defence is dismayed That word which is common to all places of safety being supposed by our translators as the proper name of some one place of more eminent safety Further although this word Exalted implies safety yet in the Originall we have two words They are exalted to safetie He that is exalted according to the sence of that word is safe But to shew the compleatnesse of their safety safety or salvation is expressed He is exalted to safety with salvation or he is safely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endyadis exalted in safety It is a full and a perfect safety to which God exalts his mourners and oppressed servants They are as safe as salvation it selfe can make them That 's the force of the Hebraisme From the former clause of the verse we may observe First That advancement is the gift of God He setteth on high those that are low Psal 75. 6 7. Promotion commeth neither from the East nor from the West nor from the South neither this way nor that way nor any way of man but God putteth downe one and setteth up another When a man is advanced by the favour of a Prince it is God that setteth him up If a man be advanced by the vote of the people yet it is God that setteth him up Though a man be advanced by that which may seeme to have most contingency in it by a lot yet it is God that setteth him up Prov. 16. 33. The lot is cast into the lap but the whole disposing thereof is of the Lord. The Lord gives speciall direction to mans peradventure and certainly determines what we call contingent Secondly observe They that are low and mourning are nearest to exaltation and safety To be very low it is to be as it were in a due posture and readinesse to be exalted very high He setteth the low on high Luk. 1. 51. He hath put downe the mighty from their seate and hath exalted the humble and meeke or hath exalted the lowly and the meeke We are not to understand it onely of those who are low that is lowly in minde that frame of heart which is wrought above in the highest heavens is in this sense lowest upon the earth but we may understand it likewise of those who are low in their estates many that are low in mind may be high in place a man may have aboundance of humility in the height of outward eminency Therefore I say we must take in both Before honour goes humility as a high mind before a fall Prov. 15. 33. And Psal 113. 6 7. He raiseth up the poore out of the dust and listeth the needy out of the dunghill that he may set him with Princes c. And as it is in reference to particular persons so to the Church and people of God in generall when they are low then look for their raising up The Scripture is frequent in this Deut. 32. 36. Psal 12. 6. Psal 102. 13. And in that notable place Isa 33. 9 10. The Ambassadours of peace weepe bitterly the earth mourneth and Lebanon languisheth and Carmel shakes off her fruit c. All places every creature is brought in mourning with that mourning people When it was thus with them Now will I arise saith the Lord now will I be exalted now will I lift up my selfe There are three Nowes for it to note That the speciall Now of their exaltation But the text saith God would then be exalted Was he brought low God is alwayes alike exalted in himselfe but he is not alwayes alike exalted in his people therefore when he saith now will I be exalted the meaning is I will exalt this people who are low that my name may be exalted and lifted up in the sight of all people Therefore our low estate should be so farre from sinking that it should lift up our faith in beleeving deliverance and exaltation A low estate is a great advantage for faith faith hath surest footing when we lye prostrate upon the ground There faith stands firmest because there faith meets with most promises Promises are the foundation of faith The people of God have never so much of the word about them as when they have least of the world about them The covenant sits closest to us when we are divested of the creature When the river is at the lowest ebbe we are sure the tide is comming in The night is darkest a little before day breakes When the dayes are shortest and the winter sharpest then the spring of mercy is at hand As the highest flourish of ungodly ones is the immediate forerunner of their downfall Psal 92. 7. When the wicked spring as the grasse what then would you know the meaning of it The next words are a comment upon the former It is that they shall be destroyed for ever So the lowest downfall of the godly is usually the immediate forerunner of their advancement When the godly wither as the grasse the interpretation of it is That they shall flourish for ever Observe in the third place from that word exalted to safety That God can set his people on high beyond the reach of all their enemies Beyond the reach of their heads or counsels and beyond the reach of their hands and swords Isa 33. 16. The munitions of rockes shall be their place of defence He setteth them on high that no ladders can be found long enough to scale these rocks nor any Artillery or engine strong enough to batter them downe And least any should say but we will hold the siege till we starve them out it followes in the text Bread shall be given him his waters shall be sure I remember a story in Alexanders warres that when he came to besiege the Sogdians a people who dwelt upon a rock or had the literall munition of rocks for their defence they jeered him and asked him whether his Souldiers had wings or no Unlesse your Souldiers can fly in the ayre we feare you not It is a most certaine truth when God exalts a people he can set them upon a rock so high that unlesse their adversaries have wings and those more then Eagles wings to soare higher then God himselfe they are beyond annoyance He carries his owne upon Eagles wings what wings then must they have who get above his people There are these two things about which the thoughts of men are most conversant The one is to be set on high the other is to be set in safety They both meet in the mercy here promised He setteth on high those that are low that 's their honour He exalts them to safety that 's their comfort The first thoughts of men are spent to get a great estate but their next thoughts are to keep and protect it Experience hath often shewed us the men of the world rolling riches and Titles together into a mountaine but it hath been a mountain of snow one hot day hath melted all down The mountain of outward blessings upon
and when he wills he can reach the life Secondly observe If God put out his power no creature can stand before it If God doe but let loose his hand man is cut off presently It is but as a little twigge or as grasse before the sith or before a sword there is no more in it As when God openeth the hand of his mercy he satisfieth the desire of every living thing Psal 145. 2. So when God looseth the hand of his judgements he takes away the life and comforts of every living thing God hath a hand full of blessings and mercies if he please but to open that hand all things are filled with comfort God hath another hand full of judgments and afflictions if he open or loosen that all creatures fall before him like a withered leafe The reason why the enemies of God live and are mighty is because God doth not fully loosen his hand against them if he would but unprison his power and let out his hand he can with ease destroy and cut them off in a moment Therefore the prophet prayes but for this one thing Psalm 74. 11. That God would pluck his hand out of his bosome why with drawest thou thy hand even thy right hand pluck it out of thy bosome Lord saith he this is the reason why enemies yet prevail thy hand is tyed up that is Thine owe act hath tyed up thy hand thy will stayes thy power or thy power is hid in thy will Gods power kept in by his will is his hand in his bosome Among men a hand in the bosome is the embleme of sloth Prov 19 24. Man hides his hand in his bosome because he will not be at the paines to worke God is said to hide his hand in his bosome when it is not his will and pleasure to work therefore he saith Lord if thou wouldest but let loose and put out thy hand all mine enemies shall be consumed And that 's the reason why there are such various dispensations of providence in these times when the enemy prevailes God with draweth his hand he keepeth his hand in his bosome And when at any time his servants have victorie it is because his hand hath liberty If God holds his hand men stretch forth theirs in vain Observe Thirdly Assurance of a better life will carry the soule with joy through the sorrows and bitterest pains of death It was not any Stoical apathy or ignorant regardlessenesse of life which raised the heart of Job to these desires He did not invite his end like a Roman or a philosopher or by the height and gallantry of naturall courage set the world at nought and bid defiance to destruction But he had laid up a good foundation against this day upon this he builds his confidence He knew as Paul that he had Christ while he lived and should have gaine when he dyed The joy which was set before him made him over-look the crosse which was before him So much of his request now he tels us the consequence or effect it would have upon him in case it were granted Vers 10. Then should I yet have comfort yet I would harden my selfe in sorrow Let him not spare for I have not concealed the words of the holy One Then should I yet have comfort If I had but this suit granted I were refreshed notwithstanding all my sorrows the very hope of death would revive me Nothing doth so much refresh the soule as the hearing of a Prayer and the grant of a desire when desire cometh it is as a tree of life saith Solomon therefore Job might well say when my longing comes I shall have comfort and lest any should think that as David would not drinke the water he so longed for when it was brought unto him So when the cup of death should be brought to Job he might put it off somewhat upon those termes which David did and say I will not drinke it for it is my bloud my death therefore he adds Yea I would harden my self in sorrow As if he had said though some call hastily for death and repent with as much haste when death comes yet not I I would harden my selfe c. The Hebrew to harden hath a three-fold signification among the Jewish writers though it be used but this once onely in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat 1. Solidare roborare 2. Calefarere urere 3 Orare suppliciter praecari Scripture And hence there is a three-fold interpretation of these words I would harden my selfe in sorrow It signifies 1 To Pray or to beseech 2 To heat or to Warm yea to scorch and to burn 3 To harden or to strengthen strengthning is hardning in a metaphor According to the first sense the text is rendred thus Then should I yet have comfort yea I would pray in my sorrow that is I would pray yet more for an increase of my sorrow that I might be cut off If I had any hope that my request should be granted this hope would quicken my desire and I would pray yet more that I might obtain it Secondly as the word signifies to warm or to heat the sense is given thus Then should I have comfort yea I would warm my selfe in my sorrow And so it refers it to those refreshings which his languishing soul his soul chilled as it were with sicknesse and sorrows should receive upon the news of his approaching death This newes saith he would be as warm cloaths to me it Hac spe certissin â moriendi incalescerem refocillarer would fetch me again out of my fainting to heart of dying But besides a warming or a refreshing heat the word also notes scorching burning heat Mr. Broughton takes that signification of the word I shall touch that and his sence upon it by and by We translate according to the third usage of the word I would harden my self and so the construction is very fair I should yet have comfort yea I would harden my self in sorrow that is I would now set my selfe to endure the greatest sorrowes and afflictions which could come upon me for the destroying and cutting off the threed of my life And so he seems in these words to prevent an objection before hinted Why Job dost thou desire to be cut off and to be destroyed thou hast more pain upon thee already then thou art able to bear thou cryest out of what thou hast thou must think when death comes thy wound will be deeper and thy pain sharper Iob seemes to answer I have considered that before I know there will be a hard brunt at parting I prepare for it and am thus resolved I would harden my self in sorrow that is I would set my selfe to bear the pangs and agonies of death if I had but this hope that my miserie were near expiring The Apostle useth that phrase 2 Tim. 2. 3. in his advices to young Timothy Thou as a good souldier of Jesus Christ endure
deseruerit An hac amicitiae jus c. ut nunc ego à vobis audio Merc. being taken for reproach and harsh dealing and so the meaning is made out with a kind of admiration thus Should reproaches be cast upon a man that is afflicted from his friend should he be told that he hath forsaken the fear of the Almighty and that wisdome is driven from him Do you think I am not able to discover your dealings should you go about to reproach me in this condition should you tell me thus harshly that I am departed from the fear of God Is this thinke you a fair carriage towards me when you saw me melted and afflicted you should have given me sweet and comfortable words not reproachfull words Job according to this sence sound his friends dealing with him as the Jews with Christ to whom being a thirst they gave vinegar to drink Or as David in the type speaks they gave me gall for my meat and in my thirst they gave me vinegar to drink here seems to be a like meaning You have given me reproaches in stead of comforts slandered me instead of refreshing me and is this the course you should take As Absalom said to Hushai 2 Sam. 16. 17. Is this thy kindnesse to thy friend when he seemed to fall away from David unto him So Iob might speak to Eliphaz Is this thy kindnesle to thy friend to load him with reproaches when you see him over-laden with afflictions A fourth thus Shall he that consumes by the reproaches of his friend forsake the fear of the Almighty The meaning whereof is this Doe Qui tabescit ab amico suo proâ—ro etiam timorem omnipotentis retinquet Foelices soli videntur sapere miseri desipere you think that all men whose riches and comforts are lost have lost their reason and judgement And doe you think that they who are reproacht by men doe not fear God The world commonly judges none wise but they that are rich And that they fear God most who rejoyce most But my practise and example I doubt not shall consute that opinion and give all the world to know that a man consumed and spent by the reproaches of men and the stroakes of God may yet fear God and keep up his stock to the full in holinesse and in wisdom Contabescens charitatem non tam dicitur erga guem socij charitas contabescit quam quuÌ„ per sociâ— charitatem preposter ram fcilicet sine scientia exercitam contabescit Cocc Fifthly This melting is referred not to the pitty of his friends but to Job melting or consuming by that which they called pity Thus. Shall he be charged to have forsaken the fear of the Almighty who consumes by the charity of his friends that is who is more afflicted by the counsels which his friends in love give him then by all his other afflictions As the mercies of the wicked are alwayes cruel Prov. 12. 10. So sometime the mercies of the godly are especially when they give preposterous and indiscreet counsel and this interpretation suites well with the title which Iob gave his friends Miserable comforters are ye all Chap. 16. 2. That is you have done your good will to comfort me but God hath not shewed you the way nor given you the tongue of the learned that yee might know how to minister a word in season to him that is weary and so notwithstanding all your good intentions ye have added to my miseries A sixth thus * Hunc dissolutum prae doloribus ab amico ejus exhibenda misericordia dereliquit eundem dissolutum timor Saddai dere inquit Horum duorum versiculorum terminos ita digerimus ut in posteriori vâ—x dissolutus sit mascu ini generis accusativi casus â—egaturque à verbo dere inquit cujus duo nominativi sint misericordia timor Saddai ille verò dissolutâ—s sit Job loquente de seipso in tertia persona Apparet ex hoc explâ—atione â—um nominativo ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 31. 1. Ezr. 1. 5 Coc. Dissoluto à socio ejus benignitas est sc impendenda alioqui timorem Omnipotentis deserit Drus Vau apud Hebraeos varie sumitur interdum pro a ioqui That pity which friends should shew this man melted with afflictions hath forsaken him but hath the fear of the Almighty forsaken him also The meaning whereof may be made out to this effect As if Job had said thus You plainly see that there is no help in me for my pains and uncessant troubles have quite bereaved me of all that strength upon which I should naturally subsist And as for you my friends that pitty and compassion which you should afford a man thus melted with sorrows is quite fled and gone from your hearts and lips But what then Is the fear of God departed also from this sorrowful soul It is confessed strength is gone from my body and I see pitty towards me is gone from your soules O how miserable then were I if I should goe from my God and forsake his fear You shall see that though the pitty of men hath forsaken me a melted man yet as you object the fear of God hath not A seventh reading varying from ours only in a word gives the sence very fair and easie * to him that is afflicted or melted pitty should be shewed by his friend otherwise he forsakes the fear of the Almighty Whereas we say but he forsaketh this translation saith Otherwise he forsaketh the fear of the Almighty that is if a man do not shew pitty to his friend in affliction that man sheweth that he hath forsaken the fear of the Almighty Thus as I hinted at the entrance of this passage Interpreters are much divided about the Grammatical construction of these words There is a truth in every sence given and their variety may teach us to adore the fulness of the holy language which leads our thoughts so many wayes as also to be humbled for our own blindness of mind and narrowness of heart to see or comprehend the mind of God fairly written to us But I take the last to be the clearest meaning of Job in this passage and that to which most of the former are reducible and therefore staying upon this sence I shall give two or three observations from it First It is the common duty of friends and the speciall duty of godly friends to pitty and help one another in affliction I say to pitty and to help for that is the compasse of the word we have not done our duty in pittying the distressed unless we come to real assisting them We satisfie not our obligation to the bond and Law of love by giving comfortable words As that faith which is alone without works doth not justifie us so that pitty which is alone without works doth not justifie our faith such empty pitty will goe for little better then cruelty and not
a nothing and ye your selves rage against me with such violence as a cruel hard-hearted tyrant is enraged with against a poor helplesse innocent and forsaken friendlesse Orphan or at best ye deal with me as cunning sophisters and subtill disputants seeking to catch me in your intricate discourses and doubtfull debates you make a pit for your friend This for the general sense of those two verses containing an expostulation about his friends unfriendly dealing with him Now to the particulars Doe ye imagine to reprove words The word we translate imagine notes a very curious exquisite and elaborate invention of any thing The Vulgar referrs imagining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words with which they did reprove not to the act of reproving Ye make a neat frame of wards to reprove me and Ad increpandum tantum verba concinnatis Vulg. so the sense rises thus you artificially imagine mint and coyne elequent speeches and subtill argumentes to reprove and convince me with As if you came hither to shew your selves Logicians and Oratours rather than loving friends This is your dealing You imagine Num verba nuda putatis arguere q d. putatesne verba satis esse ad arguendum disceptandum sine ratione Planior fuerit sensus si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudias an cogitatis arguere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meris verbis Merc. words to reprove with Others thus Do you thinke that words reprove That great words shall overcome me without weight of reason This sence referres also to the speech of Iobs friends as if he had said Do you stand devising words against me or wording it with me Do you thinke that your sine phrases and elaborate polisht language will carry the matter with me will words repoove me And so we may connect it with the sentence immediately fore-going How forcible are right words But what doth your arguing reprove Your arguings that are slight arguings Your words are meere words a sound and a noise * Verba nuda sola Vt mulier mulier bona Lana lana alba si quae alia Gramaticis observata Drus words set alone are often taken for words only for naked words words without any due clothing of comelinesse and moderation and without any ballast or weight of reason and discretion And doe you my friends imagine to gain me by such a parcel of words as these But according to the sense toucht before Iob rather referrs to the opinion which his friends had of his words Do ye imagine to reprove words That is doe you thinke that you have nothing to answer or reprove but a company of empty sillables have I not spoke reason or sence all this while Doe you thinke you dispute with some idle-headed fellow who cares not what he saith or saith he knows not what Do you think that your words are strong and full of reason that yours are irrefragable arguments and mine but idle talk or a frothie discourse That 's a second interpretation and that which I conceive more clear to this place It followeth And the speeches of one that is desperate which are as winds We must understand or repeat the first branch And do ye imagine to reprove the speeches of one that is desperate which are as wind The speeches of one that is desperate The word signifies a person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diffidit desperavit spem omnem rei alicujus efficiendae aut consequâ—nde abjecit seu amisit that is quite without hope who thinkes his estate past remedy or redresse his wound incurable his losses irreparable and his breaches such as can never be made up or healed So Jer. 2. 25. where the Prophet counsels the Church to return and repent but Thou saist there is no hope or as we read it in the margin thy case is desperate what doe you talke of repentance and of returning now all 's lost all is gone I am undon my estate can never be recovered Doe ye imagine to reprove the speeches of one that is desperate Some referre this also to the friends of Iob thus Doe yee thinke that bare words are answer enough for me and that the speeches of a desperate mad man which are nothing but wind and sound are sufficient to refute me And therefore you rise up against me in this storm and fury speaking any thing without study or premeditation But we may rather understand it of Job himself and that as before he gave their sence of his words that they were but wind So here he gives us their apprehension of his person that sure he was mad or desperate Doe ye imagine that I am desperate or distracted because I have little or no hope to be restored Because I have lost my estate my strength my children doe ye also think I have lost my wits my reason and understanding I confesse I am even worne to pieces and brought to nothing I am spent and consumed with sorrows that 's my condition but am I therefore desperate and regard not what I speak It is an easie and a compendious way of refuting all a man can say to say he is mad His words must needs be but wind without weight who is himself without reason Doe ye think to reprove the words of one that is desperate that are as wind Or as Haud sane ita convenit ut pro futilibus verba mea habeatis eo quod afflictonibus attritus sum tabefactus Merc. Mr Broughton reads Doe ye hold the termes of the forlorne a wind That is doe ye thinke because I am in such a sad condition and in appearance in a desperate condition that therefore my words are light and vain such as are no more to be regarded or heeded than a puffe of wind And so it is as if he had said ye ought not to slight what I speak because I am in such a low forlorne condition That of Solomon comes to this sence Eccl. 9. 16. The poor mans wisdome is despised and his words are not heard It is common in Scripture to put light vain and unprofitable words under this expression they are but wind In the 15th of this book verse 3. Should he reason with unprofitable talk or with speeches wherewith he can doe no good Should a wise man utter vain knowledge and fill his belly with the East-wind That is should a man talk nothing but that which is vain and unprofitable And so Jer. 5. 13. The Prophet shall become wind That is their prophecies shall become wind whatsoever they speak said that unbelieving people shall be put as a vain thing it shall be as nothing it shall pass away and the place of it shall be known no more Thus they undervalued the Prophets in those times when they spake the truth of God and brought them immediate messages from heaven Hence observe First That words without reason meer
he judgeth no cleare light to be putting a negative particle in both branches of the Verse whereas in the Hebrew there is no expresse negation in the latter These I say are led by this reason or rule It is frequent in Scripture when there is a negative in the former clause of a Verse then to understand a negative also in the latter clause though none be exprest For instance Psal 9. 18. The needy shall not alway be forgotten the expectation of the poore shall not perish for ever so we read but in the Hebrew the latter clause is the expectation of the poore shall perish for ever there is no Negative in the Originall but our Transtators and not only they but all that I have seen upon the place render it so supplying the Negative particle of the former in the latter clause of that sentence And without that negative the sentence is not only imperfect but untrue Thus The needy shall not alwayes be forgotten the expectation of the poore shall perish for ever this were a contradiction but reading it the expectation of the poor shall not perish for ever makes the whole a truth and congruous in it self Againe Pro. 17. 26. To punish the just is not good to strike Princes for equity so the letter of the Hebrew but we reade it thus To punish the just is not good nor to stricke Princes for equity I might give ynu other examples but a tast may suffice Thus in the Text before us when it is said in the first clause he put no trust in his servants we take up the negative and say in the second neither hath he put light into his Angels or he did not put light in his Angels or he put no perfect light in his Angels or he judged not cleare light to be in his Angels Secondly they who according to our Translation render it madnesse or solly vain boasting or vanity these take the Originall in that figurative sence before given When a man from a reflection upon his own worth boasts out his own praises which because it is a point of extreame vanity and folly therefore the word is elegantly applyed to signifie folly c. He charged his Angels with folly He put or laid folly upon or to his Angels He put for so the Hebrew word bears Not that the vanity which is in Angels is of Gods putting but the folly that is in them he puts to them or charâ—eth it upon them or layeth it to their charge As we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one put it home upon him that is he charged him soundly or fully with such a crime or offence To charge is a judiciall or Law-term implying that the Lord sitting in judgement to examine the state of Angels charged them by way of accusation and upon triall found them in a sense guilty of that which though they had not formed into any one sin yet might be formed and shap'd into any sin Folly or vaine-glory Having given some account of those tearms Charging and Folly He charged his Angels with folly it growes to a great doubt what Angels we are here to understand what Angels did God thus charge with folly The quere or doubt lies whether we shall lay this charge at the doore of the good Angels or of the bad or of both Many of the Ancients restrain it to the evill Angels to the Apostate Angels God put no trust in them he saw folly in them taking it for confessed that the Angels which stood the good Angels are trusty servants discreet and wise farre from either unfaithfulnesse or folly such as God hath put trust in and they never deceiv'd his trust such whose obedience is made the pattern of ours by Christ himself in his patterne of prayer Thy will be done on Earth as it is in Heaven And would the Lord regulare us by them who are themselves irregular or make them our copy in doing his will whose folly renders them unfit to be trusted with the doing of his will Therefore say these such a charge suits not the state and condition of the good Angels Others cast it upon the good Angels that God put no trust no not in them I conceive from either there may be a good sense though I incline to the latter For in the Apostate Angels take it in the broadest sense God saw no light no goodnesse no faithfulnesse at all they have plainly discovered themselves and shewed not only weaknesse and unfaithfulnesse but wickednesse and utmost folly But to confine it to the evill Angels or to understand it chiefly of them is too narrow for the Text especially seeing Angeli boni exse nihil habent nisi insantam negativè i. e. nullam exse sapâ—entiam nullam veritatem bonitatem nullam this is but a light a too easie charge for those Apostate Spirits to say onle thus that God found unfaithfulnesse in them and charged them with folly for in them rebellion was found and they stand charged to this day with High Treason against the Crowne and dignity of the King of Heaven and are therefore committed to prison and reserved in chaines of darknesse to the judgement of the great day As for the good Angels God may be said to charge them with folly without any wrong either to the holinesse of their nature or the stedfastnes of their obedience For upon examination or intuition rather he finds they have no wisdome or stability but by Divine bounty and establishment As the apostate Angels were positively full of folly and unfaithfulnes so the good Angels might be charged with folly negatively namely that they had no faithfullnesse but as assisted and propt up But we may take the Angels in a third or middle consideration neither for the fallen or apostate Angels nor for the good and confirmed Angels as distinct or since this distinction But by Angels we may understand the Angelicall nature the whole complex nature of Angels in their creation and constitution was such as God could not trust fully unto such as he saw folly in We may demonstrate this plainly because a great part of the Angels and it is questioned whether or no the geater part but it is clear that a great part of the Angels a whole Regiment at least proved disloyall and fell together therefore the Angelicall nature in that abstracted notion is subject to folly and unfaithfulnes as well as man although they are of a more excellent make and constitution then man God looking upon Angels in generall saw they were not to be trusted the event also shewing many of them who were as good by nature as they who stand falling from him discovering their folly and nakednesse to all the world But it may be questioned yet how there could be folly in the Angelicall nature for as much as God viewing and reviewing all the works which he had made saw every thing which he had made and behold it was very
stile and falls to counsell and exhortation directing and advising Job what becomes him what he ought to doe in his condition His exhortation consists of two distinct branches The former whereof begins at this sixth and is continued to the seventeenth verse of the Chapter The summe of this exhortation is That for as much as he had found him so distempered in his speech and carriage he now earnestly beseeches and intreats him that he would seek unto God beg favour and believingly commit himselfe and his cause unto God The second branch of exhortation begins at the 17 verse and is continued to the end of the Chapter The Scope whereof is That Job would humbly and patiently submit himselfe unto and under the correcting hand of God quietly waiting the time of his deliverance The matter of the former exhortation lies in the words of the 8 verse I would seek unto God and unto God would I commit my cause He strengthneth this exhortation by two arguments whereof The first is taken from the cause of his afflictions and that either the efficient or the meritorious cause of his afflictions both which we find in the 6 and 7 verses The second argument by which he strengthneth his first exhortation is contained in the 9 10 11 and 12 verses following and it is grounded upon the power wisdome and goodness of God As if he should say Who would not seek unto God who is of infinite power able to deliver Who would not seek unto a God and commit his cause unto him who is gracious and pittifull mercifull and ready to deliver Who would not seeke unto a God and commit his cause unto him who is of infinite wisdome to find out wayes and means for the contriving of deliverance though mans condition to the eye of sence or humane reason seem altogether desperate and remedilesse These three verses containe the first exhortation together with the first argument And we may forme it thus both respecting the efficient and the meritorious cause of his afflictions First respecting the efficient cause the argument seemes to lie thus He is to be sought unto in our afflictions who is the principall efficient cause or sender of our afflictions But God is the principall efficient cause and sender of our afflictions Therefore he is to be sought unto and to him our cause is to be committed The Major or first Proposition is not expresly in this text but it is plainly supposed and logically to be understood The Minor or the Assumption lies in the 6 and 7 verses where he proves that God is the efficient cause or sender of afflictions And his proof is grounded upon a deniall or a removall of all other efficient causes As if he should say there must be some efficient cause of affliction but no efficient cause can be assigned or named except God therefore God is the efficient cause the sender and orderer of afflictions That no other efficient cause can be assigned he proveth plainly in the sixth verse thus Affliction cometh not forth of the dust neither doth trouble spring out of the ground yet man is borne to trouble c. As if he should say our eyes teach us we see plainly man is full of trouble man is no sooner borne but he is afflicted these afflictions must have some efficient cause some hand or other doth frame forme and fashion them they come not alone and if they come not alone then we must find out this cause either in earth or in heaven we must find it either in the Creatour or among the creatures but from the earth or from creatures they come not Affliction cometh not forth of the dust neither doth trouble spring out of the ground that is it rises not by or from the creatures in themselves and alone considered and if so it must needs come from heaven from the hand of God who dwelleth above and disposeth all things according to the pleasure of his own will It is such a kind of speech as often falls from us when a thing is lost we say some body must have it Sure it is not gone into the gound You or You must have it for there were none else in the place So Eliphaz seems here to argue about the afflictions which he saw upon Job here are heavy afflictions upon thee these afflictions must come some way upon thee They come not out forth of the dust neither doe they spring out of the ground they come not up alone Either then they must come from God or man and from man they come not they spring not out of the earth therefore he leaves it as a clear inference that God is the efficient cause or sender of affliction Againe if we consider this argument as it strengthneth the exhortation from the meritorious cause of his afflictions It may be formed thus If the sin of man be from himselfe and the sufferings of man be for his sin then in his sufferings for sin he ought to seek unto God and to commit his cause unto him But the sin of man is from himselfe and the sufferings of man are for his sin Therefore he ought in such a condition to seeke unto God and commit his cause unto him For remedy is no where else to be had This second argument is grounded rather upon the exposition then the letter of the text as shall be further cleared in pursuance of the words Thus you see how the Minor or second Proposition is confirmed both as it respects the efficient cause and the meritorious cause of mans affliction The conclusion lies in the 8 verse which Eliphaz Conclusi enunciata in persona Eliphazi quod modestum cohortationis genus magnam vim habet est usitatissimum Merl. pronounces in his own person I would seeke unto God therefore seek thou unto God he speakes it in his own person thereby more freely to insinuate his counsell and make way for his exhortation As if he had said Were I in thy case I would doe so therefore doe thou so likewise Seeke unto God and commit thy cause unto him So much of this context and the Logick of it as it contains an exhortation with an argument to strengthen and back that exhortation Now for the clearing of the words Although afflictions come not forth of the dust The Hebrew particle which we translate Although may be taken three wayes and so I find it rendred upon this place First which is its most proper sence it is taken causally and then the text is read For affliction commeth not forth of the dust So Mr. Broughton for sorrow issueth not from the dust Secondly It may be taken Adversatively as we reade it Although affliction or sorrow comes not forth of the dust Thirdly it may be taken Affirmatively according to which acception the text is thus carried Certainly Affliction cometh not out of the dust or Surely affliction commeth not out of the dust Either of these wayes the sense is
light at high-noon So then this word includes all kinds and degrees of happines yet here it is properly to be understood of the happines of this life which only is consistent with correction There are no rods in Heaven and we shall be past children before we come thither Thirdly we may answer plainly that the word in the Hebrew Simplex genuina responsio est quod nomen ipsum quo He braei beaâ—itudinem notant est plurale tantum ut latinis opes dâ—vitiae Ames in Ps 3. is only Plurall or Duall being never read in the singular number As in the Latine we have many the like words It is further observable concerning this word that it is alwayes applied unto man whereas the word Barac blessed is applied both to God and man This happinesse is a speciall and peculiar happinesse of man The Lord being infinitely above both obeying and suffering Happy is the Man Enosh the Hebrew word for Man of whom happinesse under correction is predicated is very sutable to this businesse of correction Enosh signifies a sickly weake miserable man We might render the full sence of the word thus Happy is that miserable man whom God corrects That is look upon a man according to the ordinary account of the world and calculation of reason he is a miserable man a weake sickly man yet happy is this weake sickly miserable man in the account of God and by the calculation of faith Grace makes that good sence which is a contradiction both in nature and in reason A miserable man and a happy man one and the same In Psal 1. the word Ish is used Blessed is the man that is Blessed is that excellent man that holy man that strong man walking and delighting in the Law of the Lord. Yea blessed with the same blessednesse is that miserable man smarting under the rod of the Lord whom God correcteth And yet blessednesse is joyned with all the words by which man is expressed It is joyned with Adam Psal 32. 1. Blessed is the man whose iniquity is forgiven Adam is the generall word for Man and is therefore most fitly joyned with blessednesse in pardon of sinne because all men are sinners and no man can be blessed except he be pardoned Blessednesse is joyned also with Geber a strong powerfull and mighty man Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Blessed is Geber the great man the honourable man the highest by birth or place whom thou chastnest The Chaldee Paraphrase restraines the word Man to an individuall Beatus AbrahaÌ„ virpius quem corripuit Deus Chald. Paâ—ap to Abraham as if Eliphaz had put the instance in Abraham and said Behold happy was that holy man Abraham whom God corrected therefore despise not thou the chastning of the Almighty I can give thee a famous example of a godly man corrected Abraham thy Ancestor met with afflictions as well as thou and yet he was a most happy man therefore despise not thou the chastning of the Lord. But the word is generall and so we are to understand it though this be a truth in any or every instance among the servants of God I must yet put in a caution for the right understanding of this proposition Blessed is the man whom God corrects The meaning is not as if happinesse were the portion of every miserable man or of every man that is afflicted doe not thinke so many are at once corrected and cursed troubled and miserable in trouble To many their present sorrows are but the fore-tasts of eternall sorrowes As Christ spake in a common case These things are but the beginning of sorrowes So we may say to the particular cases of many groaning under sicknesse poverty disgrace c. Alas poore soules ye are so far from being happy in these that these are but the beginnings of your unhappinesse God doth but begin to call for some arreares due to his justice which you must be a paying and satisfying to all eternity There is no happinesse in affliction naturally considered it is accidentall to afflictions that happinesse is associated with them Affliction in it selfe is grievous and it would be only so to us did not the over-ruling admirable dispensations of God temper order dispose and worke it to an end above its own nature it is the art and wisdome of the Physitian which corrects poysonous simples and ingredients so as to make them medicineable And did not the wisedome and goodnesse of of God correct our corrections they would not be medicine to us but poyson It is not correction but the hand of God with it and in it which makes us happy Happie is the man whom God correcteth The word which we translate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arguit redarguit corripuit praeparavit verba contra aliquem disputaÌ„do ostendendojus Quod et si verbis plerumque fiat pertinet tamen ea vox ad sevirorem discip inam verbera quae cujuspiaÌ„ peccati reprehensionem comitari solet Pined correct signifies to reprove or to convince by arguments or dispute To argue a man down from his errour by the strength and clearnesse of reason or divine authority So Levit. 19. 19. Thou shalt not suffer sinne upon thy brother thou shalt surely rebuke him Thou shalt rebuke him it is the word here used that is thou shalt bring such arguments as may convince him of his sin and lay his wickednesse open before him This word is applied to corrections and afflictions in Scripture because with convictions we feele corrections frequently joyned The Lord argues the matter and as it were disputes with some very long who yet will not let in divine truth nor be perswaded though they are perswaded What doth he then Then he sends correction with his redargution he cloaths his words with blowes disputes with a God in his hand and brings an argument from feeling when reasoning prevailes not In this booke of Job Elihu shewes it Chap. 33. 16 19. Then he openeth the eares of men and sealeth their instruction he is chastened also with paine upon his bed Hence observe First That afflictions to the children of God at sorest are but corrections Blessed or happie is the man whom God corrects You will say but what is a correction And how in a strict sence differenced from judgements and punishments and wherein doe they agree They agree first in the efficient cause God layes his hand on man in both Secondly They agree in the matter the same evill the same trouble to one man is a correction to another a judgement Thirdly they may agree also in the degree A trouble or an affliction may fall and lie as heavy and be as painfull to sence upon a child of God as upon the vilest wretch in the world he may be as poore as friendlesse as sicke as sorrowfull in his outward man as any wicked man he may lie in the
shock of corne that is brought in in his season Even pale death hath beauty in it when it comes in season Eccles 7. 17. Be not wicked over much why shouldst thou dye before thy time No man can dye before Gods time but a man may dye before his time that is before he is prepared by grace and before he is ripened in the course of nature Those two wayes a man dyes before his time First when he dyes without any strength of grace Secondly when he dyes in the strength of nature In this sense the Prophet describes the hand of God upon him Psal 102. 23. He weakned my strength in the way â—â— shortned my dayes and therefore prayes in the 24th verse I said O my God take me not away in the midst of my dayes That is in the strength or best of my times according to the line and measure of nature A godly man prayes that he may not dye out of season but a wicked man never dies in season That threatning is ever fulfilled upon him in one sense if not in both Psal 55. 23 The blood-thirsty and deceitfull man shall not live out halfe his dayes A wicked man never lives out halfe his daies for either he is cut off before he hath lived halfe the course of nature or he is cut off before he hath lived a quarter of the course of his desires either he lives not halfe so long as he might or not a tenth not a hundreth part so long as he would and therefore let him dye when he will his death is full of terror trouble and confusion because he dies out of season He never kept time or season with God and surely God will not keep or regard his time or season Vers 27. Loe this we have searched it so it is heare it and know thou it for thy good As Eliphaz began his dispute with an elegant preface so he ends it with a rhetoricall conclusion as if he had said Job I have spoken many things unto thee heare now the summe and upshot of all Loe this we have searched it so it is heare it and know it for thy good Two things he concludes with First with an assertion of the truth of what he had spoken So it is Secondly with a motion for his assent to what was spoken Heare it Or the words may fall under a three-fold consideration As the 1. Conclusion of his speech 2. Confirmation 3. Application And this application is strengthned by a three-fold Motive By a motive first from experience Loe this we have searched it we have found the thing to be true Secondly By a motive from the truth of the thing in it selfe so it is we have searched it we have experience of it so it is the thing is certaine And then Thirdly From the fruit and benefit of it if he submit unto and obey the truth delivered know it for thy good thou shalt reap the profit of it These are three motives by which he strengthens his exhortation in applying the truth he had beaten out in his former discourse We have searched it As if Eliphaz had said we have not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutatus perscrutatus est remota aut abstrusa these things upon trust or by an implicite faith we have not received them by tradition from our fathers but we have searched and tryed and found out that thus the matter stands in Gods dispensations both to a wicked man and to a godly man in all the particulars run thorough in this Chapter Or we have searched that is we have learned these truths by experience That God punisheth not the innocent that man cannot compare in justice with God that hypocrites shall not prosper long and that mans afflictions are the fruit of his transgressions The word signifies a very diligent and exact scrutiny Deut. 13. 14. Thou shalt enquire and make search and aske diligently it is to search as Judges Diligenti inquisitione verita is scrutatiene nec non reconditorum divinae providentiae judiciorum consideratione rem ita se habere compeâ—imâ—â— search and enquire about any crime or question in Law determinable by their sentence and as we search to find the meaning of a riddle Judg. 14. 14. The word is also applied to the searchings and enquiries of a Spie Judg. 18. 2. sent to bring intelligence A spie is an exact inquisitor into all affaires given him in charge for discovery So here we have searched out we have spied out and tryed this thing to the utmost we have as it were read over all the records of divine Truths we have examined all experiences and examples and this is the result the summe of all Loe thus it is A question arises here how Eliphaz can say we have searcht it when as Chap. 4. he saith A thing was secretly brought to me It seemes these were matters attained and beaten out by study not sent in by divine revelation and so are rather the opinions of men then the oracles of God Men inspired by the Holy Ghost speak another language As Thus saith the Lord or this we have received not this we have searched Scripture is given by inspiration from God not by the disquisitions of men Some have hence concluded this speech of Eliphaz Apocryphal Ex quo intelligimus hanc Eliphae dissertionem non or aculi fuisse sed studij nec ad Dei revelantis responsa sed ad humani ingenij inventa pertinere Janson in loc as being rather matter of humane invention then divine inspiration Or the work of mans wit rather then of Gods Spirit But I answer First The Apostle Paul hath sufficiently attested the Divine Authority of this discoruse by alledging a proof out of it 1 Cor. 3. 19. Secondly That which was secretly brought to Eliphaz was that one speciall Oracle Chap. 4. 17. Shall mortall man be more just then God shall a man be more pure then his maker The other part of his discourse to which these words Loe this we have searched refer were grounded upon the experiences which himselfe and his friends had observed in and about the providence of God in all his dealings both with the godly and the wicked all agreeable to that grand principle received by immediate revelation And therefore as he told Job before that the generall position was brought him in a vision so all ages and the records kept of them in all which he had made a diligent enquirie came up fully to the proofe of it As if he had said The Lord told me so and all he hath done in the word proclaimes that it is so His word is enough to assert his own justice but his works witnesse with it Loe this we have searched so it is We have searched He speaks in the plurall number he begun his speech in the fourth Chapter and he concluds it here in the plurall number Yet we are not to think that this was a discourse penn'd
own integrity that he was not afraide to put him self upon the highest triall in that point A holy heart is willing that God and men should search it even search it with candles as God threatens he would the corrupt and false-hearted Jews Secondly note this from it Where a lie is it will not long he hid A lie will breake forth one time or other you may cover and hide a lie you may keep it close and sit upon it as Rachel upon her fathers Images but at last it will be evident a lie will out We say Truth is the daughter of time and so is a lie too a little time will bring that work of darknesse to light Take the word in the other sence for failing and it yeelds us this Instruction That He who hath uprightnesse of heart is stedfast for ever Truth is uniforme Which way soever the wind and the world turne his posture is the same Christ will not faile him and therefore he cannot Such a man is as Mount Zion that shall never be removed when the heart is sound the actions are steady and he that moves upon a right principle moves regularly and in all changes of events changes not his way try him and try him again it will be evident unto you he will not lie Grace is ever the same and renders them who have it like him in their degree from whom they have it without variablenesse or shadow of turning He that is not for the substance what he was was never what he ought to be sincere He that is upon a good ground and knowes his ground will stand to it trust him as a creature may be trusted and he will not faile Vers 29. Returne I pray you let it not be iniquity yea returne againe my righteousnesse is in it He goes on to bespeake his friends to heare him better Returne The word signifies First A Locall returne or returning from a place Secondly It is used Metaphorically to returne from anger or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redire significat sed saepe transfertur ad animum estque a proposito ab sistere institutum vita mutare paenitentiam agere to turn anger away Isa 5. 25. His anger is not turned away the Lord did not turn from his feirce wrath Some understand it so here Return I pray you that is I beseech you be not so angry be not so hasty and cholerick with me Thirdly To turn or return notes desisting from our purpose or the change of our resolutions And thus it is the same with repentance the Scripture aboundes with the word in the sence I shall not need to quote texts Thus most understand it here Returne that is repent of your former hard dealing with me persist not in it persevere not in your uncharitablenesse Vbi redierit is tursum redieritis id est ubi iterum atque iterum omnia dâ—iigenter discusseritis codem subinde redeuntes cadem accuratius reputantes meani cognoscetis justitiam Or lastly Returne that is weigh the matter better Return looke it over againe let it have your second and more setled thoughts consider whether I speake not as one constrained to this seeming impatience from reall sorrow rather then from a professed hypocrisie So he bespeakes his friends againe Chap. 17. 10. But as for you all doe you return and come now that is be better advised as the next words expound his meaning for I cannot find one wise man among you As if he had said you have not shewed any great treasures of wisdom in all your disputations against me hitherto And therefore he tells them Chap. 19. 28. what counsels became them to take Yee should say why persecute we him let us give over such hard censures and wounding language Say to your selves let us return as here he saith to them return I pray you Let it not be iniquity Some understand it thus let not the thing which is objected against me be iniquity object not unrighteously against me Or thus Secondly in this disputation as it shall be carried on againe deale not so unequally so unjustly and hardly with me as before deale fairely uprightly candidly and friendly with me Return I pray you let it not be iniquity let there not be such wrangling and hard speeches between us as hitherto there have been Mr Broughton agrees to either sence Change your mind now let not unrighteousnesse be objected Yet the Hebrew particle Al doth not alwayes forbid but often Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non semper prohibet sed aliquâ—ndo simpliciter negat Non erit iniquitas in verbis meis scili es Merc. notes simply to deny and some translate it here for a plaine deniall rather than a forbidding Not as we Let it not be iniquity but there shall not be iniquity that is in my words or in that which I shall speake and we may connect it with the latter part of the vers my righteousnesse is in it Yea return againe He advised them to return before now he doubles his advice yea return againe Such repeated doubled speeches in Scripture note First A vehemency of spirit in the speaker Secondly A necessity of obedience to the thing which is spoken by the hearer It is surely a weighty and a necessary point which is spoken and spoken again That 's a double duty and calls for double alligence which we are doubly call'd to Return I pray you doe not think that this is a small matter a businesse of indifferency return againe As Cant. 6. 13. Return return O Shulamite return return There was great necessity for the Shulamite to return when he was so often cried after to return So Rejoyce and againe I say reioyce said the Apostle to note the vehemency of his spirit and the necessity of that Gospel-duty or how exceeding becomming it is for Christans to walk cheerfully and rejoyce Here then Return yea return againe is as if he had said there is great cause you should return and be better advised that you should consider otherwise of my case than hitherto you have done My righteousnesse is in it That is I am righteous in this matter in this businesse or upon such a further consideration and returning to the quistion my righteousnesse by a true stating of these differences will appeare unto you Job was no Justiciary no boaster in or of his own righteousnesse but he speakes of the righteousnesse of his cause and of the uprightnesse of his conscience According to that of Psal 73. ver 6. Thy righteousnesse shall appeare as the light that is the righteousnesse of thy cause so saith Job my righteousnesse is in it when you return and return again to consider diligently and seriously of this businesse you will finde the result of all will be that my righteousnesse is in it that is that I am in the right or free from blame in this businesse that I have not broken the rules of justice
cleanse and wash him Will he not say if it come not speedily why do ye not bring away the water there sin is the defiling and bemiring of the soul and pardon is the cleansing of it If a man be deeply and deadly wounded will hee have onely some few feeble desires or make cold requests for a Chyrurgion Will hee not call and call aloud Call and call again for helpe and healing Sins are the wounds of the soul and pardon is the only cure of it If a man hath broken his bones will he not be very earnest to have them set again Sin is the breaking of the bones and pardon is their setting How doth David cry to the Lord Psal 51. 8. That the bones which he had broken might rejoyce Sin had broken his bones first and the hiding of Gods favour from him was a second breaking If a mans peace or the peace of a Nation be disturbed is there not earnest crying as at this day to have it repaires and re-established Sin troubles our peace the peace of the soul and the peace of Kingdomes Sin is the great make-bate and pardon is the returning of our peace and quieteth all again and therefore no marvel if we cry out Why doest thou not pardon our sinnes He that is greatly in debt and fears every hour to be arrested and cast in prison is trying all friends to get security and protection Sinning is a running in debt with God and it brings us under the danger of his arrest every-moment forgiveness cancels the bond when the sin is pardoned the debt is paid and the soul discharged And therefore no wonder if in this case we hear or make strong cries Why doest thou not pardon our sinnes My son saith Solomon Prov. 6. 4. speaking about suretiship if thou be surety for thy friend if thou hast ingaged thy self for another Give not sleep to thine eyes nor slumber to thine eye-lids deliver-thy self as a Roe from the hand of the hunter and as a bird from the hand of the fowler Not to give rest to the eye nor slumber to the eye-lids notes the hottest pursuit and greatest intention of spirit about a business Thus busie Solomon advises a man to be who becometh surety for another Then what should we do who have contracted huge debts our selves How should we in this sense give our eyes no rest and our eye-lids no slumber till our souls be delivered as a Roe from the hand of the hunter and as a bird from the hand of the fowler that is from all the power and challenge which the Law without us conscience within us Satan pursuing us and the justice of God threatning us can any way make or have against the peace of our souls That 's the first thing from the manner or form in which Job sues for the pardon of sin His spirit doth not fall he grows not flat upon this point but is as high and earnest here for the pardon of sin as in any of his requests for the ease of his pained bodie or the dissolution of it Why doest thou not pardon my sinne and take away mine iniquity I shall first shew what is meant by pardoning and taking away and then what by transgression and iniquity and so put the sence of all together Why dost thou not pardon my transgression The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblitus fuis Septuagint reads it Why dost thou not forget my transgression Or bury it in the grave of oblivion and the word may signifie to forget as well as to take away But generally it imports the lifting up or taking away of that which lies heavy upon us either in a morall or in a natural notion Hos 11. 4. I was to them as they that take off the yoak And because pardon is the taking away or lifting off of sin therefore it is often put for the act of pardoning Hence also it is applied to that gesture of the Priests when they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tollere levare per Metaphoram donare cò quòd munera donaria in altum elevari solerent sicut sacrificia cum Deo offerebantur received gifts and sacrifices because they were wont to elevate and lift them up Hence Christ the substance of all the Sacrifices is said to be lifted up himself saith As Moses lifted up the Serpent in the wilderness so must the Sonne of man be lifted up Joh. 3. 14. we may say as Aaron lifted up the Sacrifices at the altar so the Son of man was lifted up This lifting up noted also the acceptance of those Sacrifices and the favour of God to those who brought them When Pharaoh bestowed a great favour upon his chief Butler Gen. 43. 30. according to his dream he lifted up his head Ioseph expounded so After three daies Pharaoh shal lift thine head that is he shall freely pardon thy offence and bestow some great honour gift or reward upon thee And in this sence it is proper to the text when sin is pardoned a mans head is lifted up himself is advanced indeed The Lord proclaimes his name in this tenor Exod. 34. 7. The Lord the Lord forgiving or lifting up iniquity and Psal 32. 1. Blessed is the man whose transgression is forgiven or lifted up Further this word signifies not only to take or lift off a burthen from another and lay it down but so to lift it off from another as for a man to take it upon himself and bear it in his stead from whose shoulders it was taken And in this strict sence we are especially to understand it in the point of pardon for pardon is not the taking away of sin from a man and laying it none knows where but sin being taken off from man some other shoulders are prepared to bear it even the shoulders of our Lord Christ on him our sin is laid All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all Isa 53. 6. when the burthen of dept was taken off from us it was charged on Christ He did not take or lift the burthen of sin from us and throw it by but he bare it himself nothing but this could compleate the work of pardon therfore it was also prophecied Isa 53. 4. Surely he hath born our griefs and carried our sorrows And 1 Pet. 2. 22. who his own self bare our sins in his body on the tree that is in his humanity or humane nature while he dwelt with us in the body Body is not here opposed to Soul but includes it as sometime the whole work is laid upon the soul of Christ not excluding his body Isa 53. 10. When thou shalt make his soul an offering for sin By the whole man this offering was made and the whole man bare our sins on the tree That passage Mat.