John Calvin's Sermons on Job #2

Here is the continuation of my work of transcribing John Calvin's Sermons on Job from the 1574 English translation into modern spelling, with my own summary statements in italics.

The Second Sermon upon the first Chapter.

2. And he had seven sons born unto him, and three daughters.
3. And he had a great substance of Cattle: to wit, seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred she-Asses, and a great household insomuch that he surmounted all them of the East.
4. And his Sons went and made feasts at their houses, every man his day, and they called their three Sisters also to eat and drink with them.
5. When they had made an end of the feasting, Job sent for his children and sanctified them: and rising up betimes in the morning, offered sacrifices according to the number of them: for he said, It may be that my children have sinned, and have not blessed the Lord in their hearts. And thus did Job every day.

(There were born to him seven sons and three daughters. He possessed 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east. His sons used to go and hold a feast in the house of each one on his day, and they would send and invite their three sisters to eat and drink with them. And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, "It may be that my children have sinned, and cursed God in their hearts." Thus Job did continually. Job 1:2-5, ESV)

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Review: like Job, we should walk in singleness of heart, fear God, and withdraw ourselves from evil.

Yesterday we heard the praise which the Holy Ghost gave unto Job, not so much for himself as for our instruction, to the end we should know how we ought to rule our life: namely that we walk in singleness of heart, so as there be no piece of counterfeitness in us, and that therewithal our works also may yield witness of the same singleness. And moreover, that we fear God, knowing how it is He to whom we must refer our whole life, and that His honor is the thing that we must give ourselves unto. And further, that forasmuch as we be continually beset with many stumblingblocks, and the Devil practices to thrust us out of the right way: we should stand upon our guard to withdraw ourselves from evil, and to recover ourselves unto God, until such time as we be quite dispatched from all the defilements of the world by death.

Job was incredibly rich, yet when he lost all he did not act as if he had lost much.

And now it ensues in the text, That Job was an exceeding rich man: and a great part of his possessions is especially recited to us here. It is no small thing to have Seven thousand head of small Cattle, five hundred yoke of Oxen, as many she-Asses, and as many Camels. Lo here a great substance for one man. And therefore it is said, He surmounted all them of the East. But anon we shall see wherefore this is rehearsed unto us. For his patience was so much the more praiseworthy, for that he being bereft of so great goods, and brought to extreme poverty, did notwithstanding continue quiet, as if he had lost little or nothing: See then how God has so much the better tried him.

Job did not let his riches keep him from serving God with a singleness of heart.

But herewithall we have to consider, what a virtuous mind was in Job, seeing his riches had not blinded him with pride, nor caused him to set so much by the world, or to discharge himself of the serving of God, as we commonly see that many men by reason of their great riches, become so lofty, that it is impossible to tame them, abusing their credit to the oppressing of poor folk: and besides that they be full of cruelty, they be also stately and full of pomp: So that riches are accompanied with many inconveniences. Therefore it is not in vain that it is told us here, that Job being so rich, had nevertheless always persisted in the serving of God, and held himself in the said singleness whereof mention is made here.

A warning to the rich: do not trust in your riches.

For by his example the rich men of this world are warned of their duty, which is, to take good heed that when God has put abundance into their hands, they be not entangled by them, according also as the Psalm exhorts them. And further (according as Saint Paul speaks to Timothy in 1 Timothy 6:17) that they be not puffed up with pride, nor put their trust in the transitory things of this world, wherein there is no certainty: for he that is rich today, may become poor by tomorrow, whensoever it pleases God. So then, seeing that the goods of this world are fickle, and that we may soon be bereft of them: rich men (says Saint Paul) ought to take good heed, that they rest not themselves upon them, nor make an idol of them, as though they were sure to possess them, and enjoy them ever, but must be ready to yield them up. And to be short (according as it is said in 1 Corinthians 7:29) such as have fields and vineyards, meadows and corn ground, money and wares, must have a care to use them in such sort, as if they had none at all, so as they may be poor in heart.

Job serves as an example to condemn all rich men who do not serve God. Though it may seem hard for a rich man to serve God, Job proves that it can be done.

Thus then we see what we have to note upon this sentence. For lest any man might allege, that it is very hard to behave himself so purely in the midst of so great riches, considering how Christ himself calls them thorns (Matthew 13:22): therefore the example of Job shall condemn all such as keep not themselves undefiled, how hardly soever it be to be done. It is very certain, that a rich man shall have more ado to walk in the fear of God, than shall a poor man.

Poverty also has temptations, such as murmuring against God and doubting Him.

And true it is also, that poverty of itself brings store of temptations. For when a man is in necessity, he falls to thinking in himself, what shall become of me? And the Devil thrusts him forward to distrust. Hereupon he shall be induced to murmur against God, according as we see that many fall into a rage, and it seems to them that God does them wrong, and they wot not on which side to turn themselves: whereupon they conclude thus: Since I cannot get my living by my labor without doing other men wrong: I must take another way to the wood. Hereupon they take leave to rob and reeve, and they do many shrewd turns, harms and damages to their neighbors. Behold (I pray you) the temptations which poverty brings.

Nevertheless, the rich face greater temptations.

But if a man make comparison between it and riches: it is certain that the richer sort have far greater assaults, forasmuch as Satan is ever at their elbow, to blindfold their eyes, to the end they should overshoot themselves, and forgetting their state, lift up themselves against God, tie themselves wholly to the world, make a mock of the heavenly life, bear themselves in hand that nothing can hurt them, abuse their credit in sundry wise, have regard of nothing, be loathe to bear any yoke, be unwilling to yield to any reason, and think all other men too base to be in their company, in so much that if it were possible for them, they would pluck away the light of the Sun from the poor, so that finally they bear themselves in hand, that they deserve of good right to be shoaled out, and to be set aside, as it were on a row by themselves.

There is no excuse for the rich to be corrupted, because Job stayed pure.

We see now the corruptions and other infinite miseries that riches bring: and yet there is no excuse for them that be rich. Wherefore? For here shall Job be made their judge before God, forasmuch as he was not corrupted nor perverted by the great abundance and quantity of goods that he had, but always served God in singleness of heart.

If the rich, whose temptations are so much the greater than that of the poor, are inexcusable, so are the poor also inexcusable.

But if the rich men be made inexcusable: let the poorer sort also look well to themselves. For I have told you already: that it is easier for a man to walk simply, to whom GOD has not given so great abundance, than for such as have a great range. The case is like as if a man were in some little boat and in some small river. It is like enough that he might be tossed, and it is like enough that he might rush against some stub, or against some bank of the river: but he is not in such danger, as he that is in a ship on the midst of the sea, where the waves and storms are far more violent. Even so (say I) stands the case between the poor and the rich. For surely so long as woe be in this world, we row upon the water, where we may be tossed with tempests, and rush against some thing, and evermore be in danger. Thus are the poor as it were on a little river: but the rich are as it were on the midst of the sea, so as they hardly can escape sinking in some whirlpool or another. Now then if there be no excuse for the rich sort: what shall become of those to whom God gives the mean to hold themselves in simplicity? We see therefore that here is a general lesson to serve for all men, as well great as small, and that it behooves each man to benefit himself by the example that is set here before our eyes.

Riches are not evil in and of themselves, but our own inner corruption causes us to abuse riches.

But yet herewithall the virtue of Job is right commendable: for we hear the judgment of our Lord Jesus Christ, how it is right hard for a rich man to enter into the kingdom of heaven. Not for that riches do of themselves hinder us from serving God as I have said: but it happens through our naughtiness and corruption, that where as it becomes us to take occasion to be drawn unto God by the benefits which he bestows upon us, we be the further drawn back from him. Wherefore we see that Job was a man of wonderful virtue: seeing that in the midst of such riches, he had not his eyes blindfolded to conceive any pride in his heart, so as he should tread other folks under his feet, or forget God, or become a dissolute, vain, and pompous person: but held on his race which he had begun. Lo here the virtue that was commendable in him. And this is done, to the end that if we cannot attain to be full equal with him, yet every one of us should look to himself and go on forward to the mark that is set before him.

We should not condemn riches; to do so would be to condemn God, who gives riches.

Furthermore we see also, that riches of themselves are not to be condemned, as some fantastical persons surmise, who hold opinion, that a rich man cannot be a Christian. For let them find me any of the poor that may be compared to Job in this virtue, and then let them condemn riches. But when a man shall have sought throughout all the poor men in the world: hardly shall he find one that shall come anything near this man. Seeing then that the case is so, let us mark that riches of themselves and of their own nature are not to be condemned, and especially that it is a great blasphemy against God, if a man find such fault with riches, that he thinks the party which possesses them, to be utterly marred. For from whence come riches but from God? Therefore when a man condemns them, he sets himself against God.

A mightier work of God is needed in saving a rich man than in a poor man.

And further, it behooves us to mark, that God must needs work far more marvelously in a rich man than in a poor man, as I have said before. For I have already shown the difficulty that a man has to maintain himself in simplicity and uprightness, when he has abundance of goods. Then had God need to utter a singular force of his Holy Spirit to preserve rich men from corrupting of themselves. But if a man despise such a grace of God, does he not lift up himself against God?

God saves both the poor and the rich.

Hereby then we be warned, not to condemn riches in themselves, like also as we see how our Lord Jesus Christ has shown us, by matching the poor and the rich together in the kingdom of heaven, when he speaks of Lazarus in Saint Luke 16:19 ff. He says there, that the Angels carried Lazarus: For albeit that he was an outcast among men, and a poor creature of whom no account was made, insomuch that he was forsaken of all men: yet nevertheless behold how the Angels carry his soul into Abraham’s bosom. And what was this Abraham? A man rich both in cattle and in money, and in household (Genesis 13:6, 24:45), and in all other things saving houses and lands, for those were not lawful for him to have, because it behooved him to tarry God’s leisure, till he gave him the land of Canaan to inherit (Acts 7:5). True it is, that he purchased a burying place, but he had not any inheritance, notwithstanding that his movables were very great. Therefore when we see the soul of Lazarus carried by Angels into the bosom of Abraham, who is the father of the faithful: we perceive that God of his infinite grace and goodness calls both rich and poor to salvation. And unto this purpose makes that also which St. Paul says in 1 Timothy 2:4: namely that God will have all men to be saved. For he speaks of kings and princes, who of ordinary do misbehave themselves in their greatness, and cannot find in their hearts to stoop unto God: yea it seems to themselves that they be no mortal men: and yet God picks out some of them to himself, and will not have all to be lost and to perish. Thus you see what we have to mark. Yet for all this, the rich men must not flatter themselves, but rather know how they stand as it were upon ice, where they may soon slide, and that they be as it were among thorns, so as it behooves them to look diligently to themselves for being pricked. Lo how each one of us ought to be touched with carefulness to commend ourselves unto God, that we may walk according to his will.

Given all that Job had and lost, his patience is especially remarkable.

And upon this saying, That Job had seven sons, and three daughters, I note how it does us to wit, that God had sent his blessing upon him, to make him prosper by all means. And (as I have touched heretofore) we shall hereafter better see the cause why all this is expressed, and the intent of the Holy Ghost: that is to wit, that it was an incomparable virtue in Job, to bear patiently God’s taking away of all the things which he had put into his hand.

God righteously causes whatever happens according to His good pleasure.

And it is very well declared also, how his children behaved themselves, and how he himself also on his part governed them in the fear of God. And this is done to the end that we should understand, that when God afflicts us, he shows by effect, that he can dispose of his creatures at his own pleasure, and that although we be at our wit’s end, and see not the reason why God handles men so roughly: yet it becomes us to cast down our eyes, and to confess that He is righteous, and to wait His leisure, until He discovers unto us the cause why He disposes things so.

Though most people do not love their brothers as they should, Job’s children serve as a Godly example of brotherly love.

But now let us proceed with that which is rehearsed to us here. It is said, That Job’s children feasted one another day by day, every one in his turn, and that they called their sisters to bear them company. True it is, that nature may well stir up brethren to love one another: but yet are men become so evil, as there be very few that consider what brotherhood imports. For the proof hereof we shall see many brethren that agree like cats and dogs. They be brethren, and yet for all that, they cease not to spite and malice one another, as if one of them would eat another. We see then by such (according as men grow out of kind into cruelty) that brethren are acquainted with concord and lovingness: and although it be not so with all of them: yet is every man so addicted to himself, as there be very few that love one another in such wise as God teaches. Thus does the Holy Ghost set a looking glass before our eyes, to make us to behold the good agreement and love that was among Job’s children, and especially how they exercised themselves continually therein, to the end they would not give any occasion of evil mistrust one to another. For the feasts that they made, were to none other end, but to yield record of their brotherliness and agreement. And see how it is said precisely, that they went to seek their sisters, to the intent that their friendship might utter itself in all points.

Job knew that man’s nature tended to taint even his good deeds with evil, so he feared that his children might accidentally offend God in their otherwise innocent feasts.

Behold here a great virtue. Albeit a man may perceive that Job feared not that there was any fault in the thing that was ordained for a good purpose, and to a good end: yet nevertheless we see how he thought in himself even then that God might be offended in it. Surely this is a very notable example.

Brotherly fellowship is commended by God as a good thing.

And out of all doubt, good agreement and friendship among men, and especially among brethren, is as pleasant a thing unto God as any can be. We hear how it is said in the Psalm (133): It is a joyful thing when brethren agree in one: It is like the dew that falls down to give nourishment to the ground, and like the oil that drops down from Aaron’s beard, so as the scent of it was shed out over all his raiment. Lo what two similitudes here be to show how God loves peace and amity among men, and above all things among brethren. They do us to understand, that when men embrace one another with hearty love, it is all one as when the fields and herbs receive nourishment by the dew of heaven: and also that it is a thing that yields a very sweet savor before God, as a good and acceptable sacrifice unto Him, even like the scent of the holy oil that was poured upon Aaron’s head.

Out of the corruption of our hearts, even our good deeds are tainted with evil.

Neverthelater: this is spoken of such as embrace one another after a godly manner. For it may well be, that wicked men shall bear an affection of love one towards another, and they may peradventure link themselves together to accomplish their appointments: but all this is naught: friendship must come from God, and go to God. And mark here how the name of brotherhood is set down, to the end we should be taught to lift up our eyes unto God, and to look unto Him as oft as there is any question of loving one another. Furthermore we see here, that the best things in the world may soon be corrupted by the naughtiness of men: and hereby we see also what our nature is, ever since Adam sinned: that is to say, that ever since he overshot himself: hitherto good has been turned into evil, notwithstanding that our intent or meaning be good. As for example: When a husband loves his wife, or when a father loves his children, they be good, holy, and commendable things: and yet nevertheless there is not a man to be found in the whole world that loves his wife in such measure, as nothing may be found fault with in his love. Or that loves his children with so pure and hearty love: but that there shall always be some medley of corruption. And why so? For seeing that God has ordained, that the man shall love his wife, and that it is precisely said, Love your wives as your own bodies (Eph. 6, Col. 3:19, 1 Pet. 3:7): shall their so doing be imputed to them for a fault? Can the good be turned into evil? Doubtless that comes of our cursed nature: like as one grain of salt, or one drop of vinegar fails not to mar a great deal of wine: Even so is it with men, for holding themselves in measure, they have not their affections so well ruled, as there may no fault be found in them, or not to be condemned in many respects.

Therefore, it is not strange that Job should fear that his children may be sinning.

Then is it no strange case, that Job thought in himself, that his children might have offended God in the thing that of itself was good and commendable. Not for that he condemned the feasting of brethren together, especially since their making of good cheer one with another, was to maintain themselves in mutual amity. That was not the thing that Job found fault with: But forasmuch as he was thoroughly acquainted with man’s infirmity: he knew it was very hard to keep measure, so as no vice should be intermeddled with it by the way. And therefore he took good heed to himself, and sanctified his children.

There is always some disorder in even good feasts. Even the best men can get carried away with eating and drinking, etc.

But yet nevertheless we have further to note, that Job had well marked and born away the thing, which experience shows unto us: namely that in all feasts and banquets there is some disorder, wherethrough God is not so well honored as he ought to be. First of all, in such meetings there will be always some superfluity of meats, and they that come thither, do for company sake eat and drink more than their ordinary. And hardly could a man think of the excess that is there: in so much that even the holiest men that fear God best, are overseen there. True it is that they play not the gluttons in stuffing of the paunch, nor in cramming themselves like swine, and much less will they be so drunken as to be out of their wits like beasts: no not so: but so much may be done as they may somewhat pass measure. And how so? For we see that a man overshoots himself in that case ere he be aware. So then we see that some inconvenience happens in feasts, notwithstanding that they be made for a good cause, and that the intent as well of him that bids his friends, as of those that come to keep him company, be good. For hardly can it be escaped, but that there shall be some fault, whereof the very doer himself shall not be privy. And furthermore when a man is there, what a deal of vain and fond talk shall he have to hold him withal? Where a man ought to eat as in the presence of God, and to be merry as it were with the Angels: there shall be store of vanities, which shall carry men in such wise, as many of them (yea even of the good men themselves) shall think, that they make no good cheer, except they disguise themselves I can not tell how: There are yet many other evil inconveniences, whereby we see that God is offended divers ways, according as men find in themselves afterward. So then, let us mark well, that Job did not without cause mistrust and doubt lest his children had sinned against God, seeing they made feasts in such wise, notwithstanding that they were of the faithful sort, as I have said before.

If sin (albeit usually unintentional) is found in even the godliest of feasts, then how utter sinful are the feasts of those who care not for God.

Now if it so be, that where feasts and banquets are best ruled, yet there is some fault that God dislikes: how is it with them that drive God out of their company, and from their table, as men are commonly wont to do? For if we shall speak of feasting: whereat do men begin? At calling upon the name of God? Nay, that would be thought too sad a matter. Therefore the name of God must be buried. Has a man well sufficed his appetite? Then is it no time to say grace. For it behooves them to remember the good cheer that they have made, that is to say, that they be swine. For if a man make mention of God, it will be thought, that all the pleasure which they have taken in their feasting, is turned into sorrow. And afterward all must run riot, in such sort as there shall be no talk, but of ribaldry and wantonness, or rather of treachery and malice, so as there shall be none other news, but of backbiting their neighbor, and of practicing devises against this man or that man. See what banqueting breeds. Now then since that men are so inclined to vice, it is not possible but there must be some fault, notwithstanding that they give not themselves the bridle in all points. I pray you then, must it not needs be as it were a gulf of hell, where they meet together to make compacts of wickedness and treason?

We should always ask God for forgiveness for unintentional sins that we may not know about, but this does not mean that everything we do is sinful.

Therefore let us mark well this sentence, to the end that since we know men to be so much inclined to vices, that they mar the thing that is good, and turn it into evil: we may take the more heed to ourselves, that when we eat and drink one with another, we confess ourselves always sinners, for offending God thereby. True it is indeed, that we must not be scrupulous and superstitious, as some be which eat not a bit of bread with quietness of conscience: If a man tell them, that they ought to advise themselves what they do: thereupon they conclude that men can neither eat nor drink without offending God. And when they are once come to such scrupulousness, as to think that they sin in all things that they do: they fall to concluding: Well, then let us set all at random: I say, there are such as these to be found. But this is not as we ought to do, this is not as the Scripture leads us. Therefore let us wake and keep sure watch, that we be not taken unawares. When we be set at the table to drink and to eat, let us pray unto God, beseeching Him of His gracious goodness, to keep us in such sobriety, that being nourished by His gifts, we may be the better disposed to serve Him: so as our meats may not serve to overcharge us, but to sustain us, and to give us strength, that we may be the better able to occupy our selves in the service of our God. And that He will grant us the grace so to pass through these corruptible things, as we may always labor for the heavenly life, whereunto He calls us by His word. For God maintains us not in this world to live for a day, or for ten, or for fifty years: but to the intent we should come to the said heavenly glory.

When we eat, we should eat as if God were feeding us, and so do all to the glory of God.

Let us then consider how we ought to behave ourselves: and when we be at the table, let us feed for our repast in such wise, as if God Himself dieted us. And although we be in this world taking our nourishment of the food that we know: let us look up unto God, Who shows Himself a father towards us, and has witnessed unto us that we be His children, in so much as He hath a care of these our poor bodies here, and will have His love extend even unto them, notwithstanding that they be but rottenness. Therefore when we see that God does so nourish and sustain us, we may be the merrier and the better assured of His goodness and fatherly love towards us. And hereby we see why St Paul says, that whither we drink or whither we eat, we must do it altogether in the name of God (1 Cor. 10:31, Coloss. 3:17). There are many which suppose that there should be no thinking upon God when men come to eating and drinking: whereas in very deed we should therefore think so much the more of God. Seeing that God gives such virtue unto bread by His word, that we be sustained by it, will He not have us to acknowledge His presence, and how He hath His hand stretched out over us? So then is it rather a cause that we should think the more upon God. For we see that our eating and drinking are sanctified by yielding all honor to His name (1 Tim. 4:5). And therefore when it comes to saying of grace, let us acknowledge that some fault may have escaped us: and then will God surely forgive us all our misdoing, if so be that we repair unto Him.

Job asked for forgiveness for his children out of faith that God would be merciful to him and his children.

Thus you see the cause why it is said here precisely, that when Job’s children had made an end of feasting each other by turns, Job commanded them to sanctify themselves, and afterward offered a solemn sacrifice for each one of them, saying: It may be that my children have sinned, and that they have not blessed God. But we will speak of this whole matter in the end. We see then that Job was none of that sort, which after they have made niceness for a while, do finally conclude to set all at random. But he goes to the remedy: that is to say, that God will bear with us in our infirmities. Albeit (says he) that my children have not done their duty in all points: yet am I sure that God will have pity both upon them and upon me. And therefore let us ask Him forgiveness.

Job’s sacrifices for his children reveal that his children were not intentionally sinning, for it would have been an abuse of God’s name to continually make sacrifices for continual intentional sins.

But yet for all this, Job forbade not his children use their accustomed feasting: And wherefore? For the thing of itself was good, as I have said before. If Job had said, I see here a lewd matter: truly he had not made sacrifice: for that had been to abuse God’s name, and to make it a cloak of evil. Sacrifices were not ordained to maintain us in evil, nor that any man should flatter himself in his sins, so as he should say, I may do sacrifice and then God will be contented. Job therefore sacrificed not to have it said that he maintained an evil thing: but he knew that his children did well in giving such entertainment one to another, and that it was a commendable thing so to do. Forasmuch as he knew that, he meant not to find fault with the thing that was good, but sought for the remedy, that if any fault lay hid under it, it might please God to amend it: as if he should say, Of good reason ought we to crave pardon at God’s hand, to the end He may supply our infirmity. We see then after what manner Job proceeds here, and also after what manner we must proceed.

Job raised his children to serve God.

And furthermore let us mark, that Job in commanding his children to sanctify themselves, has shown the manner of the bringing up which he gave them in their childhood, that is to wit, to serve God. If it had been simply said, that Job had sanctified the Lord: a man might say, Very well, he was a good man for his own behalf, but he had no great regard of his children: he did enough for the discharging of himself to Godward, but he has laid the bridle in the neck of others. But contrarily it is said, that he commanded them to sanctify themselves: which thing it had been in vain and unavailable for him to do, had they not been taught long before how they ought to walk in the fear of God. And although they were as then grown men, and every of them had a house of his own, and kept a table by himself; Yet notwithstanding, Job ceased not to keep them continually under some awe.

All parents should raise their children to serve and honor God, even after they are grown.

Behold here a doctrine very profitable for us, which is, that parents must so guide their children, as God may be honored of them all. And it behooves us to mark this doctrine the better, forasmuch as we see it is so ill put in use. For in these days they that have children, could well find in their hearts to have them taught: but hardly shall you find one among a hundred, that is led with a zeal and affection to Godward. How are they led then? Every man minds his own profit. He may well say, I would fain have my son taught: but what? That if he be of a good wit, he may come forward, that he may make himself brave, that he may gather goods, that he may come to credit and honor. Lo here the respects that fathers have in their desire to have their children brought up. But where is there a man to be found so well advised or bent to such simplicity, as to say, It is enough for me that my child serve God, for I am sure that God will bless him, and make him to prosper, and although he be poor to the worldward, it is enough for me that God is his father? And God also will render such rewards unto the fathers, as they have deserved. For they imagine that they have done very much for their children, when they have advanced them: and God suffers their children to put out their eyes, and to be as hangmen to torment them. We see it to be so before our eyes: and yet they perceive not how it is God that chastises them, and that justly. And therefore so much the more behooves it us to mark well the doctrine which the Holy Ghost shows us here under the example of Job, that is to wit, that fathers and mothers should hold their children in such awe, as they may cause them to serve God. And especially this circumstance is not to be forgotten: namely, that although Job’s children were grown to full years of discretion: yet nevertheless their father held them always as it were under awe, warning them to ask forgiveness of God when they had offended Him, and to purify themselves.

In order to raise Godly children, we must be godly parents.

But nowadays as soon as children be ten years old, by and by they think themselves men: when notwithstanding it were meet to give them the rod fifteen years after that they wear the furniture of a man, and seem to themselves to be marvelous fellows, for they be no better but silly offscourings: and as for to suffer any correction or any instruction, it is very strange with them: yea they would think they had great wrong and injury offered them. Contrariwise we see what is said here. But what? The fathers are worthy to have their children disobedient and stubborn against them, why so? For meet it is that he which will be honored should be honorable: that is to wit, it is requisite that he should show cause why to be honored. How then shall a father purchase himself authority towards his children, to be obeyed of them to keep them in fear? Even by having such a gravity and staidness in himself, as his children ought to be ashamed to gainsay him or to stand against him in any thing. But if the fathers shake off the fear of God: how can it be that their children should obey them, since that they themselves yield not God the honor that belongs unto Him? Lo here the cause why children show themselves so loathe to be corrected, and why they cannot be kept in awe: namely for that their fathers are disobedient unto God. And so it is, that both the fathers and the children are condemned here: the fathers for their negligence in not taking heed to bring up their children in the fear of God, and the children for not suffering themselves to be governed by their fathers.

Job’s children are good examples of those who still live under their parents’ guidance even after they are grown.

And here they have a goodly example: for it is spoken of such as may say, My father hath held me in awe as long as I was young, and yet must I still be always under the rod? Job’s children might have said so. But we see that although they be come to have households of their own: yet are they still under the governance of their father: for in the text it is not said that they gainsaid any thing that he commanded them, as it is reported of the children of Hely (1 Sam. 2:25): but rather that they obeyed him to the end they might be partakers of the sacrifices which he offered for them. This that we hear then, is enough to condemn all these petty roisters, which make such a bravery, and carry their crest so high. They know not what this awfulness in any wise means: they are but offscourings, and yet nevertheless they will bear the countenance of men. But we see here how those that are of age and discretion to guide a household orderly, be held still under the government and obedience of their fathers.

Job offered sacrifices that God commanded to all men, even before the writing of the Mosaic law, so purify us to enter His presence.

Furthermore as concerning this word Sacrifice, it is meant according to the ordinary custom of the law, whereby, (to the intent a man might be partaker of the sacrifices) it behooved him to be purified, that he might be duly disposed thereunto. And albeit that Job was not of the country where the law of Moses was written, but rather (by all likelihood) was before Moses was born: yet notwithstanding it hath always been a custom among the faithful, that when they should sacrifice unto God, they had some sign of cleansing, that is to wit, of purging themselves from the filthiness wherewith they had been imbrued and defiled. And this was not invented by man: we must not think all this to have been devised as a trifling toy by men: but it was God’s will it should be so. And wherefore? For his meaning was to put men in remembrance, that they are not worthy to approach unto Him.

Though we do now have the ceremonial sacrifices any more, we still need to come to God purified by the sacrifice of Jesus Christ.

When we come unto God, it behooves us to acknowledge our own poorness, and to be ashamed of it and to say: How dare I press before the majesty of my God? What favor shall I find there? God’s will is to have this known in all ages: and now although we have not the said Ceremony of cleansing ourselves: yet it behooves us to have the meaning of it in us: that is to wit, that at all times, and as oft as we come unto God to make our prayers and petitions unto Him, we must acknowledge that we be unworthy, saving that we know the mean whereby He receives us, that is to wit, to cleanse ourselves by believing in our Lord Jesus Christ, knowing that He is the only washing whereby all our spots may be made clean. Will we then be acceptable unto God? It behooves us to attain to it by the means of our Lord Jesus Christ, shrouding us under the grace which He hath purchased us by His death and Passion, as Who is the full perfection and accomplishment of the things that have been given forth in old time in figures and shadows.

Closing prayer.

Therefore let us cast ourselves flat before the face of our good God, with acknowledgement of our offences, beseeching Him to make us know better what we have left undone: and that as long as we live in this corruptible world, we acknowledging ourselves to be wrapped in many sins, may resist the temptations of our flesh, and buckle ourselves to battle against all things that may turn us aside from the obeying of our God. And although we fail in diverse sorts, yet nevertheless let us pray that we may walk in such soundness before Him, as we may desire nothing but to dedicate ourselves wholly unto Him, and that it may please Him to accept the service that we offer unto Him in the name of our Lord Jesus Christ, notwithstanding that it be imperfect, until such time as His glory shall shine fully in us. That it may please Him to bestow His benefit and grace, not only upon us, but also upon all people and Nations of the Earth: etc.

Lookie What I Got!

As I am sure most of you are, I am a rabid bibliophile. I don't just like to read books; I like to hold them and smell them and look at them sitting prettily on my bookshelves. So the other day I was at Half-Price bookstore, and I was walking by the rare book section and a book caught my eye just because it was so old and nifty looking. I like old and nifty looking books. So I picked it up and saw that it was the [i]Complete Works of Cowper[/i]. I thought to myself, "Could this be [i]the[/i] William Cowper, famously depressed Christian poet and hymn-writer, friend of John Newton? Nah, it can't be. Nobody cares about him. At best you will find maybe two of his hymns in a hymnal and that is it." But I looked inside, and sure enough, it is [i]the[/i] William Cowper. Now just a few weeks ago I was looking to see if there were any collections of his in print because I wanted to buy something like that, but to no avail. But here was this really nifty looking old book (printed in 1857 and in very good condition), and it was a book that I actually really wanted to read! Awesome!

Anyways, I was so excited, I just thought I'd share my news with someone.

John MacArthur's "Burden of Proof"

On a recent broadcast of Grace To You, John MacArthur answered a question about dispensationalism. He claimed that the burden of proof lied with covenant theologians to explain exegetically how the verse in the Old Testemant that promises a kingdom to Israel really means "the church". Now a whole eschatology cannot be explained in one single verse, so I will not do that. However, all of the Bible as a whole, especially the New Testament, explains that the "true Israel" is not physical Jews nor the church, but is Jesus Christ Himself. He is the seed of Abraham. And therefore all who are in Him are part of the true Israel. Now, I think rather that the burden of proof lies on John MacArthur to explain why his view, which is identical with that of the Pharisees in Jesus' day, is not fulfilled in the spiritual realities of Christ, and His blessings. When Paul speaks of the promise to Abraham in Romans, he makes it clear that the promise concerns Christ in His first coming, and all who are in Him, regardless of their natural descent. The burden of proof lies with Dr. MacArthur to explain why the blessings of Christ in salvation, and of His bringing in people into union with Himself and the Father, is not enough. How is a physical kingdom, which the first century Jews ERRONEOUSLY expected (as made clear by Jesus), a better fulfillment of Old Testament prophecy than acutally being lifted up into Heavenly places with Jesus Christ Himself, which is what salvation, of Jew and Gentile alike, is? Furthermore, the burden of proof lies with Dr. MacArthur to explain how 1830 years of Christians were wrong. How is that everbody was wrong until a Charismatic Scottish girl came along and set everybody right? I think it was Dr. Lloyd-Jones who once boasted that he never preached anything new. That is a very good statement, one that I think John MacArthur would agree with wholeheartedly. Except for the fact that he does preach something new, relatively speaking. For 1830 years, all Christians preached that Jesus Christ is king TODAY. If the Jews want a physical kingdom, they can have it. I have something much better--Christ's acutal kingdom.

John Calvin's Sermons on Job #1

I recently required a facsimile edition of the 1574 English translation of John Calvin's Sermons on Job. This means that everything is spelled really silly-like, so I have "translated" the old-style English into modern spelling. I left the weird words and Yoda-like word order as it was, though. But if you're used to reading the Puritans and what-not, then this should be no problem. I have added paragraph summaries of my own devising in italics. Anyway, I thought that I would gradually post my slow progress (this is going to take a while). And so, here is sermon number 1.

The first Sermon upon the first Chapter.

There was in the land of Hus a man named Job, sound and upright, fearing God, and withdrawing himself from evil.

(There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. Job 1:1, ESV)

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God disposes of us as He will according to his own good pleasure, which though we may not understand it, we know he is just and righteous.

The better to profit ourselves by that which is contained in this present book, first and foremost it behooves us to understand the sum of it. For the story here written, shows us how we be in God’s hand, and that it lies in Him to determine of our life, and to dispose of the same according to His good pleasure: and that it is our duty to submit ourselves unto Him with all humbleness and obedience: and that it is good reason, that we should be wholly His, both to live and die: and specially that when it pleases Him to lay His hand upon us, although we perceive not for what cause He does it, yet we should glorify Him continually, acknowledging Him to be just and upright, and not to grudge against Him, nor fall to striving with Him, assuring ourselves that we shall always be vanquished in pleading against Him. So then, the thing that we have briefly to bear in mind in this story, is, that God has such a sovereignty over His creatures, as He may dispose of them at His pleasure: and that when He shows any rigor which we think strange at the first blush, yet notwithstanding we must hold our peace, and not grudge, but rather confess that He is righteous, and wait till He shows us wherefore he chastises us.

Job is an example of patience under God’s unfavorable Providences.
And herewithal we have to behold the patience of the man that is set here before our eyes, according as Saint James exhorts us (James 5:11). For when God shows us that we ought to bear all the miseries that He shall send upon us: we can well afford to confess that it is our duty so to do: but yet therewithal we allege our own frailty, and we bear ourselves in hand, that that ought to serve for our excuse. Wherefore it is good for us to have such examples, as show unto us how there have been other men as frail as we, who nevertheless have resisted temptations, and continued steadfastly in obedience unto God, although He has scourged them even with extremity. Thus have we here an excellent mirror. Moreover, we have to consider not only the patience of Job: but also the issue of it, as Saint James says. For had Job continued in misery: albeit that he had had more than an Angelical strength in himself, yet had that been no happy issue. But when we see he was not disappointed of his hope, and that he found grace, because he humbled himself before God: Upon the sight of such an issue we may conclude, that there is nothing better, than to submit ourselves unto God, and to suffer peaceably whatsoever He sends us, until He deliver us of His own mere goodness.

The doctrine: the spiritual temptations of Job’s friends were worse than his physical afflictions.

And herewithal (besides the story) we have to consider the doctrine comprised in this book That is to wit, concerning those that came unto Job under pretence to comfort him, and yet tormented him much more than did his own miseries: and concerning the answers that he used to repulse their checks, wherewith it seemed they would have daunted him. But first of all, as in respect of our afflictions, we have to note, that although God send them, and that they proceed from Him: yet notwithstanding the devil also stirs them up in us, according as St. Paul tells us, that we have war against the spiritual powers (Eph. 6:12). For when the devil has once kindled the fire, he has also his bellows: that is to say, he finds men that are fit to prick us always forward, both to feed the evil, and to increase it. So then we shall see how Job (besides the misery that he endured) was also tormented both by his friends and by his wife, and (above all) by such as came to tempt him spiritually. For I call it a spiritual temptation, not only when we be smitten and afflicted in our bodies: but also when the devil comes to put a toy in our head, that God is our deadly enemy, and that it is not for us to resort any more unto Him, but rather to assure ourselves, that henceforth He will not show us any mercy. See whereunto all the discourse tended which Job’s friends laid before him. It was to make him believe, that he was a man forsaken of God, and that he deceived himself in imagining that God would be merciful unto him. Surely these spiritual battles are far more harder to be born, than all the miseries and adversities that we can suffer by any persecution. And yet does God let Satan run so far upon the bridle, that he also brings his servants with him, who give us such assaults, as we see Job has endured. Mark well this for a special point.

The key to understanding the book of Job: Job had a good case that he argued poorly, and his friends had a bad case that they argued well.

But wherewithal we have further to mark, that in all this disputation, Job maintains a good case, and contrariwise his adversaries maintain an evil case. And yet it is more, that Job maintaining a good quarrel, did handle it ill, and that the other setting forth an unjust matter, did convey it well. The understanding of this, will be as a key to open unto this whole book.

Job’s case: God does not always punish men according to the measure of their sins, so he need not despair that God has cast him off.

How is it that Job maintains the good case? It is in that he knows, that God does not ever punish men according to the measure of their sins, but has His secret judgments, whereof He makes us not privy, and therefore that it behooves us to wait till he reveal unto us for what cause He does this or that. Thus is he in this whole discourse persuaded, that God does not always punish men according the measure of their sins: and thereupon assures himself, that he is not a man rejected of God, as they would make him to believe. Behold here a good and true case, notwithstanding that it be ill handled. For Job ranges here out of his bounds, and uses such excessive and outrageous talk, than in many points he seems a desperate person. And especially he so chafes, as it seems that he would even resist God. Thus may you see a good case mishandled.

The friends’ case is well argued and speaks of many right things, but ultimately they labor to cast Job into despair.

But on the contrary part, they that undertake the evil case (that is to wit, that God does always punish men according the measure of their sins) have goodly and holy sentences, and there is nothing in their whole talk which would not entice us to receive it as if the Holy Ghost Himself had uttered it. For it is plain truth: they be the grounds of religion: they treat of God’s Providence: they treat of His justice: they treat of men’s sins. Thus we see a doctrine which we must receive without gainsaying: and yet the drift of it is evil, namely for that these men labor thereby to cast Job into despair, and to drown him altogether.

Therefore we should be sure to build our cases on firm foundations.

But hereby we see, that when we have a sure ground, it behooves us to look that we build upon it in such wise, as all things be answerable thereunto according as Saint Paul says of himself, that he built well, forasmuch as he founded the Church upon the pure doctrine of Jesus Christ, and therefore that it has such a conformity in it, as those that came after him, shall not make any other foundation, either of chaff, or stubble, or of any other brittle stuff: but have a good foundation, steadfast, and substantial, ready laid to their hand. Likewise in our whole life we have to look unto this point: namely that if we be grounded upon good and rightful reason, it behooves each one of us to stand upon his guard, that he reel not, that he waver not one way or the other. For there is nothing easier than to mar a good and rightful matter, so sinful is our nature, as we find by experience at all times. God of His grace may give us a good case: and yet we may be so stung by our enemies, that we cannot hold ourselves within our bounds, nor simply follow that which God has enjoined us, without adding of some trick of our own. Seeing then that we be so easily carried away: we ought the rather to pray unto God, that when we have a good case, He Himself will vouchsafe to guide us in all singleness by His Holy Spirit, so as we may not pass the bounds, which He has set us by His word.

Let us never apply God’s truth to any evil use, as Job’s friends did.

Herewithal also we be put in mind, not to apply God’s truth to any evil use. For in so doing we dishonor it: like as these men do here, who although they speak holily (as we have shown already, and as we shall see more fully hereafter) are notwithstanding but traitors to God. For they corrupt God’s truth, and abuse it falsely, applying that thing to an evil end, which of itself is good and rightful. So then, whensoever God gives us the knowledge of His word, let us learn to receive it with such reverence, as our receiving of it may not be to deface good things, nor to set a color upon evil things, as oftentimes those that be most sharp witted and cunning, do overshoot themselves, and abuse the knowledge that God has given them, unto deceit and naughtiness, turning all things topsy-turvy, in such wise as they do nothing but ensnarl themselves. Considering therefore how all men are given to such infirmity: it stands us so much the more on hand, to pray God to give us the grace to apply His word to such use as He has ordained it: that is to wit, to pureness and simplicity. And thus you see what we ought to consider in effect.

Job lived in antiquity in a land outside of Israel, but he was well known by the Jews.

But now that we understand what is in this book: we must lay forth these matters more at length, in such sort as the things that we have but lightly touched, may be laid forth at large according to the process of the history. It is said, that There was a man in the land of Hus, named Job, a sound and upright man, and fearing God, and withdrawing himself from evil. We know not, neither can we guess in what time Job lived: saving that a man may perceive he was of great antiquity: howbeit that some of the Jews have been of opinion, that Moses was the author of this book: and that he did set it as a looking glass before the people, to the intent that the children of Abraham (of whose race he himself came) might know that God had shown favor to others that were not of the same line, and thereupon be ashamed if they themselves walked not purely in the fear of God, seeing that this man (which had not the mark of God’s covenant, nor was circumcised, but was a Pagan) had behaved himself so well. But forasmuch as this is not certain: we must leave it in suspense. Nevertheless let us take that which is out of all doubt: that is to wit, that the Holy Ghost has indicted this book, to the end that the Jews should know how God has had people to serve Him, albeit that they have not been separated out from the rest of the world: and that although they had not the sign of circumcision, yet notwithstanding they walked in all pureness of conversation. By the knowledge whereof, the Jews have had occasion to be so much the more diligent to keep the law of God: and since He had vouchsafed them such favor and prerogative, as to gather them out from among all other strange nations, they ought to dedicate themselves wholly unto Him. Also a man may perceive by the book of Ezekiel, that the name of Job was renowned among the people of Israel (Ezekiel 14). For in his fourteenth chapter we see it is said, that if Noah, Job, and Daniel were among the people that should perish, they should save no men’s lives but their own, and all the rest of the people should be destroyed. See how the Prophet speaks of these three men, as of such as were known and renowned among the Jews, as I have touched already. And thereby we see what the intent of the Holy Ghost is: namely that the Jews should have a mirror and pattern whereby to know, how they ought to keep the doctrine of salvation that was given unto them, seeing that this man which was of a strange nation, had so kept himself in such purity.

Job may have been of the Edomites, but was still a part of God’s church.

And that is the chief thing that we have to remember concerning the name that is set down here, when he says that he was of the land of Hus. True it is, that some men do place this land far eastward. Nevertheless in the fourth chapter of the Lamentations of Jeremiah, the same word Hus is put for a part of Edom. We know that the Edomites are descended of Esau: and true it is that they also had circumcision. Howbeit forasmuch as they were strayed away from God’s church, they had it no more as the sign of his covenant. Therefore if we take Job to have been of this land of Hus, then was he an Edomite, that is to say, of the line of Esau. And we know how the Prophet said, that although Jacob and Esau were natural brethren, both born at one burden: yet God of His mere goodness chose Jacob, rejecting Esau, and cursing him with all his whole lineage (Malachi 1:2, 3). Lo how the Prophet in speaking to magnify God’s mercy toward the Jews, tells them that He chose them not for any worthiness that was in their persons, considering that He had rejected Jacob’s eldest brother, to whom the birthright belonged, and had chosen him that was the younger and inferior. So then, although that this man was born of Esau’s line: yet notwithstanding we see how soundly he lived, and how he served God not only by upright conversation and equity among men: but also in pure religion, which he defiled not with the idolatries and superstitions of the infidels.

Job’s name.

As touching the name of Job, some interpret it to signify weeping or wailing. And other some take it for an utter enemy, not such a one as he hates, but such a one as is as it were a white for men to shoot at.

Other Scripture makes it certain that Job was a real person and that these events really happened.

There is no cause why we should doubt whether this man (whose country is so marked out, and whose name is expressed) were or no, or lived or no, or whether the things that are written here, did come to pass or no: so we should think it to be but a tale contrived, as if a man should under a counterfeit name set out some thing unto us that was never done. For I have already alleged the records of Ezekiel, and also of Saint James who showed right well that there was a Job indeed. And further, seeing that the story itself declares it, we cannot in any wise deface the thing which the Holy Ghost meant to utter so precisely.

There was still more soundness in religion in the world at than time than there is now.

As for the residue, we have to mark, that in that time, although the world was fallen away from the true serving of God, and from pure Religion: yet notwithstanding there was still far more soundness by a great deal, than there is at this day, especially in the Papacy. And indeed we see, that in Abraham’s time Melchizedek had God’s church and sacrifices which were without any defilement (Genesis 14:18).

Though full of error, the world still contained some reserved by God to worship Him.

And so albeit that the more part of the world was wrapped in manifold errors, and false and wicked imaginations: yet notwithstanding, God had reserved some little seed to Himself, and He had always some that were still under the pure truth, yea and which awaited continually when God should establish His church, and choose out one people, (that is to wit the offspring of Abraham) to the end they might know that they were picked out from the rest of the whole world. But very true it is, that Job lived after this time, howbeit that the Church of God was not then so well established as it was afterward. For we know that while the children of Israel lived in Egypt, it was like that all should have come to naught. And especially we see to what an afterdeal they were come in the end when Pharaoh commanded that their menchildren should be killed (Ex. 1:16): and in the wilderness where it seemed that God had rejected them. When they were come into the country of Canaan, they had great battles against their enemies, and especially the service of God and His tabernacle were not yet there so well appointed as was requisite. God therefore having not yet settled an apparent state of the Church, would there should always remain some final seeds of it among the Pagans, to the intent he might be worshipped: and that was also to convince those that are turned aside out of the right way like Pagans: for Job alone was enough to condemn a whole country. Noah also condemned the whole world (as the Scripture says, Hebrews 11:6, 7) because he held himself always in pureness, and walked as before God, at such time as every man had forgotten Him, and all men were gone astray in their own superstitions. Here then is Noah judge of the whole world, to condemn the unbelievers and rebels. As much is to be said of Job, who has condemned all the people of that country: in that he has served God purely, and the residue were full of idolatry, shameful deeds, and many errors. And this came to pass, because they held scorn to know the true and living God, and how and after what sort it was His will to be honored. So great regard has God always had (as I have said) to make the wicked and the unbelievers always inexcusable. And for this cause it was His will, that there should always be some men that should follow the things that He had shown to the ancient fathers. Such a one was Job, as the scripture tells us, and as this present story shows full well, who served God purely, and lived uprightly among men.

Job was a sound man.

It is said, that He was a sound man. This word Sound in the scripture is taken for a plainness, when there is no point of feigning, counterfeiting, or hypocrisy in a man, but that he shows himself the same outwardly that he is inwardly, and especially when he has no starting holes to shift himself from God, but lays open his heart, and all his thoughts and affections, so as he desires nothing but to consecrate and dedicate himself wholly unto God. The said word has also been translated perfect, as well by the Greeks as by the Latins. But for as much as the word perfect, has afterward been misconstrued: it is much better for us to use the word Sound. For many ignorant persons, not knowing how the said perfection is to be taken, have thoughts thus: Behold here is a man that is called perfect, and therefore it follows, that it is possible for us to have perfection in ourselves, even during the time that we walk in this present life. But they deface the grace of God, whereof we have need continually. For even they that have lived most uprightly, must have recourse to God’s mercy: and except their sins be forgiven them, and that God uphold them, they must needs all perish. So then, although that they which have used the word perfect, have meant well: yet notwithstanding for as much as there have been some that have wrested it to a contrary sense, (as I have said) let us keep still the word Sound. Then look upon Job, who is called Sound.

Job was sound because he was not a hypocrite.

And how so? It is because there was no hypocrisy nor dissimulation, nor any doubleness of heart in him. For when the scripture means to set down the vice that is contrary to this virtue of Soundness: it says, Heart and Heart, meaning thereby a double heart. Let us mark then, that first of all this title is attributed unto Job, to show that he had a pure and simple mind, that he bare not two faces in one wood, nor served God by halves, but labored to give himself wholly unto Him. True it is that as now we cannot be so sound as to attain to the mark as were to be wished. For as touching those that follow the right way, although they go on forward limping: yet are they so lame, that they drag their legs and their wings after them. The case then stands so with us, so long as we be wrapped in this mortal body, that until such time as God has quite discharged us of all the miseries whereunto we be subject: there shall never be any perfect soundness in us, as I have said before. But yet for all that, it behooves us nevertheless to come to the said plainness, and to give over all counterfeitness and leasing. And further, let us note, that the true holiness begins within us, insomuch that if we show all the fairest countenances in the world before men, and that our life be so well guided that every man shall commend us: yet if we have not this plainness and soundness before God, all is right naught. For it behooves that the fountain be first pure, and afterward that the streams that run out of it be pure also. Otherwise the water may well be clear: and yet nevertheless be bitter, or else have some other filthy corruption in it. Therefore it behooves us to begin always with this text, That God will be served in spirit, and in truth (John 4:24): for He is a spirit, and He regards the truth of the heart, as it is said in the fifth of Jeremiah. Then ought we to learn first and foremost, to frame our hearts to the obeying of God.

Job was upright.

For after that Job has been reported to have been sound, it is also said of him that He was upright. This uprightness is meant of the life that he led, which is as it were the fruit of the said root which the Holy Ghost had planted before. Job then had an upright and sound heart. For his life was simple, that is to say, he walked and lived among his neighbors, without hurting of any person, without doing any wrong or trouble to anybody, without setting of his mind to any guile or naughtiness, and without seeking his own profit by the hindrance of other folks. We see now what this uprightness imports, which is added in this place.

We should be upright in all ways before God and men.

And hereby we be admonished, to have an agreeableness between our heart and our outward senses. True it is (as I have said before) that we may well withhold ourselves ill-doing, and that we may well have a fair show before men: but that shall be nothing, if there by any hypocrisy or covert dissimulation before God, when it comes to the root that is within the heart. What must we do then? We must begin at the foresaid point, as I have told you before: and then to have perfect soundness, it behooves that our eyes, our hands, our feet, our arms, and our legs be answering thereunto: so as in our whole life we may show that our will is to serve God, and how that it is not in vain that we pretend a meaning to keep the same soundness within. And here you may see why Saint Paul also exhorts the Galatians to walk after the Spirit, if they live after the Spirit: as if he should say (Galatians 5). Verily it behooves that the Spirit of God dwell in us and govern us. For it is of no purpose to have a gay life that pleases men, and is had in great estimation, unless we be renewed by the grace of God. But what? It behooves us to walk: that is to say, it behooves us to show in effect, and by our work, how the Spirit of God reigns in our minds. For if our hands be stained with robbery, with cruelty, or with other annoyances: if the eyes be carried with lewd and unchaste looks, with coveting other men’s goods, with pride, or with vanity: or if the feet (as the scripture says) be swift to do evil: thereby we will declare, that our heart is full of naughtiness and corruption. For it is neither the feet nor the hands, nor the eyes that guide themselves: the guiding of them comes of the mind and the heart. Wherefore let us endeavor to have the said agreeableness which the scripture shows us, when it says, that Job having this soundness and plain meaning, did also live uprightly, that is to say was conversant among his neighbors without any annoying of them, and without seeking of his own peculiar profit, and kept an even hand with all the world. Also you see the reason why God proves whether we serve Him faithfully or no: It is not for that He has need or our service, or of anything that we can do: Because that when we deal well with our neighbors, so as we keep our faithfulness toward all men, according as nature itself teaches us: in so doing we yield assurance that we fear God. We see many which bear the face of very zealous Christians, so long as it is but to dispute, and to hold long talk, and to bear men in hand that they study to serve God, and to honor Him: and yet for all that, as soon as they have to do with their neighbors, a man shall perceive what they have in their hearts. For they seek their own advantage, and make no conscience to rake to themselves, and to beguile folk when they have them in their danger, by what means so ever it be. Now then there is no doubt, but that those which seek their own advantage and profit, are hypocrites, and that their heart is corrupt: and how earnest Christians so ever they seem outwardly, God bewrays that they have nothing but dung and poison in their hearts: And why for? For look where soundness is, there must needs be uprightness also: That is to say, If the affection be pure within, then will it follow, that when we have to deal with men, we shall procure the welfare of every man, in such wise as we shall not be given to ourselves and to our private commodity, but shall have that indifference which Jesus Christ avouches to be the rule of life, and the whole sum of the law and the prophets: namely that we do not that thing to any other man, which we would not have done to ourselves. So then, we perceive that by this commendation of Job many men are condemned, forasmuch as the Holy Ghost declares, that this man had not only a soundness before God, but also an uprightness and plain dealing among men. This plain dealing which he speaks of, shall serve to give sentence of damnation upon all such as are full of maliciousness, and upon all such as pass not to snatch and rake to themselves the goods of other men, or which pass not to spoil other men of their livings. This sort of men are condemned by this present text.

Job feared God, which is necessary for being upright.

For it follows, that He feared God, yea, that he was a man which feared God, and withdrew himself from evil. Now seeing that Job had had the praise of keeping right and equity among men: it behooved him also to walk before God: for without that, the rest is nothing worth. True it is (as I have said before) that we can not live with our neighbors to do harm to none, and to do good to all: unless we have an eye unto God. For as for them that follow their own nature, albeit that they be endued with goodly virtues, (for so will it seem) yet are they overtaken with self love, and it is nothing else but vaingloriousness, or some other such respect which thrusts them forward: in so much that all the show of virtue which appeared in them is marred thereby. But although we cannot have the said uprightness without the fearing of God, yet notwithstanding, the serving of God, and the regarding of our neighbors are two several things, in likewise as God has distinguished them in His law, at such time as it pleased Him to have them written out in the two tables. Then let us bear in mind, that like as heretofore under the words uprightness, the Holy Ghost meant to show after what manner Job lived among men: so also when he says that Job feared God, he means to set out the religion that was in him. And hereby we be warned, that if we will frame our life aright, we must first have an eye unto God, and then to our neighbors. I say we must have an eye unto God, to give ourselves over unto Him, and to yield Him His due honor. And we must have an eye to our neighbors, to discharge ourselves or our duty towards them, according to that we be commanded to help them, and to live in equity and uprightness: and finally (forasmuch as God has knit us each to other) that every man study to employ his whole ability to the common commodity of all. Thus we see how the case stands with us in having of an eye both to God and men, for the well ordering of our life: for he that looks on himself, is sure that he has nothing but vanity in him. For if a man were able to order his life in such wise, as he might seem faultless to the world, and yet notwithstanding, God disliked him: what shall he gain by his overlaboring of himself to walk in such wise as all men might magnify him? As to Godward he is nothing else but uncleanness, and needs must this sentence which is written in St. Luke (16:15) be verified, namely that the thing which is most high and excellent before men, is abominable before God. Then let us bear in mind, that we can never order our life as we ought to do, except we have our eyes fastened upon God and our neighbor. Upon God? And wherefore? To the end we may know, that we be created to His glory, to serve Him and to worship Him. For although He has no need of us as our neighbors have, nor is either the better or the worse for our service: yet it is His will to have reasonable creatures which should know Him, and in knowing Him, yield Him that which belongs unto Him.

This fear of God is the respect and honor due to Him as our Creator and Father.

Furthermore, whereas he speaks of the fear of God: we have to understand, that it is not a slavish fear (as men term it): but it is so termed in respect of the honor which we owe Him, for that He is our father and master: Do we fear God? Then is it certain that we desire nothing but to honor Him and to be wholly His. Do we know Him? That must be in such wise as He has uttered Himself: that is to wit, that He is our maker, our maintainer, and one that has shown such fatherly goodness towards us, that we of duty ought to be as children towards Him, if we will not be utterly unthankful. Also it behooves us to acknowledge His dominion and superiority over us, to the end that every of us yielding Him His due honor, may learn to please Him in all respects. Thus you see, how that under this fearing of God, here is comprehended all religion: that is to wit, all the service and honor which the creature owes unto their God.

We should fear God even when we are surrounded by people who do not, and especially when we are blessed to hear His word.

And surely it was a right excellent virtue in Job to fear God after that manner, considering how the whole world was turned aside from the right way. When we hear this, we perceive that although we live among the very naughtiest packs in the whole world, we shall be utterly inexcusable, if we be not given to the serving of God as we ought to be: And this is well to be marked, because many men are of opinion, that when they are among the thorns, God will hold them acquit and excused: and that if afterward they corrupt themselves, (or as the Proverb says) hold with the Hare, and hunt with the Hound, (which is all one) God will pardon them. But contrariwise look upon Job, who is called a man that feared God. In what country? It was not in Jewry, it was not in the city of Jerusalem, it was not in the Temple: but it was in a defiled place, in the midst of such as were utterly perverted. Albeit then that he were among such people, yet had he such stay of himself, and lived in such wise, that he walked purely among his neighbors, notwithstanding that at that time all was full of cruelty, of outrage, of robbery, and of such other like enormities in that place. Whereupon we have to consider, that it shall turn so much to our great shame, if we on our behalf have not a care to keep ourselves pure in the service of God, and of our neighbors, seeing He gives us such occasion as we have, that is to wit, that God’s word is continually preached unto us, that we be exhorted unto it, and that He reforms us when we have done amiss. It stands us on hand then to give ear to that which is shown us here.

Job withdrew himself from evil.

And therefore in conclusion let us mark that which is added here in the text: namely that he withdrew himself from evil. For we see that the cause why Job overcame all let and encounters that might hinder him from the serving of God, and from living uprightly among men, was for that he had a stay of himself: for he knew right well, that if he had taken liberty to do like other men, he should have been given to all vices, so as he should have been the enemy of God. Job then walked not so in the fear of God and in such plain dealing and soundness, without great store of encounters, or without the Devils heaving at him to overthrow him and to cast him into the filthiness of the whole world: but he withdrew himself from evil, that is to say, he withheld himself.

Though surrounded by evil, we must not participate in it.

What must we do then? Although we be in the church of God, yet we see great abundance of evils, and (howsoever it happens) there shall never be such plainness and pureness, but we shall be mingled with store of scorners and unthrifts which are firebrands of hell and deadly plagues to infect all men. Therefore it behooves us to be very wary, seeing there are so many stumblingblocks and so great looseness, whereby to train us forthwith unto unthriftiness. What remedy then? Let us withdraw ourselves from evil: that is to say, let us fight against such assaults after the example of Job: and when we see abundances of vices and corruptions reign in the world, albeit that we be fain to be intermeddled with them, yet let us not be defiled with them, nor say as commonly men are wont, namely that we must needs do as other men do: but rather let us take counsel by Job’s example to withdraw ourselves from evil, and to retire in such sort, as Satan may not be able to make us to yield for all the temptations that he shall cast before us: but that we may suffer God to cleanse us from all our filthiness and infection (according as He has promised us in the name of Jesus Christ), until he has pulled us quite out of the soil and uncleanness of this world, to match us with His Angels, and to make us partakers of that endless felicity, for the which we must labor here continually.

Closing prayer.

Therefore let us present ourselves before the face of our good God, with acknowledgment of our sins, praying Him to give us such feeling, that in acknowledging our own poorness, we may always have recourse to the remedy that He gives us: which is, that He pardoning all our offenses, will so govern us by His Holy Spirit, that although Satan be named the Prince of the world, and have such a scope among men, that the more part of them are so perverted as we see: yet notwithstanding we may not be harried away with them: but rather that our good God will hold us back under His obeisance, and that we may know the thing whereunto we be called, so as we may follow it, and maintain the brotherliness which He has ordained among us, so linking ourselves one with another, as we may desire nothing but to procure the welfare of our neighbors, to the end we may be settled more and more in His grace which He has granted us by our Lord Jesus Christ, until He make us to receive the fruit of it in His heavenly glory: and that it may please Him to bestow this benefit and grace not only upon us, but also upon all people and nations of the earth: etc.

Gerald Ford, 1913-2006

Another ex-president has passed away, so let us all please lower our flags to half mast. I would like to remember President Ford with those quote from...a reputable soruce:

First things first: Gerald Rudolph Ford was probably the greatest natural athlete who ever assumed the Presidency. Yes, he tripped on the Air Force One staircase in Salzburg, Austria. Everyone knows he tumbled down the stairs in full view of press and local dignitaries. What most people forget is that Ford managed to land on his feet and shake the hands of the reception committee without missing a beat. Try doing that when you're 64 years old.

Right on.

Study Bibles and Theology

The other day I was in either a Mardel or Lifeway bookstore (I don't remember which), and I was looking at the the theology section. Now despite there being a separate section containing only Bibles, the theology section had three Bibles on its shelves. Those three Bibles just happened to be the Reformation Study Bible, the Spirit of the Reformation Study Bible, and the John MacArthur Study Bible.

I just thought that was kind of funny.

The stockers apparently didn't think that any of the other study Bibles contained any theology.

And they'd probably be right (concerning the study notes).

Now that I think of it, I probably find something to laught at every time I'm in a Christian book store. Unfortunately, I also always find something to get mad at. And unless it is a big store like Mardel, I almost never find anything I actually want to read. Le sigh.

While I'm thinking up random stuff, here's another one for you: Last Sunday as I was driving to my church's new building for the first time, I saw another church whose name caught my eye. It was "St. Jude's Baptist Church". I have NEVER in all my years seen a Baptist church named after a saint. Isn't that weird? I wonder how they were able to name their church that without all of the other Baptists stoning them.

Here's a question for you, the reader. That's right, all...zero of you. Have any of you ever seen a Baptist church named after a saint?

Thanks For the Memes

Recently I have been seeing some silly questionaires at various Christian blogs, and I thought I'd join in, despite the fact that nobody knows who I am or reads my blog. I have seen two different versions of the questionaire, so I am combining them into one.

I have decided to impose some rules on myself, just for the fun of it. For one thing, I am not going to use the Bible as any of my answers, because that is cheating. Most of the questions could be answered with "the Bible." I am not relagating the Bible to less importance--I am merely going to assume that my readers (if there be any) themselves will assume that I would answer "the Bible" for most of the questions.

Another rule is that I am not going to name the same book twice, though in many cases I very well could. Sort of like the Bible rule.

Also, I will add that in many cases there are lots of books that I could name, and so the answers I come up with may not be my favorites. For one thing, if I did that, I would be violating my first and second rules. For another thing, I simply may not be able to decide or remember what would be my favorite book for a particular question, so I'm just sort of going with what first comes to mind.

And finally, as some other bloggers have disclaimed, my answers do not necessarily indicate an endorsement for the idealogies of the books and/or authors.

Okay, let's begin.

1. One book that has changed my life: The Holiness of God by R.C. Sproul
2. One book I have read more than once: The Hitchhiker's Guide to the Galaxy by Douglas Adams
3. One book I would want with me on a deserted island: This is tough without violating my self-imposed rules. Let me say, one book besides the Bible...um...The Lord of the Rings by J.R.R. Tolkien.
4. One book that has made me laugh: Apathy and Other Small Victories by Paul Neilan
5. One book that has made me cry: I don't know if that has ever happened, but the closest that I can think of in recent memory would be Flow My Tears, The Policeman Said by Philip K. Dick
6. One book I wish had been written: A chronicle of all my dad's childhood stories.
7. One book I wish had never been written: Holy Blood, Holy Grail
8. One book I am currently reading: The Roots of Endurance by John Piper
9. One book I have been meaning to read: Institutes of the Christian Religion by John Calvin
10. One book that has scared me: I don't know that a book has ever scared me, but I have been given a creepy feeling after reading various stories in Best Ghost Stories of Algernon Blackwood by...uh...Algernon Blackwood.
11. One book that has disgusted me: Well, not to jump on any bandwagons, but Haunted by Chuck Palahniuk.
12. One book that I loved in elementary school: Anything by Lloyd Alexander, particularly the Prydain chronicles.
13. One book that I loved in middle school: Despite my having been very critical of this book in the comments of another blog, at the time I loved The Sword of Shannara by Terry Brooks. In middle school, yes. I somehow was able to read much larger books in much shorter time back then than I can now.
14. One book that I loved in high school: Dirk Gently's Holistic Detective Agency by Douglas Adams. I never made a rule against using the same author twice.
15. One book that I loved in college: Well, I guess that would still be right now but...um...Lolita by Vladimir Nabakov.
16. One book that challenged my identity or my faith: I hate to copy off of Charles Sebold at Talking Out of Turn, but really he read my mind. The Potter's Freedom by James White. Sproul got the ball rolling, but this book is the one that really made me uncomfortable. Thank God for uncomfortable books.
17. A series that you love: Okay, I am going to have to sort of break my own rule (sort of) by saying the Hitchhiker's series by Douglas Adams. As much as Adams and I were diametrically opposed in our personal beliefs, as much as it breaks my heart to be convinced that (unless God stepped in at the last moment) Douglas Adams is now writhing in the hottest part of hell, I am a giant fan of his books. No, that is an understatement. I can recite long portions of the series from memory (mostly thanks to the radio show). And now that I'm being so open about all of this, I will go ahead and say that I could have used any one of his books to answer questions 1, 3, 4, 13, 14, 15. Also, the book that was posthumously released, A Salmon of Doubt, could be an answer for 9 because I have never read the whole thing, mostly because it depresses me because of the parts that I have read (concerning his hyper-atheism), so therefore I could also use that book to answer numbers 7 and 11. And finally, I could answer number 6 with something along the lines of How God Saved Even a Militant Atheist as I Was by Douglas Adams. Oh, how my heart hurts me to type that as a book I wish had been written instead it being a book that had been written. When I learned that he died 5 years ago, it hurt me hard. Not only for the selfish reason that I would never have any great new Douglas Adams books to read, not only because the way I learned was a very bad way to learn that one of your favorite persons has died (it was a question and answer on a radio game show--"What famous author of the Hitchhiker's Guide to the Galaxy died this week at the age of 50?"--That was a harsh way to learn)--not only those reasons, but because last I knew he was a fierce God-hater, and was now dead with no further opportunity for salvation. Let this be a lesson for us to witness like the dickens, for though we may not be able to communicate with our favorite celebrities, everybody around us is just as precious and in need of salvation, and who knows, they may become the next big thing and then be out of the reach our our witness. Anyway, back to the questions.
18. My favorite horror book: Well, I don't think of him as a horror writer, but the horror section is where his books are found, so anything by H.P. Lovecraft, particularly The Strange Case of Charles Dexter Ward.
19. My favorite science fiction book: *cough* See number 17....But besides that, I would probably have to say....Actually, I don't think I can say definately. But one that really comes to mind right now is Time Out of Joint by Philip K. Dick. Or anything by PKD, actually.
20. My favorite fantasy book: Another hard one. I might have to break my rule again and say Lord of the Rings. I used to read a lot of fantasy until I read Tolkien, and then I realized that everybody since him just copies him. I will give mention to David Eddings--I read some of his books many years ago, and I remember enjoying them and thinking that the characters were pretty original in the sense that they were so...I don't know...goofy. Not like dorky, but they just weren't your normal serious fantasy characters, but nor were they the type you find in a the sort of books that are intentionally humor-fantasy. Also, I love everything that I have read by Lord Dunsany. I guess that is considered fantasy.
21. My favorite mystery book: I have never read a mystery book. So I guess I would just say the ratiocination stories by Edgar Allen Poe.
22. My favorite biography: Lovecraft by L. Sprague de Camp. That was almost more interesting the Lovecraft's actual writings.
23. My favorite coming of age book: I don't know if anybody else would consider this a coming of age book, but I would have to say All Quiet on the Western Front by Erich Maria Remarque. Here you see people coming of age in a whole new world.
24. My favorite book not on this list: The Mystery Science Theater 3000 Amazing Colossal Episode Guide. I have already worn out one copy and am on work wearing out the second.

Roger Keith Barrett - January 6, 1946 – July 7, 2006

Syd Barrett, the incredibly creative, intriguing, and other-minded musician, has died at the age of 60. Best known as the founder of Pink Floyd, Barrett is probably the most mythic figure in music history since Robert Johnson. So bizarre and often garbled is his story, that most people assume he died years ago. I will not eulogize on his brilliance because so many others have already done so. But I do recommend for any who may be reading this, to listen to Syd's solo albums. Pink Floyd's Piper at the Gates of Dawn is fine and good, but you really must listen to The Madcap Laughs. I also recommend that you read Nick Mason's book Inside Out: A Personal History of Pink Floyd. And if you feel like setting up an eternal flame somewhere, dedicate to Syd Barrett.

Dallas Mavericks Lose NBA Finals

Those of you who really know me will be really surprised that I'm writing a post about sports because I have long been completely ignorant and uncaring of all things sporting. But my wife has always liked basketball and when the NBA playoffs started, she began watching. And so I did, too. And living right next door to Dallas, I have turned into a big Mavericks fan. So I was disappointed to see the Mavs just lose the final by, I think, three points.

The Mavericks' team chaplain is Dr. Tony Evans, who is broadcast on NRB, right before RC Sproul. I only watch that channel for Sproul, so I often catch the end of Tony Evans, and though I don't know anything else about him, I have liked what I've heard. He seems to preach the Bible and not just fluff.

Anyway, Dwayne Wade of the Miami Heat deserves their victory. Admittedly I have only watched basketball for a few weeks, plus some as a kid, but I have never seen anybody score as often as Wade, especially in very difficult circumstances. That guy just can't miss, and the Mavs kept fouling him. Silly people! Don't foul Wade! I bet that about 1/3 of Miami's score was from free throws, and most of those from Wade.

I hope he gets MVP.

SBC Passes Resolution to Add to Christ's Yoke

At the recent Convention, Southern Baptists passed a resolution to ban all use of alcohol. You can read the article at http://www.timellsworth.com/?p=1041. When trying to find more information about this resolution, I found this article at http://www.bpnews.net/bpnews.asp?ID=23481. I will now give you the opportunity to read both pages.

Okay. I'll start off with some positive things to say. The resolution is not binding on individual churches. So if any individual SBC-affiliated church decides to allow its members to drink in moderation, there will be no punishment visited upon that church or its drinking members. Secondly, the Baptist Press article mentions my man Tom Ascol of the Founders Ministries speaking against the resolution, and that is just grand. I refer to him as "my man" because I have decided that Dr. Ascol is one of my favorite people. His blog is probably my favorite to read, and his theology is always spot on. And whereas he may not go as deep as often as people like Dr. James White, he has such a gracious personality that I can't help but regard him as my favorite Reformed Baptist theologian. But I digress.

Now what can I say negatively about this resolution? Probably a lot.

To begin with, the powers that be in the SBC make the common mistake of not differentiating between using alcohol and abusing alcohol.

WHEREAS, Years of research confirm biblical warnings that alcohol use leads to physical, mental, and emotional damage (e.g., Proverbs 23:29-35)

Provers 23:30 says that "They that tarry long at the wine" are the ones who suffer. Admittedly, how long "long" is is somewhat subjective, but anybody (at least when talking about any other topic) would agree that there is a difference between "tarrying long" at something and using it in moderation. As some of the commentators at Tim Ellsworth's blog pointed out, the same Proverb speaks against gluttony and adultery, but that doesn't mean that we should completely abstain from food and women.

The simple truth is that every time the Bible speaks against alcohol is when it is speaking against drunkenness. "Oh, well," says the ignorant objector, "nobody knows how much alcohol it takes to make a person drunk, so it is bes to avoid it all together." "Oh, well," I could just as easily retort, "nobody knows how much food it takes to make them a glutton, so we should just starve to death." "Now Stephen," you may say, "you're just being difficult. There is a huge different between the two!" Oh really? How so? How are the Biblical injuctions against drunkenness any different than the injunctions against gluttony? They are almost always in the same context and usually in the same verses! "Well," you say, "it is different because the Bible obviously expects us to eat." It also expects us to enjoy wine now and then. I could give all the examples in the Bible, both Old and New Testaments, that give examples of wine being called a blessing from God (if you deny that then you're no longer an inerrantist, Mr. Fundy), or of Jesus drinking wine, or of Paul recommending wine to Timothy. And here is where the real ignorance comes in. "But," you say, "that wasn't wine like we know it. It was so watered down so as to be only 1% alcoholic." How do you know that? 'Cause your pastor told you so? Because you read it in a pamphlet and just accepted the author's word for it? Or because you've done a word study of the Hebrew and Greek words used for wine? It's obviously not the latter or else you would have discovered that there IS NO DIFFERENCE WHATSOEVER between the wine mentioned postively in the Bible and the wine mentioned negatively. Even the wine that silly people say was barely alcoholic still made people drunk! If the wine in Jesus' time was just grape juice, then how did so many people get drunk off of it? If it was just grape juice then all of the Biblical commands against drunkenness would be silly! No, that wine that Jesus drank was probably around 13% alcoholic and made people drunk when they drank too much. You see, back in those days they didn't have pasteurization or refrigeration or other of the modern preservative techniques that we have to give us nice grape juice. Unless they drank all of the juice as soon as it was squeezed out (unlikely because then they'd have nothing to drink during the non-growing months), the juice either quickly fermented or turned into vinegar. And the fermentation process could not be stopped except by the natural way of when the alcohol content reaches a certain point that it begins killing the yeast that causes fermentation, and that point is about 12-17%.

Now then, what about this statement in the resolution that "some religious leaders...are now advocating the consumption of alcoholic beverages based on a misinterpretation of the doctrine of 'our freedom in Christ'"? How is this a misinterpretation? I'd like some exposition on this. Unfortunately, I'm looking in the wrong place. Does now our freedom in Christ allow us to exercise our own judgment on matters not prohibited by the Bible? Would that not be an accurate interpretation? And is that not an accurate assessment of the alcohol issue? The moderate use of alcohol is not prohibited by the Bible, therefore Christians are free to drink or abstain as they wish?

Finally, we are told that "Also added to this resolution was an amendment urging the SBC to disallow anyone who drinks alcohol from serving as an entity/agency trustee or an SBC committee member." I do not consider myself a drinker because having a glass of wine every 3 months or so just doesn't seem to cut it. Nevertheless, since that is not complete abstinence, I'm sure that the bigwigs in the SBC would consider me as a person who drinks alcohol. I'm sure that they would consider a person such as Dr. Kenneth Gentry, who does not drink at all but nevertheless writes in favor of moderate drinking, a drinker. Because the facts don't really matter, it's just whose side you're on. Anyway, I guess it is a good thing that I would never be able to serve as an entity/agency trustee or an SBC committee member anyway because I'm not one of the "good ol' boys." After all, I would need Paige Patterson's endoresment to get a job anywhere high up in the SBC, and since I'm a Calvinist, that would never happen.

By the way, good ol' boy Paige mentioned this issue during his "discussion" about Calvinist with Dr. Al Mohler, Patterson said something to the effect that Calvinism concerns him because in some Calvinistic circles there is a tendency towards antinomianism-even saying that Christians are allowed to drink alcohol!

Now look here, Paige Patterson, the proper definition of an antinomian is a person who does not believe that God's law is binding on a believer. God's law, not your law, Mr. Patterson. It is true that many Calvinists do believe that Christians may drink in moderation freely, but I have yet to meet an antinomian Calvinist. As Patterson said earlier in his speech, when saying some positive traits of Calvinists, they are often lead lives of extreme holiness and piety. Which is it, Paige? Do Calvinists advocate holiness or antinomianism? You can't have it both ways. If you want to root out antinomianism in the SBC, then go after your Dispensational friends. That is where that brand of error thrives the most today. I would say that the majority of Southern Baptists are practical antinomians, and where you find the minority that are not is in the Calvinistic churches.

But of course, I am speaking as if being holy meant being faithful to God's law and obeying His precepts. Paige Patterson and the other fundamentalists are more concernted with obeying man's law. Too bad that such issues as the inerrancy of Scripture and the literal blood atonement of Christ are no longer "fundamentals" of the faith. I think persons such as myself should be called fundamentalists and the others should be called peripheralists. And just in case any of you should think that I'm a liberal because of my denunciation of fundamentalism, let me tell you what I think of liberals--I think they should be called "none-of-the-above-ists." That is, they don't believe in the fundamentals or the peripherals. They don't believe in anything that is Christianity. I agree with J. Gresham Machen that the struggle with liberalism isn't a struggle within the church, it is a struggle against the church. It isn't "Conservatism vs. Liberalism", it is "Christianity vs. Liberalism."

And so I have ended on another digression (I do that a lot).