One Hundred Select Sermons, Old Testament · Sermon 11
SERMON XI.
Job 1.5.
For Job ſaid, it may be that my Sons have ſinned, and Curſed God in their Hearts. Thus did Job Continually.
This time and ſeaſon of the Year, as it is ordinarily uſed and improved, is a time of more then ordinary Feaſting, and more literal uſe of the Creatures, as an outward Expreſſion of Joy, for a Spiritual Mercy. But yet again, as it is ſometimes uſed, it proves in the Event, and in the Effect, to be deſtructive of that very thing which it ſeems to import, while inſtead of prayſing of God, men do rather Sin againſt Him, and take occaſion to do ſo from their ſeeming prayſing of him, by the abuſe of ſome things which in their own Nature are lawful and warrantable, now becauſe the Miniſtry and word of God is eſpecially ordained and appointed for the rectifying of ſuch Miſcarriages, I have thought fitting to make choice of ſuch a Scripture at this preſent time, as might be ſutable and agreeable hereunto. Love, it is a Jealous Affection; which is full of Anxiety, and Sollicitude, and Perplexity for the Perſons which it is Carryed unto; whether they be in danger, or out of it. If in, becauſe they are in it, if out, becauſe they may be in it, and expoſed and ſubject unto it. And this is not onelyonly in Temporals, but alſo in Spirituals; yea in Spirituals Eſpecially and moſt of all. An inſtance whereof we have here in this preſent Scripture before us in the Expreſſions of Job about his Children, who were now at ſome diſtance from him, and feaſting and Banqueting with one another. He was a little ſuſpicious of them, and anxious and Sollicitous for them upon this Occaſion, leaſt their Hearts in the mean time ſhould not be right and well diſpoſed to God. For Job ſaid it may be that my Sons have ſinned, and have curſed God in &c.
IN the Text it ſelf there are two General parts Conſiderable. Firſt, Jobs fear, and jealouſy concerning his Children. Secondly, Job's Practiſe in order to this his Jealouſy for them. His Jealouſy or Fear in theſe words. It may be that my Sons have ſinned &c. His Practiſe in thoſe. Thus did &c.
We begin with the firſt viz. Job's Fear, or Jealouſy. It may be that my Sons &c. wherein again there are two Branches more. Firſt, The Perſons ſuſpected, and they were his Sons. Secondly, The ſuſpition which they had of them. Firſt, in the General propoſition. It may be they have ſinned. Secondly, In the Particular Specification. And have Curſed God in their Hearts.
Firſt, Of the Perſons ſuſpected. And they were his Sons. It may be that my Sons. His Daughters were likewiſe amongſt them, as we may ſee in the 4th. verſ. of this Chapter. His Sons went and Feaſted in their Houſes every one his Day, and ſent and called for their three Siſters to Eat, and to Drink with them, ſo that they were there alſo, and capable alſo of Tranſgreſſing; but yet Job mentions onelyonly his Sons. Either becauſe they were more in number, or elſe becauſe they were Men, being more ſubject to the temptations of Luxury and Intemperance, and Exceſs then the other Sex commonly is, and being moreover the Maſters of the Feaſt, and thoſe which gave the Entertainment had more Temptations in that regard alſo.
But I rather think, that under the name of his Sons according to the uſual acceptation of the word, are to be underſtood his Children at large; whether Sons or Daughters. It may be my Sons. i. e. It may be my Children have ſinned and Curſed &c. We may look upon Job according to a double Notion. Either in General or Perſonal, as another man then his Children, as in Relation Particular as he was the Parent and Father of them.
Firſt, Take him as a common Perſon, or another man in General, and yet ſollicitous about their ſins. And ſo we learn this from it. That a Good and a Gracious Heart is troubled about other mens Miſcarriages as well as his own. One would have thought as long as Job was Innocent for his own Particular, he need not have troubled himſelf for any body elſe. If they had ſinned, what was that to Him? And how could he help that? well, but he is careful and ſolicitous about it notwithſtanding. This is the ſweet temper and Diſpoſition of a Godly man, to account himſelf intereſted in the ſins and Delinquencies of others. And accordingly to behave himſelf towards them, to prevent them from Sin by his Counſell. To reſtrain them in ſin by his Admonition. To Expiate their ſins by his Prayers. To bewail their ſins in his reflexions &c. So did Job here. And ſo ſhould every one elſe do beſides upon the like occaſion.
And that upon ſundry Conſiderations.
Firſt, Out of reſpect to the Honour and Glory of God, which ſhould be near and dear unto us. The more that others ſin, the more is God diſhonoured, and we are Concern'd in that Diſhonour to lay it to Heart. It is an Argument we bear little Affection to his Name, when we are not toucht with ſins againſt him.
Secondly, Out of reſpect to the Souls of our Brethren, which ſhould be dear unto us likewiſe, it was the prophane Queſtion of Cain which he made to God. Am I my Brothers keeper? yes, he was ſo, and ſo is every one of us alſo to one another in this particular: God has intruſted us with one anothers Souls for the Salvation of them.
Thirdly, Out of reſpect to our ſelves which from hence may be in ſome Danger. The ſins of others bring Judgments oftentimes upon the places where thoſe ſins are committed, and are offenſive to the whole Community, in regard whereof there is cauſe to be ſhy about them.
Therefore this juſtly meets with the Neglect which is in many in this particular. There are many as they lay not to Heart their own Sins, ſo much leſs the Sins of others, but as the Cheif Prieſts rather to Judas, when he complained and told them, that he had Sinned, they returned him this anſwer. What's that to us? Look thou to that in Matth. 27. verſ. 4.
But Secondly, We may Conſider Job here in his Relation conſidered as a Father, and ſo as ſollicitous about his Children. It may be that my Sons have Sinned. Where we ſee what was the cheifeſt care and thoughtfulneſs of this Holy man about them. It was this, leaſt they ſhould offend God, upon occaſion of theſe their meetings together with one another. He did not miſlike the meeting and occaſion it ſelf, but he feared the Circumſtances of it. The meeting and occaſion it ſelf, it was in it's own Nature lawful and Commendable, and to very good purpoſe, for Brethren and Siſters to come ſometimes together in Love, and to injoy a free uſe of the Creatures in a way of Joy and thankfulneſs, there may be no hurt in that; nay their may be very good uſe of it which God does allow. But there may be ſometimes according as it may fall out, ill attendances and Concomitants of it. And this was that which Job was affraid of, when he ſays. It may be they have Sinned.
We will Firſt, Obſerve what it was that Job did not ſuſpect, or complain of.
And Secondly, What it was that he did.
Firſt, Then (I ſay) he did not find fault with the meeting it ſelf. That was rather matter of Joy and Comfort to Him, to ſee that accord, and agreement which was betwixt his Children, that they were willing to meet, that there was no difference nor Heart-burnings betwixt them, but that they could come together.
Secondly, He does not complain neither of the Charge or Coſt which this their meeting might come unto, and perhaps to Himſelf. Some Covetous and Worldly-minded Perſon would have been moſt Sollicitous and careful about that, and have been ready to grudge at it. It may be my Children are too Prodigal, and too Laviſh in their Entertainments, if they do thus while I am living, what will they do when I am gone? I am affraid I ſhall have a back Reckoning for this their meeting afterwards, and my Purſe will be likely to pay for it, What needs all this coſt. He does not ſay ſo, though in ſome Caſes, and according to ſome Perſons, ſuch things might be feared, yet this was not the fear of Job at this preſent time.
Thirdly, He does not think much neither, that Himſelf was not call'd, or invited amongſt them, ſome man would have been ready to have ſaid ſo and quarrelled at, that my Sons and my Daughters they can Feaſt, and Banquet and make much of one another, but in the mean time neglect their Father, and deſire not his preſence amongſt them. He complains not I ſay of this which perhaps might be no argument at all of diſreſpect in them, but not ſo convenient for ſome other reaſons. And therefore Job being a Wiſe man and a Tender and Loving Father would not take much Exception at that, but paſs it over. Theſe were not the things that troubled him.
No, but this was that which moſt diſquieted Him for fear leaſt his Children ſhould offend, and treſpaſs upon God, not ſo much that they ſhould forget himſelf, as that they ſhould forget the Lord, and not be mindful of Him in their meeting. It may be my Children have ſinned, and have Curſed God in their Hearts.
This (as I ſaid) is laid down two manner of ways.
Firſt, In the General Propoſition. It may be they have Sinned.
Secondly, In the Particular Inſtance, and have Curſed God in their Hearts.
Wee'll begin with the Firſt viz. Their Miſcarriages Generally propounded. It may be they have ſinned. Job was Sollicitous about the Sins of his Children. This was that which was principally in his thoughts and care concerning them, and ſo it is likewiſe in all other Godly and Religious Parents beſides, eſpecially when their Children are abſent and at a Diſtance from them, for fear they ſhould ſin. There are other Occaſions of Fear now and then adminiſtred as to their bodies and outward man, and dangers in that reſpect which they are expoſed unto. Oh but the cheif and main is their Souls leaſt ſome Evil ſhould happen unto them in regard of him. Monica the Mother of St. Auſtin, ſhe ſaid ſhe travailed twice with her Children, and her laſt was more greivous then her first, wherein ſhe was in fear of them as to the miſcarriage of their Souls. And ſo it is likewiſe with other good Parents, as St. Paul in his miniſterial Relation to the Galathians. My little Children, of whom I travail in Birth again &c. Gal. 4.19.
The reaſon of it is this. Becauſe this is the greateſt matter of Concernment. Parents that love their Children, they deſire to Expreſs their love to them in thoſe things which are of Greateſt moment, now ſuch is their Spiritual welfare, and the good of their Souls, that they may not miſcarry in that, which is a Miſcarriage to all Eternity.
And then, As I ſaid before of other men, their own good or ill is wrapt up, and involv'd in it. Parents they oftentimes ſuffer for their Childrens enormities, eſpecially where they are not themſelves affected as they ſhould be with them, as we may ſee in Eli and David and ſome others. And therefore leaſt my ſons have ſinned.
Therefore this juſtly comes home to the neglect of many Parents in this particular. There's many Parents in the world that all there care about their children is how to keep them from outward calamities, and worldly miſcarriages. That they may not be ſickly, or weakly or poor and mean and low in their outward condition, but for other things they may be what they will be, as wicked and impious and graceleſs and ſinful, as they pleaſe. It was otherwiſe with this Godly and Religious Parent in the Text, this Holy man Job, who hath other kind of thoughts with himſelf. I ſee (ſaies he) that I have many children, and they are healthful and ſtrong and towardly, and likely to live in the world; but this is not my greateſt comfort that they are mine, except alſo they may be God's. I complain not of their carriage to me, which is fair as to their outward deportment, but I am afraid leaſt they may forget him, and treſpaſs upon Him. It may be my Sons have ſinned. And ſo parents in this particular they ſhould labour to qualifie and abate the fears of them.
There was no queſtion, but Job had been carefull to inſtruct his children, and as became ſo Godly a Father to give them good and pious education, and yet for all that, He was anxious and ſollicitous about them; It may be my ſons have ſinned, we may therefore take notice of his fear even in this particular circumſtance, which may ſerve as an illuſtration. Job, He was afraid of his children, even then when he had inſtructed his children, and had uſed all good means that might be for the preventing them and keeping them from ſin, from whence we may obſerve thus much. That there's no truſt to be given either to good Relations or good education conſider'd alone by themſelves. Even the ſons of Job, it was poſſible they might ſin, and ſin notoriouſly, notwithſtanding they had ſo good a father, and one that was ſo carefull for his particular to make them good likewiſe. It may be they have ſinned.
The ground of it is this, Becauſe theſe things are no further ſucceſſeful then it pleaſes God to vouchſafe his bleſſing to them, which being denyed have no effect at all. If God does not ſeal his inſtruction, and ſanctifie education to thoſe who are made partakers of it, it is all but in vain, and to no purpoſe, and comes to naught. Grace it does not go either by inheritance or propagation, but is oftentimes interrupted and broken off in a ſucceſſion of perſons, though ſometimes indeed upon other conſiderations, there is a continuance and preſervation of it, as we ſee in Timothy his mother and Grandmother in 2 Tim. 1.5. The Uſe of this point is not to diſcourage any from ſuch wayes as theſe are. Godly education it is both a duty and likewiſe a Priviledge, which both Parents are to be careful of for the giving it, and Children to rejoyce in, and to be thankful for as to the Participation. But the Scope and Drift of this Obſervation comes to this, that it be not truſted in, or relyed upon by us, as ſufficient of it ſelf, which indeed it is not, and ſo Job here thought; who though he had been mindful of it, even with Abraham, to teach his children after him, yet notwithſtanding was not ſecure hereupon, ſo as to think they were out of all danger. God is pleaſed ſometimes now and then even to fruſtrate the beſt Inſtructions, that ſo we may reſt wholy upon Himſelf, and his free-Grace in the uſe of the means.
But what was that which gave occaſion to Job now to Fear, and thus to ſuſpect. It may be my Sons have ſinned? There are divers reaſons and occaſions for it.
Firſt, His Love and affection to them. Love (as I ſaid in the beginning) it is full of Sollicitude for the parties which it is carried unto. As St. Paul expreſſes it to the Corinthians. 2 Cor. 11.2.3. I am Jealous over you with a Godly Jealouſy, for I have eſpouſed you to one Husband &c. But I fear &c.
Secondly, Their General Corruption of Nature, whoſoever they be that have Fleſh, and Corruption in them, even the beſt that are, we may fear leaſt they have ſinned, becauſe they have the Ground and matter and Foundation of ſin in them. Homo ſum humani &c.
Thirdly, Their Age and Condition of Life. They were Perſons which were now in their Youth, which is an Age ſubject to Miſcarriage as any other whatſoever: From its Raſhneſs, and Fierceneſs, and Violence, and Incogitancy &c. There was ground enough for Suſpicion from thence, eſpecially as to Youthful luſts more then others
Fourthly, Their Imployment, or the occaſion of their preſent meeting, which was a Feaſt. It was Eating and Drinking. And there are great Snares and Temptations here, and that of divers ſorts, as.
Firſt, To Gluttony, and Drunkenneſs, and Intemperance. Theſe are too often ſpots in men's Feaſts, not to Conſider what is before them, but to be given to Appetite. Prov. 23.1.2. Feeding themſelves without fear. Jude Epiſt. verſ. 12. To have their Hearts over-charged with Surfeting and Drunkenneſs. Luk. 31. verſ. 34.
Secondly, To Strife and Contentions and Brawlings, and Fightings &c. Prov. 23.29.30. Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Bablings? Who hath Wounds without cauſe &c. They that tarry long at the Wine &c.
Thirdly, Laſcivious Carriages, and Speeches. Thine Eyes ſhall behold ſtrange Women, and thine Heart ſhall utter perverſe things. Prov. 13.33.
Fourthly, Atheiſme and forgetfulneſs of God, and Blaſpheming of his name as it follows in the Text, (which in its place we ſhall come unto) Sinned, and have Curſed God in their Hearts. Jeſurun waxed fat and kicked, Deut. 32.15. And Deut. 8.10. When thou haſt eaten and art full, beware that thou forget not the Lord thy God, in not keeping of his Commandments and his Judgements and his Statutes, &c. Theſe and the like are ſuch ſins as are incident to ſuch occaſions, which made Job to be ſo fearfull of his children in theſe preſent circumſtances, in which they were, and became him ſo to be.
And the rather, (which we may add hereunto) becauſe Satan is uſually vigilant to improve ſuch opportunities as theſe all he can for the inſnaring of poor ſouls. And Job he was not now ignorant herein of Satans devices. Well, if Job was thus carefull for his part, we may ſee how carefull we had need be for ours, both in our own caſe and others, to be jealous of the Temptations of our conditions and of the circumſtances in which we are, from our converſation in the world. And ſo much of the miſcarriage conſider'd in the General propoſition. It may be that my ſons have ſinned.
The Second is the Particular inſtance or ſpecification, And have curſed God in their hearts. This will require a little opening, and explicating by us, in regard of the great difference and variety of Interpretations. The words in the Original Text runs otherwiſe, for there it is, It may be that my ſons have ſinned, and bleſt God in their hearts, which is quite contrary to that which is here expreſt in our Engliſh Tranſlation, as alſo in divers other Tranſlations beſides. The Hebrew word is Barak, which ſignifies properly to bleſs, and ſo we find it to be uſed even here in this preſent Chapter, the 10th. verſe of it. Thou haſt bleſſed the work of his hands, Berakta. That which I ſhall ſpeak of this word, and paſſage here before us, I ſhall reduce to two heads; either by taking it in it's next, and uſual, and proper, and ordinary ſignification, and ſo read it. They have bleſt God, or elſe by taking it in it's remote, and contrary and improper and unuſual ſignification, and ſo read it, They have curſed God, &c.
Firſt, Take it in it's next proper, and uſual ſignification. It may be that my ſons have ſinned and have bleſſed God in their hearts. This at the firſt hearing ſeems to be ſomewhat incongruous. Foraſmuch as to bleſs God has no matter of ſinfullneſs in it, which yet here is ſuſpected by Job at this time concerning his children in the conjunction of theſe two words both together. But yet for all that if we ſhall well weigh the words, there will be no incongruity notwithſtanding, and that (as I conceive) according to a threefold expoſition, which may be faſtned upon them, And that thus?
1. It may be my ſons have ſinned, and bleſt God in their hearts, That is, that they have ſinned together with their bleſſing of God, not that they have ſinned by bleſſing, but that they have with Bleſſing, or in bleſſing. And this word in their hearts, Bilvavam, to be referr'd not ſo much to bleſſing, as to ſinning. They have ſinned in their hearts (it is to be feared) whiles they have bleſſed God with their mouthes. This meeting of Jobs Children, it was a meeting of Joy and Rejoycing, and (probably alſo of praiſe and Thanksgiving, wherein they did outwardly bleſs God and teſtifie their thankfulneſs to him, for ſome ſpecial mercy received from Him. This their Father Job was privy to and acquainted withal; now although he did well approve of this performance for the thing it ſelf, that God ſhould be bleſt by them, who did deſerve all acknowledgement from them, yet becauſe he was an holy man, very tender of the glory of God, and likewiſe a Godly Parent very fearful of his childrens miſcarriages; therefore he was ſomewhat ſuſpicious leſt they might offend as to the frame of their hearts and ſpirits in this ſervice, in which reſpect they might ſin inwardly, at the very time of their external benedictions and celebrations of Gods goodneſs to them. Thus it will carry a very good ſenſe and meaning with it, and afford a very good inſtruction and obſervation from it, And that is this. That Inward failings and Diſtempers of ſpirit they do oftentimes accompany outward ſervices and performances of Duty. Men may bleſs God with their lips, and yet in the mean time ſin againſt Him in their Hearts. This is that which is here implyed and ſuppoſed concerning Jobs children according to this Interpretation, and is incident to many others beſides, together with them. Thus Iſa. 29.13, 14. This people draw near to me with their mouth, and with their lips they do honour me, &c. but their heart is far from me, &c. And ſo Hoſ. 7.14. They have not cryed unto me with their heart, &c.
This is uſual and ordinary, and it does proceed from that Hypocriſy which by Nature reſts in mens Hearts, men are careful to have a good outſide now and then, and to conform to ſome outward Duties of Religion, becauſe they carry ſome ſpeciouſneſs with them, but the Inward frame and Diſpoſition of Spirit is little heeded or regarded by them.
Therefore we ſhould from hence, ſearch and Examine our ſelves in this particular, and be Suſpicious and Jealous of our ſelves likewiſe, as Job was of his ſons, ſee whether or no, when we have Bleſt God, we have not ſinned againſt him in our Hearts.
Secondly, It may be my Sons have ſinned, and bleſſed God in their Hearts. It may admit of ſuch an Interpretation as this. Though my Sons have bleſt God in their Hearts, and do habitually ſtand right to Him, yet perhaps they may have fallen into ſome occaſional, and actual Miſcarriage. This is that which Job did ſuſpect, as that which was incident to his Children. And ſo it is alſo to any elſe beſides of the ſervants of God, and there are daily inſtances of it.
There are Sins of three ſorts accordingly as Divines diſtinguiſh them.
Firſt, Sins (as we call them) quotidianae incurſionis, of daily and frequent Incurſion, which whilſt we remain here in the Fleſh are inſeparable from us, and we ſhall never be freed from here below. There are defects and faylings, and infirmities which do more or leſs adhere and cleave unto us, whereſoever we are, and whatſoever we are about, yea even in our Duties, and Holy things themſelves, now it is not probable that Job by his Childrens ſinning meant ſuch a kind of ſinning as this is, for this had been without a may-be, or perhaps he might be ſure that they had ſinned in this ſenſe, and no leſs could be expected from them.
Secondly, Sins which do in a more ſpecial manner wound the Conſciences, and have a more notorious guilt with them, which we call Devoratoria ſalutis according to the expreſſion of Tertullian, or which do drown men in Eternal Perdition according to the expreſſion of St. Paul, neither can I think that Job did mean, or intend ſuch a ſinning as this, when he ſays. It may be they have Sinned. For this though they were ſubject unto, yet perhaps they were not ſo likely to fall into, neither had he (probably) any occaſion to ſuſpect it.
Thirdly, Sins of a middle Nature betwixt both, which yet were neither Sins of Infirmity, nor yet Sins of Preſumption, but rather of non-attendency and Neglect, which yet it was very ſad, and unpleaſing to be guilty of. Job did fear that his Children might perhaps a little turn aſide, and ſlip into ſomewhat which was uncomely, and unlawful for them upon this occaſion, though he did withall hope that for the main, their Hearts were ſtedfaſt to God.
There are ſome Interpreters, which retaining the word Bleſſing, as the word of the Text, do mention it either by a ſingle Negation, or by a Diminution of it in them. By a ſimple Negation thus. They have Sinned, and not bleſſed God in their Hearts, including the Negative in the word perhaps. By a Diminution thus. It may be my Sons have Sinned, and little bleſſed God in their Hearts. Each of theſe do charge Iobs Children as to this Buſineſs of their bleſſing of God, either in it ſelf, or in the Circumſtances of it.
Firſt, Take it Negatively. They have ſinned, and have not bleſſed God. i. e. They have ſinned in not bleſſing of God, and ſo he ſeems to cenſure them for their Neglect, either of Craving a Bleſſing upon the Creatures, or of giving thanks to God for them. And that they did it neither Actually, nor yet Habitually, neither with their Mouthes, nor yet in their Hearts. The omiſſion whereof is the Argument of a prophane Spirit; yet ſuch as whereof there are too many who are guilty in the World, which take the Creatures of God, and never ſo much as lift up their Hearts to Him for them. Either to deſire his bleſſing of them to them, or to acknowledge his Goodneſs to them in them. Our Bleſſed Saviour gives us an example to the Contrary, who ſtill upon all ſuch occaſions lifted up his Eyes to Heaven, and craved a Bleſſing from God upon the Creatures. And the Apoſtle Paul has told us that every Creature of God is good, being received with thanksgiving, for it is Sanctifyed by the word of God and Prayer. It is Sanctifyed by the word of God, as giving a blesſing unto it, and it is Sanctifyed by Prayer as fetching that word of Blesſing upon it. There's no Ʋngodly meat, but there are Ʋngodly Eaters of meat, and to them their meat is Ʋngodly, ſo far forth as they are Ungodly themſelves and in an ungodly manner that partake of it. To the Pure all things are pure, but unto them that are Defiled, and Ʋnbelieving, is nothing pure: But even their Minde and Conſcience is Defiled. Tit. 1.15.
Surely, The Neglect of this Performance is the cauſe of very much Evils, of Intemperance, of Diſtemper, of Thraldom, and Slavery to ſome kind of Meats and Refreſhments which are uſed, becauſe God is not uſually bleſt for them. And this for the Negative. They have Sinned, and not bleſſed God.
Secondly, For the Diminutive. They have Sinned, and little bleſſed God. Some of our own Engliſh Tranſlations carry it not excepting ſo much againſt the ſimple and abſolute Neglect, as againſt Perfunctories in the performance, which too many are guilty of likewiſe. That their Hearts are very little affected with the goodneſs of God towards them, anſwerable to the Greatneſs of it. Some faint Expreſſions now and then come from them. God be thanked &. but their Hearts are not raiſed in them. And this is the Second ſenſe of the words by retaining the Expreſſion of Blesſing.
Thirdly, It may be my Sons have ſinned, and blest God in their Hearts. That is, they have bleſt God for the opportunities of ſinning Vouchſafed unto them. As if a Thief ſhould bleſs God for his Booty, or an Whoremaſter for the injoyment of his Luſt, or a Cheater, and Oppreſſor for the Getting of his goods by Fraud and Violence, and Spoyle, according to that of the Prophet, Zach. 11.5. Whoſe Poſſeſſors ſlay them and ſay, bleſſed be the Lord, for I am rich &c. This is a very grievous Miſcarriage when any ſhall proceed hereunto, ſo as to bleſs God for ſucceſs in Evil. And it is grievous in this regard, ſo far forth as it is an implicit making of God to be an Author of Sin, and an intitling of him to their wicked Practiſes; which is ſo much different from him, and contrary to him. There is no greater Evil in the World then to be proſper'd in a Courſe of Sin. But ſo much of this Phraſe in the firſt, and next proper ſenſe of it. It may be my Sons have Sinned, and bleſt God in their Hearts.
Now Secondly, We may look upon it in its Contrary and improper ſenſe as it is rendred in our own laſt Tranſlation. It may be my Sons have Sinned, and Curſed God &c. Where an ill thing is by an Euphemiſmus expreſt under a Good word, Curſing (from the abhorrency of it,) expreſt by bleſſing. And thus in other places, as in the 11th. verſ. of this Chapter. Put forth thine hand now, and touch all that he hath, and he will Curſe thee to thy face. Jebarheha, the word in the Text, and ſo of Naboth. 1 King. 21 10. Thou dideſt Blaſpheme God and the King. Berahta the ſame to ask. This is frequent not onelyonly in ſacred Writers, but in prophane. And not onelyonly in Hebrew, but alſo in Latin. As Morbus ſacer, i. e. Execrabilis. Auriſacra fammes. The Holy Thirſt of Gold. i. e. Impious and unſatiable. And ſo here at this preſent Blaſphemy and Curſing of God, it was a thing ſo odious, and abominable, as that when Job intended to ſignify the thing, he declined to uſe the Expresſion.
Yet when it is ſaid here they have Curſed God we muſt not take it ſtill neither in the proper, and gravating ſenſe, but rather in the Qualifyed and Interpretative. Job could not think his Children to be ſo profane as abſolutely to Curſe God, but rather not to be ſo piouſly affected towards him as it becomes us to be, which is a kind of Curſing in Gods account. It was Curſing Conſequentially and Preparatorily &c.
While there is mention here made of a Curſing, or Blaſpheming of God in the Heart, there are two things implyed in this Expreſſion.
Firſt. That there is a Blaſpheming of God in the Heart, where it is not always in the mouth. A man may Blaſpheme God, though he ſpeaks never a word againſt him. A man's mind and Heart is Himſelf, yea the Great Sin and Blaſphemy of all, which is the Blaſphemy againſt the Holy Ghoſt, it is the Blaſphemy of the Heart.
Secondly, There is hereby implyed alſo, that there is a kind of Blaſphemy which does not reach ſo far, as we may ſo call it, and that is a Blaſphemous Apprehenſion, or a thought of Blaſphemy, which is injected and forceably caſt into the mind by Satan. This is abſtracted from Sin, becauſe not in the Heart. They have ſinned and Curſed God in their Hearts. It is Heart-Curſing that makes it a Sin. And ſo much of theſe words according to each Interpretation of them, either by taking them in their proper ſenſe for Blesſing, or in their Improper ſenſe for Curſing.
Now upon the whole matter, which we have delivered, and to Sum up all, which has been hitherto ſpoken in ſome Concluſions and conſequent Meditations which I can but name unto you. There are divers points, which are from hence obſervable, as.
Firſt, It is a thing very Commendable in a Chriſtian to repent of Sin, even unknown, and upon an adventure, not onelyonly where he is ſure of it, but alſo there where he does no more then ſuſpect it. It may &c.
As in Mercies, to bleſs God for thoſe which are unknown ſo &c.
Secondly, It is the care of a Cracious Perſon, not onelyonly to take heed of ſuch Sins as are Confeſt, and Notorious, but alſo as well of the ſhaddows and Reſemblances of it. Abſtain from all appearance of Evil.
Thirdly, A good Chriſtian, he will have regard not onelyonly to his words and Actions, but likewiſe to his thoughts, Sins of the Heart, they are Sins which doe much affect him, as of the outward man.
Fourthly, A Godly man, he is tender of paſſing hard cenſure upon the perſons, or actions of other men. It may be, but he does not peremptorily aſſert it. He is Jealous, but he is not Cenſorious Jealous out of Love, but not Cenſorious out of Malice. And ſo much of the firſt General of the Text viz. Jobs Fearand Suſpicion.
The Second is his Practiſe in order to his Fear. Thus did Job Continually. What did he do? This refers to that before. He offered up Sacrifice for them. Prayers muſt be joyned with Fears, the more Jealous and Suſpicious we are of any; the more need and cauſe have we to pray to God in their behalf, and to ſeek to him for them.
Thus Job is ſaid to be continually, that is upon all occaſions either every day, or all day, all the days of their Feaſting, while his Children were a Playing, he was a Praying, while they were Feaſting, he was Faſting, and Humbling himſelf before God for them, and ſo he had heed.
Parents have cauſe to Pray always for their Children, and upon all occaſions, but they have never more need to do ſo, then at ſuch time as they are in Places, or performances of Liberty and Sport, and recreations. Then to follow God with Prayer for them Continually, ſo much for that.
foreign.