Exposition of Job 1-3, Biblical commentary · Job 1.3, 4, 5
JOB 1.3, 4, 5.
His ſubſtance alſo was ſeven thouſand Sheepe, and three thouſand Camels, and five hundred Yoke of Oxen, and five hundred ſhee Aſſes, and a very great houſhold; ſo that this man was the greateſt of all the men of the East.
And his Sonnes went and feaſted in their houſes, every one his day, and ſent and called for their three Siſters, to eat and to drinke with them.
And it was ſo, when the dayes of their feaſting were gone about, that Job ſent and ſanctified them, and roſe up early in the morning and offered burnt offerings, according to the number of them all, &c.
THE Holy Ghoſt having ſhewed us the qualities of Jobs perſon, in the firſt verſe, Pſal. 127. v. 4, 5.the Olive-plants round about his Table (being the firſt outward bleſſing) in the ſecond: Now proceeds …o ſhew alſo his outward eſtate; his ſtock of Cattell, His ſubſtance was ſeven thouſand Sheepe, &c.
Concerning the outward Eſtate of Job, we may note in this …hird verſe.
1. The ſeverall kinds of his ſtocke, Sheepe, Camels, Oxen and Aſſes.
2. The ſeverall numbers of each of theſe kinds. Seven thou…nd Sheep, three thouſand Camels, &c.
It is ſaid, His ſubſtance was ſeven thouſand Sheepe, &c. We … our language, call the eſtate of a man his ſubstance, and a rich …an we call him a ſubſtantiall man, though indeed riches are but …ternall and accidentall, yet they are called the ſubſtance of a man, … cauſe they make him ſubſiſt and ſtand by himſelfe, he needs not the …op and helpe of others.
The word here in the Hebrew which we tranſlate ſubſtance, is indifferent to ſignifie any poſſeſſion;foreign, Septuag. but eſpecially it ſignifies poſſeſſion or ſubſtance by Cattell. Therefore in thoſe times wherein the eſtates of the great men of the earth were moſt in Cattell, this expreſſion was chiefly uſed; The Septuagint renders it, And his Cattell were 7000. Sheepe, &c. So then his ſubstance, ſc. of Cattell was ſeven thouſand Sheepe.
Sheepe] Sheepe for meate and Sheepe for cloathing, the fleſh and the fleece both are of great uſe.
And three thouſand Camels *The Hebrew word foreign comes from the roote Gamal, to render and make recompence: for this creature being uſed much for burden and travell, doth abundantly recompence his Maſter for his keeping, from this Hebrew word Gamal, the Greekes derive the name foreign the Chaldeans Gamla, the Latines Camelus, and we our Engliſh Camel.. Camels were uſed in thoſe Countries for burthens, and for travell eſpecially in long journeyes, Merchants travell'd with Camels, as you may reade, Gen. 37.25. Ioſephs bretheren beheld a company of Iſhmaelites which came from Gilead with their Camels, and theſe were very ſtrong for travell, being able to abide much hunger and thirſt, (as the naturall Hiſtory affirmes.) Some affirme they will travell ſix dayes together in thoſe hot Countries without drinke, and therefore thoſe Eaſterne parts are ſtock't and ſtor'd with Camels, beaſts ſo fit for ſervice there.
And five hundred yoke of Oxen. Oxen for the tillage of the ground: Their Oxen are ſtrong to labour, Pſal. 144.
The Aſſes were for ordinary travell, and for ordinary burthens about the houſe.
But you may ſay. We reade in the Inventory which here is made of Iobs Eſtate, that he had Sheepe and Camels, Oxen and Aſſes, but where was the Silver and the Gold, where was the goodly Houſholdſtuffe, the Jewels and the Plate? here is no mention made of theſe.
I anſwer, firſt, that without doubt Job had ſilver and gold, an… precious things. It is cleere that he had when he ſaith, (Chap. 31 24.) If I have made gold my hope, or have ſaid to the fine gol… thou art my confidenee; it had not beene proper for him to de… that gold was his hope (in this ſence) if he had not had gold … his poſſeſſion; or to ſay he did not confide in fine gold, when h… had no gold to confide in: Then he had gold and ſilver. An… for Jewels, the holy ſtory tells us (Chap. 42.12.) That God ga… Job twice as much as he had before; and a part of what was re…ſtored to him, was Jewels and Eare-rings; Every man gave hi… a piece of Money, and every one an Eare-ring of gold, therefo… he had Jewels alſo in his poſſeſſion at firſt, or elſe they could … be doubled to him in the day of his deliverance.
We find frequent mention in thoſe ancient times, of the riches of the Patriarcks and others in gold and ſilver. It is expreſt concerning Abraham, Gen. 13.2. That Abraham was very rich in cattell, in ſilver and in gold. And Abrahams ſervant, Gen. 24.35. ſaith of him, The Lord hath bleſſed my Master greatly, and he hath given him flocks, and heards, and ſilver, and gold; And verſe 53. The ſervant brought forth Iewels of ſilver, and Iewels of gold, and gave them to Rebeckah, he gave alſo to her brother and to her mother precious things; And Gen. 23.16. we reade of Abrahams paying foure hundred ſhekels of ſilver unto Ephron the Hittite, which was called currant money with the Merchants. So that it is plaine, in thoſe dayes, gold and ſilver, and Jewels were ſubſtance.
But here the Eſtate of Iob is reckoned and caſt up by Cattell, there is no mention of gold, and ſilver, and Jewels, and precious ſtones, and the like. His ſubſtance was 7000. Sheepe, &c. Two reaſons may be given for this accompt.
The firſt is this, Becauſe thoſe ancient times were ſo much given to and imployed in the feeding of Cattell: therefore they did reckon their eſtates by Cattell, as we now doe by Money, by gold and by ſilver, or by yearely rents and revenues: If a man had ſo many Cattell, ſo many Sheepe, ſo many Oxen, &c. they knew his Eſtate, what gold and ſilver or other riches he might have. When the ſonnes of Iacob came before Pharaoh, Gen. 46.32. they are called Shepheards, The men are Shepheards, foreignfor their trade hath beene to feede Cattell; They are men of Cattell, as if he ſhould ſay, the ſpeciall commodity, the maine thing theſe trade in, is about Cattell, and that gives the denomination: They had gold and ſilver, but they are men of Cattell.
And then againe, for this reaſon, Cattell are living ſubſtance; Gold and ſilver are dead ſubſtance. Cattell in their owne nature are more excellent then gold and ſilver, becauſe they have life; Every thing that hath life is better in its degree then that which hath no life: The loweſt creature that hath life is better then the beſt without life; the loweſt of a ſuperiour order, is better then the higheſt of an inferiour; Now all things without life are put into a degree, into a Claſſis or forme below and inferiour to thoſe that have life. It is true, that Money anſwereth all things, Eccleſ. 10.19.Money is equivolently Sheepe, and Oxen, and Aſſes, and Camels. Money is equivolently bread, and meate, and drinke, and cloathing, and whatſoever you need, it is virtually all that you may and can receive; ſo that by way of commutation and exchange Money is all things: but formally and in it ſelfe, ſo theſe things are the life and ſuſtenance, and ſupport of man, therefore theſe goe away with the name and the title of the eſtate; the eſtate or ſubſtance of Iob was in theſe naturall and living riches, not in artificiall or dead riches. Hence it was that the Antients gave the name Pecunia to Money, which comes a Pecude, from Cattell (ſo the Criticks obſerve) becauſe they ſtamp'd the forme of a Sheepe or an Oxe upon Money, noting that Cattell were the riches and the eſtate of a man properly and chiefely. This may ſuffice for the reaſons why the eſtate or riches of Iob is ſet forth by Cattell, and not by gold and ſilver and other like poſſeſſions.
Further, with this abundance of Cattell that Iob had, we muſt underſtand (though it is not expreſt) that he had Land ſutable to ſuch a ſtock.
Pauperis eſt numerare pecus.And when theſe Numbers are ſet downe (becauſe we uſually ſay, he is but poore that can number his Cattell,) we are not to ſtand ſtrictly upon the preciſe Number of ſeven thouſand, or five hundred, &c. But here are great quantities mentioned, to note, that Iob had many, very many Cattell, but that he had great numbers of all theſe.
foreignThen it followes, He had theſe and a very great houſhold.
The words in the Originall, doe ſignifie Servants, or Tillage and Husbandry;foreign miniſterium, Sept. foreign, Servitium, Aquil: foreign, fami…litium, Sym. concerning Iſaac, Gen. 26. it is ſaid, that he had poſſeſſions of flocks and of heards, and great ſtore or ſervants, ſo ſome reade it; others that he had great ſtore of husbandry: It comes all to one purpoſe, for the greatneſſe of the houſhold, or multitude of ſervants, were for thoſe uſes, to mannage and order thoſe Flocks, that Tillage and Eſtate that God had bleſſed him with. He had a very great houſhold, many attendants upon the ſeverall ſervices of his eſtate.
Laſtly, We have the ſumme and reſult (as it were) of all his eſtate, in the cloſe of the verſe.
So that this man was the greateſt of all the men of the Eaſt.
He was the greatest divers wayes, greateſt in riches, greateſt in power, greateſt in honour, greateſt in grace, which is the beſt greatneſſe of all. He was greateſt all theſe wayes, but that which is here ſpecially meant, is the greatneſſe of his honour and riches▪ He was the greateſt man in outward eſtate of all the men of the Eaſt.
Of all the men of the Eaſt. Heb: Sonnes of the Eaſt. In the 25. of Geneſis, v.6. Abraham gave gifts unto his Sonnes by the Concubines, and ſent them away from his Sonne Iſaac Eastward into the East Countrey. Doubtleſſe the bleſſing of God followed theſe Sonnes of Abraham his friend, and they waxed Great, but among them all Iob was greatest. It had bin much to ſay, he was a great man amongſt the men of the Eaſt: for the men of the Eaſt were very great men, and very rich men. As to ſay, one is a rich man in the City of London where there are ſo many rich men; one that goeth for a rich man there, is a rich man indeed. But here is more in this, he was not only a rich man, or a great man amongſt the men of the Eaſt, but he was the greateſt, he was the richeſt of them: as to ſay, that one is the richeſt in the whole City, cryes a man up to the height of riches: this expreſſion then heightens the ſence of the Text concerning Iobs greatneſſe, he was not only great among the men of the East, but the greateſt man of them; as if the Holy Ghoſt ſhould have ſaid, I will not ſtay reckoning up particulars or telling you this and that Iob had: you know the Eaſt was a large Countrey and full of rich men, his eſtate was the largeſt, and himſelfe the richeſt of all the men of the Eaſt.
A Queſtion may here be raiſed, Why the Holy Ghoſt ſpends ſo many words, and is thus accurate in the ſetting forth of Iobs outward eſtate.
I ſhall touch three reaſons for it:
1. He is deſcribed to be a man of a very great estate, to the end that the greatneſſe of his aff…iction might appeare afterward: the meaſure of a loſſe is taken by the greatneſſe of a mans enjoyment. If a man have but little, his affliction cannot be great: but if a man have much, if he have abundance, then the affliction doth abound. After great enjoyments, want is greateſt: Emptineſſe preſſes thoſe moſt, who once were full. I went out full (ſaith Naomi, Ruth. 1.21.) and the Lord hath brought me home empty, therefore call me not Naomi (which is pleaſant,) but Marah which is bitter, for the Almighty hath dealt very bitterly with me.
2. The greatneſſe of his estate is ſet forth, that the greatneſſe of his patience might appeare: For a man to be made poorer, that was but poore and meane before, it is no great matter though he beare it;Scimus quia majorem dolorem commovent damna majora, Greg. for a man to have but little that never had much, is no great tryall of his patience: but for a man to have nothing at all, that had as it were all things, and to be patient under it, this ſhewes the proofe of patience. To a man that is borne a ſlave, or a captive, captivity and bondage is no trouble: it doth never exerciſe his patience, he is ſcarce ſenſible of the evill, becauſe he never knew better.Multo facilius eſt non habita repudiare, quā poſſeſſa amittere, Aug. But for a King that is borne free and hath power over others, for a King that is in the height of freedome and liberty to become a ſlave and a captive, in ſuch a one patience hath a perfect worke, if he beare it. So for Iob, a man that once abounded in all manner of outward good things, to be outed and emptyed of all, that tryed his patience to the full.
3. It was to give to all the world, a teſtimony that Job was a through godly and holy man; that he was a man of extraordinary ſtrength of grace; why? becauſe he held his integrity, and kept up his ſpirit in the way of holineſſe, notwithſtanding he was lifted up with abundance of outward bleſſings. To be very great and very good, ſhewes that a man is good indeed: Great and good, Rich and holy, are happy conjunctions, and they are rare conjunctions. Uſually riches impoveriſh the ſoule, and the world cares out all care of Heaven; therefore Iob was one of a thouſand, being at once thus great in riches and thus rich in goodneſſe. He was rich in grace, that was ſo gracious in the middeſt of ſo much riches,Exingentibus Jobi divitijs valde locupletatur ejus Sanctitas, Pined. in loc. Deut 3.2. the godlineſſe of Iob was inriched by his riches: It argued that Iobs godlineſſe was very great and very right, becauſe he continued right in the middeſt of all his greatneſſe. How often doe riches cauſe forgetfulneſſe of God, yea kicking againſt God? How often are they made the bellowes of pride, the fewell of uncleaneneſſe, the inſtruments of revenge? How often doe rich men contemne, diſpiſe and oppreſſe their weake and poore bretheren? but to make riches the fewell of our Graces, and the Inſtruments of duty both to God and man: To have the houſe full of riches, and the heart full of holineſſe, theſe united are admirable. Extremes are very dangerous: to be extreame poore or extreame rich, is an extreame temptation. Therefore the wiſe man Agur; Prov. 30.8. prayes, Give me neither poverty nor riches, Lord ſaith he, I would not be in any of the extreames: It is a ſore temptation to be farre on either hand, to be farre on the hand of riches, or farre on the hand of poverty. To be very poore and very holy, is a rare thing; That man hath great treaſures and riches of grace who is ſo. I remember the ſpeech of a poore woman, who having a child about 8. or 9. yeares of age, and being once in ſuch a ſtreight that hunger began to pinch them both, the child looking upon the Mother ſaid, Mother, doe you thinke that God will starve us? No child anſwers the Mother. The child replyed if he doe, yet we must love him and ſerve him. Such language from the heart, becomes and argues more then a Child in Grace, a growne Christian. They are fil'd with Chriſt who can ſtarve and ſerve him. So likewiſe are they who being full fed yet ſerve him; and temptations are greater upon the full then upon the empty, upon the rich then upon the poore: The reaſon of it is, becauſe as riches doe ſtirre up luſt, ſo they give fewel, and adminiſter inſtruments for the obtaining and taking in of that which luſt calls for: this poverty doth not.
The poore, ſaith Chriſt, receive the Goſpell; the lame and the blind make most ſpeed, and ſee their way clearest into the Kingdome of Heaven;Mat. 19.24. but for rich men (he ſaith) It is eaſier for a Camel to goe through the eye of a needle, then for a rich man to enter into the Kingdome of Heaven. We ſee now the Miracle acted in Iob, the Camel is got thorough the needles eye: Job a rich man is got through the needles eye with three thouſand Camels, &c. And the reaſon was, becauſe all his Camels, Cattell and riches, did not take up ſo much roome in his heart, they were not ſo thick in his ſpirit, as one ſingle thred. All his outward eſtate was kept without, not a ſhred, not a thread got into his ſpirit. Take this for a third reaſon, why the Holy Ghoſt doth thus exactly ſet forth the eſtate of Iob, .ſc. that he might appeare to be an exact holy man.
From the whole take theſe Obſervations:
Firſt, We ſee here Job a holy man very full of riches; Then Obſerve, That riches are the good bleſſings of God. God would never have beſtowed them upon his Job elſe. Leaſt we ſhould thinke riches evill, they are given to thoſe who are good:Divitiae, ne malae putentur dantur bonis, ne magnae vel ſummae dantur & malis, Aug. And leaſt riches ſhould be thought the chiefest good, they are given to thoſe that are evill. It is a certaine truth, that God never gives any thing in it ſelfe evill to thoſe that are good; nor doth he ever give the chiefest good to thoſe that are evill. Therefore it ſhewes, that riches are good, becauſe the godly have them; and it ſhewes that they are not the chiefeſt good, becauſe the wicked have them. When the Goſpell calls us to renounce the world, to caſt off the world; it calls us to caſt the world out of our affections, not out of our poſſeſſion. To hold and poſſeſſe great riches is not evill, it is evill to ſet our hearts upon them.
Secondly, Iob was deſcribed before, A juſt man, an upright man, that is, a man juſt in his dealing, a man that gave every one his owne; He did not decline, no not a haires bredth (if poſſibly he could) from the line of Juſtice, Commutative or Diſtributive; yet this Iob is exceeding rich. Hence obſerve, That
Plaine and honeſt dealing is no hinderance to the gaining or preſerving of an estate.
Honeſt dealing is no ſtop, no barre to getting. There is a curſed Proverbe amongſt us, which ſome uſe, and it is to be feared, ſome walke by it, That he which uſeth plaine dealing ſhall die a Beggar. You ſee Job, that was a plaine man, a juſt dealing man, yet is full of riches; the nigheſt and the ſafeſt way to riches, is the way of juſtice. Woe to thoſe who by getting riches, get a wound in their owne conſciences. What will it advantage any one to gather many goods, when in the meane time his heart tells him, that all have a bad Master? What will it advantage any to load, to fraight his Ship by trading on forbidden Coaſts, when by doing this he ſplits and makes ſhipwracke of his ſoul. If you would goe the ready way to attaine the things of this life, walke in the wayes of God. Honeſty and Juſtice, Uprightneſſe and truth will leade you to the higheſt and greateſt eſtate, with Gods bleſſing. All other riches are poverty, all other gaine is loſſe; There is a fire in an eſtate ill gotten, which will at laſt conſume it. A man builds with timber that hath a fire in it, that layes the foundation of his eſtate by ſinne, he layes up iniquity for his children. And ſo doth God, Job 21.19.
It is commonly ſaid likewiſe, Dives aut iniquus aut iniqui haeres. A rich man is either an unjuſt man, or the heyre of an unjuſt man. In Pſal. 82. the wicked are put for the rich, How long will you iudge uniuſtly and accept the perſons of the wicked? That is, the perſons, (Divitum aut Potentum) of rich or great men; ſo it is to be underſtood; for Judges would never accept the perſons of wicked men, if they were poore, if they be in equall ballance with others, in regard of outward things: and then the oppoſition that is made in the next words, Defend the poore and fatherleſſe; ſhewes that the rich are there meant. Theſe great ones are called wicked, becauſe (ſaith the Gloſſe) they uſually get and uphold their greatneſſe by wickedneſſe. Such is the courſe of the world, and it is the ſhame of the world, much more of Chriſtians. We ſee in Jobs practiſe that riches may be attained and maintained too by righteouſneſſe, Job was rich and iuſt.
Thirdly, In that Iob, a man fearing God, was thus rich, thus great. See here the truth of the promiſes. God will make good his promiſe concerning outward things to his people.1 Tim 4.8. Godlineſſe hath the promiſes of this life, as well as of that which is to come. As it hath promiſes made to it, ſo it hath promiſes performed to it; Iob a man fearing God, a godly man, is very rich. Indeed, not many rich, not many mighty, not many honourable, not many great ones are called: and ſo not many of thoſe that are called,1 Cor. 1.26. are mighty, and rich, and great and noble: yet ſome ſuch are, that the truth of the promiſes may appeare ſomtime in the very letter to the eye of ſence, as it alwayes doth to the eye of faith.
Doe not feare that you ſhall be poore, if you turne godly, for godlineſſe hath the promiſes of this life; and there was a rich Iob, a rich Abraham, a rich Iſaac, a rich David, and many other godly, rich. God will performe when it is good for them, the promiſes of outward good things to his children outwardly.
Fourthly, Here is another Obſervation from this place; Iob was frequent in holy duties; he was a man fearing God, that is (as we explained it in the firſt verſe) he was much verſt in the wayes of holy worſhip, he did not ſerve God by fits or at his leaſure, but continually, yet he was very rich. Note hence.
Time spent in holy duties, is no loſſe, no hinderance to our ordinary callings, or to our thriving in them.
Iob ſerves God ſo frequently, that it is called continually, yet he grows in wealth abundantly. The time that he ſpent in the ſervice of God did not rob his purſe, impoveriſh his family, or hinder him in his dealings and buſineſſes of the world; Iob maintained both his callings, he maintained his generall calling in the wayes and ſervice of God: and his ſpeciall or particular calling in his relations unto men, both went on together, and they were no hinderance one to another, but a furtherance rather. The time we ſpend in ſpirituall duties, is time gain'd for ſecular. The paines we take in prayer, &c. whets our tools and oyls our wheels, promotes all we go about and getteth a bleſſing upon all.
This meets with another blaſphemy, very frequent in the world. If a man profeſſing godlineſſe goe backward in his eſtate, eſpecially a man that is taken notice of for his extraordinary zeale and conſtancy in holy duties: Then the clamour is, O you ſee what hearing of Sermons hath brought him unto, you ſee what comes of his praying and faſting, he ha's followed theſe things you ſee, till he is undone. I ſay two things unto theſe men.
Firſt, Many are thought to goe backward in their outward eſtate, becauſe they doe ſo much in ſpirituall duties, when indeed they are ſo farre from doing too much that they doe too little, and that rather is the reaſon why they thrive not. The body may be exercis'd often, when the ſpirit workes but ſeldome, if at all in holy things; and this indeed provokes God many times to blaſt an outward eſtate. It is a common fault, that when we ſee thoſe whom we conceive godly faling in outward things, wee are taken up onelyonly in finding out anſwers how to acquit the juſtice of God in his promiſes. What ſhall we ſay to ſuch a promiſe, Seeke firſt the kingdom of God and his righteouſnes, and all theſe things ſhal be added unto you? We trouble our ſelves often to ſatisfie the point in reference to the juſtice of God and the truth of his promiſe. We ſeldome ſuſpect whether or how they have performed the condition of the promiſe. We ſhould rather doubt that they have not evangellically performed the condition, then trouble our ſelves ſo much with ſeeking how to ſatisfie the juſtice of God in anſwering the ingagement and promiſe on his part. For without all queſtion, they that doe ſeeke according to the tenour of that condition, God will adminiſter all things unto them.
Or ſecondly, we ſhould ſay thus rather, that they who are ſo much exerciſed in wayes of communion with God, have ſurely gain'd a great ſpirituall eſtate. And that now God brings them to the proofe of it by loſſes in their temporall eſtates. Theſe or the like interpretations we ought to make, if we ſee them going backward in outward things, who have beene very forward in ſpirituall things.
And ſo much concerning Iobs outward eſtate, in regard of his riches, both what they were in the kind, and in the number.
In the next place his outward happineſſe is deſcribed by the unity and concord of his children.
Verſe 4.
And his ſonnes went and feaſted in their houſes, every one his day, and ſent and called for their three ſiſters, to eat and to drinke with them.
This verſe ſets forth the third part of Iobs happineſſe in reſpect of his outward eſtate. He had children, and many children in the ſecond verſe: Here in the fourth we find all theſe children, ſonnes and daughters agreeing and feaſting one with another. We may note from the words foure things concerning this Feaſting.
1. Their alacrity and chearefullneſſe, which moſt doe obſerve out of that expreſſion, they went and feaſted, which phraſe in the Hebrew ſignifies the doing of a thing with chearfulnes and readineſſe.
2. Their unanimity: It is not ſaid that ſome two or three of his ſons feaſted, but his ſons indefinitely, all his ſons: and not onelyonly his ſons, but his daughters, the three ſiſters were called too. So that they were all of one mind, they all met together in love, though they were ten in number, they were but one in heart, the ſame in ſpirit.
3. The place where they feaſted, it was in their houſes, they did not goe to ſuſpected places, but in their owne private houſes and families, where it was moſt convenient, and where they might celebrate thoſe meetings with moſt ſecurity, both for their bodies and for their ſoules.
4. The frequency of that feaſting, it was not onelyonly once, but every one his day. They did meet at every one of their houſes upon a ſpeciall and a ſet day. Every one his day, ſome make the ſence thus, they feaſted in their houſes one every day, as if it had been a continuall feaſt with them, they feaſted all the weeke long; and they would ſeeme to allow it by the moderation uſed in their feaſting: out the words every one his day, note a courſe, a certaine time wherein they did feaſt, not a continued feaſting. Some conceive it was upon their birth-dayes: whether that be ſo or no there is nothing appeares from the Text, only it is ſaid, They feasted every one his day.
And they ſent and called for their three ſiſters to eat and to drinke with them.
In that we may obſerve 3. things.
1. The humanity of the brethren, they would not banquet alone and leave out their ſiſters, but they ſent and called them.
2. The modesty of the Sisters, that they would not come but upon ſpeciall invitation, they were not forward of themſelves, but they were ſent and called for.
3. The end of this invitation, it was to eat and to drinke with them. As under the notions of bread and water, or bread and wine, all neceſſaries for food are compriſed; ſo under the actions of eating and drinking, the whole buſineſſe of feaſting is contained, Luk. 12.19. Iſa. 22.15. Eccl. 2.24.
There is nothing further in the words, that we need ſtay longer in opening or clearing of them. We ſhall onelyonly give you ſome few notes out of them.
His ſons went and feaſted in their houſes, every one his day.
This is ſet forth as the third part of Jobs outward happines. Then note we firſt, That
The love and mutuall agreement of children is one of the greateſt bleſſings to a parent.
The love of children is the fathers bleſſing, and it is a great bleſ…ſing. How many fathers have their hearts rent and divided by th… rents and diviſions that are amongſt their children! It doth bla… and wither all the comfort the Parent hath, to ſee that there is no agreement of love, no correſpondency of affection amongſt thoſe that come all from the ſame bowels,Fratrum quo que gratia rara eſt. Ovid. from the ſame loynes. Th… is a bleſſing which was not common in the world, no not in thoſ… times. Adam had not this bleſſing. Adam when he had only two ſonnes,Gen. 4. they could not agree, but one murthereth the othe… Abraham enjoyed not this bleſſing, when he had but 2 ſons, one… mocking the other, Gen. 21 9. Gen. 27.41. Gen. 3.4.Iſhmael is mocking Iſaac. Iſaac fail'd of th… bleſſing, he had but two ſonnes and one threatned to murther th… other, The dayes of mourning for my father are at hand then wil… ſlay my brother Jacob. This was not Iacobs bleſſing, he had … ſons, there was one of them, Joſeph the common Butt of a… his brethrens envy, they did all ſpight him, the Archers did ſho… at him and grieved him ſorely and hated him. Gen. 49 23.They could not a… agree, there were diviſions among them. It is no ordinary ble…ſing then. You ſee David a holy man, yet what diviſions we… there among his children,2 Sam. 13.28. one murdereth another, Abſolom cauſe Amnon to bee murthered: Adonijah riſeth up againſt Solomon he cannot beare it,1 King. 1. that his brother ſhould have the Crowne. Y… ſee then that it is a bleſſing and it is an extraordinary bleſſing. Therfore take notice of it, you that have an agreeing family, children that live together in love and unity, looke upon it as a ſpeciall bleſſing from God.
Secondly, We may obſerve, That
It is a very comely thing for brethren and ſiſters to live together in unity.
In Jobs children we have that of Pſalm. 133. fullfilled,Numero plurimi erant, conſenſu autem, & concordia quaſi unus, unanimitate at que dilectione quaſi idem Orig. Behold (he calls all to looke upon it) how good and pleaſant it is for brethren to dwell together in unity. Such a ſight may draw all eyes after it. Jobs children were many in number, in heart but one, in love the ſame. And as there is nothing more troubleſome, ſo nothing more uncomely and unnaturall than rents and diviſions in a family.
Thirdly, we may note: That
It is lawfull to uſe feaſting.
The children of Job here went and feaſted at their houſes, every one his day. Tertul. Apol. c. 39.The Chriſtians in the Primitive Churches had their foreign, Love-feasts. In a Feaſt there are two things; extraordinary proviſion, and extraordinary company, both are lawfull. God hath given us the creature, not only for neceſſity, but for delight;Deus multo plura condidit, quibus facilè carere poſsemus, quam quibus neceſſario nobis opus eſt. Bez in loc. and it is a cleare argument that ſuch uſing of the creatures in feaſting, is lawfull, becauſe God hath made more creatures, ſerving for the delight of man, than he hath made for the neceſſity of man. If God had meant that men ſhould doe nothing, but ſerve their owne neceſſity and maintaine their lives; ſo, as they might goe on in their places and callings, one halfe of the creatures might have been ſpared. But God made nothing in vaine. Therefore he is willing we ſhould uſe the creatures for moderate delight. Abraham made a great feaſt at the weaning of Iſaac; and Iſaac makes a feaſt for Abimelech and Phicol the chiefe Captaine of his Army, Gen. 26.Gen. 21.8. 30. And the like examples we have in divers other places: And our Saviour Chriſt himſelfe was at a feaſt in Cana of Galilee, where when wine fail'd he ſupply'd it by miracle, Joh. 2.
But becauſe feaſting is ſo often abuſed and many turne this liberty into wantonneſſe; being then moſt wicked, when they ſhould be moſt thankfull, and grieving God moſt, when he gives them meanes or occaſion of rejoycing. I ſhall therefore briefly diſcover the abuſes of feaſting, which will alſo hint rules for the right ordering of it, That we may (as the Apoſtle ſpeaks) eat and drinke, and do all to the glory of God.
1. Then feaſting is ſinfull, when any over-charge their eſtates; and laviſh out what will but ſerve their neceſſities or conveniencies upon delights and ſuperfluities; to ſuch, Feaſting is a ſinne.
2. When the rich feaſt the rich, and never thinke upon the poor, Luk. 14.12, 13. When thou makest a dinner or a ſupper, call not thy friends nor thy brethren, neither thy kinſmen, nor thy rich neighbours. Obſerve here, this is not an abſolute denyall of calling brethren, and kinsfolkes and friends, or rich; for brethren may, yea ought to be called, but (ſaith he) when thou makeſt a feaſt call the poore, the maimed, the lame, the blind; that is, when thou makeſt a feaſt be ſure to remember theſe, doe not bid thy brethren, or the rich alone, let the poore have a portion with thee, and be refreſhed at or from thy Table. When the rich feaſt one another, and let the poore ſtarve or pine, this is very ſinfull.
3. When there is a ſtudied curioſity and exactneſſe in feaſting. When all things that can be thought on muſt be fetched in, ſtrange meats and forraigne ſauces, when there is a luſting after Quailes, when men muſt have meat for their luſts. Though we may have feaſting for our delight, yet we muſt not have feaſting for our luſts; Such make their belly their god, as the Apoſtle ſpeakes; when there is ſo much art uſed, as deſtroyes the nature of the meat, this is a ſinne and an errour. I remember Bernard ſpeaks of his times, That a man might be at a fiſh feaſt, and yet ſhould not know whether he had eaten any fiſh or no, all things were prepared with ſo much art, that the very nature of the creature was loſt. This is a ſinfull vanity.
4. When there is intemperance in feaſting (whatſoever the proviſion be) when there is exceſſe; an over-charging of nature, which is ſurfetting and drunkenneſſe. As by the former, man overthrowes the nature of meats or drinkes. So by this, meat and drinke overthrowe the nature of man. A man may feaſt himſelfe into a beaſt, and we uſually ſay of ſuch perſons, They are diſguiſed. For ſuch feaſting the land mournes.
5. When feaſtings are frequent: Feaſts are not for every day, that was the thing taxed in the glutton, Luk. 16. that he fared deliciouſly every day.
6. When we spend too much of the day at any time, or too much time any day in feaſting, when we dine till night and ſup all or a great part of the night: this is chambering and wantonneſſe, this is a woefull expence and waſte of time; and the expence of time is worſe by farre then the expence of mony; you may regaine the expence of your mony, but you can never call backe the expence of your time, you may be at greater charges in your feaſting for the waſte of time then for the waſte of eſtate. All the world cannot give you backe againe the expence of an houre. Indeed we often heare men complaine they have ſpent too much mony in feaſting and entertainments, but 'tis very rare that any complaine they have ſpent too much time: which is as if a man having received a wound in his body ſhould onelyonly be troubled for the hole which the Sword made in his doublet. Prodigality of time, is the worſt and moſt dangerous prodigality.
7. Feaſting is ſinfull when unſeaſonable, I ſpeake in regard of occaſions and opportunities: there are ſpeciall times wherein it is unlawfull to feaſt, though we ſhould ſpend but very little time in feaſting, Iſa. 22.12, 13. In that day did the Lord God of Hoſts call to weeping and mourning, and to baldneſſe, and to girding with ſack-cloth, and behold ioy and gladneſſe, ſlaying Oxen and killing Sheepe, eating fleſh and drinking wine, in the next verſe it is ſaid, It was revealed in mine eares by the Lord of hoſts, ſurely this inquity ſhall not be purged from you till you die. To feaſt in that day was ſinfull, and a ſin that left ſuch a ſtaine as could not be got out, it ſhall not be purged from you. What time was this wherein their feaſting was ſo ſinfull, what made this ſin ſo deepe grained? You ſhall find a reſolution in the beginning of the Chapter, It was a day of trouble and perplexity and of treading downe by the Lord God of hosts in the valley of viſion, breaking downe the walls and crying to the mountaines. It is a day of trouble and perplexity, and will you now be feaſting? (ſaith God) Is this a time for you to feaſt in, when my wrath is breaking forth amongſt you? This feaſting with men is a daring of God, a ſending (as it were) defiance unto Heaven. And ſuch feaſtings Amos reproves, Chap. 6.4, 5. They did eat the Lambes out of the flocke, and the Calves out of the midſt of the Stall, they chaunt to the ſound of the Violl, and invent to themſelves inſtruments of muſicke like David, they drinke wine in bowles, and annoint themſelves with the chiefe oyntments, but they are not grieved for the affliction of Joſeph.
Then at this time feaſting is unſeaſonable; for Ioſeph, the people and Churches of God are in affliction: And this is ſuch a day as the Prophet deſcribes, a day of trouble, and a day of perplexity from the Lord, the Kingdome is full of trouble, and we are full of feares, therefore now faſting is in ſeaſon, not feaſting, now humbling is in ſeaſon, not rejoycing: Or if any feaſt now, let them feaſt as if they feaſted not, and rejoyce as if they rejoyced not, let them feaſt as remembring the affliction and bonds, the hunger and wants of our diſtreſſed bretheren. Therefore in thoſe feaſtings which have a kind of neceſſity in them, you ſhould labour to have your hearts exceedingly above your feaſting, not to ye ſo low as the creature; it is ever very ſinfull to have your hearts drowned in the creature, but now eſpecially when you heare the voyce of the Sword threatning to take the creature from us, and ſee God claſhing them together, as if he meant to ſtaine the beauty, and ſowre the pleaſures of them all.
Verſe 5.
And it was ſo, when the dayes of their feaſting were gone about, that Job ſent and ſanctified them, &c.
This verſe containes the holy practiſe of Job. You ſaw before that he had grace in his heart, now you may ſee grace in his life. Holy practiſe makes grace viſible. There it lay in the habit, here it comes forth in the act. Concerning this holy practiſe of Iob, we may note theſe three things for the diviſion of the verſe.
1. The Actions about which this holy care of Iob was exerciſed: They are two.
1. He ſent and ſanctified them. And
2. Offered burnt offerings according to the number of them all.
2. The ground of this holy practice of his, what moved Iob after their feaſting, thus to ſend and ſanctifie them. The ground was this, For Job ſaid, it may be that my ſonnes have ſinned, and curſed God in their hearts.
3. The conſtancy of Iob in this his holy practice, he did not this by fits, now and then, but thus did Job continually.
And it was ſo, that when the dayes of their feaſting were gone about, that Job ſent and ſanctified them.
That is the firſt thing that we are to explaine and open unto you, Job ſent and ſanctified them. How could Iob ſanctifie his ſonnes or his daughters? A Parent indeed may provide riches for his children, but can he provide grace alſo? A parent may put Money in their purſes, but can he put holineſſe in their hearts too, that it is ſaid here, that Iob ſent and ſanctified them? Is not ſanctification the proper worke of the Spirit of God? doth not the Holy Ghoſt alone ſanctifie?
For the clearing of this, Whereas it is ſaid that Job ſent and ſanctified them; Firſt, Some expound the meaning thus, that Job ſent up prayers to God to ſanctifie them. And indeed prayer is a ſanctifying ordinance. As prayer requireth a holy heart, ſo prayer will make a holy heart; make the heart that prayes holy, yea many times get holineſſe into anothers heart. Secondly, Others ſay, he ſent and ſanctified them, that is, he ſent them to the place that was appointed for ſacrifice, where he intended to ſanctifie them; or where, in the holy duty of calling upon the Name of God and of offering ſacrifice, they were to be ſanctified: He ſent and ſanctified them, he ſent them to the place where the Sacrifice ſhould be offered, that ſo they might be ſanctified. But thirdly, I rather take it thus, he ſent and ſanctified them, that is, he ſent a meſſage to them, to command them to prepare and to fit themſelves for the holy duty of offering the burnt offering or ſacrificing. For to ſanctifie, in Scripture notes two things.
1. The infuſion of a holy habit, the infuſion of a new principle into the ſoule.
2. A preparation of the ſoule to holy duties.
Now when it is ſaid that Job ſent and ſanctified them, it is not meant as if Iob did infuſe holy habits into his children, as if it were in his power to make them gracious; Indeed that is impoſſible, it is only the worke of the Spirit of God, no man can come at the ſpirit of another but the Spirit of God. But this is it, hee ſent to them to prepare themſelves, to adviſe and warne them to prepare themſelves that they might be ready for that holy duty, for the duty of ſacrificing; And this preparation to holy duties, is often called ſanctifying, as Gen. 35. When Iacob was called to Bethel to offer ſacrifice and to build an Altar, he ſaid to his houſhold, verſe 2. Put away the strange gods that are among you and be cleane, (that is ſanctifie you, or be you ſanctified) and let us ariſe and goe up to Bethel, and I will make there an Altar unto God, &c, The preparation to the ſacrifice, was a cleanſing or a ſanctifying of them. So Exod 19.20. when the people were to be prepared to receive the Law, the Lord ſaith unto Moſes, Goe unto the people, and ſanctifie them to day and to morrow, that is, prepare the people, or warne the people that they prepare themſelves for the receiving of the Law. And likewiſe in the 1 Sam. 16.5. it is ſaid, that Samuel did that which the Lord ſpake, and came to Bethlem, and the Elders of the Towne trembled at his comming and ſaid, Commest thou peaceably? And he ſaid, Peaceably; I am come to Sacrifice unto the Lord, ſanctifie your ſelves and come with me to the Sacrifice, that is, prepare your ſelves to come to the ſacrifice. So ſanctification, is preparation. And Ioh. 11.55. (to name no more) The Jewes Paſſeover was nigh at hand, and many went out of the Countrey up to Hieruſalem before the Paſſeover to purifie themſelves, or to ſanctifie themſelves, that they might be fit and ready for the ſacrifice. So then this ſanctifying of them, was a preparing of them for the ſacrifice. There were ſolemne rules given afterward when the forme of the Church Order and Diſcipline was eſtabliſhed by Moſes; but even now before that, the Law and light of nature taught this, beſides the teaching of God, that they muſt be ſanctified before they came to ſacrifice, Iob ſent and ſanctified them, then they came to that holy ſervice.
This is the firſt act of Iob. We may here obſerve, firſt, the time when Iob ſent to ſanctifie them, it was when the dayes of their feasting were gone about; Iob did not take them off from their feaſting, or deny them the liberty of their feaſting: But when the dayes of their feaſting were gone about, then he ſent and ſanctified them. The point we may note from hence is this. That
It doth well become godly Parents, to give their Children leave to take moderate refreſhing and recreation one with another.
Iob did not ſeverely and auſterely forbid them and ſay, what doe you feaſting and ſpending your time idly one with another? why doe you ſpend ſo many dayes in feaſting? He never interrupted them till the dayes of their feaſting were gone about; It becommeth Parents to looſe the reines of governement ſo farre, as to give them leave for their refreſhing, to let themſelves out in honeſt wayes of recreation by their mutuall ſociety. Iob did not call them to this holy ſervice from their feaſting, but when the dayes of their feaſting were gone about.
Secondly, Iob ſent to ſanctifie his children, though they were in their own houſes, though they were at their own diſpoſing, (for it appeares they had families and houſholds of their owne) though they were men and women growen: Yet Iob ſent to ſanctifie them. Obſerve hence, That
Parents must not caſt off the care of their children, though they are growen up, though they are men and women.
Some thinke, that if they looke to their children at Schoole, and breed them up a while, and have given them ſome inſtructions in their youth, they need not then trouble themſelves any further. Whereas the care of parents ought to live as long as they and their children live together. Iobs care went after his children to their houſes, He ſent to them to bid them prepare themſelves.
Thirdly, Though theſe were (as we ſay) men and women growne, yet as ſoone as their Father ſends the meſſage to them, they all ſubmit and all obey, then Obſerve, That
Children that are growen up, or have houſes and families of their owne, ought yet to yeeld all reverence and ſubmiſſion to the lawfull commands, counſells and directions of their Parents.
Doe not thinke you have outgrowen obedience and honour to Parents, when you are growen in yeares; ſtill we ſee theſe thought themſelves under their Fathers command and counſell, there is not one of them replies, what need my Father trouble himſelfe about us? No, but all willingly prepared themſelves and came, for he offred burnt offerings aocording to the number of them all, therfore certainely they all came.
Fourthly, From the matter of this Act, what it was that Iob did, the text ſaith, he ſent and ſanctified them after their feaſting; he did not ſend a meſſenger to them, to aske them how they were in health, whether they had not ſurfeted themſelves, or had got any diſtemper; he did not ſend to know how the accounts went in their families, whether they had not ſpent too much; but the matter that he had his eye and his heart upon was, that they might be ſanctified and fitted for holy duties; From hence obſerve, That
A Parents maine and ſpeciall care ſhould be for the ſoules of his children.
The care of many Parents is onelyonly to inrich their children, to make them great and Honourable, to leave them full portions and eſtates, to provide matches for them, but for ſanctifying their children there is no thought of that. Nay many are afraid their children ſhould be ſanctified: ſome Parents cannot abide their children, becauſe they ſuſpect them ſanctifyed: Such Parents are the Devills children. Iobs greateſt care was that his children ſhould be ſanctified. And every Parent ought to ſay of his naturall children, as the Apoſtle Iohn doth of his ſpirituall children, (Ep. 3. v. 4.) I have no greater joy, then to heare that my children walke in the truth.
Fifthly, Iob was a holy perſon, and you ſee which way his care lies, that his children may be holy, then take this Note in the generall.
Hee that is a holy perſon himſelfe, deſires to make others holy too.
Holy Iob would have all his children holy. As it is with the wicked, a wicked man would faine have all wicked with him; he would faine ſcatter his wickedneſſe, and diffuſe his poiſon unto others. The drunkard would faine have companions with him in his drunkenneſſe, &c. And ſo the man that is truly godly, would make others godly too. As Paul ſaid to K. Agrippa, I would to God, that not only thou, Act. 26.29.but alſo all that heare me this day, were both almost and altogether ſuch as I am. Grace is attractive, It deſires to draw others into fellowſhip. A good man would not be happy alone.
Sixthly, Sanctification you ſee here is aſcribed unto Iob, he ſent and ſanctified them, and all that he did was but to give them counſell and warning to ſanctifie themſelves; As if he ſhould have ſaid, goe to my children, and bid them prepare themſelves, warne them, that they may be ready againſt the ſacrifice, that they fit themſelves for it, yet the text ſaith, that Job ſanctified them. Then we may obſerve from this. That
The good which others doe by our advice and counſell, is reckoned as done by our ſelves.
While we provoke others to goodneſſe, that good which they doe, is ſet upon our account, as if we had done it. As the wickedneſſe, the ſin which another commi…s by the advice and counſell of any man, is ſet upon the ſcore of that man: If another doe ill by thy advice, the ill is reckoned to thee; if one ſhould come and ſay as Abſolom ſaid to his ſervants, Marke ye now when Amnons heart is merry with wine, and when I ſay unto you, ſmite Amnon, then kill him, feare not, have not I commanded you? Not only did the ſervants kill Amnon, but Abſolom killed Amnon, becauſe he commanded them to kill him. You know what is ſaid of David, he did but ſend a Letter concerning the death of Vriah, and the charge cometh, Thou hast ſlaine Uriah with the Sword of the children of Ammon. All the evill others commit by thy counſell, direction, advice, command or conſent, is as done by thy ſelfe. So (on the other ſide) all the good others doe by our counſell, advice, promotion, admonition, inſtruction and the like, that good ſhall all be reckoned to us. If another be holy by thy adviſe, it will be ſaid thou haſt made him holy, thou haſt ſanctified him.
Laſtly, Obſerve, That
Holy duties call for holy preparation.
We muſt not touch holy things with unholy hands, or with unholy hearts; I will waſh my hands in innocency, and ſo will I compaſſe thine Altar O Lord, was Davids reſolution, Pſalm. 26.6. therefore Job intending a ſolemne duty, a ſacrifice, which did containe the ſumme of all Religion concerning the externall worſhip of God, ſends ſolemnely to his children to prepare themſelves: O come not to the ſacrifice except you be ſanctified. It is a point ſo cleare, that I ſhall need but only to name it to you. How and wherein they ſhould ſanctifie themſelves, and what courſe they took for the ſanctifying and preparing of themſelves for that duty, doth not appeare in this place: but afterwards when God gave them the Law, he preſcribed them a rule what they muſt doe that they might be ſanctified; the Jewes had ſpeciall directions for their preparations: Some things were outward, and ſome inward. I will but touch.
For the outward, they were commanded to waſh their cloathes, Exod. 19. that place before quoted, Sanctifie them to day and to morrow, and let them waſh their cloathes: Not that God regarded cloathes, but he aymed at ſomewhat further; if the cloathes muſt be waſhed, certainely then the heart muſt be waſhed, he pointed at that in the waſhing of their cloathes; In Leviticus and Numbers, other outward preparations are commanded, as the abſtaining from all things that were uncleane, they muſt not touch any thing that was uncleane; and then ſometimes they were not only to waſh their cloathes, but to change their cloathes: you have the expreſſion in that place concerning Jacob, be cleane (ſaith he) and change your garments; It might be a changing by waſhing, but I rather conceive, that it was a change by putting on of other cloathes. There was alſo another externall requiſ…te to the preparing and ſanctifying of themſelves; and that was by abſtaining for a time from the lawfull uſe of the marriage bed; you have the command expreſly in that 19th. Exod. 15. Be ready againſt the third day, come not at your wives; and there are other the like places, 1 Sam. 21.4. The Prieſt ſaid, There is no common bread under mine hand, but there is hallowed bread, if the young men have kept themſelves at leaſt from women; if they have but that outward preparation: the meaning is, if they had kept themſelves from their Wives; David affirmes it was ſo, in the words following. The Apoſtle giveth the ſame rule in 1 Cor. 7.5. ſpeaking of that point, Defraud not one another (ſaith he) except it be with conſent for a time, that you may give your ſelves to faſting and prayer. So that the Holy Ghoſt therein intimates ſuch an abſtaining as was preparatory to ſolemne duties, that you may give your ſelves to faſting and prayer, extraordinary duties call for extraordinary preparations. Theſe outward preparations were ſo neceſſary, that when the people failed in them, Hezekiah prayed for pardon, 2 Chron. 30.18, 19. The good Lord pardon every one that prepareth his heart to ſeeke God, the Lord God of his Fathers, though he be not cleanſed according to the purification of the Sanctuary: though their hearts were upright, though they had hearts rightly prepared, yet he prayeth that God would pardon the want of thoſe outward preparations. The principall preparation is of the heart, and the waſhing of our wayes: therefore we find how the Lord contendeth with them in Iſa. 1.10, 11, &c. where he ſpeakes of thoſe oblations and great ſervices of the Jewes, I hate your ſolemne feasts, bring no more vaine oblations, Ier. 7.8, 9.&c. Why? your hands (ſc. your lives) are full of blood, waſh yee, make you cleane, put away the evill of your doings from before mine eyes; ceaſe to doe evill, learne to doe well, &c. As if he ſhould ſay, What doe you come to me in theſe holy duties, except you prepare and fit your ſelves accordingly, I cannot abide that unholy perſons ſhould come about holy things.
Tu Genitor cape ſac…a manu patrioſ que penates. Me bello extento digreſſū ▪ & caede recenti Attrect are nefas, donec me flumine vivo Abluero-Virg. 2. Aenead.The very Heathen had this Notion, they would not admit any to come to their religious ſervices unleſſe they were prepared. That ſaying of Aeneas in the Poet to his Father when he came from the Warre is a cleare proofe; Tu genitor, &c. Father doe you meddle with the ſacrifices, but as for me it is a ſinnefull thing to touch them—till I have waſhed my ſelfe in the fountaine. This was an outward externall right amongſt them for cleanſing themſelves. The very Heathen ſaw they muſt not meddle with their holy things till they were cleanſed, therefore they had one that cryed out to the people when they came to ſacrifice; All you that are uncleane and prophane, goe farre away from theſe ſacrifices. Not only the word of God,—procul, hinc procul eſte praphani, conclamat vates toto que abſiſtite luco. but the very light of nature taught them, not to meddle with holy things till they were ſanctified.
Therefore ſpecially looke to this, when you have any ſacrifice, any duty to performe, be prepared and ſanctified within and without before you come to the duty. It is true that the duty ſanctifies, but it is ſeldome that the duty ſanctifies us unleſſe, we be ſanctified for the duty: They get moſt holineſſe from the duty, who are moſt holy before they come to the duty: beſides the great danger of comming unprepared. Take heed how you heare, not only heare, but take heed to prepare your ſelves for hearing: So looke to thy feete (it hath the ſame ſence) when thou comest into the houſe of God, prepare thy ſelfe, be not haſty, leaſt thine be counted but the ſacrifice of fooles. So much of the firſt act of Jobs holy care, He ſent and ſanctified them.