The sermon we will hear today is the
second sermon from the first chapter of the
Book of Job, from a series of sermons
on Job preached in the 1500s by the
Reverend John Calvin.
The sermons were translated from the original French
into English by Mr. Arthur Golding and published
in 1574.
The 1574 publication is the basis for the
sermon as we will hear it today.
And so let us begin Job, the first
chapter, starting in the second verse through verse
five.
And he had seven sons born unto him,
and three daughters.
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 of them of the east.
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.
When they had made an end of their
feasting, Job sent for his children and sanctified
them.
And rising up at times 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.
Yesterday we heard the prayers 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 peace of counter
fitness in us, and that with that 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 for as much as we
be continually beset with many stumbling blocks, and
the devil plots 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.
And now, it ensues in the text, that
Job was an exceeding rich man, and a
great part of his possessions are specially 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.
Behold here a great substance for one man,
and therefore it is said, he surpassed all
of them of the east.
But at once we shall see wherefore this
is rehearsed unto us, for his patience was
so much the more praiseworthy, for that he
being deprived of so great goods, and brought
to extreme poverty, did despite this continue quiet,
as if he had lost little or nothing.
Seeing then how God has so much the
better tried him.
But here with this 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 too 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 also be 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 of which mention is made here.
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 as also the
Psalm exhorts them in Psalm 52.
And further, according as St. Paul speaks to
Timothy in 1 Timothy chapter 6.
Turn with me there if you will.
1 Timothy chapter 6, beginning in verse 17,
where we read, Charge them that are rich
in this world, that they be not high
minded, nor trust in uncertain riches, but in
the living God, who giveth us richly all
things to enjoy, that they do good, that
they be rich in good works, ready to
distribute, willing to communicate, laying up in store
for themselves a good foundation against the time
to come, that they may lay hold on
eternal life, that they be not puffed up
with pride, nor put their trust in the
transitory things of this world, in which there
is no certainty, for he that is rich
today, may become poor by tomorrow, whenever it
pleases God.
So then, seeing that the goods of this
world are fickle, and that we may soon
be deprived of them, rich men, says St.
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 to enjoy them forever,
but must be ready to yield them up.
And to be short, according as it is
said in another text, such as have fields
and vineyards, meadows and grain, money and wares,
must have a care to use them in
such way, as if they had none at
all, so as they may be poor in
heart.
Thus then, we see, that 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, in Matthew
13, verse 22.
Therefore the example of Job, shall condemn all
such, as keep not themselves undefiled, howsoever hard
it be to be done.
It is very certain that a man, rather
than a rich man, shall have more due
to walk in the fear of God, than
shall a poor man.
And true it is also, that poverty of
itself, brings abundance of temptations.
For when a man is needy, 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 know
not which side to turn themselves, on which
they conclude, See, I cannot get my living
by my labor, without doing other men wrong,
I must take another way to it.
On this they take permission, to rob and
plunder, and they do many shrewd turns, harms
and damages to their neighbors.
Behold, I pray you, the temptations which poverty
brings.
But if a man make comparison between it,
and riches, it is certain that the richer
sort, have far greater assaults.
For as much as Satan is ever at
their elbow, to blindfold their eyes, to the
end they should overshoot themselves, and forgetting their
state, lift themselves up against God, tie themselves
wholly to the world, make a mock of
the heavenly life, act and conduct themselves, as
if nothing can hurt them, abuse their credit
in various ways, have regard of nothing, be
loath to bear any yoke, be unwilling to
yield to any reason, and think all other
men, too base to be in their company,
insomuch that if it were possible for them,
they would pluck away the light of the
sun, from the poor, so that finally they
act, and conduct themselves, as if they deserve
a good right, to be separated, and set
aside as it were on a row, by
themselves.
We see now, the corruptions, and other infinite
miseries, that riches bring.
And yet there is no excuse, for them
that be rich.
Why?
For here, shall Job, be made their judge
before God, for as much as he was
not corrupted, nor perverted by the great abundance,
and quality of goods that he had, but
always served God in singleness of heart.
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
abundance.
The case is like as if a man
were in some little boat, and in some
small river.
It is likely enough that he might be
tossed, and it is likely enough that he
might, rush against some stump, or against some
bank of the river.
But he is not in such danger, as
he that is in a ship, on the
middle 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 we be in
this world, we row upon the water, where
we may be tossed with tempests, and rush
against something, and always be in danger.
Thus are the poor, as it were, on
a little river.
But the rich, are as it were, on
the middle of the sea.
So as they can hardly escape sinking, in
one whirlpool or another.
Now then, if there be no excuse for
the rich sort, what shall become of those,
to whom God gives the means, to hold
themselves in simplicity?
We see therefore, that there is a general
lesson, to serve for all men, as well
great as small, and that it profits each
man, to benefit himself by the example, that
is here set before our eyes.
But here with this, we see 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 that riches do of themselves, hinder us
from serving God, as I have said.
But it happens, through our wickedness, 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.
Behold 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.
Furthermore we see also, that riches of themselves,
are not to be condemned, as some foolish
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 anywhere
near this man.
Seeing that the case is so, let us
mark that, riches of themselves, and of their
own nature, are not to be condemned, and
specially that it is, it is a great
blasphemy, against God, if a man finds such
fault with riches, that he thinks that party,
which possesses them, to be utterly marred.
For from where come riches, but God?
Therefore when a man, condemns them, he sets
himself up, against God.
And further, it profits us to mark, that
God must necessarily work, far more marvelously, in
a rich man, than in a poor man,
as I have said before.
For I have already showed, 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 himself up,
against God?
By this means then, we be warned, not
to condemn riches, in themselves, like also as
we see, how our Lord Jesus Christ, has
showed us, by matching the poor, and the
rich together, in the Kingdom of Heaven.
When he speaks, when he speaks of Lazarus,
in Saint Luke, chapter 16, verses 19 through
31.
He says there, that the angels, carried Lazarus,
for all be it, that he was an
outcast, among men, and a poor creature, of
whom no account was made, in so much,
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?
You could read, Genesis chapter 13, verses 2
and 6.
You could read in Genesis 24, verse 35.
A man rich, both in cattle, and in
money, and in household, and in all other
things, except houses and lands.
For those were not lawful, for him to
have, because it was necessary for him, to
await God's leisure, until he gave him, the
land of Canaan, to inherit.
True it is, that he purchased a burying
place, but he had not any inheritance, we
are told in Acts, chapter 7, verse 5.
Notwithstanding, that his movable possessions, 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, means that also, which
St. Paul says, in 1 Timothy, chapter 2,
verse 4.
Namely, that God will have all men to
be saved.
For he speaks of kings and princes, who
ordinarily do misbehave themselves, in their greatness, and
cannot find in their hearts, to stoop unto
God.
Yes, it seems to them, that they be
no mortal men, and yet God picks out
some of them to himself, and will not
have 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 profits them, to look
diligently to themselves, from being pricked.
Behold how each one of us ought to
be touched, with carefulness, to commend ourselves unto
God, that we may walk according to his
will.
And upon this saying, that Job had seven
sons, and three daughters, I note how it
does us to know, that God had sent
his blessing upon him, to make him prosper
by all means.
And as I have touched up to this
time, we shall hereafter better see the cause,
why all this is expressed, and the intent
of the Holy Ghost, that is to say,
that it was an incomparable virtue in Job,
to bear patiently Job's, rather to bear patiently
God's, taking away of all the things, which
he had put into his hand.
And it is also very well declared, 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 man 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 discover
unto us the cause, why he disposes things
so.
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
our men become so evil, that there be
very few that consider, what brotherhood imports.
For the proofs of this, 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 kindness into cruelty, that brethren
are acquainted, with harmony and affection, 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 way, 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 specially, how they exercise
themselves continually in that respect.
To the end, they would not give any
occasion of, evil mistrust to another.
For the feasts that they made, were to
no other end, but to yield record of
their brotherliness and agreement.
And see how it is said expressly, that
they went to seek their sisters, to the
intent, that their friendship might utter itself in
all points.
Behold here a great virtue.
All be it, a man may perceive that
Job, did not fear, 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.
And of no doubt, good agreement, and friendship
among men, and especially among brethren, is as
pleasant a thing unto God, as anything can
be.
We hear how it is said in the
psalm, 133, It is a joyful thing, when
brethren agree in one, dwelling together in unity.
It is like the dew, that falls down
to give seasoning and nourishment, to the ground.
And like the oil, that drops down from
Aaron's beard, so as the scent of it,
was spread out over all his garments.
Behold, what two similes be here, 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 field 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.
Nevertheless, this is spoken of, such as embrace
one another, with 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 nothing.
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 often
as there is any question, of loving one
another.
Furthermore, we see here, that the best things
in the world, may as well be corrupted,
by the wickedness of men, and by this
we see also, what our nature is, ever
since Adam sinned.
That is to say, that ever since, he
overshot himself, up to this time, good has
been turned into evil, despite that our intent
or meaning, be good.
For example, when a husband, loves his wife,
or when a father, loves his children.
These are 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, that no
fault, may be found in his love.
Or, that loves his children, with so pure
and hearty love, but 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 expressly said, love your wives as your
own bodies, 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 temperance.
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.
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 with 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, for as much as he was, thoroughly
acquainted with, man's infirmity, he knew it was
very hard, to keep temperance, so as no
vice, should be intermingled, with it by the
way.
And therefore, he took good heed to himself,
and sanctified his children.
But yet, nevertheless, we have further to note,
that Job had well marked, and borne away
the thing, which experience shows unto us, namely,
that in all feasts and banquets, there is
some disorder, through which God is not so
well honored, as he ought to be.
First of all, in all such meetings, there
will always be, some excess of meats, and
they that come there, do for company's sake,
eat and drink more, than their ordinary custom.
And hardly could a man, think of the
excess that is there, insomuch 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 moderation and
temperance.
And how so?
For we see, that a man overshoots himself,
in that case, before he'd 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 of
him, that bids his friends be good, as
well of those that come, to keep him
company, for hardly can it be escaped, but
that there shall be some fault, of which
the very doer himself, shall not be privy.
And furthermore, when a man is there, what
a great deal of vain and fond talk,
shall he have, to hold him together with
this, 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 abundance of vanities, which shall carry
men in such way, as many of them,
yes, even of the good men themselves, as
many of them, shall think, that they make
no good cheer, except they disguise themselves, I
cannot tell how.
There are yet, many other evil inconveniences, whereby
we see that God is offended, diverse 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 way.
Notwithstanding they were of the faithful sort, as
I have said before.
Now if it be so, that where feasts
and banquets are best ruled, yet there is
some fault that God does not like.
How is it with them that drive God
out of their company, and from their table,
as men are commonly inclined to do?
For if we shall speak of feasting, at
where do men begin?
At calling upon the name of God?
No, 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 necessitates 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
way as there shall be no talk, but
of crudeness and wantonness, or rather of treachery
and malice.
So as there shall be none other news,
but of backbiting their neighbor, and of practicing
devices against this man and that man.
See what banqueting breeds.
Now then, seeing 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 of restraint in all
points.
I pray you then, must it not necessarily
be as it were a gulf of hell,
where they meet together to make compacts of
wickedness and treason.
Therefore let us mark well this sentence, to
the end that seeing 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 by that means.
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, immediately after
that 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 without planning.
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 lead 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 meat may not serve to
overload us, but to sustain us, and to
give us strength, that we may be the
better able to occupy ourselves in the service
of our God.
And that he will grant us the grace
to so pass through these corruptible things, as
we may always labor for the heavenly life,
unto which 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.
Let us then consider how we ought to
behave ourselves.
And when we be at the table, let
us eat our meal in such manner, as
if God himself ate with 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 has a care of
these, our poor bodies here.
And will have his love extended even unto
them, despite 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 by this means we see why St.
Paul says in 1 Corinthians 10 verse 31,
and again in Colossians 3 verse 17, by
this means we see why St. Paul says,
that whether we drink or whether we eat,
we must do it all together, in the
name of God.
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 has his hand
stretched out over us?
So then it is rather a cause that
we should think the more upon God.
For we see in 1 Timothy chapter 4
verse 5, that our eating and drinking are
sanctified by yielding all honor to his name.
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 wrongdoing, if it be
so that we return unto him.
Thus you see the cause why it is
said here expressly, that when Job's children had
made an end of feasting each other by
turns, Job commanded them to sanctify themselves, and
afterwards 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 foolishness
for a while, do finally conclude to set
all at random without purpose.
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 at all points, yet am
I sure that God will have pity both
upon them and upon me.
And therefore let us ask him forgiveness.
But yet for all this, Job forbade not
his children to use their accustomed feasting.
And why not?
For the thing of itself was good, as
I have said before.
If Job had said, I see here a
lewd matter, truly he would not have 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 feed and
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 to do.
For as much 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 here
proceeds.
And also after what manner we must proceed.
And furthermore let us mark that Job in
commanding his children to sanctify themselves, he has
showed the manner of the bringing up which
he gave them in their childhood.
That is to say, 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
towards God, but he has laid the bridle
in the neck of the others.
But contrary 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 one 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 reverence and awe.
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 profits us to mark this doctrine
the better, for as much as we see
it is so ill put to 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 towards God.
How are they led then?
Every man minds his own profit.
He may well say, I would willingly have
my son taught, but what?
That if he be of a good mind
he may come forward, that he may make
himself brave, that he may gather goods, that
he may come to credit and honor.
Behold 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 world, it is
enough for me that God is his father.
And God will also render such reward 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 it profits
us to mark well the doctrine which the
Holy Ghost shows us here under the example
of Job.
That is to say, that fathers and mothers
should hold their children in such reverence and
awe as they may cause them to serve
God.
And specially 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 reverence
and awe, warning them to ask forgiveness of
God when they had offended him, and to
purify themselves.
But nowadays, as soon as children be ten
years old, by and by they think themselves
men, when despite this it were fitting to
give them the rod fifteen years after that
they wear the trappings of a man, and
seem to themselves to be marvelous fellows, for
they be no better but silly outcasts and
derelicts.
And as for to suffer any correction or
any instruction, it is very foreign with them.
Yes, they would think they had great wrong
and injury offered them.
To the contrary, we see what is said
here.
But what?
The fathers are worthy to have their children
disobedient and stubborn against them.
Why so?
For fitting it is that he which will
be honored should be honorable.
That is to say, 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
and to keep them in fear and reverence?
Even by having such a generosity and seriousness
and soberness in himself, as his children ought
to be ashamed to oppose and contradict him
in anything.
But if the fathers shake off the fear
of God, how can it be that their
children should obey them, seeing that they themselves
yield not God the honor that belongs unto
him?
Behold here the cause why children show themselves
so loath to be corrected and why they
cannot be kept in awe and reverence, 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 their children up in the
fear of God and the children for not
suffering themselves to be governed by their fathers.
And here they have a goodly example.
For it is spoken of such as may
say, My father has 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 become 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 opposed or contradicted anything that he
commanded them, as it is reported of the
children of Eli in 1 Samuel chapter 2
verse 25.
But rather that they obeyed him to the
end that they might be partakers of the
sacrifices which he offered for them.
This that we heard then is enough to
condemn all these petty louts which make such
a bravery and carry their craft so high.
They know not what this awfulness in any
way means, but they are outcasts and derelicts,
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 still be held under the government and
obedience of their fathers.
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 is necessary
for him to be purified, that he might
be duly disposed to that.
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 despite this it has always
been a custom among the faithful that when
they should sacrifice unto God, they had some
sign of cleansing, that is to say of
purging themselves from the filthiness with which they
had been stained and defiled.
And this was not invented by men.
We must not think all this to have
been devised as a trifling antic by men,
but it was God's will it should be
so.
And what for?
For His meaning was to put men in
remembrance that they are not worthy to approach
unto Him.
When we come unto God, it is necessary
for 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 do not have the
said ceremony of cleansing ourselves, yet it is
necessary for us to have the meaning of
it in us.
That is to say, that at all times
and as often 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 means whereby He receives
us.
That is to say, to cleanse ourselves by
believing in our Lord Jesus Christ, knowing that
He is the only washing by which all
our spots may be made clean.
Will we then be acceptable unto God?
It is necessary for us to attain to
it by the means of our Lord Jesus
Christ, shadowing us under the grace which He
has purchased us by His death and passion,
His suffering, as who is the full perfection
and accomplishment of the things that have been
given forth in all time, in figures and
shadows.
Therefore, let us cast ourselves flat before the
face of our good God with acknowledgement of
our offenses, 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 ways, 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.
Stand with me and let's bow our hearts
in prayer.
This Reformation audio resource is a production of
Stillwater's Revival Books and was read by Mr.
Mike Crowns on November 11, 2001.
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And remember that John Calvin, in defending the
Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting
on the words of God, which I commanded
them not, neither came into my heart, from
his commentary on Jeremiah 731, God here cuts
off from men every occasion for making evasions,
since he condemns by this one phrase, I
have not commanded them, whatever the Jews devised.
There is then no other argument needed to
condemn superstitions than that they are not commanded
by God.
For when men allow themselves to worship God
according to their own fancies, and attend not
to His commands, they pervert true religion.
And if this principle was adopted by the
Papists, all those fictitious modes of worship in
which they absurdly exercise themselves would fall to
the ground.
It is indeed a horrible thing for the
Papists to seek to discharge their duties towards
God by performing their own superstitions.
There is an immense number of them, as
it is well known, and as it manifestly
appears.
Were they to admit this principle, that we
cannot rightly worship God except by obeying His
word, they would be delivered from their deep
abyss of error.
The prophet's words then are very important, when
he says that God had commanded no such
thing, and that it never came to his
mind.
As though he had said that men assume
too much wisdom when they devise what he
never required, nay, what he never knew.