Notes to Galatians 1:6-10

I now continue with my paraphrased notes to the book of Galatians. Again, these are gathered from Luther, Calvin, Gill, and MacArthur, with no attempt to say who said what since most of the time they said the same thing. Whoopee.

Galatians 1:6-10

I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ.

1:6

that you are so quickly
That which takes long to build may be quickly undone.

deserting him
May be Christ or the Father. Luther prefers “Christ.”

a different gospel
The devil never calls his work error. He disguises it as truth. It is likely that the Judaizers said that Paul did not give the whole gospel and they were teaching the rest of it.

1:7

not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.
The Judaizers were obviously not denying the gospel openly, but were subtly adding to it, which destroys it. This is more dangerous. Anything other than faith alone is a false gospel. Adding works is a perversion of the gospel. It is all Christ or nothing.

1:8

But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.
We are all subject to the Word of God. Paul would rather curse himself, his co-workers, and the angels than let the gospel be overthrown. How should the false teachers escape the curse of God if even the angels would not?

1:9

now I say again:
He repeats this for the more solemn confirmation of it.

If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.
If you do not accept the gospel, you will be cursed. The false teachers should be left to the judgment of God.

1:10

For am I now seeking the approval of man, or of God?
Paul does not please men with his doctrine of depravity. He preaches to please God and ascribe to Him glory.

Or am I trying to please man?
By teaching the works of man, the false teachers please man.

If I were still trying to please man, I would not be a servant of Christ.
Paul does not please man as he did before conversion. He was obviously not pleasing to the non-Christians who were persecuting him. To please man and be a servant of Christ is incompatible.

Personal Testimony

Lately I've been thinking a lot of my "personal testimony", or the story of how I first came to Christ. Upon becoming Reformed, the idea of testimony has changed some. So instead of thinking of it all as my own subjective experience, I prefer now to talk about the objective reality of what happened some 2000 years ago in Israel. My testimony is that second person of the Trinity, very God, came down in human flesh and lived the perfect life I could not live, and paid the punishment of sin that I deserved. But I know that when you ask me for my personal testimony, you are already assuming that what I just said is true, so you want to know of the specific time in my life when the benefits of that death of Christ were applied to me.

Well, that is tricky, because I'm not really sure. I will give you the facts as I remember them. They are few. I am not sure exactly how they all piece together. I'm just saying what I know.

I will start of by saying that my parents were (and are) good and Godly parents. My father was a preacher, and the message of the need for salvation and the way of salvation through Christ alone was always preached, not only in the church, but in our home, too. My parents never assumed that us kids were saved by virtue of being their children. They always prayed for our salvation and preached about salvation to us.

Now then. We lived in Lubbock, TX, so I would have been five or younger. I recall that my sister was vacuuming and that she yelled at me for a reason that I do not remember, but I do remember thinking at the time that it was a very stupid reason, and so I got angry. So I went off into my bedroom alone to fume and be angry, and out of nowhere the thought popped into my head that I needed to pray to God for forgiveness of my sins and for Jesus to be my Savior.

And that's all I remember, really. I don't know if I told my parents about it. I don't think so, but probably not out of any embarrassment or anything like that. When I was a kid, I just kind of thought that my parents knew everything, whether I told them something or not, so I probably thought that they just knew I was a Christian now. But I don't really know. I was baptized when I was eight years old, so it took me that long to make a public profession of my faith.

Now when you look at some of these facts: that I was so young, that the day and time is not emblazoned in my memory as if a "Damascus Road" experience had happened to me, and that it took me at least three years to submit to baptism--you add all these up, and you may think that maybe I wasn't saved at all. I have often thought about this. I have decided two things. First, I do think that God saved me at that time. Secondly, even if that isn't the time that I was saved, I know I am saved now. And that is the important thing. I may not know when true faith first was implanted into my heart, but I know I have it now.

For many people, that would be the end of the personal testimony. But it is not for me. I think my testimony is more than just the account of when I was born again and first exercised faith. My testimony includes all of the highs and lows of sanctification along the way. I probably think this way because my testimony is rather short and unexciting (though it is exciting to me that God saved me!) But you know what I mean. I wasn't in a prison cell, strung out on drugs, with a bunch of illegitimate children. I was a little kid. A sinner, a sinning little kid. But I didn't have as many years to accumulate sins as a person who isn't converted until later in life. But that doesn't matter, because sin is sin. Sin against an infinite God is infinitely wicked, so I was deserving of infinite punishment. My salvation was just as miraculous as the salvation of a prisoner on death row.

But I have run out of time for now, so I will give the rest of my autobiography of faith at a later date.

More Photos of Our Covenant Children

This is Isabella chatting in #prosapologian, Home of the Most Unique Christian Fellowship on Line Anywhere! http://www.aomin.org/articles/chat.html
Isabella is getting into vigorous debate on #prosapologian.
Here is Lilly, as sad as can be that she has to wear the halo thing until her stitches from her recent spaying are removed.

I Think You'll Like This One...

This is a picture of me as a child, dressed up in my Ghostbuster gear. Except for the t-shirt and waiting-for-a-flood sweatpants, which is how I always dressed.

My Home Town Exploded Today

The place that I lived in longer than any other place would be Big Spring, TX. I think the population is around 23,000. It's not very big, it is economically depressed, and really is a lame place to live. Anyway, they have a big oil refinery there, and it exploded today. Only 4 people were injured, but it was big. People all over town and even in towns many miles away heard and/or felt the explosion. It even made national news! We're famous now!

Watch and Discuss

Check this out. It is a King James only preacher. But don't let that deter you from watching this video. You will laugh. You will cry. You will hurl. It will generate discussion. Enjoy!

DVD Giveaway

Challies.com is offering another DVD giveaway contest. If you enter the contest through the link below, it will automatically re-enter me! So do us both a favor by entering the contest by clicking the link below. Thank you!

Notes to Galatians 1:1-5

As I mentioned a few days ago, my Bible study group has started an examination of Paul's letter to the Galatians. In preparation for these studies, I have been reading four commentaries on Galatians. These are by Martin Luther, John Calvin, John Gill, and John MacArthur. I have been taking notes as I read. I present the fruit of my notetaking here. Unless I use direct quotes, I have not written down who says what. That is mostly because most of the time they are all saying the same thing, so my paraphrases speak for more than one of them. Sometimes I do use direct quotes because it just seemed better than to come up with a paraphrase. There will be a repetitive feel to this because, as I said, most of the time they all say pretty much the same thing. But I just wanted to present all that I noted. Here we go.

Galatians 1:1-5

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,

To the churches of Galatia:

Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.

1:1

Paul, an apostle—Paul asserts his apostleship, which was probably under attack by the false teachers. They were apparently insinuating that Paul was not a true apostle. Paul’s purpose in declaring his apostleship is to enforce his doctrine.

not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—Paul’s apostleship rests on a higher title than the calling of man. It was given to him by the Father and the risen and exalted Christ, Who gives us righteousness and victory. The same God Who raised Christ from the dead commanded Paul to make known that exertion of His power.

1:2

and all the brothers who are with me,
Paul writes not on his own, but on behalf of the brethren with him. He was not alone in his defense of the gospel. Perhaps the concurrence of so many brethren might soften the Galatians to instruction.

To the churches of Galatia:
Though false teachers were present, he still refers to the “churches” of Galatia--there were still godly men there. Though swerving from the faith, they were still honored with the name of “churches”. From this we learn that we must not imagine that churches will be perfect.

1:3

Grace to you and peace from God our Father and the Lord Jesus Christ,
Only God gives grace and peace, which comes not through the law, which only condemns us. Jesus is the only way to God, grace, and peace. He is very God. MacArthur writes, “Since it offered no grace and provided no peace, the law system being taught by the lying Judaizers is attacked even in this simple greeting.” Without Christ, neither grace, nor any real prosperity, can be obtained.

1:4

who gave himself for our sins
No merit of ours is enough to save us. Only the blood of Christ is sufficient, and so sufficient that it covers the worst of sinners. In Christ alone, atonement for sin and perfect righteousness must be sought. MacArthur: “The heart of the gospel is Christ’s willing sacrifice of Himself for our sins.” Jesus did not give possessions, but Himself.

to deliver us from the present evil age,
All of our good works cannot save us out of this evil world. Only God can do that, praise be to Him. MacArthur: “Jesus’ death was a rescue operation.” Christ gave Himself as a sacrifice to save His people from the damning power of this world. The “world” refers to men separated from the kingdom of God and the grace of Christ. Christ died for our sins, in order to redeem us from the world.

according to the will of our God
This salvation is of God’s will, not our own free will. It is God Who mercifully willed this. MacArthur: “Salvation is thus removed from the will of man and is buried deep in the sovereign decree of God (John 1:12-13).” The original fountain of grace is the purpose of God, not anything in us or done by us.

and Father,
He is our Father through Christ.

1:5

to whom be the glory forever and ever. Amen.
We should always give thanks to God when speaking of Him. Every memory of the mercy of God ought to cause us to ascribe to Him glory. Paul was writing this epistle to acknowledge that God is worthy of glory forevermore. The “to whom” that we give glory is both the Father and Christ.

New Blogger

My brother-in-law has just started a blog, so please go visit it at http://biblicaldebates.blogspot.com

What joy!

Lilly, the Newest Addition to the Family.

An Introduction to Galatians

In the Bible study group that I attend, we recently started a series on Galatians. At the last meeting, I delivered an overview of the book, which I present to you now. In coming sessions we will be going through the epistle, passage by passage. To bone up for those studies, I have been reading commentaries on Galatians and taking notes. In future posts I will provide the fruit of my note-taking. In the meantime, here is my overview of Galatians.

When you read the book of Galatians, one impression that is quickly made is that Paul is angry with the Galatians. He expresses frustration with the churches in some of the other epistles, but he seems much angry when writing to the Galatians. For on thing, there are no complements in this letter as there are in his other letters. He has a brief greeting, and then gets on the business of castigating his readers. We must ask ourselves why Paul was so angry. What would get this saint so upset? The answer, as we see in 1:6-7, is that the gospel was being perverted. There is nothing more important than the gospel, which is the matter of the salvation of our souls. As Jesus asked in Matthew 16:26: “For what will it profit a man if he gains the whole world and forfeits his soul?” False teachers, called Judaizers, had come into the churches of Galatia telling them that faith alone in Christ alone was not enough to be justified, but that one also had to be circumcised and follow the Old Testament ceremonial laws. This was an undoing of the gospel of grace. Paul offers some very strong statements that reveal the seriousness of this issue. We will look at four of those statements.

First, Paul says that those who would preach such a false gospel should be damned, or accursed (1:8). He would say such a thing because the gospel is a matter of life or death. Should anybody accept the false teaching of the Judaizers, they would be damned because they would be rejecting Christ alone as their salvation. It would be better, Paul is saying, that the false teachers should be damned than should the Galatians. We also see that these false teachers should be regarded as unbelievers, that they should be excommunicated from the church. Again, this is because they are teaching a soul-damning heresy.

The second strong statement that we will look at is in 3:1, where Paul refers to his readers as foolish. Strong words coming from an apostle! I would not want to be called a fool by such a great man of God. The Galatians were being foolish because they were rejecting that which is a matter of objective fact. He says, “It was before your eyes that Jesus Christ was publicly portrayed as crucified.” As Peter says in 2 Peter 1:16, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.” But the Galatians were rejecting the facts of the gospel. They were being ignorant of gospel doctrines. Such ignorance, such foolishness, leads to the ready acceptance of heresies. We learn from this that doctrine isn’t just for theologians and preachers. It is incumbent upon all Christians to learn the doctrines of the Christian faith, or else they will be “tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes“ (Ephesians 4:14). We must know what we believe and why we believe it, or else we are fools.

The third strong statement is the most shocking, for it is very graphic. After discussing the Judaizers insistence on circumcision as being necessary for salvation, Paul wishes that “those who unsettle you would emasculate themselves” (5:12)! He is saying, in essence, “You want to cut off that foreskin? I wish that you would go all the way and cut the whole thing off!” This is about the worst thing that you can say to a man. Why would Paul use such language? Because adding any works to our justification emasculates Christ. By adding to His work on the cross, it is as if we were saying that His work was insufficient. The Judaizers would agree that Christ was necessary for salvation, but not sufficient. We must add our work to His. But as Paul says in 5:2, accepting circumcision as a prerequisite for justification makes Christ valueless. What was the need for Christ to humble Himself and came in human flesh and die on the cross if we can be saved by keeping the law? We make a mockery of Christ and His death.

Finally, Paul says that those who walk after the flesh will not inherit the kingdom of God (5:21). To say that anybody will not go to Heaven is a very unpopular thing to say, especially in our present day and age. After hammering home the point that justification is by faith alone in Christ alone, Paul then goes on to talk about how we ought to live in 5:13-6:10. He had been saying that good works add nothing to our salvation, but then he tells us to do good works. He says that those who live wickedly, as in the descriptions in verses 19-22, will go to hell. Is he contradicting himself? Is he undoing all that he had said before? No, he is not. He is merely showing us what a justified person looks like. We must remember the old Reformation formula: it is not that faith plus works equals salvation, but that faith equals salvation plus works. Notice that Paul says that all of the good works are fruits of the Spirit (v.22). The Spirit indwells us at the moment of our justification and afterwards--not before. The word “fruit” signifies that something comes before it. In this case, our justification precedes the fruit, the good works. But if you do not produce this fruit in your life, if instead you demonstrate that you are walking by the flesh, then that is an indication that you are not justified. For a justified person--one who is saved by faith alone and not by works--will inevitably produce good works. A lack of good works indicates a lack of faith. So Paul is not contradicting himself. He is merely showing us what a person who is justified by faith alone looks like. And those who do not look like that, he sternly reminds us, will not inherit the kingdom of God.

What can we learn from these four strong statements? First, knowing that the gospel is a matter of life or death, we should endeavor to understand it and get it straight as soon as possible. This is not an issue we could postpone until a later date because we never know when death will come for us. We must believe in Christ for salvation now. It is the number one priority of our lives.

Secondly, to avoid being foolish, we should read and meditate upon the Scriptures daily, for doing so will “make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:15). We need to know the doctrines that the Bible teaches and believe them.

Third, we must be careful to add nothing to the work of Christ for our justification. We must be able to always honestly give glory to God alone. I say “honestly” because no Christian would ever say that his salvation is not wholly from God, but when pressed on the details you will find that some form of human work gets squeezed in. No Christian would ever say, “My salvation was 95% God’s work and 5% mine” but their actual beliefs would suggest otherwise. Many attribute their salvation, not to the predetermined plan of God, but to their own free-will decision. This would suggest that perhaps they are smarter or more receptive to spiritual things than their neighbor who has heard the same gospel but has rejected it. This allows for pride to creep in and rob God of the glory that is rightly His. After all, John 1:13 says that those who are saved “were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” Even our faith, which we exercise, is not of us, but from God: “For by grace you have been saved through faith. And this [your faith] is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8-9). Anything that would add to this grace of God is an affront to Him and to His Christ.

Our final application is that we should examine our lives to see if the fruits of the Spirit are present. Do we have “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (5:22-23)? If not, then we should seriously question whether or not we have placed true faith in Christ. If our lives are characterized by “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these” (5:19-21), then we need to repent and run to Christ in faith, trusting Him alone to save us from these sins. Living a good life and avoiding these listed sins will not save us. Only Christ can save us. But if we live wickedly then we demonstrate that our faith in Christ is not true faith. Having walked down and aisle or being a member of a church does not save you. Only faith in Christ. And having saved you, Jesus will transform your life so that you have the fruit of the Spirit. Look for this fruit in your life.

Album of the Year for 2007

Wow, it's been a whole year since I last posted. But now I'm back, baby, ready to rock and roll!

Well, 2007 over and it is time to name the album of the year. Five great albums were released this year.

Megadeth released United Abominations, which is more of Dave Mustaine's riff-writing genius. This album is in the same vein as The System Has Failed, though I don't think it is quite as good. But a great album nonetheless. Get your head banging.

Velvet Revolver put out their second CD, Libertad. The band sounds more cohesive than on their first album. The CD kicks of with "Let it Roll", a great rocker. The songs are rather eclectic, with a hidden track at the end that is good old saloon country music. Also this year, Slash released an autobiography, which is excellent. All guitar players will love it, especially. I got to see Velvet Revolver in Dallas a few months ago, as they tour for this album. A great show. That was my second time to see them, and they are great. They played "Patience" and I nearly cried. A great band. Slash is awesome. A great album.

Jonny Greenwood scored the soundtrack to the movie There Will Be Blood. I have not seen the movie, but I understand it to be one of the worst anti-Christian stereotypes of the year. Oh well. The music is great. Jonny Greenwood is a genius. It is what you might call "classical" music, chamber music. But it is very beautiful and haunting. That the guitar player from Radiohead who almost wasn't allowed in the band could turn around and write such great music is amazing. This is pretty music. Great to fall asleep to.

I really wanted this next album to be the album of the year. Unfortunately, the actual album of the year, to be revealed below, came out the same year. But a very close second place goes to The Good Life's Help Wanted Nights, the follow-up to 2004's appropriately titled Album of the Year. This is probably The Good Life's best release so far. Singer/songwriter Tim Kasher is just beautiful. Man, I wanted this to be album of the year. My only complaint is that this CD is too short. I want it to go on for hours and hours. The first song, "On the Picket Fence", I heard played live a few years ago. During a break in their sets, the band would leave the stage while frontman Tim Kasher played a few songs all by himself. Sometimes he played songs he'd just written. This was one of them. It's good to hear it again.

But The Good Life's Help Wanted Nights just didn't get to be 2007's best album. Unfortunately, some band decided to give a big middle finger to the record industry by releasing their new album in download form online for a price of the buyer's choosing. They later released the album in physical CD form, and it didn't come out in the US until January 1, 2008. So I thought of considering this a 2008 release just so The Good Life could be the winners. But that would be cheating because the music was released online, and on CD in other countries, in 2007. This band is, of course, Radiohead. In Rainbows is their 7th full-length LP, and I have been unable to stop listening to it. It is just awesome. Guitar seems a bit more prevalent on this album than on their past few, so that is pleasing to us guitar players. There is actually very little artificial drum beats (except for the first song), and more of actual drumming by Phil Selway. Thom Yorke's voice is as beautiful as ever. This is just a brilliant album. To be listened to over and over again. It is the best album of 2007. And maybe it will be the best album of 2008 as well.

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)

---------------

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.