The Christian Exercise of Fasting, Chapter 1 · Verse 10
Verſ. 10.
Haſt thou not made an *Or walle, heb. is Suk. which ſignifieth properly to hedge with thornes.hedge about him, and about his houſe, and about all that he hath on eueryevery ſide? thou haſt bleſſed the worke of his hands, and his *or cattel, or poſſeſſion.ſubſtance is increaſed in the land.
HAſt not thou made an hedge? This hedge that Sathan ſo enuieth and ſtormeth againſt, is the bleſſed protection and prouidence of the almightie, firſt common to all Gods people, as Zachary ſpeaketh, chap. 2. 5. I, ſayth the Lord, will be vntounto her a wall of fire round about. The wicked ſpirits fight againſt vsus but we hauehave greater ſtrēgth with vsus, the holy ſpirit, & bleſſed Angels.The faithfull-hauehave a bleſſed protection againſt wicked ſpirites by Gods holy Angels. Pſal. 34.7. Pſa. 91.11.12. For ſo it is written Heb. 1.14. The good Angels are ministring ſpirits, ſent forth to miniſter, for their ſakes which ſhall be heires of ſaluatiō. And the Pſalmiſt ſayth: The Angel of the Lord pitcheth round about them that feare him, and deliuereth them. And againe: He ſhall giuegive his Angels charge ouer thee to keepe thee in all thy wayes, they ſhall beare thee in their hands, that thou hurt not thy foote againſt a ſtone. This is the hedge which keepeth backe Sathan from vsus. The like matter containe all thoſe ſweete metaphors in Scripture, where God is called: 1. Our buckler and ſhield. 2. Our rampier and bulwark. 3. Our tower and fortreſſe: &c.
Thou haſt bleſſed the worke of his hands. The meaning is not that Iob did exerciſe any manuall trade or facultie, &c but by this manner of ſpeaking, the Hebrues vnderſtand all their affayres, all actions of bodie and minde, &c. q. d. Thou haſt euer giuen him good ſucceſſe, and by thee he proſpereth in all things. This is that which Moſes praieth for: Pſalm. 90.17.Reade cap. 29. and 31. Let the beautie of the Lord our God bee vponupon vsus, and direct thou the worke of our hands vponupon vsus, euen direct the worke of our hands.
And his ſubstance is increaſed. His ſheepe and camels are multiplied into thouſands, his aſſes and his oxen into many hundreds.
In this 10. verſe we may obſerue:
Sathan will other whiles confeſſe the truth before the Lord.1. FIrſt, the impudencie of Sathan in his ſophiſtrie before the Lord, for the hurt of his holie children. What concluſion is this? Thou Lord almightie haſt hedged Iob round about for his protection, ſo that no euill can come neere him: Ergo, he is an hypocrite: Ergo, he loueth thee but for his bellies ſake.Arg. a non cauſa ad cauſam. The popes argument. God made 2. greate …ighes in the firmament, ergo the pope muſt hauehave two ſwords the ſpiritual & the temporall. Returne ſathans Argu. againſt himſelfe. No better argument to confute the practiſes of witches and wizards then Sathan frameth himſelf. 1. Sam. 12 This is Sathans Logike, he ſo ſwelleth in malice and enuie that hee is readie to burſt, and ſo blind in his rage, that hee thinkes to moue and perſwade the Lord with ſuch a ſophiſme. This argument is marueilous effectuall againſt Sathan: The Lord gardeth Iob, and all his familie, &c. Ergo, Iob is highly in Gods fauour, a righteous man, &c.
2. Learne here by the confeſſion of Sathan himſelfe what protection and tower of defence the faithfull hauehave agaynſt all wicked ſpirits in the ſhadow of the almighty. They are ſo hedged by his prouidence, and ſo fenſed that no enemie can hurt them, without a ſpeciall warrant and commiſſion from the Lord himſelfe. Receiue this trueth of the father of lyes: hee is driuen to confeſſe that he can not with all his engins breake downe Iobs caſtle & tower of defenſe. And yet Sathan perſwades witches and vnbeleeuers hee can doe all things, yea turne the world vpſide downe. But here he confeſſeth the contrary. The charge of God is great for whoring after Sathan in witchcraft, Leuit. 20.6.19.31. chap. 20. 27. Deut. 18.10.11. Eſay. 8. 19. Remember Saul and Manaſſes practiſes with witches, 1. Sam. 28. This one place is ſufficient to teach vsus how Sathans power is limited.
3. We hauehave here a ſingular inſtruction and comfort againſt all magicall faculties. If thou beleeueſt in Ieſus Chriſt, not onelyonly thou thy ſelfe, but alſo thy children, thy houſe and ſubſtance and all that thou haſt on eueryevery ſide,The Lord careth for the children & the very beaſts of the faithfull in a ſpeciall maner. Pſal. 91.1.2. are vnderunder ſuch a bleſſed ſhadow, that no wicked ſpirit by any art can hurt thee or thine, without a ſpeciall commiſſion from the Lord himſelfe. What a ſingular conſolation is this? If the Lord ſo fenſeth our goods and cattell, that Sathan cannot hurt or bewitch them; how much more doth he care for vsus? Oh that we could yet more aſſuredly beleeue. This one place is ſufficient to warne the faithfull to ſleepe and to reſt quietly in the ſhadowe of the almightie.
q. Of Gods prouidence.
THe wiſedome of the world can hardly brook this bleſſed doctrine of Gods prouidence: firſt,Sathan ſpeaketh here notably concerning Gods prouidence, farre otherwiſe then his vaſſals hauehave done or can doe in the world. He confutes al Epicures, and Stoickes Epicures. Mat 2.17. Mal. 3.15 Sathā confutes the Stoickes for he ſaith God hath a ſpecial care ouer Iob. becauſe the pride of mans heart will not aſcribe all good things vntounto God: ſecondly, for that in outward iudgement ſo many accidents cannot bee aſcribed to any cauſe but to blinde fortune. So blind and ignorant is mans heart. Laſtly, we would gladly auoyde Gods preſence and diuine iudgement for the triall of all our actions. Theſe and the like reaſons hauehave cauſed Epicures and groſſe ſinners to deny vtterly the holy doctrine of Gods prouidence. They ſay eueryevery one that doth euill is good in the ſight of the Lord, and he delighteth in them, or where is the God of iudgement? And againe, We count the proude bleſſed, euen they that worke wickednes are ſet vp, and they that tempt God are deliuered. Another ſort well neere as prophane hauehave dreamed of an abſolute neceſſitie in all things: they ſay Gods prouidence is a chayning together of many cauſes which binde all things, and euen God himſelf that he can not alter or chaunge the effects which thoſe cauſes are to produce in any part of the world.*Sathā confutes the Peripatetikes, for he ſaith God himſelfe doth not looke vponupon Iob in a generall but in a moſt ſpeciall maner caring for him and al his. But Sathan himſelfe is here of another iudgement. A third ſort would faine reſtraine Gods prouidence to the higheſt heauens, & would hauehave vsus thinke that all things here on earth are gouerned either by the influence of the ſtarres, or by ſome ſecret worke of nature, or by the will and reaſon of man: or if none of theſe be the proper cauſe: then fortune & chance muſt bee the Ladie and miſtriſſe and mother of all ſuch ſtrange euents. But for the confirmation of our faith, and for the confutation of all ſuch blaſphemers, wee muſt hauehave moſt ſtrong and ſufficient arguments out of the holy ſcripture alwayes in a readines.Such as thinke not of Gods dayly cōtinual d…otrction aee worſe we ſee here then the deuil. Firſt let Sathan confirme vsus, that gladly would infirme & weaken vsus: & let him cō fute his owne vaſſals, who would faine confirme them in all their errors. We ſee his concluſion in Gods preſence, whatſoeuer he ſuggeſteth in their hearts to the contrary, is but error and vanitie.
2. Argument.A ſecond argument is this: Man the creature is prouident, and wiſe for gouernement: Ergo, much more the creator.Cap. 3…. 36. This is the Lordes owne reaſon vntounto Iob: Who hath put wiſedome in the reynes? or who hath giuen the heart vnderstanding? The anſwer is the Lord himſelfe: Ergo, he is more wiſe, more prudent, and more prouident then man is.Pſal. 94.9.10. And thus the Pſalmiſt reaſoneth: Hee that planted the care ſhall not he heare? or he that formed the eye ſhall not he ſee? he that chasticeth the nations ſhall not he correct? be that teacheth man knowledge ſhall not hee know?
3. Argument.A third argument: If the almightie doe not gouerne, prouide for, and preſerue his people, it is either becauſe he will not, or becauſe he cannot. To admit any ſuch cauſe in him, is to giuegive place to an intolerable blaſphemie againſt God. He that hath decreed and ſworne to aduance his elect to ſuch an euerlaſting glorie in the heauens, muſt hauehave a ſpeciall care of them here on earth.
Q. What is Gods prouidence?
What is prouided.The prouidence of God is the euerlaſting, and immutable counſell of God, moſt wiſe, moſt iuſt, whereby God careth, prouideth for, and preſerueth all and eueryevery one of it creatures: and effecteth all good, and permitteth euill to be done, and turneth both good and euill to his owne glory, and the ſaluation of his elect.
Vſe of the doctrine of Gods prouidence.
FIrſt, wee ſee by this doctrine, from what ſweete fountaine all good doth flow and ſtreame continually vntounto the creatures, from the Lord alone,God the fountaine of all good in man. for there is no good in any creature but by and from his grace, of his owne free will and power, effecting and working the ſame. Wherefore let vsus breake downe ſelfe louelove, pride of wit, free will, and ſuch fantaſies and illuſions of wicked ſpirites, and neuer ſacrifice vntounto our owne net, as the prophet ſpeaketh, but vntounto the author of all good the Lord himſelfe.Heb. 1.16. 1. Patience. The doctrine of Gods prouidence will teache vsus patience in afflictions. Iob. 1.21. In aduerſitie 2. Think vponupon the Lorde principally, & ſeeke helpe of him onelyonly by meāes appointed in afflictiō. 1. Sam. 14. Pſal. 147.11.
2. We learne here to be patient in afflictions, conſidering the hande of our God is preſent with vsus, and his eyes are euer vponupon vsus: let our eyes, the eye of our faith, be fixed and faſtned vponupon him, and quietly let vsus ſay with Iob, As it pleaſeth the Lord, ſo it came to paſſe, bleſſed bee the name of the Lord.
3. Againe, in aduerſitie let vsus not ſo much thinke vponupon the ſecondary cauſes and meanes, as vponupon the al-ſufficient and moſt prouident God which is not tyed vntounto meanes as carnall wittes and blind hearts hauehave imagined. It is not hard for the Lord to ſaue by fewe or by many. And for as much as our God careth for all his creatures, and more for man, and moſt of al is delighted in them which feare him and attend vponupon his merciemercy: Let vsus in all holines and righteouſnes ſtriue to ſerue him all the dayes of our life, aſſuring our ſelues that he careth for vsus, and ſeeke the meanes, and a bleſſing vponupon ſuch as he hath appointed.
4. If the cares of this life do moleſt thee, remember by what arguments in holy ſcripture the God of prouidence doth confirme his people, they are theſe & the like:Math. 6. Luke. 21.34. againſt that worldly care which diſtracteth and diuideth the hart, the Lord Chriſt doth call it therefore foreign.
Proijce quae cunque cor-tuū laniant, quae ſi aliter extrahi nequirent, cor ipſum cum illis reuellendum erat. Senec. epiſt 70. lib. epiſ. 52.1. Hee that careth for the leſſe, careth for the greater: God careth for the fowles of the ayre, and for the lillies of the field: and therefore much more for vsus, Mat. 6.25.
2. We muſt auoid ſuch things as oppreſſe the hart, make it dull, brutiſh and prophane:
This doe ſurfetting drunkenneſſe, and the cares of this world: wherefore wee muſt take heed of them, Luk. 21.34.
3. He that hath giuen vsus ſo infinite a treaſure as Ieſus Chriſt and his riches, will not denye vsus the traſh and baſe things of this life:
Our heauenly father hath giuen vsus *Aſk thine owne heart & conſcience whether the heauenly father by his holy ſpirite hath married thee to Ieſus Chriſt Note theſe places. 2. Cant. 2.16. 2. Cor 13.5. Iohn 15.1.2. Doctrine.Ieſus Chriſt: Rom. 8.32. Ergo, we ſhall not want the bleſſings of this life.
4. Againe, certaine it is, he that will giuegive vsus the greater bleſſing, will giuegive vsus the leſſe:
Our heauenly father hath decreed, promiſed, and aſſured vsus by his ſpirite, he will aduance vsus into his kingdome in heauen, Luke 12.32. Rom. 8.15. Epheſ. 4.30.
Wherefore aſſuredly he careth, for prouideth, and preſerueth vsus on earth.
5. The laſt argument is the experience of the Saintes, Pſal. 34. verſe 8.9.10. Taſt and ſee how gracious the Lord is, bleſſed is the man that trusteth in him, feare the Lorde ye his ſaints, for nothing wanteth to them that feare him: the lyons doe lacke and ſuffer hunger, but they which ſeeke the Lord, ſhall want nothing that is good. Againe, I hauehave neuer ſeene the righteous forſakē, nor his ſeed begging their dread.
3. We learne here againe of Sathan, ſpeaking of Gods prouidence: Thou haſt bleſſed the worke of his hands: how the Lord bleſſeth the honeſt and lawfull trades, *No ſay the atheiſts and worldlings, riches come by fortune & by chance. Sathan denieth that, affirming that riches be Gods good bleſſings. Sathā more religious thē his inſtruments. Sathan ſaith they come by laboure, Ergo he condemneth ſlothfulnes.vocations, faculties, and all the good labours of the faithfull in their ſeuerall places and conditions whatſoeuer. This is it the Pſalmiſt ſpeaketh, Pſal. 128.1.2.3. Bleſſed is the man that feareth the Lord and walketh in his wayes, yea when thou eateſt the labours of thine hands thou ſhalt be bleſſed, and it ſhall be well with thee. There is no bleſſing promiſed to idlenes; but to the labour of the faithfull: remember Saint Pauls charge, 2. Theſ. 3.10. We warned you that if there were any that would not worke, that he ſhould not eat. Adam the firſt man was appointed to labour:Gen. 4.2. Gen. 47.3. and ſo hee did with both his ſonnes, to the one hee commended huſbandrie, to the other a ſhepheardes life: and ſo liued their poſteritie which followed in many ages after them.
4. Wee ſee here that the Lorde graunteth not onelyonly to the wicked freely, the bleſſings of this life in abundance, Pſalm. 73. Iob 21.18. but alſo to the righteous, their cup otherwhiles runneth ouer, Pſalm. 23.4.5. God increaſeth their ſubſtance and ſtore exceedingly, as wee may ſee in Abraham, Lot, Iſaac, Iacob, Dauid, Salomon:1. Tim. 4.7.8. For godlines hath the promiſe both of this life preſent, and of that which is to come. Deut. 32.15.But as for the wicked howſoeuer the Lorde fatteth them with his hid treaſure, yet the Pſalmiſt aſſureth vsus their portion is in this life onelyonly, Pſalm. 17. And therefore both Iob and Dauid tremble and feare when they conſider Gods preſent bleſſings, multiplied vponupon the godleſſe people, and yet their terrible end which followeth not long after, Iob, 21.6.18. Pſalm. 37.15.16.17.