Exposition of Job 32-24, Commentary on Job · Chapter 33

Exposition of Job 32-24 · Commentary on Job · Chapter 33

p. 415JOB. Chap. 33. Verſ. 25, 26.

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

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

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

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

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

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

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

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

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

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

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

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

p. 416Verſ. 25. His fleſh ſhall be freſher then a childes.

By fleſh he meanes the naturall fleſh of the body; this fleſh ſhall be freſh, yea freſher, and not only freſher then it was before he fell ſick in his man-hood, but then it was in his child-hood, freſher then a childes. foreign mollitur, recreatus fuit, alibi quam hic non legitur. Ex foreign quod virentem ſignificat ac vegetū (ut cap: 8. 16.) et foreign quod ſyriacè ſignificat creſcere, q. d. revireſcet plantarum more et germinum. Merc:The word which we render comparatively, freſher, ſignifies to wax ſoft or tender. 'Tis no where read in the whole Bible but here. Grammarians ſay, it is compounded of an Hebrew word, which ſignifies to be greene or flouriſhing (Chap: 8.16.) and of a Syriack word which ſignifies to increaſe and grow as a plant; we render it as noting the man mending apace (as ſome ſick men upon recovery doe) in his ſtrength and health. He ſhall be freſh-coloured, who before was pale and wan, he ſhall be full-fleſhed, who before was fallen and leane; ſo that, when he ſaith, His fleſh ſhall be freſher then a childes, 'Tis an Elegant hyperbolical expreſſion, to ſhew his perfect recovery from that mortal ſickneſs to health. As if he had ſayd; God will reſtore him ſo, that there ſhall be no ſcarr, nor print, no dregs, nor appearance of his former diſeaſe ſeene upon him. We know how tender and ſoft, how delicate and faire, the fleſh of a little child is, how ſweete his countenance is, how full of good blood his veines are, how healthy and ſtrong (as to his time) his whole body is. Thus it ſhall be with this ſick man; His fleſh ſhall be freſh…r then a childes; he ſhall be as if he were new-borne, or entred a ſecond time upon the ſtage of this world. Our ſpirituall eſtate of renovation by Chriſt is ſet forth as a youthfull, or child-like ſtate, as to the purity and perfection of it (Eph: 5.27.) Chriſt ſhall preſent us to himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing. The Church hath her ſin-ſpots and wrinckles now in her militancy; but when Chriſt ſhall preſent the Church at laſt triumphantly to himſelfe, then as himſelfe was ever without ſpot or wrinckle, ſo ſhall the Church be. Her fleſh ſhall indeed be freſher then a childes, being perfectly recovered out of her ſpirituall ſickneſs.Notat perfectiſſimum ſanitatis modum, qui nullum tranſacti morbi veſtigium relinquit. Mert: And thus, in proportion, Elihu aſſures the penitent ſick man, that, when his peace is renewed with God, and his ſpirit ſet right for God, his very fleſh ſhall be without ſpot or wrinckle, freſher then a childes. The latter part of the verſe beares the ſame ſence.

p. 417He ſhall returne as in the dayes of his youth.

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

Hence Note; Firſt.

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

He gives them, and takes them away at pleaſure, or having taken them away, he can give them backe when he pleaſeth. He kills and he makes alive, he bringeth downe to the Grave, and bringeth up, as Hannah ſayd in her Song (1 Sam: 2.6.) How low ſoever a man is brought by ſickneſs, either proper or metaphoricall, the Lord is able to rayſe him up againe. We read (v. 21.) in how pitifull a plight, the ſick man was, how rather like a carkaſſe then a living man he lookt, His fleſh was conſumed, that it could not be ſeene, and his bones which were not ſeene, ſtood out; as much as to ſay, He was nothing but skin and bones; yet, when in that caſe all hopes were gone, and all natural helps fayled, it was no hard matter with God to cure him. When the skill of the Phyſician, and the vertue of medicines fayle, the power of God fayleth not. As it is in reference to thoſe outward dangers and deſperate exigents, which we meete with in this world by enemies and perſecutors, when we look upon our ſelves as dead men, when all hope of deliverance ſeems paſt & gone, then the Lord alwayes can and often doth deliver. The Apoſtle gives us his experience of it (2 Cor: 1.9, 10.) We had the ſentence of death in our ſelves; he ſpake not thus in regard of ſickneſs, but of trouble and perſecution; As if he had ſayd, The malice and wrath of our enemies was ſuch, that we thought we ſhould never eſcape, We had the ſentence of death in our ſelves, but providence ſuffered it to be ſo, that we ſhould not truſt in our ſelves, but in God who rayſeth the dead. As it is (I ſay) in ſuch dangers, ſo in dangerous deadly ſickneſſes; when a poore creature hath the ſentence of death in himſelfe, when he makes no other reckoning but to dye, as good King Hezekiah ſayd of himſelfe in his ſickneſs (Iſa: 38.13.) I p. 418reckoned till morning, that, as a Lyon, ſo will he breake all my bones, from day even to night wilt thou make an end of me; yet then as in his caſe, ſo in many caſes the Lord ſtretcheth forth a healing hand and takes the ſick man up againe, to continue in the land of the living.

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

Note.

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

That is, he can make a young or a healthy man weake as an old man, and an old or ſickly man ſtrong as a young man; and as it is with naturall, ſo with politicall bodyes, as with perſons, ſo with nations. A nation that is flouriſhing in its youth, heate, ſtrength and glory, rich and full of peace and plenty, God can bring an oldneſs upon it, and cauſe it to decline every day. The Prophet ſpake of the ſtate of Iſrael in this notion (Hoſ: 7.9.) Gray haires are here and there upon them, and they perceive it not; they thought ttemſelves to be in a very youthfull flouriſhing condition (as a ſtate) but the Lord brought gray haires, that is, they were decaying, withering, weakning, and became a decrepid nation; And when a nation is gray-hayred, old and withered, he can make it youthfull, he can recover the honour and power of it, and cauſe the dread of it to fall upon the neighbouring nations round about. He turnes a land into a wilderneſs, which before was as the Garden of God; And he can change that land into a Garden of God which now is a deſolate wildernes. The unchangeable Lord is viſible and glorious in all theſe changes. The health and ſtrength both of the body politick and naturall are at his diſpoſe. He can bring a decay upon what is built, and repaire what is decayed, whether in nations or perſons. When the earthly houſe of this Tabernacle is ready to drop downe into the grave, and crumble into duſt, God by a word ſpeaking, repayreth it to as much beauty and ſtrength, as when, the firſt ſtone being layd, the top-ſtone was ſet up. When Naaman had once ſubmitted to and obeyed the Prophets counſell, which at firſt he deſpiſed, & waſhed in Jorden, His fleſh (ſaith the text, 2 Kings 5.14.) came againe p. 419like unto the fleſh of a little childe. The holy Pſalmiſt charged his owne ſoule to praiſe the Lord, and all that was within him to bleſſe his holy name (Pſal: 103.1, 5.) Who had ſatisfied his mouth with good things, ſo that his youth was renewed as the Eagle. This renovation of his youth may be underſtood three wayes; Firſt, as to his naturall ſtate, or bodyly ſtrength. Secondly, as to his civill ſtate or worldly ſucceſſes, as to his honour and kingly renowne. Thirdly, as to his ſpirituall ſtate, or the hightning of his gifts, graces, and comforts. 'Tis probable, David had found a declenſion in all theſe, and at laſt through the goodneſs of God and his bleſſing upon him, the renewing of them all from that oldneſs to a youthfullneſs againe, like that of Eagles. We find the ſame alluſion in the Prophet (Iſa: 40.31.) They that wait upon the Lord ſhall renew their ſtrength, they ſhall mount up as with Eagles wings. Some Naturaliſts ſay, the Eagle reneweth her ſtrength by ſucking blood when her ſtomack is ſo weake that ſhee cannot ſeed upon the fleſh of her prey. Saints indeed renew their ſtrength as the Eagle, while by faith they ſucke the blood of Jeſus Chriſt; and they get cure of their owne weakneſſes, while they believingly lay hold upon his ſtrength.

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

Hence obſerve.

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

If God ſay, deliver him from a ſick bed, he ſhall be delivered; I will worke (ſaith the Lord, Iſa: 43.13, 14.) and who ſhall let it? for your ſake I have ſent to Babylon, and have brought downe all their Nobles, or barrs, as the margin reads it; I will have it done, I will breake all thoſe Nobles who are as barrs in the way of my peoples deliverance. So when the Lord ſends his warrant for the delivering of a ſick man, he will break all thoſe barrs and bands by which diſeaſes and ſickneſſes hold him as a priſoner in his bed. Nothing can ſtand againſt the word of God: as by a word ſpeaking he gave the creature a being, when it had none (The Lord only ſpake the word, Let there be light, let there be a firmament, &c. and it was p. 420ſo) Thus alſo the word or warrant of God reneweth a wel-being to thoſe, with whom it is worſt, or a comfortable life to thoſe, who are compaſſed about with the ſorrowes of death. The word of God prevailes over all, or is effectuall to every purpoſe (Pſal: 33.9.) He ſpake and it was done, he commanded and it ſtood faſt.

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

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

p. 421Verſ. 26. He ſhall pray to God, and he will be favourable to him, and he ſhall ſee his face with joy, for he will render to man his righteouſneſs.

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

He ſhall pray unto God.

The word here uſed to pray, ſignifieth not barely to pray,foreign multiplicavit, propriè verba fortia et magnacopia fudit in oratione. inde foreign ſupplices. Zeph. 3.10.Zeph 3:10 or put up requeſts to God; 'Tis a word with an emphaſis, implying the Multiplying of prayer, and that not the multiplying of prayer ſo much by number, as by weight; the powring forth or multiplying of ſtrong prayers, or, as it is ſayd of Chriſt, In the dayes of his fleſh (Heb. 5.7.) the offering up prayers and ſupplications, with ſtrong crying and teares. There may be a multiplying of weak inſignificant words in the eares of God by prayer; But the faithfull people of God, through the Spirit, powre out many ſtrong words in prayer (as Chriſt did in the dayes of his fleſh) to him who is able to ſave them from death or danger, and give them life. When Elihu ſaith, He ſhall pray, he intends ſuch prayers, even the urgency, importunity, or vehemency of the ſoule in prayer. When Iſaac ſaw his wife Rebecca was long barren (he was forty yeares old before he married, and many yeares being elapſed in marriage, there was no appearance of Children) Then (ſaith the Text, Gen: 25.21.) Iſaac intreated the Lord for his wife, becauſe ſhee was barren, and the Lord was entreated of him, and Rebecca his wife conceived, It cannot be imagined that Iſaac being ſo holy and gracious a man, had not prayed for that mercy before; Doubtleſs he prayed that God would fullfill the promiſe to his father Abraham in giving him a childe: but when he ſaw the promiſe ſo long delayed, or ſtick ſo long in the birth, then he intreated the Lord ('tis this word) he powred out many and ſtrong prayers. The word is uſed againe concerning Manoah, after his wife had received a promiſe from the Lord of hearing a Son, afterwards called Sampſon (Judg: 13.8.) Then Manoah entreated the Lord, and ſayd. O my Lord, let the man of God which thou didſt p. 422ſend, come againe unto us, &c. Fearing they might not fully follow the inſtructions given his wife for the education of their ſon, he earneſtly begged of the Lord further direction in that matter. That prophecy either of the Gentiles to be converted, or of the returne of the diſperſed Jewes, expreſſeth them by this word (Zeph: 3.10.) From beyond the rivers of Ethiopia, my ſuppliants ſhall come, even the daughter of my diſperſed ſhall bring mine offerings. As if the Prophet had ſayd; They ſhall ſpend themſelves in ſupplications at their returne, they ſhall come with ſtrong petitions, with mighty prayers, as making prayer their buſineſs. They ſhall not come with frozen affections and cold requeſts, but with hearts flaming up in the ardency of their deſires, and urgency of their ſupplications to the Lord. That's the force of the word; He ſhall pray; As if Elihu had ſayd, He ſhall not come with dead-hearted prayers and petitions, (as many doe in their ſickneſſes and ſorrowes) nor with a formal Lord have mercy upon me, and helpe me; but he ſhall make a buſineſs of it, he ſhall pray to purpoſe, he ſhall pray with his whole ſtrength. In which ſence the Lord bid Ananias goe to Saul, afterwards Paul (Acts 9.11.) For behold he prayeth; intimating that he had never prayed all his dayes before; nor indeed had he (though being brought up a ſtrict Phariſee, he was much in the forme of prayer) ever prayed in power before.

He ſhall pray.

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

Further, Some, who agree that the ſick man is the perſon praying, yet underſtand it of prayer after his recovery; who finding himſelf healed and ſtrengthened prayeth unto God for grace, or for a right uſe of his health & ſtrength. But I rather underſtand it of his prayer unto God in the time of his affliction; who when his ſins and tranſgreſſions have been laid before him by the meſſenger, and his ſoul-ſoars ſearched to the bottome, and faithfully dealt p. 423with, and ſo brought to a ſight of himſelfe, and of his ſin, with the ſad effects of it viſible upon this pained and conſumptive body, is then ſtirred to ſeek the Lord, and entreat his favour; He ſhall pray unto God;

Hence Note.

Sickneſſe is a prayer ſeaſon.

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

Ʋnto God. There's the object of prayer.

p. 424Hence Note.

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

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

Fourthly, He ſhall pray, &c.

Hence Obſerve.

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

God is ready to give, but he looks to be intreated, and he will be intreated: What God hath promiſed to doe for us, his doing of it muſt be obtained by prayer. Working prayer, worketh the promiſes to their iſſue, yea prayer worketh the prophecies, whether of ſalvation upon Sion, or ruine upon Babylon to their iſſue. Promiſes and propheſies are the expreſs will of God, and ſhall certainly be fullfilled in their ſeaſon; yet if we deſire their fullfilling, we muſt pray that he would fullfill them; and 'tis a token for good that God is about to fullfill them, when the hearts of his people are drawne out much in prayer for their fullfilling. There are ſome mercies, in the promiſes, rightly called preventing p. 425mercies, they come upon us before we ask; ſuch is the mercy of out vocation, converſion or turning to God; we are naturally ſo far from praying while we are in the ſtate of nature, that we are continually blaſpheming or diſhonouring the name of God; but, as for perſons converted, (who are eminently called heires of the promiſe, that is, of the good in the promiſe) if they will have any good out of a promiſe, they muſt aske it. When the Prophet had declared many propheſies of good and great and glorious things which God would doe for his people, he concludes with this direction from the Lord. (Ezek. 36.37.) I will yet for this be enquired of by the houſe of Iſrael to doe it for them. As if the Lord had ſaid, I will not doe theſe things unasked, as you looke I ſhould doe theſe things for you, ſo I look you ſhould pray unto me that they may be done. A promiſe was made to Abraham (Gen. 22.17.) that his ſeed ſhould be multiplyed as the Stars of Heaven; now might not Iſaac his Son have ſaid, God hath promiſed me children, what need I pray for them? but Iſaac knew better, he knew that the promiſe was to be brought to the birth by prayer, therefore he entreated the Lord that he might have children.

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

Obſerve.

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

As prayer is honourable and delightfull to God, ſo fruitfull to man. Ask and it ſhall be given you, ſeek and you ſhall find (Math. 7.7.) He ſhall pray unto God, and he will be favourable unto him. Prayer ſhall not be loſt, nor vaniſh into aire. There was never any faithfull prayer loſt; though the prayers of many have not been anſwered in kind, that is, they have not had the very thing they asked for; yet they have had an anſwer to their prayers; and though prayer be not alwayes anſwered in our time, yet there is a time wherein all faithfull prayers ſhall be anſwered; one age reaps the fruit of thoſe prayers which another age hath ſowne. The ſeed time is one age, the harveſt in another. Latter Generations get good by the prayers of the former. Though we who pray ſee not the fruit of it, yet many ſhall find the fruit of it; and how p. 426often doth the fruit of prayer appear preſently, how often doth the anſwer come in upon the very putting up of the requeſt? (Iſa. 65.24.) Before they call, I will anſwer, and while as they are yet ſpeaking, I will hear. While the word is in their mouth, the mercy ſhall be put into their hand. While the Church (Acts 12.5.16.) was praying, Peter came in among them. As if God had ſaid, there's your prayer. What the Prop…et Eliſha ſaid (2 Kings 6.33.) of the meſſenger ſent to apprehend him; Is not the ſound of his Maſters feet behind him? The ſame may we ſay ſomtimes of this meſſenger holy and fervent prayer, is not the ſound of the mercy prayed for at the very heels of it? Thus cloſe doth Elihu put the ſick mans prayer and the anſwer of God, he ſhall pray unto God, And he will be favourable unto him.

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

God expreſſed that higheſt favour and moſt indeared affection which he bare to his own Son, as ſerving him, by no better nor more emphaticall word then this (Iſa. 42.1.) Behold my ſer…ant whom I uphold, mine elect in whom my ſoul delighteth. What is or can be more delightfull to God then his Son? and what can p. 427be more comfortable to man, then to hear and know, that God delighteth in him, and bears favour to him (through his Son) with the ſame affection as he doth to his only begotten Son? He will be favourable unto him.

Whence note.

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

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

p. 428Secondly, Conſider the coherence or dependance of theſe words, He ſhall call unto God, and he will be favourable unto him. Whereas, before, all his complainings and outcryes ſtood him in no ſtead, now being humbled effectually, and taking hold of the righteouſneſs ſhewed and offered him by the Meſſenger of God, he no ſooner makes ſuit to God but is heard.

Hence Note.

God firſt ſhewes regard to the perſon, then to the offering, to prayers and ſervices.

This truth may be underſtood two wayes, Firſt, in reference to the ſtate of grace. When Abel and Cain brought their ſacrifices or offerings, God had reſpect to Abel and his offering, but to Cain and his offering had no reſpect, (Gen. 4.4, 5.) Abel was in a ſtate of grace, Cain was not, ſo the Apoſtle ſtates their caſe, (Heb. 11.4.) By faith Abel offered unto God a more excellent ſacrifice then Cain, by which he obtained witneſſe that he (his perſon) was righteous, God teſtifying of his gifts; and what did he teſtifie? ſurely that his gifts were brought in faith, and were preſented from a principle of grace, which Cain had not; and therefore God did not approvingly teſtifie of his gifts. Till we cloſe with God by faith, God doth not cloſe with our ſervices by acceptance. Secondly, as this is true in reference to the ſtate of grace, ſo in reference to ſomewhat in the preſent actings or diſpoſitions of thoſe who are gracious. 'Tis poſſible for a godly man to act ſo ſinfully, and to be ſo ill diſpoſed to the frame of his heart, that God may ſeem to deny acceptation to his prayers, and ſervices. David ſaid (Pſal. 66.18.) If I regard iniquity in my heart, the Lord will not heare me. And God told the Jewes, his Covenant people, (Iſa. 1.15.) When ye make many prayers, I will not hear; your hands are full of blood. Thus while they who have a ſtate intereſt in Chriſt, walke unworthy of it, they are under the frownes of God, and his diſ-acceptation of all their duties, till they renew their repentance and humble themſelves. And I conceive this was the caſe of the ſick man in the Text (in whom doubtleſſe, he aimed at Job) whom Elihu granted to be a godly man, yet under great diſtempers of ſpirit, which muſt be healed & removed before he could ſo call upon or pray unto God, as he would be favourable to him, or give him teſtimonie of his favour. Thus p. 429we ſee, in both theſe references, how the perſon of a man muſt be reſpected and in favour before his prayers can. For as we can have no benefit by the interceſſion of Chriſt, till we accept his perſon, ſo God will not give us any benefit by our ſupplications, till himſelf accepteth our perſons, which he doth only in Chriſt. Many would be ſaved by Chriſt, they would be pardoned and get to heaven, they would enjoy the benefits and priviledges which he hath purchaſed for his people, but they neglect Chriſt himſelf; nor doe they think of cloſing with his perſon. Now, I ſay, as unleſſe we have reſpect to the perſon of Chriſt, and deſire union with him, we have nothing to doe with his benefits; ſo unleſs God hath reſpect to our perſons, we get no benefit, no anſwer of our prayers.

Thirdly, Note.

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

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

And he ſhall ſee his face with joy.

When once God is favourable to a poor ſinner, then he ſhall be uſed or dealt with like a favourite. Great Favourites ſtand in the preſence of Princes, and frequently ſee their faces. Whomſoever p. 430any man favours he freely admits to his preſence, and takes delight in his company. Thus Elihu ſpeaks of Gods Favourite, He ſhall ſee his face with joy.

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

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

Et videbit (homo) faciem dei cum jubilo. Merc:Secondly, (and I rather conceive that to be the meaning of the place) moſt relate the He, to the ſick man; who having been upon his knees humbling himſelf before God, and finding God favourable to him, he then ſeeth his face, that is, the face of God, with joy. God fills his ſoule with a great deale of peace, comfort, and ſweetneſs in his approaches to him. Before, poſſibly, if he did but think upon God, he was troubled as Aſaph found (Pſal. 77.3.) I remembred God, and was troubled. To a man in great trouble, eſpecially in trouble of mind, the very thoughts of God (who is our only help in trouble) may be troubleſom; but when he is ſet right and reſtored to the favour of God, or God being again p. 431favourable unto him, he beholds his face with abundance of joy. Here are yet two things to be opened, or two Queries may be made and anſwered for the clearing of theſe words.

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

To the former query, I anſwer; Firſt, the face of God is the eſſentiall being or perfect Majeſty of God, of which himſelf ſaith to Moſes. (Exod. 33.23.) My face ſhall not be ſeen. Secondly, the good will and favour of God is his face (Pſ. 80.3.) Cauſe thy face to ſhine, (that is, be good to us) and we ſhall be ſaved. Thirdly, the face of God in Scripture is put for any manifeſtations of God to man. God manifeſteth himſelf in wrath to ſome men, (Pſal. 34.16.) The face of the Lord is againſt them that doe evill; Facies dei iram, quando que favorem notat. Druſ:That is, he is angry and greatly diſpleaſed with them. He manifeſteth himſelf in love to others, and all ſuch are ſaid either (as in the Text) to ſee his face, or (as other Texts expreſs it) to have his face ſhining upon them. God is a ſpirit, he hath no face properly; but as the face of a man is that, by which he is knowne (if a man hide his face we know not who he is, though we ſee all the other parts of his body, he is a concealed man) ſo that whatſoever it is, by which God is clearly knowne, that in Scripture language is called his face. And hence Thirdly, the worſhip and holy ordinances of God, are called the face of God (Gen. 4.14.) becauſe they are great manifeſtations of God, or becauſe God is manifeſted in his Ordinances, in his word and worſhip, who and what he is, After a ſick man, through the help of God, is recovered; he goes into the congregation to give thanks; and then he may be ſaid to ſee the face of God, becauſe there be exhibits the ſigns of his preſence, & doth as it were ſhew his face. There as in a glaſs we behold the face of God, that is, the diſcoveries of his holineſs, of his love & goodneſs; The face of God is ſeen in his works, as the Apoſtle teac…eth us, (Rom. 1.20.) The inviſible things of him from the creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternall power and godhead: much more in his word and Ordinances, and above all in Jeſus Chriſt is God ſeen and manifeſted. Jeſus Chriſt is the face of God, the brightneſſe of his glory, the expreſſe image of his perſon, (Heb. 1.3.) The light of the knowledge of the glory of God ſhineth to us in the face of Chriſt. Thus the face of God is beheld in p. 432the face of Chriſt. There we may ſee how holy, how juſt, how good, and mercifull God is; all this glory of God appeareth to us in the face of Chriſt, who is the higheſt manifeſtation of God. Here in the Text by the face of God; we are to underſtand any demonſtration of Gods favourable preſence; in which ſence of the word, Aaron was to bleſſe the children of Iſrael (Numb. 6.25.) The Lord make his face to ſhine upon thee, and be gracious unto thee. The Lord lift up the light of his countenance upon thee, and give thee peace. That is, the Lord manifeſt himſelf to thee in wayes of grace and peace, in favour and in mercy. David prayed in the ſame ſtile (Pſal. 67.1.) God be mercifull to us, and bleſs us, and cauſe his face to ſhine upon us; that is, give us tokens and pledges of his favour.

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

I anſwer; The face of God (which was touched before) as taken for the eſſence of God, or for his eſſentiall glory, cannot be ſeene; That's too tranſcendent a glory for man to behold. What we ſee of God is but ſome ray or beaming out of light and glory from himſelfe, we cannot ſee himſelfe. The eſſentiall or perſonall glory of God, is that face which cannot be ſeene, but the declarative glory of God is a face of God which may be clearely ſeene by faith in the light of his word and workes. And to ſee the face of God, is nothing elſe but for a man to know in himſelfe (as the Apoſtles word is in ſomewhat a parallel caſe, Heb: 10.34.) that God is gracious to him, that is, to have an aſſurance of his favour, or a reflect act of faith about it. The holy Spirit ſheweth us what God is, and what the things of God are (1 Cor: 2.12.) We have received not the ſpirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God; that is, that we may…e enlightned with the knowledge of the grace, goodneſs, and favour of God to us diſcovered in the Goſpel. The Spirit ſheweth us this bleſſed face of God, and we ſee it by the actings of our faith; all our viſions of God in this life are viſions of faith; upon whoſe wings all our intellectuall powers ſoare aloft and are carried up to God. Faith is not only a worke of the will in conſent and application, but a worke of the underſtanding by aſſent and knowledge. Thus we p. 433ſee God (as a Spirit is only to be ſeene) with a ſpirituall eye. The viſion of God is intellectuall, the viſion of faith.Videre faciem dei, nihil aliud eſt quam ſentire apud animum ſuum deum propitium. Coc: In Jubilo. i. e. in quodam inexplicabili gaudio. Aquin: Thus the reconciled ſinner finding God favourable to him; he ſeeth his face with joy.

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

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

Obſerve.

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

God will not be ſeene at all times, no not by his owne people; There are ſeverall caſes in which he turneth away his face in anger, or drawes a curtaine (as it were) yea a cloud between himſelfe and the ſoule. And this he doth, Firſt, and moſt uſually to try his people, how they can beare his withdrawings, and to ſee whether or to what they will betake themſelves, when he takes himſelfe ſo much from them, that they cannot ſee him. Secondly, He doth it often to chaſten and correct man for ſin. p. 434To be under the hidings of Gods face, is the ſaddeſt effect of ſin to a ſencible or an awakened ſoule. David made a grievous complaint becauſe of this, what ever the cauſe or occaſion of it was. (Pſal: 13.1.) The abſence of God from him (though poſſibly but for a ſhort time) was ſo tedious to him, that he cryed out, How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me? Even Jeſus Chriſt while he ſtood in the place of ſinners, bare the hiding of his fathers face, as the ſumme of all thoſe puniſhments which were due to and deſerved by our ſin. This preſſed him more then all bodyly ſufferings, and made him cry out, while he hung upon the Croſſe, My God, my God (not why haſt thou left me to be crucified, but) why haſt thou forſaken me (Math: 27.46.) Thirdly, God hideth his face from ſome, becauſe the manifeſtations of it have not been received thankfully, nor improved rightly. We ought to give thankes for the light of the Sun ſhining in the ayre, and alſo doe our worke in it; Is it any wonder if God cloud and eclipſe the light of his countenance towards thoſe, who neither prize it, nor improve it? If you would alwayes ſee the face of God, then be ye alwayes ſeene at the worke and in the wayes of God.

Secondly, Obſerve.

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

As no man can ſee that face of God, his eſſentiall preſence, ſo none but Godly men ſhall ſee this face of God, his comfortable or bleſſed-making preſence. Without holineſs no man ſhall ſee the Lord (Heb: 12.14.) There is a two-fold viſion or ſight of God, and that negative aſſertion may be underſtood of either or of both. There's firſt, a viſion of God on earth; thus we ſee his face, as was ſhewed before, in the actings of faith; For though the Apoſtle oppoſeth theſe two, faith and ſight; We walke by faith, and not by ſight (2 Cor: 5.7.) yet faith hath its ſight; we walke not by ſight as the worldly men walk, who doe as they ſee, and make their eyes both the guide of their conſciences, and the in-bringers of their comforts; we walke not by outward ſight, nor doe we make concluſions how to guide our converſations, by what we ſee. We walke by faith, and that's the ſight which we have of God while we are here on earth, which cannot poſſibly be without p. 435holineſs; faith being ſo great a part of our holineſs, and (by drawing vertue from Chriſt dayly) the maintainer of it all. Secondly, there is a ſight of the face of God in glory. And if none can enter into glory but holy men, then no man without holineſs can ſee the face of God there. Thus Chriſt ſaith of the Angells, They alwayes behold the face of my father which is in heaven (Math: 18.10.) Now we ſee the face of God darkly as in a glaſſe (1 Cor: 13.12.) that is, in his word and workes, in his ordinances and appoyntments; in theſe we have glimpſes of the face of God, but we ſhall ſee him face to face; that is, as fully and comprehenſively as creatures can; we can never comprehend God, but we ſhall have comprehenſions of God ſo farre, as finite can take in the fruitions of Infinite. We ſhall ſee his face with joy.

Thirdly, Note.

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

Any manifeſtation of God is a joyfull favour, and a full manifeſtation of him fills the heart with joy; Lord lift up the light of thy countenance upon us (ſaith David, Pſal: 4.6, 7.) thou haſt put gladneſs in my heart more then in the time their corne and wine increaſed; As if he had ſayd, I rejoyce in thy favour more then worldlings doe in their beſt enjoyments. Shew us the father and it ſufficeth us, ſayd Philip (John 14.8.) let us have but that favour, and we deſire no more; we have enough, we can have no more, if we may but ſee the father. True joy ſtands not in any ſights, nor in the ſight of any thing here below, but in the ſight of God above while we are below, and in a hope that we ſhall at laſt get above too, and there have an everlaſting ſight of him, in whoſe preſence is fullneſs of joy, and at whoſe right hand are pleaſures for evermore. We read in the Leviticall Law, of the ſhew-bread, which was to be ſet in the holy place, upon a Table (Exod: 25.30.) The Hebrew is, the bread of faces. There are two reaſons of this denomination; Firſt, Becauſe that Bread did ſhew the gracious proviſion that God made for them all the way they journeyed from Egypt to Canaan, or that he ſpread a Table for them in the wilderneſs where they had no harveſt; To which the Prophet may allude (Jer: 2.2.) I remember (ſaith the Lord) p. 436the kindneſs of thy youth, the love of thy eſpouſalls, when thou wenteſt after me in a land that was not ſowne; that is, when thou didſt truſt me for thy dayly bread. Secondly, It was called the ſhew-bread, to teſtifie the ſpeciall preſence of God with them, and that his eye was alwayes upon them, ready to do them good upon all occaſions. This was the high priviledge of the Jewes then, they had the bread of faces; and this is the joy of the people of God now, that what ever good they have, it is the face of God to them; their bread is the bread of faces, and their wine is the wine of faces, &c. that is, they are a ſignification of the favour and love of God to them, or they look upon the love and favour of God manifeſted in thoſe things, much more then upon the things themſelves. Now if it be ſo great a mercy to have ſome manifeſtation of the face or favour of God, or that we are alwayes in the ſight and view of God; What will it be to us when we ſhall alwayes abide in the preſence of God, and ſee his face with joy?

Laſtly, Note.

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

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

For he will render unto man his righteouſneſs.

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

foreign a radice foreignHe ſhall render; The Hebrew is, he will make to returne; The word ſignifieth, Firſt, to returne to a place from whence we have departed (Gen. 18.10.) Secondly, to return or turn from that diſpleaſure which was once conceived. When the Lord, is, as it were, in a hot purſuit of ſinners, he returns or turns from his anger. The Prophet ſpeakes in the negative (Iſa: 5.25.) For all p. 437this his anger is not turned away, but his hand is ſtretched out ſtill, or he is not returned from his anger. Thirdly, The word is uſed to note mans return unto God by repentance (Deut: 30.28.) We by ſin turn away from God, and by repentance we return to him. Fourthly, It ſignifieth to returne by way of requitall (Pſal: 116.12.) What ſhall I render unto the Lord (It is this word) or, What ſhall I return to the Lord for all his benefits? David was in an holy muſe or maze, what teſtimony of thankfulneſs he ſhould bring to the Lord. What ſhall I render? And in that ſence it is attributed both to God and man; ſometimes in relation to evill done, and then it notes to render puniſhment or revenge (Pſal: 28.4.) Render to them their deſert, ſo the word is uſed by Joſephs brethren (Gen: 50.15.) He will certainly requite us all the evill which we did unto him; they were jealous of their brothers love when their father was dead. And as it notes a return of evill done in way of revenge, ſo alſo a return of good done in way of reward, thus here.

He will render unto man.

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

Righteouſneſs is of two ſorts; Firſt, There is the righteouſneſs of our ſanctification, which conſiſts; Firſt, in our turning from or leaving to doe evill; Secondly, in our doing good: this is a righteouſneſs wrought by us and dwelling or inherent in us. The Hebrewes by this word often expreſſe that which we call almes or charity; and the reaſon is two-fold, why almes or acts of charity are expreſſed by that word which ſignifieth righteouſneſs; Firſt, becauſe our charity or our almes muſt be given of thoſe things that are rightly gotten. We muſt not doe unjuſtly that we may be charitable, nor wrong ſome to relieve others. Secondly, becauſe charity and almes is a due or right to the poor that are in want; we call it charity, but it is a work of duty (Prov: 3.27.) therefore 'tis well expreſſed by righteouſneſs. He ſhall render unto man his righteouſneſs or beneficence. We may take it in this p. 438large ſence; for this alſo is a part of our ſanctification. And when it is ſayd, he will render unto man his righteouſneſs, we are not to underſtand it of righteouſneſs in kinde, but of the reward or fruit of his righteouſneſs. For here Elihu ſpeaks of a perſon already righteous, or at leaſt of him who had repented of and turned from his unrighteouſneſs. So that, to returne or render unto man his righteouſneſs, is to returne the mercy promiſed to thoſe that are righteous.Reddet juſtitiam. i. e. praemium juſtitiae. Druſ: For as iniquity or unrighteouſneſs is often put for the puniſhment of unrighteouſneſs; ſo equity or righteouſneſs is often put for the reward of righteouſneſs, or for that which God according to his righteous promiſe returnes unto a righteous perſon. Thus we may underſtand Elihu here. As if he had ſayd, God dealt with this man before, as with a ſinner, or he afflicted him for his ſin; But now he will deale kindly with him as with a righteous perſon, and removing his affliction, and taking his hand off from him, he will render his righteouſneſs to him, he will not reckon with him for any former unrighteouſneſs.

From this notion of the word, Obſerve.

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

If a godly man ſin he ſhall ſmart for it; and if a ſinner return and repent, God will ſhew him kindneſs. Though the mercy and kindneſs which God ſhews to a returning ſinner, be not for his returnings or repentings, yet 'tis according to them. The favour which God ſheweth any man is for Chriſts ſake, or for what Chriſt hath done and ſuffered, but it is according to what himſelfe hath done or ſuffered. David experienced this himſelfe (Pſal: 18.20.) The Lord rewarded me according to my righteouſnes, &c. That is, as I have been a righteous and juſt perſon, ſo the Lord hath dealt with me. And he gives the rule with reſpect to all others (v. 25.) With the upright thou wilt ſhew thy ſelfe upright, with the pure thou wilt ſhew thy ſelfe pure, &c. That is, Thou wilt be ſuch to men in thy diſpenſations, as they are in their converſations and diſpoſitions, in the frame and bent of their hearts and lives. And as it followeth (v. 27.) Thou wilt ſave the afflicted (or humble) people; but wilt bring downe high lookes; that is, thoſe that are proud and high-minded. The Prophet holds out the ſame truth in way of direction (Iſa: 3.10.) Say ye to the righteous, it ſhall p. 439be well with him, for they ſhall eat of the fruit of their doings; that is, they ſhall have good for the good they have done, or according to the good which they have done. (Rom: 2.10.) Glory, honour, and peace to every man that worketh good, to the Jew firſt, and alſo to the Gentile.

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

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

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

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

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

I anſwer; The righteouſneſs of juſtification (which is true alſo of the righteouſneſs of ſanctification) as to the ſubſtance and being of it cannot be loſt; But it may be loſt as to the comfortable p. 440enjoyments and fruits of it, or as to our apprehenſion of it; And the Lord is ſayd to returne to man the righteouſneſs of his juſtification, not as if the grace it ſelfe were loſt or taken away from him, but becauſe the ſight and ſence of it, the ſweetneſs and joy of it,Non enim ablata juſtitia redditur ſed ablatae juſtitiae ſenſus. Coc: the workings and effects of it having been loſt, are now reſtored to him againe. When the Lord by his Spirit gives the ſoule a cleare and freſh evidence of it, or reneweth the teſtimony of his Spirit with our ſpirits, that our ſins are forgiven, and that we are juſtified, beloved, and accepted in Chriſt, then the Lord is ſayd to render unto man his righteouſneſs; otherwiſe, neither the faith, by which this righteouſneſs is applyed, nor the righteouſneſs it ſelfe which is applyed to us by faith, is at any time loſt or removed. Only in this ſence, as in many other Scriptures, ſo in this, the Lord is ſayd to render unto man his righteouſneſs, both of ſanctification and juſtification. For, when a beleever through ſin hath blotted his own evidences, and God hath left him under the darkneſs of his own ſpirit, for his negligent, unwatchfull & unworthy walking, or when the Lord hideth his face, to try him what he will doe, whether he will truſt in his name while he walketh in darkneſs and ſeeth no light, when, I ſay, after withdrawings for either of theſe reaſons or for any other the Lord gives him in a renewed evidence of his love, then he is ſayd to render unto man his righteouſneſs. It is in this caſe as with a man that labours under ſome ſtrong and dangerous diſeaſe, which taketh away his ſences, and leaves him halfe dead; we ſay, the man is gone, yet he recovers, his ſpeech returnes, and his ſpirits revive, and then we ſay, his life is rendred to him, or he is brought back from the grave, we have fetched him againe; not that his life was quite taken away (for he was not a carkaſſe in that condition, a body without a ſoule) but his life was, for that time, withdrawne, there was no appearance of it, no ſencible breathing, no motion, no vitall viſible operation. Thus we may conceive what is meant by the rendring unto man his righteouſneſs.

Hence obſerve.

Firſt, A juſtified perſon is a righteous perſon.

He hath a clothing of righteouſneſs; that which we call his righteouſneſs, is not properly but imputedly his. It is not a cloathing of his owne making, but made for him and beſtowed freely p. 441upon him. (Rom: 10.3.) They being ignorant of the righteouſneſs of God; and going about to establiſh their owne righteouſneſs, have not ſubmitted themſelves to the righteouſneſs of God. It is Gods righteouſneſs not our owne, and yet it is our owne as well as the righteouſneſs of God, it being imputed and reckoned unto us for our righteouſneſs; it is the believers righteouſneſs as given to him, it is Chriſts righteouſneſs as wrought by him.

Secondly, Obſerve.

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

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

Thirdly, Note.

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

When his ſoul-ſtate is ſo ravel'd and intangled, that he can make nothing of it, then his righteouſneſs is as loſt. Thoſe things which appeare not, are to us as if they were not. Not to know what we have, is a degree of not having. When grace doth not act or is not uſed, we are ſayd in Scripture to lack grace, or to have none. (2 Pet: 1.9.) But he that lacketh theſe things is blind, and cannot p. 442ſee afar off. The whole context carrieth it of believers, who are in a ſtate of grace, who yet not uſing grace are ſayd to lack it, and are called blinde, as not able to ſee afar off, how it was with them when the work of converſion firſt began, & ſo have upon the matter forgotten that they were ever purged from their old ſins. That is, they act as a man that hath never had any acquaintance with God, or knew ſo much as the meaning of repentance from dead workes. He, in the Goſpel, who had but one talent and did not uſe it, is ſayd to have none, From him that hath not ſhall be taken away even that he hath (Math: 25.29.) 'Tis a ſtrange expreſſion to ſay, that ſhall be taken away from a man which he hath not; yet the idle ſervant is ſayd not to have that one talent which he had, becauſe he did not uſe it, but layd it by as a dead ſtocke. Now, as in reference unto the grace of ſanctification in us, when we doe not act, we are ſayd to lack it, or not to have it, ſo in reference to the peace of juſtification, when we have not the comfort of it, we are ſayd to be without it. And therefore when peace is reſtored to the ſoule, righteouſneſs or juſtification is reſtored alſo.

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

Note, Fourthly.

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

We may be juſtified or in a juſtified ſtate, and not rejoyce. But if we know we are in a ſtate of juſtification, we cannot but rejoyce. It will make a man rejoyce to purpoſe, when he ſeeth the righteouſneſs of juſtification is clearely his (Iſa: 45.25.) Surely ſhall one ſay in the Lord have I righteouſneſs and ſtrength: One ſhall ſay this: He ſhall not only have righteouſneſs in the Lord, but he ſhall ſay he hath; that is, he ſhall be able to make it out; he ſhall have the light of it upon his ſpirit, and then as it followeth in the Prophet; In him ſhall all the ſeed of Iſrael be juſtified and ſhall glory. When they are able to ſay this, then they ſhall not only rejoyce but glory. Glorying is the height of joy, or joy is in its full ſtrength. The Apoſtle ſaith (Rom: 14.17.) The kingdome of God is not meat and drink (What is it then?) but righteouſneſs (and what elſe?) peace and joy in the holy Ghoſt. p. 443Righteouſneſs brings in peace, that's the firſt fruit; The warre is ended, the controverſie determined between God and the ſoule, and when once peace is entred, joy will follow. It is uſuall to make triumphs, when, a formerly broken, peace is made between two nations. When Abimilech ſent commiſſioners to make a covenant of peace with Iſaac, the holy Story ſaith (Gen: 26.30.) He made them a feaſt, and they did eate and drinke. Surely when God ſends his holy Spirit to ſpeake peace to a troubled ſoule (againſt whom his terrors have been ſet in array (as Job ſayd in his own caſe, Chap: 6.4.) and the arrowes of the Almighty within him have drunke up his ſpirit) he (I ſay) having his peace thus reſtored to him, cannot but have the joy of the Lord reſtored to him, as David prayed his might (Pſal: 51.12.) Reſtore unto me the joy of thy ſalvation; That is, ſhew me that I am juſtified, that my ſin is pardoned; this will bring back into my boſome the joy of thy ſalvation, and my drooping ſoul ſhall be not only refreſhed but feaſted as with marrow and fatneſs. Joy is a certaine conſequent upon the ſight of our juſtification; Yea joy is not only a conſequent, but a fruit and effect of it; joy floweth out of the nature of it; nor is it ever interrupted or ſuſpended, but upon the hiding of righteouſneſs out of our ſight. And therefore joy returnes unfayleably when the Lord is pleaſed thus to render unto man his righteouſneſs.