that word he prayeth, comprehends the whole worke of a gracious ſoule, as to his humiliation and returning to the Lord. In the parable of the prodigall Son, his father is repreſented abundantly gracious to him; but he did not ſignifie it, he did not ſend the ring, not the rich robe to him, when he was abroad in a ſtrange Country among harlots, drinking and waſting his eſtate, time and ſtrength vainely; we read of no acts of grace to him then, but when, being pinched with famine and hunger, he came to himſelfe, and began to bethink himſelfe of coming back to his fathers houſe, and that he had brought himſelfe by his own folly to beggery, and want, and husks; when he was upon theſe termes, or reſolves to goe home to his father, and caſt himſelfe at his feet as unworthy the name or priviledge of a Son, then his father ran to meete him, fell on his neck and kiſſed him, then he put on the ring, and cloathed him with the robe, then he killed the fatted calfe, and made a feaſt for him. All which ſceane of mercy doth but hold out this one word in the text; Then he is gracious.
There are two ſorts of gracious acts of God. Firſt, ſome are acts of abſolute grace, or of preventing grace; Theſe are put forth upon and exerciſed towards the creature, before there is any the leſt preparation in the heart, to draw them out or invite the beſtowing of them. Thus, the grace of God in election is abſolutely free, there was no previſion of any qualification in man moving God to elect him. And ſo that wonderfull act of grace (in which election firſt deſcends and diſcovers it ſelfe) effectuall vocation, is abſolutely free. God calls a ſinner when he is in the heat and hurry of his evill wayes, purſuing his luſts in the height of his pride, and in the hardneſs of his impenitent heart. Now, if when God firſt calleth a ſinner there is nothing in him but ſin; What can move God to call him but free grace? A third abſolute act of grace is juſtification; God doth not juſtifie a ſinner for any thing that he finds or ſees in us; As to us 'tis altogether free. He juſtifieth the ungodly (Rom: 4.5.) when that wretched infant was in its blood (which expreſſeth a miſerable uncleane poluted condition) then was a time of love (Ezek: 16.8.) then was God gracious. What lovelineſs was there in that infant (repreſenting the beſt of men in that fallen naturall eſtate) to draw out the love of God? nothing at all, yea ſhe was altogether unlovely, yet then (ſaith God) thy time was the time of love, or then was the time of putting forth love in her converſion and voc…tion; Then, I ſayd unto thee when thou waſt in thy blood, live. And becauſe the thing might ſeeme not only ſtrange, but even impoſſible, that the heart of God ſhould be towards ſuch a wretched one for good, the word is doubled, yea I ſayd unto the…, when thou waſt in thy blood, live. Theſe acts of abſolute free grace are the glory of the Covenant of grace; for if the Covenant ſhould hold out acts of Grace only upon our pre-diſpoſitions, when ſhould we receive any act of grace? The promiſe is not of this tenour, I will pardon them when their hearts are ſoft and tender; but, I will take away the heart of ſtone, and give them a heart of fleſh.
Yet Secondly (as to the poynt in hand) there are conditionall acts of grace, I may call them ſecond acts of grace, or renewed acts of grace. For when after converſion we fall into ſin, and by that evill heart of unbeliefe (remaining in a great meaſure unmortified) we depart from the living God (Heb: 3.12.) God doth not give out freſh acts of grace, but upon repentance, and the renewings of our communion with him. Having once received grace, we being again helped and aſſiſted by grace, act graciouſly, before God declares himſelfe gracious to us. When a man is caſt upon a ſick bed for ſin, (that's the caſe of many) the Lord will ſee repentance before he will raiſe him up againe. (James 5.15.) The prayer of faith ſhall ſave the ſick, and if he hath committed ſins, they ſhall be forgiven him; that is, if he being caſt upon a ſick bed to correct or chaſten him for the ſin that he hath committed, ſhall humble himſelfe, and ſeek the Lord by prayer, praying and calling for prayer; Then the ſin committed ſhall be forgiven him, and the Lord will raiſe him up againe. 'Tis not the prayer of another that can obtaine deliverance for the ſick, much leſſe the forgiveneſs of his ſins, if himſelfe be prayer-leſſe, and repentance-leſſe. But while others pray for the ſick mans bodyly health, they praying alſo for his ſoules health, the Lord gives him repentance for his ſin, and then a comfortable ſight of pardon. So then before the Lord puts out theſe ſecond acts of grace, he looks for and finds ſomething in the creature yet ſtill, that alſo is an effect of his grace both to them and in them. They, who have already received grace, muſt ſtir up their grace, and renew acts of grace (thorough grace) towards him, before he diſpenſes acts of grace towards them. And as conſolation in this life, ſo that higheſt and laſt act of grace, ſalvation, in the life to come, is not beſtow'd upon any, till they are fitted. God calls and converts the worſt of men, thoſe that are in their filth, and mud, and mire, but he will not ſave a filthy perſon, he will have him firſt purged and prepared. Know ye not that the unrighteous ſhall not enter into the kingdome of God (1 Cor: 6.9.) and that without holineſs no man ſhall ſee the Lord (Heb: 12.14.) There is no eternall ſalvation without preparation; nor is there any promiſe of temporall ſalvation without it. When a man is ſick to death (as in the text, ſalvation comes not, the Lord is not gracious till the ſick mans ſpirit is humbled and ſet right; till the meſſenger hath ſhewed him, how he may ſtand upright before the Lord, and he hath imbraced his meſſage; then, and not till then he is gracious. And as in theſe words we have the occaſion of this grace; ſo in the following words we have the publication of this grace; Then he is gracious.
And ſaith, Deliver him from going downe into the pit.
[And ſaith] that is, the Lord gives out an order preſently, he gives out a warrant for the releaſe of the ſick man. When earthly Princes have once granted pardon to an offender, they ſay, deliver him; they ſigne a warrant for his deliverance out of priſon, or they ſigne a pardon, and ſay, deliver him from death, when he is at the place of execution. Thus concerning this ſick man, God ſaith, deliver him from going downe to the pit.
The word rendred deliver, ſignifies alſo to redeem, foreign idē quod foreign redemit liberavit verbum foreign non alias reperitur, et pro ratione loci intelligitto et exponitur pro foreign Merc:'tis uſed in this forme no where elſe in all the Scripture. To free, deliver or redeeme a man, intimates his perſon in hold, then will he ſay, deliver him. From what? there are as many ſorts of deliverances, as there are of troubles, each particular ſtrait, and trouble, hath a proportionable deliverance. There is deliverance, Firſt, from captivity or bondage. Secondly, from want or poverty. Thirdly, from imminent ſudden danger or perill by land or Sea. Fourthly, from ſickneſſes and diſeaſes. Fifthly, from death; and that two-fold; Firſt, from temporall, Secondly, from eternall death. Here when he ſaith, deliver him, we may determine this deliverance by the latter words of the text, to be a deliverance from deadly ſickneſs; deliver him from going downe to the pit; that is, deliver him from death; To goe downe to the pit, is often in Scripture put to ſignifie dying.
Further, The pit implyes corruption, becauſe in the pit or grave, the body corrupts. It is ſayd indeed (Numb: 16.30.) of that rebellious triumvirate, Corah, Dathan, and Abiram, they went downe alive into the pit, but they went downe to death, and ordinarily the dead only goe downe to the pit. The ſame phraſe is uſed (Pſal: 28.1. Pſal: 88.4. Ezek: 31.14. Ezek: 32.18, 24, 29, 30.) That text is very remarkeable (Prov: 28.17.) He that offereth violence to the blood of another, he ſhall flee to the pit, let no man ſtay him; That is, The murderer, who in wrath and hatred, or upon private revenge deſt…oyeth the life of any man, ſhall haſten to deſtruction, either as chaſed and hurried by his owne feares like Cain and Judas, or as proſecuted by the juſtice of the Magiſtrate. And as he thus haſteth to the pit, ſo let no man ſtay him, that is, Firſt, let no man conceale him; Secondly, let no man move for his impunity, or ſollicite his pardon; or if any doe, then Thirdly, let not the Magiſtrate grant his pardon; For the old univerſall Law tells him his duty (Gen: 9.6.) He that ſheddeth mans blood, by man (that is, by the Magiſtrate commanding, and by his officers executing) ſhall his blood be ſhed. And as another Law hath it (Deut: 19.13.) Thine eye ſhall not ſpare him, &c. The Magiſtrate who is in Gods ſtead, may not ſay of him, as here God doth of the ſick man, Deliver him from going downe to the pit. His blood is ill ſpared who would not ſpare the blood of another.
But it may be queſtioned, for as much as the text ſaith only in general, deliver him, Into whoſe hands this warrant for his deliverance is delivered? or who is directed to deliver him? Maſter Broughton repreſents God ſpeaking this to the ſick mans diſeaſe, for thus he renders the text; Then he will have mercy upon him, and ſay, Spare him (O killing malady) from deſcending into the pit. God will ſpeak thus to the diſeaſe (and there is a great elegancy in it) ſpare him O killing malady. Diſeaſes come and goe at Gods command; they hurt and they ſpare at his direction; As the Lords breath or word bloweth away the winds (Math: 8.27.) The men marvelled, ſaying, Who is this that even the winde and the ſeas obey him? So the Lords breath bloweth away ſickneſs; if he doe but ſpeak to a diſeaſe, to a feaver, to an ague, to a dropſie, to a conſumption, O killing malady, ſpare him, thou haſt done enough (any diſeaſe might prevaile to death, did not God ſay, ſpare him) hold thy hand, not a blow more, not a fit more O killing malady. Death it ſelfe, much more ſickneſs, heareth the voyce of God. And it may be ſaid to heare him, becauſe it doth that, which they who have the power of hearing ought to doe; that is, it obeyeth or yeildeth to the voyce and command of God, & will no longer afflict the ſick man. Diſeaſes may be ſaid to deliver a man from death, & the pit, when they depart from him. Yet,
Secondly, I conceive this warrant for the deliverance of the ſick man, is given out to the meſſenger or interpreter, to the one among a thouſand, that viſiteth him in his ſickneſs. He having been with him, and dealt with his conſcience, he having brought him into a good frame, the Lord is gracious,Sequeſtrem illum Jubebit ei renunciare impetratum eſſe ſibi liberationem. Bez: and in anſwer to his prayer, ſets it upon his heart that he ſhall recover, and warrants him to tell him ſo, which is, declaratively, to deliver him from going downe to the pit. This act of mans delivering the ſicke, is like that act of man pardoning the ſinner (John 20.23.) that is, 'tis miniſteriall or declarative, not originall nor Authoritative. The interpreter doth not deliver him, but tells him God will. We have the Pſalmiſt ſpeaking thus after his ſupplication and prayer made to the Lord for a ſick State or Nation or for a ſick Church (that's his ſcope, Pſal: 85.) Wilt thou not revive us againe, that thy people may rejoyc… in thee (v. 6.) Surely thou wilt, and he expreſſeth his confidence, that God would (v. 8.) I will heare what God the Lord will ſpeake, for he will ſpeak peace unto his people, and to his Saints. When he had prayed he would harken for news, or for a meſſage from heaven, whether or no, the Lord would order him to ſpeak peace to thoſe for whom he had been praying, and ſay, deliver them from going downe to the pit. Thus did the Prophet Habakkuk, I will ſtand upon my watch, and ſet me upon my tower, and ſee what he will ſay unto me, and what I ſhall anſwer when I am reproved (Chap: 2.1.) In the next verſe, The Lord anſwered and ſayd, write the viſion and make it plaine upon tables, that he may run that readeth it. And what was the anſwer? ſurely deliverance; for having ſayd, in the end it ſhall ſpeake and not lye (v. 3.) he concludes (v. 4.) The juſt ſhall live by his faith. Believing deliverance, he ſhall at laſt be delivered from the pit of captivity and live.
Here in the text we muſt ſuppoſe this meſſenger had prayed, and having prayed, he did not neglect his prayer, but was hearkning what the Lord would ſay. Elihu was confident the Lord would give a gracious anſwer, though not by an immediate voyce or revelation to his eare, yet by an aſſurance of the mercy given into his ſpirit. When that good king Hezekiah, was not only ſick unto death, but had received an expreſſe meſſage from the Lord, Set thy houſe in order, for thou ſhalt dye and not live (2 Kings 20.1.) 'Tis ſayd at the 2d verſe, He turned his face to the wall, and prayed unto the Lord, ſaying, &c. And at the 4th verſe, The word of the Lord came to Iſaiah the Prophet, ſaying, turne againe, and tell Hezekiah the Captain of my people; Thus ſaith the Lord, the God of David thy father, I have heard thy prayer, I have ſeene thy teares, behold, I will heale thee, &c. Here God gave a word formally, and put it into the Prophets mouth, Goe deliver him from going downe to the pit. And though the Lord doth not thus now in ſuch an explicite and open way, nor may we expect it, yet there is a virtuall ſaying of this word from the Lord, and that ſometimes mightily impreſt upon the hearts of thoſe who have prayed and ſought unto him, for the ſick man, whereby (not by an ungrounded vaine confidence, but by a ſcripturall holy confidence, comparing the promiſe with the mans condition) they are enabled to tell him, The Lord hath delivered thee from going downe to the pit. And he ſhall as certainly be delivered, as if the Lord had ſent an expreſſe from heaven to tell him ſo. Then he is gracious to him, and ſaith, deliver him from going downe to the pit.
Hence obſerve.
Firſt, Death is a going to the pit, a going to deſtruction.
Thus it is ordinarily with all who dye, to the pit they goe. Many dye and goe downe to the bottomleſs pit; all who dye may be ſayd to goe to the pit. To goe to the bottomleſs pit, is the circumlocution of eternall death, as to goe to the pit is the circumlocution of temporall death.
Secondly, Foraſmuch as the man being ſick the Lord gives out this word, deliver him from going downe to the pit.
Note.
Sickneſs hath in it a tendency unto death.
The ſick ſtand as it were upon the borders of the grave. Some not only put death farr from them in health, but in their ſickneſs; untill they are even dead, they ſcarce thinke themſelves dying. It is good for us in our health and beſt ſtrength to be looking into the pit, and conſidering upon what grounds of comfort we can deſcend into the grave. How much more ſhould we be thinking of and looking into the pit, when we are in a languiſhing and dying condition?
Thirdly, Obſerve.
The word and work of deliverance is from God alone; Then he will be gracious and ſay, deliver him from going downe to the pit.
God can, and God only can deliver from death; no creature in heaven or earth can ſpeak this but by commiſſion from God; none can open this ſecret till God interpret it. Deliverance is the Lords ſalvation; and the word of ſalvation from ſickneſs, as well as of ſalvation from hell, comes out from the Lord.
But is it not ſayd (Pro: 11.4.) Righteouſneſs delivereth from death.
I anſwer; when it is ſayd, Righteouſneſs delivereth from death, The meaning is, God delivereth the righteous from death. He delivereth them from the ſting and terror, from all that which is properly called the evill of corporall death; and he delivereth them wholly from the leaſt touch or ſhadow of eternall death. And this righteouſneſs which delivers from death is not our own, but the righteouſneſs of Chriſt made ours by the appoyntment of God, and received as ours by faith. 'Tis neither any righteouſneſs wrought in us, nor any righteouſneſs wrought by us, but that righteouſneſs which is wrought for us, which delivereth from death: and that delivereth us from death, becauſe God ſaith of ſuch a righteous perſon, deliver him, as often from temporall death, or going downe to the pit of the grave, ſo alwayes from eternall death, or going downe to the pit of hell.
Fourthly, In that this word deliver him, is given to the meſſenger.
Obſerve.
God conveighs deliverance and mercy to us by men like our ſelves.
He will have the creature beholding to the creature for his mercy, though mercy come freely and only from himſelfe. God delivereth the ſick and the ſinner in ſuch a method that we may owne, though not ſtay in his meſſengers, as the inſtruments of his favour. God who can doe all things by himſelfe, will not doe many things but by meanes. He ſaith to the meſſenger, Deliver him from going downe to the pit.
You will ſay, How can a Miniſter or a Meſſenger deliver the ſick from going downe to the pit?
I anſwer, (as was touched before) he delivers him by declaring to him the minde of God, by acquainting the ſick with the promiſes of deliverance, and by preſſing him to believe and reſt upon them; by aſſuring him that as God is able to performe the promiſe, ſo he is faithfull and willing to performe it; yea that he hath given ſome tokens for good that he will deliver him from going downe to the pit. Thus the worke of Gods free grace, mercy, and power, is oftentimes attributed to inſtruments and ſecond cauſes, becauſe they have their place and uſe in the bringing about the purpoſes of God for the good of his people. Hence ſome men are called Saviours; And Saviours ſhall come up on mount Zion (Obad: v. 21.) No man can ſave either from temporall or eternall deſtruction; He that is our God is the God of ſalvation, and unto God the Lord belong the iſſues from death (Pſ: 68.20.) yet ſaith the Prophet, there ſhall come Saviours; that is, God will rayſe up worthy men, principall men (as another Prophet cals them, Mic: 5.5.) who ſhall deſtroy Zions enemies. Thus Paul admoniſheth Timothy, Take heed to thy ſelfe, and to thy doctrine, continue in them, for in ſo doing thou ſhalt ſave thy ſelfe and them that heare thee (1 Tim: 4.16.) The Apoſtle James (Chap: 5.20.) ſpeakes the ſame thing; He which converteth a ſinner from the errour of his way, ſhall ſave a ſoule from death, and ſhall hide a multitude of ſins. And the ſame Apoſtle faith (as to the caſe in the text) at the 15th verſe of the ſame Chapter; The prayer of faith ſhall ſave the ſicke. Though none can ſave, yet many are means of our ſalvation. And the Lord is pleaſed to honour thoſe who are the meanes of any ſalvation, ſo farre, as to ſay, They ſave. It is indeed the duty of all to aſcribe the all of every worke and piece of ſalvation and deliverance to God only. When the people ſtood wondering at Peter and John after they had healed the lame man, Peter anſwered (Acts 3.12.) Ye men of Iſrael, why marvel ye at this? or why looke ye ſo earneſtly on us, as if we by our own power or holineſs had made this man to walke. The God of Abraham, &c. hath glorified his Son Jeſus; As if they had ſaid, Therefore doe ye alſo glorifie him, not us for delivering this lame man. Though God is pleaſed to put much honour upon man, by ſpeaking of what himſelfe doth, as if man had done it; yet he will not give the glory of what he doth to any man, nor may any take it. God ſaith to the meſſenger, deliver him from going downe to the pit; but woe to that meſſenger who ſaith (when he is delivered) I have delivered him from going downe to the pit.
Thus we ſee the ſpring of the ſick mans recovery, it is from the graciouſneſs of God, and we ſee the meanes of it, God gives a warrant to his meſſenger, ſaying, Deliver him from going down to the pit; But what is the procuring or meritorious cauſe of this deliverance? As the Text hath ſhewed us the firſt moving cauſe, The grace of God, ſo it ſhewes us the meritorious cauſe, by which his deliverance is procured; Things are ſo ordered in the Covenant of grace, that though the Lord acts with infinite freeneſs, yet he hath appointed and ordered a way in which alone he will doe, what he freely doth. This is expreſſed in the laſt clauſe of the verſe, Fer I have found a ranſome.
But where did God find it? certainly in his own boſome, in his own heart; Jeſus Chriſt came out of the boſome of the Father, there he was, God found him in and with himſelf; God did not find the ranſome by chance, nor did he find it by advice and conſultation with others, but he found it in himſelf, in his own infinite wiſdome and goodneſs; that is, he contrived it, he invented i… there. This rare, this moſt excellent thing, a ranſome, is the Lords own invention. I have found it, I know how to doe this man good, I know how to ſave him, and doe my own honour and Juſtice no hurt, no wrong: my honour is ſaved,Verbum foreign denotet expiationem, aut redemptionem, tum, etiam pretium quod pro redemptione offertur. Significat etiam cooperire linire, aut operire bitumine, quaſi priſtinam faciē rei alicujus aut immunditiem abſcondere; quod elegantèr refertur ad ab ſtertionem peccati. Pined: my Juſtice is ſatisfied in doing it. I have found a ranſome.
The word here rendred a ranſome ſignifies in the Verb, to cover or to hide that which before lay open, that it appeare no more. Grace brings another face upon things, a new face, I may ſay, upon our ſouls. The covering of ſin elegantly denotes the pardon of ſin. And what reaſon have we to be thankfull and rejoyce, when ſin (our ſoul durt and deformity) is covered! We have very foul faces (I meane outward converſations) and more foul ſouls, or inward inclinations, till the Lord is graciouſly pleaſed to put a covering upon them. If we cover our own ſins we ſhall have no mercy, but if the Lord once cover our ſins, he cannot deny us mercy, that being it ſelf our greateſt mercy, and the fruit of his great mercy. The Mercy-ſeat, ſo famous in the Moſaicall Poedogogy, is expreſt by this word, which properly ſignifieth a Covering. The Mercy-ſeat was it ſelf a Covering of pure gold, laid over the Arke, in which Arke the Law was put (Exod. 25.17.21.) Thou ſhalt put the Mercy-ſeat above upon the Arke, and in the Ark thou ſhalt put the teſtimony that I ſhall give thee. And as the dimenſions of the Arke were two Cubits and a halfe in length, and a Cubit and a half in breadth, ſo the ſame were the dimenſions of the Mercy-ſeat; (Verſ. 10.17.) which figured that as the Mercy-ſeat fully covered the Arke wherein the Law was, ſo Chriſt ſhould fully cover all our ſins, which are tranſgreſſions of the Law. The righteouſneſs of Chriſt is as long and as broad as the Law, and ſo, our ſins being covered with that ſhall never appeare againſt us. Therefore alſo from above this Mercy-ſeat between the two Cherubims (the Lord ſaid (verſ. 22.) I will meete thee, and I will commune with thee. There was a gracious manifeſtation of the preſence of God above the Mercy-ſeat, becauſe that typified Jeſus Chriſt the true Propitiatory or ranſome, covering and hiding out of the ſight of God for ever all our defections iniquities and tranſgreſſions. And hence the ſame word which ſignifies expiation or redemption, ſignifieth alſo the procuring cauſe of our Redemption, here called (as alſo in the New Teſtament) A Ranſome.
I have found a Ranſome. A ranſome is properly a price demanded for releaſe out of bondage. And when the Captive is releaſed, the price is paid. To be redeemed and to be ranſomed is the ſame thing, (Iſa. 35.9, 10.) The redeemed ſhall paſſe there, and the ranſomed of the Lord ſhall returne and come to Sion, and everlaſting joy upon their heads, they ſhall obtaine joy and gladneſs, and ſorrow and ſighing ſhall flee away. Graeci dicunt foreign quod non eſt aliud quam ſanguis Chriſti, in quem et vetores crediderunt. Merc:Thus here, Deliver him (ſaith the Lord) from going downe to the pit; I am ſatisfied, I have found a price, a ranſome. Both Law and Goſpel meet in this; here is the Law, by which the man being humbled confeſſeth his own ſin, and the wrath of God, due to it. Here is alſo the Goſpel, by which he hath been taught to beleeve, that his ſins are pardoned, and the wrath of God turned away from him for the ranſome which Chriſt hath paid.
So then, 'tis not as popiſh Expoſiters tell us, I have found a ranſome, that is, I have found the mans good workes, I have found his repentance, I have found his tears, his prayers, his almes. I now ſee that in him for which I may be propicious to him, and deliver him from the ſickneſs under which he is detained;Apparet in homine aliquid aequitatis, ex quo ei miſerer… poſſum, quam quaerebam. Aquin: thus they generally make ſomewhat in man or done by man, his ranſome, at leaſt to have a ſhare in it. The heart (as was ſhewed before) is prepared for deliverance, by the workings of faith and repentance. But the ranſome upon which deliverance is given, is nothing at all wrought in us or by us. Woe to us notwithſtanding our prayers and repentance, our reformations and humiliations. To put theſe in place of a ranſome, or to hope for deliverance from the pit upon their account is to pervert the whole Goſpel.
Others give a better ſence, yet not clear enough, thus, He hath humbled himſelf, and I am as well ſatisfied as if I had received a ranſome, but I lay that by alſo. For when God ſaith I have found a ranſome, we are to underſtand it of a reall ranſome, of full pay or ſatisfaction, not of a ranſome by favour and acceptation. This ſatisfaction to the juſtice of God is only and wholly made by Jeſus Chriſt, without any the leaſt contribution from man. The perfect ranſome which the Lord finds is the blood of his own Son, which is called the blood of the Covenant, becauſe thereby the Covenant is confirmed, and all Covenant mercies aſſured to us. Upon this price or ranſome God reſtores the ſick ſinner and pardons him, he heales both his body and his ſoul. And that Job had knowledge of this ranſome as the only meanes of deliverance, appeares (Chap. 17.3.19.25.) Deliver him, for I have found a ranſome.
Hence Obſerve, Firſt.
The redemption or deliverance of man by a ranſome is the invention of God, and the invention of God only.
If all men on earth, yea if all the Angells in Heaven had ſat from the foundation of the world to this day, in counſell beating their braines, and debating this queſtion, How man, ſinfull man might be delivered out of the hand of the Law, or from that condemnatory ſentence under which the Law had caſt and detained him, with ſatisfaction, or without dammage to the Juſtice and righteouſneſs of God, they could never have found it out, nor any thing like it. This is Gods own invention; or, if God had ſaid to fallen man, I ſee thou art in a loſt pitifull condition, but ſit down and conſider how I may doe thee good, and not wrong my ſelfe, how I may relieve thee, and not diſhonour my ſelfe, I will freely doe it. If God (I ſay) had given man a blank to write downe what he would have done to bring this about, he could never have found it out; but muſt have periſhed for ever in his ſin. The thought of a ranſome in this way had never entred into the heart either of men or Angells, if God himſelf had not revealed it. Therefore the Apoſtle Peter having ſpoken of the great diligence of the old Prophets ſearching into and inquiring about that great myſtery, the way and means of mans ſalvation, c…ncludes (1 Epiſt: 1.12.) Which things the Angells deſire to look into. foreign.The word there uſed notes a curious prying into that which hath ſome veyled or ſecret rarity in it. We may conceive the Apoſtle in that word alluding to the Cherubims, which by Gods command, to Moſes, were made with their eyes looking downe to the Mercy-ſeat or propitiatory in the Holy of holyes (Exod. 25.20.) figuring the ranſome in the Text, yea and expreſſed by the ſame Hebrew word. The living Angells doe that which thoſe repreſentative Angells ſeemed to doe, they look earneſtly at the myſtery of our redemption made, or ranſome given by Jeſus Chriſt. There is ſuch an exquiſiteneſs in this invention, the deliverance of man by Chriſt, that the Angells deſire to look into it, even as men deſire to ſee rare inventions. And this exceedingly commends the wiſdome of God in our redemption, that it was a ſecret to the very glorious Angells. They did not know it, but as it was made knowne to them; nor did God (as it ſeemes) make it knowne to them firſtly or immediately, but it was revealed to them, occaſionally by the revelation of it firſt to the Church; as the Apoſtle doth more then intimate, (Eph. 3.10.) To the intent, that now unto principalities and powers in heavenly places, (that is the holy Angells) might be known by the Church the manifold wiſdome of God. As if, had it not been for the light given to and ſpread abroad in the Church, the Angells had been in the dark to this day about that matter. And doubtleſs if the Angells did not gather up their knowledge of that myſtery by the miniſtery of the Apoſtles preaching it to the world, in a way of information, yet by their contemplation of what was done in the Church, & of the goodneſs of God to the Church, they ſaw as in a glaſſe that manifold wiſdome of God which before they ſaw not, or were ignorant of. Now if the holy Angells knew not this myſtery, but as it was revealed, much leſſe could man. We (ſaith the Apoſtle, 1 Cor. 2.6, 7, 8, 9.) ſpeake wiſdome among them that are perfect: yet not the wiſdome of this world, nor of the Princes of this world, that come to naught. But we ſpeak the wiſdome of God in a myſtery, &c. which none of the Princes of this World know, Eccleſia ex Judaeis paritèr ac gentibus collecta, quaſi ſpeculum eſt in qu… contemplantur Angeli mirì ficam dei ſapientiam, quam antea neſciebant. Cato.(who uſe to be the moſt knowing men in the World) for had they known it, they would not have crucified the Lord of glory. As if he had ſaid, ſurely the Princes of the world would have adored, not reproached and crucified Chriſt, had they underſtood who he was, or the worke which he came about. And therefore the Apoſtle calls it not only a myſtery, but a great myſtery, and that there is not the leaſt queſtion, but 'tis a great myſtery. (1 Tim. 3.16.) Without controverſie great is the myſtery of godlineſſe, God manifeſt in the fleſh; this great myſtery, which from the beginning of the World hath been hid in God (Eph. 3.9.) that is in the counſell and decree of God, hath been alſo ſome way or other revealed by God almoſt as ſoon as the world began; It was revealed to Adam by the promiſe of the womans ſeed; and to Abraham by promiſe, that in his Seed all the Nations of the earth ſhould be bleſſed; It was revealed to the Church of the Jewes in Ceremonies and Propheſies, and it hath been revealed to the Church both of Jewes and Gentiles by the Spirit in the preaching of the word, ever ſince Chriſt paid this ranſome to this day; and it had been hidden to this day, if the Lord had not revealed it; 'tis therefore the Lords invention.
Let me add this by way of inference. We honour men that bring forth any rare invention. And if it be an invention which alſo produceth profit and advantage to mankind, how are the Authors of it admired, and their names recorded? All the inventions of the moſt refined wits in the world, are dull pieces to this invention, the redemption of man by Chriſt. And as there is the ſtamp of an infinite unchangeable wiſdome upon it; ſo the profit which comes in by it to mankind is infinite and ineſtimable. How then ſhould we honour God, both for bringing this wonderfull invention to light, and giving us the benefit of it freely! It had been great mercy if God had delivered us upon our finding out and propoſall of a way to him; but he hath not only delivered us, but found out a way himſelf, and plotted how we might be delivered. What a glorious mercy is this! When Darius ſaw how Daniel was inſnared by his act or decree, he was extreamly troubled, and (ſaith the Text, Dan. 6.14.) he was ſore diſpleaſed with himſelfe, and ſet his heart on Daniel to deliver him, and he laboured (beating his braines and ſtudying) till the going down of the Sun to deliver him, yet could not, but caſt he was to the hungry Lions, only he told him, (verſ. 16.) Thy God whom thou ſerveſt continually, he will deliver thee. Darius could not find a ranſome, any meanes of deliverance for his ſervant and great Favourite Daniel. But when we had brought ourſelves into a ſnare, and muſt have been caſt to the Lions for ever, to be torne by them, the Lord brought forth this rare invention, a ranſome, whereby we poor ſinners are delivered out of the mouth of the roaring Lion, who goeth about continually to devoure us.
Secondly, Inaſmuch as deliverance is got by ranſome.
Obſerve.
Our deliverance is coſtly.
Soules are precious, they are dear ware; Blood, and that the blood of Chriſt is their ranſome; (Math. 20.28. Rom. 3.2.5. Eph. 1.7. Col. 1.14. Heb. 9.12. Rev. 5.9.) in compariſon of which all the treaſures of this world are traſh, our Gold and Silver corruptible, and our very righteouſneſs a corrupt thing. Deliverances are obtained three wayes.
Firſt, By power or plaine force; thus Abraham delivered his Nephew Lot when he was carryed captive (Gen. 14.14.) He armed his trained ſervants, born in his houſe three hundred and eighteen, and reſcued him. I may ſay, the Lord Jeſus hath delivered us thus, even by force and power, he hath beaten all our enemies, and having broken and ſpoyled principallities and powers, he made a ſhew of them openly, triumphing over them in it (his Croſſe ſpoken of in the former verſe) or in himſelfe; that is, in his own perſonall power, not by any aide or forreigne aſſiſtance received from men or Angells.
Secondly, Deliverance is obtained by price or payment. When our friends or country-men are taken Captives by Turkes or others, we cannot ſend an Army to reſcue them, but uſually we doe it by ranſome; we buy them againe out of the enemies hand, or out of bondage. Jeſus Chriſt hath delivered us, not only by power, but by price, it was not (as hath been already ſhewed) by gold or ſilver, but by his own moſt precious blood, (1 Pet. 1.18.) Jeſus Chriſt hath delivered us out of the ſoul deſtroying hand of Satan by force, but he delivers us out of the ſin-revenging hand of his Father by price. Chriſt owed the Devill nothing (nor doe we) but blowes, but having undertaken our cauſe, he owed his Father as much as our debt and deliverance from it amounted to, a vaſt ſumme, yet he had enough to anſwer it to the utmoſt farthing, and did, and ſo delivered us.
There is a third way of deliverance, and that is by ſupplication and interceſſion, which may be conſidered two wayes, Firſt, by our own prayers and ſupplications; Secondly, by the prayers and ſupplications of others; which prayers of others are properly called interceſſions. The interceſſion of a man with man may deliver him from the wrath of a man. And the interceſſion of a man with God, hath wrought the temporall deliverance of ſome both perſons, and Nations; and therefore when the Lord was reſolved not to ſpare his people, he forbad the interceſſion of the Prophet (Jer. 14.11.) Pray not for this people for their good: And he profeſſed (Jer. 15.1.) Though Moſes and Samuel (thoſe two mighty Advocates) ſtood before me (praying he meanes for them) yet my mind could not be towards this people, cast them out of my ſight; In that God would not deliver his people upon their interceſſion, is an argument that he often doth. But 'tis the interceſſion of Chriſt alone which carryeth it with God (and that alwayes carryeth it, for the Father alwayes heareth him, that is, granteth his requeſts) for the deliverance of his people both from temporall ſpirituall and eternall evills. This interceſſion of Chriſt is the fruit of his blood ſhed, or of the ranſome paid down for us. For as his blood purchaſeth our deliverance, ſo by his interceſſion it is given in or applyed to us. We have the impetration of our pardon by Chriſts ſufferings, and the application of it, by Chriſt interceding for us. So then, we are delivered both by power, and price, and prayer, in ſeverall and diſtinct reſpects; But the preſent text ſpeaks of deliverance only by a price, I have found a ranſome, I am well paid, ſaith God, for mans deliverance. This ranſome every poor ſoul may plead before the Lord, for his deliverance both from ſickneſs death and hell. He that hath nothing to offer to the Lord (as indeed the beſt have nothing of their own worth the offering, and if they offer any thing of their own, of how much worth ſoever it may ſeem to be, it will not paſſe nor be accepted, he (I ſay) that hath nothing of his own to offer) yet may tell him he ſhall be well paid; he may tell God, he ſhall have more by ſaving him, then by damning him. If he damne him he ſhall have but his own blood (the blood of a creature) for ſatisfaction; but if he ſave him, he ſhall have the blood of his Son, the blood of God, as a ranſome for his ſalvation.
Thirdly, Obſerve.
Though the Goſpel was not clearly and fully revealed in thoſe elder times, yet it was then ſavingly revealed.
How doth the grace of God ſhine forth in mans deliverance by a ranſome, in this Scripture; Here is nothing ſaid of deliverance from ſickneſs by medicines, but by a ranſome; and if they knew that deliverance from a diſeaſe muſt come in by a ranſome, how much more, that deliverance from damnation muſt come in that way? The old Patriarkes had the knowledge of Chriſt to come, and not only was there a knowledge of him to come in that nation and Church of the Jewes, but the light ſcattered abroad, the Land of Ʋz. had it, Job had it, as hath appeared from ſeverall paſſages of this Booke, Elihu had it as appeareth by this.
Fourthly, Obſerve.
Not only our eternall deliverances, but even our temporall deliverances and mercies, are purchaſed by the blood of Chriſt.
A beleever doth not eate a bit of bread, but he hath it by vertue of the purchaſe of Chriſt; Chriſt hath bought all good for us, and Chriſt hath bought us out of all evill. Chriſt hath not only purchaſt deliverance from hell, and ſalvation in heaven for us, but he hath purchaſt deliverance from a ſick bed, and freedome from bondage to men for us. (Zech. 9.11.) As for thee alſo (ſaith the Lord) by the blood of thy Covenant (that is, the Covenant which I have made with thee) I have ſent forth thy priſoners out of the pit wherein was no water; that is, from the Babyloniſh captivity. The Jewes were delivered from corporall ſlavery, as well as ſpirituall, by the blood of Jeſus Chriſt, and ſo are the Covenant people of God to this day. The blood of the Covenant ſerves to all purpoſes; for the good things of this life, as well as of that which is to come. Nothing elſe can do us good to purpoſe, or deliver us from evill but the blood of Chriſt. (Pſ. 49.7, 8.) They that truſt in their wealth, & boaſt themſelves in the multitude of their riches, none of them can by any meanes redeeme his brother, nor give to God a ranſome for him. In ſome caſes, as Solomon ſaith, (Prov. 13.8.) The ranſome of a mans life are his riches. As a mans riches doe often endanger his life (all the fault of ſome men for which they have ſuffered as deep as death, hath been only this, they were rich) ſo a man by his riches may redeeme his forfeited or endangered life, he may buy off the wrath of man, and ſo ranſome his life by his riches. But all the riches in the world cannot buy his life out of the hand of ſickneſs; though a man would lay out all his ſubſtance, and ſpend all that he hath upon Phyſitians (as the poor woman in the Goſpel did) yet that could not doe it. We need the blood of Jeſus Chriſt to help us out of a ſick bed, and from temporall ſufferings as well as from hell and everlaſting ſufferings. And the more ſpirituall any are, the more they have recourſe to the blood of Chriſt for all they would have, whether it be freedome from this or that evill, or enjoyment of this or that good.
Therefore, Firſt, When we hear of a ranſome let us remember that we are all naturally captives. Here is a ranſome for our ſouls and a ranſome for our bodies, we are ranſomed from hell, and ranſomed from death, ſurely then, we are (through ſin) made captives to all theſe.
Secondly, In that the ranſome is expreſt by a word, that notes hiding or covering, it ſhould mind us, that, Jeſus Chriſt by his blood (which is our ranſome) hath covered all our bloody ſins; and ſurely the blood of our ſins will appeare not only to our ſhame, but to our confuſion, unleſſe the blood of Chriſt cover them.
Thirdly, We may hence infer, The Lord ſhall be no looſer by ſaving the worſt of ſinners. His Son hath taken care for that, he hath undertaken to ſee his Honour ſaved, and his Juſtice ſatisfied.
Fourthly, In all your outward afflictions and ſickneſſes; apply to the blood of Chriſt for healing, for helpe and deliverance.
Fifthly, Being delivered from going down to the pit, from death by ſickneſs, bleſſe Chriſt for his blood. We are reſcued from the arreſt of death, from Deaths Sergeant, ſickneſſe, by the blood of Chriſt. And remember that as Chriſt ranſomes us from going downe to the grave when we are ſick, ſo Chriſt will ranſome us from the power of the grave when we are dead. (Hoſea 13.14.) I will ranſome them from the power of the grave. Which though it were primarily meant of the deliverance of the Jewes out of Babylon, where they ſeemed to be not only dead but buryed; yet the Apoſtle applyeth it clearly to the ranſoming of the body dead indeed and laid in the grave, by the power of Chriſt at the generall reſurrection (1 Cor. 15.54.) For then ſhall be brought to paſſe that ſaying that is written, Death is ſwallowed up of victory. O death where is thy ſting? O grave where is thy Victory. Yea Chriſt hath ranſomed all thoſe from going down to the pit of hell, who take hold of his ranſome by believing. See that you have an intereſt in this ranſome, elſe you will never have deliverance from going downe to that pit. We read not all the Scripture over of any ranſome to deliver thoſe, who are once gone downe to that bottomleſſe pit. They that are in the grave ſhall be ranſomed and recovered by the power of Chriſt, but they that goe into hell ſhall never be ranſomed from thence. Take hold of this ranſome that ye may have full deliverance, both from ſickneſs leading to death here, and from hell which is the ſecond death hereafter.