Exposition of Job 4-7, Commentary on Job · Chapter 6 · Verses 8-11
JOB Chap. 6. Verſ. 8, 9, 10, &c.
O that I might have my requeſt! and that God would grant me the thing that I long for!
Even that it would pleaſe God to deſtroy me, that he would let looſe his hand and cut me off.
Then ſhould I yet have comfort, yea, I would harden my ſelfe in ſorrow; Let him not ſpare, for I have not concealed the words of the holy One, &c.
IN the former part of this Chapter, we have had Job defending his former complaint of life, and his deſire of death. In this context, from the 8th verſe, unto the end of the 12th, he reneweth and reinforceth that deſire. He not only maintaines and juſtifies what he had done, but doth it again; begging for death as heartily and importunately, as he did in the third Chapter, O that I might have my requeſt! and that God would grant me the thing that I long for!
The requeſt it ſelfe, is laid downe in the 8•h and 9•h verſes: and the reaſons ſtrengthning it, in the 10, 11, and 12, verſes. So, theſe 5 verſes are reduceable to theſe two heads;
1. The renewing of his deſire to dye.
2. An enlargement of reaſons confirming that deſire.
O that I might have my requeſt!
It is ſuch a vehement deſire, and ſo expreſt, as Davids was, 2 Sam. 23. 15. And David longed, and ſaid, Oh that one would give me drinke of the water of the well of Bethlem, which is by the gate. David did not long more to taſt a cup of that water, then Job did to taſt the cup of death.
The ſumme and ſcope of Jobs thoughts in this paſſage, may be conceived thus. He would aſſure his friends, that his faith was firme, and his comforts flowing from it, very ſweet; That, it was not impatience under the troubles of this life, but aſſurance of the comforts of the next; which cauſed him ſo often to call for death. That, theſe comforts cauſed his heart to triumph and glory in the very approaches of the moſt painfull death, and made him deſpiſe, and lightly to eſteeme all the hopes of life. That, he was gone further then the motives which Eliphaz uſed, from the hopes of a reſtitution to temporall happineſſe: he now was pitcht upon, and lodg'd in the thoughts of eternall happineſſe. That, he call'd for death, not, as that, with which he had made any Covenant, or was come to any agreement with, but only, as that, which would bring him to his deſired home, The one Thing he deſired. That his comforts had not a foundation in a grave, where all things are forgotten, but in the Covenant of God, who remembers mercy for ever; and therefore, it ſhould not trouble him, to die, before he was reſtored to health, riches and honour (which his friends propoſed to him, as a great argument of comfort, and of patience) For in death he ſhould have riches and glory; and hence it was, that he had rather endure the extreameſt paines of death, then ſtay to receive any outward comforts in this life. His deſires to be diſſolved, were not ſo much, from the ſence of his preſent paine (for he would harden himſelfe to endure, yet more) as from the apprehenſion of future joy; This, was not a fancie or a dreame, but he had good proof, and reall evidence of it in the whole courſe of his life which had been as a continued acting of the word of God, and to a fitting him for neareſt communion with God. This in general.
The letter of the Hebrew runneth thus, Who would give me, that my requeſt, or that my petition might come. He had ſent up a requeſt, a prayer, a prayer for death, and he thought his prayer too long gone upon that meſſage; Prayer was not quick enough in its returne from Heaven, every houre was a yeare till he heard of it, therefore (ſaith he) O that ſome body would give me, that my requeſt might come back againe unto me! The word whereby foreignhe expreſſes his requeſt, notes a very ſtrong deſire, a ſtrong cry, a ſtrong prayer; implying, that Job had ſent up mighty requeſts, or ſtrong cries about it. As it is ſaid of our Lord Christ, Heb. 5. That in the dayes of his fleſh, he ſent up ſtrong cryes unto God, who was able to deliver him; Chriſt ſent up ſtrong cryes to be delivered from death, and Job ſent up ſtrong cryes for death. A word of the ſame root, ſignifies the grave; the grave is a craving, a begging thing; the grave is never ſatisfied, as it is in the Proverbs, The grave ſaith not, it is enough: And the grave is therefore expreſt by a word that ſignifies to deſire, or requeſt, or to ask a thing importunately; becauſe, the grave, hath a mouth, as it were, continually open to ask, and beg, and cry out for more morſells, it conſumeth all, and is never full; ſuch a deſire Job put forth for death.
And that God would grant me the thing that I long for!
It is a repetition of the ſame deſire, in other words. What it is to long, hath been opened in the third Chapter, ver. 21. Who long for death: Here Job reneweth the ſame ſuit againe, O that I might have the thing that I long for! or the thing which I expect with great expectation and vehemency of affection. I ſhall not ſtay upon it: But only give you the generall ſence a little varied.
In this paſſage, Job ſhewes himſelfe aſſured, that his comforts ſhould not end, though his life ended, before he was reſtored to earthly comforts. And he thus ſeemes to anſwer Eliphaz, who had made large promiſes of outward felicity. I am not ſtayed at all in Job expecta…ionem proximam facit mortem tanquam eam, quae patiendi ultimam & quietis ac faeli …itatis primam repreſentet li….my deſires to die, becauſe I may poſſibly live in greater worldly honour and fullneſſe, then ever I enjoyed: All that is in the creature, is below wy longing, I have not a ſweet tooth after worldly dainties: I ſhall not envy any who cut-live me to enjoy them, let them divide my portion, whatſoever it may be, among them alſo: The thing which I long for, is death (not for it ſelfe) but as that, which will bring me to the laſt of my ill dayes, and the first of my beſt. Jobs thoughts were in a higher forme then his friends: They thought a golden offer of riches, would have made him a gogge to live. But Jobs heart lived above theſe, even upon the riches of eternall life; To enjoy which, he even longs for temporall deſtruction, and cutting off.
I have ſpoken at large in the third Chapter, concerning the lawfulneſſe of ſuch a requeſt, and how farre Job might be approved in it; therefore I need not diſcuſſe it here; Only obſerve in generall, That
A praying ſoule, is an expecting ſoule.
Job had prayed, and prayed earneſtly, and though it was but a prayer to die, yet he lived in the expectation of an anſwer. When prayer is ſent up unto God, then the ſoul looks for it's return. Prayer is as ſeed ſowne: After this ſpirituall husbandry, the ſoul waits for the precious fruits of Heaven. Pſal. 62. 1. My ſoule waiteth upon God; and (Pſal. 85. 8.) I will hearken what the Lord God will ſay; Job had ſent up his requeſt, and now he was hearkening for an anſwer. O that I might have the thing that I looke for! Habbakkuk in the ſecond of that prophecie, verſe 1. having prayed about the great concernments of thoſe times, reſolves, I will ſtand upon my watch, and ſet me upon the Tower, and will watch to ſee, what he will ſay unto me. They who ſend Embaſſadours to forreigne Princes, waite for a returne. Thus it is with the ſoul, having put up it's requeſt and ſent an Embaſſie to God.
Obſerve, Secondly.
Anſwer of our prayer is the grant of God.
Nothing ſtands between us and our deſires, but his will. If he ſigne our petition, no creature can hinder us of our expectation.
Obſerve, Thirdly,
God often keepes the petitions of his ſervants, by him unanſwered.
Obſerve, Fourthly,
The returne of prayer is the ſouls ſolace and ſatisfaction.
As cold water to a thirſty ſoule, ſo is good news from that farre Country, Prov. 25. 25. O that my requeſt might come; and O that I might have the thing that I long for!
Would you know what his requeſt was? He explains that in the 9•h verſe, and a man would wonder, that one ſhould be ſo very earneſt to have ſuch a requeſt. Many have prayed to God to ſave and deliver them, but how unnaturall doth this prayer ſeeme, to be cut off and deſtroyed? Yet the thing which Job doth more then pray for, long for, is this, That it would pleaſe God to deſtroy him. and that he would let looſe his hand and cut him off.
That it would pleaſe God to deſtroy me.
Some reade, That he who hath begun, would make an end in deſtroying of me; For the word ſignifies both to be willing to doe a thing, and likewiſe to begin to doe a thing; therefore they foreign Significat li…ere velle, inchoare; acquieſcere in re quapiam, eam que tota voluntate amplecti.make out the ſenſe thus, That he who hath begun thus to deſtroy me, to teare and conſume me, would finiſh his worke, and make an end of me; As if Job had ſaid, I am already neare unto deſtruction, a borderer upon the grave. God hath begun to deſtroy me, I would have him to goe on and perfect that worke. As in workes of mercy, Deut. 32. 4. He is the Rocke, and his worke is perfect. When he beginnes to deliver, he will make an end. So likewiſe, when he beginnes to deſtroy, he can make an end too; Job deſires, that his afflictions might be perfected, to the deſtruction of his dying body, and that mercy might begin in the triumphs of his ſoule.
But rather take it in the other ſenſe, as we render it, To be willing to doe a thing; Even that it would pleaſe God, or, even that God would be willing to deſtroy me! As if he had ſaid, I find as it were a kind of unwillingneſſe in God, to make an end of me, his bowels ſeeme to yerne over me, he ſeemes yet to be upon the dispute, whether to cut me quite off, or no: now I even deſire that God would lay aſide that his tenderneſſe and compaſſion, that he would determine and reſolve to deſtroy me, that he would acquieſce, and fully reſt ſatisfied in that reſolution.
The word here uſed, to deſtroy, notes to beat a thing to powder, foreign Contudit, contrivit, comminuit.or to beat a thing to pieces, Pſal. 143. 3. He hath ſmitten my life downe to the ground, that is, He hath beaten me as it were to dirt: So Job here, I would have the Lord even beat me to duſt or dirt. The word is uſed for contrition of ſpirit, Iſa. 57. 15. I dwell with him that is of an humble heart, and of a contrite ſpirit: That is, with him, that hath a ſpirit beaten to powder, or all to pieces, as any hard thing is with a hammer or peſtle; A hard heart, is a heart all in a lumpe, condenſate and cloſed together; but an humble, a repenting heart, is a heart beaten ſmall and ground to powder; Thus Job deſires here, O that it would pleaſe God to beat my life downe to duſt, and breake me all to ſhatters; that he would cruſh me (as Eliphaz ſpake in the 14th Chapter, ver. 19.) as a Moth.
Obſerve then in how ſad a condition, Job was, who not onelyonly makes, but renewes ſuch a requeſt, as this. Some upon a ſuddaine pang wiſh to die, and haſtily call for death, yet are willing it ſhould take it's own time, and come leiſurely: and as ſoon as death appeares, they are crying, as hard for life. It is rare for any mans ſecond thoughts, to keepe up, to ſuch deſires. Job ſpake once, and he ſpeakes it over again; O that I might die, yea he wooes deſtruction, and is an importunate ſuiter for the grave. How ſad is a mans outward condition, when he hath only this complaint left, that he cannot die? when a man hath no helpe, but in deſtruction, or healing but in a deeper wound? Job in this appeares like a man (that is to be preſſed to death) lying under a heavy weight, yet the weight not heavy enough to cruſh him to death, he cries out, more weight, more weight. It will be a kindneſſe to cruſh out my breath and bowels; the greateſt favour I expect in this world, is, but to have more weight laid upon them, that I may die. Some of the Martyrs, when the fire was ſcant, have cried out, more fire. The cruelleſt flame was their friend, and the more the fire raged the more merciful it was to them. The book of our Martyrs reports of reverend Latimer, that when he was giving witneſſe to the truth, and glorifying the name of Chriſt in the fire; he cried out, Oh, I cannot burne, the fire came not faſt enough upon him. Such this expreſſion of Job ſeemes to be, Oh, I cannot die, I cannot be deſtroyed, I cannot periſh yet; O that the hand of God would lay more weight upon me, that I might die. He ſeemes to aske ſuch a curteſie, as that Amalekite▪ ſaid, King Saul craved of him, 2 Sam. 1. 9. Stand I pray thee upon me, and ſlay me: for anguiſh is come upon me, becauſe my life is yet whole in me. This is the favour, the only favour, that remaines for me. I am capable of no worldly comfort, but a quicker diſpatch out of the world.
And that he would let looſe his hand, and cut me off.
Here is the ſame Petition, though other language, That he would foreign Loco movit, evulſit, excuſſit.let looſe his hand. That's an elegant expreſſion; The word ſignifies to looſe the bond, that a man may have uſe of his hands or feet. As priſoners are looſed, Pſal. 146. 2. The Lord looſeth the priſoners: So that it is, as if Job had ſaid, Lord thou haſt been ſmiting and wounding me, but I ſee thou haſt not given thy hand the full ſcope, thy hand is as it were bound or tied behind thee: As you know, a man that hath great advantage of another, or is much his over-mach, will ſay to him, I will fight with thee with Tranſlatio ab his qui manum vinctam habentmy hand tied behind me. The truth is, God is able to contend with all the creatures, with his hand bound behind him, with his hands faſt bound, that is, without putting forth the leaſt part (to ſpeake on) of his power; He can overcome with ſpeaking; Job obſerving here, that God contended with him (as it were) with his hands bound or tied up, deſires now that, God would give himſelfe full ſcope, and put out his ſtrength, and not ſtrike, as if his hand were a priſoner. And he may have a reſpect in ſpeaking thus to the Non ſe gera… erga me, inſtar hominis colligatam habentis manum.reſtraint or binding up of Satans power, In this worke Satan was Gods hand; God put power into the hand of Satan, All that he hath, is in thy power, or in thy hand, Chap. 1. 12. Firſt, God looſened Satans hand, to take away his eſtate. Next, he let looſe his hand a little further to the afflicting of his body; but ſaith God, ſpare his life, there he bound up his hand againe. Now Job alluding (probably) to that reſtraint: Lord (ſaith he) looſen thy hand a third time, doe not only looſen it, to take away my eſtate, to take away my health and ſtrength, but O that thou wouldeſt looſen it, to take away my life too, enlarge I pray thee Satans Commiſſion, who is thy hand, let it quite looſe, that he may make an end of me, and cut me off.
The word here uſed to cut off, comes up to heighten Jobs ſence foreign Inexplebilem cupiditatem at que immanem aviditatem vulnerandi, & humani ſanguinu perfundendi ſign ficat.ſtill, ſignifying to cut off, with an unſatiable appetite of revenge; As if he ſhould ſay, Cut me off, ſpare me not, ſpare not my blood, doe it, as they, who are moſt greedy of blood, and thirſt moſt vehemently after revenge. Let Satan, that blood-ſucker, come with as great revenge (thy hand being looſened from reſtraining his) as ever the greateſt Tyrant haſtned with, to ſuck the blood of innocents; Let him greedily cut me off, even, as if he were to have ſome great gain, or get ſome rich booty by my blood; What profit is there in my blood? (ſaith David, Pſal. 30. 9.) Let him make what profit he can of my blood, ſaith Job The word ſignifies to covet or deſire gaine; And it notes the worſt kind of covetouſneſſe, covetouſneſſe of filthy lucre, or covetouſneſſe of bloodie lucre. Hence Job ſaith: Let God cut me off, as if he were to have profit, or raiſe Avidè me abſumat, quaſi ex mea morte ingens lucrum reportaturus, Pined.himſelfe a revenew out of my blood; or let Satan come upon me, and take his penny-worths out of my blood, let him murder me, as if he were to find all manner of treaſure in my bowels, and could thence fill and adorn all his chambers of darknes with ſpoils. We may note from hence;
Firſt, That God diſpenceth and acteth his power as he pleaſeth. He looſeth his hand gradually, as to him ſeemeth good.
Firſt, To the eſtate, then to the body, 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 onelyonly in all the foreign 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 hardneſſe, or bear evil. As if he had ſaid, thou doſt not know, what hardſhip thou ſhalt be put unto in thy miniſtry, I who am a veterane, foreignan old beaten (though never conquered) ſouldier, in this warfare of Chriſt, have been put to much hardſhip in my time; and from my owne experience, I adviſe thee, to inure thy ſelfe to hardſhip to lie hard, to fare hard, to work hard, to hear hard words, and receive hard uſage, A tender ſpirit and a delicate body, which muſt have warme, and ſoft, and fine, and ſweet continually, is unfit for the warfare of the Goſpel. Such a ſence is here, I know I muſt endure more, than now I doe, but I would harden my ſelfe againſt that time, and reſolve to endure it, let come, what could come, I am reſolved and have fore-thought the worſt.
Further, for the clearing of theſe words, it is conſiderable, that ſome learned Interpreters put the two middle expreſſions into a parentheſis, and read the whole thus, I ſhould have comfort (though I ſhould ſcorch with paine, and though God ſhould not ſpare me) for I have not concealed the words of the holy One. One, thus, This yet is my comfort, even while I ſcorch with pain Iunius.and God doth not ſpare me, that I have not concealed the words of the holy One. Mr. Broughton (as I touched before) comes near this ſence and tranſlation. So I ſhould yet find comfort: though I duplicate page duplicate page parch in paine: when he would not ſpare; For I kept not cloſe the words of the moſt Holy. That is, when the long expected houre of my death ſhall come, though God, to take away my life, ſhould heat the fornace of my affliction ſeven times hotter then hitherto, ſo that I muſt parch in paine, yet I ſhould have comfort. Or, take it in Maſter Broughtons owne gloſſe, in all theſe pangs; if God would make an end of me, it ſhould be my comfort, and I would take courage in my ſickneſſe to beare it, by my joy, that I ſhould die, becauſe I profeſſed the Religion of God. So that the ſtrength of Job, to bear the hand of God, was from the conſcience of his former integrity, in doing the will, and maintaining the truth of God.
Let him not ſpare.
Job having taken up his hope, that he ſhould have comfort, foreign Pepercit clementia uſus fuerit.and this reſolution, that he would harden himſelfe in ſorrow, ſpeaks now, as if he were at a point, let God doe what he pleaſeth, let him not ſpare; as if he had ſaid, what courſe ſoever the Lord ſhall ſee good to take for the cutting me off, I am content he ſhould goe on with it, Let him not ſpare. The word ſignifies to indulge or ſhew mercy to him, whom, by all right a man might juſtly deſtroy (Ezek. 5. 11.) Becauſe thou haſt done thus and thus, ſaith God therefore will I alſo diminiſh thee, neither ſhall mine eye ſpare, neither will I have any pity. Job ſeemes to invite, what God threatens others, Let him not ſpare, let him not have any pity, let him take his full ſwing in deſtroying of me.
In this ſence it is ſaid, Rom. 8. 32. That God ſpared not his own ſonne: That is he abated not any thing, which juſtice could inflict. Chriſt therefore ſaves to the uttermoſt, becauſe he ſuffered to the uttermoſt. He was not ſpared one blow, one drop, one ſigh, one ſorrow, one ſhame, one circumſtance of all, or any one of theſe; which juſtice could demand, as a ſatisfaction for mans ſinne. Yea though (in a ſence) he cryed to his father, that he might be ſpared yet he was not.
There is a three-fold mercy in God. There is a preventing mercy, mercy that ſteps between us and trouble. And there is a delivering mercy, mercy that takes us out of the hand of trouble: There is a third kinde of mercy, coming in the middle of theſe two, and that is called ſparing mercy: and that is two-fold; Firſt; ſparing for the time, when God delaies and ſtaies long ere he ſtrike.
Secondly, ſparing for the degree, when the Lord moderates and mitigates, abates and qualifies our ſufferings, not letting them fall ſo heavie upon us, as they might: This ſparing mercy, ſtands (I ſay) in the middle of the two former; it is not ſo much as preventing mercy, ſtopping trouble that it come not; neither is it ſo much as delivering mercy, removing it, when it is come. Now Job did not only, not aske delivering mercy, that he asked not ſparing merciemercy; Let him not ſpare me in the time, let him not delay or looſe time, let him come as ſoone as he will. And let him not ſpare me in the degree and meaſure, let him ſtrike me as hard, and lay his hand as heavily upon me, as he will. David (Pſal. 39. 13.) makes this his requeſt, O ſpare me that I may recover ſtrength, before I goe hence, and be no more; That is, abate and mitigate my ſufferings that I die not, but Job deſireth not to be ſpared at all. He rather ſaith, take away all my ſtrength, that I may goe hence, and be ſeen no more. Obſerve hence,
That the hope troubles will end, comforteth, yea hardneth in bearing preſent troubles. Then will I comfort my ſelfe then will I harden my ſelfe, let him not ſpare, if I may have my requeſt, and die. The ſharpeſt ſting of trouble, is, that it is endleſs, and it is next to that, when we can not looke to the end of it, nor ſee any iſſue or way out of it; That which diſcourages the damned, in bearing their ſorrowes, and ſoftens both their fleſh and ſpirits, to receive home to the head, every arrow of wrath, and dart of vengeance, is, they ſee no end, and are aſſured there will be none. They know, they cannot be cut off, and therefore they cannot harden themſelves in ſorrow; no, that very conſideration, makes their hearts, which have been hardned to commit ſin, tender to receive puniſhment, and exactly ſencible of their pains; could they ſee, that at laſt they ſhould be cut off, even they would be hardned to bear the torments of Hell, in the meane time, though that time ſhould be very long, yea as long as time can be, onelyonly not endleſſe. The pain it ſelfe, doth not afflict ſo much, as the thought that they ſhall be afflicted for ever: As the aſſurance, that the glory of Heaven ſhall never end, infinitely ſweetnes it; ſo the aſſurance that the paines of hell ſhall never end, infinitely ſharpens them: And not to ſee the ending of worldly troubles neer, puts us further off from comfort, then the bearing of thoſe troubles. Therefore ſaith Job, if I might be aſſured, that God would cut me off I would harden my ſelfe in ſorrow, and let not God ſpare; I would not deſire him to hold his hand, to mitigate or abate my paines. *E… haec mihi merces eſſet ejus ſeu pro eo, quod n…n occultavi unquam, ſed diligentiſ… ſimè obſervavi & quam commendatiſſima habui verba Domini, Opin. Nonnullorum Hebraeorum apud Merc.Yea I would account every blow an embrace, and every wound a reward.
For not concealing the words of the holy One.
In theſe words, Job gives the reaſon, or an account of his renewed prayer and requeſt to die. As the deſire of Job was ſtrong and paſſionate, ſo likewiſe it was well grounded. He had a very high reaſon, an excellent ground, upon which he bottom'd this requeſt to die: His reaſon was ſpirituall, and therefore ſtrong. He beggs to be delivered from the troubles of his life, though by a painfull death, becauſe he was clear in himſelfe, that he had led a blameleſſe life. That which ſet him above the paines of bodily death was the tranquillity of his ſpirit in this teſtmony of his conſcience, I have not concealed the words of the holy One; As if he had ſaid, You may wonder why I ſhould be ſo forward and ready to die, why I ſeeme ſo greedy after the grave, why I am ſuch an importunate ſuiter for my diſſolution; The account I give you is this, I have the teſtimony of a good conſcience within me, notwithſtanding all the troubles which are upon me, notwithſtanding all your harſh vnfriendly accuſations, jealouſies and ſuſpitions of me, yet my own breaſt is my friend, my heart ſpeakes me faire, and gives me good words, even theſe, It tells me, that I have not concealed the words Mirum eſt ut mihi non parcat quum illius verba non celarim neque diſſimulaverim. Aben Azr.of the holy One: That I have not ſmothered any light he hath ſent me, that I have not refuſed any councell he hath given me, that I have not wilfully departed from any rule he hath preſcribed me, that I have been faithfull to God, to his cauſe, and to his truth, that I have declared his will, and ſpoken his minde to others; that I have not hidden any thing he hath given me in charge to declare, or committed to my truſt; the word of God hath appeared in my life and therefore I am not afraid, yea I have boldneſſe to die, and to appear before God.
I have not concealed] The word ſignifieth to hide a thing, ſo as foreign Significat, abſcondere ne vidleatur vel audeatur, ne amplius appareat.it be neither heard of or ſeen.
But may not we conceal the words of the moſt high? it is ſaid of Mary, that ſhe hid the words of Chriſt in her heart and of David, that he hid the commandements of God in his heart, Pſal. 119. 11. Did not the wiſe merchant hide the treaſure, namely Goſpel truth (Math. 13. 44.) as ſoon as he had found it? It ſhould ſeem all theſe concealed the word of God; how then is it that Job improves this, as a ſpeciall point of comfort, that he had not concealed the words of the holy One?
There is a double hiding, or concealement of the truth. There is firſt a hiding from danger; Secondly a hiding from uſe. There is a hiding to keep a thing ſafe, that others ſhall not take it from us; and there is a hiding to keep a thing cloſe, that others may not take the benefit of it, with us. When it is ſaid, that Mary, and David, and the wiſe Merchant hid the word of God, it was, leſt they themſelves ſhould loſe it, leſt any ſhould deprive them of it, they hid it from danger: They layed it up as a treaſure in their hearts; but they did not hide it from the knowledge, or uſe of others; and that is it which Job affirmes of himſelfe, I have not concealed the words of the holy One.
And there are four wayes by which the word of God is ſinfully hid or concealed, from all which Job ſeemes to acquit himſelfe.
The firſt is, when we conceal the word of God by our own ſilence; when we know the word and truth of God, and yet we draw a vaile over them, by not revealing them: The Apoſtle Paul (Acts 20. 27.) acquits himſelf in this, to the Church of Epheſus, I have not ſhunned to declare unto you the whole counſell of God; and verſe. 20. You know how I kept back nothing, that was profitable unto you▪ Silence to what is ſpoken, is conſent: and ſilence when we ſhould ſpeak, is concealement.
There is a ſecond way of concealing the word of God, and that is by ſilencing others: Some conceale the words of the holy One themſelves, and they cannot endure that others ſhould publiſh them: The chiefe Prieſts and the Rulers (Acts 4 18.) charged Peter and John, that they ſhould not ſpeake at all, nor teach any more in the name of Jeſus: They would ſtop the Apoſtles mouthes from ſpeaking the words of the holy One: Theſe keep the truth lockt up (as Chriſt charges the Lawyers, Luk. 11. 52.) by taking away the key of knowledge.
Thirdly, There is a concealing of the word of God, under falſe gloſſes and miſinterpretations, or a hiding of it under errours and miſconſtructions; This is a very dangerous way of concealing the words of the holy One: The Phariſees made the law of God of none effect, by their expoſitions, as well as by their traditions, by the ſence they made of it, as well as by the additions they made unto it.
Fourthly, The word of the holy One, may be concealed in our practiſe and converſations. The Apoſtle exhorts (Phil. 2. 16.) To hold forth the word of life in a pure converſation. The lives of Chriſtians ſhould publiſh the word of life. The beſt way of preaching the word, is by the praictſe of the word. The wrath of God is revealed from Heaven againſt all ungodlineſſe and unrighteouſneſſe of men, who hold the truth in unrighteouſneſſe, that is, who, by their unrighteous practiſes and ungodly converſations, impriſon, fetter, reſtrain and keep in the word: Mans holy life is the loudeſt Proclamation of the word of God. And a ſinfull life is the concealment of it.
Job here acquits himſelfe from all theſe concealements; I have not e…ncealed the words of the holy One, either by my own ſilence, or by impoſing ſilence upon others, I have not concealed the word of the holy One, by my own corrupt gloſſes and interpretations, nor by a corrupt practiſe and converſation: I have deſired and endeavoured, that the whole word of God might be viſible in my actions, and audible in my ſpeeches, that I might walke cloathed, as it were, with the holy counſels and commandements of my God.
There is a reading of the words, different from this. Whereas we Malo potentialiter exponi omnia: utinam, inquit, non parceret: Nequenim occultarem dicta ſancti, ſed ejus in me ſententiam praedicarem & laudarem. Merc.ſay, I have not concealed the words of the holy One, that gives it thus, I would not conceale the words of the holy One, and ſo the word of the holy One, is taken, not for the truths of God in generall, but for that ſpecial word of decree or ſentence which God ſhould paſſe out againſt him; A if he had ſaid. Let not God ſpare me, let him write …s bitter a ſentence againſt me, as he pleaſeth, for my part, I would not conceale the, word of the moſt High, but I would publiſh his judgement and ſentence againſt me, yea I would praiſe him and extoll him for it. The vulgar Latine to this ſence, I would not contradict the word of the holy One; Let him not ſpare me, for as for my part, whatſoever God ſhall determine and reſolve, whatſoever word God ſhall ſpeake concerning me, I will never withſtand or open my mouth againſt it. This is a truth, and carries in it a high frame of holineſſe, when we can bring our hearts to this, that let God write as bitter things againſt us, as he pleaſeth, we will never contradict his word or decree, but our minds and ſpirits ſhall ſubmit wholly and fully to his diſpoſitions of us, and diſpenſations towards us: It is as clear an evidence of grace, to be paſſive under, as to be active in, the word of God. Not to contradict his writ, for our ſufferings, as not to conceale what he ſpeaks for our practiſe. But I rather ſtick to the former interpretation, Job giving this as a reaſon of his great confidence in purſuing his petition for death, becauſe he had been ſo ſincere, holding forth the word of God both in doctrine and in life.
And ſo we may obſerve from it. Firſt,
That the teſtimony of a good conſcience, is the beſt ground of our willingneſſe to die. That man ſpeakes enough for his willingneſſe to die, who hath lived ſpeaking and doing the will of God; and he is in a very miſerable caſe, who hath no other reaſon why he deſireth death, but onelyonly becauſe he is in miſery. This was one, but not the only reaſon, why Job deſired death, he had a reaſon tranſcending this, I have not concealed the words of the holy One, and I know if, I have not concealed the word of God, God will not conceal his mercy and loving kindneſs from me. David bottoms his hopes of comfort in ſad times, upon this, Pſal. 40. 9, 10. I have preached righteouſneſs in the great Congregation, I have not refrained my lips O Lord thou knoweſt (he was not actively or politickly ſilent) I have not hid thy righteouſneſs within my heart (if lay there, but it was impriſoned or ſtifl'd there) I have declared thy faithfulneſs: and thy ſalvations I have not concealed thy loving kindneſs and thy truth, from the great Congregation. Upon this he fals a praying with a mighty ſpirit of beleeving, verſ. 11. Withhold not thou thy tender mercies from me, O Lord, let thy loving-kindneſs and thy truth continually preſerve me: for innumerable evils have compaſſed me about.
The remembrance of our active faithfulneſs to the truth of God, will bear up our hearts in hoping for the mercy of God. He that in Davids, and in Jobs ſence can ſay, I have not concealed the words of the moſt high, may triumph over innumerable evils, and ſhall be more then a conquerer over the laſt and worſt of temporal evils, death. God cannot long conceal his love from them, who have not concealed his truth.
Secondly obſerve, poſitively;
That the counſels of God, his truths, muſt be revealed.
God hath ſecrets which belong not to us, but then he puts them not forth in a word, nor writes them in his book; he keeps his ſecrets cloſe in the cabinet of his decrees and counſels; but, what he reveals either in his word, or by his works, man ought to reveal too. It is as dangerous, if not more, to conceal what God hath made known, as to be inquiſitive to know what God hath concealed. Yea, it is as dangerous to hide the word of God, as it is to hide our own ſins. And we equally give glory to God, by the profeſſion of the one, as by the confeſſion of the other. Paul with much earneſtneſſe profeſſes his integrity about this, as was even now toucht, Act. 20. Fourthly obſerve;
That the ſtudy of a godly man, is to make the word of God viſible. I have not concealed, that is, I have made plain, I have revealed, or I have publiſhed the words of the holy One; Much of Jobs mind is concealed under that word, I have not concealed. For in this negative there is an affirmative; as if he had ſaid, this hath been my labour and my buſineſſe, my work in the world, to make known ſo much of the will of God, as I know. This was the work of Chriſt here below, Father I have glorified thee upon earth, I have finiſhed the work, which thou gaveſt me to do, Joh. 17. 4. What this work was, he ſhewes, verſ. 6th, I have manifeſted thy name unto the men which thou gaveſt me out of the world. Laſty obſerve;
That it is a dangerous thing for any man to conceale the word of God, either in his opinion, or in his practice. For it is, as if Job had ſaid if I had ever concealed the words of God, I had bin but in an ill caſe, at this time; God might now juſtly reveale his wrath againſt me, if I had concealed his word from others; or God might juſtly hide his mercies from me, if I had hid his word from men▪ Smothered truths, will one time or other ſet the conſcience in a flame, and that which Jeremiah ſpake once, concerning his reſolution to conceale the word of God, and the effect of it: will be a truth upon every one, who ſhall ſet himſelfe under a reſolution to doe, what he under a temptation did; Jer. 20. 9. Then I ſaid, I will not make mention of him, nor ſpeake any more in his name: what followes? Then his word was in my breaſt, as a burning fire ſhut up in my bones, and I was weary with forbearing. If a gracious heart hath taken up ſuch a ſodaine reſolution to conceale the word of God, he quickly repents of it, or ſmarts under it: He findes that word, as a burning fire in his bones, he is not able to bear it. I was weary with forbearing (ſaith the prophet) Nothing in the world will burthen the conſcience, ſo much as concealed truth: and they who have taken a meditated reſolution, that they will not reveale the word of God, may be ſure, that word will one time or other reveale it ſelfe to them, in the Light and heat of a burning fire, ſeeding upon their conſciences.
I have not concealed the words; whoſe words? The words of the Holy One. Who is that? The Holy One, is a periphraſis, for God, When you hear that Title, The holy One, you may know who is meant. This is a Title too bigge for any but a God; All holineſſe is in God, and God is ſo holy, that properly he onelyonly is Holy; Hence the Scripture ſets God forth under this, as a peculiar attribute; The Holy One; The Prophets often uſe this addition or ſtile, The Holy One of Iſrael.
The Holy One; Is One ſeparate or ſet apart from all filthineſſe foreign Seperatus.and uncleanneſſe; No evil dwells with God, none comes near him. Therefore he is The Holy One, He is ſo ſeparated from evil, that he cannot behold evil, or look on iniquity (Hab. 1. 13.) except with a vindictive eye. Sin never got a good look from God, or ever ſhall.
Further, God is called The Holy One, in three reſpects. Firſt, Deus vocatur Sanctus Iſrael vel Sanctus ſimpliciter, vel quod ſancté a nobis colendus eſt, vel quod ipſe ſolus vere▪ ſanctus eſt.Becauſe he is all holy in himſelf; Secondly, Becauſe we receive all holineſs from him: Thirdly, Becauſe we are to ſerve him in holineſs and righteouſneſs all our daies. A Holy God muſt have a holy Service. God is The Holy One;
Firſt, In his Nature; his eſſence is purity. Or, he is eſſential purity.
Secondly, he is holy in his Word; thoſe are frequent adjuncts of the word of God; holy, pure and clean.
Thirdly, He is holy in his works: There is not the leaſt imaginable ſtain or defilement upon any thing he hath done.
Theſe three put together, lift up the glory of God in this title The Holy One. He that is holy throughout in his nature, holy in his word, holy in his works, is the Holy One; Yea, he is, as Moſes ſtileth him in his triumphant ſong, Exod. 15. Glorious in holineſſe, A glorious holy One.
Or again, We may conſider God The holy One;
Firſt, Radically and fundamentally, becauſe the Divine nature is the root and original, the ſpring of all holineſſe and purity; All holineſſe is in God, and there is no holineſſe to be had, but in God alone.
Secondly, God is The holy One, by way of example and patterne, or in regard of the rule and meaſure of holineſſe: (1 Pet. 1. 16.) Be ye holy, as I am holy; the Holineſſe of God, it is the exemplar and patterne of all the holineſſe, that is in the creature.
Thirdly, God is The holy One, by way of motive; He is, as the rule of holineſſe, ſo likewiſe the reaſon of our holineſſe; therefore another Scripture ſaith, Be ye holy, for I am holy, I am The holy One, and that is the reaſon, why you muſt be holy too.
Fourthly, God is, The holy one, effectively, becauſe he works, conveies and propagates all holineſs, to, and in the creature. Nothing can frame a heart to holineſs, but the finger of God. Man can no more make himſelf, or another holy, than he can redeem another or himſelf.
Fiftly, He is called, The holy One, by way of eminency or ſuper-excellency; becauſe his holineſs is infinitely beyond all the holineſs of men and Angels. Angels are holy, and God is pleaſed to ſay of men, that they are holy, but not man, nor Angel, can be called, The holy One. His ſupereminency in holineſs ſhines forth in ſuch beams and rayes, as theſe.
Firſt, Holineſs in God it is not a quality, but, his eſſence. Holineſs in Angels is a quality, the eſſence of many Angels continues, though their holineſs be loſt and vaniſhed; the lapſed Angels, who are now devils, keep their nature, but their holineſs is gone; therefore holineſs was but a quality or accidental to them; So, in the Saints, holineſs is an infuſion, a quality, a grace; moſt men never had any holineſs, and the man would remain, though his holineſs ſhould be loſt. But in God, his eſſence and his holineſs are the ſame; The holineſs of God, It is the holy God, as the wiſdom of God, it is the wiſe God: and the power of God, it is the powerful God. The attributes of God, for our learning, are diſtinguiſhed from his nature, but, in him they are the ſame.
Secondly, God is The holy One eminently, above men and Angels, becauſe he is abſolutely perfect in holineſs. Abſolutely perfect: firſt, becauſe he is holy, extenſively (if we may ſo ſpeak of God) in all parts, he is holy throughout; and then, he is holy intenſively, as he is holy in all parts, ſo he is altogether holy in every part. Holy men have holineſs in every part, yet they are holy but in part; and though Angels be holy in every part extenſively, and have alſo a perfection of holineſſe, yet they have not an abſolute perfection of holineſs; therefore Angels themſelves are chargeable with folly, compared with God, Chap. 4. 18. God is ſo light, that in him there is no darkneſs at all, he is ſo holy, in him, that, there is no unholineſs at all. But men, the beſt of men, all the ſaints upon earth, have darkneſs with their light, and unholineſs mixed with their holineſs.
Therefore in the third place, the eminency of God in holineſs appeareth in this, that, God is ever equally holy, ever in the ſame degree and frame of holineſs: Angels are ſo too, becauſe they are confirmed; and though at the preſent, the Saints are not, yet, when Chriſt ſhall ſet them up, in that glorious eſtate, they ſhall keep the ſame frame for ever. But the Saints upon earth are unequally holy; For, firſt, they are growing, their eſtate here is an encreaſing eſtate, they are more holy one year than another, as they grow more in knowledge, ſo in every grace: And then, in regard of the exerciſe, they are more holy at one time, than at another; which of the Saints hath not found, or doth not find much variety in his ſpirit. Now a heart enlarged in prayer, and anon ſtraightned, now a heart believing, and anon doubting; now humble, anon lifted up with pride, &c.
But as the holy One, is, perfectly and abſolutely holy, ſo, he is ever equally in the ſame degree, and tenor of holineſs, not the leaſt variety or ſhaddow of turning in him. Put all theſe together, and the title is clear, How God by an excellency is called, The holy One. As he is ſo ſtrong, that all the power of the creature, compared with his, is weakneſs, and ſo wiſe, that all the wiſdom of the creature compared with his, is folly: So he is ſo holy, that, compared with him, all holineſs, is unholy, and he alone, The holy One. Obſerve, hence,
Firſt, That the holineſs of man conſiſts in his conformity unto God.
Holineſs is our likeneſs to God, or the application of our minds and actions to God, as the Scholles define it. God, the holy One, Sanctitas dicitur per quam mens ſeipſum & ſuos actus applicat Deo,is, (if we may ſo ſpeak) the ſtandard, the patern, and the object of all holineſs. There is a two-fold conformity to God in holineſs.
Firſt, a conformity to the nature of God.
Secondly, a conformity to the will of God, or to that which God wills. Theſe make up the total holineſs of the creature.
Firſt, Holineſs is our conformity to the nature of God. And therefore beleevers are ſaid to be partakers of the divine nature (2 Pet. 1. 4.) This participation, is our analogical reſemblance unto the divine nature: Firſt, in his attributes. Secondly, in his affections. In his attributes, when we are patient, mercifull, juſt, faithful, true-loving, as God is. Theſe are the image of God in us, and by theſe God becomes (as it were) viſible in man. As thoſe inviſible things of God, even his eternal power and God-head are ſeen in the things which are created, ſo thoſe, other inviſible things of God, even his eternal holineſſe and purity, are ſeen in thoſe, who are ſanctified. And in the ſame ſence that God ſpeaks of Magiſtrates in regard of his power depoſited in their hands. I have ſaid ye are gods, we alſo may ſay of all the faithfull, in regard of his holineſſe infuſed into their hearts, ye are gods; and as to live, or doe ſinfully, is (as the Apoſtle phraſeth it) to walk (foreign) as men, ſo to live and doe holily is in our ſphear to walke (foreign) as God. And as this holineſſe ariſes from a reſemblance of God in his Attributes, ſo in his Affections; when we love what God loves, when we hate, what God hates; when, what, pleaſes God pleaſeth us alſo; when, what provokes his Spirit, provokes ours. This is holineſſe.
Secondly, Holineſſe is our conformity to the will of God. That is, to whatſoever God wils us, either to doe, or not to doe. The will of God is the rule of holineſſe, as his nature is the patterne of it. His internall will, called by the Schoole-men, The will of his good Voluntas benepla…iti. Voluntas ſigni.pleaſure, is the firſtly-firſt rule (as they ſpeake) His externall will, or his will expreſſed and ſignified by his word, is the ſecondly-firſt rule of holineſſe. Every action of man is holy or unholy according to it's conformity with, or variation from this will. There is no more holineſſe in any worke, then there is of the will of God in any work; to doe holily and to doe the will of God are the ſame David a holy man is deſcribed by both theſe, Act. 13. 22. I have found David, the ſonne of Jeſſe, A man after mine owne heart, ther's conformity to the will of God: which ſhall fulfill all my will, there's conformity to the will of God, the reſult of both is holineſſe.Sicut impuritas naſcitur ex nonactu inferiorum, ut cum facies aut veſtis luto aſpergitur vel cum anima per affectus inferioribus inordinatè inhaeret; I a puritas oritur ex contactu ſuperiorum cum affectus ad ſublimiora & nobilicra aſſurgit, & ijs inhaerit. Leſſ de perfect. Div. lib. 8. c. 8.
Unholineſſe and impurity ariſe from our conformity or adheſion to thoſe things, which are unclean and unholy. In externals and corporals if a mans hand or his garment touch an uncleane thing he hath the marke or impreſſion of that uncleaneſſe upon his hand or upon his garment; and this likeneſſe to an unclean thing, makes his hand or garment uncleane. So for inward uncleanneſſe or defilment, when the ſoule inordinately cleaves, and the minde drenches it ſelfe in filthy things, or drinkes in filthy objects, when our thoughts are ſteeped in puddle waters, this defiles the minde, and makes our thoughts uncleane; Our thoughts are ſuch, as the things they are familiar with: If they converſe with filthy and uncleane things, with wordly and baſe things, the image and impreſſion of ſuch things is ſealed upon our thoughts, and the ſpring of them our ſpirits. On the other ſide, by our converſing and reverend familiarity with Chriſt; in holy Ordinances, we receive ſtamps and impreſſions of holineſſe from him. When our hearts and affections are raiſed up and pitcht upon God, this makes them holy.Summa puritas conſiſtit in adhaeſione cum Deo; nam Deus eſt ratio objectiva & menſura ſanctitatis Leſſ. ubi ante.
God is the Objective cauſe of holineſſe, looking upon him, we become holy (2 Cor. 3. 18.) We (ſaith the Apoſtle) all with open face, beholding as in a glaſſe, the glory of the Lord (that is, we looking upon that glory, holineſſe and excellencie, which is in the Lord) are changed into the ſame image: That is, we are made conformable unto him: we receive (as it were) the engravings of holineſſe upon our ſoules by beholding the Holy One. The eye of faith (as well, yea more, then the eye of ſence) affects the hearts. Labans ſheepe conceived according to the colour of the rods, which lay before them in the water troughes. Viſion aſſimilates both in nature and in grace, yea and in glory too. In heaven we ſhall be perfectly holy, becauſe we ſhall perfectly (in Chriſt, who is the expreſſe image of his perſon) ſee God, and ſo be like him, that's the Apoſtles argument, 1 Joh. 3 1. We ſhall he like him, for we ſhall ſee him as he is, And proportionably here, ſuch as our viſions of God are, ſuch is our likeneſſe unto God. Secondly, obſerve.
They who want holineſſe, muſt goe to God for it; for he is the holy One. Are any of your hearts unholy? Whither will you goe? To what Coast will you trade for holineſſe? Or where ſhall you finde the merchandize of it? Goe whither you will, goe to what holy Ordinance, to what holy duty, to what holy Miniſter you will, your veſſels will returne unfraight and emptie of holineſſe, if you tread not to the holy God. We muſt deale with Ordinances and by Ordinances; but, if we onelyonly have to doe with them, neglecting to meet with God, we ſhall make nothing of them, we ſhall not traffick in them to any ſpirituall enriching or advantage. Ordinances have a relative holineſſe or a holineſſe paſſing through them; but they have no inherent holineſſe, or holineſſe paſſed by them; They are Conduit-pipes, not ſprings, or the well-head. Therefore as when you would have mercy, you goe to the mercifull God; As, when you would have pardon of ſin, you goe to the ſinne pardoning God; As when you would have wiſdome and light to direct your way, you goe to the wiſe God and the Father of lights. So when you would have holineſſe, and be made pure, whither will ye goe, but to the pure and holy God? Be diligent in holy duties, and holy Ordinances, but ſtay not in them, paſſe through them, and never reſt till you come to God in Chriſt, who is, The holy One, and he onelyonly can, and he hath ſaid he will make you holy.
Obſerve; thirdly,
All ſin and unholineſs are contrary to the very name and nature of God. Contrary to the name of God, He is called holy; and contrary to the nature of God, He is the holy One. And in this, we ſee the reaſon, why God hates ſin with a perfect hatred; man hates that, which is contrary to his nature, and contrary to his name. And in this alſo we ſee the reaſon, why God is ſuch a ſevere avenger of ſin, He is the holy One: Can he (think you) take part with, or ſpare that which is contrary to himſelf? Sin, as much as in it lieth, puts God out of the world, therefore ſin is called God-murther, as being that, which would murther God: Deicidium.Sin would not allow him a being in the world, who gave the world it's being. Sin (in the nature of it) is, The unholy thing, and God is, The holy One; Theſe two muſt contend for ever: ſo far as things or perſons are unholy, they directly ſtrike at the Being of God; Sin would put down all rule and all dominion, but it's own.
Obſerve, Fourthly,
They who deſpiſe holineſs deſpiſe God himſelf. They who deſpiſe holineſs, deſpiſe the very glory of God, God is glorious in holineſs, and this is his glorious Name, THE HOLY ONE. Some of the Prophane wretched Jewes, derided and blaſphemed God, under this title; the Prophet had long threatned judgement, and had told them, that the holy God would be avenged of them for their filthineſs and profaneſs for their hypocrifie and idolatry. But when theſe wretches ſaw God delaying to come out, and bring forth the treaſures of his wrath againſt them, they fall a jeering, and they jeer at God, under this title (Iſa. 5, 19.) Let him make ſpeed and hasten his work that we may ſee it; as if they had ſaid, God is too ſlow let him make more haſt, and let the counſel of the holy One of Iſrael draw nigh, and come that we may know it; him, that you have ſo often told us of, The holy One, let him make haſt and bring on his work. Without queſtion God came ſpeedily upon thoſe, and he will come ſpeedily upon all thoſe unclean ſpirits and tongues who blaſpheme that holy Name, The holy One.
Laſtly, Hence we learn, Why none can ſee God, why none have any fitneſs for communion with God, but holy Ones, holy perſons; the reaſon is, becauſe God is the holy One. That great Law is gone out from the mouth of God, Levit. 10. 3. I will be ſanctified in thoſe that come near me; why ſanctified? Becauſe God is the holy one; Unleſſe we ſanctifie God, we cannot draw nigh to God. As holineſſe is a ſeparation from evil, ſo i… is an approximation to the chiefeſt good. But ſome may demand, how can man ſanctifie God? God ſanctifies us, but can we ſanctifie him? We cannot ſanctifie God, as he ſanctifies us. We doe not ſanctifie God by adding or communicating any holineſs unto him; but we ſanctifie God by acknowledging his holineſs, or by acknowledging that he is, The Holy One; drawing nigh unto God with a holy heart, with holy affections is the ſanctfying of God. For this is the language of ſuch preparation, I have a holy God to go unto, therefore I muſt have a holy heart to come unto him with; this is ſanctifying God; And that's the reaſon why none can ſee God, but they, that are holy, Heb. 12. 14. Without holineſs, no man ſhall ſee the Lord; becauſe God himſelf is holy, therefore they cannot ſee God, who are unholy. There muſt be an inward holineſs, holineſs in the Organ: to take in the holineſs of the object; God firſt works holineſs in us, and then we behold him, the holy God: And that was the reaſon, why the Prophet (Iſa. chap. 6. when the voice proclaimed that thrice holy Name of God, Holy, Holy, Holy,) cried out, I am undone, becauſe I am a man of unclean lips, I have an unclean heart, and how ſhall I ſtand before this holy, holy, holy God; This made his ſpirit recoyl, though he was a holy Prophet: If the remainders of unholineſſe in him, made his ſpirit faint, when there was an appearance of the holy God: How will they that are nothing but corruption, or a lump of uncleanneſs, lying ſtill in the dregs of nature, be able to ſtand before God, The holy One, the holy, holy, holy One!
This is the ſumme of the firſt reaſon, upon which Job grounds his requeſt to die, it was not the miſery he ſuffered, but the integrity in which he had lived. He had not concealed the words of the holy One, therefore as his affliction made his life troubleſome to him, ſo the goodneſs of his cauſe and conſcience, made death welcome to him.