MOSES HIS PRAYER. OR, An Exposition of the Nintieth PSALM. In which is set forth, the Frailty and Misery of Mankind; most needful for these Times. Wherein 1. The Sum and Scope. 2. The Doctrines. 3. The Reasons. 4. The uses of most Texts are observed. By Samuel Smith, Minister of the Gospel, Author of David's Repentance and the Great-Assize, and yet Living. Esay 40 6. The voice said cry. And he said, what shall I cry? All flesh is grass, etc. London, Printed by W. Wilson, and are to be sold at his House in Well yard, near West-Smithfield. 1656. TO THE TRULY RELIGIOUS, And his much honoured Friend Mr SAMUEL FREBORNE, and his Religious Consort in Prittlewell in Essex; The Author wisheth the increase of all Happiness, Temporal and Eternal. SIR, THE very Heathen could say, That Ingratitude was plagued of their gods. How unbeseeming it is then for a Christian, that hath tasted of so much kindness and Christian respect as I have done from you, (unless I should prove ingrateful) in the time of jacob's troubles, when it was not my case alone, but the condition of many hundreds of the Ministry in this Nation to fly to London as that City of Resuge, to the which they fled, when it was not safe for them to live at their Pastoral Charges. Whose bounty and kindness towards them at that time (as I can speak by experience) was such, as doth assure me that God hath yet mercy in store for that City. Was not your bowels likewise enlarged to me sometimes your unworthy Pastor? Did not you when you heard of my condition in London, send up to have me and my aged Wise come down to you? Did you not most cheerfully supply our wants, and were as Ebed Melech to Jeremy: And as Onesiphorus to Paul, 2 Tim. 1.16. to supply our wants with Food and Raiment, and Money at our departure. I cannot forget the goodness of your nature; but acknowledge especially the power of God's grace in you, and tell the world of it, whether you will or no: Though I know you look not after the praise of men. And now since providence hath (since these times of more happy peace) Separated us so far asunder, let this Fruit of my Ministry in my old age, be the messenger of my unfeigned Thankfulness unto you, with the rest of my Ancient and Christian Friends with you, for their undeserved kindness towards us. And if this small piece may but add to the increase of your knowledge, the growth of your Faith, the fitting of your account at last; And prove profitable to the Church, I have my desire: And shall remain Your Remembrancer to the throne of grace. SAMUEL SMITH. To the Christian Reader. Reader, THe kind acceptation of those first fruits of my Ministry many years since published, viz. David's Repentance, The Great Assize, with some others; which were the fruits of the Spring time of my Ministry; Hath been no small encouragement unto me, to present thee with some fruits of the Autumn of my days, which should be more ripe: The Lord having lengthened out my pilgrimage that I have passed the first age of man, which Moses saith according to the ordinary course of nature is Threescore years and ten. And have now for some years entered upon that other age, wherein I find that true by experience of Moses in this Psalm, that that part of man's life is but labour and sorrow. Besides, old age is enough to render my life a burden unto me: the manifold infirmities creeping daily upon me, and which seek to make a breach for Death to enter in at, with those spectacles of mortality we have daily before our eyes; put me at first upon the Exposition of this Psalm in my own Cure: Not knowing but that God might afford me that honour to preach my own Funeral Sermon. I am sure whilst I handled it, it proved so to others that heard it. Now what subject could be more necessary for such times of common mottality than this? It was the wisdom and care of Joseph of Arimathea, Joh. 19.41. To have his Tomb in a Readiness in his Garden. And why in his Garden? But that in the midst of all his delights and pleasures, he might be put in mind of his Death, and might prepare for it And indeed That man may truly be said to live, that is always prepared to die. It was God's Ordinance at the Institution of the Passover, Ex. 12.11. That it should be eaten thus, With their joins girded, their Shoes on their feet, with their staff in their hands, and to eat it in haste. No doubt the reason of all this was, That they might be in a continual readiness when God should call them to pass out of Egypt into Canaan. The spiritual use still remains; That we should always be prepared for our passage out of the Egypt of this world into the Celestial Canaan. And herein could my pen have aswered my Meditations of this subject, or those enlargements of the Spirit that many times we meet withal, in our public Ministry, (which none can expect) It had not appeared so liveless as here it doth. And howsoever I may seem to light a candle to the Sun, in these times wherein so many exquisite pens have been set on work, as no age since the Reformation of Religion could parallel. Amongst whom I cannot forget the fruitful labours of my Learned Friend Mr. Richard Baxter, those Practical and Soul-searching pieces of his already published, Especially his Saints Everlasting Rest: which I could wish that every Family in England (where any one can read) were not without. Yet if in the Exposition of this Psalm, I can but add one cubit to thy Stature, and help thee forward through the wilderness of this world towards thy Celestial Canaan, I have my desire. In which journey I wish thee good speed, chearefulness in thy way, and constancy in thy course. And in the end that happy rest of God's Redeemed one's purchased by the blood of the Lamb. And rest Thine in the common Saviour, SAMUEL SMITH. The XC Psalm. A Prayer of Moses the man of God. v. 1. Lord thou hast been our Dwelling place in all generations. 2. Before the Mountains were brought forth, or ever thou hadst form the earth and the World, even from everlasting to ever lasting thou art God. 3 Thou turnest man to destruction, and sayest, Return ye children of men. 4 For a thousand years in thy sight are but as yesterday, when it is passed as a watch in the night. 5 Thou Carriest them away as with a flood, they are as a sleep in the morning, they are as grass which groweth up. 6 In the morning it flourisheth and groweth up: In the Evening it is cut down and withereth. 7 But we are consumed in thy anger: and by thy wrath are we troubled. 8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. 9 For all our days are passed away in thy wrath, we spend our years as a tale that is told. 10 The days of our years are threescore years and ten, and if by reason of strength they be foure-scere years, yet is their strength labour and sorrow, for it is soon cut off, and we flee away. 11 Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. 12 So teach us to number our days: that we may apply our hearts unto wisdom. 13 Return O Lord how long? And let it repent thee concerning thy Servants. 14 O Satisfy us early with thy mercy: that we may rejoice and be glad all our days. 15 Make us glad according to the days wherein thou hast afflicted us: and the years wherein we have seen evil. 16 Let thy work appear unto thy servants: and thy glory unto their children. 17 And let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us: yea the work of our hands, establish thou it. MOSES His PRAYER. Or, An Exposition of the Nintieth PSALM. A Prayer of Moses, the man of God. A Word spoken in due time (saith Solomon) is like unto Apples of Gold, Prov. 25.11. and pictures of Silver. And hence it is, that the Doctrine of Humiliation doth best suit with the times of Humiliation; and the Doctrine of Man's Mortality those times wherein that of the Apostle of the Church of Corinth is true to us That many are sick, and many are weak, 1 Cor. 11.30. and many are taken away by death. God having shaken the rod of his Anger and displeasure of late over this Land and Nation, with unwonted diseases and sudden deaths of many, that the learned Physician cannot find out the Cause, much less is able to prescribe a remedy. The Consideration whereof hath set me upon this portion of Scripture at this time. The Psalm you hear is a Prayer. The Author and inditer of it is the Holy Ghost. The Penman or Instrument that wrote it, was Moses the man of God. The Sum of it is nothing else but a pitiful complaint of Moses and the people of Israel, The Argument of the Psalm. of their woeful estate and condition, in the which they now were in the wilderness, by the heavy hand of God upon them for their sins, whereby they were miserably wasted & consumed. And withal a humble suit & petition that they make unto God, that he would in mercy be entreated, to spare them, and be gracious unto them. The Psalm hath in it 2. general parts. 1. A Preface. 2. The Psalm itself. In the Preface we have 1. The person. Moses. 2. His praise. The man of God. 3. His practice he prayeth. 4. The time when: when the Church was in great affliction and distress. In the Psalm itself, we have three particulars. 1. An acknowledgement of God's goodness and mercy to their Forefathers Abraham, Isaac, and Jacob: and to their posterity, in protecting them from their Enemies, and that in many dangers: Even for his own names sake and his merciful Covenant sake unto them. v. 1, 2. 2. From the third ver. to the 12 there is a Narration, in the which is set down the common frailty and mortality of mankind: And this he doth 1. Generally from ver. 3. to the 7. wherein Moses compares man's life to a watch in the Night, to a Flood, to Sleep, to Grass, etc. 2. In particular, that their estate was far worse than the Common estate of the rest of mankind: for whereas the life of man ordinarily is 70. years, or 80. years, their life was far shorter by reason of God's Judgements upon them for their sins, they were suddenly wasted and consumed. 3. An humble Supplication of Moses and the people unto the Lord, that he would in mercy turn away his Judgement, and return again unto them in mercy: and grant them gracious deliverance and his former favour. Concerning the occasion of this Psalm; The occasion of the Psalm. It is like that it was penned by Moses, when as the spies returned from searching the Land of Canaan. Numb. 14. In the thirtieth of Numbers we may see how the Lord commanded Moses to send twelve men of the heads of the tribes of Israel, to search the Land of Canaan. They return after forty days, and bring of the first fruits of the Land. Now all of them (Josuah, and Caleb excepted) discourage the people, telling them that their Cities were strong, and their walls high, and that there were the Sons of Anak, of the generation of Giants, and that these would devour them. Only Joshua and Caleb encourage the people to set upon that Land. The people hearing this, they murmured against Moses and Aaron exceedingly, wishing that they had died in Egypt. Now the Lord hearing of the murmuring of the people, was angry, and told Moses; that of all them that had seen his Miracles in Egypt upon Pharaoh, and the Egyptians, and at the red Sea, there should not one of them come into the Land of Canaan. But that great multitude even six hundred thousand that came out of Egypt, that were above the age of twenty years, joshua and Caleb excepted, should perish in the Wilderness, as Numb. 14.37. This being the occasion of this Psalm: We may first note, Doct. 1 what a grievous thing it is in the sight of God for those that have had experience of God's mercy in former times, to call his power into question, and to despair of his mercy for future times. This people had many times experience of God's power, his goodness and mercy in many great deliverances: As in their deliverance from Pharaoh, and the Egyptians at the red Sea; How did the Lord there fight for this people? when Pharach and his Host pursued them, when the Sea was before them, the Egyptians behind, the Mountains on each hand of them, that they could see no means left them to escape. Yet how did the Salvation of the Lord appear in their deliverance. Besides, he had given them much experience of his mercy and goodness in the Wilderness, giving them Manna from Heaven, and water out of a Rock, etc. And now after all this to doubt of his providence, and to call his Covenant in question, and to make God a liar, in that they would not believe that he would, or was able to bring them into the promised land, was such a sin, as the Lord did punish most severely, as we may read, Numb. 14. and 1 Cor. 10. Now this calling of God's power and goodness into question by such as have had experience thereof, must needs be a heinous sin. Because God is so highly provoked by this sin. See Psalm 78. Reas. 1 Psal. 78 the whole Psalm, there the holy Ghost reckons up a large Catalogue of those mercies and deliverances he had bestowed upon this people. Marvellous things did he in the fight of their Fathers, in the Land of Egypt, in the field of Zoan. He divided the Sea, and caused them to pass through. He led them in the day with a cloud, in the night with a Pillar of fire. He clavae the Rock in the Wilderness, and gave them drink. And so goes on in that Psalm, to set forth the great deliverances, that God, from time to time, showed unto his people. But here was their sin. For all this they believed not his wondrous works but limited the holy one of Israel. And therefore this made way for his anger, and he spared not their souls from death, but gave their life to the pestilence. This sin above all others provokes to wrath. This sin of calling God's power and goodness into question, Reas. 2 by such as have had experience of the same, is quite contrary to the nature and being of Faith in the soul. We can in nothing more glorify God, then by living the life of Faith, Heb. 2.4 The just shall live by faith. And this was the commendation of Abraham's faith, that he staggered not at the promise of God through unbelief. Rom. 4.20. So on the contrary part, no sin doth more dishonour God, as when we limit the holy one of Israel, and dares not trust him in times of straits; Joh. 5.10. He that believeth not, hath made him a liar. And what greater disgrace can be cast upon any, than to give him the lie. Serves to admonish us by their sin, Use 1 and the judgement of God upon them, to take heed that we commit not the like; but learn by the experience of God's former mercies, to be encouraged to rely upon our gracious God for time to come. And if the Lord should be pleased to bring us into trial by one means or another, let the remembrance of God's former love and mercy arm us against doubtings and distrust. This consideration was that which armed David, when he was to go out against Goliath, The Lord hath delivered me from the Lion and the Bear, so shall he deal with this Philistine. How comes David to conclude so confidently against Goliath? Surely it was the experience he had of God's former goodness and mercy towards him. And this serves likewise to admonish us, Use 2 in a special manner to take notice of those special and distinct acts of God's providence, goodness, and mercy, from time to time to wards us, to the end we may have boldness and confidence in time of need. Experience (saith the Apostle) breedeth Ro. 5.4 hope.. Upon this we may stay our hearts, and comfort ourselves in time of need, He hath delivered us, and he will deliver us. O let us take heed that we despair not of God's mercy, and so murmur against the Lord, lest thereby we provoke him to anger as this people did, 1 Cor. 10.10. Neither murmur ye as some of them murmured, and were destroyed of the destroyer. Hitherto of the occasion of this Psalm. A Prayer of Moses, the man of God. BEfore we come to the Psalm itself, we are to speak of the Title or inscription, which is part of it, and is of no less authority than the Psalm itself, and aught to be read together with the Psalm. A Prayer of Moses the man of God. In this Inscription we have 1. The person, Moses. 2 His praise, The man of God. 3. His practice, He prayeth for the Church. 4. The time when, When the Church of God was in great affliction and distress. Moses, the man of God; 1 The Person. or a worthy Prophet and servant of God. And thus were the Prophets of old called, a man of God, or a servant of God; a man inspired and guided by the Spirit of God. He is the Penman of this excellent Psalm: a man highly honoured of God, if we look upon his Birth, his Life, his Death: In all these, God takes special care of Moses, and his special providence is seen ●n them all. First, for his Birth, 1 For Moses Birth. Exod. 1.15. that he should be born at such a time, wherein it was death to be born: for now had Pharaoh published that bloody Edict, that the Midwives of Egypt should destroy all the male-childrens of the Israelites. Yet notwithstanding, that the Lord should preserve him at such a time, and cause him to be nursed up under the nose of that bloody Tyrant, as the reputed Son of Pharaoh's Daughter. This thing could not, but clear the special care that God had of him, and that he intended him for some special service in his Church. Secondly, 2 For Moses Life. as in his Birth, so in his Life, God's special providence still goes along with him, in directing him to be an instrumental Saviour unto his people, and a great Prophet in his Church; and to that end preserved him in the midst of many dangers, when it was even death for him to come into Pharaohs presence. Exod. 10.28. Thirdly, 3 For Moses Death. as God takes care of Moses in his Birth, and in his Life, so also for his Death and Burial, God disposeth of all these according to the good pleasure of his own will, for the time When, the place Where, and the manner How, as it is recorded, that Moses the servant of the Lord died in the land of Moab, Deut. 34.5. according to the Word of the Lord. This is that Moses that is the Penman of this Psalm, a man highly beloved of God, and so familiar with his Maker, that the Lord was pleased so to manifest himself unto him, that we never read of the like, for the Lord talked with him, as one man talks with another. A man so powerful with God in prayer, and so full of such rare zeal in prayer, wherein he had such a notable dexterity and gift that we do not read that God denied him any thing that he sought at his hands, especially for the Church. He is the penman of that Psalm. Which should teach us highly to esteem this Psalm as an excellent prayer of his. Use. The writings and speeches of great men, and learned men that are in great esteem in the World, are highly esteemed and looked upon by us, and we listen much unto them. Lo we have here a psalm and prayer of a great Prophet, a man highly in God's favour, how ought it to be highly esteemed of us? For his praise, 2 His praise. he is here styled A man of God; which is his compellation or Title given him by the spirit of God. The man of God. Where Note, That Moses Name is not barely set down, but with an Appendix or Attribute of Honour, and such an honour then the which none can be greater. The man of God. From whence we learn, Doct. 2 to be styled A man of God, The greatest honour to be called a Man of God. or a Servant of God, is the highest pitch of honour that can be given to the Sons of men. As it is a great comfort in life, so it is a high honour in death to be a Man of God. This is an honour that remaineth to posterity, a precious name that will not perish. This honour the Spirit of God giveth to Moses here, Josu. 1.2. Moses the man of God, and else where The servant of the lord Heb. 3.2. Moses my servant: And he is called A faithful servant in God's house. Heb. 11.24. Yea Moses himself prefers this service before the pleasures in Pharaohs Court. This was it that David so much gloried in, Behold Lord I am thy servant. Judas 1. This was it that Paul gloried in, Paul a servant of Jesus Christ, and Judas, a servant of Jesus Christ. And of those Primitive Fathers it is said, Through faith they all received a good report. Heb. 11. Thus Noah's commendation rests upon record, That he was a Preacher of Righteousness, and Lot is called a just man. And thus good King Asa hath left a name behind him. That his heart was upright with the Lord all his days. 1 Reg. 15.14. Num. 25.8. And thus Phineas zeal in executing judgement upon Zimri and Cosbi remains as a precious ointment to his name. Yea, this is in a special manner to be marked and observed, That in what virtue or grace soever his servants have most of all honoured and glorified God withal in life, for the same God vouchsafeth unto them titles of honour after death. As we may see in those godly Kings of Judah and Israel, that were zealous for the glory of God in plucking down the high places, and suppressing Idolaty, and advanced Gods pure worship, these have left behind them an honourable memory, a name that shall not be forgotten, or blotted out. Whereas others that matched with the daughters of a strange God, which drew them to Idolatry, and were remiss and negligent in advancing of Religion, and se● up and countenanced Idolatry, the Lord hath left a brand upon their names that shall not be wiped out. As Jeroboam which mingled his own devises with the worship of God, he hath this brand set upon him, to the perpetual infamy of his name. 〈◊〉 10. Jereboam the Son of Nebat that made Israel to sin. So true is that of Solomon, The memory of the Righteous is blessed, but the name of the wicked shall rot. And the reasons ●e. That herein and hereby, Reas. 1 the world may see what an honourable esteem God hath of his Servants. Now what esteem God hath of them, may appear by those honourable titles God vouchsafeth into them. They are called sons 〈◊〉 hold what love the Father hath bestowed upon us, 1 joh. 3.1. that we should be ●●lled the sons of God. They are called Friends, Mat. 12.50. you I have called friends, Brethren, and Sisters, etc. Heirs of God, Rom. 8.17. Temples of the Holy Ghost. God's peculiar people. Vessels of mercies. Children of the marriage chamber, etc. And thus the Lord dignifies his servants with honourable titles, to show the high esteem that he hath of such, though in the eyes of the world, they are esteemed but the of scouring of the earth, who only see the vessel but not the treasure in it: Yet God honoureth them according to the graces given, and his own Image restored in them. Secondly, because grace and glory, Reas. 2 are inseparable companions. 1 Sam. 2.30. I will honour them that honour me saith the Lord, than those that dishonour him, he will dishonour. As the sins of wicked men testify to their faces what they are; so their names to posterity shall publish their shame. Pro. 10.7 The memory of the righteous shall be blessed, but the name of the wicked shall rot. What got the foolish Virgins by their Hypocrisy, holding forth the Lamps of an outward profession, when they wanted the oil of grace in their hearts, and wanted truth in their inward parts, Mat. 23 but a blot that shall never be wiped out, foolish virgins? Whereas the godly wise, that laboured for grace, and to be in truth that they made profession of, their names stand upon record to posterity for wise virgins. Let us apply this. This showeth the vanity of the men Use. 1 of the world that seek to perpetuate unto themselves a name; but begin not at this, God's service, such do but build a Babel unto themselves, Esay 65.15. ye shall leave your name a curse unto my chosen. And if we had no example in the book of God, experience proves it, that if this testimony of Moses follow them not when they are dead & gone, The man of God, and the servant of the Lord they do, and will leave their names a curse to their houses and families. We have seen the sumptuous funerals of many great men in their Heralds and Hearses, decked and adorned with the Scutcheons, Arms, and other Ensigns of honour, much good may they do them, we envy them not. I doubt not but that it may stand with Religion, that such as have been truly honourable in life, should have all due honour done to them in death. But if they have not this testimony pinned upon their Hearse, The man of God, or the servant of the Lord, their Arms and Scutcheons and other Ensigns of honour shall moulder to dust, when this shall remain as an indelible testimony to their names & houses, and posterities, that shall not perish with time. Moses the man of God. Secondly, Use 2 seeing it is such a comfort in life, and such a high honour in death, to be a man of God: we are taught hence, how to get a good name, a name that shall not rot: namely, that we lay the foundation of it in Religion, and in the service of God. Godliness (saith the Apostle) hath the promise of this life, and the life to come. 1 Sam. 2.30. And he that honoureth me, I will honour. How preposterous then are the ways and courses of the greatest part of the men of the world. Every man for the most part desires a good name, and divers men have propounded divers ways to themselves to get themselves a name. Some run to Court, some to the Camp & some to School Absaelom will have his pillar, and some have not stuck to lay the foundation of their names and houses in blood. Alas what of all these, when men begin not at this in their ways and services of God? what is become of Nabuchadnezers Babel, Achitophells' wisdom and deep policy. Herod's applause, Jezabels' craft to make Ahabs' house great; haman's high favour with his Prince, and Senacheribs vain gloryings? hath not God left their names a curse to his chosen for ever? Whereas Phineas his zeal, Mary's box of ointment, and the widow's mites are kept in record; never to be forgotten. A holy life, a sincere conversation, raiseth a good name and a good report upon such a sure foundation that cannot be shaken. And this serveth for the just reproof of the greatest sort of men at this day, Use 3 who ordinarily esteem of men not as they go before others in Religion, in grace and godliness, but as they go before others in Riches and Honour, and some outward privilege wherein they excel others, a common fault in the world. Indeed I confess that such as are in the place of Magistracy, or in any other condition wherein they go before others; these are to be reverenced according to their several conditions and places they are in, for so much doth Religion itself require. But in whomsoever God's Image doth appear, when men excel in virtue, abound in zeal, in Religion, and holiness, and other graces of the inward man, these aught to have the highest place and the chiefest room in a Chrians heart, and we ought to honour them most, that most honour God. Fourthly and lastly, Use 4 since God doth thus honour good men with a good name; this may serve by the way of caveat to all the godly, that they carefully heed their ways, that they do nothing that may bring a blot upon their good name, that God hath honoured them withal. Which such do, who make profession of Religion, yet walk inordinately as those that are without, when the world shall take just offence at the carriage of many, & shall justly open their mouths against them to say A good man, but proud, a good man, but covetous a good man, but contentious with his Neighbours a man given too much to company-keeping. O down with his Bur. And you that profess godliness, take heed of this offence ye give to others; and know that hereby thou strikest into every side of Christ himself, woundest Religion, keepest others from the faith, who happily had come on before this time, hadst not thou lain a stumbling block in their way: thou art a grief to the godly, and makest work for thyself of deep sorrow, and humiliation of Soul for this sin at last: and withal let such men know that are so ready to rake into the Dunghill of other men's faults and infirmities, that the best gold is not without some dross, nor the best Christian without some imperfections. It is the privilege of the Saints in Heaven, to be free from sin; It cannot be expected whilst we are here, till we come to be Clothed upon: and it is a sign that such men are little at home, that are so busy abroad; did men truly look about them in respect of their own● failings, such men would be less censorious of others. Hitherto of his praise, The man of God. A Prayer of Moses. HEre we have his practice, 3 His practice he prayeth. A prayer of Moses the man of God. And this Psalm is a prayer of his that he put up to God in the behalf, of the people at this time in great affliction and distress. Whose practice and example may learn us this lesson That such as are Teachers of God's people should pray for God's people. Doct. 3 Teachers of God's people should pray for God's people. How frequent is Moses in this duty at all times when Gods wrathful displeasure was kindled against this people: Still he stands in the gap to turn away God's wrathful displeasure from them. Thus Abraham prayed for the Sodomites that they might be spared: Gen. 18.23. whose prayer was so prevalent with God, that if there had been but ten righteous found in the five Cities, God had spared those Cities for their sakes. Gen. 20. And thus he prayed for Abimelech and he was healed by his prayer. When the people desired Samuel to pray for them, 1 Sam. 12.23, God forbidden (saith he) that I should sin against God, and cease praying for you. It is the duty of faithful Ministers, not only to teach and instruct their people, but also to pray earnestly to God for them. A Preaching and a Praying Ministry must always go together. And this was the high commendation of Moses, Aaron, Samuel, and Daniel, and other the Prophets and Servants of God, that upon all occasions, they still preferred their suits to God in the behalf of the people. And this was frequent with the Apostle Paul in the behalf of the Churches; as for the Romans, Rom. 2.9, 10. God is my witness whom I serve in the spirit, that without ceasing I make mention of you in my prayers. So having exhorted the Ephesians, not to faint at his troubles he prays for them. Ephes. 3.14, 15. For this cause (saith he) I bow my knee to the Father of our Lord Jesus Christ, that ye may be strengthened by the Spirit in the inward man. And this duty did he likewise perform in the behalf of the Colossians, We give thanks to God the Father of our Lord Jesus Christ, Col. 1.3. always praying for you. And this duty no doubt, the Apostles learned of their Lord and Master● whose custom was to teach the people in the day time, and to go out at night and pray for them. And this duty belongs to all that are Pastors of Christ's flock. Is any afflicted, James 5. let him pray; and let him call for the Elders of the Church, and let them pray. Because as they are by their calling and function to be God's mouth unto the people, Reas. 1 Mal. You shall hear the Law at their mouth: so again are they to be the mouth of the people to God. As he speaks from God, therein he performs his Prophetical Office: as he speaks to God, therein he performs his Priestly Office, in offering up the Sacrifice of Prayer. Secondly. Teachers of the people, Reas. 2 must pray for the people. Because all our Teaching and Preaching, is but planting and watering, 1 Cor. 3.7. which will come to nothing, if God give not the increase. Ministers may speak to the ears, but it is God's privilege 〈…〉 to the heart, and to 〈…〉 their. Lydia may hear Paul preach, but God must open her heart, or else it cannot be effectual. Serves to let us see the great necessity of a praying Ministry, Use 1 as of a preaching Ministry. 'Tis true, a learned, painful and faithful Ministry is God's Ordinance, to reveal unto the Church the mind and will of God, in things appertaining to life and salvation: Yea, there is such a necessity of a powerful and zealous preacher of God's truth, that where Prophesying faileth, the people perish. Yet this is not all, there is more required at their hands. God's house is a house of prayer, as a house of preaching: and as there we come to know the mind and will of God, in things appertaining to life and salvation by preaching; so there we come in a comfortable expectation to have the same bestowed upon us from God by ear nest & hearty prayer. We have amongst us many that are frequent in the former duty to preach unto their people; yet make little reckoning or account of the latter: whereas a preaching and a praying Ministry must go together. You shall find Moses, and Aaron, and Samuel as frequent upon their knees, earnestly striving and contending with God in prayer for the people, as preaching and instructing them in the mind and will of God. And for this was Eliah called the Chariot and Horseman of Israel, because his prayers were so powerful with God. Secondly, Use 2 this lets people know what a high esteem they ought to have of faithful Ministers, Let men so account of us (saith Paul) as the Ministers of Christ, and stewards of the mysteries of God. They are the joseph's that God hath sent into the land, to open the Lords granaries, to preserve the souls of God's people from spiritual famine. Had it not been that God had had these Moses, Aaron, Phineas, Jeremy, and Daniel amongst us, and such faithful ones, that had stood in the gap, England's sin had brought England's ruin before this day. How forcible were the prayers of Abraham to spare the Sodomites? What had God done at his request, if there had been but ten righteous found in those Cities? How did Moses bind the hands of God by his prayers, when his wrathful displeasure was ready to break out against the people? Surely our days of Humiliation, Exod. 32.10. and our seeking of God, have not returned in vain; But God hath heard us. And for the sake of some few in this Land, God hath deferred his wrath, that England hath not been a Boachim, a Land of mourning and desolation. And what may England now expect when these that have been the Chariots and Horsemen of our Israel, and have hitherto stood in the gap, and for whose sake the Lord hath spared the Land. When these I say shall be judged the troublers of Israel, as they that are the greatest Enemies of England's peace. Surely this high contempt of the Ministry of England this day, is that which prognosticates no good to England this day: This may serve to mind us of the Ministry of a necessary duty that belongs unto our calling, Use 3 viz. that we be frequent and oft in this duty of prayer, not only at Sermon time to begin and end the same with prayer: which the most do. But even in private to be earnest Solicitors to the Throne of grace in the behalf of our people. What blessing can we look for from God upon that Sermon that God is not sought unto by prayer. I am sure it is not the least comfort that many a Faithful Minister of Christ reaps to himself his conscionable discharge of this duty of private prayer for his Flock: When he receives but little comfort in his public Ministry. And that Minister that minds only preaching, and neglects this duty of prayer, may well question his own heart that he aims more at his own glory then Gods. And last of all this may serve for Exhortation; Use 4 That seeing prayer is such an essential Duty of a faithful Ministry, and such as are teachers of the people, should pray for the people. And that by this means many mercies have been obtained, and many judgements have been removed: this should move us all that are the Ministers of the word, to be much in prayer, Es. 62.2. to give the Lord no rest until he have mercy upon Zion. Let us that be the Lords Remembrancers, and the Watchmen of the Lords Flock never give the Lord rest, nor let him be still till we see that he shall in mercy remove his Judgements which lie heavy upon us for our sins. Let us that are the Watchmen of Israel, take heed that the Lord put not up against us that woeful complaint, Eze. 22.30. I sought for a man that should have made up the hedge, and stood in the gap before me for the Land, that I might not destroy them; But I found none, therefore have I poured out my indignation upon them, and consumed them with the fire of my wrath. What shall then become of those that should make up the hedge and stand in the gap to stay the wrath of God; That shall be hedge-breakers, and open a gap by their sins, their negligence, and carelessness, their scandalous lives. How fearful will God's anger be against such one day, as we may see in that Chapter. A Prayer of Moses the man of God. THE last particular in the title is the time when Moses composed this prayer. The time when Moses made this prayer. viz. when the Church and people of God were in great affliction and distress now in the Wilderness, being almost wasted and consumed with the plague and pestilence, and other Judgements of God upon them for their sins. Now in as much as they make this their only refuge to fly unto God by prayer. Doct. 4 The time of affliction is the time of prayer. The Doctrine is That the time of affliction is the the time of prayer. This Moses and the people of God at this time make their only Refuge to fly unto God, to humble themselves before him, and entreat the pardon of their sins, and that the Lord would turn away his wrath, and return again in favour and mercy towards them: and indeed this is the Argument of this Psalm. And this is such a remedy as the Lord himself prescribes. Ps. 50.15 Call upon me in the day of trouble and I will hear thee and deliver thee: Where the Lord prescribes this as the chiefest remedy, and refuge in times of calamity and distress, To seek unto God by prayer. This doth Moses and the people of God at this time of great affliction and distress, when they were almost wasted and consumed with the Plague and Pestilence; they fly unto God as their only Refuge in this time of distress. And this hath been the practice of God's Church, and people in all ages. The Jews in hester's time when Haman had laid his plot utterly to destroy them, Hest. 4. they make God their Refuge. Thus when Senacherib sent a mighty Host against Hezechiah and his people; 2 Reg. 19.17. 2 Cron. 20. He spreads his blasphemous letters before the Lord, and makes an earnest prayer unto God. Thus was it with good King Jehosophat when the Ammonits' & Moabits came up against them, that he and his people were at that strait, that they knew not what to do, or which way to turn themselves, yet flying unto God by prayer were delivered. And this the Lord himself doth witness unto, when he saith, Hos. 5.14. I will be unto Ephraim as a Lion, and as a young Lion to the house of Judah, etc. till they acknowledge their offences and seek my face, for in their affliction they will seek me early. And so indeed they did, for immediately they call on one another, and provoke one another, Come let us return unto the Lord, Hos. 6.1. for he hath wounded us, and he will heal us. And if we look into particular Examples, we shall find, that God's servants in their greatest straits have still had recourse to God. Ionas in the Whale's belly. jon 2.1, 2. Out of the belly of Hell cried I, and thou heardst my voice. Manasses albeit in the time of his prosperity, he forgot God: 2 Chron. 33. yet in his tribulation, he knew God to be the Lord, and humbled himself greatly before him. Thus David in all times of his distress had still recourse to God. Ps. 18.3, 4. The Lord is my strength in whom I trust, my shield, my salvation, and my refuge. Thus Paul buffited by Satan, 1 Cor. 12 prays three times. So that the point is clear and plain, that the only refuge of God's Church and people in time of affliction and distress, hath ever been God's bosom, as a sure refuge. And great Reason. Because it is the Lord that hath the principal hand in all the trials & afflictions of his people. Reas. 1 Now who can cure the wound better than he that gave it, Deut. 32.39. Hos. 6.1. It is he that killeth, and maketh alive. He woundeth and he healeth. When we are judged, we are chastened of the Lord. 1 Cor. 11.32. And he is said to be the God that heareth prayers, and therefore to him shall all flesh come. Secondly, Reas. 2 affliction bringeth men to a more clear, certain, and experimental knowledge of God, and of our selves. 1. 2 Chron. 33.13. Of God, as Manasses by his affliction knew that God was the Lord. 2. Of our selves, for now the Lord awakens conscience, and brings our former sins to remembrance, that we had forgotten, as Job hath it, If they be bound with fetters, Job 36.8, 9 and holden with the cords of affliction, than he showeth them their works, and their transgressions that they have exceeded. When sickness comes, and affliction seize upon us, that we know not which way to turn ourselves; then if ever we begin to look up to God, the thoughts of death, and the thoughts of eternity, will make the most desperate and hardhearted sinner to look about him. Object. But do we not see, Object. that many that have been under God's hand, have had piercing sorrows, and sore afflictions, and yet have not been humbled, nor brought nearer to God, but are as Ahaz, that in time of his distress, 2 Chron. 28.22. he sinned yet more against the Lord. Answ. 'Tis true, Answ. this is not true of all, neither doth affliction in its own nature drive us to God: But this comes only from God, who sanctifies affliction for the good of his chosen. To wicked men they are the beginning of sorrows, and tend to their further ruin, as they were to Pharaoh: but they tend to the great benefit to such as love and fear God, Rom. 8.28. to whom all things work for their best. Is the time of affliction the time that God is to be sought unto by prayer: Use 1 then let this mind us of our duty, whether our afflictions be Nationall or personal, to fly unto God as our only refuge. There is a strange expression of the Prophet, Hear the rod, and who hath appointed it. Mic. 6.9. Hear the rod What is that? Why all Gods rods are speaking rods: all God's rods utter a voice or a cry, and therefore must be harkened unto, Lam. 3.39. Man suffereth for his sin. Our sufferings then do tell us of our sins, and the Lord saith, I will plead against them by the pestilence, and by blood. Afflictions are Gods messengers, and always come with a message from God, & that is, that we find out in ourselves the cause of God's displeasure, and that we speedily meet the Lord by repentance. And when God's hand is upon us in what kind soever, every soul should make this application to himself, Jer. 2. 1●. as to say, Hast thou not procured this unto thyself, in as much as thou hast forsaken the Lord thy God? Surely it was a sad complaint that the Lord takes up, I have corrected them, but they have not been humbled. The Lord help us to find out the plague of our own hearts, wherefore the hand of God is gone out this day against the Land so many ways. And yet, O the cursed Atheism of our hearts, that lay no more Gods judgements to heart: the Pestilence hath spoken aloud to us, the sword hath spoken aloud, and this strange sickness and visitation that hath swept away so many hath spoken aloud, all calling upon this Land and Nation for speedy repentance. But we have not laid Gods judgements to heart, we have not been humbled to this day. Secondly, Use 2 seeing the bosom of the Lord is the best refuge to fly unto in times of distress, we may see the happy estate and condition of God's children above all the wicked in the world: in their greatest miseries they are never left without comfort; whereas wicked and ungodly ones, God hears them not in the time of distress. 'Tis true, in time of misery, wicked men will cry & call; but God hears them not, nor regards their cries, They cried not to me when they howled upon their beds. Hos. 7.14. O when the Lord shall make no more account of our prayers then the very howl of a Dog who is able to put to silence the voice of desperation? But now for the godly, the Lord doth not only give them free liberty to come to the Throne of grace, in times of misery, but doth give them a comfortable assurance that they shall be heard, Mat. 7. Ask, and ye shall have. And if earthly Fathers can give unto their children good things, much more will our heavenly Father give, not only what we ask, but more abundantly, Ephes. 3.20. Above all that we are able to ask or think. Enemies, Tyrants, Death, Devils, cannot make a true believer miserable, that hath such a God to fly unto. Thirdly, Use 3 seeing the Lord hath recorded in his Word the prayers of his servants, we may take notice of the great mercy of God towards us, in this age of the world: for whereas we are ignorant, and know not how to pray, the Lord hath provided for our weakness and ignorance, and hath left us patterns of prayers, that were made by the holy servants of God, that so we might use them in the like case, as Psalm 92. A Psalm for the Sabbath, as most proper for that day. So here, A Prayer of Moses, when the Church was in great affliction and distress. Dan. 9 So the Prayer of Daniel, Nehemiah, David. etc. which we may use in the like case as they did. So that there is none in the Church that can plead ignorance, but they may learn out of God's Book how to pray. The Lord deals with his people as a Father with his child bids him say after him. Thus doth the Lord with his people, Take unto you words, Hos. 14.3. and say thus; Take away all iniquity, and receive us graciously, and so will we render the calves of our lips. And the Lord foretells by his Prophet, that he will pour upon every member of his Church this Spirit of supplication and of prayer. Zach. 12.10. But may set forms of prayer be used, Quest. or may this Psalm of Moses be used in the like time of the Church's misery and distress? or may we pray by a book? Answ. Answ. There is no doubt, but the Church of God, and the particular members of it, may use set forms of prayer. Christ himself, the great Doctor of his Church, prescribes to his Disciples a form of prayer; not only to be a pattern and sampler, as some would have it, Mat. 6.9. After this manner pray ye; but also that they might pray in those very words; Lnke 11.2. as, When ye pray, say Our Father, etc. The purest Churches have had their Lythurgies, and set forms of prayer. And for Heads of families, where the spirit of prayer is wanting, and such other qualifications, as are necessary in prayer, a set form may, and aught to be used. For every child of God, though he have an honest heart, yet hath he not ever a flowing tongue, but is weak in invention, frail in memory, bashful and fearful: Such may use the help of others in a form prescribed before them, with this condition, That they take heed that they rest not in those beginnings. It is requisite that the Nurse take the child by the hand at first to teach it to go. But she will not always give it the hand. The Lord looks for a proficiency at our hands, as in all gracee, so in the gift of prayer. Besides the daily occurrences that come in upon us in this life, sometimes fresh temptations, from Satan; troubles from the world, and the workings of corruptions daily within us call for a pouring out of our hearts to God, and the inlarging of our requests, which many times are not in our stinted prayers. Besides, God hath promised, To him that hath shall be given. By the conscionable use of thy small gift thou hast in thee, thou shalt increase it, and perform it daily with more comfort. And that this prayer of Moses may be used in times of common Calamities; It is the Churches constant practice to make use of several Psalms, upon several occasions, to be sung in our Churches, as Ps. 92. Ps. 22. Ps. 39 Ps. 102. etc. Hitherto of the title of the Psalm. Ver. 1. Lord thou hast been our dweling place in all generations. MOses and the people of God begin this prayer of theirs with a Complaint of their great sufferings, and grievous afflictions, that they endured not only in Egypt under Pharaoh, and the Egyptians, but now in the Wilderness, since the Lord delivered them, and brought them out with his Almighty hand, and stretched out arm. And the first part of their prayer is a Complaint unto God, that their estate was far worse, than the estate and condition of their Forefathers. And this is called A Prayer of Moses, though indeed it be but a Complaint. Hence we learn. That in times of misery and affliction, Doct. 1 The very complaints of the godly are effectual prayers with God. the very Complaints, and Sobs, and Sighs, of God's people, be forcible prayers in the sight of God, and loud cries in his ears. This is a special point to be observed of us, that our very complaints to God our sighs, and groans in times of misery and distress are with God as powerful and effectual prayers. Moses complaining and mourning now in their misery, calls it a prayer. A man may pray effectually, when in his own feeling and apprehension his heart is utterly indisposed to prayer; When a child of God is overwhelmed with grief, and his thoughts perplexed and sore troubled, that he is not able to conceive a prayer, either for matter or method; yet even then may this troubled and perplexed soul make an effectual prayer unto God, by his Complaints, sighs, and groans unto God. This was Moses case at another time, when the people of Israel were in great distress by Pharaoh, and the Egyptians, who pursued after them with their Chariots and Horsemen, and they were in that strait, that they knew not how to escape. Moses, Exo. 14.15. wherefore criest thou? Saith God; yet we do not read that Moses spoke a word; But it is like that he groaned in spirit, and yet this was a loud and effectual prayer with the Lord. And such was the behaviour of Hannah in the Temple; no voice of her at all was heard, and yet then it is said, 1 Sam. 1.13. that She poured out her soul before the Lord. Thus did Hezechiah. Esay 38.14. Mourned like a Dove, and Chatter like a Crane: being much oppressed with grief. And this was looked upon as an effectual prayer with God. Ps. 77.3.4 How oft was David in such straits in his spirit. That his spirit was overwhelmed within him, and he not able to make a distinct prayer unto God, nor speak a word yet even then did David pray effectually to God. This honour have all the Saints that their complaints, their very sighs and groans are accepted of him. Ps. 88 See the title of the 88 Ps. A prayer containing a grievous complaint. Whereas it is true of all wicked and ungodly men, though they make many prayers, Es. 1.15. God will not hear them. Albeit ye make many prayers, I will not hear you, for your hands are full of blood. And again, Will you steal Murder, and commit Adultery; and stand before me in my house? Behold I see it (saith the Lord) And therefore cast you out of my sight. O the misery of every wicked and ungodly man, that whereas in times of affliction, and distress, his only refuge is to fly unto God, by earnest and hearty prayer. This man cannot pray, if he pray he speaks in a language that God understands not, Prov. 15.8. Psal. 66.18. his prayers are abomination unto the Lord. If I regard wickedness in my heart, the Lord will not hear me. Quest. But what may be the Reasons, why the complaints and groans of the godly, are thus looked upon as powerful and effectual prayers with God? First, Reas. 1 Because the prayer that prevails most with God is not so much the labour of the lips, as the labour of the heart. And let a prayer be never so well composed for matter or Method; and be dressed with never so much Eloquence, and variety of expressions Yet if the heart be not affected, if the sighs and groans of the heart be wanting, and faith within, that makes the same effectual, they are not regarded at all with God. Secondly, Reas. 2 because the godly in their greatest miseries and distresses, that they can be brought into, when they are not able to pray: Yet they have the spirit within them, that makes requests for them, Rom. 8.26. with sighs, and groans that cannot be expressed. But he that searcheth the heart, knoweth what the mind of the Spirit is: And a complaint, sigh, and groan, proceeding from the Spirit must needs be heard and answered of God. This may minister matter of singular comfort and consolation to ma●y a poor distressed soul and wounded conscience, Use 1 when as the Lord withdraws the comfort, and feeling of his loving kindness and mercy from them and they apprehend the anger of God against them for their sins. It is wonderful to see how the servants of God at such times are cast down and humbled: yea, they are not then able to pray, nor to call God Father, but be for a time in a trance, and as it were overwhelmed in the sense of God's displeasure, and for their lives cannot lift up their voice to God in prayer. Now in such a case as this, what is the comfort of a poor distressed soul, thus humbled, and amazed, and cast down; But to make their moan and complaint to God, as Moses doth here? Tell the Lord that thou canst not pray as thou desirest: Complain unto the Lord, and say, O Lord, what wilt thou have me to do, wilt thou leave thy servant thus Say with Jehosophat I know not what to do Lord, 2 Chron. 20.12. but my eyes are upon thee. If we can but complain thus, and mourn thus for our misery, this is an earnest prayer in God's sight; as this of Moses, and of David, and Hezekiah. Tell me, you that are tender hearted Parents, have not the sighs, and moans, and groans of your little Infants, moved your bowels within you to pity and compassion towards them, as ever the requests that they have made unto you? O the Lord doth as much, yea, more than you can do this way; the very sighs, and groans and tears of his children, prevail with him much more than their words can. The Lord is said to hear the groaning of the Prisoner. Psal. 102.20. Esay 38.5. Psal. 39 And of Hezekiah, I have seen thy tears. And, Hold not thy peace at my tears. And I doubt not, but God's people have found as much comfort in their sighs and groans, and tears, as in their requests in prayer. Yet we must take heed that we abuse not this comfort, to make us the more negligent and slothful in the duty of prayer, in the times of health and prosperity: No, than we ought with all freedom of heart and tongue to exercise ourselves in this duty. But this comfort belongs unto such, as in times of affliction are not able to perform the duty. And this serves to discover unto us the misery of all wicked and ungodly men; Use 2 what comfort can such have in times of affliction and distress, that cannot pray; Prov. 28.9. He that turneth away his ears from hearing the Law, even his prayers shall be abominable. And as the Lord saith, Ezek. 8.18. Therefore will I deal in fury, my eye shall not spare, neither will I have pity, and though they cry with a loud voice, I will not hear them. O the misery of a poor creature, when God shall shut out his prayers, and if they do pray, that the Lord should make no more account of them then the howling of a dog: Hos. 9.4. for how can that prayer be effectual, when the person is not accepted? 'Tis true, wicked men have sometimes good motions in them, but they last not, like that of Balaam, O that my soul might die the death of the righteous. Thus in times of sickness and distress the wicked may pray, but these wishes and desires of theirs, proceed only from some light in the understanding, but not out of any affection in the heart, and so quickly vanish away like the morning dew. Hos. 6.4. And hence is it that the Lord will laugh, when the destruction of such a one cometh. Whereas the complaints, the sighs and groans of a broken heart, proceeding from humiliation for sin, and sense of God's displeasure, and a hope of God's promises, preserves the soul in life and sends it to God as a sure refuge in times of trouble. So that the only hope to find mercy and deliverance in time of trouble, belongs to a godly and an humbled soul, that formerly hath had acquaintance with God. job 22.21. The prayers, and sighs and groans of such only are heard. Lord thou hast been our habitation from generation to generation. In this first verse we have the first part of their complaint; And the words bear this sense. q.d. O Lord thou hast been gracious to our forefathers, to Abraham, Isaak, and Jacob, and to other ages, and generations after them; thou wast a covert and defence unto them, when they pitched their Tents from place to place, and traveled from Country to Country. Thou commandest saying, Touch not my Anointed, Ps. 105.15. and do my Prophets no harm. But thou dealest not so graciously with us that are their posterity, we are in great affliction and distress, yea, for our Rebellions and sins thou hast left us, and goest not before us as thou didst with our Forefathers. So that this was it that humbled Moses and the people of God at this time, when they saw that their estate was far otherwise, than their Forefathers; and that God did not now deal so graciously with them, as he did with their Forefathers. Hence note, That when a Nation, Doct. 2 When a people decay in glory, than it is time to seek to God. Church or people decays in beauty, in riches, in glory, or strength; than it is time, high time, and more than time, to make their complaints to God, to be humbled for their sins, and to meet the Lord by unfeigned repentance. When a Nation or people upon whom his name hath been called, where the Gospel hath been preached, and his ordinances have been duly administered, where God hath heretofore declared his presence. When such a Nation or people shall decay in their former beauty and glory, when the glory of Religion shall begin to be Eclipsed by Sects and Heresies, that shall increase daily in the Church and when God by many apparent signs shall seem to departed from such a people; in guard of his wont presence, than it is high time for such a people to humble themselves, and to meet the Lord by repentance. Thus did Moses and the people here, when the judgements of God were upon them, and they saw that it was far otherwise with them, then with their Forefathers; it was then high time to put up their complaints to God. Lam. 1.12, 35. Psal. 107. Hereby the Lord will make us know that he is not tied to any Nation, Reas. 1 Church or people, no longer than they keep Covenant with him, and walk in obedience before him, as we may see of this Nation of the Jews, and those famous Churches of Corinth, Ephesus, Philippi, Colosse, etc. once glorious and flourishing Churches, but now have the Candlestick removed from them. The Lord many times doth lay his hand upon a Nation and people to this very end, Reas. 2 to humble them, and to make them look home, to humble them, and to cause them to meet the the Lord by repentance, for this end the Lord made the prodigal to taste of a Famine, that was such a wanton in times of prosperity. And welfare those afflictions that send us home to God. By this dealing of the Lord with a Nation, and with a people, Reas. 3 by sharp and sore afflictions the Lord is pleased to humble them; and thereby to fit them for mercy and deliverance. And this is no other thing then what the Lord himself hath promised. If a Nation against whom I have pronounced, turn from their wickedness, jer. 18.5. I will repent of the plague that I thought to have brought upon them. Thus Niniveh prevented her Judgement. And this is the right way to stop the breach of God's wrath, and to call in his Judgements, when they are gone out against us. This serves to show the monstrous impiety and profaneness of this age, Use 1 and time wherein we live, that do not thus mark, and observe, the dealing of God with us. We have seen the hand of God in a grievous manner upon the Land in general. The Lord hath road Circuit amongst us, and what Country, nay, what Family hath not suffered in these times; the sword hath been in the bowels of this Nation, and hath drunk much blood. The Lord hath likewise sent forth other messengers of his anger against us, as unseasonable years, at one time making the fruits of the earth dung for the earth; at another time making the Heavens as Brass, and the Earth as Iron, that the Creature hath mourned, to teach us to mourn; and now again by an universal sickness and disease, the like whereof no age can remember, when so many are sick and weak, and taken away by death. Yet who makes this use of it as Moses and the people of God here? who is humbled under God's hand, who mourns for sin, the cause of all? No, no we can be content to pass over the Lords dealing thus, with the Land, as if these Judgements concerned us not, we lay them not to heart. Surely it is to be feared that the Lord will come nearer unto us yet in the end. Take we heed that it be not found true of us which the Lord speaketh, I called for sackcloth and fasting, Esa. 22.13, 14. but behold mirth, eating, and drinking, etc. when was there ever the like excess of drinking then at this day, but what saith the Lord, This inquity shall not be purged until ye die. Secondly, Use 2 this Doctrine serves to direct us, what we ought to do, and how we ought to carry ourselves in times of Common Calamity. Not to be gazers and lookers on of God's Judgements. But to search and try our ways, to discover the sins of the Land, and the evils of the times, which should thus provoke the Lord to punish us in a different manner, than our Forefathers in former ages, as Moses here. Surely it is a dangerous fin heedlessly to pass by Gods dealing with us at this time, from former times. How can we be humbled aright for our present miseries, if we do not consider hi● former mercies. This were to deprive God of his glory, and ourselves of confidence and comfort. Lord thou hast been our dwelling place. WE are farther to observe in this prayer of Moses, Text. how they begin their prayer. viz. with putting the Lord in mind of his former mercies showed unto their Forefathers in times past, and in former generations. Thou hast been a Covert unto our Forefathers, and good unto them; guiding, directing, and protecting them. Note hence, That it is a special motive and reason to plead in prayer, Doct. 3 To plead Gods former mercies a good Motive for futute. to move the Lord to pity and compassion, to put him in mind of his former mercies and deliverances, bestowed, either upon us or our Forefathers. The Prophet out of experience of former mercies, prayeth for the continuance thereof. Lord thou hast been favourable to the Land, Ps. 85.2, 3, 4. thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Thou hast taken away all thy wrath thou hast turned thyself, from the fierceness of thine anger, etc. And hence he grounds his request to God. Turn us O God of our salvation, Ver. 4 and cause thine anger towards us to cease. And thus do Nehemiah and Daniel begin their prayers for the Church, Nehc. 1. Dan. 9 they mind the Lord of his Covenant, and merciful promise to his people. And thus David persecuted by Saul, he pleads his cause with God thus. Ps. 4.1. Hear me O God of my righteousness. thou hast set me at liberty, etc. He minds God of his former mercies, and deliverances, and thereby is confimed in his faith and confidence, that God would not now leave him at this time of distress. And so when he was to go out against Goliath, 1 Sam. 17.34. he calls to mind the Lords merciful deliverance from the Lion and the Bear, and grounds his hope of success, at this time also, upon it. And this hath been the care of God's people to keep a Catalogue of God's mercies and deliverances to strengthen Ps. 22.21 their prayers in the like time of danger: yea, so careful have the people of God been to keep in memory former mercies and deliverances, that they have raised up monuments and given name to prisons, times, and places, for perpetual records of mercies and deliverances; as Jehosophat called the place, wherein the Lord had given him the victory, 2 Chron. 20.26. to be called, the valley of Beracha: and the Jews, it is thought, have their Purim to this day. This is to give the Lord the honour and glory of his works, Reas. 1 when they are kept in remembrance, 1 Sam. 12.24. Consider how great things God hath done for you, saith Samuel to the people, that his glorious works might be kept in remembrance amongst them. Yea, this is such a duty, that we are often to press upon our hearts, Ps. 103.2. as David did, Bless the Lord O my soul, and for get not his benefits. We cannot honour God more, then to mind him of his former mercies and deliverances. This makes a believer bold with God, as we are with a trusty friend, that we have had experience of. It serves to strengthen our faith, to quell our doubts, and fears, and causeth us with much confidence to rely on him. Besides, Reas. 2 it is one of the greatest comforts in times of extremities, and dangers, the experience we have had of God's goodness and mercy, Experience (saith the Apostle) worketh hope. God being the same ever to his people, In him is no variableness, Jam. 1.17 nor shadow of change. And hence it is that the godly, in times of adversity, can hold up their heads with comfort, when wicked men are at their wit's end, and many times overwhelmed with sorrow. This serves for our Direction, Use 1 how to begin our prayers unto God, the better to move him to pity, and to have compassion upon us, viz. to remember the former mercies of God unto us, and to our forefathers, to put the Lord in mind how he hath heretofore been our God; that he hath been seen upon the Mount, when our fears were great, and our dangers many: and that therefore he would now in mercy be good unto us. Thus, O Lord, thou hast been our God, our refuge, and our Dwelling place, thou hast kept us a long time by thy power, thou hast many, and many a time, commanded salvation to thy Church and people in times of their greatest dangers. Therefore Lord defend us still, leave us not, nor forsake us, O God of our salvation. We should thus wrestle and strive with God, Psal. 85. as David did, and as Moses and the people of God here did, and say, In time of famine thou hast fed us, in times of persecution and dangers thou hast kept us, when the bloody sword was shaken against us, thou didst preserve us; in these times of sickness. our habitations have been safe. Ah Lord, do not forsake us now, leave us not at this time of trouble and danger, but turn our hearts unto thee by unfeigned repentance, and turn away thy heavy displeasure from us. Secondly, Use 2 this serves to inform us, how to get affiance and sure confidence in God in prayer, viz. by recounting the ancient mercies of God, and experiments we have had of his love from time to time, we ought to keep a catalogue of them, and to repeat them oft to our own souls; to that end we may grow up in experience of his power, and providence, and goodness towards us. A Christians memory should be a Chronicle of antiquity. And besides our own experience we have had of God's merciful dealing towards us, we should remember what our fathers have told us, and we should show the same to our children, Ps. 102.18. that the children yet unborn may praise the Lord. This observation of God's goodness to us, will be a special prop to hold up our hearts and hands in prayer, Ps. 27.10. Put not thy servant away in anger, thou hast been my help. There is nothing can strengthen us more under our present sufferings, than a fresh memory of God's former mercies. Lord thou hast been our dwelling place. Text. THat is, Lord, thou hast been to our forefathers, what a dwelling house is to men, viz. a covert and a safe defence, and a Castle to defend them, and protect them from all hurts and dangers; that though they had no dwelling place, but traveled from Country to Country, yet they had a sure defence, for thou didst protect them, and waste unto them their Dwelling place. Doct. 4 The note is, That God's Church & people have ever had a Dwelling place. God's people have ever had a dwelling place. Deut. 33 27-29. Lord thou hast been our dwelling place from generation to generation. The Lord himself under his wings protects and defends his people; and they are safe whom he keepeth, The eternal God is thy refuge, and underneath are the everlasting arms. Happy art thou, O Israel, who is like unto thee, O people, saved of the Lord. Ps. 127.1, 2. Ps. 91.1. If the Lord keep the City, it is in safety. The godly are said to dwell in the secret of the most High., and to say unto God, thou art my rock, my refuge, and my strong tower. He shall hid me (saith David) in the secret of his Tabernacle. Ps. 27.5. The godly must not look to be freed from dangers, it is enough that they are preserved in dangers. How was the woman pursued in the Wilderness by the red Dragon, Rev. 12.14. yet God provided for her a habitation there for herself, and her child, which she brought forth. So when the Church shall be persecuted by Tyrants, she must not think that any earthly hold can keep her safe, only here is her privilege, she hath the shadow of the Almighty, Ps. 91.1. Ps. 18.2. 1 Sam. 22.1, 5. and the secret of the most High to fly unto. How oft was David pursued by Saul, sometimes by Absalon his own son; yet still God provided for him a hiding place. Object. But hath not the Church, Object. and the particular members of it, suffered Martyrdom, slaughters, etc. Ans. It is true, Answ. God suffers many times his children to fall by the cruelty of the enemies of the Church: yet even therein they are more than Conquerors. The primitive Martyrs in all their sufferings, the Text saith, They would not be delivered, Heb. 11. because they looked for a better resurrection. And God is pleased thus many times to suffer the wicked to prevail against their bodies for these Reasons. 1. That herein, and hereby, the wicked might fill up the measure of their sins, and so hasten their own destruction. 2. Hereby God will have his truth witnessed; yea, sometimes with the very blood of the Saints. 3. God will have it so, for the utility and profit of his Church; for the blood of Martyrs is the seed of the Church. Yet still the promise is most sure, God will be a hiding place unto his, and the worst that Tyrants can do, is but to kill the body, and so hasten their happiness and glory; they can never prevail against the inward man nor overthrow their faith, nor disappoint them of salvation. But hereby our faith is exercised, our patience tried, and the bitterness that we have tasted in our sufferings, makes our deliverance but so much the more sweet and comfortable unto us. And the Reason is, Reason that near relation that is between God and his people, shows that God must be their habitation, they are his Sons, they are his Spouse, members of his body, his friends, his servants; and shall not God be a house and habitation unto them; Nay more, they are so near and dear unto God that he that toucheth them, toucheth the apple of his eye. Zach. 2.8 Such cannot want protection. Seeing there is no protection and safeguard unless our God become our habitation, and dwelling place. Use 1 This discovers unto us the folly of such, who foolishly run from protection, some one way, and some another; and never seek for God's protection. Some put their trust in strong holds, in great and fortified Castles; some in their wit, some in their riches, etc. But unless the Lord be thy dwelling place, and unless the Lord be thy protection, thou canst have no safety, though thou dwellest in an house of Ivory, and in the strongest Castle made of stone; yet unless the Lord keep thee, every Sergeant of God's judgement, and every messenger of God's vengeance will seize upon thee. Seeing they only be in safety whom Use 2 the Lord covers, and whom he protects with his arms, and with his power; we see than it is our wisdom to seek unto God for safety, and to creep under his wings; for if he keep us all shall be well with us. A prudent man forseeth the evil, Prov. 22.3. and hideth himself; that is, he flies to God for protection. For let men seek what shifts they can, and use all the means they can, to wind themselves out of misery, yet unless the Lord keep them, unless they seek unto him by repentance and prayer, they shall be but as the bird in the net, strive and struggle, but shall never be able to get out, but the more she strives, the more she is entangled. So the wicked, the more they seek to avoid God's judgements, by their shifts and devices, the more they are ensuared in them. Unless the Lord be our habitation and dwelling place, to protect and defend us by his own power and providence. Thirdly, Use 3 the consideration hereof, that God is our habitation and dwelling place, to hid and shelter us, when storms and tempests are up, and ready to annoy us; The consideration hereof should serve to arm Christians with a holy resolution to keep in with God, to obey him, and to go on in a godly course, and not to fear the threats and terrors of men, or what man can do unto us. Hath God undertaken to protect us, and to be a habitation unto us, to be our shield and buckler, our defence and hiding place? Whom then should we fear? 'Tis true God's servants whilst they are here, are subject to a world of dangers, inward, and outward: But why should we fear, when the Lord hath undertaken to be a buckler, a shield, a shadow, and a hiding place unto us? How oft doth David the to this, Psal. 18. in times of danger, I love the Lord, my buckler, my shi●●d, and defence: q. d. What though my troubles are many, and my enemies are mighty: yet I have at hand a buckler, and a shield, that will keep off all dangers, He is my buckler, my shield, and my defence. What a comfort was it to Ionas, when scorched with heat, God so seasonably provided the Gourd to spring up, that refreshed him from the scorching beams of the Sun; this God provided for him: and thus will the Lord provide a shadow and shelter for us in times of danger. What comforts have we here, that may not fitly be resembled to Ionas Gourd, riches, honour, power, etc. These may yield a shadow for a time; but then comes the Sun shine, the East-wind, or the worm, that nips them, and they are gone. Who would then trust to such shadows as these are? the days and times that we have lived to see hath declared this unto us, that all earthly things are mere shadows: How is the Crown itself withered? how many noble families and houses are now laid in the dust? and what is it that we do enjoy, that we can promise to ourselves any certainty in? at the best, they are but weak helps. But saith David The Lord liveth, and blessed be my strong help. If God be a dwelling place to his people, Use 4 and that they are so safe under his wings, whose faithfulness and truth shall be their shield and Bucker; Then how fearful is the condition of those, that walk not in his ways, and live not under his protection, that have not God for their Habitation, these lie open to all storms, and Tempests, of Satan's temptations, and all such miseries that a poor Creature can be subject unto. Howsoever God may feed them, and fill their bellies with the good things of this lise: yet what comfort can they have in the evil day, when conscience is let lose to speak terrible things to the soul, and Satan shall cast his fiery darts against them, such must needs be at their wit's end, that have not a God to fly unto. Doth not carnal policy teach us thus much, to get into some Noble man's, or some great man's Family, and then we think ourselves highly privileged, and we look for protection under them. O where are our hearts Christians, and where is that spiritual wisdom that ought to be in us, that look no more after God's service, whose service is perfect freedom, and which brings with it so much safety, and security. And the last is, Use 5 that seeing we may say as Moses here, Lord thou hast been our dwelling place: our Covert and defence in dangers, thou hast protected and covered us by thy hand, thou hast kept us in these contagious times, wherein many have been sick, many weak, and many taken away by death; Lord thou hast given us health after sickness, deliverance from dangers, consolation after all our sorrows and afflictions; thou hast been our defence and protection. Thou hast been a cover unto us, or else we had long a go perished. O what shall we render to the Lord for all these benefits, what rent do we owe unto God for our Habitation and safe protection! If we should find this favour at any man's hand; that he would let us have a dwelling place fit and needful for us, to defend us from storms, and tempests, and that for seven years or twenty years together, will he not look for some rent or service at our hands, but the Lord hath been our dwelling place twenty, thirty, forty years, from time to time unto this day. Now will not the Lord look for some Rent and service at our hands, even the Rent and service of obedience and thankfulness, that we should not displease our Landlord, that we should not grieve him, or provoke him to anger: but keep his favour, and good will, and please him in all things: this Rent of obedience and thankfulness doth the Lord require at our hands. But alas how few do pay the Lord this Rent, and perform this service, who albeit they receive daily from him many benefits, and mercies; few with that Leper in the Gospel, remember to return thanks. From generation to generation. Text. MOses doth not here speak in the present tense, that God was their Habitation. But that he was the same to their Forefathers, Abraham, Isaac and Jacob long before, even from Generation to Generation. Hence we learn that the Church in all ages is one and the same, Doct. 5 The Church is ever one and the same. since the first Creation; God hath ever had his Church, and so from Generation to Generation, God hath continued his Church in the world, and ever will to the end. 'Tis true, it was sometimes limited to one Nation, as to the Jews. He shown his word to Jacob, his statutes and judgements to Israel, He hath not done so with any Nation, Io. 4.22. and Salvation is of the Jews. But now in the times of the Gospel, since the coming of Christ, that Wall of separation is plucked up; and Japhet, is persuaded to dwell in the Tencs of Sem. Cant. 6.8 My Dove, my undefiled is but one, she is the only one of her Mother. And this is testified by that of Paul, 1 Cor. 12.12. As there are many members, but yet but one body; so we being many, are one in Christ. And this doth our Saviour make clear and plain unto us, Io. 10.16 when he saith Other sheep I have which are not of this Fold, them also must I bring; and they shall hear my voice, and there shall be one Fold and one Shepherd. And the Church is figured by one woman. Rev. 12 And this woman hath Christ married to himself, which shows the unity of the Church in all ages. Hos. 2.19 'Tis true, this one Church of Christ may have many parts, as the Sea hath many Channels, and is called by the name of the Country by the which it runs, as the Germ an Sea, the Baltique Sea, etc. so the Church of France, the Church of England & the Church of Scotland, etc. yet the Church of God is but one Militant Church upon the face of the whole Earth. Reas. And the Reason is because it hath but one Head As we account that but one Commonwealth, that is under one King, and governed by one and the same Laws, and is under one Government So is the Church of Christ one, professing one and the same faith; hath one and the same hope, and Baptised into the same spirit, and reserved unto one and the same glorious inheritance, is but one. This quite overthrows the Church Use 1 of Rome as no true Church of Christ, who quite overthrow the Nature of the Church Catholic thus enlarged by God, and confine the same to Rome. What is Catholic, but Universal? And to speak in their language, The Catholic Roman Church, is as much as to say, the Universal Church; which must needs sound in the ears of any reasonable man, to be most absurd. God's Church is not tied to any one time, much less to any one place; but in respect of time and place, is Catholic and Universal? Secondly, Use 2 is this so, that the Church of God is one and the same from generation to generation? This may serve to unite the hearts of believers together, in unity and peace. The Unity and Oneness of the Church, should teach unity and concord amongst those that profess themselves members of this Church. We are all of one house and habitation, have one Father, one Christ, one Spirit, one Bread, one board, one Bread to feed upon, one Cup to drink on: so should we be of one mind, and of one heart. Christian's should cleave together, and hold together. If one member suffer, all should suffer with it, 1 Pet. 4.10. if one member be in honour, all should rejoice at it, As every man hath received the gift, even so minister the same one to another? Those that are of the family of the Devil will do so: Drunkards have a league amongst themselves; what a shame than is it for Christians, that profess themselves of the household of God, to rend asunder the seamlesse Coat of Christ. Surely, the sad divisions that are in England this day, like the divisions of Reuben, cause great thoughts of heart, and frustrates all our hopes of our desired peace. O what a shame is it, that there should be strife and dissension in that family, where the Father is the God of peace, and the son is the Prince of peace. What an excellent Church and house of God was it in the Apostles time, when the multitude of believers were of one heart, and of one mind. Such therefore as make these rents and divisions in the Church, as too many do in these days, show apparently that they are not of God's household. See that place of Paul, Now I beseech you brethren, Rom. 16.17.18. mark them which cause divisions and offences, contrary to the Doctrine which ye have received, and avoid them, for they are such as serve not the Lord Jesus Christ, but their own belly; and by good words, and fair speeches, deceive the hearts of the simple. Ver. 2. Before the mountains were made, or ever thou hadst formed the earth, or the world, even from everlasting to everlasting thou art God. IN this second Verse, Moses prevents an objection, and removes a doubt that might arise in the minds of the people, who might think thus. Surely, though the Lord did deliver our forefathers by his mighty power, and defended and protected them in all dangers and straits; yet now his power being not put forth for our succour and defence, that are their posterity, he is not now so able to save and deliver us. No, saith Moses, that cannot be, for the Lord is that mighty God, from all eternity, he is that eternal God, and therefore cannot lose any of his power or strength; but is now as able every way to save us, as our fore fathers of old: inasmuch as he doth continue the mighty God, from all eternity: from generation to generation thou art God. Hence we may see what is the corrupt nature of man: Doct. 1 In times of distress we are ready to vestion God's power. when we have not that we desire, and when it goes not with us as we wish, we are ready to question God's power, and to put off the cause from ourselves, and to lay the same upon God. And hence is it, that the Lord expostulateth the case with his people thus: Es. 50.2. Is my hand shortened at all that it cannot redeem, or have I not power to deliver? Behold, at my rehuke I dry up the sea, I make Rivers a wilderness. And again, Es. 59.1, 2. Behold the Lords hand is not shortened, that it cannot save, neither is his ear heavy that he cannot hear. But your iniquities have separated betwixt you and your God. How did the people provoke the Lord to wrath against them, Psal. 78.19, 20. when they said, Can God prepare a table in the Wilderness, can he provide flesh for his people? This the Lord was angry at, Therefore the Lord was angry, and the fire was kindled in Jacob, Ver. 21. and wrath came also upon I srael. And the reason is given, because they believed not in God, Ver. 22. and trusted not in his help. And whereas God swore unto their fathers, that he would give them the Land of Canaan, to them & their seed after them; yet the Holy Ghost saith, Heb. 3.19. They could not enter in because of unbelief. This was the sin of the Prince of Israel, that when the Prophet had told him of the great plenty that should be in the gate of Samaria, 2 Reg. 7. To morrow this time: he doubted of it, and concludes against the words of the Prophet, that it could not possibly be, Though the Lord should open the windows of heaven: Ver. 20. But he saw it with his eyes, but did not eat of it; for the people trod him to death in the gate of the City. Yea, the Lord hath severely punished this sin in his own servants themselves, that have been guilty of it; as we may see in Moses the man of God, Num. 20.8, 12. that shut him out of the Land of Canaan: And the Lord was so highly displeased with Zachary, Luke 1.20. otherwise a good man, who doubted of the promise concerning Elizabeth his wife, that she should bear him a son, that the Lord struck him dumb, till the day that the promise was fulfilled. So that the point is clear and plain, that our corrupt nature is such, that we often call God's power into question, in times of straits that we fall into. Because it was the first sin of our Father Adam, Reas. 1 by the which Satan entered into man's heart, Gen. 3.4. and so drew him from God to question God's love, and the same is derived to all his posterity. And this is the root and mother of all other sins; by it we depart from God, when we call God's power, truth, promises, Heb. 3.12. and mercy into question: what is this, but to make God a liar, 1. Joh. 5.10. and so dishonour God in a high degree. As we cannot honour God more, than by sanctifying his name, Numb. 20.12. and acknowledging his power in times of affliction and distress: So is God highly dishonoured when we doubt of his power and goodness, and call the same into question. Secondly, Reas. 2 as it is the work of Faith to see God to be of power All-sufficient, to help and secure us in times of straits. And herein appeared the truth and power of Abraham's faith, that he doubted not of the promise through unbelief; Rom. 4.20. for he was persuaded, that what he had promised he was able to perform. Whereas the unbelieving heart blocks up the gate of mercy against itself, and makes a man uncapable of mercy. If we examine ourselves by this Doctrine, Use 1 we shall find, that we are guilty in some measure of this sin: when our estate goes not so well with us as we desire, how ready are we to thrust off the cause of it from ourselves, and to lay it upon others. When we are in health, peace, and prosperity, and set free from trouble, O, than we can acknowledge and say, that God is all-sufficient, merciful, and gracious. But if the Lord send affliction, sickness, trials, times of adversity; then we are ready to call all into question, and think that God's power is shortened; we dare not follow God in the dark: we can hardly confess God to be almighty, powerful, just, merciful, at such times, judg. 6.13. but are ready to say with Gideon, If God be with us, why is this befallen us? We shorten God's arm, and call his power into question, as this people did, Can God furnish a Table in the Wilderness? Psal. 78. He gave us drink indeed out of a Rock, but can he give bread also? This is that sin which this cursed nature of ours is most prone unto; and therefore are the more carefully to watch over our own hearts against it. Seeing it is the sin of our nature thus to question God's power, Use 2 his mercy and goodness towards us, especially in times of trouble and adverfity, and to lay the blame on him: Let us learn to know that God is always one & the same, most mighty, most just, true, & faithful in his Covenant towards his people. Though our condition change, yet God changeth not, he is one and the same from all eternity, and cannot change. But if our condition be otherwise with us than we desire, Lam 3.39. Es. 59.2. let us ascribe all to ourselves. Man suffereth for his sin. Your iniquities have separated betwixt you and your God. Your iniquities have turned away these things, and your sins have withholden good things from you. Let us condemn ourselves, and accuse ourselves, that we are thus afflicted; and know that God is just, and the arm of his power is not shortened towards his people. Quest. Quest. But how comes it to pass, that the Lord seems thus to leave his people so long a time, in such fore affliction and distress as his people here? Answ. Answ. The Lord doth this in much wisdom and love to his people. First, to bring them to a clearer sight of their sins, and to work in them a greater measure of humiliation for the same, then yet they have attained unto. We are apt to think, that a little sorrow for sin is enough, and every light and slight confession will serve the turn: But the Lord sees it meet, that the foundation of our repentance and conversion should be laid deeper. Secondly, herein, and hereby, the Lord will exercise our graces, which in times of God's delays are exercised in us. How was the faith of Abraham exercised, whilst he took Isaac in his hand three days together, when he went up to the Mount to sacrifice him? How was the faith of Paul tried, when he received this answer from God My grace is sufficient for thee, though the temptation was not removed? The Lord will have it so, to quicken the prayers of his people seeking him. The Canaanitish woman had divers denials in her suit to Christ in the behalf of her daughter, yet at last had a gracious answer returned unto her. And this is ordinarily the fruit of sore afflictions, they produce fervency in prayer, and have at last a welcome deliverance. Before the Mountains, Text. etc. even from everlasting to everlasting thou art God. MOSES being now to have recourse unto God by prayer for his people, flies unto the Covenant of grace made unto the Church in Christ, pleads that, minds the Lord of that, and that gives him boldness in prayer, Before the Mountains, etc. thou art our God. Hence we learn That the knowledge of God's Covenant of grace in Christ, Doct. 2 gives boldness in prayer. The knowledge of God's Covenant gives boldness in prayer. It is the knowledge of our interest in the Covenant of grace, that God is our God, kindles prayer, as a Sacrifice kindled with fire from heaven, and is much accepted of God. Upon this ground we are to pray. God's Cov●nant made with his Church, and faithfulness in all generations in keeping promise with his people, is the staff and strength of prayer. And this Covenant of grace, the godly have been ever careful to lay hold upon in prayer, Heb. 10.23. Rev. 19.11. He is faithful that hath promised. And he that fits upon the white Horse is called faithful and true. Thus the Lord minds Jacob with his Covenant made with Abraham and Isaac his father, Gen. 28. ver. 15. and then confirms the same unto Jacob, Behold I am with thee, and will keep thee which way thou goest. Rom. 10.14. This made Paul to ask that strange question, How shall they call on him on whom they have not believed? implying thus much, That where there is not faith in God's Covenant, there is no calling upon God. jam. 1.5. If any man lack wisdom (saith Saint James) let him ask it of God. But how? Let him ask in faith, nothing wavering. And again, Let us draw near with a true hears, in assurance of faith, sprinkled in our hearts from an evil conscience. So that the point is clear and plain, Ephes. 3.12. That it is faith in the Covenant that God hath made unto us in Christ, that gives boldness and confidence when we go to God in prayer. And one Reason may be taken from that unchangeable nature that is in God, Reas. 1 and his covenant made with his people, Gen. 17. I will be thy God, and the God of thy seed after thee, by an everlasting Covenant. And he will not suffer his truth to fail: This doth Moses mind the Lord of in the entrance into his prayer, Lord, thou hast been our habitation in all generations, in the days of our forefathers, Abraham, Isaac, and Jacob: and as it is in this Text, from generation to generation, this they plead, and that he will be the same to generations to come, they rest upon. Thus all his promises in Christ are Yea and Amen. 2 Cor. 1.20. Besides, his Word is unchangeable as himself is, Reas. 2 yea, Heaven and earth hall pass away and perish, yet not one jot or tittle of the Word shall fail. All the promises of God are yea and amen in Christ, firm and faithful, and God will be sure at last to speak peace to his people. May not a man rest upon that, for the which he hath a word for? Thy testimonies (saith David) are sure. Ps. 93.5 Ro. 10.8. And the Word is called the Word of Faith, which cannot fail. This serves to direct the Church of God in general, Use 1 and every particular member of the same, to wait for the Lords salvation in times of danger, when they shall be brought into straits as the Church of God at this time; then is the time to live by faith, and to live upon promises, and in prayer to plead his Covenant: say, Lord, thou hast been our habitation in all generations, leave us not, nor forsake us for thy Namesake; though we have finned and provoked thee to wrath againstus, yet own us for thy people, and forsake us not, O God of our salvation. The Lord delights to hear his people wrestle with him in prayer, and to get arguments to move the Lord withal. It is a sign that we then pray in faith, when the soul is lifted up to behold this faithfulness that is in God. This lets us see upon what ground we must lay all our suits and requests that we put up unto God: Use 2 the Covenant he hath made with his people, gives boldness and confidence in prayer. It is true, our unfaithfulness in keeping Covenant with God, is enough to stop our months, and make us ashamed, when we come unto him. But when we come unto him thus, Deliver me O Lord, Ps. 31.1. according to thy righteousness, and disclaim our own, and rest upon his faithfulness, we may hope to prevail with him. And therefore seeing God's Church and children have such a Rock to fly unto, and such a ground to build their suits upon, with what boldness may they go unto God, and be assured of deliverance. Before the Mountains were brought forth, Text. etc. MOSES here speaking of God and to God, mentions his eternity, saying, That before the Mountains, or the Earth, or the World were made, thou art God. Wherein he affirms two things of God. 1. That he was the Creator of the earth and the world. 2. That he was from eternity long before. Or ever thou hadst form the earth or the world. HEnce we learn, Doct. 3 Three was a time when there was no earth or world. That there was a time, when there was no Mountain, Earth, or World, but God created them all. The glorious Heavens and all the host of them, the Earth, and all the creatures therein, the Sun, the Moon, and the Stars, had all God for their Creator. Yet this point is warily to be understood of us, for howsoever this work of creation is attributed to the first Person in Trinity, we are not to exclude the Son nor the Holy Ghost: for the whole Trinity did create the world, Let us make man. Gen. 1.26. This being a rule in Divinity, That the works of God that are without are undivided: for that which one doth, all do. Yet there is this difference in their order of working: 1. The Father wills it. 2. The Son works it. 3. The Holy Ghost finisheth it. Now that God Created all things at first, it is clear, In the beginning God created the heavens and the earth. Gen. 1.1. And, I am the Lord, and there is none other. How proves he that? but by this work of Creation, Es. 45.7. I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things. And thus again doth he prove his Godhead, jer. 10.12 He hath made the earth, and established the world by his wisdom. And He spoke the word (saith the Psalmist) and it was done, Ps. 33.9. He commanded, and it stood fast. And the Lord did without faintness and weariness, Es. 40.28 The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, nor is weary. The visible creatures, from the most glorious Angels, to the most contemptible worm of the earth do all declare that there is a God, and that this God is the Creator of them. The visible creatures have in them all the print of an invisible God: His power and his wisdom is engraven in them all; yea, in the smallest creatures doth God's wisdom and power most of all appear. Quest. Quest. 1 But when was this creation of all things? Moses tells us, when he saith, Ans. In the beginning: the meaning is, Gen. 1.1. In the beginning of Time. For before the Creation, Time was not, but Eternity instead of Time. And indeed, the thoughts of man are here drowned, here is the Ocean that we are not able to fathom, what was before the world was. And it is not meet that we should search into that: for what are we to judge of eternity? what hath plants to judge of sense? or what have beasts to judge of reason? or man to judge of Eternity, that is himself finite? But how did God create all things? Quest. 2 Not as man bringeth his works to pass, by labour and pains: no, Ans. for it is said, Ps. 33.9. By the word of the Lord were the heavens made, and all the host of them. He did but speak the Word, and it was done, the commanded, and it was created. God did but say, Let there be light, and there was light; and all other creatures had their being at his command. Seeing there was a time when there was no Mountain, Earth, or World, Use 1 but that God was the Creator of them all; then the heavens that are above us, and the earth that is below us, and all the creatures that are in the world, they may serve to teach us this lesson, that there is a God: though these teach us not this lesson as the Scriptures teach us, yet they are as a Christians Primer to teach us to spell; for God teacheth us two ways. 1. By his Philosophy Lecture in the creature: Rom. 1.20. The invisible things of God from the creation of the world are clearly seen. 2. By his Divinity Lecture in the Word. Ps. 19.1. Now if the knowledge we have of God in the creature, shall leave men without excuse, how much more inexcusable are those that have the Word to instruct them. Seeing this is so, Use 2 that the Mountains, Earth, and World sometimes were not, and that they were created by God: so certainly they shall have an ending time, they shall not last to eternity, but the heavens and the earth shall at last vanish like a scroll, and as the Apostle shows, shall perish by fire. 2 Pet. 3.10. The day of the Lord shall come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up. All our goodly houses and stately buildings, the whole Earth and all the Creatures therein shall at last become but fuel to the fire. And therefore why should we set our hearts upon the Creature, seeing he that made all, can destroy all, and bring the wealthiest of us all to nothing at his pleasure. And this also meets with a vain conceit, Use 3 that is this day in the world in the hearts of many, that when they hear and are taught the woeful and miserable estate wherein they are by nature, and are threatened with Eternal death, Hell and Damnation: if they die in such an estate, presently say, they hope not so, for he that made them will save them, and not suffer them to perish. They are his Creatures and the workmanship of his hands, etc. So art thou no nearer Heaven than thy Ox or thy beast thou ride upon; for are not they the Creatures of God as well as thou! If thou be not in Christ, and so a new Creature, thou art in a worse estate than they, for when they die, they vanish away and come to nothing. But thou hast in thee an immortal soul that shall live to all eternity, even whilst God himself liveth. Creation is but a Common benefit, extended to brute beasts as well as to man they have God to betheir Creator is well as we: we are never then to rest till we have Christ to be our Redeemer, and the Holy Ghost to be our sanctifier to partake of a new Creation or Regeneration. As Christ saith to Nicodemus, joh. 3. Except a man be born again, he cannot enter into the Kingdom of Heaven. Herein lies the happiness of man, above other Creatures in our title to Christ as our Redeemer, otherwise of all creatures man is most miserable. Hitherto of the first, that God is the Creator of all things. Secondly, Doct. 4 that this God was from all Eternity long before. God was from all eternity. Before the Mountains were brought forth, or ever thou hadst form the Earth or the World, even from Everlasting to everlasting thou art God. Herein Moses proceeds to a farther proof of the Godhead, and that is taken from his Antiquity, and Eternity: Before the Earth or the World wa● made, thou art God. From whence we learn that in respect of time God was before all time, even from Eternity: and so is eternal. Some things there are that have a beginning in time, and have their periods and ending in time as brute beasts, etc. Some things have a beginning in time, but have no time to end in, as Angels and men. Only there is God that neither had a beginning in time, nor shall end in time, but is eternal. Now that God is Eternal, is clear in this from ever lasting to everlasting thou art God. Pro. 8.23. I was set up from everlasting, from the beginning, or ever the Earth was It is spoken of God and of Christ, Mich. 5.2. But thou Bethlem Ephrata, though thou art little among the thousands of Judah, yet out of thee shall come forth unto me that is to be Ruler in Israel, whose go forth have been of old from everlasting. As God had no being in time, but is without the measure of time; so Eternity is his essential property, which shows that God cannot end in time, but as he was from Eternity, so shall be ever one, and the same God, without shadow of change. Ps. 102.25.26, 27. Of old thou hast laid the soundations of the Earth and the Heavens are the works of thy hands. They shall all perish, but thou shalt endure, they shall all wax old as doth a garment, and as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall not fail. The Consideration of this Eternity of God should serve to humble us in our own eyes, Use 1 and cause us to think meanly of ourselves, when we come before him; that is of this eternal being. This made Abraham, when he was to come unto God, to confess that he was but dust and ashes, when he was to deal with him. And the Saints of God have ever laid themselves low before him, when they have come into his presence. Secondly, Use 2 the consideration of this eternity of God should help to wean us from the world, and take off our hearts from these earthly things that are here below, that as they had their being, and beginning in time, so in time shall have their period and ending, They shall all perish, Ps. 102.27. and wax-old like a garment, and they are reserved to the fire of the day of judgement, 1 Pet. 3.10. when the earth, and the works thereof shall be burnt up. Thirdly, seeing God is eternal, Use 3 the consideration hereof should mind us more of this eternity, that we think more of eternity, and provide more for eternity. There is an eternity behind us, and that is our eternal Election, For such he knew before. Eph. 1.4. And there is an eternity before us, and that is our eternal Glorification. Now betwixt these two Eternity's, there is a short interjected time cast in, which is our short life and being here in this world: and our weal or woe for ever doth depend upon this short inch of time, allotted unto us here. Some are so spiritually wise to improve this time, to make their Calling and Election sure: 2 Pet. 1.10. and to work out their salvation with fear and trembling. These pass from Eternity past, their eternal Election, to Eternity to come, their eternal Glorification. Othersome there are, and that the greatest part of the world, that spend their time in eating and drinking, Note. in chambering and wantonness; that as they came into the world in a state of nature, so they live, and so they die. And these pass from Eternity past, which is Reprobation; to Eternity to come, and that is eternal Condemnation. So that our happiness for ever doth depend upon this short inch of time that is allotted us here. Ver. 3. Thou turnest man to distraction, and sayest, Return again ye children of men. FRom the beginning of this Verse, to the eleventh, we have the second general part of this Psalm, and that is his Naration, in the which he sets down the common frailty, and mortality of mankind, from Verse 3. to the 11. and this he doth, 1 In general: 1. By the efficient cause of man's frailty, and mortality, verse 3. Thou turnest man, etc. 2. By the instrumental cause, viz. The manifold miseries, sicknesses and diseases, these frail bodies of ours are subject unto. As also from the composition of man's body, which is made but of the dust of the earth, and therefore must return to dust again. 2. In particular, by comparing it 1. To a Watch in the night, that is the space of three hours, ver. 4. 2. To a Sleep, or a Dream, that is a vanishing thing, and of no continuance verse 5. 3. To a Flower, or Grass, that groweth up in the morning, but cut down and withered ere night ver. 6. Thus of the estate of mankind in general. Then verse 7, 8, 9 he applies this to themselves in particular, now in great affliction and distress in the Wilderness: and shows that though the life of man be frail, and short, yet their estate at this time was far worse and more miserable: and the Reason was 1. Because of God's anger and terrible displeasure, whereby they were pitifully wasted and conconsumed, verse 7. 2. He sets down the special procuring cause, why their estate was thus miserable, viz. Their sins and rebellions, which the Lord did now charge them with, verse 8. Thou turnest man to destruction. Text. THat is at thy will, and pleasure, and appointment is the life of man; when it pleaseth thee, thou turnest man to destruction, that is, to breaking and crushing, even to dust and ashes. Hence we learn, Doct. 1 that the gretest stay and comfort of the godly under affliction is, the consideration, Greatest comfort to the godly in times of affliction, that they come from God. Hos. 6.1. Am. 3.6. that their miseries and afflictions come from God, He hath spoilt, he hath wounded, saith the Church. They do not look so much upon the Assyrians that afflicted them, but they look up higher, and see God's hand upon them, and say, The Lord hath spoilt; and, He hath wounded us. Is there any evil in the City, and the Lord hath not done it? That is, any judgement, sickness, afflictions, or calamities, but they come from the Lord, it is he that sends them, and lays them upon his people. Thus when the Lord was minded to bring his Church from Idolatry, he saith thus, Behold I will stop thy ways with thorns, and make a hedge that she shall not know her paths. Thus the Lord threatened Senacherib, 2 Reg. 19.6. Behold I will a blast upon him. This is more clear by that of Moses, Lev●t 26.16, 17. If ye will not obey me, and do these commandments, I will appoint over you fearfulness, a Consumption, and a burning Fever, the Sword, Famine, and Pestilence to destroy you. And this truth is acknowledged by Job, in his sharpest trials, job 1.21. The Lord giveth, and the Lord taketh away, even as it pleaseth the Lord, so cometh things to pass. 1 Cor. 11.32. And, When we are judged, we are chastened of the Lord. The Reasons will make the point yet more clear and plain unto us. First in regard of his providence, Reas. 1 which ordereth and disposeth of all things in Heaven and Earth, according to the purpose of his own will, so that there is no room left for Fortune, or Chance: but as it pleaseth the Lord, so cometh things to pass. This doth our Saviour teach most clearly, when he saith, Are not two sparrows sold for a farthing, and not one of them shall fall on the ground without your Father. Yea, the hairs of your head are numbered. Now if the providence of God be in such small things, as in the fall of a Sparrow, and the numbering of the hairs of our head; how much more in the trials and afflictions of his children? Secondly, Reas. 2 the miseries and afflictions of God's Church and children must needs come from God, because he ordereth and disposeth of the trials and sufferings of his people, in the nature and kinds of their sufferings, what they shall be, how long they shall continue, and the happy issue and effect of them as the Apostle hath it, No man should be moved with these afflictions, 1 Thes. 3.3. for yourselves know that we are appointed thereto. God will have the rod lie upon the back of his servants sometimes a long time, as upon the Church in Egypt 430 years together, where the Lord exercised them with cruel bondage under Pharath. Sometimes shorter, as those seventy years they were in captivity in Babylon; sometimes shorter, Rev. 2.10. Ye shall have tribulation for ten days. Sometimes but for a night, Sorrow may endure for a night, etc. Yea, sometimes not so long, but for an hour, there is an hour of temptation: and the time that God hath purposed and decreed being expired, they shall see the salvation of the Lord. Seeing that the only stay and comfort of the godly in times of affliction and distress, Use 1 is the consideration that their miseries and afflictions, of what kind soever, they come from God. This should teach us at all times of distress, still to have recourse unto him, by earnest and hearty prayer, either to remove the rod, if it be his good pleasure, or else to sanctify the same unto us and to give us patience under it. This duty the Lord requires and looks for at our hands, especially in times of affliction and distress; and for this we have both precepts and examples, Ps. 50.15. Call upon me in the day of thy trouble, and I will hear thee, and deliver thee. Yea, to that end, he hath prescribed unto us, a form of seeking him at such times, Hos. 14.2, 3. Take unto you words, and turn to the Lord, and say unto him, Take away all our iniquity, and receive us graciously. Secondly, he hath made a gracious promise of hearing our prayers especially at such times; Ps. 50.15. Mat. 7.7. 1 joh. 5.14. and that whatsoever we ask the Father in his Son's Name, he will give it us. Thirdly, there is none else can help us, Lord, whither shall we go (saith Peter) thou hast the words of eternal life. He is known for a sure refuge, Ps. 48.3. he is the God that heareth prayers. Besides, we have the examples of God's servants, who in all times of extremity, have ever fled unto God, Psal. 18.3, 4. 2 Chr. 20 2 Chr. 33 by earnest and hearty prayer, as David, Jehosophat, Hezechiah, Manasses, etc. who ever had recourse unto God, in times of misery, and God was entreated of them. Secondly, the consideration hereof, Use 2 that God hath a special hand in all our sufferings, and still ordereth and disposeth of the same, Ro. 8.28. that they shall work for the best to them that love and fear him; what a ground of patience may this be unto us under the cross, whensoever the Lord shall be pleased to humble us, by any affliction whatsoever, that with patience and meekness we submit thereunto, I was dumb, Ps. 39.9. and opened not my mouth, because it was thy doing, saith David. And Eli, 1 Sam. 3.18. ● Sam. 15.26. It is the Lord, let him do what seemeth good to him. And, Here I am, let him do to me as seemeth good to him. And this may serve for the just reproof of those, Use 3 who in times of misery and distress, never look to the hand of God; they look upon secondary causes and instruments, but overlook God: Such do seldom seek to God for delivery. Job was of another mind, he looks not so much upon the Chaldeans and Sabeans, that plundered him of his goods and cattle, but he looks up unto God, and acknowledgeth his hand in all. So David, when Shimei cursed him, It may be the Lord bade him to curse me. Use 4 And last of all this lets us see that when the Lord hath been pleased to come in with any Nationall or personal deliverance, where to return thanks, even to him that first smo●e us, and who it is that hath healed us. Thus the Church in all ages, when the Lord was pleased to come in with any singular deliverance, Exod. 15. 2 Chron. 20. Jud. 5. kept their solemn days of praise and thanksgiving unto God. Thou turnest man to destruction THat is, at thy pleasure are our lives and being here; we live at thy allowance and appointment: when thou wilt, thou turnest them to breaking and crushing, even to dust. Hence observe, Doct. 2 That our life and being here is uncertain, Our lives are in God's hand. it is in God's hand and power, we live at his appointment, at his pleasure, he can, and doth turn man to destruction, to breaking and crushing. Thou hast bruised my bones, Esay 38. saith Hezechiah. Thou hast set me as a mark to shoot at saith Job. Thy arrows stick fast in me, saith David. If the Lord do but say, Return ye sons of Adam, we shall return again to the dust, and away we must. The voice of the Lord is a powerful voice, he did create all things by his voice, and by his word, and at the same voice and word of his, he can turn all things to powder. No man, though never so great, or mighty, wise or politic, can resist or withstand the commanding and powerful voice of God; but when death is sent, and God gives his call, they must return again to dust. Death knocks with authority at the door of the rich man, and Palace of Princes, as at the poor, and all must obey, and return to the dust from whence they came. Moses this Man of God, that was a man so familiar with his Maker, a man so holy, so meek, so merciful, who was indeed a compound of virtues, who had fed many thousands, when they were ready to die with hunger, who had refreshed many thousands, when they were ready to perish with thirst: yet must himself at last yield to the stroke of death, and say to corruption, thou art my Father, and to the worm, thou art my Mother. Psal. 89.48. What man is there living that shall not see death and shall deliver his soul from the pit? One dyeth in his full strength (saith Job) whose breasts are full of milk, job 21.23. and bones are full of marrow: Another dyeth in the bitterness of his soul, they shall lie down alike in the dust, and the worms shall cover them. We stand not at a stay, but in the midst of life, we are in death, the very meat we put into our bellies, and the we put upon our backs, all declare unto us, that die we must, and return again to the dust. And the Reasons are, First, Reas. 1 if we do but consider the matter whereof these bodies of ours are composed, which is of the dust of the earth; this shows a necessity of their returning again to dust; they are made of a frail, brittle, and corruptible matter, and long they cannot stand Dust thou art, Gen. 3.19. and into dust shalt thou return again. And as the Prophet saith; All flesh is grass, and the glory of man as the flower of grass. As the point of the Mariners needle doth never stand till it attain the North Pole: Such an instinct there is in these bodies of ours, they still bend themselves downward towards the earth, from whence they came. And as the nearer the Centre, the swifter the motion, so is man towards his end; every day winds off something of the thread of our life, and return we must. There is a necessity of our returning again to dust, Reas. 2 if we do but consider the nature of sin; the wages whereof is death, and indeed there can be no divorce sued out betwixt sin and death. Gen. 20. As the Lord said to Abimelech, Thou art but a dead man because of his sin. And this was Gods own decree at first, Gen. 2.17. The day thou eatest thereof, thou shalt die the death. Now Alum eating of the forbidden fruit, brought in death to all his posterity; for so saith the Apostle, By one man sin entered into the world, Ro. 5.12. and death by sin. And inasmuch as all have sinned, all must die the death. Besides, Reas. 3 there is a necessity that all should die, because by death we must enter into life: death is the gate of life, ordinarily none entered into life but by death; death is a guide to bring us into Heaven; though a churlish guide, yet a sure guide to bring us into bliss. Seeing the Lord at his pleasure turns man to destruction, Use 1 to breaking and crushing, sends long and tedious sickness, and grief of body, whereby men are much deformed, and weakened in their bodies, and turned to dust; This should teach us patience in times of misery and distress, when the Lord shall seem thus to crush us, and break us to powder, we should with patience bear his correcting hand, be it never so sharp and grievous even to crush us to pieces, and to grind us to powder, in regard it is the Lord that doth it. Thus David, I was dumb, and opened not my lips, Ps. 39.5 because it was thy doing. There is no sickness, or disease, lameness or blindness, or any other affliction, whereby we come to have our bones crushed, and we brought to destruction, but all is of the Lord; He turneth man to break and destruction, and it is the want of the knowledge of this, that is the cause, that men do sometimes murmur against Gods deal, and are not humbled for their sins as they ought to be, we consider not that it is he that turneth man to destruction. Secondly, Use 2 seeing these break and crushing, yea, death itself, when we are brought to the dust, are all from God, and come from him, Thou turnest man to destruction: this may serve to abate the pride of many in these days, who spend their time, precious time, as if this destruction would never come, in eating and drinking, ranting and roaring, as if they were immortal, or should never die, or be called to an account of their ways, think their bodies are not made of the same common mould with other men: Whereas the consideration of man's mortality would much abate the pride of many: had they this thought in their minds, that they must shortly die, and go hence, and be no more; Note. when they shall come to see that which they never saw, which they shall ever see, and hear that which they never heard, which they shall for ever hear; and feel that which they never felt, which they shall for ever feel, whilst God himself liveth; O how would the thoughts of these things humble them. It was a witty answer of that Cynic Diogenes, that when Alexander mocked him for being so often amongst the Tombs and Sepulchers of the dead, answered, O Sir, I am looking for the bones of thy Father Philip, but see no difference between them and other men's. Why then should men be so proud, and exalt themselves, when they know not how soon they may be laid full low. The ignorance hereof makes many to carry their heads aloft, outface heaven, and swell with pride and disdain of others; whereas the due consideration of their own end, would make them walk more humbly towards God, and more meekly towards their Brethren. And lastly, Use 3 since the Lord at his pleasure thus turns man to destruction, to break and crushing, yea, to death itself; it shall be our wisdom to prepare for such a change, that we be not taken unprepared. What man will have his evidence to seek when his cause comes to be tried? What man will go to sow when others go to reap? Our life should be a continual meditation of death, and preparation for death, since our weal or woe for ever depends upon it. In the matters of the world men are wise, they must (say they) provide for a rainy day, in Summer for Winter; and whilst they are young, to keep them when they are old. O where are our hearts Christians, that we provide no better for death before it come. And howsoever all men know, that one day, die they must, and that repentance and other graces are to be had to make them truly happy; yet here is the misery, that men defer this great work to the last, when many times it proves too late. Now to that end I may awaken you that hear me this day, Conlide rations to prepare for death. in this weighty duty; I beseech you take these few considerations to heart. First, that you would seriously consider with yourselves, the uncertainty of your lives; thou that makest so small account of death, consider with thyself what thy life is, a puff of breath in thy nostrils, suddenly stopped, and thou art gone. Go to now (saith Saint James) you that say, to day, and to morrow, jam. 4.13, 14. we will go into such a City, and continue there a year, and buy, and sell, and get gain, and yet ye cannot tell what shall be to morrow; for what is your life, is it not a vapour, etc. What man when he goes to bed, can assure himself that he shall rise again in the morning. Who knoweth (saith Solomon) what the day traveleth withal, and may bring forth ere night. Eccles. 9.12. Man doth not know his time, and as fishes are taken in an evil net, and birds in a snare, so are the children of men. Secondly, consider the danger of deferring of repentance, and this preparation for death, to the last hour, when all the infirmities of our nature will then seize upon us, when extremity, pain, grief, anguish, will so perplexeus, that the best counsel will have little taste, and the best prayers little sweetness in them: this will prove a time of spending, and not a time of storing; What wise man then will defer all this time? Consider how often these purposes of repentance, and turning to God at last have miscarried, many thousands that are now in hell without hope of mercy, that in their life time purposed at last to repent, and to return to God: whereas such as have often abused grace, and mercy offered unto them the Lord doth often at last give such up to the hardness of their hearts that when they would, they cannot repent; and those melting qualms which sometimes now thou meetest withal, under the Ministry of the Word, though thou wouldst give a world, thou canst not meet with them again. O the sad spectacles, that we that are Ministers of the Word do oftentimes meet withal: Some in Spyras case, who being exhorted to say the Lords Prayer, answered, O, I cannot call God Father. And some again like Nabal, whose heart died like a stone within him. And last of all, do but consider with yourselves, that albeit thou mayst enjoy thy memory to the last, and mayst have with thee some godly Ministers to instruct thee, and to pray for thee; yet how knowest thou, whether his prayers for thee, or thy own prayers for thyself, shall then be heard and accepted? Doth not Christ say, that many at last shall seek to enter, but shall not be able? Did not those foolish Virgin's cry, Lord, Lord, open unto us; yet were for ever shut out of the Marriage Chamber? And doth not the Lord threaten, that though Noah, Daniel, and Samuel, should pray for this people, yet I will not hear them. Nay, thy case may be such, that though all the Angels in heaven, and Saints on earth, should entreat for thee, yet God will not be entreated: This is clear, Because I have called, Prov. 1.24, 25.26. and ye refused, I have stretched out my hand, and ye have not regarded; But ye have set at naught my counsel, etc. I will also laugh at your calamity, I will mock when your fear cometh. O the misery of a poor soul, when God shall shut out his prayers, and shall be so far from pitying him in this time of distress, as that he shall laugh at his destruction. And sayest, Text. Return ye sons of men. ALbeit, as we have heard, there is an inevitable necessity, laid upon all Adam's posterity, by reason of sin, that they must once die, Thou turnest man to destruction. So sure and certain it is, that all men shall one day rise again, Thou sayest, Return ye sons of men. q. d. At thy will, and at thy word, they shall at last return from dust and corruption again. Though the bodies of men by reason of sin, Doct. 3 All men at last shall rise again. do taste of death, and turn to dust; yet by a word speaking of God, they shall at last rise again, Thou sayest Return again ye sons of men. This is a fundamental truth, and a principal article of our faith, wherein we profess to believe the Resurrection of the dead. Besides the Scriptures are most plentiful in this. I am sure (saith Job) that my Redeemer liveth, job 19.23. and that I shall rise out of the earth at the last day. The dead shall arise, Esay 26.19. even with my body shall they arise. Awake, and sing, ye that dwell in the dust. This is acknowledged by Hannah in her song, The Lord killeth, 1 Sam. 2.6. and maketh alive, bringeth down to the grave, and raiseth up. The Apostle Saint Paul proves the Resurrection by divers unanswerable arguments; as If there be no Resurrection of the dead, then is Christ not risen, 1 Cor. 15. verse 13. and then is the faith of a Christian vain, his hope vain, and the preaching of the Gospel vain, and the godly departed this life perished: all which were foul and gross absurdities, once to think or imagine. Besides these, there might be added divers other places of Scripture, to confirm this Doctrine of the Resurrection, as that of Paul. If we believe that Jesus died and risen again, 1 Thess. 4.14. even so them also that sleep in Jesus, will God bring with him. Rom. 14.8. And again, Whether we live or die, we are the Lords. But I will not insist upon so clear a truth. Take the Reasons and Arguments, which serve for the farther illustration of the point. The first may be taken from that everlasting Covenant of grace that God hath made with his children, Reas. 1 to be their God for ever by an everlasting Covenant; now this Covenant is not made only in regard of their souls, but of their bodies also, even to the whole man. When God said, I am the God of Abraham, the meaning is not, that he is the God of Abraham's soul only, but also of his body. And hence it is, that the bodies of Believers, although they are dead and rotten in their graves, yet still are within the Covenant. But is it not said, Object. that God is not the God of the dead, but of the living? In the sense of the Pharisees that denied the Resurrection of the dead, Answ. God is not the God of the dead: But he is the God of Abraham being dead in body to be raised up to life again; And so was he the God of the living, and this is the meaning of Christ on that place. Because all true believers being members of Christ have part in the Resurrection of Christ, Reas. 2 whom Paul calls the first fruits of them that sleep. 1 Cor. 15.20, 25. Now Christ did not rise from the dead as a private person, as Lazarus or as his widow's Son, but as the head of the Church, and therefore said, joh. 11. when I am lifted up, I draw all men unto me. Again, Reas. 3 there could be no perfect happiness to the godly, if these bodies of ours should not riseagain at last; for the Soul cannot be perfect without the body; the glorification of the body makes for the perfection of the Soul. The Souls under the Altar cry, Rev. 6.11. How long Lord which art holy and true, etc. They long for this Resurrection. If the bodies of the Saints should not at last rise again, Reas. 4 they were of all men most miserable, 1 Cor. 1●. for who are more hated, scorned, derided, and persecuted than they? what folly then was it in Paul, to endure so many watch, perils, and so much hardship as he went under, but that he had hope in this Resurrection? Reas. 5 But especially God's truth and promise lies at the stake, who is yea and Amen in all his promises and cannot fail. Now he hath said, When thou makest a feast, Luke 14. call the blind and the lame. And he gives the Reason, for God shall reward thee in the resurrection of the just. I confess there is nothing that crosseth carnal and natural reason more than this, that these bodies of ours should moulder to dust and rottenness, cast into the Sea, devoured of fishes, burnt to ashes, and scattered upon the earth, that these bodies thus wasted, and consumed should at last be raised up again. To believe this, our faith must be taken up with the admiration of the mighty power of God, and we must say with job, I know thou canst do every thing, and that no thought is hid from thee: till we look upon this Almighty power of his, and captivat our reason thereto, we shall still stagger in our belief of this Article of our Resurrection. Now let us apply this. Seeing these bodies of ours, by reason of sin do taste of death; Use. 1 yet by a word speaking, God at last shall raise them up again, Thou turnest man, etc. This may serve to strengthen our faith in this great Article of our belief, the Resurrection of our bodies. That these bodies of ours shall at last rise again, 'tis a point that carnal reason is hardly brought to believe. But why should we scruple or dispute that which God hath so plainly affirmed, and the Scrptures so fully prove: faith looks unto Gods Almighty power, as Abraham in the promise of Isaac, he judged him faithful, and that God was able to do it. Secondly, Use 2 this Doctrine of our Resurrection that God at last will raise up these bodies of ours out of the dust, and rottenness, and though they cast off Corruption, they shall not perish in Corruption. Saint Paul would have us to comfort ourselves in these things, 1 Thess. ●● ult. wherefore comfort you 〈…〉 these words: that is, in the Doctrine of the Resurrection. Quest. But what ground of comfort can there arise to a Believer by the knowledge of it? Ans. Many and great are the comforts and consolations, Comforts from the Doctrine of the Resurrection. that a true believer may receive from the knowledge of it. First of all this will arm us against the fear of Death. 'tis true, there is something in death that breeds fear, and horror and dread, that makes flesh and blood to shrink, and to tremble. To lie in the grave and there to be eaten up of worms, and to be made subject to corruption, etc. yet this may be our comfort, that ere long we shall be raised out of this condition, to a blessed and glorious estate. It is but the putting off our at night, we shall put them on again in the morning. Shall we be like unto little children that cry when they put off their ? Secondly, this may comfort us against all our troubles and sufferings that we meet withal in the world. The worst that Tyrants can do, is but to kill the body; yet when they have done that, and put them to the greatest cruelty and torture that they can devise, they shall be restored to us again. This was that comfort that Christ gave to his Disciples, Mat. 20.19. when he spoke of his own death. The Son of man shall be delivered to the chief Priests and Scribes, and they shall condemn him to death, and deliver him to the Gentiles to be Crucified; but the third day he shall rise again. Now that which was Christ's comfort may be ours also. Thirdly, there is comfort in it, in regard of our friends that die in the Lord, that though death may separate us asunder for a time, yet we shall meet again. If a man take a long journey, his wife & friends do not weep & lament as if they should never see him again: So a man that dies in Christ, though he take a long journey, yet we should not mourn, as those which have no hope, we shall meet again. And lastly, this may also comfort us, in regard of the present infirmities of our bodies, blindness, lameness, crookedness, and other deformities, that we are subject unto here: In the Resurrection, we shall leave all these behind us in the grave, and our bodies shall rise again glorious bodies, and incorruptible bodies. As those two godly Martyrs going to the stake, the one blind, the other lame, comforted each other: Be of good cheer, Brother, my Lord of London will this day cure thee of blindness, and me of my lameness. Thus will death do, and in the Resurrection, these imperfections shall be done away. So that the comforts are great, which flow from this Doctrine of the Resurrection. But as this Doctrine serves for matter of comfort and consolation to the godly, Use 3 so it serves for matter of terror, fear, and astonishment, unto all wicked and unregenerate men, that are out of Christ, that as they live, so die in a natural estate. 'Tis true, these also shall partake of this Resurrection, and shall rise again at last, but in a farre different manner from the godly. The bodies of believers shall arise by virtue of that union they have with Jesus Christ, as members of that mystical body of his, whereof Christ is the head, so shall he at last draw his members to himself. But now all wicked and ungodly men, they shall arise by the power of Christ, at the voice of the Archangel at the sound of the Trump; for as the Apostle saith, the Trump shall sound. 1 Cor. 15 And these shall arise out of their graves, as out of a Prison, and that to go to the place of execution: These shall no sooner put their heads out of their graves, and behold the Lord Jesus coming in his glory. That Christ whom they have crucified by their sins, that Christ whom they have persecuted in his members, that Christ whose blood they have trampled under their feet; but they could wish that they had never seen his face. O, thinks a wicked man, that I were in my grave again; O that this filthy and polluted carcase of mine, had never been made alive again, but as it tasted of corruption, it might for ever have perished there. And it is not impossible, but they that at the last shall cry to the mountains to fall upon them, Rev. 6. and the hills to cover them, but they may seek to hid themselves in their graves from the presence of Christ. As the bodies of believers shall arise glorified bodies, the bodies of the wicked shall arise most black, ugly, and deformed bodies, black faces, ghastly countenances, more like Devils than Men and Women; ugly as Toads, hateful to themselves and others. Thus shall they arise at last; they shall arise out of their graves quaking and trembling, wishing that they had never been born, or born Toads or Serpents, rather than Men and Women. O the horror and terror that shall seize upon the wicked at that day, no heart is able to conceive, or tongue able to express! When the Lord delivered the Law to the people upon Mount Sinai, when the Trumpet sounded, how did the people quake and tremble. Exod. 19 How terrible then will his appearance be at the last day, when he shall come to exact vengeance upon the transgressors of this Law? O consider this ye that now forget God you that will not now be wrought upon by the sound of the Word, to be raised from the death of sin, to the life of righteousness. How will you endure at this day the voice of the Archangel, and the sound of this Trumpet, Arise ye dead, and come unto judgement? And last of all, Use 4 seeing these bodies of ours that now go to their graves, shall return again, and rise again; how careful should we be to keep our bodies clean, and pure, and undefiled, and every member of the same. The Apostle Saint Paul exhorts us unto this, 2 Thess. 4.4. To possess our Vessels in holiness and honour. If death leave thee a drunkard, an unclean person, a swearer, a worldling, a vile and profane wretch, in a natural condition; in the same condition shalt thou be haled to judgement, when that wretched body, and that woeful soul of thine, that have been a Simeon and Levi, brethren together in sin, shall now for ever share alike in punishment and torment. When a man hath done some foul and shameful fact, we use to say of such a man, he will never be able to show his face again. How then will many a vile and desperate sinner, show his face before God at that day? How careful then ought we to be, to keep our Vessels in holiness and honour? This is that very Use the Apostle Peter makes of this Doctrine of our Resurrection, Seeing all these things shall be dissolved, what manner of persons ought we to be? Paul professing the hope of the Resurrection, I exercise myself (saith he) to have a clear conscience before God and all men, Acts 24. void of offence. And of Jerome it is said, that whatsoever he did, he thought he heard this voice, Arise ye dead and come to judgement. Return again ye sons of Adam. Text. MOSES, as he hath showed be fore, that our lives are in God's hand, and at his disposing, and that at his will and pleasure he can turn man to destruction, to dust and rottenness. He adds also another cause of man's frailty and mortality, and that is the nature, composition, and frame of man's body, which is of itself very frail and brittle, subject to mortality. For the first word Man, thou turnest Man to destruction, signifies a man full of misery, full of sicknesses and infirmities, a miserable man, Enosh. And the other word here used in the end of the verse, signifies a man made of Clay, or of the very slime of the earth. From hence we learn what is the nature of all men, Doct. 4 Man a piece of living clay. of all the sons of Adam, viz. A piece of living Clay, a little piece of red Earth. And besides that man is subject to breaking and crushing, every way a miserable man; so is he of a brittle mould, a piece of red clay, that hath in it for a time a living soul, which must return to God that gave it; and the body, this piece of earth, return to the earth from whence it came: And if we had no Scripture at all to prove this, daily experience before our eyes, makes it clear, how all men, even the wisest the strongest, the greatest and the mightiest Monarches, and Princes in the world, be but miserable men, made of red earth, and quickly turn again to dust: In his first Creation, Gen. 27. God made man of the dust of the earth. And this is it the Lord pronounced of all mankind, Dust thou art, and unto dust thou shalt return. This Job knew well, and therefore said, I shall say to corruption, thou art my Father, and to the worm, thou art my Mother. And to this agreeth that of the Psalmist. Psal. 49.19. Man shall enter into the generation of his fathers, and they shall not live for ever. Psal. 89. And, What man liveth, and shall not see death? And, Shall he deliver his soul from the hand of the grave? And, How dyeth the wise man as the fool? Eccles. 2.16. q.d. They are both made of one matter, and are both subject to death alike. Deut. 34. And Moses the servant of the Lord died in the land of Moab, according to the Word of the Lord. It was not Moses greatness, nor Moses goodness, that could free him from the stroke of death. For the Reasons, see the second Doctrine of this Verse. The Uses follow. Seeing this is the estate of all the sons of Adam, subject to misery, Use 1 diseases, sicknesses, break, and crushing, whereby our bodies are not only deformed, our beauty and strength abated, and blasted, but at last even brought to the dust. What madness and folly than is it to make such account of this poor earthly Tabernacle, as though it should last for ever, which at the best is but an earthly Pitcher, which though it go often to the water, yet at last comes broken home a House made up of mud-walls, which daily threatens ruin. This shows the fondness, the vanity and folly, that is in men and women, that bestow so much time in painting in decking and trimming this poor carcase of clay, that we know not how soon will to the dust. Let such proud Peacocks, and painted Tombs know, they are at the best but a piece of red clay, subject daily to breaking and crushing. An hour's sickness will shake the Walls of thy House, turn thy beauty into deformity, and thy strength into weakness: But rather let us deck our inward man with the graces of the Spirit, because that beauty will last for ever, that beauty cannot fade with years, or sickness, or miseries, in the world, but will endure for ever in life and death. Secondly, Use 2 seeing these bodies of ours are but a plece of living clay, a little piece of red earth, and we do not know how soon this brittle frail body of ours shall return to the earth again This may teach us to make no provision for the flesh, to fulfil the lusts of it; for who will bestow much cost upon that he shall enjoy but a short time? Will a Tenant for a year build, and plant, and lay out much cost, and be it much pains upon that, he must so suddenly part withal? No, he will provide for a more certain term. Where are our hearts Christians, and where are our thoughts, that we mind no more our short stay here in this world, and provide no better for an everlasting habitation? We cannot assure ourselves to continue here a year, but are at an hours warning, nay, it may be not so much. Whensoever it pleaseth the King to bid them stay that run at Tilt, either in the entrance, or at the middle of the race, than he must come again. Even so it is with us; we have a short race to run here, and when the Lord shall say, Return thou son of Adam, we must yield, and away we must. And therefore seeing that we are at this pass; it stands us in hand to be prepared, and to be in a continual readiness, lest death take us tardy; and so as death leaves us, so shall the last judgement find us. If a man be charged to be ready for any service, upon pain of death, at an hour's warning, he will be sure not to be out of the way, but always in treadinesse. Well let us know, we are at less than an hour's warning, for whensoever the Lord shall but say Return, away we must, whether prepared, or not prepared death will not stay, O that men were wise, Deut. 32.29. then would they remember their latter end, that when the Lord comes, whether at midnight, or at the Cock-crowing, or in the dawning of the day, he may find us so doing. Ver. 4. For a thousand years in thy sight are but as yesterday, when it is passed as a Watch in the Night. IN this Verse, Moses proceeds to a farther description of the frailty of man's life. And whereas our corrupt nature is such, that we are ready to think, we shall never die, or not yet, or not for many years, though we see daily before our eyes, such as are young and strong go before us; yet cannot men easily be persuaded, that their life is so short, as indeed it is. Now Moses comes to show, that even the longest life, any man lives or years that he can attain unto, is but a short life, and very uncertain. He supposeth thus; Suppose that a man should attain to live a Thousand years, which no man ever did as yet attain unto; no the longest life that we read of in the Word, is but nine hundred sixty nine years that Methusalah lived. But suppose, saith he, Gen. 5.27. that a man might live a thousand years, alas, what is the space of a thousand years, if we compare it to the eternity of God, it is but as a day when it is past. Now by this proportion, let us mark how short the life of man is. A thousand years is but as a day, than what is the ordinary life of man, which is but sixty years, or eighty years, surely it is not an hour, a poor time to brag of as many do. And in the end of this Verse, as though Moses had said too much, and pointed our the life of man too long, he seems to correct himself, q. d. What, said I, that the life of man is as yesterday, when it is past? Nay, I say, It is but as a watch in the night. Now a Watch was but the space of three hours, Luk. 12.38. the night being divided into four Watches, every Watch had three hours, but a short time. And thus Moses, to beat down the pride of our hearts, and those overweening thoughts of long life, leads us to God, the number of whose years (saith Job) cannot be known. Job 36.26. That when we consider that eternity t●a● is in him, and that everlastingness, that hath neither time nor bounds in God: this, compared with the frail, short, and transitory life of man, is but as a watch of those hours, a time not to be accounted of. The Point is, That when we look into God's Eternity, Doct. 1 Our life short, being compared to eternity. our life is nothing. Eternity is one of God's Essential properties, by the which is signified, that he is without beginning and ending: as he had no beginning in respect of time, but being more ancient than time, so is more lasting than to have an end; for eternity altogether excludes time. Thou art the same, Heb. 1.12 1 Tim. 1.17. Ps. 102.27. and thy years shall not fail. Now to the King eternal, immortal, etc. Thou art the same, and thy years shall not fail. Now when we look upon this eternity of God and compare it with the short inch of time of man's life, there is no comparison, our life is nothing, we are but as yesterday, or rather as a watch in the night, as the space of three hours, so quickly is our glass run, and our time spent. And to weed out of our hearts this vain conceit and hope of long life, the Holy Ghost in Scripture, doth usually compare these lives of ours, to things that are of a very short continuance: As to to a Weavers shuttle, job 7.6. My days (saith Job) are swifter than a Weavers shuttle. To the measure of a Span, Ps. 39.5. Behold thou hast made my days as a span long, quickly measured, My age is nothing unto thee. To a Vapour, that appeareth for a little time, and afterwards vanisheth away. What is your life, jam. 4.14. is it not as a vapour? To a Shadow, Ps. 144.4. Man is like to vanity, his days are as a shadow, that passeth away. To a Dream, which vanisheth, job 20.8. as soon as a man awaketh. To a Post, job 9.25. which passeth by in all haste, and is speedily gone. To a Cloud that is suddenly blown away with the wind. Yea, such is the vanity of man's life that a very heathen man could call it a Shadow, or a Dream; yea, thought not that expression sufficient to express it, but called it, a dream of a shadow, especially when we compare it with God, it is a flat nothing to eternity. The consideration whereof should serve to wean us from the world, Use 1 and to labour to have this eternity of God more in our eyes; for why should our hearts so dote upon things that are here below, that we must so suddenly part withal? If ye be risen with Christ (saith Paul) seek those things which are above, things that are not transitory, nor bounded within the limits of time. What earthly things are there: that now we enjoy, but as they had their beginning in time, so shall they perish in time. But it is God that is eternal, and shall endure for ever, and and he hath provided for us more durable riches even an everlasting habitation in Eternity also. Seeing that when we look into this Eternity of God, Use 2 our life is here nothing: This should mind us of the singular love of God towards his children, that being his poor creatures of time, and can claim nothing but what time brings forth, and what time will afford us; that we should be children of hope after time, to inherit with himself a glorious habitation, a life immortal, a Crown incorruptible, an inheritance undefiled, that fadeth not. Herein appears the greatness and riches of God's love, not in bestowing upon us the outward things of this life, as riches, honour, outward prosperity, etc. which are gifts of his left hand, given in time, enjoyed for a time, and waste and consume with time: But then only become we truly blessed, when he bestows Christ upon us and the graces of his Spirit, for these minister a comfortable assurance of glory eternal at last. For a thousand years in thy sight are but etc. MOSES by this expression of his, that our life is but of a yesterda●es standing, and but as a watch in the night, a time of three hours: and in the Verses following, where he compares our life to a sleep, to grass, that suddenly is cut down; to a ta●e that is told; and that death many times comes as a violent flood, suddenly, and unresistably, all tend to this, to show the shortness and uncertainty of man's life and being here; and herein will teach us: That man's life is short: Doct. 2 Man's life is short. a Lesson hardly learned of us, and not easily taken out; all that we can say, with all our reasons and arguments that we can bring to the contrary, men will not be convinced that their time is so short, but men think they shall live this year, and the next year, and so a hundred years, till at last death come, and seize upon them, and away they must. M●ses useth many arguments and reasons in this Psalm, to convince us of this, that our life is but short, and to imprint this useful Lesson in our minds. Though men be young and strong, and may promise to themselves many days, yet the very frame and constitution of our bodies, threatens daily a change. So true is that of Job, job 14.1, 2. Man that is born of a woman i● is of short continuance, his days are few, and full of trouble, he flieth as a shadow, and continueth not: and as Saint Peter hath it, All flesh is grass, and the glory of man as the flower of grass; the grass withereth, and the flower fadeth away. Some fall by fire, as the Sodomites did, Gen. 19 Gen. 19 Some by water, as the old World did, Gen. 7.4. Gen. 7.4 Num. 16. Acts 12.23. 2 Reg. 19.35. some by the opening of the earth, as Corah and his company: some eaten up of worms, as Herod was; some by the stroke of an Angel, as the Host of Senacherib were; some by cruel Bears, as those children that m●●ked the Prophet. Yea, and sometimes God can make the means and instruments, ordained by him to preserve life, to be the means to take away life. Besides, the daily experience we see in the world, how suddenly are many swept away by death, some good, some bad, some young, some old, and such as have not one hours' respite given them to repent, or to prepare themselves for death. Now what assurance have any of us, that God will deal otherwise with us, seeing our life is but a puff of breath in our Nostrils? there is then no trusting to it. And surely this condemns the immoderate, Use 1 care of the men of the world, in seeking after the things of this life, and the little care men take for heaven. What have we here, that may not suddenly be taken from us? or what are we, that we may not be suddenly taken from them? How many stately houses, and sumptuous buildings, that have stood and flourished to day, yet suddenly have been brought to ruin, and tumbled down? How merry were the Sons and Daughters of Job, job 1.18. feasting together in their elder Brother's house, which in a moment were slain, and not one escaped? It is wonderful to think how exceedingly men cark and care for the world, and seek to join house to house, and land to land, and never think they have enough. O, did these men but consider, that man's life is short, that we have but our being here as a Guest in his Inn, for a night, and in the morning must away again: then would we not have our hearts so taken up for this short, frail, and brittle life, and be so careless for Eternity. As lastly, since our life is so short, Use 2 but for a day, as yesterday that is past, this should persuade us to a constant preparation for death, for men shall hardly die well, that be not prepared for death, before death come. It was the great commendation of Joseph of Arimathea, Joh. 19.42. that was so mindful of his end, that he had his Tomb ready in his Garden: And why in his Garden? but that in the midst of all his pleasure and delight, he might be put in mind of his end. And the people, when they eaten the Passeover, Exod. 12.11. they must have their loins girt, their shoes on their feet, etc. and why so? but that they should be in a continual readiness, when God should call them, to pass out of Egypt, to go into the land of Canaan. And this spiritual use ought every man to make thereof, always to be in a readiness for our passage into our Celestial Canaan. Ver. 5, 6. Thou carriest them away as with a flood, they are as sleep; in the morning they are as grass which groweth up, in the evening it is cut down, and withereth. IN this Verse likewise, Moses proceeds to set out before our eyes, the frailty of man's life. And this he doth by sundry borrowed speeches and similitudes. 1. He saith, the Lord comes by death, as it were by a mighty Flood, that sweeps away all before it. 2. As a Dream, that is quickly gone and forgotten. 3. He compares man's life to the Grass, and shows, that as the Grass hath a time of growing, so hath it a time of withering: So man, when he is young and lusty, it is the best time of growth; yet it must have a time of withering when age comes, and God cuts them down by the sigh of death. Thou carriest them away as with a flood. Text. HEre Moses first of all showeth that the Lord comes many times by death as a Flood, or as the Sea, when it breaks through the banks: And herein will teach us two things; 1. That death is inevitable, there is no resisting of it, no more than a man can stop the course of the Sea. 2. That death many times comes suddenly, as the break in of the Sea, when men are not ware, or think least of it. Thou carriest them away as with a flood. NO; we hence. That death; Doct. 1 is 〈…〉 Death is 〈◊〉 the Sea, there is no withstanding of it, or stopping the course of it: so there is no weapon can defend a man from the stroke of death. And this Flood, sooner or latter, overflows all men, without exception, as Noah's flood overflowed the whole earth. It is appointed for all men once to die, Heb. 9.27. daily experience makes it clear: the mighty Captains, and noble Warriors, yea, those famous Kings, and greatest Monarches that have been in the world, even those that lived longest, as Methuselah, that lived nine hundred sixty nine years, Gen. 5.27. yet at last were overflowed with this Flood of death: This is the way of all flesh, all the sons of Adam must tack about, and wind, and come into this Haven the Port of death: Let men use all the skill they can, take the best Physic they can get, use the sparest diet, and surest ways and means of preserving health, and lengthening out their life and days. Death at last overflows them all. How violently doth Death, as a Flood, break in upon us, sometimes by violent Fevers, which many times cause distractions and frenzies; sometimes by the Stranguary, & sometimes by one violent disease, and sometimes by another, that like a violent Flood breaks in upon us, that overflows Nature, and sweeps us away. As it is with the fruits of the earth, so it is with men; some of a harder kind will tarry till winter; Others fall sooner; some stay till the frost of old age nip them; David and Ichosophat died full of days: And some again Death nips them as it were in the blossom, as David's Child, borne of her that was the wife of Vriah, yet at last Death sweeps all away. And the Reason seems to be laid down in that confession of the lamenting Church; Reas. Lam. 3.43, 44. we have sinned and thou hast not spared, thou hast Covered us with thy wrath thou hast slain and not spared. The Church acknowledgeth there, that it was by reason of their sins that God's hand was thus upon them. And Death the Apostle makes the wages and stipend of sin. Ro. 6.23. The wages of sin is Death. And the Apostle reproving the Corinthians for divers abuses crept in about the Sacrament; 1 Cor. 11.30. Ps. 38.3. saith, for this cause some are sick and some ar● weak amongst you, and some are taken away by Death. Seeing Death comes many times thus like a violent flood, Use 1 and breaks in up on men, and women sometimes by one violent disease, and sometimes by another, we are taught hence to take heed how we censure any when the hand of God lies upon them in this kind. It is a dangerous thing to judge of men by the effects of some violent disease, there are many diseases that cause distraction as some Fevers convulsions, etc. bereaves men for a time, of the use of reason, and put them into strange behaviour, which may be the condition of the best, and as Solomon saith, All things happen alike to all. Eccles. 9.1, 2. And No man knoweth love or hatred of all that is before them. There is no judging then of men's estate by these things. Death comes many times violently and sweeps us away as with a Flood. Seeing that Death many times like a violent Flood breaks in upon us, Use 2 violently, unresistably, what cause then have any to be proud of any outward excellency of body or mind, that is subject daily to such a change, as Riches, Beauty, Strength, honour Authority, etc. Especially if we do but consider that the foundation of that Excellency is but dust a frail body subject daily to mutability & change, that we have no assurance to jnjoy not not an hour's space; How suddenly may this Flood break in upon us, and what becomes of them then? Doth not Experience teach us, how few there are that pass through this pilgrimage of theirs; but meet with unexpected accidents in their way, our life being like a lighted candle, which wastes with the wind, and is often blown out before it be burned. How many griefs, and how many cares, and fears, are we daily pestered withal, that help to waste the spirits of mere: we are like unto him that stepped upon the stage, and presently went down again; as if he came thither of purpose to show himself and no more: so many steps upon the stage of this world and act little, but down again. And though men should be so happy as to be freed from outward Miseries (which few are.) Yet we continually carry death in our Bosoms, for look how many infirmities this frail Natures of ours are subject unto, so many secret Enemies we harbour within us, to provide for Death; yea every crumb of bread that goes awry is ready to make a breach for Death to enter in at. In a word, be we at sea, or on land, be we in City, or Country, at home, or abroad, waking or sleeping, we are still in danger, that Death like a violent Flood may break in upon us, we are here never at one stay, but in the midst of life we be in Death. So oft then as this Corrupt nature of ours shall stir us up to pride, because of Beauty Riches, strength etc. O let these thoughts humble us, these flowers every day whither apace. The root is dead already. The body is dead because of Sin. There is a worm at the root, as there was at the root of Jonahs' Gourd; all our earthly felicities are feeding a pace, we know not how soon Death, like a violent Flood will break in upon us, and put an end to them all. Thus for the first, that Death is inevitable, there is no resisting of it, it breaks in upon us as a violent Flood. Thou Carriest them away as with a Flood. MOses in these words will likewise intimate unto us, that as Death comes violently and unresistably as a Flood: Doct. 2 So Death comes Suddenly, unexpectedly as a Flood. Death comes suddenly. Many times when men are not ware nor think not of it, than Death comes and takes them tardy: And no doubt this was Christ's intent and meaning, when he saith; Mat. 25.6. At midnight there was a cry made, to show unto the world, that his coming by Death, and judgement will be in an Hour, when men will not think of it, that so we might expect him every day, and every hour; You know not the day, nor the hour, Ma●. 24.42. when the Son of man cometh. It is sufficient for us to know that come he will, and that his coming shall be at such a time when men least of all expect it, Mat. 24.26. and as he saith, In the hour that ye think not will the Son of man come. And upon this very ground, the uncertainty of the time when Christ shall call us, is that watchword given, what I say unto you I say unto all watch. Mat. 13. And Behold, I come as a thief in the Night, Rev. 16.15. Blessed is he that watcheth, and keepeth his garments. I confess these places of Scripture are principally meant of Christ's second coming to judgement, yet are they true also in this sense of his coming by death. When a Thief hath a purpose to do mischief, he makes choice of the night, when men are asleep, and so comes unawares, when men are not prepared for resistance. Such will the time of Death and the last judgement be. And upon this ground, Christ grounds that exhortation of his, to have our loins girded, and our light burning, that we may be always ready. And certainly, when men are most secure, then is death nearest at hand, as it was with that rich man, that promised to himself many years, Luke 12. had that night his soul taken from him. And when men shall say, peace, peace, then shall sudden destruction shall come upon them. And besides these clear examples and testimonies in the Word, that show the coming of death to be sudden and unexpected, our own experience and observation, daily before our eyes doth declare this truth: How many have gone well to bed at night, that have been dead ere the morning? some at bed, and some at board, some at home, and some abroad, death hath met them, and suddenly surprised them; and when he comes, he will have no nay. The point than is clear and plain that as death comes as a Flood, and there is no resistance; so as a Flood, death comes suddenly, when men think least of it. But why will the Lord have the time of death thus uncertain to us.? Quest. Many may be the Reasons wherefore God will not have this day and time known unto us. Ans. That not knowing the set day and hour, Reas. 1 we might be prepared for every day and every hour: Watch (saith Christ) for you know not what hour the Master of the house cometh whether at midnight, etc. Secondly, Reas. 2 that herein, and hereby, the Lord might exercise the faith, patience, hope, and other graces in the hearts of his servants, all which are now exercised, and set on work, whilst we know not the time when the Lord will call us hence. And this serves for the just reproof of the great security, Use 1 wherein so many are so fast asleep, that notwithstanding they hear clearly from the Word, and see daily by experience before their eyes, the sudden coming of death as a flood rushing in upon them, yet put the thoughts of death far from them. O the security, and dead heartedness that is in many, that having so many caveats, watchwords, and warnings from God, besides their own daily experience, yet never mind their own latter end, nor deaths sudden coming. This was the sin of the old world in the days of Noah, that were so drowned in their own pleasures, that they would not believe a drowning by a flood, till the flood came and swept them clean away. And this is the great sin of this world, and times wherein we live, upon whom the ends of the world are come. The deadness of heart, and carnal security, the little laying of God's judgements to heart, the overflowings of sin in all sorts and conditions of men, are certain precursors and forerunners, that the Lord is at hand, either with some sorer vengeance to awake us, or by putting a speedy end to all things. But the main use that we are to make of this Point, Use 2 that death comes many times so suddenly, rushing in upon us as a violent Flood. It should teach us this wisdom, at all times to be in a readiness, and prepared, when death comes: Upon this ground Christ admonisheth his Disciples and us all to watchfulness, because the day and hour knoweth not man. But I hope I shall have time to prepare for death, Object. 1 I am yet young and strong, etc. Herein men bless themselves, and flatter themselves; that howsoever they are convinced, that repentance is necessary, and grace must be had to make them die happily; and their purpose is to leave sin, and to cry God mercy; yet they conceit they have time enough before them, they may do this when they are old or when they lie upon their fick-beds, than they will set to this work as time enough. O that such men would consider this Doctrine. 1. That many times death comes suddenly like a Flood, when men think least of all on death. Alas, do we not see, that on the Stage of this world, some therebe, that indeed do act a longer part, and many there be that act a shorter: some die in their youth, passing as it were from one grave to another, from their Mother's womb, to another womb, the earth: How few live to the age of fifty? How many do we hear of daily, that go well to bed at night, and are found dead in the morning? And why may not this be thy case? Secondly, consider, that this is but one of the old Serpent's wiles to put off our repentance, and preparation for death, to the last: for Satan knows, that if he can but prevail in that, it is all one, as if men resolved never to repent at all: for we see by experience, that not one of a thousand, which take this course, ever attain unto it; for they adjourn from year to year, and time to time so long, that they come at last to be hardened in their sins, that there is little hope of recovery: In youth we appoint the time of age, in age we appoint the time of sickness, and when sickness comes, the Lord knows we are then most unfit for this great work: Then comes the cares of disposing of our estates, then comes pain and grief, loathe we are to die, and in hope we are to live; these things take off our thoughts of another life, and so death feizeth upon us, and away we must. Thirdly, do but consider, that albeit thou livest to be old, and hast thy understanding about thee, and thy godly friends and acquaintance about thee, that can exhort thee, and pray for thee: Alas how knowest thou, whether God will hear thee at this time of thy death, that wouldst not hear him in the time of thy life. Nay, is it not distributive justice now in God, to refuse to hear thee then, that refusest to hear him now? It is not usual with God to give grace in death, who have despised grace in life. See that place, and tremble at it, Prov. 1.24, 25. etc. Because I have called, and ye refused, I have stretched out my hand, and ye have not regarded, I will laugh at your destruction, etc. Besides, thou dost but offer up unto God the Halt, Mal. 1.8. the Blind, and the Lame, which is abomination to him. It is a most base and unworthy thing to offer that to God, which a man would disdain and scorn to accept of. But I hope God is merciful, Ob. 2 and though I am sinful, he is merciful, and I will rest upon that. It is true, Ans. God is merciful, and thou mayst say it, for it is his mercy, that thou hast not been long ago consumed that God hath not cut thee off, and cast thee into Hell many years ago; 'tis true, it is his mercy. But alas what is this to thee, that hast so long, and so often abused his mercy? Is God merciful? the more unthankful wretch thou, to sin against so merciful a God, Ro. 2.4. Despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth to repentance? Shall God be contemned for his mercy, Ps. 145.9. that aught the more to be loved and respected? There is mercy with thee that thou mayst be feared. If God be so merciful, the greater the sin, to sin against it. And let such men know, that presume thus of God's mercy, that as he is merciful, so is he just: as he hath his Arms of mercy spread open to receive poor penitents, so is Hell's mouth wide open to receive the impenitent And how knowest thou, that hast despised grace and mercy so often, and so long a time, but thou mayst at last die in a Spira's case, who, in the time of his sickness, being exhorted to say the Lords Prayer, answered, O, I dare not call God Father. And this hath been an observation I have made these forty years, that such as have lived under a godly, zealous, and faithful Ministry, and have not been wrought upon; it is often found true of such, as was said of Nabal, their hearts die like stones within them. What little cause then have any to harden their hearts, and continue in their sins in hope of mercy? But did not the Thief upon the Cross at last confessing his sin, Ob. 3 and desiring Christ to remember him when he came into his Kingdom, find mercy at the last hour, and so was saved? Though men have much ingorance in them of the Scripture, Ans. yet this example they can remember, and often allege, and all to this end, to soothe up themselves in sin, and to flatter themselves, that they may repent at last. Whereas this example (as one saith) is to keep us from desperation, and is no cloak to sin: Why should not the desperate condition of his fellow Thief that died with him, as much affright us, and terrify us, as his example comfort us? And for this example of this penitent Thief, we are to know, that it was an immediate act of the divine power of Christ, and it was not ordinary neither doth it prove that God will deal thus with thee. It was not ordinary, because he was saved without means: but what was that to thee, that enjoyest the means. Besides, one particular act of God's power, goodness, and mercy can be no rule to go by. The Sun once stood still at noonday in Joshuah's time; we must not look to see it so again. Balaam's Ass once spoke, we must not look for the like any more. Besides, for aught we know, this was the time that he was first called: Now what is that to thee, that hast been often called; God hath often knocked at the door of thy heart, and to this day thou hast not opened unto him. Besides, this penitent Thief at this time, shown many excellent fruits of his repentance. 1 Rebuking his fellow railing at Christ. 2. Confessing his sin. 3. And by making an excellent Prayer to Christ. Now who can promise these things to himself, when he comes to die? O then, to conclude, seeing this is so, that death comes as a flood, suddenly, and unexpectedly, when men are not ware, let it be our wisdom to be in a continual readiness, that death find us not unprepared: There is nothing more certain than death, nor more uncertain than where, when, and how we shall die. They are as a sleep. Text. IN these words, lest Moses should seem to undermine and weaken the Doctrine of the Resurrection by comparing death to a Flood, whereby men are overwhelmed in the Grave. In these words, he mitigates that speech, in comparing Death to a Sleep, that even as a man lying down to sleep, though he seems to be dead for the present, yet ere it be long awakes again: Even so, though death seems as a Flood to over-whelm us, and drown us in the Grave, yet ere it be long, at the day of Judgement we shall awake, and rise again. From this allusion, the point observable is That death is a sleep; Doct. 3 or to die is but to sleep. Death is a sleep. Es. 57.2. And thus the Scriptures resemble the Grave to a Bed, and Death to a Sleep, He shall enter into peace, and they shall rest in their beds, every one that walketh before the Lord in righteousness. And this thing holy Job speaks of himself, Job 7.21. Now I shall sleep in the dust, and thou shalt seek me in the morning, and I shall not be. And this is said of David, 1 Reg. 2.10. that he slept with his Fathers. And thus Daniel, speaking of the last judgement, Dan. 12.2. Many that sleep in the dust, shall awake to life eternal. And this Christ saith of Lazarus, joh. 11. Mat. 9.24. Lazarus is not dead but sleepeth. And Paul comforting the Thessalonians, for their dead saith, 1 Thes. 4.13. Brethren, I would not have you ignorant concerning those that sleep in the Lord. So that you see the phrase is very usual in the Scripture to compare death to a sleep. And the Reasons of this resemblance may be these. The first may be taken from the nature of sleep, Reas. 1 which is indeed a binding up of the senses for a time, till sleep again be dissolved, at which time the senses have again their natural power restored, to return into the members of the body, whereby they act afresh. Thus is it with the sleep of death, hereby the bodies and minds of men are set free from cares, fears, distempers, and molestations, for such rest from their labours: Both the souls and bodies of the Saints by death are set free from them all. Rev. 14.13. Secondly, Reas. 2 as sleep doth give much refreshment to the bodies and minds of men, being wearied with labour and pains in the day time. O how sweet is sleep to a labouring man, and how comfortable is rest to a weary traveller! No less sweet and comfortable is the grave to the bodies of the Saints; these rest in peace as on a bed of down such sleep sweetly and safely, until the morning of the Resurrection, when they shall arise again: Psal. 17.15. When I awake up (saith David) I shall be refreshed with thy Image. Thirdly, Reas. 3 as those that are asleep may easily be awaked, and raised up again, by some sound in their ears, or stirring of their bodies, or the like: So easy will it be with the Lord at the last day, when he comes to judgement; by the voice of the Archangel, and sound of the Trumpet, when this voice shall be heard of all, Arise ye dead, and come unto judgement, to raise up the dead that are asleep in their graves. This may serve for matter of singular comfort and consolation unto the godly, all believers; Use 1 that Job calls the King of fear, and the Grave, which is the chamber and house of death, dreadful in their own nature, should thus have their nature altered and changed, that they should become so comfortable and beneficial unto them, to become a place of sweet repose and rest. That soul that hath made its peace with God, may with much comfort look death in the face, and say with Simeon, Lord now lettest thou thy servant departed in peace. Such blessed souls rest with God, and die in peace, and may commend their souls to God, as to a faithful Creator. See the boldness and confidence of the blessed Apostle, 1 Tim. 4.7, 8. I have fought the good fight, I have kept the faith: henceforth there is laid up for me a Crown of righteousness. But whence have the godly this boldness and confidence in death? Quest. was not death threatened as a curse, and inflicted as a curse? how came the nature of death thus to be altered and changed! This thing so comes to pass through the death of Christ, Ans. 1 who was himself in the state of the dead, and was himself in the grave, and hath triumphed over death, and hell, and the grave; and hath removed the curse, and plucked out the sting of them, 1 Cor. 15.54. Heb. 2.14, 15. Death is swallowed up of victory: And that by death he might destroy him that had the power of death, that is, the Devil; and deliver them, who through fear of death, were all their life-time subject to bondage. So that death, as a curse, was laid upon Christ, that our death might be blessed unto us. So that it is by Christ, and his death that the sting of death is plucked out, and that our Graves become a bed of rest unto us. Secondly, every true believer is a member of Christ's body; and hence it comes to pass, Ro. 14.8. That whether we live or die, we are the Lords. Secondly this lets us see the misery of all wicked and ungodly men, Use 2 from whom the curse of Death and of the Grave is not removed. As in Death, their bodies return to the Grave, so their souls go immediately to Hell; their bedies go to their Graves, as to a stinking and loathsome Prison, a Dungeon of darkness, from whence they shall arise in the morning of the Resurrection, to be joined again to their souls, that both together may be sent into utter darkness. The godly and wicked in death may well be resembled to Pharaoh's Butler and Baker: Both go to Prison, one is restored to serve his Master, the other reserved for execution. Is death a sleep? Use 3 and do the bodies of the Saints rest in their Graves as in a Bed, and their Spirits return to God that gave them? How fond and vain then, is the conceit of those that say, that dead bodies walk after their death, the ground, I suppose, of this superstitious speech, so frequent with many, God rest his soul, and God's peace be with him, etc. a gross absurdity: and howsoever a common conceit in time of Popery, and times of ignorance, yet in the times of the cospel, utterly to be abandoned. And last of all, Use 4 since death is a sleep, This should teach us not to mourn, as those that have no hope, for the departure of our Friends, Husbands, Wives, john 11. Parents, Children, etc. Thy Brother (saith Christ to Mary) shall rise again: So shall they. What though they taste of corruption, they shall not perish in corruption. They go to their graves, but as to a bed, there to rest for a time, till the morning of the Resurrection come. Now who would not be glad of rest, after some sore labour and travail? They that die in the Lord, Rest from their labours. Rev. 14.13. 1 Thess. 4.18. Let us comfort one another in these things. Others take the words thus. Thou over flowest them, and they become as a dream. All is to one effect, both point out the marvellous frail estate of man, that as a Dream doth vanish away presently: Even so man is gone in the twinkling of an eye and in the turning of a hand, To day a man, to morrow none. But even a piece of Clay, to day living dust, to morrow dying dust. Which should teach us the same lesson, never to be unprepared, Use. but always in a readiness, lest dying in our sins, we perish eternally. But we pass that, and come to the third similitude. In the morning they are as grass which groweth up; Text. in the morning it flourisheth and groweth up; in the evening it is cut down and withereth. IN this last similitude, the Prophet compares Man to Grass, that as Grass hath a time of growing, and a time of withering; even so man is like unto Grass, for he hath also a time of growing, and a time of withering. In the morning they are as grass which groweth up. In which words, Moses compares the former part of man's life, which is the space of thirty three years, to the time of growing of Grass, and that is accounted the time of the perfection of man's strength and age; at which age, according to the course of Nature, Man flourisheth as Grass doth; that is the time of a man's prime and flourishing estate. But in the Evening: That is when the Grass is ripe, and ready to be cut down, It withereth. Even so Man, being once at his strength, and ripest age, doth not stand at a stay, nor continueth long so; but presently gins to decay, and to whither away, till old age come, and he is cut down by the Sith of death. Now in that Moses useth so many similitudes, and all to show how frail this life of man is, we are taught: That the frailty, vanity, Doct. 4 and shortness of man's life is such, The life of man so frail, as no exam bless can express. as examples will scarcely show it. Death comes as a Flood, violently and suddenly; we are as a Sleep; we are as Grass; our life is like a Dream; we spend our days as a Tale that is told, verse 9 All these similitudes Moses hath in this Psalm, as if he wanted words and examples; how to express the vanity, frailty, and shortness thereof. The similitudes used in the Scriptures, to express the frailty, vanity, and brevity of man's life, are very many, and very significant. When Pharaoh asked old Jacob of his age, he answereth him thus, Gen. Few and evil have the days of my pilgrimage been: Now a pilgrimage is not long in travelling, till we come to our journey's end. It is compared to the days of an Hireling, job 7.1. Are not my days (saith Job) as the days of an hireling, which commonly are but few, and withal full of labour. job 20.8. To a Dream, He shall fly away as a dream, and shall not bfound; he shall be chased away as a vision in the night. job 8.9. But as Yesterday to a Post, job 8.26. My days. (saith Job) are swifter than a Post, they fly away, they see no good. They are passed away (saith he) as the swift Ships, as the Eagle that hasteth to the prey. David compares our life to a Shadow, 1 Chr. 29.15. Our days on earth are as a Shadow, and there is no abiding. A shadow, we know, hath no substance in it, and is of no long continuance. It is compared to a Vapeur, jam. 4.14 job 7.6. to a Cloud, suddenly scattered by the wind. And in a word, to shut up all, and in it to include all, Ps. 62.2. our life is called vanity, The children of men are vanity, lay them in a balance, they are lighter than vanity itself. And besides this, that our life is so frail short, and vain, this very short time that we continue here, is subject to diversity of changes, and alterations of estates, as prosperity at some times, so adversity at other times; as health now, so sickness then, sometimes ease, sometimes pain; sometimes we are full, at another time we want. We have but one way to come into the world, we have many ways to go out, sometimes by a violent death, and by such ficknesses and diseases many times, as are loathsome, both to the Eyes to behold, and the Nostrils to smell: and when breath is once departed, so loathsome are these Carcases of ours, that we dispatch them presently to the Grave out of sight; as Abraham did the body of Sarah his Wife, whom living, he loved most dearly. The Prophet Esay hath an excellent expression to this purpose, to show the frailty and vanity of man; Es. 40.6. The voice said Cry: and he said, What shall I cry? All flesh is grass, and the glory thereof as the flower of the field; the grass withereth, and the flower falleth away. Surely the people is grass. Where the Prophet shows, that all those excellencies, wherein we glory so much, as Beauty, Riches, Honour Strength, Carnal pleasures, etc. these are all but as the flowers of grass, which suddenly decay, whither, and fall away. What is Beauty, Beautic. but as one of these flowers of the field, how suddenly is it nipped and gone, blasted on a sudden? a day's sickness much abates it, a week's sickness doth quite deface it; at least wise, Time, that rust of all things steals it quite away, and so this flower is gone. Honour, Honour. another flower of this field, how many worms lie at the root of it? and how many East winds often blow it upon, that causeth it to whither, as Jona's Gourd? How is the Crown withered this day, and how many Noble Houses are tumbled down? The envy of the ambitious are still undermining it: Besides, the danger that Envy and Malice exposeth Honour daily unto, that this flower often fadeth. Riches, Riches. another flower of this fleld: How often do riches change their Masters? He that at one time abounded, at another time wanteth. Lands and Possessions, this year in the possession of one, the next year in the possession of another. Riches require pains to get them, care to keep them, and have their vexation to part with them. They are of a flowing nature like water; they have their wings, and many times of a sudden fly away: Physic, Law-Suits, Fire, Water, and the like, are the moths that still consume them. This flower fadeth away. What shall we say to strength which is another flower of this field, Strength How suddenly doth this flower fall away? How short a time doth this remain and abide with us? the Agility and activity of man's body is not to be gloried in, that lasts so short a time: A few fits of an Ague, Fever or other disease, abates it suddenly; and brings it down: that it is turned to weakness. And therefore saith the Lord, jer. 9.23. let not the strong man rejoice in his strength. As Elihu said unto Job. job 36.19. The Lord regardeth not them that excel in strength. The strength of the strongest, by sickness is weakened, assoon many times as it comes, it takes its leave and is gone, this flower fadeth. And lastly pleasures, Pleasure's these are one of the goodly flowers of man's life. He that gave way to his own heart, and drunk his fill of all earthly Contentments, and delights, gives in his verdict that all was vanity and vexation of Spirit, they vanish in the use. The enjoying of one pleasure is but a lusting after another, and he that enjoyeth most, hath no satiety in them. How suddenly doth the pleasure of Eating and Drinking vanish away? The pleasures of sports, & pastimes, they end in a moment. Music is past and gone in the very hearing; the most delectable plays and shows that most affect us are gone in a moment. So that of all earthly Comforts and Contentments, this may be said, and concluded of them all they are but as grass, or at the best, but as the flower of the field that quickly fadeth, and falleth away: And the Reasons are. In Regard of the uncertainty of our lives that now possess them: Reas. 1 we cannot long continue with them, though they might sometime Continue with us, we have bodies that have in them the Seeds of sickness, Diseases, and Death itself, we are but as grass, and all our earthly comforts, but as the flower of the field; which quickly vanish, and fade away. As we ourselves art but as grass. Reas. 2 So all our glory and pomp and earthly felicities, which men do so much dote upon, are but as the flower of the field, of a withering and fading Nature. There is nothing here below that is not subject to mutability and change. Yea the very Heavens themselves are not freed from Alterations, the Sun and the Moon, have their eclipses, kingdoms and states have their wanes. The Crown lasts not from generation to generation, no man is to day that he was yesterday. Our Bodies, and our estates do daily show, that we are but as grass; And all our glory and excellencies, but as the flower of the field. Seeing then that the life of man is so frail as no example can express it. Use 1 O let us then see what a momentany interest, we have both in ourselves, and in what we possess. All flesh is grass, that is our condition And the glory of man, that is, all his outward excellencies. But as the flower of the field, that is their condition, why then should we set our affections on the earth, or on any thing that is here below, since our life is so momentany, and the things of this life so transitory? We should rather take out the lesson of the Apostle, 1 Cor. 7.31. to use the world as though we used it not, to buy as though we possessed not, because the fashion of the World passeth away. It was the great Commendation of those primitive Christians, that they lived here, Heb. 11. but as pilgrims and strangers, and sought a City having a foundation whose maker and builder was God. It shall be our wisdom to look out for a more sure, 1 Pet. 1.3 and certain estate, and such as shall never decay nor change, even that kingdom that is immortal & fadeth not away God never gave us these earthly Cottages to that end our hearts should be so taken up with them. So as to neglect our seeking after a more durable inheritance. What wise traveller will loiter and sit still in his way, because he is in a fair Inn, or take any great Contentment, while he stays; Since his stay is but short, for a night, and the next day he must leave all, and come to a reckoning for that short time. Here is our case; we are in ourjourny, the world is our Inn; we have but a short time to stay in it, away we must, we know not how soon, and we must be called to a reckoning for the time of our being here. Secondly, seeing our life is so short, Use 2 so vain, and so transitory, as examples will scarce show it: compared to a day that is past, to a Flood, to Sleep, to Grass, which suddenly grows up and as suddenly is cut down; to a Flower of the field, to a Tale that is told, yea, to vanity itself. O then, how doth it concern every one of us, as we tender the everlasting welfare of our souls, to provide for eternity, and that life, that shall never give place to death. Let us consider, that as our life is short, so it is uncertain. What assurance have we, when we arise in the morning, that we shall live till night, or when we go to bed, that we shall rise again? Stewards we are here on earth, and we do not know how soon our great Master will call us to an account; we should lay up, to provide for a certain estate that shall not fade nor decay. We know what happened to that rich man, Luk. 12.19, 20. that said to his soul, Soul, eat, drink, etc. even the same night God said unto him, Thou fool, this night shall they take thy soul from thee. This day is ours, wherein the Lord calls upon us to convert, repent, and turn unto him. Now he knocks, and cries, and calls, how do we know whether he will ever knock more, cry, or call any more? But that it may be our case, Heb. 12. that was the case of Esau, who found no place for repentance, though he sought it with tears. And lastly seeing Beauty, Use 3 Honour, Strength, Pleasures, and all other endowments of Nature, are but as Grass, and as the Flower of the field, we should esteem of them as they are, but as Nosegays, for the present use, as we do our flowers A Nosegay cannot long continue, it will quickly fade and then we cast them away. And so far as they may fit us for God's service, so to use them, and not to make too high account of them. Ver. 7. For we are consumed by thy anger, and by thy wrath are we troubled. MOSES the man of God, having before shown the common frailty of mankind in general, that the Lord can, and many times doth, take them away suddenly as a Flood, that they are as a Sleep, and as Grass, that is suddenly cut down and withered: This being the estate and condition of mankind in general. In this verse, he comes to apply this unto themselves and shows, that by reason of their sins, they were in a far worse case and condition than other Men, and other Nations and People: for their life was not only short, but they were hastily consumed, by the Plague and Pestilence and other judgements of God upon them for their sins. And in the next verse, Moses proceeds to render the cause of this their woeful misery and distress. 1. The more remote cause, and that was the anger of God, which they had justly procured by their sins, verse 7. 2. Secondly, by the more near and special cause, viz. their sins and rebellions, whereby they had drawn down the anger and wrath of God upon them, verse 8. For we are consumed in thy anger, Text. etc. WHence we may first of all observe, how they compare their present estate, now in the Wilderness, with the estate of other Nations and people, and show, that their estate was far worse than theirs: for others died now one, and then one, and so they were diminished; but for them, they were hastily consumed, and suddenly swept away by the Plague and Pestilence, now amongst them. Hence we may observe first of all. That it is a ground of humiliation to God's people, Doct. 1 God's people should be humbled when it fares worse with them, then with the wicked. when their estate is worse than God's enemies. Moses gathers this, as an argument to humble them, and to move them to repentance, and to seek unto God; viz. That because of their sins, they were in a far worse case and condition, than the very enemies of God were. For though their lives were short, yet they confess, that theirs was far worse than the very Heathen themfelves, for they were suddenly consumed by his anger. When God is worse to his own Church and people, than he is to his enemies: when the Lord shall send Wars in a Nation called by his Name, and peace in other Kingdoms that are Antichristian; sends famine in his Church, and plenty to the wicked; sends the Plague and Pestilence in his Church, and health and prosperity to the wicked. O, here is matter of mourning and humiliation, and it is that which hath touched God's people to the quick, and wounded them to the heart, to see the enemies of the Church in better condition, than the Church itself. What a grief was it for Godly Jacob to gravail into Egypt, Gen. to buy corn of the Egyptians, that were the enemies of the Church? What a grief was it to the Church and people of God, Lam. 5.6. when they say, We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread: They that are our greatest enemies, we have sought unto them for relief. This was it that was such a trouble to David, Psal. 73. to see the wicked prosper, and himself to suffer in distress; David had almost lost himself, to behold, and to take notice of this. This must needs be a ground of humiliation to the godly, Reas. 1 when their estate is worse than the wicked. Because this is a token of God's displeasure against his people for their sins, as it appears, when the Lord threatneth them thus, Deut. 28.43. The stranger that is within thee shall get above thee, and thou shalt come down very low. And again, He shall lend to thee, and thou shalt not lend to him; ver. 44. he shall be the Head, and thou shalt be the Tail. This will sin do, make God's people servants to their very enemies, and the Lord will set his own people below them. It is that which makes the enemies of the Church to insult, Reas. 2 and pride themselves, yea, and to censure the godly, when they shall see themselves thus to prosper, and the Godly cast down. This lets us see how great God's anger and indignation is against sin, Use. 1 that God should punish it so severely in his own people. Israel was God's Church, Israel was Gods chosen one; yet by reason of their sins, their murmur, their infidelity, that would not believe in his word, that God would subdue those cursed Canaanites, and give them their land to inherit, but feared their strength, their sons of Anack, and their walled Cities, therefore was the hand of God thus gone out against them, and they perished thus miserably in the Wilderness. And how severely the Lord hath thus punished sin in his own people, we may likewise see in Moses himself, that because he honoured not God at the waters of strife, the Lord would not suffer him to come into the land of Canaan. And the like in David: Yea, the Lord Jesus Christ himself, that had in himself no sin, yet taking our sins upon him, God's hand lay most sore upon him. And this should humble us at this time, to consider, how the Lord hath dealt with this Land and Nation, and sent into every corner of the Land, in every City and Country, yea, almost every Family, the tokens of his anger and displeasure, this strange and unwented kind of disease amongst us, that hath swept so many away. Besides, how heavy hath the hand of God lain upon the Land by the Sword, Pestilence, unseasonable times, when other Nations and Countries have been free and yet God's hand is not removed, but his wrath is stretched out still. Secondly, Use 2 seeing the estate and condition of God's Church and People, is many times worse than their very enemies; this may teach us, not to measure the favour and displeasure of God towards us or others, by the outward blessings or adversities of this life, seeing the wicked do often flourish and prosper, when the godly themselves do suffer great adversity. David speaking of the wicked, Ps. 73.5. saith, They are not in trouble like other men, neither are they plagued like other folks. Many times God punisheth most, when he spareth most. It is spoken as an argument of God's wrath and indignation against desperate sinners, Es. 1.5. Wherefore should ye be smitten any more? And again, Hos. 4.14. I will not visit your Daughters when they play the Harlots, nor your Spouses when they play the Whores. Was not this a token of God's wrath and heavy displeasure that God should thus suffer them to go on in sin? So on the contrary, great afflictions are not always arguments of a people cast off of God: How heavy did the hand of God lie upon. Job, Hezekiah, David, etc. yet dear and precious in God's fight: so true is that of Solomon, that no man can judge of Love or haired, Eccl. 9.1. by all that is before them. For we are consumed in thy anger. THere is one thing more yet to be observed hence, Doct. 2 Though man's life be short; yet sin shortens it. viz. That though the life of man be short of itself, yet it is made fare shorter, than in Nature it is like to be by man's sin, procuring some sudden and heavy judgement of God upon themselves. This is that which Moses and the Church confess here, that the life of man is short of itself, but yet by reason of their sins, their life became more short; for here they confess, that they were consumed by God's anger: Num. 14.26, 28. and so it appears, insomuch as of all that great number that came out of Egypt being six hundred thousand, besides Children, they died all in the Wilderness, all, save Joshuah and Caleb, above the age of twenty years some by the Pestilence, some by sudden and fearful fire from Heaven, some swallowed up of the earth, as Corah Dathan, some killed by fiery Serpents and Scorpions, and the greatest part by the Plague and Pestilence; so that in the space of forty years, they were almost all of them consumed. This example of itself were sufficient to clear this truth, that whereas the life of man is short of itself, yet our sins many times makes it shorter as we may see in the old World drowned in the Flood; Corah, Dathan, and Abiram smallowed up of the earth; Herod eaten up of worms; Saul, Judas, the Children that mocked the Prophet. Besides, the experience we have in our days of Drunkards, Whormasters, Thiefs, and Traitors, who, by their sins, draw down God's judgements upon their heads and shorten their days. As we see the Grass, though it be left to grow, yet, in time will whither of itself: but, if suddenly cut down with a Sith, it sooner decays. A Leaf, though it hang long on the Tree yet in the end it will fall of itself: but, by a storm is suddenly shaken down: Thus it is with men. 'Tis true, the sinner in committing of sin, doth neither see nor perceive this, being blinder than Balaam, that saw not the sword drawn before him. But Satan, that malicious enemy of man's Soul, like deceitful Laban, that gave Jacob Leab, instead of Rachel: So doth Satan deal with the sinner, instead of profit and pleasure pays the sinner at last with some shameful death, the just wages and stipend of sin. Because, Reas. 1 that all our sufferings are for the most part the fruit and stipend of sin, Lam. 3.39. Man suffereth for his sin. As the Lord said to Abimelech, Thou art but a dead man because of this sin; Gen. 20.3. the taking of Abraham's wife. The wages of sin is death, both Temporal and Eternal, God hath joined them both together, The soul that sinneth shall die the death. Ro. 6.23. Secondly, long life is promised as the wages of obedience, If ye be willing and obedient, Es. 1.19. ye shall eat the good things of the Land. And on the contrary, God often cuts off the wicked for their disobedience. As a wise Parent will not correct his child where there is no fault, so will he not spare when he is provoked. Loathsome sicknesses, foul diseases, and sudden death, are often Gods revengeful rods, upon vile and wretched sinners. Seeing the life of man, Use 1 that is so short of itself yet is made far shorter by reason of sin; this serves to justify the Lords hand, and righteous judgement upon the Land this day, in his general visitation, by this unwonted sickness, and sudden death of so many amongst us. Is not England become the sink of all those Sects and Heresies, that ever crept into the Church? And as if these were not enough to pull down God's wrath, the Land is guilty of Blood, of Swearing, of Lying, of Whoring, Sabbath-breaking, contempt of the Word and Ordinances of Christ: with these, and the like abominations, the Land is defiled, and the Land shall mourn. Hos. 4.3. What hope have we to avoid our present judgements this day, and yet live in those sins that cause them? And how can we think to escape any Plague, so long as we are guilty of the Plague of sin? Secondly, Use 2 since by our sins, our days are often shortened, and cut off: it shall then be our wisdom, to discern betwixt the pleasures of sin, and the miseries that accompany the sinner. Satan promised our first Parents that they should be like unto God, but it was to make them miserable as himself. How many a wretched man, by his Drunkenness, Uncleanness, and other distempers, shortens his own days, as the Prophet saith, The wicked shall not live out half his days, which otherwise, in the course of Nature, they might attain unto. But all those miseries whereunto we are subject by reason of sin in this life, are no way to be compared to those fearful punishments, whereunto the wicked are reserved after this life, for it is sin that shall shut them for ever out of heaven. Rev. 22.15. Without shall be Dogs, etc. And, They that commit such things, shall never inherit the Kingdom of Heaven. 1 Pet. 2.12. Which made the Apostle so earnestly exhort us, I beseech you, as Strangers and Pilgrims, abstain from fleshly lusts, which sight against the soul. But we are consumed in thy anger. IN these words, Moses sets down the cause, why they were thus hastily wasted and consumed in the Wilderness, which he confesseth here to be double. 1. The more remote and improper cause, and that was God's anger in this verse. 2. The nearer and more proper cause, and that was their sins, verse 8. Thou hast set our iniquities before thee, etc. First cause was God's Anger, Cause, God's anger. which is described by the degrees of it. 1. Anger. 2. Hot anger. 3. Sore displeasure. But how do Moses and the people gather, that God was so exceedingly angry with them? But by that manner of death, that they were so suddenly wasted and consumed, with the Pestilence. Hence we may observe: Doct. 3 That great and extraordinary judgements and calamities, Extraordinary judgements are arguments of God's anger. do argue the greatness of God's Anger: For Moses here infers, and concludes, the greatness of God's anger and displeasure, by the greatness of their punishment, that seeing they were so miserably consumed, and so fearfully plagued, it must needs show the Lord exceedingly provoked by their sins. And this is that very use the Apostle makes of this their sudden destruction, that came upon this people, an argument to prove, that God was displeased with them, 1 Cor. 10.5. With many of them God was not well pleased. In all extraordinary and strange judgements, which the Lord brings upon us, it is safe to say to our hearts as the people of God said, Deut. 31.47. Are not all these troubles come upon us, because God is not with us. Ruth 1.13. This use could Naomi make of the death of her two Sons, That the hand of God was gone out against her. And this the very Barbarians could conclude of Paul, Act. 28.4. when the Viper hung on his hand, No doubt this man is a murderer: They conclude, that it must needs be some great sin, that Paul was guilty of, that did cause that so sore a judgement. It was a strange hand of God upon old Eli, 1 Sam. 4.18. that he should fall and break his neck: And no doubt, his indulgency towards his children, in their profaneness, was the cause of it. It was no ordinary death that of the young Prophet, 1 Reg. 13.24. certainly his sin was the cause of it. That Moses himself must not come into the Land of Canaan, but only see it, and die in the Land of Moah; surely Moses his sin shut him out. And of all that great number that came out of the Land of Egypt, even six hundred thousand; that all above twenty years, should perish in the Wilderness, was an undoubted argument, they were guilty of some great sin, that caused the Lord to be thus angry with them. Object. If this be so that extraordinary judgements, are arguments of God's anger how was it said of the blind man, that lay under such an extraordinary judgement, as to be born blind, that neither this man sinned nor his Parents. The meaning is not, Answ. that neither He nor his Parents were without sin no, not such sins, as might have justly brought that punishment upon them: But neither the Man's sins, nor his Parents were the cause, why the Lord smote him with blindness, John 9 but that the work of God might be made manifest in him. Job, though he were a a godly man indeed, yet Job's sins might justly deserve all his miseries: but God did not so much look upon his sins, but that he might be a pattern and example of Faith, Patience, and of other Graces to his Church for ever. Besides, there be many grounds and causes, wherefore the Lord is pleased many times to lay his hand and that heavy too, upon his own Children, and such as are both near and dear unto him. 1. As the exercise of their graces of Faith, Patience, Hope, etc. 2. To wean them them from the world, whereunto our hearts are too much addicted. 3. To quicken Prayer. 4. To chasten us for our sins past, and to make us more watchful for the time to come, etc. But since the Lord in his Word hath denounced these judgements against us for our sins, and doth not reveal unto us, when he is pleased thus to try us his secret will and pleasure therein: We are not to pry into his hidden counsels, but into his will revealed, which is that, Man suffereth for his sin. And howsoever we may err in respect of Gods secret purpose, in sending afflictions, yet we shall profit thereby, to humble ourselves, to justify God as righteous, to renew our repentance, and hereby become fit for mercy and deliverance. Whereas in times of affliction and distress, to look upon any other cause then sin, may hinder our repentance, and cause us to continue in our wickedness. Now that great and extraordinary ludgments and afflictions do argue Gods high displeasure, these Reason's show. Reas. 1 Because he is most just and righteous in his judgements: as Abraham said to God, Gen. 18.25. It is far from the Judge of all the World to deal unrighteously. The Lord is ever most clear in himself from the least stain or mixture of injustice, in any of his judgements inflicted upon men, Ps. 119.137. Righteous art thou, O Lord, and true are thy judgements. Reas. 2 The second may be taken from that near union, and inseparable affinity, that is betwixt God's anger and sin, Man suffereth for his sin. Lam. 3.39. Miseries and afflictions, yea, all kind of judgements, spiritual and temporal, are but the sinner's harvest that he must look to reap, by sowing the seeds of sin, Pro 22.8. He that soweth iniquity shall reap affliction, and the rod of his anger shall fail. Let us apply this to ourselves. Use 1 Did Moses well to gather and conclude the exceeding anger & displeasure of God against them, by the greatness and grievousness of their punishment, that they were thus hastily, and fearfully, wasted and consumed. Alas then, what may we think of ourselves; how hath the hand of God lain heavy upon us in this Nation! In these later days, the sword hath been in the Bowels of the land, and hath drunk much blood in every corner of it; we have had the pestilence amongst us, what Country hath been free? we have had cleanness of teeth, when many have perished in the open fields, and by the way side for want of bread. The Lord hath made the Heavens as Brass, and the Earth as Iron; that the like years have not been known. Besides, this strange sickness, that hath been amongst us, whereof few Families have escaped, but some have been either sick, or weak, or suddenly taken away by Death, that few that are living have known the like time of sickness and mortality. Now what can we think by all these messengers of his Anger and wrath, but that God is exceedingly angry, and displeasedwith us? Certainly the sins of this Nation, the innocent blood that hath been shed the high contempt of the Gospel, and Mi●listers thereof, the great security, unfruitfulness, and unthankfulness of all sorts, may mind us of some farther judgements yet at hand. And yet alas, who lays the Lords deal to heart, to take notice of God's Anger, and make but light account of judgements. None consider in heart that the greatness of God's judgements is an argument of the greatness of our sins. It shall be our wisdom to lay God's judgements to heart, and to meet the Lord by unfeigned Repentance, lest worse judgements overtake us at last. Use 2 Secondly this serves to admonish us, that according to the greatness of God's judgements, to increase our sorrow, and Repentance; for great anger argues great sins, and great sins must have great Sorrow, and great Repentance? Quest. 1 But is it an Argument that God is Angry when he takes men away by Death. No it is not always so, Ans. that the Lord is Angry when he takes men away by Death. But when he takes them away by such a manner of Death as this people here; with some strange kind of Death horrible, and fearful, for some sin; as these people, for their infidelity, murmuring, Rebellion and despising of his mercy: this is a token of God's Anger. 1 Cor. 10.10. Neither murmur ye as some of them murmured, and were destroyed with the Destroyer. Quest. 2 But is it a token of God's Anger for men to die suddenly, or by some strange kind of Death, of the plague, pestilence, & c? No. Ans. It is not always a token of God's Anger for men to die suddenly, or by some strange kind of Death: Pilate, to make the Jews odious and their religion hateful, mingled the blood of certain Galileans with their Sacrifices: here was an unwonted kind of Death. And so those eighteen upon whom the tower of Silo fell, these died not an ordinary kind of Death. And yet Christ saith, that they were not greater sinners than other men. And many of God's dear children, and faithful servants, have died strange kinds of death, and none more, than the Son of God himself: And therefore we may not judge a man out of God's favour, by the suddenness, or strangeness of his death; if his life hath been good, his death cannot be bad, Eccles. 9.11. for as Solomon saith, All things happen alike to all. But now, when we shall see a Man or Woman, whose life hath been vile and profane, a blasphemer, a contemner of grace and godliness, an unclean person, a drunkard, etc. and see some strange judgement of God upon upon him, to die some cursed and miserable death, we may say of them thus, Surely this is the just judgement of God upon him for his sin; as Moses sometimes spoke of Corah, Dathan, and Abiram, Num. 16. If these men die the common death of all men, then hath the Lord not spoken: So as when they saw them swallowed up of the earth, for their rebellion against Moses and Aaron, they surely might say, He●e is a spectacle of God's judgements for their sins. And it is good for us to observe Gods dealing amongst ourselves, that we might learn to fear him, lest we be made spectacles of his wrath, as others have been. By thy anger, by thy hot anger. Text. BUt what! Quest. is the Lord subject to these passions, to be angry, and wroth? Surely, nothing less, Ans. neither are we to think, that there is any such passion in God, or, that he is subject to these alterations and changes, for than he should not be God. But the Scriptures thus speak, that God is angry and wrathful, full of displeasure, etc. for our understanding; as when the Lord doth that which men do, when they are angry, then God seems to be angry. As when men be angry, they throw about them, lay on load, smite hard, etc. So when the Lord smites men, lays blow after blow, plague after plague, stroke after stroke, than he seems to be angry, when he seems not to spare, but one judgement overtakes another. Now by God's anger in the Scripture, God's anger, what. we are to understand three things. First, his just will and purpose to punish sin, either by temporal judgements here, or by eternal hereafter; and so that place is to be understood, He that believeth not in the Son, john 3.36. the anger of God abideth on him, that is, God's inward displeasure against the sin of unbelief, with his purpose to punish it. Secondly, by the anger of God is understood those menaces, and threaten of punishment against sin, either immediately by Himself, or mediately by his Prophets and Ministers: as, Hos. 11.9. Psal. 6.1. Es. 63.6. I will execute upon Ephraim the fierceness of my wrath: That is, that anger and wrath that I have threatened. Thirdly, by the anger of God is signified, the effects of his anger, which appears in sundry punishments and judgements; and so that place is to be understood, Eph. 5.6. For such sins comes the wrath of God upon the children of disobedience; that is, sundry judgements and punishments, seize upon men for such sins. And in this third sense and signification, is the anger of God, and his wrath to be taken here. When Moses complains, that they were consumed in his anger, he means, by those fearful effects of his anger, as the Plague, Pestilence, and the other judgements of God upon them for their sins. Hence we may observe, Doct. 4 the wonderful blockishness and stupidity that is in all men by nature, Man's ignorance of God, great. who are no whit moved with such speeches, as are agreeable to God's nature, as to say, the Lord is just, or, the Lord will punish, or the like. But he must take upon him such passions as be in our nature, as to say, He is angry, wrathful, full of displeasure and indignation; and all too little to move hardhearted sinners, to fear before him: This shows our gross ignorance and stupidity in the things of God, that he is fain to descend so low, as to speak thus to our capacities and understandings, as that he is angry, wrathful, and full of indignation, otherwise we should understand little of God. This proceeds from that bitter root of Adam's sin, Reas. 1 who having in his Creation a clear knowledge of God, so far as the Creature was capable of: and not contenting himself with that excellent knowledge, Gen. 3.6 given him in his Creation, but aspiring to be like unto God, lost his knowledge of his Maker, and brought this ignorance upon himself in his own understanding, and upon all his posterity; so that now we are without God in the world, Eph. 2.12. strangers from the life of God, through that ignorance that is in us. Secondly, Reas. 2 this depravitie in our understanding, is holp on by Satan, who hath blinded our minds, that we know not God, nor his ways, till we come to recover ourselves out of the snares of the Devil; 2 Tim. 2.26. 2 Cor. 3.5. We are not sufficient as of ourselves, to think any thing as of ourselves. Which may serve to teach us hence, Use 1 to wonder at that great ignorance that is in many Congregations, Families and Persons, at this day, that are so ignorant of God, and those glorious attributes of his; but conceive of God as a man, and call God, a good man, have very low and mean thoughts of God; consider him not as Omnipotent, Omniscient, Omnipresent, the searcher of the heart, a consuming fire, etc. O did we but truly know God, it would make us lay ourselves low before him, when we come into his presence, as Abraham did, Behold Lord, I that am but dust and ashes: and to cry out with the Prophet, I am undone, I am a man of polluted lips. Secondly, this blindness and ignorance of God, that is in us by nature, Use 2 should mind us of the necessity of an able Ministry in every Congregation, whereby we may be taught to know God, and have this blindness and blockishness of our nature cured in us. Such set themselves against God and open their mouths against Heaven, that oppose the Ministry of the Word, and cry it down, as many do at this day: that think of all callings amongst us, the Ministry may best be spared: And indeed, never was there greater affronts, or more disgrace offered to their Calling, then there hath been of late days. Whereas there is no Calling (the Magistracy excepted) whereby a Church or State, receiveth more benefit, then by a faithful, learned and painful Ministry; they are the strength of a Nation, the Chariots and Horsemen of Israel, they manifest God's presence to a Land and Nation: and when they are discountenanced, silenced and forced to departed, God usually is not far off, with some fearful judgement. We are consumed in thy anger. THe Lord being provoked against this people by their sins, His anger could not be appeased but by their destruction. Note hence: That when God's anger is once kindled against sin, Doct. 5 God's anger once kindled, consumes to destruction. it consumeth to destruction. We are consumed in thy anger. It is true, the Lords patience towards sinners is great, and he suffereth long the Vessels of wrath: He is a a God of mercy, and is not easily provoked to strike: Psal. 2. But as the Psalmist saith, If his wrath be kindled but a little, it consumeth to destruction. Many were the provocations of this people, that notwithstanding God had given them much experience of his power and goodness towards them, Psal. 78. giving them Manna from Heaven, and Water out of the hard Rock, Quailes, to satisfy their lust, and their provocations were many and great; yet, verse 38. He being full of compassion, he for gave their iniquity, and destroyed them not: Yea, many a time turned he his anger away, and did not stir up all his wrath. But such were their sins, and so great were their provocations, verse 50. that He made way for his anger, and he spared not their souls from death, but gave over their lives to the Pestilence; Yea, verse 59 God's wrath was so kindled, that he abhorred Israel. And who can look upon sin but as a fearful thing, and the greatest evil, and the wrath of God intolerable, when he shall but seriously consider, how terribly his wrath hath broke out against sin. It was for sin that God threw the Angels down from heaven to hell. It was for sin that he drowned the old World, Gen. 6. when their wickedness was so great, that it repent the Lord that he had made man, and brought that Deluge over all the earth. It was for sin that Sodom and Gomorrah was consumed with fire and brimstone from Heaven. Gen. 19 That Pharach and the Egyptians were overwhelmed in the red Sea. That the earth swallowed up Corah and his complices. Num. 16. That Herod was consumed with worms. Acts 12. And how is the wrath of God come upon the Jews at this day, to the utmost, sometimes God's peculiar people, now become a curse and reproach to all Nations, a scattered and dispersed people upon the face of the earth this day. This will sin do, and this will God's wrath and displeasure do, when sin hath so far provoked God, that it breaks out upon us. And what shall we say to all those miseries that this land and Nation hath of late years groaned under, as the Sword, Famine, Pestilence, Sicknesses and Diseases, Sects, Heresies, a Kingdom divided, a Church rend and torn in pieces, by unnatural Brethren; our Israel given to the spoil, and Jacob unto robbers: O, who can say, but that England's sin, hath brought England's misery, and that God's anger that hath gone out against us, hath been wondrous great. Yea, if we look upon the Saints and Servants of God themselves, when by their sins they have provoked God's anger, and kindled his wrath against them, how terrible and how fearful hath he showed his anger and displeasure against them? As we may see in Moses, this servant of the Lord, that because he did not honour God at the waters of strife, was shut out of the Land of Canaan. And David, who in the pride of heart numbered the people, the Lord let him blood in the same vein, there died of the people for his sin, Threescore and ten thou sand men. And this wrath of God, shall at last most clearly break out and appear, when he shall come in a flame of fire, 2 Thess. 2.9. rendering vengeance to the wicked. And if the beams of God's anger and wrath, sends forth such terrible lestruction upon us here, what will that wrath of his be, when it shall be fully poured out upon his poor creatures in hell for ever? Our God is a consuming fire. Heb. 12. ult. Now this anger and wrath of God must needs consume to destruction. Because anger in God is as himself is, Reas. 1 Infinite; what then can stand before it? the whole world and all creatures therein, are but as stubble and chaff before the fire; the very Mountains melt at his presence, and in comparison of his greatness, the whole earth is but as the dust in the balance, a flat nothing in respect of his intinitenesse; this made Moses to say, Who knows the power of thy wrath? Verse 11. the meaning is, that none knows it, or can sufficiently take notice of it, to fear as he ought before him. Because there is such an antipathy betwixt God and sin, Reas. 2 that he must needs set himself against it and punish it: It is so contrary to that pure Nature of God, as darkness to light; there is nothing, wherein there is the like contrariety in Nature, as there is betwixt God and fin. The sinner is no better than a proud Rebel to God, seeking to advance Satan, and to set him in God's Throne, wishing in his heart, there were no God, or that he were such a God, as either saw not his fins, or were not able to punish him for sin. And can any wonder then, that his wrath should break out to the destruction of the sinner. Let us apply this. Seeing the anger of God, Use 1 thus once kindled, consumeth to destruction; O, how doth this concern every one of us to dread sin, which thus provokes him to wrath against us. O the misery of that wretched soul, that lies under God's wrath! If all the infirmities that human Nature is subject unto, if all the sicknesses and diseases in the world should seize upon one man; if all the tortures and torments, that all the Tyrants in the world could devise, to inflict upon a man to make him miserable; and all the creatures in heaven and earth, should all of them conspire together, to make one poor creature miserable, all these were nothing in comparison of the wrath of God, who is a consuming fire. How terrible hath the terrors of an accusing conscience been to many a poor creature, we may see in Judas, that was not able to bear them, but preferred death before them; and others daily that have made away their lives, rather than live in those horrors of conscience they have felt in themselves. What then is God's anger and wrath when it shall be poured out to the full upon the soul of a sinner? Why then do we not dread sin more, which is the only cause of his wrath, and who is never angry, but at sin? Art thou a Drunkard, a Swearer, a profane person, that livest in the continual practice of sin, Be not deceived (saith the Apostle) for these things sake, cometh the wrath of God upon the children of disobedience. An impenitent sinner is like unto a man that goes continually upon a mine of Gunpowder, he may fear every step he takes, that he shall be blown up. Seeing Gods anger once kindled against sin, consumeth to destruction; Use 2 we may hence observe the difference, betwixt God's anger towards his own Children, and wicked men. 'Tis true, God is many times angry with his own people; and of them only it is said, Ps. 30.5. His anger endureth but a moment, which implies, that God will be angry with them. Thus God was angry with Jehosophat, for making affinity with wicked Ahab God was angry with old Eli, for his indulgency towards his sons; and God was angry with David, for numbering the people: and so it may be said of every gross and presumptuous sin in the godly, it provokes God to anger. But yet there is a great difference betwixt God's anger towards his children, Difference betwixt God's anger towards his children, and the wicked. and that wrath of his, that cometh upon the children of disobedience. First, his anger towards his Children endures but for a moment, In a little wrath, I hide my face from thee for a moment, Es. 54.8. but with everlasting kindness will I have compassion on thee. And of the godly it is said, Ps. 103.9. He will not always chide, neither keepeth he his anger for ever. But as for the wicked, it is not so with them, but those tokens of his anger and wrath, are but the beginnings of their sorrows, and a fire kindled, that shall devour to destruction. It differs betwixt the godly and the wicked in measure; God ever proportioneth the sufferings of his Children, according to their strength, He will not suffer them to be tempted above that they are able. 1 Cor. 10.13. But now the Lord never takes notice what strength a wicked man hath, to bear his punishments, but oftentimes they sink under the burden of them, as Cain, Saul, Judas, etc. They bring forth the quiet fruits of righteousness in the one; they make the wicked more desperate in sinning: they tend to the instruction of the one, they tend to the destruction of the other. Thirdly, God's judgements are medicines, to cure his children of the maladies of sin, and to fit them for mercy and deliverance. But as for the wicked, that are vessels of wrath, they tend to fit them for destruction; so as the Prophet saith, Es. 21.24 Hath he smitten him, meaning indeed his own Children, as he smote them that smote him? meaning indeed the wicked. The Lord is not angry with them both alike, nor smites them both alike. And lastly, Use 3 seeing the anger of God is so terrible and insupportable, even a consuming fire, and lies so heavy many times upon his own Children, the malignity whereof is taken off by Christ. It is our duty, that as we sin daily, Use 4 and provoke him daily by our sins, so to be earnest solicitors to the Throne of grace daily, that the Lord would not rebuke us in his anger, Ps. 38.1, 2. neither chastise us in his wrath: That the Lord would not deal with us according to our sins, nor reward us according to our iniquities; for if the Lord should, we were never able to answer him for one of a thousand, our provocations are so many and great, that we may say with the Church, Lam. 3.22. It is the Lords mercy that we are not consumed. There is no way to escape God's anger, but, as we sin daily, to repent daily, since we forfeit his mercies daily by our sins. And in thy wrath are we troubled. Text. MOSES and the people of God here confess, that they were exceedingly amazed, and troubled by God's anger and wrath, gone out against them for their sin. Whence we may observe, Doct. 6 what it is that doth most affect the godly, Sin most of all affects the godly. wounds their souls, and makes their hearts to bleed, viz. The sense and feeling of God's anger, and frowning countenance against them, for their sins: that by their sins they have so far provoked God, thus to frown upon them, and to be displeased with them. For as the loving kindness of God is better than life itself, Ps. 63.3. so the sense and feeling of his wrath and displeasure, is that which wounds their souls to the quick, so as there can be no comfort, no joy, no rest, nor peace, but sorrow, grief, vexation, and trouble of heart. No doubt, there were many things that troubled the heart of David, in the matter of his sins of Adultery and Murder; as the murder of his faithful servant and subject Uriah, the drawing of Bathsheba to the sin of Adultery, and his drawing of Joab and others, into the guilt of his sin; besides, the seandall that he had given to Religion: But this was it that wounded him to the heart, his sin against God, and therefore he cries out, Against thee, against thee have I sinned: nothing went so near his heart, as his offence against God, and the sense of his displeasure. Many times the wicked mourn for sin with worldly sorrow, 2 Cor. 7. when by their sins they bring shame, punishment, or some detriment to their estate, and the like. Thus Pharaoh was troubled and took on, Exod. 9.27. because of the Thunder and Hail, and when that was over, his trouble was over. Gen. 27.38. Thus Esau wept, when he had parted with his Birthright, for his own loss, not for his offence against God. And thus was Saul troubled, when Samuel told him, 1 Sam. 15.14. 1 Reg. 11.21. that God had rend his Kingdom from him: and Ahab, when the judgement was denounced against his house. Whereas in the godly, the apprehension of God's displeasure, and the sin against him, works the greatest sorrow, though their sins were never so secret, and should never come to light. A gracious soul looks more upon God offended, then upon what he hath deserved: This the Apostle calls a sorrow according to God, 2 Cor. 7 10. when it proceeds not from self love, but because of God. And this is that, Zach. 12.12. which the Lord in some measure works in the hearts of all his. And the Reasons are: The first is taken from the nature of sin, Reas. 1 which is a Transgression of the Law. By sin, the most holy and righteous Law of God is violate and broken, and hereby God is provoked. A small offence against a Prince is made Treason; so are sins committed against him, being an infinite God. Is given by the Apostle, Reas. 2 Ye have not received the Spirit of bondage to fear again, but ye have received the Spirit of adoption. Now such as have received this Spirit, the Spirit of Adoption to be made the Sons of God, these cannot but love God, are afraid to offend God, and much grieved, if at any time, by their sins, they provoke God. Is for trial, Use 1 whether our grief and sorrow for sin, be a godly sorrow, and a fruit of true repentance, yea, or no. The vildest wretch, its possible, may some times have compunction, and sorrow of heart for sin, and they may wish, that they had never committed such evils; Ahab mourns, and Judas reputes himself; and yet all was but worldly sorrow that brought death A wicked man, and a very Hypocrite may go wonderful far this way; but upon trial it will be found, that their sorrow is conversant about the evil of punishment, and not for the evil of sin. It is the loss of credit, detriment in estate, shame, punishment, or the like, that affects them; self love works it in them, and were it not for shame, punishment, hell, or torment for sin they would live and die in their sins. Cain cries, but why? My punishment is greater than I can bear. Pharaoh is troubled, for what? O take away this Plague of Thunder and Hail. 1 Sam. 15.24. Saul mourns, for what? The loss of his Kingdom. Ahab puts on sackcloth for what? For the evil threatened against his house. O the deceitfulness of man's heart! Here is the sorrow in wicked men; let but the judgement be removed, and Pharaoh hardens his heart again. It is not sin, as it is a breach of God's Law, neither is it the apprehension of God's displeasure they so much care for, or look after, as the punishment of sin, that thus affects them. But now come to a child of God, a gracious heart indeed, that hath in it the work of grace; his sorrow is principally for the evil of sin, that God hath been offended, and his righteous Law violate; and if there were no danger at all in sin, either of shame, punishment, here, or hereafter, yet this wounds their souls, and grieves their hearts, that they have dishonoured God, and brought upon them God's displeasure. Beloved, when we come once to see sin in this glass, in the glass of the Law, and in the wounds of Christ, as it offends God, and provokes his wrath, then shall we mourn kindly for our sins, and this sorrow will cause that repentance, that is not to be repent of. Secondly, Use 2 seeing the anger of God is so terrible, as no creature is able to bear it, In thy wrath are we troubled: this should stir us up to labour for reconciliation with God. David, that knew what it was to lie under the burden of God's displeasure, exhorts us to kiss the Son lest he be angry. Ps. 2.12. If his wrath be kindled, yea, but a little, saith he, they only are blessed that trust in him. And as this should make us afraid to provoke him to anger, so when we perceive that he is offended, as at this day, the Lord hath showed many tokens of his displeasure against the Land, to look about us, and to labour for reconciliation, to come in unto him by Repentance, and Humiliation; for he is a strong God, yea, a consuming fire to all rebellious sinners. When Jacob heard, that Esau was angry with him, he presently sends a present, and speaks very mildly to his Brother, Tell my Lord Esau, etc. And when Nabal had provoked David, we see how Ab●gal, she came with her present, to entreat for her life. So when any great man is offended, O what riding and running, and labouring to win his favour again. O where are our hearts, that we labour no more for reconciliation with our God, whose anger is provoked against the land this day? But alas, we are little moved with these signs of his wrath, and tokens of his displeasure. Verse 8. Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance. IN these words, Moses sets down the more nearer, and more proper cause of all those grievous judgements of God upon them, viz. their sins. Wherein they confess, that the Lord had not only called to a reckoning and account their great sins of infidelity, and murmuring against Moses and Aaron; but even their most secret sins, which they committed closely, and whereof none else could accuse them. In the practice of this people here, Doct. 1 we may note this special point in general, namely. Sight of sin, ground of humiliation for sin. That it is impossible for any truly to be humbled, and to seek unto God, unless they come first to see their sins, the greatness and heinousness of them. For so long as this people lived in sin, and rebelled against God so long they stood out, and were no whit humbled to seek unto God. But now that the Lord by these heavy afflictions and grievous judgements upon them, having tamed them, and brought them under; now they begin to enter into their own hearts, and to call their ways to account. Thus the Prophet directing the Church to this necessary duty of repentance, when God's judgements lay so heavy upon them, exhorts them thus, Lam. 3.40. Let us search, and try our ways, and turn unto the Lord; implying thereby, that there could be no true humiliation for sin, nor turning to God by unfeigned repentance, till they had first found out their sins. It was a sad complaint that the Lord takes up of his people, jer. 8.6. No man repent him of his wickedness, saying, What have I done? And no marvel there was no repentance for sin, because they never questioned their own ways, to discover their sins. And hence it is, that the Lord commands his Prophet, Ezek. 16.2. To cause Jerusalem to know her abominations. And, to show Israel her transgressions, Es. 58.1. and the house of Jacob her sins. Conviction of sin is the Lords method, that he useth to bring his people to repentance for sin. Thus was David convinced of his sins by Nathan; 2 Sam. 12.7. Acts. 2.23. Lam. 3.19. the Jews by Peter: And this is acknowledged by the lamenting Church, Remember my affliction, the wormwood and the gall, my soul hath them in remembrance, and is humbled. In remembering I remembered, an Hebraism, that is, by reason of thy afflicting hand upon me, I came to search out the cause thereof, which was my sins the happy fruit whereof was their repentance, and their seeking of God. So that the point is clear and plain, that till we come to see sin, with the odiousness thereof, we cannot be humbled, nor seek unto God. Because none can repent him of that whereof he is ignorant; Reas. till the Lord be first pleased to open our eyes, and let us see wherein we have offended and provoked his wrath against us, we can never humble our souls as we ought before him. It was David's sense of the heavy burden of his sins, that made him fly to God for pardon, Make me to hear the voice of joy and of gladness, Psal. 32. that the bones which thou hast broken may rejoice. Secondly, Reas. 2 the sight of sin is necessary to true humiliation for sin, in regard it qualifies the soul for Christ; for we shall never seek to Christ, nor rest upon Christ, till we feel the heavy burden of sin, The whole need not the Physician, Lu. 5.31. but those that are sick. And Christ calls such as travel and are heavy laden to come unto him. Mat. 11.28. Neither will God ever bestow his saving benefits upon such, that neither see their wants of them, nor will not esteem them. This serves first of all to direct the Ministers of the Word, Use 1 that as they desire to see the fruits of their Ministry; what foundation they ought to lay, to do good to the souls of their people; they are to take that course, and to use those means, that God hath chalked out unto them in his Word, viz. To convince their hearers of their sins, that so they may be brought to humiliation for the same: this is the sure way to find comfort in our Ministry. Christ tells his Disciples, that he would send unto them the Comforter, Joh. 16.7, 8. and he should rebuke the world of sin and of righteousness: First, of sin, unto Condemnation, and of righteousness; that is, the righteousness of Christ unto Salvation. There is no comfort to be ministered from the Word, till men are first convinced of their sins. 2 Cor. 7.7. Paul tells the Corinthians, that he repent not that he had made them sorrowful: verse 10. and he gives the reason, because godly sorrow causeth repentance. And the Lord knows, that this is the reason, why many a man's Ministry thrives no more in many a Congregation: Ministers lay not a good foundation, by bringing their people to the sight of their sins, and convince not their Consciences of the danger of an unregenerate, and impenitent estate. The sweet promises of the Gospel are unseasonable, when this goes not before: What is this, but to offer salves to them, that know not whether they have sores or no & to offer Physic to the whole that see no need of it? Note. That Ministry that doth not convince the soul of sin● doth seldom humble the soul, nor break the heart, and so, seldom draws a soul to Christ. Seeing it is not possible for any to be truly humbled, Use 2 and to seek unto God, unless they first come to see their sins; 1 joh. 5. this serves to discover unto us the reason, why the greatest part of the world this day lie in wickedness, and go on securely in a course of sin; the reason is, they were never as yet, throughly convinced of their sins. I have heard it reported of a certain traveller, that travelling in the night, being dark, forced his horse over a Bridge, over a deep River, that was lately fallen down, and a plank laid over for foot passengers, which when he saw in the morning, his spirits were so far surprised with the danger that he had escaped, that he fell down and died. O, if men did but consider the danger they are in, they travel in danger every hour, not of water, but of fire, Hell fire, yet they see it not, nor fear it not; only such, whose eyes the Lord hath opened, to see the danger they have escaped, in coming out of their natural and sinful estate, these can tell of those great things, that God hath done for their souls. But since the sight of sin is so necessary to the attaining of godly sorrow, and humiliation for sin, Quest. how may we come truly to see our sins? First, Ans. we must look into the glass of the Law, I had not known sin (saith Paul) but by the Law. And again, Ro. 7.7. Ro 3.20. By the Law cometh the knowledge sin. The Law serves to discover sin, and the punishment of sin: there we shall see the good omitted, and the evil committed the least transgression whereof deserves death. Secondly, we must look into the glass of the Gospel, and thence take notice of the grace and mercy offered, and that high contempt of the same: This (as our Saviour saith) is the condemnation, that light is come into the world, and that men should love darkness rather than light. O the sins against the Gospel, these are the soul-condemning sins, for the which we shall have nothing to say for ourselves at last. Thirdly, that we consider the most holy and pure nature of God, against whom our sins have been committed so holy a God, that the very heavens themselves are not clear in his sight, job 4.18. Es. 64.6. and the very Angels themselves do cover their faces; how much more is man abominable and filthy before him? In his sight, our best righteousness, is as amenstruous and polluted cloth, the consideration whereof made Job to abhor himself, and to repent in dust and ashes; and Abraham, when he was to come into his presence, to confess himself to be but dust and ashes. And last of all, to help to convince us of our misery, by reason of sin, consider: 1. The multitude of the sins of one day, than what of a year? what of our whole life? 2. That all the world is the worse for our sins. 3. That many thousands are now in hell for the same sins. 4. That God's wrath burns against sin, compared 1. To a Bear, rob of her whelps. 2. To an evening Wolf, woe to that Lamb he first meets withal. 3. To a consuming fire, Heb. 12. ●●. Our God is a consuming fire. The consideration of these particulars, may help us to find out the evils of our own hearts, and to humiliation for the same; for till we come to the sight of our sins, we shall never truly repent us of them, nor see the danger of sin, how it provokes God to anger and wrath against us. Thou hast set our iniquities before thee, etc. THe Church and people of God having in the former verse confessed, that they were consumed by God's anger, and by his wrath they were sore troubled: come now to acknowledge the proper cause of all those grievous judgements of God upon them, and that was their sins; they clear God's justice, and acknow ledge, that he was most righteous, and that it was their sins that had drawn down his wrath and heavy displeasure against them. Hence we may note, Doct. 2 what is the principal procuring cause of God's anger, Sin, the cause of all judgements upon a people. and what it is that draws down God's judgements upon a Land and people and so likewise upon particular persons, viz. Sin. Our open sins; and our secret sins against God, and against men, these provoke the Lord to anger, and draw down his judgements upon a Land and People. Thus Danie confesseth their misery and captivity, was justly inflicted upon them for their sins; Dan. 9.5. We have sinned, and committed iniquity, and have done wickedly, by departing from thy precepts, and from thy judgements. verse 8. And again, O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee: they confess the hand of God was justly upon them for their sins. And this is that which the Lord threatneth by Moses, Deut. 28.15. verse 21. that if the people would not hearken and obey, He would make the Pestilence to cleave unto them, until they were utterly wasted and consumed; which the Lord made good unto this people at this time in the Wilderness. This is acknowledged by the lamenting Church, when they say, Lam. 5.16. The Crown is fallen from our head, woe unto us, we have sinned. Thus the Psalmist reckons up the great things that God had done for this people, in the land of Egypt, Ps. 78.12 in the field of Zoan, gave them Manna from Heaven, gave them water out of a Rock, verse 32 Quails to satisfy their lust; yet for all this, they sinned still, and believed not his wondrous works. But what followed, verse 33. Therefore their days did he consume in vanity, and their years in trouble. To this agreeth that of the Prophet, Behold, Es. 59.1. the Lords hand is not shortened, that he cannot save, nor his ears heavy, etc. But your sins have separated between you and your God, Eph 5.6. and your sins have hid his face from you. But what are those sins, Quest. that in a special manner provoke God to anger against a Land and People? All sin, Ans. even the least sin moves the Lord to anger: Special sins that provoke God's anger. yet there are I confess, some special sins, which do inflame the anger of God, and these be capital and heinous sins, and such are First, Idolatry, Idolatry to worship a self God instead of thetrue God, or the true God in a false manner; this the Lord can no more endure, than a Husband can endure the wanton behaviour of his Wife, but is exceedingly provoked by it. This appears by that golden Calf that the Israelites made to worship, for this sin three thousand were slain, Exod. 32.4, 28. There fell of the people that day, about three thousand men. O, it is a dangerous provoking sin in a Land and Nation, that have enjoyed the glorious liberty of the Gospel, to Apostatise, and fall from their first love, either to Babylonish Idolatry, or to Sects and Heresies; this is a provoking sin, and causeth God to remove the Candlestick from such a people. The Lord lay not this sin to our charge. The second provoking sin, Infidelity. that stirs up the Lord to anger against a People, is Infidelity, or a distrusting of God's power, or calling into question his promises, in times of trial; that either the Lord cannot, or will not help: This was the great sin of this people, for the which the Lord was so wrathfully displeased with them, Ps. 78.33. and for the which their days did he consume in vanity, and their years in trouble. The third provoking sin, Blasphemy. is the blaspheming of the Name of God, Because of Oaths, the land shall mourn. The shedding of innocent Blood is a provoking sin; Blood. as a loving Father cannot endure to see his Child slain before his face, and the blood of his Child to be shed; no more can the Lord endure the wicked to shed the blood of his Children. Again, the sin of Adultery, Uncleanness. Fornication, and uncleanness, these are provoking sins, as appears in the firing of Sodom and Gomorrah. It is true, every sin provokes the Lord to anger, but these sins especially increase his anger against a Nation or People, Hos. 4.2 by swearing, and lying, and killing, and whoring, they break out, therefore the Land shall mourn. The point than is clear and plain, that the principal cause of God's anger and displeasure against a Land and people, is their sins. God's justice calls for vengeance upon the sinner. Reas. Now God is most righteous and just, and he will not fail to punish sin, in whomsoever the same is committed. The Angels (saith Saint Judas) that kept not their first estate, he hath reserved in chains, etc. The sinful World drowned, Sodom and Gomorrah burned, Pharach and the Egyptians plagued; yea, the Nation and the People of the Jews, fearfully consumed: all clearing this truth, that sin is the principal cause of God's anger and is that which draws down his judgements upon a people. Seeing then it is sin that stirs up God to anger, Use 1 and draws down his judgements upon a people; by the effect we may judge of the cause. Hath not the Lords hand of late years gone out against us the people of this Nation, what by the Sword, the Plague and Pestilence, these late years of Drought and our present visitation by an unwonted Disease, and sickness generally over the land, whereof so many have been taken away by death: What do all these but declare that God thah a Controversy with us this day. Do not those forementioned sins that pull down God's Judgements upon a land and people, abound amongst us, and make head at this day? Idolatry and Popery in open and secret manner, seems to take root again; Sects and Heresies in former ages cried down, and for many years dead and buried, we have seen their resurrection again from that Bottomless Pit. What age did ever produce the like outrages and abominations that this day are rife amongst us; Swearing and Blasphemy, Drunkenness and Uncleanness, Contempt of Christ and his Gospel, Thefts, Murders, and all other abominations, the like never age produced? And unless the Lord put it into the hearts of those in present Authority to root out these sins, it is not to be expected that England shall long escape more heavy Judgements then yet we have tasted of. And yet alas how few are the number of those that lay these things to heart. We hear and talk of our miseries, but we are not affected with the cause of them, which are our sins, no man lays God's judgements to heart, as to say, Alas, what have I done? Secondly, Use 2 seeing sin is the cause of all God's judgements upon a Nation or People, this may inform us who are the great enemies of our state this day: Surely the greatest sinners. These are they that obstruct all our hoped for deliverance from our Parliaments and from our Counsels. We have a long time looked for peace, for freedom, for settlement in Church and State: But when will it once be? or indeed what hope can we have it will be, so long as Tobias and Sanballats are amongst us; so long as our Chams continue their scoffing, our Esau's their profaning, our Nabals their coveting, our achan's their thieving our Jezabe●s their whoring, and all of us our sinnings and rebellions against God: Our Parliaments and Counsels will be rendered weak, & they will not, they cannot help us. How can England look to prosper when the most high God is against us, and doth forsake us? What hath been the ruin and overthrow of Nations and Kingdoms but sin? What hath tumbled down Cities, ruined stately Houses, and overthrown so many Noble Families, but sin? And when we shall see Religion countenanced, a faithful Ministry set up and maintained. Discipline in the Church established, Justice duly administered, and wholesome Laws duly executed, Piety encouraged, Sin duly punished, and the Kingdom of the Lord Jesus set up in the hearts and Consciences of men; Then there will be hope of better times, that God will delight to dwell amongst us. Seeing sin is the principal cause of all God's Judgements upon a land and people; Use 3 How then doth it concern all Superiors that are in the place of Magistracy, to look well to their places and Callings since the weal or woe of the Church and State depends upon them. How many foul and enormous sins were committed in Israel; and the reason assigned was this, Every man did that which was right in his own eyes. judg. 17.6. What confusion is there at this day in Church and State, and all under pretence of Liberty of Conscience? Who doth not see that Sects and Heresies, Blasphemies, Contempt of Magistracy and Ministry in all places of the land, is grown to such a head, that if the Lord put not a stay to these spirits and licentious times, what can be expected but Confusion? The Apostle saith, The Magistrate doth not bear the sword for nought: Ro. 13.4. But as the Ministers of God are to take vengeance on them that do evil. It is a sad condition that that Land and State is in, when Magistrates that have the sword in their hands shall stand like a George on Horseback with his sword drawn, yet never strikes. How can such Magistrates approve their calling from God, and look for protection from him, that show no more zeal for God? Phinehas zeal in executing judgement upon Zimri and Cosbi, Num. 25.11, 12. brought a blessing upon the whole Congregation of Israel. And the Lord shown mercy to good Nehemiah, Neh. 13.20. because he had showed such zeal for God in punishing the profaners of the Lords Sabbaths. The Lord knows this zeal for God is wanting in many Magistrates amongst us. And indeed the want of the execution of Justice against the sins of these times, is not the least cause wherefore things are at this pass in the Church and State as they are at this day, and wherefore things prosper no better under our present Government. O that all that are in Authority from the highest to the lowest, would make it their care with David, Ps. 101.8 early to destroy the wicked of the land, and to cut off wicked doers from the City of the Lord; Can. 2.15 And take those foxes, those little foxes that spoil the vines; That Justice might run down like a stream, and be duly administered, without partiality, that Sects and Heresies might be discountenanced and punished; piety and godliness more encouraged, that God at last may remove his anger from us and delight to dwell amongst us. Thou hast set our iniquities before thee, Text. etc. THis Moses speaks for our capacities; as if the Lord did keep a Register of our sins, and set them before his sight. The meaning of the words will appear by the contrary. As when the Lord is said to cast our sins behind his back, as things he never means to call to mind, but to put them out of his remembrance, and to drown them in the sea, as he did Pharaoh. Now as the Lord is said to cast our sins behind his back, when he means not to punish them: So he is said to set them before his eyes, when he calls them to mind to punish them. Whence we may note the happy fruit of affliction, Doct. 3 Times of affliction discovers corruption. when the Lord is pleased to send and sanctify the same unto his people. This makes them look home and to discover the evils of their own hearts and ways, which before this time they could not see. In times of peace and prosperity many sins lie hid, and undiscovered in God's people; but God's judgements bring them to light. Now that God's hand is upon this people, being miserably wasted and consumed with the Plague and Pestilence; Now they can say, Thou hast set our iniquities before thee, etc. In the times of God's forbearance whilst they had their Manna and their Quails at full, they were fat and wanton: Jesurun waxed fat, Deut. 32.15, and lightly esteemed the Rock of their salvation: But now in their affliction and distress, they are taught to know themselves, to look home, and acknowledge that God called their sins to account, and justly punished them for them. This the Lord himself doth witness unto, Hos. 5.14, 15. when he saith, I will be unto Ephraim as a Lion, and as a young Lion to the house of Judah; I, even I will tear and go away, I will take away and none shall rescue; I will go and return to my place, till they acknowledge their offence and seek my face, for in their affliction they will seek me early. And so they did; for in the next Chapter they say one to another, Hos. 6.1. Come, let us return to the Lord, for he hath wounded us and he will heal us, etc. Thus Esay; Es. 26.16 Lord, in trouble have they visited thee, they poured forth they, prayers when thy chastisements were upon them. The Scriptures are full of examples in this kind, how that in times of peace and prosperity many sins in God's people have lain hid and undiscovered, which Gods judgements have discovered and brought to light. Gen. 37.24.42.21 An excellent example wherewhereof we have in the Brethren of Joseph, whose sin against their brother never came to Conscience, for many years together, until they came into Egypt, and were there stayed as spies. Then their hearts smote them for their sin; We have justly suffered these things, for we sinned against our brother. The like we may see in Manasses, who did much evil in the fight of the Lord, till he was carried captive into Babylon, and there laid in cold irons: Then Manasses knew that God was the Lord. 2 Chron. 33.13. And this we may see in the Prodigal; whilst his purse was full, he cared not for his father, Luke 15. nor for his father's house, only a famine makes him think of returning home. Thus did Hagar grow proud, and insolent, in Abraham's house, she then knew not herself but despised Sara her Mistress; but being in the wilderness in want, was taught to know herself. It is true, the Philistines could not understand Sampsons' Riddle, judg. 14.14. how sweet should come out of sour, and meat out of the eater: So worldlings cannot understand, that tribulation bringeth forth patience, Ro. 5.3. 2 Cor. 4.13. Heb. 12.11. and patience experience, and experience hope; and our light and momentany afslictions should cause us a far more excellent and eternal weight of glory. But God's children find it true by comfortable experience, that howsoever no visitation be sweet for the present, yet afterwards it bringeth forth the quiet fruits of Righteousness unto them that are thereby exercised. And it must be so, in regard, Because miseries and afflictions are excellent means to humble the heart of man, Reas. 1 and to abate its pride; for such is our corrupt nature, that in times of health, peace and prosperity, men are lifted up, swell with pride, and forget themselves. Now there is no sin makes a man more odious to God, than pride doth. jam. 4.6. God resisteth the proud. Now the Lord many times lays sore afflictions upon his own children, for this end and purpose, to cure the evil. And this is one end that God aimeth at in correcting man, job 33.17. That he might hid the pride of man. Miseries and afflictions awaken Conscience, and bring those sins to remembrance that were long ago forgotten. Secondly, Reas. 2 miseries and afflictions bring a man to a more clear and experimental knowledge of God and of himself, than otherwise he could attain unto. As of Manasses it is said, Then Manasses knew that God was the Lord, he that in his prosperity forgot God. And as they bring a man to know God so likewise to know himself; as the Prodigal, of whom it is said, Luke 15. He came to himself; when he was thoroughly pinched with poverty and his companions had cast him off, now home, home, welfare home, I will home again, I will go to my father. And as Job hath it, job 36.8, 9 If they be bound in fetters and holden with the cords of afsliction. than he showeth them their works, and their transgressions that they have exceeded. And thus at one time or other, by one affliction or another, we shall be brought to know God and ourselves if we belong to him. Seeing that God's judgements bring Use 1 thus sin to light, that in times of peace and prosperity lay undiscovered; This may serve for matter of trial, whether we have made the right use of our sufferings, yea or no, which may be known by this; If we have discovered those corruptions in us, that before were undiscovered. Many are at that pass to bear off crosses and afflictions with head and shoulders, as they say. Many have been sick, say they, and have been well again. Many have this Ague amongst them, and done well enough, and so I hope shall I. Thus men flatter themselves as they did, jer. 10.19. It is my sorrow and I will bear it. Why the best have their afflictions and whom God loves them he chasteneth and with these and the like conceits men put off God's strokes and deal with them. But alas where is that searching into our own hearts and ways, to find out our sins that have not yet been discovered, the cause of God's anger and displeasure? few make this use of God's judgements, to say, What have I done? what are those sins I am guilty of that have provoked the Lord to be thus angry with me? But it may be truly said of many of us in our afflictions and miseries, Es. 42.25. He hath poured upon him the fury of his anger, and he knew it not; and it burned him, yet he laid it not to heart. And this is the reason the Lord many times brings long and lasting sorrows and afflictions upon us, till we be brought to know ourselves, and find out those sins, for the which the Lord is so displeased with us. O that men were wise in this particular, to find out the cause of God's anger and displeasure, and to desire the Lord to help them in this search; as holy Job did, Show me (says he) wherefore thou contendest with me: and again, job 10.2. & 13.23. Show me my rebellion and my sin. Till we do this we do nothing, neither can we have any comfort in our sufferings that the Lord intends our good therein, or that the same are sanctified unto us. Secondly, Use 2 seeing the Lord by his judgements many times brings sin to light, which in times of peace and prosperity lies hid undiscovered This may teach us to admire the wonderful wisdom, power and goodness of God, who hath so many ways to do us good, to humble sinners, and to bring them home unto himself. Indeed the preaching of the Word is the ordinary means whereby God doth break the stony heart of man this is God's Hammer, jer. 23. appointed by him to that end. It will make the hardest heart to quake, and tremble as Felix did; and the most desperate sinners to be humbled, as those wicked Jews that had imbrued their hands in the blood of the Lord Jesus. Act. 2.37 It is a twoedged sword cutting both ways. But when that will not serve the Lord can clap such irons upon the soul and conscience as can make the stoutest heart to buckle. As the Lord dealt with Manasses, laid him in cold irons, and then he knew that God was the Lord. Thus dealt he with the Prodigal, Acts 16. the Jailor, and with this people here, by sharp and sore afflictions, he makes way many times for repentance: So that we may cry out with Paul, Rom. 11.33. O the deepness of the riches both of the wisdom and knowledge of God? how unsearchable are his judgements, and his ways past finding out. Surely the greatness of his wisdom and power is wonderful, that by so many means can work good to his people. And last of all this may serve for matter of terror unto such that have been in the furnace of affliction, Use 3 and have had the hand of God lain heavy upon them, yet have not been bettered by them, to find out their sins; and to be humbled for them; there is few families amongst us but have felt God's hand in our late visitation. To have affliction is no certain sign of God's favour, but to profit by affliction; as to find out our sins, to be humbled for them, and bettered by them, thus are the afflictions of the godly sanctified unto them. But alas, the Lords hand hath been upon many of us, upon some in one kind, and upon others in another, and yet they are not bettered. It was a sad complaint that the Lord takes up of his people, I have corrected them, but they have not been humbled; there cannot be a greater sign of God's anger, then to set light by afflictions. In that day did the Lord call for weeping, Es. 22.12.13, 14 and mourning, etc. and behold joy and gladness, etc. But what saith the Lord, This iniquity shall not be purged till ye die. Am. 6.9. Shall a Trumpet be blown in a City, and the people not be afraid? Shall God's judgements be upon a land and Nation, or upon any particular person and they not lay them to heart? There can be no more certain sign of a hard heart, and desperate sinner, than not to profit by the rod. I have brought thy way upon thy own head, Eze. 16.43. yet hast thou no consideration of thy abominations. And as it is said, Reprobate silver shall men call them, jer. 6.30. because the Lord hath rejected them. And our secret sins in the light of thy countenance. Text. NOte we farther, how Moses confesseth here, that the Lord did punish them for their secret sins, as for their open iniquities. And these God did set before his eyes to take vengeance, and to punish them for, as for their open rebellions; teaching us, That it is the nature of godly sorrow and true repentance, Doct. 4 A true pentient will be humbled for his most secret sins. to be humbled and repent for lesser sins, as for great offences; yea for our most secret sins such as the world could never take notice of, yet a true penitent soul will be humbled for. It is not enough for men to sorrow and repent for open, notorious, and scandalous sins, such as are Murder, Whoredom, Drunkenness, etc. But our repentance must reach to lesser sins, that is, such sins as we have committed in secret, that never came to the view of the world. To clear this: Take we notice first of all of David's Example and Practice herein. When Nathan by his parable had convinced him of his sins, of Adultery and Murder and that his heart smote him for the same, these sins he acknowledgeth, 2 Sam. 12.13. I have sinned (saith he) against the Lord. And how heavy the guilt of those sins lay upon his soul, Ps. 51. we may see in that penitential Psalm of his, by his manner of begging pardon, Wash me, cleanse me, blot out; restore me to the joy of my salvation, etc. Yet as though all this were not enough, he accuseth himself of that, which Nathan did not, by acknowledging the very root and spawn of all those evils, ver. 5. saying, Behold, I was shapen in iniquity, and in sin did my mother conceive me. David will no longer flatter himself in his sinful courses and secret sins, but confesseth all, and begs pardon of all; Ps. 19.12 Cleanse thou me from my secret faults. O how ready are these wretched hearts of ours to deceive us in this particular: If our hearts smite us, and our consciences accuse us for some gross sin or other that we have committed, and the world cries shame of, and we confess the same to God, and beg pardon for it, we think all is well: In the mean time there is a world of wickedness that lies hid in the soul we see not, Gen. 6. the very thoughts and imaginations of our hearts being evil continually; and all our righteousness, even our best duties themselves, are as a menstruous cloth; and When we have done all that we can we are unprofitable servants, and have cause to pray with good Nehemiah, Neh. 13.21. O my God pardon me according to the greatness of thy mercy. And without this sense of the universal depravity of our Natures, and of those secret sins that cleave to us in our best duties, our proneness to all evil, our indisposition to any thing that is good; the blindness of our Understanding, the rebellion of our Wills, the disorder of our Affections, and that indeed we carry about us a very Body of sin, and can be humbled for these, and repent of these as well as for our gross sins, we are strangers to godly sorrow and true repentance. And the first Reason may be taken from the nature of true Grace, Reas. 1 and godly sorrow for sin. If this be true, sincere and unfeigned, it will set itself against every sin, and will work an universal change in the whole man; at least in an unfeigned desire and endeavour in the heart, though by and by it cannot subdue and bring under every sin, yet it will set itself against it, and will be humbled for it. The nature of true Grace is to make the inside clean as the outside; it worketh faith in the soul: and it is the nature of faith, to purify the heart; Acts 15.9. and the heart being clean and pure, the thoughts, the words and actions of the life, will in some good measure be suitable. May be taken from the nature of God, Reas. 2 who is Omniscient, and is privy to all our sins, even to the most secret wind and turn in the heart of man, as it is in this Text, Thou hast set our secret sins in the light, etc. There is nothing that ever we did, but the Lord is privy to it: Ps. 119.168. Ps. 139.4 All my ways (saith David) are before thee; there is not a word in my tongue, but thou, O Lord, knowest it altogether; and Job acknowledgeth, job 42.4. There is no thought hid from thee. And as the Lord sees and observes our ways, so he will not fail to judge every man according to his works, 2 Cor. 5.10. Eccl. 12.14. And will bring every work to judgement, with every secret thing, whether it be good or evil. So than whether we consider the nature of true Grace, that albeit it cannot subdue every corruption by and by, yet will it set itself against all and is humbled for all; or that God sees and beholds our most secret sins, and will not fail to punish them. This shows the Doctrine to be clear, That godly sorrow and true repentance doth reach to the most secret sins. This serves to discover unto us in what a miserable estate and condition many in the world are in at this day; Use 1 and how far they are from true repentance, that flatter themselves, that so long as they are not notorious sinners, Drunkards, Swearers, openly profane, etc. and are not guilty of such sins as all the world cries shame of, they think they shall do well enough. O how far are such from the grace of true Repentance, whose property is to set itself against our most secret corruptions, since our most secret sins are such as the Lord will most severely reckon for. Moses sin for the which the Lord would not suffer him to come into the land of Canaan, was a secret sin in his heart, yet how severely did the Lord punish this sin in his servant? And Peter with Simon Magus to pray, Acts 8. If perhaps the thought of his heart might be forgiven him. So that there is no true repentance when men are not humbled for their most secret sins. And God's children that have the truth of grace in their hearts, are as much humbled for their secret sins, for their privy and close sins, their sinful thoughts, and lusts of their hearts, hypocrisy, neglect of duties, coldness in prayer, etc. they be oft brought upon their knees for these. And this shows the folly and madness of those likewise, that if they can but commit their sins in the night when none can see them, as to steal, commit Adultery, etc. think all is well: whereas though thou mayest hid thy sins from men, yet even thy most close and secret sins are open and naked in the sight of God, his Allseeing eyes were then upon thee; he took thee in the manner. Rev. 1.17 His eyes are like a flame of fire, and his feet like fine brass. He sees in the darkest night, and into the most secret corner, and he will not fail to punish the sinner. Seeing it is so sure a note of godly sorrow and true Repentance, Use 2 to be humbled for lesser sins as greater, for secret sins as those that are openly committed; This may serve to justify the ways and courses of the godly, against all those scoffs and taunts of wicked and graceless ones daily cast upon them for piety sake, that they are so strict, and so precise in every thing, even in matters of the smallest moment that they love singularity, and deprive themselves of that liberty and pleasure that others enjoy, they will not swear nor drink for company, nor run with others into the same excess of riot, It is true indeed this they do not, neither dare they do it; and this is indeed the main cause why the world hates them: But it is better that men should hate us for good, then that God should plague us for evil. Little doth the graceless world know what the terrors of the Lord are, and how sensible a tender conscience is of sin, especial such as have been in the furnace of Soul-affliction. David's heart smote him for the very renting off of saul's garment, when his life itself was in his hand. It is neither folly nor preciseness in any, to avoid the least sin, that is so hated of God, and will be so severely punished of him. Let such remember, that it was the sin of cursed Cain to hate his brother for good. 1 joh. 3.12. And last of all, Use 3 this serves to discover the woeful estate of those that covet nothing more than to shut their eyes, yea and stifle the checks of their own Consciences; that when by the Ministry of the Word they are convinced of their sins and of the miserable estate wherein they stand by reason of sin, labour by all means to keep this sorrow of heart from them, like a poor condemned creature, that stops his ears that he may not hear the Sentence of Condemnation pass against him: whereas his only way were to be humbled for his offence, and to beg pardon, there cannot be a more certain sign of an obdurate and hard heart, than thus to stifle Conscience, to hate reproofs, that they might go on in a sinful course without controlment. Ps. 141.5. Whereas a godly heart can say with David, Let the righteous smite me, for that is a precious oil. And by their judging of themselves, they shall escape the judgement of the Lord: 1 Cor. 11.32. That sin that is judged here, shall not be judged hereafter. Our secret sins in the light of thy countenance. THere is one thing more observable in this Text, viz. That the Lord having now by those sharp afflictions humbled this people, they are brought at last to know and acknowledge, that God had not only set their iniquities before him, but even their most secret sins in the light of his countenance. Whence we learn, Doct. 5 That our most secret sins that are committed, are done God looking on. The most secret sins are done, God looking on. Our secret sins in the light of thy countenance. It is true, Job 22.13. carnal hearts are ready to reason as Eliphaz with Job, How doth God know, can he judge through the dark? Thick clouds are a covering to him that he seethe not. These and the like are the carnal thoughts of carnal men, Doth God know? or is there any knowledge in the Most High? Many a wicked and graceless wretch thinks the dark night will cover his sin, and hid his abominations, where as there is nothing that ever we did, but the Lord is privy to it. Ps. 119.168. Ps. 139.4. All my ways (saith David) are before thee; and There is not a word in my tongue but thou O Lord knowest it altogether. And as Job hath it, job 42.4. There is no thought hid from thee. So that all our ways, words and thoughts are known to him. Many are those glorious titles that are given to God in the Scriptures: And amongst the rest this, that He is the Searcher of the heart, a property no way communicable to any creature for of him only it is said, Heb. 4.13. All things are open and naked before his eyes. This is fully cleared by the Prophet David, Ps. 139.2 Thou knowest my down-sitting and my uprising; thou understandest my thoughts afar off: verse 4. There is not a word in my tongue, but lo thou knowest it a together. And again, verse 12. The darkness hideth not from thee, but the night shineth as the day, the darkness and the light are to thee both alike. Am I a God at hand, saith the Lord, jer. 23.23, 24. and not a God afar off? Can any hid himself in secret places that I shall not see him? Do not I fill heaven and earth saith the Lord? There is no point of Doctrine in all the Scriptures, more clear and plain then this. That it is God that searcheth the heart, sees all things, and beholds our most secret thoughts and ways. The Reasons will make it more clear. First, Reas. 1 his Omniscience is a special property of God, an attribute of his; His Knowledge is infinite, hath no bounds nor limits, he knows the Nature, Reason, and Causes of all things. Heb. 4.13. All things are naked and open to his eyes, or as the word is anatomised before him. He is that God that fills heaven and earth with his presence, and therefore must needs know and observe all our actions, and take notice of our most secret sins. Reas. 2 Is given by the Prophet, Ps. 94.9. It is he that made the eye, shall he not see? It is he that made the ear, shall he not hear? He teacheth man knowledge, shall he not know? These were all absurd to think or imagine in God, that hath in him perfection of all things. Can the work be unknown to the workman, or the creature to the Creator? Since it is in him that we live and move and have our being. Acts 17.27. The Lord at the last day will then lighten things that are hid in darkness, Reas. 3 1 Cor. 4.5. Eccl. 12.14. and will make the counsels of the heart manifest; and bring every secret thing to Judgement. Therefore out of question he knows every secret thing; yea, he is privy to all those secret thoughts, motions, wind and turn in the heart of man, and every man at last shall receive judgement accordingly. We shall now apply this. Use 1 Seeing that our most secret sins are done, and committed in the light of his countenance; How may this strike terror in the hearts of all wicked and ungodly men, that live in the daily practice of many known sins? Can therebe a greater terror to a malefactor, then to know that the Judge himself is an eyewitness of his villainy? So what greater terror can there be to the wicked, than this, to have the Lord himself to behold their do. Many a wicked wretch thinks with himself, that the sins he daily commits, that no eye sees him nor beholds him, could they be persuaded, that but the eye of some godly man, yea but a child of five years old did see, and beheld them, what a terror would this have been unto them? O where are our thoughts of the Lords Allseeing Presence, whose eye is ever upon us! Yea, the more cunning and slight men have used in covering and concealing their sins, the more doth the Lord abhor them, and the greater weight of vengeance he will at last lay upon them. Inasmuch as their sin went not alone, but had joined with it, that cursed Atheism of the heart, that God saw them not and that there was not knowledge with the Most High. Whereas God ever takes them in the manner, and will bring in evidence against them at last; These things hast ●hou done, Ps. 50.21. and I kept silence, and thou thoughtest that I was such an one as ●hy self: But I will reprove thee, and set them in order before thee. Secondly, Use 2 seeing our most secret sins are in the light of his countenance, why then should we labour so much to avoid gross sins in our lives, such as bring a blot upon our Names, and shame before men; And in the mean time make no reckoning at all of lesser sins, but foster and cherish in our bosoms noisome lusts, and sinful affections, as Envy, Wrath Malice, Pride, Uncleanness, etc. which makes us odious and abominable in the sight of God, who sees and knows the heart, and takes notice not only of the gross evils of our lives, but of the most hidden corruptions of our hearts. Yea more, consider with thyself that the Lord knows thy heart better than thyself dost; Ro. 8.27. for he is the fearcher of the heart: when thou hast been most careful to search into thy thy heart, he knows more by thee, than thou by thyself. And this made David pray so earnestly. Ps. 19.12 Cleanse thou me from my secret faults. O then how careful should we be to avoid not only the grosser evils of our lives, but to purge our hearts from evil thoughts, unclean thoughts malicious thoughts, and those most secret sins that lie lurking in our souls. There is no deceit of Satan like unto this, to sin under hope of secrecy. job 24.15. The Eye of the Adulterer (saith Job) waiteth for the twilight, and saith, No eye shall see me. jer. 29.23. But what saith the Lord, I have seen the lewdness of thy whoredoms, even I know and am a witness, saith the Lord. The eyes of the Lord are in every place, beholding good and evil. Adam's bushes could not hid him from God nor the keel of the ship secure Ionas but God could find them out. And last of all seeing our most secret sins are in the light of his countenance: what a care than ought Christians to have in all those holy duties they perform to God that they labour to approve their hearts to him, in doing them, that they be performed with all sincerity and singleness of heart, as in his Presence. The Lord knows with what mind you come to the Word, with what mind you come to the Sacrament, with what hearts you come to prayer, or any duty you perform to him: Why should we halt and dissemble with him, who is the searcher of the heart? Wicked men, and the profanest hypocrite, may in outward show match the best Christian; he will frequent the Assemblies of God's people, hear the Word, receive the Sacrament, pray, etc. and carry himself very fairly in outward appearance as the best. You shall have Cain sacrificing as well as Abel; Esau begging a blessing as earnestly as Jacob; Saul confessing his sin as well as David; Ahab humbling himself as well as Hezekiah, and the Pharisee praying as well as the Publican. But here is the difference; a godly Christian in all these duties seeks to approve himself to God, doing all things with a single heart, with a sincere heart as in God's presence, as Nathaniel, Behold a true Israelite in whom there is no guile. He doth all things as to the Lord Christ, knowing that the Allseeing eye of God is upon him. V 9 For all our days are passed away in thy wrath, we spend our years as a tale that is told. IN this Verse Moses proceeds to set forth, their miserable condition now in the wilderness, and how far unlike their estate and condition was unto other Nations and people in the world, in that their life was not only short, but they were suddenly swept away in God's wrath; so as the very Heathen themselves that knew not God, seemed not to lie under the like misery as they did. We learn hence, Doct. 1 Godly suffers many times when the wicked flourish. that there is ground of sorrow and humiliation to God's people, when their estate and condition is worse than God's enemies, when the Lord shall be so far provoked by the sins of his people, to lay his hand more heavy upon them, then upon the wicked; this wounds the godly at the heart, and fends them with complaints to God. See more of this ver. 7. the first Doctrine. All our days. MOses and the people of God, do here acknowledge, that their miseries and afflictions lasted not for a few days, or a few years, but All their days: Forty years together, whilst they were in the wilderness, after their coming out of Egypt, they were miserably wasted and consumed in God's wrath. Hence observe: That the afflictions of the Church and people of God, Doct. 2 God's hand sometimes long upon his people. may, and do sometimes last long, even All their days: for, say they, All our days are passed away in thy wrath. Their miseries and afflictions were not only great and sharp, but long and lasting. It was jacob's case, that godly Patriarch, that wrestled with the Angel, and would not let him go till he had a blessing, yet he loosed his thigh, that Jacob went halting all his days. It was a daughter of Abraham that was possessed of a Devil eighteen years; the poor woman in the Gospel had an issue of blood many years together. And this was the case and condition of the Church and people of God, they served as bondslaves in Egypt four hundred years together; and their Captivity afterwards in Babylon was for the space of seventy years. And that place in Zachary is clear; Then the Angel of the Lord answered and said, O Lord of Hosts, Zach. 1.12. how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against whom thou hast had indignation these threescore years and ten! Thus did those ten general Persecutions last upon the Church three hundred years, until the Reign of Constantine. And if we look unto particular Examples we shall find, that such as have been near and dear unto God, have lain under piercing sorrows, and sore afflictions a long time together. As we may see in Job; of whom the Lord himself gives this testimony, That he was the justest man upon the eberth, yet exercised with such sore afflictions as that he complaineth in the bitterness of his soul, that the arrows of the Almighty are in me, job 6.4. the venom whereof drinks up my spirit. And again, 13.26. Thou writest bitter things against me, 19.11. and makest me to possess the iniquities of my youth. And, He hath kindled his wrath against me, and counted me as one of his enemies. The like we may see in David, that was a man after Gods own heart, yet exercised with sore afflictions in his estate, body, mind, and conscience, as that he hath often very sad complaints, Psal. 6.3. My soul is sore troubled, but Lord, how long wilt thou delay? Thy indignation ●ieth upon me, and tho● hast vexed me with all thy waves. Will he Lord absent himself for ever, 〈◊〉. 88.7. and will he show no more favour? Ps. 77.8. Hath God forgotten to be gracious, and hath he shute● his loving kindness in displeasure? Nay, our Saviour Christ himself when he lived here what was his life, but a life of sorrows and afflictions, even All his days, even from the Manger to the Cross, his whole life indeed was a continual passion. So that the point is clear, that the afflictions of God's Church and People, many times do, and may, last long. But how can this stand with those places of Scripture, that say, Quest. that our afflictions in this life are short and momentany; 2 Cor. 4.17. Es. 54.7. Our light afflictions which are but for a moment; and again, for a small moment have I forsaken thee? The afflictions of God's Church and People are short, Answ. 1 not simply of themselves for so many times they last long; but in comparison of the glory that is hereafter to be revealed, they are short. They are not short to sense, for so many times are they long; but to faith they are so which apprehends God's favour, presence, and grace, in the sharpest trials and expects the accomplishment of God's promise in giving a happy issue unto them, so are they short. If we look unto this life; so are afflictions long; But if we look to eternity, and that glory that hereafter is to be revealed, so are they short, and last but for a moment. But what might be the Reasons why God's hand should lie so heavy, Quest. and that so long a time upon his children? The first may be that of the Apostle, Ans. Reas. 1 We are chastened of the Lord, that we might not be condemned with the world. 1 Cor. 11.32. Should not the Lord many times put this bridle upon us, by sharp affliction, to keep us in and make us know ourselves; the Prodigal would never think of returning home, nor Manasses know that God is the Lord. Were it not for the rod, many of God's children would run riot, as the Prodigal did and kick against God, as Manasses did. But afflictions keep them in. And David can say, Ps. 119.75. I know that thou of very faithfulness hast caused me to be afflicted. It is an argument of God's anger and heavy displeasure against the wicked, to suffer them to go on in sin, without check or controlment, to fill up the measure of their iniquities. Hos. 4.14. I will not visit your daughters for their whoredoms; that was a heavy judgement of God upon them. Thus doth God many times plague most, when he seems to spare most: Whereas of his own people the Lord speaketh thus; Amos 3.2. You only have I known of all the families of the earth, therefore will I punish you for all your iniquities. God's glory is another main end of all God's chastisements and afflictions he lays upon his people. Reas. 2 He is the Author and Giver of all graces; and when these shall break out, shine and appear, the glory of their excellency shall most redound to God that gave them. O how did the patience of Job, and his holy dependency still upon God even in his sharpest brunts and trials, (which Satan by God's permission brought upon him) shine and appear to the glory of God's grace, that he could bless God, job 1.12. and say, Though the ●ord kill me, yet will I trust in him. And when we can be content for God's sake, Ps. 44.22 To be killed all the day long, and with those blessed Apostles, Rejoice that we are accounted worthy to suffer for Christ. Hereby God's people are driven to God the only Refuge in times of misery, Reas. 3 as the malefactor to the horns of the Altar. It was the depths of David's misery that caused him to send forth deep sighs and groans to the Throne of Grace. And lastly, Reas. 4 hereby the Promises taste the more sweet. It was the famine that made the Prodigal to see the privilege of Servants in his Father's house. And to procure unto us the sounder comfort: the deeper the incision is made into the wound, the more perfect will the cure be. The Prophet cries out, My belly trembled, my lips ●●rok, rottenness entered into my bones; but the end and issue was, Heb. 3.16 that I might rest in the day of trouble. And herein the Lord provideth for his own glory, in bringing light out of darkness, and by the humiliation of his children, brings their greatest exaltation. When Jacob must be blessed, he must first wrestle for it, and when Joseph shall be exalted, he must first to the Prison. Thus God many times deals with us. Seeing afflictions thus many times lie long upon God's people: Use 1 This may serve for the just reproof of those that judge of God's favour and love towards themselves and others, by their outward estate, and hence conclude those most happy upon whom God bestows most, and those most miserable that enjoy least, and lie under affliction. Thus Jobs friends, though otherwise good men, yet when they saw the hand of God upon Job in that strange manner, most uncharitably judged him for an hypocrite. Eccl. 9.1, 2. This is a false rule to go by: and this is to condemn the generation of the righteous. Pro. 3.12 No man (saith Solomon) can judge of love or hatred by all that is before him. God many times plague's the wicked in sparing them; and God loves his children, when most severely he corrects them. So that outward prosperity is no infallible sign of God's love, neither are afflictions crosses and calamities, infallible signs of God's displeasure. Use 2 Secondly, this may admonish us, that if the Lord shall at any time thus deal with us, as with his people here, and send us long and tedious afflictions in our bodies, minds or estates, by trouble of mind, sickness, poverty, losses, crosses, or the like, we are not therefore to despair, or presently to think that God loves us not, but hath cast us off. Shall we not drink of the cup that Christ himself drank off We pray, Thy will be done: Now if it be his will that we shall thus spend our days in affliction and misery, our very passive obedience in suffering Gods Will be to done upon us brings not less glory to God, then when we actually do his will. We are not to murmur, repine and complain, but possess our souls by patience, Acts 14.22. for if we will be his Disciples, we must through many tribulations enter into the Kingdom of Heaven. But is it possible, Quest. that the Lord should thus suffer his own people to lie thus soaking in affliction so long? is not this an argument of his anger against them? The Lord is never so displeased with his children, as to hate them, Ans. neither are his sharpest corrections sent in his wrath, though he seems at these times to be angry. A Father, when he correcteth his Child, the Child thinks his Father is angry with him, yet even then he loves his Child dearly, when he doth most sharply correct him. So when the Lord lays his Rod upon us, in the sharpest manner, we think God is angry and wrathfully displeased with us; when he doth that which a Father doth, when he is angry. Thus doth the Lord seem to us, when notwithstanding he hath the bowels of pity & compassion even then towards then. And last of all, Use 3 this serves to discover unto us, the difference betwixt the godly and the wicked in all those miseries and afflictions that lie upon them; their sufferings many times are alike. But to the wicked, they are punishments indeed, and the beginning of God's eternal wrath and displeasure, which at last shall seize upon them in soul and body for ever. But to such as are in Christ, the malignity of the Cross is taken away, and laid upon Christ, and therefore not properly punishments unto them, but chastisements and Fatherly corrections, inflicted upon them in Mercy, jer. 10.24. 2 Sam. 7.14. and not in Judgement; and are as the rod of man for their Instruction, and not for their Destruction; they grow better by the rod, are humbled by their afflictions, provoked to prayer, and to seek unto God, with this people here. Whereas wicked men, when God's hand is upon them, they are not bettered by the rod, but grow worse and worse, more hardhearted, more careless, and more secure under afflictions, a fearful sign, such are none of Gods. For all our days are passed away in thy wrath. Text. HEnce we may observe, how terrible the effects of God's anger and wrath for sin is. That man's life being so short of itself, by God's anger and displeasure for sin, is made more short. Note hence: That when God is angry, Doct. 3 the effect of his anger is terrible. The effects of God's anger, terrible. The infidelity and murmuring of this people, brought ruin and destruction upon many thousands, who were miserably wasted and consumed, now that the wrath of God was kindled against them. But herein we must be exceeding careful, Anger of God what. that we conceive not amiss of God. It is true, the Scriptures frequently make mention of God's anger and wrath; but we must know, there is a great difference betwixt these sinful passions in our corrupt nature, and these essential properties that are in God. He is angry and sins not; but our anger and wrath is mixed with sin and therefore evil. God's anger and wrath is as pure and holy as his mercy is, being nothing else, but the execution of his justice. So that this anger and wrath in God, are not in God according to passions, whereunto God is not subject, but according to the effect. As when God chasteneth for sin, he seemeth unto us to be angry, and so we judge of God according to humane sense. The terms thus explained, we return to the Doctrine. That the effects of God's anger and wrath are very terrible; His anger is a consuming anger, and his wrath devours to destruction. jer. 3.9. Ps. 2.5. Heb. 12.29. Deut. 32.22. It is called a fierce wrath, sore displeasure, a consuming fire. As Moses hath it, For a fire is kindled in my anger, and shall burn to the lowest hell. The consideration hereof made the Church to pray so earnestly, Turn us, O God of our salvation, Psal. 85.4, 5. and release thy anger towards us for ever. Wilt thou prolong thy wrath from one generation to another? How earnestly do they beg and in treat to be discharged of God's anger, and that they might enjoy his former favour and countenance again. And if we look into those examples in the Word whom God hath made spectacles of his anger and wrath for fin; who can but conclude, that the effects thereof are terrible. In the casting of the Angels out of Heaven. jude 6. In the destruction of the old World, Gen. 6. Sodom and Gomorrah. In the example of Corah, Dathan, Num. 16. and Abiram, Herod. The rejection of the Jews etc. Besides God's severity towards his own people themselves, when they provoked his anger against them, as we may see in Moses, David, etc. Because it is the wrath of God, Reas. 1 and so the highest wrath, and the sorest wrath. Now if the wrath of a King, a mortal creature is as the roaring of a Lion, O what is the wrath of God? the wrath of man can but reach to the bodies and estates of men, but the anger of God reacheth to the soul; the anger of men is finite, the anger of God is infinite, as himself is. Secondly, Reas. 2 the effects of the anger of God must needs be terrible, in regard his anger is as himself is, infinite, Who knows the power of thy wrath, saith Moses? And the duplication of the word anger and wrath, denotes the heat and fury of his displeasure; that Moses and the Church apprehended deeply the sense of God's indignation against them for their sins for God is angry at nothing in his creatures but sin. But do not the sins of the godly so far provoke God's wrath, Quest. as utterly to deprive them of his love and favour? No, Answ. we must take heed of such thoughts as these. What though the sins of his people do deserve his anger and wrath, yea, his everlasting wrath and condemnation itself: yet his anger and displeasure doth never exclude them out of his love. He is angry, and sins not, since he is only angry at sin; as a Father that sees a Serpent in his Child's bosom, he hates the Serpent, but loves the Child: So here, God is not angry with his children to destroy them, but with their sins to save them. And howsoever the sins of his Chosen may so far provoke the Lord to wrath, as to turn his smiles into frowns, which God many times doth by their sins; and those fruits of his love, are many times turned into the effects of his hatred, in outward appearance; yet then, even then, are they beloved of him, and the Lord is about to do them good. God never hates any, whom he once loved in Christ. Neither can any sin of any of God's Elect, cause the Lord to reject them, though the Lord hates sin in them; yet he still holds a fatherly affection towards them. Let us apply this. Seeing the effects of God's anger and wrath are so terrible, Use 1 we may hence observe the difference betwixt the anger of God, and the anger and wrath of man. Man's anger and wrath proceeds from corruption within, which is quickly provoked to any thing that crosseth it. But God's anger and wrath is ever at sin, which is so contrary to that holy and pure nature of his, that he will not fail to correct, even in his own children. O how happy were we, if we could bring our hearts to this, to be angry, Eph; 4.26. and sin not, to make sin the object of our anger and wrath in ourselves and others: As Moses, though he were the meekest man living, yet when the people had made the golden Calf, he caused the same to be ground to powder, and made the people in a holy anger and indignation to lick up the dust thereof. Thus was the zeal of Phineas kindled against Zimri and Cosbi, and executing judgement upon them, God's wrath was appeased. Secondly, Use 2 seeing the effects of God's wrath for sin are so terrible what then is sin, the cause of God's displeasure? In all diseases, we say, the cause is worse than the effect. Now all the plagues and judgements that God executeth in the World, are but the effects of sin. We have seen in our times the great alterations that have been in Church and State; the Crown itself is withered, many Noble Families and Houses brought down and laid in the dust, Inheritances translated to others, the Sword hath begot a new tenure, confusion in the Church, Sects and Heresies abound in every corner, the Ordinances of God contemned and despised, the Ministry slighted and disesteemed, as if it were useless and might be spared: never more open profaneness, nor aparent signs of God's anger and wrath against a people, than God hath manifested against us, with his unwonted judgments, and strange visitations, by unwonted sicknesses and diseases. Surely, in the midst of them all, we are to justify God, since England's sin hath caused all our plagues upon us this day; and we are to confess with the lamenting Church, that it is the Lords mercy we are not quite laid waist: That it might be said of England, that we were a people that kept not Covenant with God. And when we shall see Religion advanced, discipline and order in our Church, Sects and Heresies discountenanced, Piety encouraged, and Profaneness suppressed; then, and not till then, may we hope that God will remove his wrath, and turn away his anger from us. And last of all, Use 3 this may serve for Exhortation, to admonish all to take heed of sin; we shall never escape God's anger nor displeasure, whilst we are guilty of sin; sin lays us naked and open to all judgements. But especially this concerns Magistrates, that as they desire to keep off God's judgements from a Land and Nation, that they see that sin be duly punished: When Phineas executed judgement, the Plague ceased. And this care ought Parents and Heads of Families to have, that as they desire protection from God, and to see his blessing upon their Families, that they suffer not an Achan under their roof, Ps. 101. Zach. 5.4. Pr. 3.33. but purge their house, as David did his. For certain it is, the curse of God is up-the habitation of the wicked, whereas the habitation of the righteous shall prosper. There is one thing more to be observed, that as the effects of God's anger and wrath are terrible: So it is the sight of sin, Doct. 4 Sight of sin, and sense of God's displeasure for sin, ground of repentance. and ●●●ious consideration of God's anger and displeasure against sin, that is the groundwork and foundation of true repentance. There are many excellent fruits of godly sorrow and true repentance manifested by this people, from verse 12. to the end; yet, if we observe well these two verses, 8, 9 we shall see it was the sight of their sins, and the apprehension of God's anger and displeasure for sin, that set them upon their repentance. The fight of sin, and the apprehension of God's anger and displeasure for sin, ever goes before true repentance. This Church and people acknowledge, that God had set their their iniquities before him, etc. And withal had a deep sense of God's anger and displeasure▪ before they address themselves for pardon. And surely this is God's order of working, in the great work of Repentance and Salvation; first, to cast down through the sight of sin, and apprehension of God's displeasure for sin and then to raise up in the apprehension of mercy in Christ. Never did any truly repent, but first apprehended the curse, and God's indignation against sin before. Let this be duly thought upon as a most certain ground of truth, that those whom the Lord intends to save, he will first discover unto them their sin, and God's wrath due unto them, even the curse of the Law, which is eternal death of Soul and Body for ever, before he ever give them the sweet apprehension of his favour and love in Christ. The Scriptures are clear and plain in this point; Come, let us return unto the Lord, Hos. 6.1. for he hath wounded us: Where we see the Lords order first to wound, and then to bind up. Thus dealt he with those Jews, Act. 2.37 who had imbrued their hands in the blood of the Lord Jesus, they were first brought to see their sins by the Ministry of Peter, and apprehend God's wrath due for the same, and then they cry out to the Apostles, Men and Brethren, what shall we do to be saved. The Lord deals with a pure soul, whom he intends to save, as he said to Moses, Deut. 28.66. Thy life shall hang in doubt before thee, and thou shalt fear day and night. Now it is with a soul in this plight, as it was with Balshazar in his cups, Dan. 5. when he saw the hand writing, the joints of his knees smote together: thus doth the Lord strike the soul with amazement and fear, whilst he shall see before him nothing but death, hell, and condemnation; thus the Lord ordinarily breaks the heart, and humbles the ●oul, before he fills it with mercy. Baloved, let us not flatter ourselves, to think, that repentance and reconciliation with God were a matter so easily got: No, no, the Lord will have us into the furnace first, and the Lord will make us to see our sins, and to feel the weight and burden of them, Mat. 9.13 Es. 55.1. Joh. 7.37. with the sense of his anger and wrath against sin, before we can look for mercy. The Scriptures are full in this particular. And the Reasons are: God hath so appointed it, Reas. 1 that all the Elect should thus be brought home to him, joh. 16.8 I will send you the Comforter (saith Christ) and he shall rebuke the world of sin and of righteousness. First of sin, unto condemnation, and then of righteousness, viz. the righteousness of Christ unto salvation. And thus the Prophet brings in Christ, speaking thus, Es. 61.1. The spirit of the Lord is on me, and the Lord hath anointed me, and sent me to preach good tidings to the poor, to bind up the broken hearted, to preach liberty to the captive, etc. Here you see to whom Christ is sent, and here is a soul qualified for mercy; not all and every one that lives under the Gospel, that hath been Baptised, and goes under the name of a Christian; but such only as are sensible at their spiritual misery and thraldom by reason of sin. I came (saith Christ) to seek and to save that was lost. Miserable creature thou, Luk. 19.10. if thou be not one that Christ came to seek and to save: But if thou be not a lost creature, a poor, wretched, damned creature in thy own apprehension, thou wilt never have Christ to save thee. Secondly, till we thus see sin, Reas. 2 and are sensible of God's wrath and displeasure for sin, we shall never prise Christ, neither are fit to receive any comfort from Christ. When a poor soul comes truly to see fin, and the wrath of God due for sin, and that sin is a burden, too heavy for that soul to bear, Christ will never be precious to the soul, The full soul loatheth the honey comb. But take a poor wounded soul, whose heart is truly humbled, it is like a smitten Hart; O, to the soil it flieth, Ps. 42.1. As the Hart brayeth after the Rivers of water, so longeth my soul after thee, O God. Let such a soul have all the treasure in the world presented unto him on the one hand, and the least drop of the blood of Christ on the other hand: O, it is Christ's blood that he prizeth above all. As Rachel said to Jacob, Give me Children, or else I die; so saith a poor soul, Give me Christ for the pardon of my sins, or else I die, and shall perish for ever. This serves to discover unto us what is God's manner of dealing in the work of man's Conversion and Salvation; Use 1 the Lord works by contraries, God brings men to joy by sorrow; to blessedness, by the sense of our cursedness: as at the first Creation, God brought light out of darkness, so doth God now, bring life out of death; and out of our deep apprehension of God's anger and displeasure, God found'st and grounds our greatest comfort. Well then, would you know how it fares between God and your souls; call to mind your sins past, the sins of your youth, the sins of your middle age, and the sins of your riper years, and see how your hearts stand affected towards them: Can you think of them without grief of heart? have you as yet never felt the terrors of the Almighty for sin? You never felt such a weight and burden of sin, that you were ready to sink under it. O, deceive not your own souls, the foundation of grace and salvation is not yet laid. But now, if upon examination, you find the terrors of the Lord, your hearts wounded, that the remembrance of your sins is grievous unto you, and that the burden of them is intolerable; here is a good mark, that God intends much good to such a soul. Seeing this is God's manner of dealing in the work of Repentance and conversion to God, Use 2 to work in the soul an apprehension of God's anger and displeasure for sin. Here is matter of mourning and lamentation, in regard of the great security of this age wherein we live; there is little fear or dread of God's anger and wrath for sin amongst men; a clear argument, that men are far from this grace of true repentance. The Lord be merciful to a world of men that live amongst us, even in the bosom of the Church, if we had a fountain of tears with Jeremy, we might weep them out, to see the misery of the greatest part of the world, that though they live in the bosom of the Church, and partake daily of the Word, yet are not wrought upon. How many have we, that are so far from grieving for their sins, that it is their grief they cannot sin more freely? Men cannot endure to meet with any check or controlment in their sinful courses. You that know the world, and you that know the state of this place, cannot but know, how many we have that sit upon their Alebench, and there despite the Spirit of grace, glorying in their sin: O that such would but consider that dreadful place of the Apostle, 2 Thess. 2.13. That all might be damned that took pleusure in unrighteousness; yet fear not damnation: But the damnation of such doth not sleep. And last of all, Use 3 here is matter of admirable comfort and consolation to such, upon whose hearts God hath been at work, that have been under the Spirit of bondage, and have laid under the threats of the Law, have seen sin and have apprehended God's displeasure in their souls for sin: I may say to such a one, as it was said to blind Bartimaeus, Behold, Christ calleth thee; who for this spirit of heaviness will give thee the spirit of gladness: sorrow may endure for a night, but joy cometh in the morning; and, Mat. 5.4. Blessed are they that mourn, for they shall rejoice. O, Object. but if I were sure that my sorrow were right, I might have comfort; but I fear my trouble is not so much for offending God by my sins, as for fear of Hell and of wrath; which sorrow even a wicked man may have, and yet perish at last? Even this fear of God's wrath, Ans. of hell and damnation, may be at the first in us, and as a needle make way for the thread of godly sorrow: thus much is intimated by that of Paul, Ye have not received the Spirit of bondage to fear again; Ro. 8.15. which word implieth thus much, that even the very godly themselves, had at first in them the spirit of bondage to fear God for his wrath, hell and damnation. A degree of grace, if I may so call it, that, for aught I know, all God's children at first, in some measure or other pass under. But how shall I know, Quest. that it is not my case at this present? True sight of sin and humiliation of the soul that shall find comfort, Answ. hath principally these three properties. First, when the heart is carried against sin with such an indignation, as that there is a heart-rising against a man's most secret corruptions, 2 Cor. 7.11. What indignation (saith Paul) hath it wrought in you? A heart-rising against our most secret corruptions, stirring in us, is a good sign our sorrow for sin is sound. It may again be known by that full purpose of heart that is in us, not to sin again, as those godly Converts mentioned in the Scripture, Paul, Zacheus, Mary Magdalen, Peter, etc. fell not into their sins again. Thirdly, it may be known by the blessed victory that the soul gets daily against sin, when corruption weakens daily, and grace grows more vigorous in the soul, these may comfort the heart, that such a soul is qualified for mercy. Ver. 10. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength but labour and sorrow, for it is soon cut off, and we fly away. MOSES having before shown how unlike their life was to other Nations and People: 1. In that they were continually wasted with judgements, For we are consumed in thy wrath. 2. In that they were so speedily swept away. Now he comes to set down the bounds and limits of man's life, and shuts it up within the compass of threescore and ten years, or at the most fourscore years: and this time is not all replenished with joy and pleasures, but even the best part is spent in labour and sorrow. In this Verse Moses sets down two things, touching the brevity and shortness of man's life in general. 1. That the ordinary term of man's life, according to the common course of nature, is seventy years, this is the ordinary stint, few do pass this, not one of a hundred, and where one doth, a hundred do not. But if men be of such exceeding strength of nature, and constitution of body, that they spin out the thread of their days to eighty years, that is a great age indeed, and not one of a thousand reach unto. 2. Lest men should think too well of this life, and be in love with it, he shows, that even the best and most flourishing time of man's life, is but a bitter sweet, full of cares, griefs, sorrows, and cutting labours, which makes it more like a continual death, than a happy life. And that which doth increase their misery is this, that their flourishing estate doth last but for a while; For, it is soon cut off, and we fly away. The days of our years are threescore, etc. Text. WHen Moses saith, that the days of our years are threescore years and ten, he doth not affirm all men to live so long, or none to live longer, but that the ordinary stint and term of man's life is seventy years, which men do not usually pass, for the best and strongest bodies, he affirms, do not pass eighty years, and where one doth, a thousand do not. Seeing that within this compass is the longest bounds of men's lives, Moses would here show us again the shortness of our time in this world. That man's life is short. Doct. 1 What is seventy years when they are passed, Man's life is short. they seem to us to be soon gone, and but a few days: and therefore Moses saith, The days of our years; and Jacob, though he lived long, yet acknowledged that his time was but short, and that his days were but few and evil; Gen. 47.9. The days of my pilgrimage are an hundred and thirty years, few and evil have the days of the years of my life been; and I have not at tained to the days of the years of the life of my Fathers, in the days of their pilgrimage. Now if Jacob could say that his days were few and evil, that lived sixscore and ten years, what are our days that scarce live half so long. Our life is short, if we do but consider what our childhood is, and how much of this time was spent in that state of life, which cannot truly be termed life indeed; for, howsoever in childhood and youth we had wit and discretion to discern good and evil, yet there wanted that reason and understanding to choose the good and refuse the evil: so that part of our life was passed without any fruit, before we could truly be said to live; for so long as we know not God, nor wherefore he created us, and are ignorant of the end wherefore we were sent here into the world, we cannot properly be said truly to live. When we come to riper years, and come to ourselves, as Solemon saith, He that increaseth knowledge, increaseth grief: Then do the cares of the world, and the thoughts of providing for Wife and children take up our thoughts and time, that we martyr ourselves, and our life is full of misery. Let men come to the age of fifty years, doth not death then by their grey hairs summon them daily, though neither sicknesses nor diseases do assail us; yet we may then perceive that nature decays, and we draw apace towards our long home. But suppose (as Moses saith) that we draw upon eighty years, are not our lives then a burden unto us, whilst we wrestle daily with aches, pains, griefs, and a world of infirmities, that old age is subject unto; all which render our lives a burden to ourselves, and no less are we burdensome to others. How frail then and how miserable is the life of man? And indeed, that time cannot truly be said to be long, that at last shall have an end. So that all things considered, there is more detracted from man's life, then added to it. Infancy is swallowed up with childhood, childhood with youth, youth with riper years; and both infancy, childhood, youth, and riper years, are all swallowed up of old age, and old age with death: So that our continuance here cannot truly be called Life, but a continual passage from the womb to the grave. Besides, if we consider, the half of this time of seventy years is spent in sleep, which it a kind of death, and is half our time: And out of the other half, if we would subduct our childhood, time spent in sickness of body, trouble of mind, so much time spent in doing nothing, so much time in doing little, we shall find at last, that our days and time on earth, may easily be measured by the short Ell of a few days, as Jacob said to Pharaoh, Few and evil have the days of my pilgrimage been. Now then, Use 1 if it were thus in Moses days, that ordinarily men lived not above seventy years; this confutes that common opinion that is in the world, that as the world grows older, so men's lives grow shorter, and that the earth itself grows weaker and weaker, and carries less burden. Was not this in Moses time, that men lived ordinarily not above seventy years? And therefore we are not to lay the shortness of man's life upon the Lord, or the age of the world, but upon ourselves and our sins, that our lives are shortened unto us. Let us not then lay the blame upon God when it is in us; for, if our days be cut off shorter, and we live not so long, if we decay in strength, and our lives are shortened, our own intemperancy, in surfeiting and drunkenness, and other disorders in our lives, many times shorten our days, which otherwise we might attain unto. Seeing man's life is so short, Use 2 though he reach to seventy or eighty years; how should this move us all to esteem less of this life, that is so frail and short, and transitory, and to seek for an everlasting rest, and a Kingdom that shall not fade, with those primitive Christians, Heb. 11. That looked for a City, the maker and builder whereof was God. And if we can be content to study, labour, and sweat for a poor life here, of so short a continuance, how much more should we study and labour for life eternal? As Christ saith, Labour not for the meat that perisheth, John 6. but, etc. So let us labour for that life that perisheth not, and shall not last for seventy or eighty years and then end, as this life doth; but shall last whilst God himself lasts, even to all eternity. Thirdly and lastly, Use 3 seeing the ordinary time of man's life is seventy or eighty years, a goodly time to live in the world, if we have grace to use it well: O, if God give a man this goodly time, what a great mercy is it if men bestow it well, how much glory might we bring to God, how much good to his Church, and what a measure of heavenly knowledge, faith, repentance, and other graces may a man get in these seventy or eighty years, if we are not wanting to ourselves. But alas, who makes this use and benefit of his time? Commonly, men bestow this time, precious time, vainly and unprofitably, and little of it is spent in the service of God, in doing good to his Church, and furnishing their souls with grace against the time of need. Did men but learn-one lesson at every one Sermon that they hear, how much knowledge might be gained in seventy or eighty years, and what a stock of grace might men have in store against the time of sickness, and when death shall come. Yet is their strength but labour and sorrow. MOSES having in the former part of this Verse shown the common rate of our life here in this world, and the ordinary stint, beyond which few pass; Doth here likewise show, that as this long life that men 〈◊〉, being compared to eternity is but short, and not to be stood upon, so it is not free from trouble and sorrow, from misery and affliction; but that the chiefest part of it, even the pride and flower of the strongest man is but labour and sorrow: so that the sweetness of the longest life is tempered with manifold sorrow's troubles, and afflictions, we never continue long at one stay, but in our chiefest prosperity, our comforts are often blasted, and suddenly gone. So that in these words we have to observe, 1. The misery of man's life, even in his best and most flourishing estate, it is mixed with labour and sorrow. 2. The ground and cause of this, which is, It is soon cut off, and we fly away. First, in that Moses affirms, that the life of man is ordinarily, not only short, and shut up within the compass of seventy years, or at the most eighty years; but also affirms, that the best and most excellent part of this time is 〈◊〉 trouble and sorrow: Hence we learn, Doct. 2 That the misery of man since his fall is exceeding great; Misery of man since the fall, great. Gen. 47.9. because let his life be what it will be, yet his very best time is full of labour and sorrow. As Jacob said to Pharaoh, The days of the years of my pilgrimage, are few and evil: So true is that of Job, Job 14.1. Man that is born of a woman is of few days, and full of trouble. The very honey and sweetness of this life is mixed with wormwood and gall: what day almost passeth over our heads without some cross or other, and cause of grief. He that drank deepest of the cup of all worldly prosperity; as Solomon took his fill of them yet at last concluded, Eccl. 2.13.23. That all was but vanity and vexation of spirit. That man's day● are full of sorrows, and his travel grief of heart, we see our joys are uncertain, our sorrows and grief more sure: whilst as Job saith, The evils which we fear, befall us, and the comforts we desire fail us. We are still expecting better days and times, but find worse: In our mirth there is mourning, in our joy there is sorrow; our false fears beget real grief, though the things we fear never come to pass: And as if our present miseries were not enough to make our lives miserable, we torment ourselves, in laying hold of those we have already suffered, and fear those that are to come, by which means, many times, we torment ourselves before the time. In a word, there is no age or time of man's life, nor estate or condition we are in here, but it meets with its several miseries incident thereunto, youth, middle age, old years, all of them have their labour and sorrow, days of vanity, full of misery. Seeing our life here in this world is so frail and so miserable, Use 1 full of labour and sorrow, both inward and outward, of body and mind; this shows, that the greatest part of the world are far from this persuasion of Moses, as look not upon this world to be so full of misery; for many a man could wish, he might ever live here, and never die. It seems, these men did never yet taste of the misery of sin, and of the misery of this life; or, else they could never yet see what a blessed thing it is, to be freed from these miseries, and to live eternally in Heaven. Secondly, seeing our life is so short, Use 2 frail and miserable, full of labour and sorrow; this should teach us that lesson of the Apostle, To use this world as though we used it not, seeing it is so full of misery and trouble. We see a Mother, when she would wean the Child from the breast, she lays some bitter thing upon it, that so the Child tasting of it, might be out of love with it, and desire it no more. Even so the Lord, knowing that we are exceedingly in love with the world, with the pleasures and profits of this life, lest we should surfeit with these things, hath laid many bitter troubles and afflictions upon us, and all to wean us from the immoderate love of it. This doth David acknowledge from experience, O Lord, thou hast made my days as an hand-breadth. Surely every man in his best estate is but vanity. Ps. 39.5, 6. And that this might be remembered of us, he sets upon it a note of attention, Selah, and shows what use himself made of it, O Lord, my hope is in thee: He casts off all care of the world, and only flies to God and seeks to him for succour. Yet is their strength but labour and sorrow. Text. WE have yet farther to observe, that in asinuch as Moses saith, their Strength, that is, the chiefest and most excellent estate, the very flower of their life, wherein men do so much glory and rejoice, is but a time of labour and sorrow; We are taught, Doct. 3 that there is no estate of man in this life, No estate, but full of labour and sorrow. so high, or so sure and certain, or so sweet and comfortable, but it is subject to alterations and change, subject to misery and trouble. For Moses speaks this in general, both of Prince and Peer, rich and poor, one and all, there is no estate, but hath misery enough attending upon it. Who is there living amongst all mankind, that is so happy and profperous in the world, who if they should compare their comforts with their Crosses but must acknowledge, that man's life is full of labour and sorrow: No, not the greatest Prince and Monarch in the world, that is free from cares, fears, and troubles; as we may see in David, who was a man of trouble all his days, exercised sometimes by foreign enemies, sometimes by his own Courtiers, yea, by Absalon his darling son: Their Crowns are continually attended with cares and fears of treasons, and they are still filled with the cares and troubles of the Common-weal they are set over; and are to look unto. And those who have been highly advanced to honour and dignity, as who but they, waited upon by a great and sumptuous train, in all glory and honour, yet have suddenly been thrown down to the lowest degree of shame and dishonour. And the like may be said of all ranks and conditions of men, what with cares, fears, discontents, crosses, losses, and daily vexations, and molestations we are incident unto, and daily meet withal it is not the least of our misery to live long to bear them. So that it may be said of man as it was said of the Angeil of Laudicea, Rev. 3.17. He knew not that he was wretched, and poor, and blind, and naked. Here is our case, in the midst of all our pomp and glory, and outward felicities in this world, we are ignorant of what miseries daily attend us: for what have we here, that is not got with labour, kept with care and fear, and parted withal with grief● and sorrow: so that in the getting, enjoying, and parting with what we enjoy here below, we may say with the Prophet, Hab. 2.13. The people shall even weary thomselves for every vanitle. Like little children, we sweat again in catching Butterflies, whilst in the mean time, we neglect the true treasure of life and glory. Besides, the spiritual evils of this life as ignorance, unbelief, pride hypocrisy, hardness of heart, and the like, these so pester and annoy even the best of God's servants, Ro. 7.24. that they often complain with Paul, O wretched man that I am, etc. and with the father of the child, Mar. 9.24. I believe, Lord help my unbelief; as Bradford, that blessed Martyr of God, was wont to do, so that we have cause continually to groan under the burden of our miseries here, and subscribe this truth of Moses, that our most happy and flourishing estate in this world, is but labour and sorrow. That herein and hereby the Lord might exercise our spiritual armour, Reas. 1 wherewith he hath furnished us, to wit, the shield of Faith, the helmet of Salvation, the breastplate of Righteousness, and the sword of the Spirit: For, wherefore should all these parts of our spiritual armour be provided us of God, but that we must look daily to have them exercised? Secondly, Reas. 2 to wean us from the world, whose practice is, to mingle our sweet with sour. And lastly, Reas. 3 to make us long after a better life, where all tears shall be wiped away from our eyes, and sin from our so●ls. Seeing this is so, Use 1 that our chiefest strength, our best time, and the most excellent and principal part of our life, is not freed from labour and sorrow, cares, fears, vexations, and molestations, but that our whole life is full of labour and sorrow; As this should wean us from the world, and put us out of love of all things here below: so it should stir us up to seek that life, where all these miseries shall be taken away, where God shall wipe away all tears from our eyes, Rev. 21.4. and where there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, but pleasure without pain, and fullness of joy at his right hand for evermore. Our best estate here is mixed with grief, sorrow, care and trouble. But happy, and thrice happy are they, which shall be judged worthy to inherit that life which shall last for ever, and that without all cares, fears labour and sorrow, Rev. 14.13. Blessed are the dead that die in the Lord, they rest from their labours. Secondly, Use 2 seeing no estate of our life is free from sundry sorrows and miseries, troubles, cares, and fears; it may serve to admonish us all to bear them patiently, and not to forsake our callings and places wherein the Lord hath set us, because of them. For, here we see, that in this short life of ours, the most excellent part thereof is not free from labour and sorrow. There is no calling or condition of life, but hath miseries enough attending upon it, to make them wretched that live in it, if they want patience to bear them. And those that seem most happy, and we look upon them as most free from those miseries, themselves many times could wish rather to be any other, then that they are; and if we could change our estates with theirs, it is possible we should wish to take our own again. Why then should we be weary of those callings wherein the Lord hath set us, but rather undergo the same, and arm ourselves against these troubles and sorrows, and not to use unlawful means to escape them, for that will but increase our sorrows, and make ourselves more miserable. For it is soon cut off, and we fly away. MOSES in the former part of this verse, having showed the miseries, sorrows, and troubles, incident to the best and flourishing estate of mankind in general; in the latter part of this verse, applies it to the state and condition of the Church and people of God in the Wilderness, and shows: But for us, saith he, our time is cut off swiftly, and we fly away. For so I take it, it makes the sense plain, though it seems to be read otherwise in our common translation; yet, if we mark the scope of the Holy Ghost, which is to show, that their estate in the Wilderness was far worse than other people's were. Thus, though the ordinary time of man's life be seventy years, or eighty years; yet, we are otherwise dealt withal, our life is neither so long, nor yet so free from labour and sorrow as other men are, because, we are cut off suddenly, in the turning of an hand, we fly away and are gone. Hence we may see and take notice of the heinousness of sin, Doct. 4 Sin causeth many times sudden death. and especially of the sin of Infidelity, and murmuring against God, it made the Lord to cut down his people confusedly and hastily, even as a man by his Sith sweepeth down his grass: Even so the Lord is here said to cut down his people with the sharp Sith of his judgement, as it had been grass. And surely, amongst other sins wherefore the Lord, even in our time, hath cut down so many, some with one disease, & some with another, confusedly, quickly, and hastily, this sin hath not been the least provoking sin of this land this day: Our distrusting of God's power and providence, and murmuring against the Lord, as though we should never see peaceable days again, or Religion established, and the Gospel to flourish, and that we shall never see those golden days we have so long desired. Even this sin of murmuring and distrusting of God's power and providence, is no small let and hindrance to our desired peace. This, this, was the sin of this Church and people, though they had had much experience of God's power, and goodness towards them, in delivering them from their cruel bondage in Egypt, and that the Lord had now brought them to the sight of Canaan: yet for their sin of unbelief and murmuring against. Moses and Aanon, the Lord would not suffer them to possess that good Land, but cut them off and swept them away by hundreds, and thousands, that they died in the Wilderness. And how severely God hath punished this sin in his own servants, Numb. 20 8.12. Luke 1.20. For the Reasons and Uses, see the first Doctrine. And we fly away. MOSES speaks not here of the people alone, that they were wasted and consumed: But joins himself with them, The Lord hath cut us off and we fly away. He joins himself in the sin, and also in the punishment. They all had sinned, even Moses himself, and for his sin the Lord would not suffer him to come into the land of Canaan. Num. 20.8.12. His sin he here confesseth with the sins of the people, and Gods righteous Judgement upon them for the same. Hence we may observe. Doct. 5 That the usual manner of the servants of God, God's servants confess their own sins as the sins of others. in their prayers hath been to confess themselves sinners; And by their sins to have drawn down God's Judgements as well as the sins of others; This doth Moses here, links himself with the rest of the people of Israel, in the case of God's Anger. Thus Daniel in that solemn prayer of his for the Church, Dan. 9.5. that the Lord would make good his promise to deliver them from their Captivity and Bondage, confesseth his own sins and the sins of the people. We have sinned (saith he) and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy Judgements. And again, Ver. 7. O Lord, righteousness belongs to th●e, but unto us confusion of face as at this day. Thus godly Nehemiah when he makes his prayer in the behalf of the Church, Neh. 1.6. We have sinned against thee, both I and my Father's house have sinned. If any man sin (saith Saint John) we have an Advocate, etc. He joins himself with others that stood in need of Jesus Christ for their Advocate. And who could have said more against Paul, than he against himself, when he confesseth that he was the Chiefest of sinners. Luk. 16.13. Luk. 15.18. And thus doth the poor Publican, the Prodigal, etc. And it must be so: For First, Reas. 1 the godly have learned to give glory to God when his Judgements are gone out into the World; which they do when they acknowledge God to be just, and themselves to have sinned. This Reason doth Joshua press upon Achan. Jos. 7.19. My Son, I pray thee give ●lory to God, and confess thy fault. Hereby we clear his Justice, when we take shame to ourselves. And this was David's Reason, Ps. 51.4. why he was so long and ample in the Confession of his sins. That thou mightest be justified, etc. Secondly, Reas. 2 a child of God and true believer cannot but know, that he lies under the guilt of many sins which must be taken off by true Repentance and godly sorrow. And hence it is that in hearty prayer when they confess the sins of the Church they cannot, they dare not, exclude themselves. Thirdly in a true and hearty Confession of our sins, Reas. 3 is grounded our hope and confidence, that God will hear and answer our prayers. And hence it is that we shall find God's people when in the most solemn manner, they have sought the pardon of their fins, they have grounded their hopes of Mercy, from their hearty confession of their sins. Thus David, Ps. 51.3. Wash me throughly from my iniquity, and cleanse me from my sin: for, saith he, I acknowledge mine iniquity. Ps. 32.5. And again, David presseth the Lord with this, I acknowledged my sin unto thee, and mine iniquity have I not hid. And in times of public Humiliation much of the work hath been spent in Confession of sins. This serves for the just reproof of those, Use 1 who seeing others plagued and afflicted, condemn them as justly punished, and yet they themselves as great sinners no whit affected. As we see it common in the World. O say some no marvel though the Lord plague them, they are such and such a people. Did Moses say thus of this people? did he so unmercifully single out himself and say, that it is but just that these Rebels be plagued, they murmured against me, and would not believe me: No, no, Moses joins himself with them, and saith, We are Cut off, and we fly away: What Spirit then are those led by, that condemn others without pity and compassion, and justify themselves as if they were Righteous. This may serve also for our instruction. Use 2 That we learn by Moses his Example, who though he was an excellent man of God, highly in God's favour: yet he humbly joins himself with the Church in the Confession of his sins, as well as theirs. Acknowledging that his sins were the cause of God's Judgements, as the sins of the people; though he escaped and they were punished. Thus should we do now, that so many places and Families, and persons are visited with sickness whilst we escape; let us not think our condition better than theirs, or that they were greater sinners than ourselves: But let us know that our sins have been the cause to pull down God's Judgements upon others, as well as their own. As Moses here acknowledgeth himself in the number of them that had sinned, and had compassion on them, and prayed for them. Even so though others die, and thou escape, others are in misery when thou art free: O know that thou mayst have a hand in their plagues; Thy sins may be deep in the cause of God's Judgements on the Land. And therefore to have compassion on others miseries, to pity them, and to pray for them, and to acknowledge that it is not thy goodness above others, but the Lords goodness towards thee, that thou escapest, and art not wrapped up in the same misery. Ver. 11. Who knoweth the power of thy Anger: even according to thy fear, So is thy wrath. IN this verse Moses seems to apply and to make use of the former destruction, of so many thousands of the people, that were so suddenly cut off, and swept away. Who knoweth the power of, etc. q. d. what man living is able sufficiently to consider of the greatness of thy wrath, and fearful Anger against sin: And who doth fear thee according to thy exceeding and unspeakable Anger to tremble at it, as thine indignation and displeasure ought to be feared: As if he should say, surely few or none. For Interrogations in the Scripture are often strong Negations. And those that do fear thee, yet fall short of the measure of their fear, that thy anger and wrath doth require. Who knoweth. THat is, doth well consider it, and acknowledgeth the unsupportable weight and burden of it. The first Instruction observable is: That albeit we taste of God's anger, Doct. 1 yet few take notice of it. Few take notice of God's anger. And that is ordinarily the case of desperate sinners, that contemn the rod of God's chastisements, and profit not by them, Jer. 8.6. as the Prophet hath it. No man said, What have I done? And again, Ezek. 16.43. I have brought thy ways upon thy own head, yet hast tho● not had consideration of thy abominations. Thus did the Lord call to weeping and mourning, Es. 22.12, 13, 14. to baldness and sackcloth; and behold, joy and gladness, eating of flesh, and drinking of wine. But what followed this damnable security, Surely this iniquity (saith the Lord) shall not be purged till ye die. Gen. 6. This was that damnable security of the old World in the days of Noah, though God's judgements were threatened, and even at the door; Yet, they gave themselves to eating and drinking, marrying, etc. till the Flood came, and swept them all away. And hence it is that we are commanded, to hear the rod, and who hath appointed it. Mic. 6.9. Every affliction and every judgement from God, utters a voice, which we are to give ear unto, and labour to find out the Lords mind in, wherefore the Lord sends forth such tokens of his anger and displeasure, and not to do this, when God's hand is upon us, argueth much security. It is a dangerous thing, when God's wrath is gone out against a Land and Nation, or any particular person, to harden our necks against the stroke of the Almighty. It was a sad complaint that of the Prophet, Strangers have devoured his strength, Hos. 7.9. and he knoweth not. O when the Lord shall inflict upon his people, and plead against them, with the pestilence, and with blood, Ezck. 38.22. and men shall not take notice of it, but remain senseless under God's hand, this is the way to double Gods strokes, and to kindle a fire that shall devour to destruction, He hath poured upon him the fury of his anger, and yet he knew it not, Es. 42.25 and it burned him, and he laid it not to heart. Such look not up to God that striketh them, nor to their sins, Reas. 1 that justly draws down God's judgements upon them; but, they rather look upon secondary causes or instruments, and overlook God. How usual a thing it is for men to ascribe all their miseries and calamities that men suffer to destiny, fortune, or chance, and sometimes to their own want of providence, as if they might have prevented them: and thus men, through the wretchedness of their own evil hearts, they overlook God, looking after the stone, but not the hand that cast it. Secondly, Reas. 2 it is the only fruit of Faith to behold God chastising us, as a loving father, for our good. Now when men either want Faith, or Faith is not exercised under the cross, no marvel though men overlook God, and make not the right use of their sufferings; whereas David in his greatest trials could comfortably conclude, I know that thy judgements are just, Ps. 119 75. and that thou of very faithfulness hast caused me to be troubled. This serves to admonish us, Use 1 that when the hand of God is gone out against us, either against the Land in general, or against us in particular in any kind whatsoever, in our bodies, names, estates etc. that we take heed that this be not our case, that we are insensible under Gods correcting hand, but take notice of his anger and displeasure gone out against us. In all extraordinary and strange judgements of God upon us, we should look home, Deut. 31.17. and say, Righteous art thou, O Lord, and true are thy judgements: And all these things are come upon us, for we have sinned against thee. This was Jobs care under his sore afflictions, he puts not off the matter, looks not upon the Chaldeans and the Sabeans that had plundered him of his substance; but he looks up higher, even unto God, and desires to find out the cause of all his misery, job 10.2. Show me, wherefore thou contendest with me. Thus doth the Church in great afflictions, first, they acknowledge, that their sins had deserved all their miseries, and they desire to find them out, and to turn unto the Lord, Man suffereth for his sin. Lam. 3.39. Let us search, and try our ways, and turn unto the Lord. This is one main end of all those tokens of his anger and displeasure, to humble the proud heart of man, to make him look home; and then is God glorified, when he attains the end of his corrections laid upon us. The Lord knows, this Land and Nation of ours is too too faulty in this, that notwithstanding his wrath hath gone out against us, by many tokens of his displeasure, by the sword, by the pestilence, and by our late visitation of common sickness, and unwonted diseases, whereby many, in all parts and corners of the Land, have been suddenly swept away, as it was the case of this Church and People here: Yet, how few lay these judgements of God to heart, to be humbled for sin, the cause of all. We have had our days of Humiliation, but where is that Reformation the Lord looks for at our hands? We still complain of our miseries we groan under, but we complain not of our sins the cause of all. How can we look that God's hand should be removed, and his wrath appeased, whilst England's sins cry for fresh judgements upon us? I am no Prophet nor the Son of a Prophet, yet I am given much to fear, that Englands' miseries are not yet at an end, but that God hath yet a farther controversy with us. When Moses entreated the Lord for his sister Miriam, Num: 12.14. God returned him this answer, If her Father had spit in her face, should she not have been ashamed seven days? q. d. How much more ought she to be humbled and ashamed, since I have showed my displeasure against her? God hath many ways shown his anger and displeasure against this Land, and yet we have not laid his judgements to heart; why then do we not fear, that he will yet plead against us, with pestilence, and with blood; and bring worse days, than England hath yet seen. Who knoweth the power of thy Anger, etc. THat is, none doth sufficiently consider of thy Anger, and wrath for sin, and doth fear thee accordingly, to tremble at it: Surely they are very few, and those that do fear thee, and the power of thy wrath: yet come far short of that measure of it, that thy judgements deserve. Hence we learn, Doct. 2 that God's wrath is a terrible wrath: none knows it, God's wrath is more terrible. Psal. 2.5. nor is able sufficiently to conceive of it: It is called a fierce wrath, sore Displeasure: when his wrath and anger is kindled, it devours to destruction. Our God is a consuming fire. First, it is the wrath of God. The Lord revengeth, the Lord revengeth, Nahum. 1.23. where the repetition of the words shows not only the certainty of his wrath, but the severity of it. Secondly, it is a consuming wrath, it devours to destruction; when this fire is once kindled, it will burn to the lowest Hell. Deut. 32.22. For a fire is kindled in my Anger, and shall consume to the lowest Hell, etc. Thirdly, there is an increase of his wrath; Rom. 2.5 Thou according to the hardness of thy heart treasurest up wrath. As rich men add to their Treasures, so God adds to the Treasures of his wrath, as men add to their sins, so God adds to his wrath, and when the measure of sin is full, God then pours out his full wrath. It is a powerful wrath: Who knows the power of thy wrath? It is not like the wrath of man, which howsoever hot, and great, yet many times wants power to accomplish it; but it is a wrath, that hath much power in it, so that look how much more God is stronger than man, Rom. 9.22. so is his wrath. It is a sudden wrath, and so much the more fearful: Their Damnation doth not sleep; it travels as fast as men's sins, and will be sure to meet them at their journey's end. It surpriseth them suddenly, it comes as an Earthquake, and as a Thief in the night. And if we look but upon those examples, whom God hath made spectacles of his wrath, who can but acknowledge that God's wrath is terrible. The Angels were cast out of Heaven in his wrath, the old world destroyed in his wrath, Sodom and her Sisters consumed in his wrath, Corah and his Complices swallowed up of the Earth in wrath, Pharaoh and the Egyptians drowned in his wrath: The jews once God's Church and peculiar people now rejected in his wrath. Besides experience daily before our eyes of Nations, and Kingdom's flourishing Kingdoms, brought low almost to destruction, all the woeful fruits and effects of God's anger and wrath: For the Reasons and Uses see ver. 7. Doct. 5. Who knoweth the power of thy Anger according to thy fear. q. d. WHat man living is able sufficiently to consider the weight of thy Anger for sin, and who doth fear thee accordingly? surely very few. And those that do fear thee, yet come far short in the measure and degree of the fear, that they ought to have. Hence we may observe, Doct. 3 what is the cause why men do either altogether shake off the fear of God, Men fear God no more because they know not the power of his wrath or have little or no sense of his Anger and wrath for sin, or else fear the Lord but little and less than they ought to do. The Reason is plain, because that few do truly and indeed acknowledge the Power of God's wrath, what a woeful thing it is to fall into the hands of the living God: would you know why men fear God's Anger no more, and make so light account of his wrath and displeasure; surely it is because they never yet knew the wonderful and unsupportable weight and burden of God's displeasure. See how the Scriptures speak of this Anger and wrath of God. Nahum. 1.5, 6. The Mountains quake at him, and the Hills melt, and the Earth is burnt at his presence, yea, the world and all that dwell therein. Who can stand before his indignation, v. 6. and who can abide the fierceness of his anger, his fury is poured out as fire, and the Rocks are thrown down by him. Yea, the best of God's Servants that have ever lived, have been astonished and cast down, with the beholding of God's anger. What a sad complaint was that of holy Job, job 6.2. job 16.12, 13. Esay 38.15. O that my grief were weighed, and my calamity laid in a balance together, it would be heavier than the sand of the Sea, etc. And again, He hath broken me with one breaking after another, and runneth upon me as a Giant. Which shows that Jobs very inward and most noble parts were most afflicted with the sense of God's anger, and displeasure. And thus likewise doth Hezechiah complain: that God had bruised his bones like a Lion. And David affirms the combating with God's displeasure. His Soul was sore vexed and the very pangs of Hell got hauled upon him. And Ionas, Ps. 116.3 out of the belly of Hell cried I His wrath sets all on fire, sets the conscience on fire as it did the conscience of Jadas, and burns that. Sets the estate of a man on fire and consumes that, falls upon a man's house and habitation, sweeps away Sons and daughters, his Anger sets all on fire. If his wrath be but once kindled, Hos. 2.5 perishing and destruction is the issue of it. Now whilst men cast off this fear of God's wrath, no marvel though men live in sin, and cease not to provoke him day by day, by their evil ways, the fear of God is wanting. The Reasons are First, Reas. 1 it is only the fear of God, that is the chiefest Armour to keep off Satan's temptations, to sin. How can I do this great Wickedness saith Joseph and sin against God? Gen. 39 It was the fear of God that kept him from consenting to his Adulterous mistress. It was the fear of God that kept Job, that he durst not give liberty unto himself so much as in a wanton look. And he professeth, that he durst not oppress nor wrong any, and that for this very Reason; job. 31.23. for Destruction from God was a terror to me. He was not able to bear God's wrath. And from this ground Saint Paul exhorts men to obedience knowing (saith he) the terrors of the Lord, 1 Cor. 5.11. we persuade men. See that the consideration of Good anger, & wrath against sin, is an excellent preservative against sin. But before we come to the Uses, Quest. this Question is to be resolved; Whether a child of God may abstain from sin for fear of wrath? I answer, Answ. God children are principally to avoid sin; because of the evil of sin: as that which most displeaseth God yea though there were no Hell at all, or punishment to be inflicted; yet in regard it offendeth God, so good and so gracious a Father, in Jesus Christ they should principally deter from sin. Yet this sense of God's wrath, and heavy, displeasure against sin, must not, nor may not be cast aside, this was the case of David. Psal. 119 120. My flesh trembleth for fear of thee, and I am afraid of thy Judgements. David no doubt had a childlike fear and awe of God; And yet in the second plaee, he stood in awe of God's judgements, thus were God's judgements a terror unto Job, the Destruction from God was a terror unto me. Job 31.23. So that howsoever, the godly are freed from God's wrath by Christ, yet being continually preserved with the ill neighbourhood of the flesh, by the which we are often drawn into sin; the consideration of God's judgements, is an excellent preservative to keep us from sin. Seeing the power of God's anger is so great and terrible, Use 1 so powerful, and unsupportable, it is our duty to fear the power of his wrath. Now to do this, there is no way but to repent us of our sins, to turn unto God, and by faith to lay hold on Christ, who alone must stand betwixt God and us. Mal. 4.2. Unto you that fear my Name shall the Sun of Righteousness arise with healing under his wings. It is he that must Shield us from the heat of God's wrath. Would we then have the heat of God's anger to fly away, and to be safe from wrath, kiss the Son; get we under the wings of Christ, and so shall we be safe under his Feathers; otherwise we lie open to the fire of God's anger, which at last shall devour to destruction. This serves likewise to inform us of the Reason, Use 2 why there is so little fear of God amongst us little trembling at his Judgements, but men are bold to sin. The Reason is, Men know not the power of God's wrath, they consider not what the Lord is able to do when he is provoked. There are two special causes why so few do so truly fear God. Is a high conceit of ourselves, Be not high minded in thy own eyes, but fear the Lord. Pro. 3.7. Where the Holy Ghost opposeth pride to the fear of God Such as are proud and think their estate good enough, cannot truly fear God. The second Reason why men cast off the fear of God, is the hardness hearts. Blessed is the man that har- of their that feareth the lord Prov: But he dens his heart shall fall into misery: a hard heart shuts out all fear of God. Is for Exhortation, Use 3 that seeing the wrath of God is so fearful and so terrible, it may teach us wisdom and circumspection to take heed to ourselves, that we do not provoke his wrath against us: this was that exhortation that Moses gave to the people; ●eut. 29.18. take heed that there be not amongst you man or woman which should turn their heart away from the living God. And he gives the Reason. Lest the wrath of God break out, and every curse that is written in this book light upon him. It is sun that Brings this wrath of God upon the Children of Disobedience. Who knoweth &c: Text. According to thy fear. THe meaning is, Doct. 4 what man doth truly know and acknowledge the power of thy anger, The best fail in the fear of God. according to that measure of fear, wherewith thou oughtest to be feared. Note hence, How Moses and the people of God, though they feared God yet notwithstanding confess that they failed in respect of that measure of the fear of God, which they ought to have had; for we must not think, but Moses, and some of this people did truly fear God. But yet in regard of the power of God's anger, which was now very great, & grievous, their fear of God was not answerable and proportionable; than it is apparent, that Moses and this people failed in respect of the measure of the fear of God, which they ought to have had, in regard of the greatness and grievousness of the judgements of God upon them. See that the best of God's servants in this life fall short in their fear of God and so in all graces of the spirit, in that love of God, in faith, in repentance and in obedience, we come short all of us of that measure the Lord requires at our hands, and which in regard of the means we ought to have. For though we do know God, and that he is a just God, and righteous, and cannot wink at sin; Yet what man is there that so fears before him as he ought to be feared? what man so quakes at his anger as he should; and is so afraid of sin as he ought to be, we have no grace here in perfection, but the best faith is mixed with infidelity, our hope with fear our joy with sorrow. It is well we can discern our wants and imperfections and cry out with the man in the Gospel, Mar. 9.24. I believe, Lord help my unbelief. It is true our Justification is done at once, and perfect when we are engrafted into Christ. But our faith whereby we apprehend it, is not perfect here, but grows and increaseth as our sanctification doth, Rom. 1.17. the Righteousness of God is revealed from faith to faith. It is the privilege of the Souls in Heaven, Heb. 12.23. to be just, and perfect. But not on earth; Paul himself that had a great measure of the Sanctifying graces of the Spirit, yet confesseth, I account not myself that I have attained, Phil. 3.12.13 either am already perfect. But I forget those things that are behind, etc. and press towards the mark. It is a good sign of the truth of grace, when we can discern in ourselves, the want of grace, and strive against those doubts and fears that are in us. Whereas it is an ill sign that that man wants the truth of grace in his soul that discovers not those manifold wants and imperfections in himself. If thou hast not a greater measure of grace than David had it may be thy case to complain as David did fear and trembling are come upon me, Psal. 55.5. and an horrible fear hath overwhelmed me. Our life (saith the Apostle) is hid with Christ in God. It is hid from the world, and it is hid many times from us here, in respect of that fullness, and perfection of it, our hope and happiness is in reversion not in possession. And God will have it so. Reas. 1 That we might see our continual need and necessity of God's ordinances for had we the graces of the spirit here in perfection to what end come I here to preach or you to hear. But now God bestows upon us his gifts and graces by measure, that we may still hunger and thirst after more daily, and wait upon him in the Conscionable use of the means, whereby all saving graces are not only begun but increased daily in us. We have here no grace in perfection; Reas. 2 in regard this world is not the place of our perfect happiness God hath apppointed Heaven for our home, where all tears shall be wiped away from our eyes and sin from our soul, here we sigh desiring to be clothed upon, 2 Cor. 5.2. Rom. 8.24. we are saved now by hope, our happiness is not in present possession but in reversion. This serves both discover unto us the misery of such, Use 1 and how far they are from the work of grace in their souls, that are so far from discovering any such wants and imperfections, in themselves and in their graces, as that pharisaically, they brag and boast of their strong faith and that they should be sorry to live to doubt of their Salvation, when they hear of the moans, and complaints of the Godly, complaining of their want of faith the hardness of their hearts, and their backwardness, & indisposition to any good Duty etc. they wonder at them, they would not be in their case for all the world, they never felt such doubts and fears in themselves. Surely these are the most miserable men in the world, they show that the strong man hath taken possession of their souls, that thus holds them in this damnable Security, there is but a step betwixt such a one and hell, thy case is fearful, it is a sign that thou are thardned in thy sin, and art far from the work of grace in thy soul, Mat. 5. woe unto such as now laugh, for they shall wail and weep; and Blessed are they that mourn, for they shall be comforted. Such as have had the greatest measure of Grace, have found many wants, and imperfections in their graces, as Moses here, and not to be sensible of our wants and imperfections, is an argument of the want of the truth of grace in such asoule. Secondly, Use 2 this may serve for matter of comfort and consolation unto such as do unfeignedly love and fear God, and are troubled much with doubtings and fears, and discover more & more in themselves, their wants and imperfections, in all their graces and in all their duties, know, O know that thy case is not singular, neither art thou alone in these complaints, many of God's dear children are full of them. My faith is weak, my hope feeble, my love is cold, and I find so much backwardness, and coldness in duties O what shall I do, I fear my estate is not good. I confess here is just cause of trouble and complaint in the Godly, when they find this to be their case, that grace is no more vigorous and active in them, and when they want the Sensible assurance of God's favour and love. But such must stay themselves upon this that a man may be in the state of grace, and yet want the assurance of it in himself; A man may have faith in him, and yet conclude against it. What a case was David in when he complaineth thus. Psal. 13.1, 2. How long-wilt thou forget me O Lord? how long wilt thou hid thy face from me? How long shall I take counsel in my soul, and have sorrow in my heart? His heart must needs be full of sorrow, when God hides his face from him. But yet God turned again and spoke peace to his servant, and filled him at last with the joy of his salvation, and thus will the mourning and sadness of God's Children, bring a joyful harvest at last, when these doubts and fears shall vanish away, & their hearts shall be filled with comfort. Vers. 12. Teach us O Lord to Number our days, that me may apply our hearts to wisdom. Hitherto we have spoken of the two first general parts of this psalm. viz. The complaint of Moses and the people, that they put up unto God now in the wilderness in great affliction and distress, vers 1, 2. Secondly, the Narration of the frailty and misery of man from the third verse to the 11. Now in the 12. ver. and so to the end of this Psalm, He comes to the third and last general of this Psalm; and that is the prayer of Moses and the rest of the people of God, put up to God for grace and mercy. And this prayer of theirs hath in it two parts. 1. They beg for reconciliation again with God, ver. 13. Return O Lord, how long? etc. 2. They pray for the happy fruits and effects of God's favour and reconciliation from verse 17. to the end of the Psalm. Teach us O Lord to number our days etc. In this v. we have their first petition wherein Moses this man of God prayeth, that the Lord would make them to consider of the shortness and uncertainty of their time, that so they might be wise, to provide for their latter end. God seeing our life is so short so frail, and so momentary, But as yesterday that is passed as a watch in the night. And that death comes as a flood unresistable, and suddenly, that our life is but as grass and all our excellencies, but as the flower of the field, and our days but as a tale that is told. And that we are so suddenly cut down and we fly away, that we may throughly consider of this brevity & shortness of our life, and being here to the end that laying aside the excessive cares for the things of this life, we may apply your hearts to wisdom, that is, to repent of our sins past to cast up our accounts, and to provide for a better life: where we have 1. the petition itself, which Moses made for himself, and in the behalf of the people, teach us O Lord to number our days. 2 the end of this petition, on the use of this request, viz: that we may apply our hearts to wisdom. Note we first of all, How Moses prayeth to God to teach him and the rest of the people of God, to Number their days, that is to be persuaded of the shortness of their time in this world, and what shall become of their soul in Death, hence we learn that. Though God in his word hath plentifully taught us and experience daily before our eyes, Doct. 1 We can not number our days unless God teach us doth confirm the same, that our life is short, frail and momentary; yet unless God become our Schoolmaster, we shall herdly take out this lesson, our foolish hearts are so ignorant of this knowledge, as Christ said to Peter, when he had made that confession of Christ, Mat. 16.17. flesh and blood, hath not revealed this unto thee but my father which is in heaven. So no man by nature can attain this knowledge to judge aright of the frailty and shorinesse of his life, but must have God to be his teacher from whom every good gift, jam. 1.17 and perfect gift proceedeth. How earnest is David with God to teach him this lesson, Lord make me know my end and the measure of my days what it is, Psa. 39.4. that I may know how frail I am And indeed we have manifold examples in the word, that let us see, that naturally we do the clean contrary viz. forget our latter end, and put the thoughts of death, far from us, and what shall become of our souls at last: that Rich man that was so wise for the world yet was a stark fool in this knowledge, he could number his Riches, his Gold and his silver, His Sheep and his herds of cattle, but had no Skill at all to Number his days. But reckoned them up by the gross sum even many years to come. And yet alas poor man, he lived not one day. But even that night had his soul taken from him, and was sent to hell. So that ungracious servant, Luk. 12 that thought his Master would not come yet, but fell to eating & drinking, and beating his fellows, was suddenly taken tardy, Mat. 24.49, 50. and what shall I say of those foolish virgins, who never thought of providing of oil, but slumbered and slept, and at midnight the Bridegroom came and then it was too late to cry and call, Lord, Lord, Mat. 25. open unto us, so that you see that naturally we are ready to forget the Numbering of our days, and are not easily brought to consider the shortness, and uncertainty of our life. Besides, experience makes this clear, for what man is there amongst us, though he have lived threescore or fourscore years, which doth not flatter himself, to think that he may rub out yet another year, and so another to that, so that you see it is naturally given to us to be ignorant of this knowledge that Moses prays for, unless we are taught of God; neither nature, learning nor daily experience, can teach us this lesson, that our life is short It is God only that must teach us this wisdom, Reas. 1 in regard it is not the pregnancy of natural wit, not the ripeness of years, neither is it common to grey hairs, to be persuaded of the shortness of life, and to prepare for Death. job. 32. But as Job saith, It is the inspiration of the Almighty that giveth understanding; till we come to be weaned from the world, and have our eyes set upon more glorious things, thou are here below, our hearts will b● bound up from this wisdom. Because none can teach the heart, Reas. 2 but he that made the heart. A man may search the register, and know his age, and by Arithmetic number his days and hours that he hath lived, and yet be ignorant of this wisdom, to esteem of every day as his last day, and so to live as if every day were his dying day; God alone must teach this wisdom: well then seeing Moses and the people of of God acknowledge their ignorance and forgetfulness in this point, and withal pray to God that he would give them wisdom, to number their days, then let us lay this Doctrine to heart, let us try and examine ourselves, whether we be not as forgetful of this point, & do promise long life to ourselves. If this be our case, let us likewise entreat the Lord to give us this wisdom, and to teach us and persuade us of the exceeding shortness of our life, that we might apply our hearts to this wisdom of learning to die; for till the Lord odd open our eyes, & become our Schoolmaster, we shall never come truly to know it, nor to make that right use of it as we ought to do. Secondly, Use 2 this shows the extreme folly of the greatest part of the world, who think it so easy a matter to number their days. Moses was a wise man, yet as not sufficiently instructed in this point, he humbly entreats the Lord to teach him this knowledge, that he might number his days aright, this is that David doth so earnestly beg for at God's hand, Psal. 39.4. Lord make me to know my end, and the measure of my days, that I may know how frail I am. And therefore seeing it is so hard a lesson to be learned, and of so great use being attained, let us entreat the Lord to teach it us. To number our days. But may not this seem strange that Moses should so beg for this? Quest. Did not Moses know how to number his days; He could number Adam's days and set down how long he lived; He could number Enoch his days, and set down how long he lived, Methusalem, Abraham, Izack, Jaacob, and all the. patriarches days, and how long they lived, and could not Moses number his own days? this may seem strnage: we see a child of ten or twelve years old can by arithmetic quickly tell you how many days he hath lived, yea how many hours and minutes. I answer that neither Moses, Ans. nor the wisest man living, though he may be never so expert, in all kind of Arithmetic and humane learning, so as he knows the nature of the Stars, their distances, motions, longitudes latitudes altitudes, etc. can skill of this numbering, unless the spirit of God be his Schoolmaster, unless God give him wisdom and grace from above, to persuade us, of the shortness of our time, and of the sudden and speedy coming of Death, can truly learn this lesson to number his days aright, but it must be the Lord that must teach it us. Hence we learn, Doct. 2 that it should be our chiefest care and study, We ought to esteem of every day as our last day. Deut. 32.29. to practise that which they so earnestly prayed for, viz: that upon the same grounds that they were moved withal, that we learn to number our days aright, and make account of every day as our last day. O that men were wise (saith Moses) that they would consider their latter end! True wisdom consists in this, in the continual meditation of the shortness of our life, when we arise in the morning, to think that we may be dead, ere night, and every night to think this may be my last. Many men think to what end is this? who knoweth not that our life is short & uncertain, who knoweth not this? But it is not for naught that the spirit of God in the scripture beats so much upon this point and puts us so often in remembrance of it, would men be so careful for the world, and so careless for heaven, and eternity, did we truly know and were persuaded of the frailty and uncertainty of our being here? Surely if we could but reckon our life and days as Moses doth all along in this Psalm, that it is but as vesterday, nay not so long, but rather as a watch in the night, the space of three hours, that death comes as a flood, that our life is but as a sleep or a Dream, suddenly vanishing away, that it is but as grass. And all the excellencies of man, as Beauty, Honour riches strength pleasures etc. but as the flower of grass, and that our days are but as a ta●e that is told, were these thoughts throughly imprinted in our hearts they would damn all our pleasures, and cause us to think more of Death than we do. Can we reckon our days upon our finger's ends, as we can other things, and withal the great work that God hath sent us into this world to do, and how prodigally we have misspent our time; how little we have done and how much is yet to do, when we are ready to drop into our graves could we, I say, thus number our life and days we would never live as we do, so careful for this life, and so careless for Heaven. We see that those that shoot at Butts, they prick their arrows, sometimes here, and sometimes there, round about the mark, at last they hit the white thus doth Death cast his Darts, sometimes a friend is taken away, sometimes a kinsman sometimes he comes nearer and takes a Husband wife, child, at last we ourselves are struck with death and away we must. Though we see this daily before our eyes, and see corpses daily carried upon men's shoulders to the grave● yet who lays it to heart and considers that the feet of these that carried them may carry us to our long home, ere long; we pass not away one minute of our life, but we have taken one slep more towards the grave to day we hear that A. B. is dead to morrow we may hear that C. D. is dead, shortly you shall here that S S. is dead. It is noted for the great commendations of Joseph of Arimathea, Jo. 19 who whilst he was in health made his tomb in his garden: and why in his garden? No doubt to put him in mind continually of his Death, and that in the midst of all his delights, and pleasures he might think on his latter end. Thus it is said of that godly Father St. Jerom, that he thought with himself, that whether he did eat or drink, or whatsoever he did, he thought he heard that voice, Arise ye dead, and come unto Judgement. Now that we ought thus to make account of every day as our last day, let this reason persuade. Because of that inevitable necessity that lies upon all Adam's posterity that die we must, Reas. 1 as the woman of Tekoah said to David, that mourned so excessively for the death of Absalon, We must all die. And as the Psalmist hath it; Ps. 89.48 Ps. 49.19 Heb. 9.27. What man liveth and shall not see death? and shall he deliver his Soul from the hand of the grave. Again Man shall enter into the generation of their Fathers, and shall not live for ever. And, It is appointed for all men once to die. The consideration where of may put us in mind of our duty, to be in a continual readiness for death. We ought to make account of every day as our last day, Reas. 2 because we cannot sever our life and death, but such as our life hath been, such will our death be: for albeit that all must die, and sleep in the dust, yet there is a great difference betwixt the godly, and the wicked in death. They that die in the Lord are blessed, Rev. 14.13. Blessed are the dead that dye in the Lord: and these at last shall rise again to life and glory: but as for the wicked, it is not so with them, for they enter by death into everlasting pain, where the worm dyeth not, and the fire shall never be quenched; so that our weal or woe for ever doth depend upon that short inch of time that is allotted unto us here, which also should put us upon this duty to be in a continual readiness when death comes. This serves to instruct us in the necessity of learning this lesson well, Use 1 of the measuring out the length of our time, and the numbering of our days aright There is a great deal of art, and skill, to do this. This is the best Arithmetic, when we know how to number our days aright: the numbering of our acres of land the numbering of our sheep and , is nothing to the numbering of our days. Quest. But what is it to number our days? Answ. It consist principally in these things. First in Accounting every day as our last day, and so to live as if every day we were to die: now what would we do if we were sure to die ere night, if you were sure that this were your last sabbath, & this were your last Sermon that ever you should hear, you would not need to be warned of sleeping, you would not willingly have death to take you tardy, we would that rather death should take us upon our knees, then upon our Alebench. To number our days aright is to die daily; 1 Cor. 15. this was the care of the blessed Apostle, I protest by our rejoicing which I have in Christ jesus our 〈◊〉 I 〈◊〉 die daily: that is, by the continual thoughts, and meditation of death, inure ourselves by little and little, whilst we are here, of the art of dying well, before we come to die indeed. Paul died daily, because he knew not the day and time when God would call him away by death, the more we fit and prepare ourselves for death, the less terrible will death, this King of fear, be unto us, when it cometh. Thirdly to number our days aright and to be prepared for death; is to pluck out the sting of death, now the sting of death is sin, 1 Cor. 15 56. the sting being taken out, death cannot hurt. The Philistimes were so wise as to discover wherein the strength of Samson lay. jud. 16.5 And therein they prevailed; it shall be our wisdom to repent us of our sins, for therein lies the strength of death. And last of all, if we desire to live for ever in the kingdom of glory, that we begin it here, that we lay a good foundation for the time to come. Those virgins that still expected the coming of the Bridegroom, and had their lamps stored with oil, hereby merited the name of wise Virgins, and entered into the marriage chamber, whilst those foolish Virgins that were careless of the bridgrooms coming, and rested themselves with the bare name of Virgins, and with the bearing the Lamps of an outward profession, without the oil of grace in their hearts, were for ever shut out. This serveth to discover unto us the reason why sin doth so abound, Use 2 drunkenness, swearing, uncleanness profaneness, and all other abominations in the lives of men. It is because men have not learned this heavenly Arithmetic, to number their days, and to esteem of every day as their last day. This was the reason of that damnable security in that rich man; Luk. 12.37. That bade his soul to take her fill of all pleasures and delights, little thinking that that night his soul should be haled from him. And this is the reason why men pour out their hearts to all manner of sins & abominations, they never consider the shortness & uncertainty of their lives. Is there any so vile or so wretched, that if they were persuaded that they should die this night before to morrow, would they deck and trim, paint and pounce, and pamper those bodies of theirs, that so suddenly must feed the worms? no, no, if men made this account of their life, as at an hour's warning, they would provide better for that life that shall last for ever. This was the reason why that evil servant fell to eating and drinking and beating his fellow servant, Mat. 24.48. he thought his master would be long a coming. A contrary example we have in Moses this man of God, that albeit he might have enjoyed the pleasures of Pharaohs Court, with honour, wealth, and what not; yet refused them all upon this account that they were but for a season. All the pleasures, comforts, contentments, and outward felicities that the world can afford us, are but for a season, short and momentany, and must have an end. And the end of a wicked man's pleasures ends in pain. Son remember that thou in thy lif time, Luk. 16. etc. when one hour's torment in hell, will make the wicked forget all their pleasures on earth. And therefore this should serve in the last place for Exhortation. That we always have death before our eyes, and to think upon it, to account of the present time and day as our last, and so to live as if every day we should die, that we may be in a continual readiness for our dissolution, and change, when we shall go hence and be no more. There can be no worse deceit than when a man deceives himself in this reckoning. Use. 2 Luk. 12.37. He was worthily called a fool that said, Soul, thou hast much goods laid up for many years, eat, drink and be merry. And since it is the Lord that must teach us this wisdom, we must pray unto him to teach us this lesson, to number our days aright, for till God teach us this wisdom, we shall never repent, forsake the world, and seek for a better life. And therefore I earnestly commend this duty to you, and it is my desire to press it upon myself, that we all reckon this with ourselves, as though this day should be our last day, and this nigh our last night that when the Lord shall call us hence, he might find us so doing: hitherto of the petition, Lord, teach us to etc. That we may apply our hearts to wisdom. HEre we have the second part at first propounded. Part. 2 And that is the end of this petition, or the use of this request. viz. that we may apply our hearts etc. These words may be taken in a double sense. That we may apply our hearts to wisdom. That is, that seeing our life is so short here, and so uncertain, we may no longer live in sin, as we have done, but may truly repent, Doct. 3 live more wisely and circumspectly, fear thy anger, Men are never truly wise till they account of every day as their last day. and be afraid to provoke thee by our sins as we have done this Moses accounts true wisdom. And the words being taken in this sense, the doctrine is. That men are never truly wise, till they account of every day as their last day. Herein lies true wisdom. O that men were wise, Deut. 32 29. then would they remember their latter end. As if men were never truly wise till then. There is nothing more natural unto us, then to persuade ourselves of long life. And that we shall still continue in a happy and flourishing estate. It was David's case to be thus lifted up in times of prosperity. I said (saith he) I shall neve be removed, Psal. 30.6. thou Lord of thy goodness hast made my hill so strong. When God had settled David in his Kingdom, had made him to prosper, and given him the upper hand of his enemies. He was ready to fall asleep and to make his reckoning that he should ever continue thus happy. That his good days should last for ever, and his prosperity should never fail. And this was the case of job, that holy man; In the time of his prosperity; he had such thoughts as these. I said I shall die in my nest, job 19.18. and I shall multiply my days as the sand. And again, my glory shallbe renewed, ver. 28: and my bow shall be strengthened in my hand. What is this but to reckon without our host, when we shall thus flatter ourselves that we shall continue in our state: whereas our very lives, and being here, with whatsoever we have and enjoy is only at his pleasure; we have nothing so entailed upon us here, that we enjoy in life and death, but the Lord, when it pleaseth him, can either take us from it, or it from us. It is wisdom then to provide for our change before the evil day come upon us; this is Solomon's advice, Eccle. 12.1. Remember thy creator in the days of thy youth, while the evil days come not, nor the years of affliction, wherein thou shalt say, I have no pleasure in them. q. d. certainly the time of sickness, and death will come, when all these earthly comforts will fly away. A man never comes to be truly wise, till he thus comes to esteem of his life, and to provide for his change. And indeed, what man will have his evidence then to seek, when his cause comes to be tried? In the matters of this world men are so wise in summer to provide for winter, in health to provide forsickness. We will count but such a one a fool that will then go to sow when other men go to reap: O where are our hearts, that we are no more spiritually wise for our souls. Pro. 10.14. Wise men (saith Solomon) lay up knowledge before hand. And such prove themselves fools at last: With those foolish virgins, that have not the oil of grace in readiness when death comes. Seeing that herein lies true wisdom, Use 1 to be in a continual readiness for our change; this shows that the wisdom of the world is but foolishness to God; 1 Cor. 1. for whom do men commonly judge to be wise men, but such as have reaching heads to buy and to sell, that can tell how to purchase lands and live and grow rich in the world, and grow great and mighty here. All this wisdom comes from nature, and may have nothing in it but nature. If this be not guided by the word, you shall see what reckoning and account the Lord makes of it. When he saith, they have rejected the word of the Lord, jer. 8.9. and what wisdom is in them? what greater folly can there be in the world, then for these vain and foolish trifles, the pleasures of sin, that are but for a season, to lose for ever a man's most pretions soul, to pass away for earthly things with Esau the birthright of our inheritance, which such do that are not wise for eternity. O then would we be loath to be accounted fools in death as, Nabal was, who when he came to die the text saith, His heart died like a stone within him, let us take out this lesson whilst we are alive, to number our days aright and to provide for death continually. Secondly, Use 2 seeing true wisdom is that, when men are wise for their souls. This may serve for exhortation, that as we desire to approve ourselves to be the sons of wisdom, to make this our principal care to make sure for eternity. This is that one thing that is so necessary, that if we miss of that, we are undone for ever. But how may we come by this wisdom? Quest. Saint james tells us. Answ. If any man lack wisdom, let him ask it of God. Jam. 1.5. And Moses his practice here may also inform, us Lord teach us to number our days: It is God that must be our Schoolmaster to teach us this wisdom And the humble he will teach in his way. The humble and most self denying christian, is ever the most wise christian, whereas God rejecteth the proud & sendeth the rich empty away. Seldom doth any grace either grow or prosper in a proud man, or in a proud heart. The humble christian tastes of the kernel, and sweetness of religions when the prond man hath only the shell. Now in seeking this wisdom, these Rules must be observed. Come in a self-denial of thyself and of thy own wisdom, 1 Cor. 3.18. let him that would be wise, became a fool that he may be wise. Seek it at God's hand die humble and hearty prayers earnestly, nor coldly and vegligently. Pr. 2.1. Search for wisdom as for treasure, Saith Solomon, the kingdom of God suffereth violence, and violent take it by force. Meditate much and oft of the doctrine now taught, viz Of the frailty of man's life, and our uncertain being here, & that this grace must be had to make us happy. That we may apply our hearts to wisdom. A Gain, the words may be taken in this sense, that is, as we have heretofore lived in sin, now we may live to God, to repent, and amend our lives, and to walk more humbly, and more holily with God. And thus Moses seems to expound the words. This is your wisdom, Deut. 4.6 and your understanding, in the sight of the nations which shall hear all these statutes, and say, surely this nation is a wise, and understanding people, viz by keeping of the Commandments and doing them. In this sense, the thing that Moses prays for, is for wisdom and care to keep the Commandments of God, that for the time to come they might walk in his fear as obedient children before him and then the doctrine is. That Heavenly wisdom doth consist principally in keeping the Commandments of God, to live in faith, Doct. 4 True wisdom consists in true obedience. Repentance and true obedience to God. This is true wisdom by the testimony of Moses himself. Or thus, true wisdom doth consist in true obedience to the will of God. True wisdom and the knowledge of God is the candle of the soul to light it, and to shine unto it in the ways of God. Thy word (saith David) is a Lantern unto my feet, and a light unto my paths. When we carry an awful and reverend awe and dread of the majesty of God, and fear to sin against him, this is true wisdom. The fear of the Lord is the beginning of knowledge, Pro. 1.7. but fools despise wisdom. And thus have the Saints and servants of God approved themselves to God in walking in the Commandments of God; thus Enoch is said to walk with God. Gen. 5.21. Lu. 1.6. And Zachary and Elizabeth walked in all the Commandments of God. When we are holy, as he is holy, 1 Pet. 1. perfect as our Heavenly father is perfect; when our desire is to walk in an universal obedience to all God's Commandments with David. Psal. 119 O that my ways were so direct, that I might keep thy statutes, so shall I not be confounded, whilst I have respect to all thy Commandments. These are truly wise and truly blessed. Ps. 119.1 Blessed are they that are undefiled, and walk in the law of the Lord. And in this did job comfort himself, and approved the uprightness of his heart to God. job 23.10. He knoweth my way and trieth me, and I shall come forth as gold. But whence hath job this confidence? verse 11. this he shows, My foot hath followed his steps, his way have I kept. A contrary example whereof we have in jehu, 2 Reg. 10.31. that howsoever he did many things that God had commanded him in the matter of Ahab, yet this is left for a blot upon his name that shall never be wiped out; Hos. 1.4. jehu took not heed to walk in the Commandoments of God, with all his heart. And hence it is, that the Lord threatened to charge upon jehu, all the blood of the house of jesreel. And this is it the Lord requireth of his people. A Son Honoureth his father, and a servant his master. If I be a father where is my honour etc. So that the point is clear, that heavenly wisdom consists principally in this in walking humbly and holily before God, and in keeping his commandments. By this we are known to be Gods, Reas. 1 as a servant by his livery is known to belong to such a Master; hereby we know; And by this shall all men know that ye are my disciples, etc. Secondly we own unto God our lives our liberties, Reas. 2 and all that we have, and therefore when he commands, he commands but his own. 1 Cor. 6.19, 20. Ye are not your own, but ye are bought with a price, therefore glorify God in your bodies and spirits, for they are Gods; we cannot serve a better master, neither can we expect a surer reward. We shall all be judged at last, Reas. 3 according to things we have done in our bodies whether they be good or evil. 2 Cor. 5.10. Rom. 8.14. Then such as have lived after the flesh shall die. And such as have lived after the spirit shall live. Then we shall see the Difference betwixt him that served God, Mal. and him that served him not. Then those wise virgins that with the jamps of an outward profession had the oil of grace in their hearts, shall be known from the foolish that wanted grace. Use 1 This lets us see how far the greatest part of the world are from this wisdom who want this fear of God before their eyes, that live in all manner of iniquity and profaneness, these reject the word of the Lord. They cast away all care of keeping Gods Commandments, And what wisdom is in them? jer. 8.9. Secondly noe less folly appears in those that are so wise for the world & such fools for their souls, Use 2 wise for the earth, but fools for Heaven. He that must shortly part with his house and home & must away into another Country, will be so wise as to turn his lumber into Silver and Gold, that he may have something to live upon when he is gone. Mat. 6.19. Lay not up for yourselves treasures on earth (saith Christ) where moth and rust doth corrupt, and where thiefs break thorough and steal. But lay up for yourselves treasures in heaven etc. Christ commends Mary's choice that she had chosen the better part, Luk. 10. she sat at Christ's feet, she heard his heavenly doctrine. Whilst Martha was busy for the body, Mary provided for h●r soul; what if Martha had let the pot seethe over, for that time, it had been a very tolerable neglect; but now Mary carries the praise, the lord knows we have many Martha's, few Maries, for almost all be for the world, look after their bodies, few for heaven, that take care for their precious Soul. Vers. 13. Return O Lord, How long? let it repent thee concerning thy Servants. MOses this man of God, having in the former v. prayed unto God, that he would teach them by his spirit to make the right use of the shortness and uncertainty of their life: Now he proceeds to make prayer unto God, for himself and the rest of God's people, for favour and mercy. And all the petitions of his prayer are either for Reconciliation to God, or else For the fruits of their reconciliation to God. In this 13. v. they pray for reconciliation: that he would in mercy Return again unto them, and be pacified again toward them. In the verses following, they pray for the fruits of this reconciliation, as 1. For the comfortable feeling of God's love and favour again towards them, which they had broken off by their sins, v. 14. 2. They pray for comfort against their miseries and long afflictions vers. 15. 3. For defence and protection and the blessing of God upon their labours and endeavours, especially in their journey towards the land of Canaan, that God would defend them from their enemies, and bring them at last into that promised land. Return O Lord. In this first petition and request we are to note two things. 1. What they pray for, viz. Reconciliation with God. Return O Lord; let it repent thee. 2. And for this purpose they use 2. Arguments or Reasons to move the Lord to take pity on them and to be unto them. 1. Taken from the continnance of their afflictions, which were both long and tedious, and very sharp and grievous. How long? shall we lie boiling in the furnace of affliction, and how long wilt thou be angry with us? 2. From their estate and condition we are thy Servants. O then be gracious unto thy Servants, be not for ever angry with thy own Servants; but receive us into thy favour, be reconciled again unto us: And turn away thy wrath, and displeasure from us. Return O Lord, q d. Although for our sins thou hast justly turned thy face from us, and been angry with us, yet be thou in mercy reconciled to us again; show us thy favour and remove thy heavy hand. For as the Lord is said to turn his back, and to hid his face when he takes away the tokens of his gracious love and presence from a people: even so when he doth manifest the signs of his love and gracious presence unto a people, then is he said to return again. Whence we may observe first of all, when Moses and the people of God do seek unto God for mercy and reconciliation, viz. when they have been well whipped in the school of affliction, and humbled and tamed, by the Lords corrections upon them for their fins. We observe, Doct. 1 Men never seek to God forreconciliation, till they feel his displeasure. That men will never seek unto God for reconciliation, until such time as the Lord hath truly and thoroughly humbled them, and caused them to feel his anger & displeasure for sin, staborn, rebellious and hard hearted sinners will never truly seek unto God till such time as the Lord hath broken their hearts, with the apprehension of their miserable estate by reason of sin, and that they come to feel Gods terrible anger and displeasure against them for the same. The Lord knows that these hearts of ours are many times so hard, that our greatest sins, have little effect upon our souls to work that godly sorrow and humiliation as our sins have deserved. But when the Lord shallbe pleased to bring a sinner to the rack, and there lay weight upon weight upon him, and to the weight of his sins add the weight of his anger and sore afflictions, this dealing of the lord with a poor sinner many times causes such a stream of tears, which bathe the soul in the water of true repentance, and bring the sinner to a hearty confession of his sins: how were jacobs' sons wrought upon by their troubles in Egypt? that their sin against their innocent brother selling him for a bondslave, should lie hid for many years together, should now come to conscience. Gen. 42.21. We have sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him, therefore is this trouble come upon us. And thus David, when the hand of God lay heavy upon him day and night, then, and not till then, he flies to God; and by humble confession of his sins begs pardon at God's hand. Ps. 32.4, 5. I acknowledged my sin unto thee, neither hide I mine iniquity: for I thought I will confess against myself my wickedness, Es. 26.16. and then thou forgavest the punishment of my sin. The scriptures are clear in this Lord in trouble have they visited thee, they poured forth their prayers whe● thy chastisements were upon them; and again, they being bound in affliction, Ps. 107.10, 13, 14. and Iron, cried unto the Lord in their affliction and distress. Yea, this is that which the Lord himself speaketh of stubborn and hard hearted siners. Hof. 5.14, 15. I will be unto Ephraim as a lion, and as a young lion to the house of judah etc. till they acknowledge their offence, for in their affliction they will seek me early. So that miserable, rebellious, and hard hearted sinners will never seek unto God, till such time as he hath exercised them, with the sense and apprehension of his terrible anger against sin, besides the examples the scriptures afford us, are many, as Manasses, 2 Chron. 33.10, 11. the prodigal, the jailor and those cruel Jews. Reas. 1 Such only are capable of mercy from God, when in the sense of their own misery, and apprehension of God's displeasure they become fit objects of mercy; full vessels can hold no liquor, and proud and haughty hearts are not fit for mercy. Es. 57.15. He will revive the spirit of the humble, and revive the heart of the contri●e ones. When our hearts are subdued, Reas. 2 the Lords anger and displeasure against us is subdued. When God sent his prophet to Niniveth to cry, jon. 3. Yet forty days, and Niniveh shallbe destroyed, the Ninivits humbling their souls in sackcloth, fasting and praying. God turned away from his wrath, he intended against that City, 1 Reg. 21 yea, when wicked Ahab himself, shall but humble himself the Lord suspended the judgement against him and his house. And this is no other thing then what the Lord himself hath promised: jer. 18.8. If a nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them: so that this is the only way to stop the breach of God's anger and displeafure, and to call back his judgements, when they are gone out against us. Seeing this is our wretched nature, Use 1 never to seek unto God for reconc. liation till the Lord do even by strong hand humble us, and break our hard and stony hearts; and cause them to taste of his anger and sore displeasure against us, this betrays the monstrous security and sinfulness of our hearts, that will never seek to God, till we see ourselves left and forsaken of him, and till he break our hearts by the hammer of his judgements, that will not seek for heaven till he first send us to hell. O the cursed security that is in these hearts of ours, that can by no other means be humbled and brought home, but by the rod and frowns of so gracious a God. Surely it were our wisdom not to be so stubborn and rebellious to stand it out, till the Lord do thus bruise us and break us by his judgements, and so compel us to seek unto him. Secondly seeing we shall never seek unto God for reconciliation, Use 2 till such time as the Lord hath truly and thoroughly humbled us, and caused us to feel his anger and displeasure. O what a terror may this strike in the hearts of those, upon whom the Lords hand hath been often, and yet have not been humbled to turn unto him: when the Lord shall not only give us his Word, the ordinary means of conversion and bringing us home; but shall also send his rod, even sharp and sore afflictions, and yet men shall stand out against all, will not be convinced of their misery, nor seek unto God for mercy: Here is a sign of an obdurate heart indeed. Surely the case of such seems desperate, such have cause to fear that they are in a hopeless condition: Ezek. 22.18, 19, 20. Let such consider that place, and tremble at it; Because you are become dross, behold, I will gather you in the midst of Jerusalem, as they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace to melt it. So will I gather you in my anger and in my fury, and I will leave you there, and melt you; yea, I will blow upon you in the fury of my wrath. And what account the Lord makes of such we may see; Jer. 6.29, 30. The bellows are burnt, the lead is consumed of the fire, the Founder melteth in vain; for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them. O it is a fearful sign of God's wrath upon that soul, that when the Lord hath traveled upon us to do us good, by the Word, and by the Rod, and nothing will work upon us; but still we persist in our sinful courses; Reprobate silver shall men call such, and such may fear they are cast off of God. And last of all, Use 3 seeing that until we feel our sins, and Gods heavy displeasure against us for sin, we shall never seek for reconciliation: This may serve likewise to be a stay unto us in the midst of our sharpest afflictions, and sorest trials that may betid us here, whether inward or outward, to consider the end whereunto God hath appointed them; viz. to humble us, Mic. 6.9. to discover our sins, and to make us look home, this is the errand they come with from God. There is no visitation, sickness, misery, or affliction, but comes with a message from God: What have we then to do, but to search and find out our sins, the cause wherefore the Lord is thus displeased with us, and to be humbled for them, that so his wrath may be appeased. Surely this is the Lords aim and end in his sharpest afflictions laid upon his children, to make us look home, and to say to our own hearts, Hast thou not procured this to thyself, jer. 2.17. inasmuch as thou hast forsaken the Lord thy God? And with the Church, Deut. 31.17. Are not these evils come upon us, because our God is not amongst us? Not to do this in times of affliction and distress, argues a high contempt of God and his works. It ought to be the care of every one of us, Ezek. 16.41. to know the plague of his own heart, and to find out that special sin, that hath made the difference betwixt God and him. Return, O Lord. THe next thing that we may observe is the person they pray unto, viz. the Lord himself: They run to no Saint nor Angel for help and secure in this time of their great distress; but they fly to God, because that he alone was offended, and of him they seek for reconciliation, Return O Lord. Doct. 2 Hence we jearn that in times of misery and distress God alone is to be sought unto. In times of misery, God is to be sought unto. Ps. 50.15. And for this we have both precept and example: Call upon me in the day of trouble, and I will hear thee, and deliver thee. And, Ask, Mat. 7.7. and ye shall have, seek and ye shall find, etc. O what gracious and merciful promises hath God made unto his Church and people, and all to make them fly unto him, and rest upon him in time of trouble; yea, such is the Lords inclination to pity and compassion towards his people in times of misery and distress, that he hath said, Es. 65.24. Before they call I will answer, and whilst they speak I will hear. And as for Example; the Scriptures afford us divers in this kind, of the faithful, that in times of misery and distress have made the Lord their only refuge to fly unto, and have found comfort and deliverance: as that of Jehosophat and the men of Judah, when the Amorits, 2 Chr. 20 the Moabits, and they of Mount Seir came up against them, that both Prince and people were at a great strait, and knew not what to do, only say they, Our eyes are upon thee. They seeking help from God were delivered. Thus David in all his troubles, Ps. 109.4. Ps. 4.12. Ps. 86 5, 6. Ps. 86 7, Ps. 65.2. had still recourse to God; for my love they are become my Adversaries; But I give myself to prayer. Yea, God is pleased to be styled by this very name, to be the God that heareth prayer. O thou that hearest prayers, to thee shall all flesh come. Thus Hezekiah, when that mighty Host of Senacherih was ready to fall upon him and his people He made the Lord his only Rock and Defence, 2 Reg. 20.1, 2. to fly unto. And when he received in himself the Sentence of death, still he flies to God. jonas 2.1, 2. And that fugitive Prophet, Ionas, Out of the belly of Hell cried I, and thou heardst my voice. And great reason. For This is one principal end, Reas. 1 wherefore the Lord correcteth his Children, to make them fly into his arms for help and secure; and to let us see how vain and helpless all earthly helps and comforts are without him: And this very end the Lord himself expresseth, Hos. 5.14. when he saith, I will be unto Ephraim as a Lion, etc. till they acknowledge their offences, and seek me diligently. Secondly, Reas. 2 in times of misery and distress, God only is to be sought unto. Because the time of misery is the fittest and opportunest time of seeking God. 14. Ps. 50.51. Call upon me in the time of trouble, etc. There is indeed no time to the time of affliction, either for us to pray, or for God to hear prayer, for now if ever the heart is in a right frame and temper of seeking God. If there be any zeal and affection at all in the heart, times of affliction and adversity draw them out, and lay them out, in seeking of God, when the rod is upon us. What a stay and comfort have the godly then to lean and rest upon, Use 2 in their greatest straits, that they have still a God to fly unto. The Lord doth never leave his Children comfortless whilst he affords them thus the means of comfort, and deliverance. This Honour have all the Saints. Whereas wicked and ungodly, men here is their misery; they are destitute of the very means of deliverance, they cannot pray. Let them perform this duty, Pro. 15.8.28.9. at any time, God shuts out their prayers, they are abomination to the lord Io. 9.21. God heareth not sinners. If I regard wickedness in my heart, the Lord will not hear me. Es. 1.15. How doth the Lord protest against the Jews, that though they should stretch forth their hands to him, he would hid his eyes from them; and though they should make many prayers, he would not hear, because their hands were full of blood. O the misery of wicked men, that whereas their only refuge is to fly unto God in times of misery and distress that the Lord should not only shut out their prayers, but that the same should become abomination in his sight; who can put to silence the voice of Desperation. But God doth sometimes hear the wicked; Object. 1 did not the Lord hear Ahab, when he humbled himself, 1 Reg. 21. and sat in ashes? I answer, Ans. 1 It is not in mercy at any time that God hears the prayers of a wicked man, no, not when the Lord seems to grant them the things that they pray for; for commonly they are temporal things, not spiritual graces. God bestows these indeed many times upon wicked men, as gifts of his left hand, rather in wrath, then in mercy. Whatsoever God bestows in love, and mercy, flows ever from Christ, and from some promise made unto us in him. But as for wicked men, as they are not in Christ, so have they no promise: For all the promises of God are yea, and amen in Christ. But do we not see that many times the godly themselves pray, Obj. 2 and God seems not to hear them; did not David himself complain, Ps. 22.2. O my God I cry by day, but thou hearest not; and by night, but have no audience. And David prayed most earnestly for the life of the child, 2 Sam. 12.14. and yet the child died. God did not answer him according to his prayer. God many times delays his children, Ans. 1 when he doth not deny to answer them, for now is the time when the Lord is pleased to exercise his graces in the hearts of his servants, as faith, hope, patience, etc. For what would become of these graces, if there were no more but ask and have. No doubt Christ heard the request of the poor Canaanitish woman at first, but it was after many requests that he answered her, delighting in her often calling upon him, Josias, Jesus, mercy, mercy. Secondly, there may be some sin or other, even in the godly themselves undiscovered, and unrepented of, that for the present may cloud their prayers, and which may lie as a bar in their way, that God doth not by and by return them an answer; which when they have discovered, and by true repentance have removed, than God will not fail to return them a gracious answer. Thirdly, God many times denies this own servants in the particular thing desired. As Paul that would have had the Buffet of Satan removed. 2 Cor. 12. But the Lord answered him in another kind, giving grace in the stead thereof to support him. My grace (saith he) is sufficient for thee. Thus doth God many times when we ask for Silver, give us gold. Something or other equivalent thereto; as when we ask for Earthly blessings, if he give us Heavenly, he is not behindhand with us. Thus long life is promised as a blessing in the keeping of the fift Commandment to children that obey their Parents: yet we know that many obedient children die young, as Jesus did, yet the Lord makes good his promise in giving them a better life. Yea, Christ himself, when he prayed that the cup might pass from him: yet did he drink of it, yet was heard in his prayer, when God gave him strength to bear it, and withal an Angel to comfort him. And last of all, in all our prayers and requests that we put unto God, we are tied to certain conditions, which not performed, we must not look to speed. As first that all our petitions be according to his will. If we ask any thing according to his will, he heareth us. All our petitions must be put up in faith. jam. 1. Pray in Faith and waver not. As we ask good things at God's hand so we must ask them to a good end, if our end be evil, our prayers can not be good, as Saint James hath it. Ye ask and receive not, jam. 4.3 because you ask amiss, that ye may spend them upon your lusts. Let us apply this. Seeing Moses and the people here, Use. 1 having provoked God's anger and displeasure against them by their sins, do now fly unto him, & beg reconciliation again with him; We are taught now at this time, that God's hand lies so heavy upon this Land so many ways, to go unto him likewise, and pray, Return O Lord, How long? that he would be pleased again to be reconciled unto us, and receive us into his favour again. And because we cannot come unto him without Christ, who alone must stand betwixt the wrath of his Father and us. We must come in his name, and through his Mediation and intercession, who will accept our prayers, not for any worthiness in us, or them, but for his sake alone. It is he alone that must perfume our prayers, with the sweet incense of his merits, Rev. 8.3. Io. 16.23. and mediation, without which, our persons and prayers can find no acceptation with him. Seeing it is God alone that in all misery and distress is sought unto, Use 2 as this example shows; This overthrows that erroneous Doctrine and practice of the Church of Rome, who teach men to pray to Saints and Angels, to Peter, and Paul, the Virgin Mary, to this He-Saint, and to that Shee-Saint, etc. we utterly renounce this Doctrine, and abhor this practice, as that which hath neither precept nor promise, nor Example in all the Book of God, to leave the Creator for ever blessed, and fly to the Creature. What greater dishonour can be done to God and Christ, 1 joh. 2.1. since we have one Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. What is this but to leave the King's son, and to go to a servant to speak to the Father: Nay, what is this but to rob God of his honour, and Christ of his office; both to be an advocate, and to make reconciliation, are proper to the person of Jesus Christ: 1 Tim. 2.5. There is one Mediator, even the man Christ Jesus. Besides, the Angels are but fellow-servants, Rev. 22.9. See thou do it not, I am thy fellow servant. As for the Saints in heaven, they know not our wants, Es. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not. And no less folly and madness is it to pray to stocks and stones, relics and bones, as the Papists do. And the last is, Use 3 we are taught hence where to go and speed in times of affliction and distress. Lord (saith Peter) whither shall we go? thou haft the words of eternal life. It is our duty then to repair and resort to God the Father, through the merits of his son Jesus Christ. What Parent can be more compassionate of the child in time of misery and distress, than the Lord is to his children in their afflictions? yea, such is his love and compassion towards them, that though (by reason of their affliction) they are not able to put up a distinct prayer to him; yet, their very sighs and groans shall pass for powerful and effectual prayers. Hezekiah mourning like a Dove and chattering like a Crane is heard, and answered of God: yea, the Spirit helps our infirmities, when we cannot pray as we ought, Rom. 8. With sighs and groans that cannot be expressed. We may rest assured, the Lord is near to them, that draw near to him. Is our faith weaks he will strengthen us; are weignorant, he will instruct us; do we want grace, he will supply us; is our love cold, he will quicken it; is our repentance imperfect, he will perfect it; are judgements amongst us, he will remove them; are we in distress, he will have mercy upon us; do our sins trouble us, he will discharge us; are we in sickness, he will restore us; are we in misery, he will deliver us. So that every true believer may comfortably conclude, that his weakest prayers, sighs, and groans, proceeding from a broken heart, a hungering and thirsting desire after grace and mercy, shall not return in vain but God in his due time will answer the desire of their souls. We shall not want that grace that we unfeignedly desire, neither shall we be hurt with that corruption we unfeignedly lament. Return, O Lord. THe words are not so to be under stood, as if God at any time did totally leave and forsake his people; for so God never departeth from his, whom he once loved in Christ: Howbeit in times of affliction and distress, the Lord seemeth to them thus to do: as the Sun may be sometimes under a cloud. yet will appear again; so though the cloud of our fins may hid the face of God from us for a time; yet, he will pierce through them, and shin● upon us at last. But now whilst the Lord thus withdraws himself from his people, it is a most bitter time unto them, they can have no rest nor peace, till the Lord return again, and be appeased towards them. Hence we may farther observe, Doct. 3 that so long as the Lord is departed from us and turneth his angry countenance towards us, there can be no peace, Whilst God seems to be angry, there can be no peace. no comfort to a poor sinner, but extreme sorrow, grief, and perplexity of spirit. We may see this in those sad complaints of God's people, that have felt his frowns & angry countenance upon them for their sins: how heavy & intol lerable the sense of his displeasure hath been, we may see it in that sad complaint of David, Ps 6.1, 2. O Lord rebuke me not in thy anger, neither chasten me in thy sore displeasure; my Soul is sore vexed, but Lord, how long? David could have no rest, nor peace in his soul, so long as he lay under God's displeasure. And thus prays the Church, O Lord correct me, but with Judgement, jer. 10.24. not in thy anger, lest thou bring me to nothing. Yea, the Lord Jesus Christ himself, in the sense of God's anger and displeasure, cries out, Mat. 27. My God, my God, why hast thou forsaken me? What are a man's wife, children, gold, silver lands, live, or all the world, when the soul shall combat with God's wrath, A wounded spirit who can bear? Es. 57 The poor soul, scorched with the heat of God's anger and displeasure for sin, nothing can comfort it, but the Lords returning again in love and favour. Ps. 4.6. Lord (saith David) lift thou up the light of thy countenance upon us, thou hast put gladness in my heart more than in the time that their corn and their wine increased; the whole world is not to be compared to it. David having sinned, and by his sins having eclipsed this favourable countenance of God towards him: O how earnest is he in begging his gracious presence again towards him: Ps. 51.10, 11.12. 1. He prays, that God would turn away his angry countenance from him: 2. That he would restore him again to the joy of his salvation. 3. That he would not take away his Spirit from him. But, Quest. why doth the Lord deal thus with his own children? Reas. No doubt the Lord doth it in much love towards them, that hereby they might feel the bitterness of sin, and his anger and displeasure for the same, that they might learn to prise his favour and loving countenance towards them at a higher rate, then before they had done, and to make them hereafter to walk more humbly and more holily with God. God makes his people to hear first the terrible thunder upon Mount Sinai, and then the joyful voice and shouting upon Mount Zion. Seeing that so long as God is displeased with us, we can have no peace, Use 1 joy, or comfort, till he return again, and be reconciled towards us: How should this move us to seek reconciliation at his hand; that we never give our soul any rest till we be at peace with him. And because we can never be reconciled to God, as long as we live in sin, and delight in sin, with a purpose to continue therein. Let us take heed we deceive not our own souls, to think that we can ever be reconciled to God and take pleasure in sin. It had been to no purpose for Moses to entreat the Lord to return to them, if they had still lived in their sins, and rebellions against God. And therefore if we desire the Lord to return again unto us, and to be a reconciled God unto us, than we are to return again to the Lord by true repentance, else there is no hope, that ever the Lord will return unto us, Zach. 1.3. Turn unto me and I will turn unto you saith the Lord. And this favour and loving countenance of God, David accounts more dear unto him then the life itself. Ps. 63.3. Thy loving countenance is better than life itself. It was a great favour to Absalon, considering his offence, that heemight have his life for a prey, and be permitted to live in Jerusalem. 2 Sam. 14.32. But all this was nothing unless he might see the King's face. Alas, what are all the comforts the world can afford us, unless we can enjoy God's countenance and favour, and that he look cheerfully upon us in the face of Christ; this gives more joy of heart, Psal. 4.6. than worldlings have in their corn, and wine and oil. Cant. Let him kiss me (saith the Church) with the kisses of his mouth, for his love is better then wine. Seeing there can be no joy nor comfort without Reconciliation to God; Use 2 here we see what to esteem of the joy of wicked men, it is but a carnal joy, mere madness, as if a poor condemned wretch should go laughing to the gallows, such are in continual danger of Hell and damnation, yet, are not sensible of their danger. I said (saith Solemon) of laughter, thou art mad. There is no madness like unto this, to live under God's high displeasure, and yet to be secure. Belshazzar drinks and quaffs when the hand-writing was upon the wall; Dan. 5. the end of such mirth will be bitterness at last. O then let us never give any rest unto our souls, till we are reconciled to God, till we have truly repent of our sins, and be in with God again. Hitherto of the petition and request they put up unto God, and pray for, viz. Reconciliation again with God. Now follows the reasons that they use to move the Lord to take pity on them, Part. 2 and to be favourable unto them. 1. Taken from the continuance of their misery, and length of their sufferings, How long? 2. Taken from their estate and condition, we are thy servants. The first reason or motive they use, is taken from the long continuance of their miseries and afflictions, How long? q. d. O Lord, thou hast justly been displeased with us this many years for our sins and rebellions against thee, so as we have lived four hundred years in great bondage in Egypt, and now again we are grievously afflicted in the Wilderness, where we have been almost utterly wasted and consumed. O Lord, how long wilt thou be angry with us? O Lord, make an end of this our great, tedious, and long affliction, and show us thy favour and loving countenance again, and be thou a gracious God unto us, as unto our forefathers of old. The words are an abrupt interrogation, how long? When through the great perturbation of their spirits, their speech is short, cut off, as it were in the midst, as if they were not clearly able to utter their mind, through the greatness of their grief. From this example of Moses and the people of God here, we learn. Doct. 4 To mind the Lord of the continuance of our affliction, a good motive to move him to pity. That it is an excellent argument to move the Lord to pity and compassion, to put him in mind of the long continuance of his hand upon us in affliction. For here we have Moses and the people of God, as it were, fainting and longing after God's mercy, and crying out How long Lord? how long wilt thou be angry with thy people, and defer to helpus? Thus David in long and tedious afflictions, even with tears cries out to God, How long wilt thou forget me, O Lord, for ever? how long wilt thou hid thy face from me? how long shall I take counfell in my soul, and have sorrow in my heart. He maketh the continuance of his misery an argument to move the Lord to pity. And again, Ps. 79.5. How long wilt thou be angry for ever? shall thy jealousy burn like fire? Ps. 89.46 And, How long wilt thou hid thy face for ever? shall thy wrath burn like fire? How long, Lord, wilt thou not have mercy upon Jerusalem, Zach. 1.12. and on the Cities of Judah, against whom thou hast had indignation these three score years and ten? Thus Job complains to God, job 7.19. Thou wilt not let me alone till I swallow my spittle. Luk. 13.8. Luke 8.43. It was a Daughter of Abraham that was bowed by Satan eighteen years, and another that was troubled with a bloody issue twelve years: and for eight and thirty years together did that lame man lie at the pool of Bethesda, joh. 5.5. expecting help. Thus God hath exercised his children with long and lasting sorrows, all which his people have pleaded to God to move him to hear, and to take pity upon them. Which serves to inform us, Use 1 what use we are to make of our sufferings; that if the Lord do at any time humble us by long and tedious afflictions, either inward in mind, or outward in body, as by sickness, grief, misery, etc. we may even cry unto God as Moses here, and say, Lord, how long wilt thou defer to hear and help us? But, let us take heed of this evil, whereunto our hearts are most prone in times, of affliction, that we do not murmur, repine, and grudge against the Lords dealing; for this, Moses, nor this people do not, they do not complain of any hard dealing of God towards them: But, being pressed with the sense of God's anger and displeasure against them for their sins, do move the Lord to take pity upon them, in regard of their long and tedious afflictions, they had so long a time groaned under. And thus in the like case we may in our prayers and complaints to God, lay open our miseries, and plead our long continuance in them. Secondly, Use 2 seeing Moses and the people of God here do labour to move the Lord to pity and compassion, from the consideration of their long continuance in their miseries. We may take notice how prone we are, when God hides himself from us for a short time, (which he may justly do when we sin against him) albeit it be but for a short time, yet it seems unto us long. A gracious heart cannot be long without Communion with God. Ps. 143.6. My Soul thirsteth after thee (saith David) as the thirsty Land. None know the worth of God, but the gracious Soul. What were all the World without the Sun? and what were a believing Soul without God? Such as have tasted and seen how sweet the Lord is, hunger, and thirst more and more to be filled with his presence. As Moses, the more familiar he grew with God, the more he desired to see of God: & when the Lord is provoked to withdraw himself at any time from his people, which sometimes the Lord doth, being justly provoked by the sins of his people This brings horror and terror to to the Soul: Thou didst turn away thy thy face (saith David) and I was sore troubled. And again, Hid not thy face from me, Ps. 43.7. else I shall be like to themthat go down into the pit. Ps. 63.3. Thy loving kindness (saith David) is better than life itself. He accounts himself a dead man if God be not reconciled to him in Christ. What life, what comfort, what joy, in a man's Soul, unless God vouchsafe his gracious and comfortable presence there. Return O Lord, how long? WE are farther to observe. That in respect of Gods comfortable presence, Doct. 5 God may turn aside from his people for a time. Io. 13.1. God may turn aside for a time from his own people. It is true, God doth never totally leave or forsake his. For whom he loves, to the end he loves them. His gifts are without repentance, in some gracious operation or other his spirit is always present; yet in respect of his comfortable presence, he may seem to turn away from his people for a time. It was David's case when he had fallen into those dangerous sins of Adultery and Murder: for the present he lost the comfort of God's gracious presence, that he had formerly felt, and therefore prays, Ps. 51.8. Restore me to the joy of thy Salvation, and make me to hear the voice of joy and gladness, that the bones that thou hast broken may rejoice. Ver. 11. And, Cast me not away from thy presence. And thus he complains at another time; Ps. 22.1. Why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Doubtless at that time David wanted the assistance of God's gracious presence, in as much as his Soul is thus perplexed. And thus again he cries out in much anguish and perplexity of Spirit, Ps. 88.14 Why hast thou cast off my Soul? why hidest thou thy face from me. It seems David's comfort and assurance was much eclipsed at these times. This was the case of Job, job 30.20. I cried unto thee, and thou dost not hear me, I stand up and thou regardest not. And this was the sad complaint of the Church: Lam. 3.8 When I cry and shout he shutteth out my prayer. O this hath been that, that hath wounded the Souls, and troubled the Spirits of the godly, that the Lord hath seemed to shut out the prayers, and not to come in to their succour in times of distress. The woman of Canaan, Mat. 5.26. what might she think but that Christ had cast her off, seeing he would not answer her, and when he did speak, called her Dog, an answer able to have broke her tender heart; yet at last comes in and grants her request. The Lord deals many times with his Children as Joseph with his Brethren, deals roughly with them. Gen. 42.9. You are spies, and to prison they must go; yet at last, fill their Sacks, Saith he. Thus doth the Lord seem to take day with his people, and puts them off to a fit time when mercy will be more seasonable, and deliverance will be more welcome. Neither let this seem strange unto us: for the Lord may do this, That hereby he might take trial of the graces of his: Reas. 1 in the hearts of his servants, as their faith, hope, patience, etc. All which are now set on work whilst the Lord is pleased to suspend deliverance: for else what would become of the patience of the Saints if there were no more but ask and have. Secondly, Reas. 2 that whilst the Lord is thus pleased to withdraw himself, and defer deliverance, we might take occasion to search more deeply into our own hearts, thereby to discover the greatness and heinousness of our sins which have plunged us into such a gulf of misery, and labour to find out those secret sins unrepented of, that caused the Lord thus to frown upon us, and to hid his favourable countenance from us; whereas if our miseries were light and quickly removed, we should har●ly think our sins so great, as indeed they are. And that when upon our Repentance we have obtained peace and reconciliation again with God, Reas. 3 we may prise it ever after at a higher rate, and be the more careful that we do nothing that may interrupt our peace again with God, or turn away his loving countenance again from us. Every good thing that is hardly come by, is more carefully kept, and more hardly lost. God's favour, and love, being got with long seeking, and often praying, is highly prized, and not easily parted withal. And last of all, God many times deferts to help his Church and people in misery and distress, Reas. 4 because that seasonable time of their deliverance is not yet come. After three days he will raise us up, Hos. 6.3. and we shall live in his sight. The Lord hath made every thing (saith Solomon) beautiful in his time. Eccl. 3.11. And there is a time for all things under the Sun. No doubt but Zachary and Elizabeth prayed for a child whilst they were young, Luke 1. and no doubt but God heard them, only they must leave the time to him, in whose hands are times and seasons. Daniel mourned three weeks of days, and receives no answer: Yet see the place. Dan. 10.12, 13. From the first day that thou didst set thy heart to understand, etc. thy words were heard. God ever suspends deliverance for a fit time, when it is most seasonable for his own glory, and his people's comfort. Seeing the Lord deals thus with his own people, thus to withdraw himself, Use 1 and to withhold his comfortable presence from them for a time; We are taught not to despair when we find that this is his dealing with us. What though the Lord should bring us low, and deny his comfortable presence to us, that we meet not with him in that comfortable way of his providence, and mercy, in the return of our prayers, and seeking of him, as heretofore we have done. But that he seems to write bitter things against us, and to call our sins to account, and seems to withdraw the comfortable aspects of his favour and love from us for a time; yet in an acceptable time deliverance will come. Every vision is for an appointed time. Every vision, that is, every promise, or every word of prophecy God makes good in his appointed time, Es. 28.10 Hab. 2, 4. and the just shall live by Faith. What though things stand at a stay in Church and State what though Parliament, upon Parliament, are rendered unfruitful; what though Sects and Heresies increase, and get head, threatening all confusion. And all this while God se●ms to stand a far off, as one that will not be spoke withal; Yet let us rest assured, that God is the God of the abject; his promise is, that such as mourn in Zion shall be delivered and they shall have beauty for ashes, Es. 61.3. and the spirit of joy for the spirit of heaviness. Secondly, Use 2 this may serve for matter of comfort and consolation unto all the faithful, that though by their sins they may rob themselves of the comfortable feeling of God's favour and love for the present; yet, Jer. 31.3. Rom. 11.29 Joh. 10.28. with everlasting love he loveth them. His gifts are without repentance. And no man shall pluck them out of his hand. Sin may take away the feeling of his grace, but not the possession thereof. Though we often meet with repulses at God's hand, yet a believer hath no denial, but at one time or other, in one kind or other, God answereth the prayers of his people. It is our duty then with Moses and the people of God here, to ply the Lord with prayers and complaints; and herein to press the Lord with arguments, as they do, to move the Lord to take pity upon us. But, Quest. what arguments have we to use to God to strengthen our faith, and to support our prayers? These and the like arguments may we use in prayer. Reas. 1. As Moses here, that we are his people, even the sheep of his pasture, a people upon whom his Name is called: And will God forsake his people? 2. Plead the Lords Nature, that he is ready to hear, that it is one of his glorious Attributes, to be the God that heareth prayers. Ps. 65.2. 3. Plead his promise, that he will be with his, in six troubles, and in seven, job 5.19. and that he will never leave them, nor forsake them. 4. Plead we the experience we have had of his mercy and goodness in former times, Thou hast set me at liberty (saith David) when I was in trouble: And let the consideration thereof strengthen our prayer, and support our faith. 5. Plead, that we come in Christ's Name; and he hath said, that whatsever we ask in his Son's Name, he ●ill hear us. 6. And last of all, we may plead the praises that wait for him in Zion; that if the Lord will be so graciously pleased to hear and answer us, we will ever give him thanks and praise. These and the like arguments will be excellent props to stay our faith, and to strengthen our hands in prayer. What means our Saviour in propounding the example of the unrighteous Judge, Luke 18. but to encourage us in our suits to God, and to show the blessed fruits and effects of importunate prayers. Hitherto of the first argument that they use to move the Lord to take pity on them, viz. that they had been so long time in misery: How long Lord? The second argument that they use to move the Lord to pity and compassion, Arg. 2 is taken from their present estate and condition: Let it repent thee concerning thy servants. And is taken from the Covenant of grace made unto them in Christ, viz. that I will be thy God, and thou shalt be my people. So then the force of their reason is this. q. d. O Lord, we confess that we have grievously sinned, and provoked thy anger, and thou mightest justly have cast us off: But, Lord remember thy old Covenant towards us, that we are thy Servants, and thou art our Lord; we are thy people, and thou art our God; we are thy children, and thou art our Father. O then be pacified, and reconciled unto us, thy poor and unworthy Servants; for thou hast not plagued the very heathen that know thee not, but even us, thy Servants, and thy own people: And therefore we humbly entreat thee to be reconciled to us. And as Moses useth this as a reason to move the Lord to take pity upon them, Doct. 6 To plead God's covenant an excellent motive to move the Lord to pity. Neh. 1.10, 11. because they were his Servants, a people in Covenant with him; We learn, That it is a very forcible reason and good, motive to move the Lord to pity, when we can prove that we are his Servants, and so mind the Lord of his Covenant that he hath made with us in Christ. Thus Nehemiah, when he came to entreat the Lord in the behalf of the people, pleads this as an argument to move the Lord to pity and compassion: Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and thy strong hand. O Lord, I beseech thee let now thy ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name. And thus doth the lamenting Church plead their case with God: Lam. 2.20. Behold Lord, and consider to whom thou hast done this: q. d. O Lord, thou hast not done this to the heathen people that have not known thee, nor call not upon thy Name; but, to thy own people, that know and fear thy Name. Upon this very ground, Ps. 119.94. David grounds his request to God, I am thine, O save me. And thus Jacob, when he desired to be delivered from his Brother Esau, pleads this Covenant that God had made with him, Lord, thou hast said, I will do thee good. And often doth David put the Lord in mind of his promise; Quicken me O Lord, according to thy word. And, Ps. 119. Let thy merciful kindness be my comfort, according to thy word. Whereas such as are not his servants, neither are in Covenant with God, cannot look to speed in prayer: But of them the Lord speaketh thus, What hast thou to do, Ps. 50.21 since thou hast cast my Covenant behind thy back, and hatest to be reform. There is no hope that ever such should obtain any thing at God's hand, that are not in Covenant with God. Let a wicked wretch come to God, in prayer, to ask for any mercy or blessing at God's hand, either for himself, or for the Church, he doth but put the Lord in mind to plague him for his sins. Albeit there are many excellent and precious promises made unto the Godly in the word, there not one of them belongs to a wicked man, that is not in covenant with God. And the Reasons are: First, Reas. 1 It is the Covenant of promise made unto us in Christ, that is the ground of our faith, and it is faith by the which we are reconciled to God; and without faith and reconciliation, God looks upon us as enemies to him, and so is God an enemy to us, and so long are excluded and shut out from all mercy and pity from God, God will not be moved towards those that are not in Covenant with him: these are Loammi, not his people, Hos. 1. nor God their God, none of his house and family; but may be called Loruami, Hos. 2.4. such as on whom the Lord will have no mercy. Secondly, Reas. 2 such as are not in Covenant with God, are notregarded of God. The Gentiles were not in Covenant with God, Eph. 2.12. and were therefore called, Strangers from the Covenant of promise. And all this while Christ esteemed of them but as Dogs, as Christ said to the Canaanitish woman, It is not meet to take the children's bread, and to cast it to Dogs. Mat. 15. Mal. 3. The Lord will be a swift witness against such. Now what a grievous thing is it to have the Creator blessed for ever, against his poor creature? When Saul was an enemy to David, yet David could fly to Gath, and there secure himself from the rage of Saul: But, if God become our enemy, whither shall we fly from him? This shows in the first place the miserable estate and condition of all unregenerate men, Use 1 that be not in Covenant with God, are none of his household servants. All unbelievers, all impenitent sinners, they are none of God's servants. What account did the Lord make of Cain, when he was cast off of God, but as a vagabond, and one that traveled without a pass, lived from under God's roof, and from under his protection. Let such a one come unto God in prayer, he can use no argument or reason to move the Lord to show him any pity or compassion: Why? God is not thy God. What though thou be baptised, and so a member of the visible Church, so was Simon Magus; thy Baptism will no more prove thee his servant, and one in Covenant with God, than his Baptism did him; thy name may be called Loammi, thou art none of his people, neither is God thy God. Let a wicked man that is none of God's servants, and in Covenant with God, come and cry as Israel did, My God I know thee. Hos. 8.2: God will say upon what acquaintance, comest thou to me? Dost thou call God Father? so did Ephraim. But God said, Hos. 11. ult. that Ephraim did compass God about with a lie. If God should own a drunkard, a swearer, an unclean person, or one that is profane to be one of his servants, and one in Covenant with him. God might go to Hell and have such servants there. Many great and precious promises are made to God's servants, and such as are in Covenant with God; as Saint Peter hath it: 2 Pet. 1.4. promises concerning Justification, precious promises concerning Sanctification, precious promises concerning redemption, remission of sins, Adoption, etc. precious promises concerning this life, and concerning the life to come. Now not one of them all belongs to thee if thou be not of God's Family, a Servant, and one in Covenant with God. 1. For pardon of sin, the promise is, God passeth by the iniquity of his people. But what is that to thee? that art none of his people, God will not pass by thy sins. 2. I will give you a new heart, Eze. 21. saith God, a promise made to such as he enters into Covenant withal, but what is that to thee that hast thy old heart still? So for the outward things of this life, they are all promised in Christ, All things are yours, and ye are Christ's. But what are these promises to thee, that art out of Christ. Hath a wicked man riches honour, prosperity, & c? He holds themnot by Virtue of any promise, and hence it is that that which they think a blessing is a curse unto them. Nay, that which is most lamentable, if thou be not in Covenant with God. thou art most cruel to thy very posterity after thee; for thus runs the promise, will be thy God, and the God of thy seed, and I will Circumcise thy hair, and the heart of thy seed after thee. So that if thou that art a Parent art not in Covenant with God, and on, of his servants how injurious art thou to thy posterity: I deny no●● but God to show the freeness of hi● grace many times doth call home such unto himself, that were the seed of wicked Parents; yet if the Lord be not the more merciful unto them, thou inthralst them under the curse; and many times it falls out, that graceless Parents leave behind them a graceless posterity. And let every one of us think what shall become of us, when datch comes, if we are not servants, but out of Covenant with God; nothing is ours but Hell. This may serve in the second place to stir us up to labour toget into God's service to become his servants & to enter into Covenant with him so may we be bold to come to our Master to request any thing at his hand, Use 2 and plead his Covenant made unto us in Christ. And to take heed that we think it not enough to profess ourselves to be his Servants as many do in word, and show, that get the Livery of God's Servants upon them, to hear the Word, to receive the Sacrament, etc. as if to wear the Coat of Christ, were enough to prove us to be Servants of Christ, like those. foolish Virns, that had the Lamps of an outward profession, and the names of Virgins, when they wanted the oil of grace in their hearts. Mal. 1.6. This will not serve the turn: If I be a Father, where is my honour? If I be a Master, where is my fear, saith the Lord? If we fear to offend God, fear to sin against him, fear to break his Commandments, fear to offend him. If we enter into a strait Covenant with him, to take him for our only God, to love him above all, to trust in him, and to make our portion, and accept of the righteousness and obedience of jesus Christ for Justification to life, Then his promise is to give us all good things for this life, and the life to come. Then may we come with boldness unto him, and claim the privilege of Servants, and the performance of his promise. But if we rest upon the bare name of Servants, it will not serve our turn. We see in great men's houses, all are not covenant-servants that retain thereto, that now and then may do a Char for a meals meat. These can claim nothing as due, in regard they are not in Covenant, but are hang bies: They cannot claim protection from the Master of the Family, as a Covenant-servant may, as David did, Save me, ●s. 119.94. for I am thy servant, and I keep thy Commandments. It is a certain mark of a Servant of God to keep the Commandments of God, if thou keep not the Commandments of God, thou art no servant of God. God takes no more pleasure in rebellious sinners, than a Prince doth in rebellious Traitors. Let us then use this reason and argument to move the Lord to pity and compassion, and to be pacified towards us, even because we are his Servants, and are in covenant with him. Ver. 14. O fill us with thy Mercy in the Morning, that we may rejoice and be glad all our days. IN the former Verse we have heard how earnestly Moses and the people of God beg for Reconciliation again with God, and the arguments they use to move him to take pity and compassion upon them. Now in this fourteenth verse, and so to the end of the Psalm they come to beg the blessed Fruits, and Estates of this Reconciliation. And first they pray for Mercy. O fill us with thy mercy: That is, that God would grant them the lively sense and feeling of his love again towards them. And in this request of theirs we have two parts. 1. The Petition itself. O fill us with, etc. 2. The end of their desire. That we may rejoice, etc. 1. The Petition is, of mercy: and this is amplified, 1. By the quantity of it, Satisfy us, or fill us. It is a great measure that they require, according to their great misery and need. 2. By the time, viz. In the Morning: That is, as I take it, with speed, or presently after their Night of their long and tedious afflictions, or else in time convenient, as some expound it. 2d Part of the Verse is the Reason, or the end, why they so earnestly desire this lively sense, and feeling of his love again towards them, viz. Not to grow secure thereby, as carnal men do● Nor yet to abuse it to carnal and worldly rejoicing, as libertines use to do. But to this end, that feeling the love of God shed abroad in their souls they might have matter of joy and rejoicing to praise God; that so they might be joyful and cheerful in his service. And that not for a day or a year, but all our days. Where first of all we are to observe ● Coher. their order & proceeding in this prayer of theirs. In the former verse they pray for Reconciliation again with God, that he would pardon their rebellions, and sins, and receive them again into favour. Return O Lord, etc. And now in this verse, they pray for the blessed fruit of that Reconciliation, viz. the comfortable feeling thereof in their souls, O fill us with thy mercy, etc. The Doctrine is. Doct. 1 That until a man repent of his sins, No comfort but in reconciliation with God. Esay 57.20, 21. and be reconciled to God, he can have no true peace, joy, or rejoicing in his own Soul. There is no peace to the wicked; but they are like the troubled Sea, that casts forth mire and dirt. Thus will the conscience of wicked men, rage and accuse them and cast up many thoughts of fears, and desperation, but can find no comfort, till they be reconciled to God. It is true, wicked men have a kind of Drunken peace, or rather indeed a Damnable security, which job compares to a Dream. job 20.7 And to the crackling of thorns under a pot, soon in, and soon out, which is wonderful in three respects. 1. It is uncertain, their Sun many times goes down at noon day. As Nabuchadnezzar in the midst of his banquet, had his mirth marred. 2. It is unsound, it is sometimes in the face, but not in the heart. For, in the midst of laughter the heart is sad. 3. The joy and rejoicing of the wicked doth end in misery. Mal. 2.2. The Lord curseth their blessings, though they may seem right to themselves yet the issue thereof is death. Prov 16.25. Whereas it is the godly that enjoy sound, and lasting peace, joy, and comfort. It being grounded and founded upon this sure foundation, Repentance for sin, and Reconciliation to God. What way sought David for comfort, when Nathan had convinced him of his sin, but by flying unto God by true repentance? Wash me, cleanse me, purge me, Ps. 51.8. and then make me to hear the voice of joy and gladness. This is God's way of dealing ordinarily with his people, as the ground of all true comfort. Comfort ye, Es. 40.1, 2. comfort ye my people, saith our God speak ye comfortably to Jerusalem. But how shall they be comforted? The Lord tells them there, Cry unto her, that her iniquity is pardoned. Sin pardoned brings true comfort, and indeed there can be no true comfort nor peace till then. How doth Christ comfort the man sick of the Palsy, Mar. 2.3. but by telling him, that ] his sins were forgiven him. And thus Christ raised up Mary that sat weeping and blubbering at Christ's feet, by telling her, that her sins were forgiven her. So that the point is clear, that till a man have repent of his sins, and be reconciled to God, and have embraced Christ, he can have no true peace and comfort in his own soul. And it must needs be so, Because it is the nature of sin unpardoned, Reas. 1 to rob the soul of peace. That man that truly knows sin, and the woeful fruits and effects of sin, cannot but account the pardon of sin, the greatest mercy. When had this people peace, but when they had left Egypt, the Wilderness, the Red-Sea, and the Mountains behind them? And when shall a Christian look for peace, but when his spiritual enemies, sin and sathan are overcome. Secondly, Reas. 2 such as truly repent of their sins, and embrace Christ, God hath promised to look upon, and show mercy unto, Es. 66.2 To this man will I look, even to him that is poor, and of a contrite spirit. And, Blessed are they that mourn, for they shall be comforted. And again, Es. 57.15 Thus saith the high and lofty one that inhabiteth eternity, whose Name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. These are they God hath promised to look upon, and to have respect unto, to give them beauty for ashes, Es. 61.3. and the oil of gladness for the spirit of heaviness. This then lets us see the happy privilege of the faithful, Use 1 above all wicked and ungodly men; in their greatest sorrows there is still ground of joy: Joh. 16.20. Ye shall weep, (saith Christ) but your sorrow shall be turned into joy, and your hearts-shall rejoice. It is true, affliction, and the pangs of repentance, do sometimes so dazzle the eyes of the godly, that their privileges are sometimes hid from them. There is a seedtime for peace, and a seedtime for joy, which many times proves sharp and bitter; Light is sown for the righteous. The time of repentance and godly sorrow is this seedtime, which howsoever the godly sow in tears, yet they shall doubtless come again with joy, and bring their sheaves with them. Worldly sorrow is comfortless, that separates from God: But godly sorrow causeth repentance unto life, and brings peace at last, in as much as it draws us near to God. This also lets us see the misery of many thousands in the world, Use 2 and what enemies they are to their own peace and comfort, that hoodwink themselves, and labour for nothing more, then to keep sorrow from their hearts; they will not be brought to see the foulness of their sins, but labour to smother the checks of their own consciences; that when either by the Ministry of the Word, or by some sharp affliction, they have had their sins discovered, and their consciences awakened, fall to sports, and pastimes, and merry company, and drink away care, and to put away these melancholic thoughts (as they call them) out of their heads, and use all means possibly, to thrust out of their minds the thoughts of sin, that they may not be troubled; like a man in a burning Fever, that drinks cold water, which at last doth but increase his fit. Alas, what cold comfort is this to a distressed conscience: whereas the only way is to fly unto God, to confess sin, and by true repentance and godly sorrow, to lay the soul low at the footstool of the throne of grace with David, and to beg for mercy. O fill us with thy mercy. WE have felt thy anger justly upon us for our sins, q.d. so as thou hast justly turned away thy savour, and shown thy heavy displeasure against us; Yet, we beseech thee be a reconciled God unto us again; and according to the extremity of our misery, fill us with thy mercy. Hence welearn, Doct. 2 Before we be filled with ●nercy, we must feel our misery. That before we can be filled with God's mercy, we must have a lively sense of our own misery. Moses and the people here confess their sins, and the exceeding misery they had plunged themselves into by reason of sin; and then they beg for mercy, and cry and call for mercy, and that for no small quantity, but for abundant store of it, Fill us with thy mercy. Before we be filled with mercy, we must feel our misery. When Adam had sinned, how did the Lord bring him into a capacity of mercy and deliverance, but by bringing him to see into what a bottomless gulf of misery he had plunged himself into? Gen. 3.9. Adam, where art thou? And again, Hast thou eaten of the tree, whereof I commanded thee thou shoulders not eat? And this is the direction the Lord gives to his Prophet, Es. 58. Cause Jerusalem to know her abominations. And this Doctrine is taught by our Saviour himself, in that Sermon of his upon the Mount, Mat. 5.4. Blessed are they that mourn, for they shall be comforted. And, Blessed are they that hunger and thirst after righteousness, etc. where our Saviour tells us, that none can be satisfied with God's mercies in Christ, but the hungry and thirsty souls. Look we upon all those godly converts mentioned in the Scriptures, David, Peter, Mary Magdalen, those poor Jews, that had imbrued their hands in the blood of the Lord Jesus, and see how sensible they were of their sins, and misery by reason of sin, before they were filled with God's mercy in the assurance of the pardon of their sins. David, he sits weladaying night and day, and waters his couch with tears; Peter weeps bitterly; Marry Magdalen washeth the feet of Christ with tears; the Jews cry out, Men and brethren, what shall we do to be saved? In a word, all of them in some measure, have had their hearts broken, have felt the terrors of the Lord, and their consciences touched with the apprehension of God's wrath, and have tasted of the bitterness of sin, before they have tasted of the mercies of God in Christ for the pardon of them. This wounding of the heart, and terror of conscience for sin, Reas. 1 though it be no grace, yet, it makes way for grace in the soul; as one saith, though it wash not the hands, yet, it puts off the gloves. It is as the needle that makes way for the third. God first gives the spirit of bondage, which is the spirit of fear, and then gives a spirit of adoption, which gives boldness and comfort; when the threats of the Law have had their proper work upon the conscience, to convince of sin unto condemnation, than the sweet promises of the Gospel will prove seasonable to the humble soul, to convince them of Christ's righteousness to salvation. Secondly, Reas. 2 that herein and hereby, the Lord may make his children come to know the price and worth of mercy, which the Lord will do to those, upon whom he intends to bestow mercy. How welcome will a pardon be to a condemned person, that looks every day for execution? O how precious, will the least drop of Christ's blood be to a wounded soul, that pants and breaths under the heat of God's wrath for sin: No chased Hart doth more earnestly covet the soil, than such a distressed soul for Christ. Besides, Reas. 3 Luk. 1.53. all the promises of mercy are made to such; and such only. He filleth the hungry with good things, but sends the rich empty away. Luk. 5.31. The whole needs not a Physician, but those that are sick, Joh. 7.37. Matth. 5.5, 6. This lets us see the reason, Use 1 why most men have no more sense nor feeling of God's mercy, or else have but small taste of it; the reason is, they never yet felt the weight and burden of their sins, they were never truly humbled for their exceeding misery, they never felt their extreme need of God's mercy, and the blood of Christ to save their souls; they did never truly hunger and thirst after it, but like the Laodicean Church, thought themselves well enough, Rev. 3.17. and needed nothing; but knew not that they are miserable, and poor, and blind, and naked. Would you be filled with God's mercy? would you drink your fill of the water of life? then you must hunger and thirst after it, and find your extreme need of mercy: beg mercy at God's hand with tears. Men hunger and thirst after the things of this life, because they feel the want of them; but they thirst not after mercy, because they feel no want of mercy, their stomaches are so cloyed with the love of the world, with the profits, pleasures, and the delights of the flesh, that they have no desire of mercy, and these the Lord sends away empty. O fill us with thy mercy. THey crave not here a small pittance, or a light taste of God's mercy, but even to have their hungry souls filled and satisfied with mercy. Hence we see, Doct. 3 We should labour for a plentiful sense of God's mercy. that it is not enough for us to have some light taste of God's mercy in Christ for the pardon of our sins, but we must labour to have it in a plentiful measure, To be filled with the fullness of God, and the feeling of his love. The Lord is a bottomless Sea of mercy, able to fill every soul that comes unto him; but we are like a vessel that hath a narrow neck, which if it be cast into the Sea, yet is not quickly filled, but by degrees. Even so, the mercy of God is as the bottomless Sea, able to fill every soul that hungers and thirsts after mercy. Whence then is the cause that we are not filled with mercy? Surely in ourselves; our Faith, which is the mouth of the soul, is so narrow, that though the Lord be able and willing to pour his graces and mercies into our souls; yet, we cannot receive, but drop after drop, one drop after another. And hence it is, that in a long time we receive but a small measure of grace and mercy, because the Lord must distil it into our hearts, as we are capable to receive it; now a little, and then a little, Es. 28.9, 10. precept upon precept, and line upon line, here a little, and there a little. It was only true of Christ, Ps. 45.7. that he received not the spirit by measure. He was anointed with the oil of gladness above his fellows. But as for us, we receive grace by measure. Whilst we are here We know but in part. 1 Cor. 13.9. And according to our knowledge, so are our other graces proportionable. God's children in this life have not fullness or perfection of any grace, but only so much as the Lord in his wisdom sees meet for them, and we are still to be adding grace to grace, Grow in grace, saith the Apostle, 1 Pet. 2. As new born babes desire the sincere milk of the Word, that ye may grow thereby. And the Apostle exhorts us, to join to our virtue faith, and to faith knowledge, etc. So that it is not enough for us to have some light taste of God's love, or of the graces of his Spirit; but we must labour to have them in a plentiful measure, to be filled therewith. The best of God's Saints in this life, Reas. 1 have no grace in perfection; we are not capable of fullness of grace in this life, but must pray still, Lord increase our faith, and with the Church here, Lord fill us with thy mercy. And Christ teacheth us daily to pray, Thy Kingdom come. The Lord is pleased thus to exercise his people with many wants and imperfections in his graces given them here, Reas. 2 to humble them, and to keep down the pride that so naturally is ready to rise in our hearts, especially in spiritual gifts. Paul, lest he should be lifted up with the abundance of Revelations, had that prick in the flesh, that he should not be exalted above measure. 2 Cor. 12.8. Thus many times are the godly kept low in their own eyes, that they might walk the more humbly with God. Seeing then, Use. 1 that it is not enough for us to have some light taste of God's love in Christ, for the pardon of sin; but we must labour to be filled with the feeling of his love: This serves to condemn the greatest part of the world, even Professors themselves, that when they have got a little taste and feeling of God's love, and of the work of grace in theirsouls, have a little measure of knowledge, of faith, and other graces content themselves and think they have enough. But this ought not to be; If ever thou hadst any true taste of God's mercy in Christ, it will make thee hunger and thirst after more and therefore the Apostle Exhorts, 2 Pet. 1.2 that As new born babes, we should desire the sincere milk of the Word, that we might grow thereby. He adds, If you have tasted how sweet the Lord is, intimating thus much, that until such time as we truly taste how sweet the Lord is; we shall never truly desire the sincere milk of the Word. Seeing the cause why we are not filled with the mercy of God, Use 2 even at our first conversion, is not in God, but in ourselves; even in the want of Faith, which is the inlet of all grace into the soul, It is our duty to increase in Faith in knowledge, repentance, and obedience; for as these graces grow, and increase in us, so will the feeling of God's mercy, and love towards us in Christ increase in us. Such as have a great measure of Faith, there will be a great measure of the feeling of God's love. Fill their Sacks, saith Joseph. Scanty sacks could not carry away any plentiful store of provision; where Faith is weak, & the neck of the soul narrow and straight, there will be but a little measure of the feeling of God's mercy: which should stir us up to grow in Faith, because as our Faith grows, so our feeling of God's mercy grows. Satisfy us early (or) in the Morning. THat is, with speed; they that lust for a thing cannot endure to be delayed: It is death to a thirsty man to belongwithout drink. So they that have their Souls scorched with the sense of God's anger; O it is mercy, they long for. And such a Soul thinks every hour ten, and every day a year, till they be refreshed with God's mercy. All delays to such distressed souls, is death itself. Hear me speedily O Lord saith David, My Spirit faileth, hid not thy face from me, lest I be like unto them that go down into the ●it. Satisfy us early (or) in the Morning. q. d. Lord let us not lie any longer soaking in extreme miseries, lest we be even swallowed up in desperation; but make speed to take pity upon us The like we have by that of David, Ps. 5.3. Hear my prayer in the Morning: where David entreats the Lord not to defer his mercy, but to to make speed to his help. So Moses here entreats the Lord to hear them in the Morning. That is, with speed, that he would not defer to hear them, but with speed to take pity on their miseries and troubles. Now when Moses and the people of God pray thus, that God would not defer to help them; they do not this with impatient minds, but partly in regard of their own frailty, lest if the Lord should suffer them to lie longer in misery; their faith should fail them in their expectation of Deliverance; Doct. 4 And partly to show their hearty, Only God's favour refresheth a distressed Soul. and longing desire and comfort, and feeling of his loving countenance again towards them. Hence we learn, that only God favour, and loving countenance gives satisfaction to a distressed Soul: or, a poor soul will count itself most happy in the enjoyment of God's favour. And thus did Aaron and his sons usually bless the people. Num. 6.6. The Lord lift up his countenance upon you, and grant you his peace. Deu. 28. Thus Moses makes the favour and loving countenance of God the foundation of all happiness having this they should be blessed with all the blessings of Heaven, and of the Earth in Soul and Body. Herein David placeth true Blessedness, Ps. 32.12. Blessed is the man whose iniquity is forgiven, an● whose sin is covered: Blessed is the man to whom the Lord imputeth not sin. Pardon of sin, and reconciliation to God, causeth a man to be truly blessed. The favour, and comfortable presence of God to a poor distressed Soul, is as the Sun to the Creature in Summer; it quickens all Creatures, Man and Beast, Trees, Plants, Herbs and Flower; All Creatures are revived and quickened by the Sun's presence, which in winter time, seem to mourn for its absence. So whilst we enjoy God's favour, the Soul is filled with joy, and comfort: whereas if God hid his face and frown upon us, the Soul is then cast down Thou turnest thy face from me, and I was sore troubled. And it must needs be so, that the poor Soul will count it most happy in the enjoyment of God's favour. For all the time the Conscience apprehends his displeasure, Reas. 1 and looks upon God as angry and displeased; the Conscience will never cease, to vex, accuse, Esay 57 and torment a man. There is no peace to the wicked saith my God and as Job hath it, job. 15. A dreadful sound is in his ears. Such a Soul sees as it were the Heavens on fire over him, and Hel● mouth ready open to receive him: Men, Angels and Devils, Enemies unto him, whilst God remains his Enemy. Secondly, Reas. 2 when the wrath of God is once appeased, and God reveals himself a reconciled God to the soul, then come we to have bold and free access unto him, and the Throne of grace; then we come boldly to the Throne of grace, than we come boldly into his presence, and ask any thing at his hands, with much assurance to be heard: Which whilst we lie in our sins, and in an impenitent estate, God looks on us his enemies; neither can we look to obtain any thing at his hands. Seeing that God's favour, Use 1 and loving countenance brings such refreshments unto a distressed soul; What condition then are all graceless sinners in, that abide under his wrath and displeasure for sin? 2 Reg. 9.2. As Jehu sometimes said to Jehoram, What hast thou to do with peace? so what peace, what joy, what comfort, can such have, to whom God is not a reconciled God, but an angry Judge; who is a consuming fire, and all wicked and ungodly men are but as stubbble before him. Surely all the peace, all the joy, and rejoicing of such, is but as the crackling of Thorns under a pot, soon in, and soon out, they want that which is the ground and cause of true joy, and that is God's countenance: Ps. 63.3. which is better than life itself: the spirit of bondage and fear must needs torment them; And howsoever soever they may outface conscience for a time, yet God at last will open the Mouth of conscience, and when conscience shall speak out, Horror, and Dread, will be ready to overwhelm that soul If a poor condemned Creature were now going to execution, what were the thing now to be desired, that would yield him comfort, and render him happy; not gold, or silver land, or live, would not now to be looked upon, but the Princes pardon would be the most welcomest thing in the World This the graceless World shall find true one day. That howsoever Satan the God of this World hath blinded their eyes, and their consciences are fast asleep, that they neither see their misery, nor what it is to lie under God's displeasure; yet the time will come when this poor wretched Creature, would give all the world for one smile from this angry God. And this lets us see the happy privilege of the faithful above all the men in the world, Use 2 let their outward estate be what it will, let them endure hunger, thirst, cold, nakedness, imprisonment, banishment such cannot be miserable, that are at peace with God, have their sins pardoned, and they reconciled unto him. Enemies, Tyrants, Death, Devils, cannot make such miserable: what though thou wantest health, peace, liberty, and those comforts that others enjoy; if thou hast that which thousands in the World do want, the favourable countenance of God in Christ, is that, which will make amends for all. That we may be glad and rejoice all our days. HItherto we have spoke to the first part of this verse, and that is their Petition. Now follows the second part of the verse, and that is their Reason, taken from the end, Doct. 5 for the which they crave the feeling of God's love, God's mercies should provoke to cheerfulness in his service. and favour again towards them. viz. That we may be glad and rejoice all our days. Hence we may observe, what is the true use that is to be made of God's mercy, of his favour, and love, viz. to make us more joyful, and cheerful, in his service to honour God, and to set forth his praise. If the Lord would be so gracious unto them, as to Return again, and to fill them with his mercy, they will not hid such a mercy, as that unfaithful servant, that hide his Master's Talon in a Napkin; but they will put it out to the most advantage of their Master; It should make them more cheerful in his service, and to serve the Lord with gladness all their days. As a covetous man puts out his money for his own advantage; So will every godly Christian put forth the Lords gifts for his advantage. And indeed this is that that God promiseth unto his people, as the wages of their service, and as a fruit of their seeking of him. Esay. 65.13. My servants shall rejoice, and ye shall be ashamed. My servants shall sing for joy of heart, and ye shall howl for vexation of spirit; as if the Lord had only entailed this joy to his chosen one's; it is limited unto them. Ps. 40.16 Pro. 29.6. Let them that seek the Lord rejoice. The righteous shall sing and rejoice. And of the Churches returning out of Captivity, it is said, Ps. 126.6 They went weeping and bearing good seed, but they return with joy, and bring their sheaves with them. And this did the Lord make good to his Church and people, here in the Wilderness. How soever he chastised them for their sins their infidelity, and murmuring against Moses and Aaron, for the which his wrath broke out against them, and swore in his wrath that they should not enter into his rest. Yet he made good his promise to their seed, and gave them that good Land to possess it. Which serves for the just reproof of those, Use 1: who having matter of joy, and rejoicing, to rejoice in the Lord, and to set forth the praise of his grace; turn it into carnal joy, and rejoicing, into eating and drinking, sports and pastimes. As at this time we have indeed cause of joy and rejoicing, for the great work of our Redemption by jesus Christ: But alas, we turn it into carnal mirth, to feasting and revelling, to carding and dicing, and unto all profaneness, more liker Heathens than Christians. But let such know, that thus turn the grace of God into wantonness, they will cause the Lord one day to turn their mirth into mourning, and their carnal rejoicing into weeping and lamentation. This was the case of this people, though in Egypt they were somewhat moderate; yet when they came out of bondage, whereas they should have rejoiced in the Lord, Exod. 32.6. and set forth his mercy in their deliverance, They set them down to eat, and drink, and risen up to play. Use 2 Secondly, seeing Moses and the people of God here, will make this the end of God's mercy to them, in their deliverance, and in being reconciled again unto them, to rejoice in the Lord with joy and gladness. Then Religion exceeds not mirth and joy, neither is matter of dumpishness, and sadness, as many virtuous speak of it; but it is matter of joy, and gladness; nay, there can be no sound mirth, joy, or rejoicing without this; when a man doth truly repent him of his fins, is reconciled to God in Christ, and feels his love shed into his heart; this alone will yield matter of sound joy, and solid comfort. O say the cursed Ismaels' of our times, these professors are always sad, and heavy, full of sighs, and groans, and complaining; there is no pleasure at all in their ways, and courses, etc. Such are altogether ignorant of the life of a Christian, as Christ said, I have meat to eat that ye wots not of; So hath a Christian joy that the world wots not of, when a poor Prisoner that hath offended the Law, shall have the King to come to his house, and speak kindly, and lovingly unto him; How will this cheer up his heart? then what greater comfort to a poor soul, then when God shall put his spirit into the heart of a man, and assures him of his love in Christ, and where the spirit of the Lord is, there must needs be comfort and joy, for he is the spirit of comfort. It is true, in regard of our sins and corruptions we have in us, matter of mourning, and sorrow; yet in regard of God's love in Christ, we may lift up our hearts, and rejoice. O than all we desire to have matter of sound and solid joy in our souls; let us labour to feel the love of God in Christ shed into our hearts; this will make us joyful in sickness as in health, in the Prison; and at the stake, as those blessed Martyrs were. Ver. 15. Make us glad, according to the days, wherein thou hast afflicted us: And the years wherein we have seen evil. IN this verse Moses and the people of God make their third Request, and petition unto God: and that is for comfort, that the Lord would gladden their souls after their sorrows, and afflictions. Make us glad according to the days, etc. And herein we have 1. What they pray for, Comfort: 2. That in their comfort, that the Lord would keep some proportion; that as he had a long time afflicted them for their sins; so he would in mercy give them answerable matter of comfort and rejoicing. For this is the Lords manner of dealing with his people, the lower he humbleth any poor soul for their sins, and the deeper sense they have of their misery; the greater measure of joy and of comfort he usually bestows upon them. Observe we first of all from the coherence of this petition with the former; 1. They pray for reconciliation, verse 13. 2. For the feeling of his mercy, verse 14. 3. Now for comfort in their misery, verse 15. From which order in their requests we learn; That the fountain of all true comfort to a distressed soul, Doct. 1 Reconciliation the fountain of true comfort. is our blessed reconciliation to God in Christ, and the comfortable feeling of that love of his to our souls. For till a man have truly repent of his sins, and comes to be reconciled to God in Christ, what dram of comfort can such a one have? When the day gins to break, than we know the Sun will soon arise. In the dark night of affliction, what comfort to a distressed soul; but, when the Sun of righteousness shall arise, Mal. 1. with healing under his wings; and Christ, which is our life shall appear: Here comes true comfort, and the soul is here refreshed, as the Sunrising doth the world. It fares many times with a poor soul, Mat. 14.24. as it did with the Disciples in the ship, they tugged all night, but in vain; but, in the fourth watch of the night, Christ came and relieved them, when their hope was almost past. Jacob wrestled all night with the Angel, but about the break of the day, he obtained the blessing. When we have tugged long, and striven hard with God by repentance and prayer, at last he will come, and in an acceptable time he will command salvation to his people: Ps. 9.18. The poor shall not always be for gotten, the hope of the afflicted shall not perish for ever. Whereas wicked men that are in their sins, and not reconciled to God, they can have no peace, they can have no comfort, Es. 57 There is no peace to the wicked, saith my God. 1 Sam. 16.23. We may see this in King Sanl, what comfort had he in his Kingdom, Wife, Children, Harp, Music, or what else, so long as God was angry with him, and was without the feeling of his love: all the world could not yield him one dram of comfort, the evil spirit did still torment him. A poor condemned Traitor, what comfort can he have in wife, children, gold, silver, etc. nothing will cheer up his spirit but the King's pardon. So a poor distressed soul, feeling the anger and wrath of God pressing his soul, unless God show his loving countenance in the pardon of sin, can have small comfort. 'Tis true, wicked men may taste of worldly comforts, and they may seem to have much peace in their consciences, as any of the godly themselves, for so saith Job, Job 2● Their houses are peaceable, and without fear: And, they a●● not in trouble as other men are. Thus Saul, when David played upon his Harp, had some kind of ease, that the evil spirit for that time did not torment him: and thus many wicked men can run to their harps, to their pipes, and to their pots, and to merry company, etc. of whom it may be said, Es. 55.2. They lay out their labour for that which satisfieth not. A poor comfort to give a Malefactor a cup of sack when he is going to execution. The case of such miserable creatures is well desuibed by the Prophet, Es. 29.8. A man dreameth, and lo he drinketh; but, when he awaketh, behold, he is faint, and his soul longeth. This Doctrine shall hold, when all the seeming joys of the wicked shall vanish away, that the fountain of all true comfort is our peace with God, when we come to be reconciled to him in Christ. Because sin breeds enmity, Reas. 1 and sets God and men at odds; and whilst this enmity continueth, this man's person and actions are hateful to God, mind conscience, and all is defiled: Now what true comfort can such a one have, whilst he abides in such a condition; all the curses that are written in the book of the Law do wait upon him, hardness of heart, blindness of mind, searedness of conscience, a continual fear of hell, God's wrath, and damnation to come; all these doth the guilt of sin contract, and draw upon us, the misery whereof we shall never be set free from, but by our reconciliation to God in Jesus Christ. The Lord crowns all the sorrows of his servants, all their tears, Reas. 2 and pangs of their new birth, whilst Christ is a forming in them with joy and comfort, and all to provoke them to come in to God, and to encourage them in prayer, and seeking of him, I love the Lord, Ps. 116.1. because he hath heard the voice of my weeping. If the husbandman should always think on his seedtime, and of his labour and pains, and never think of the harvest, who would be a husbandman? And what would become of the Christian in the midst of all his watch, fastings, and temptations, which here he undergoes, were it not for this harvest of comfort at last. Seeing then that all sound comfort flows from our peace and reconciliation with God, Use 1 this shows, that the doctrine of the Church of Rome is most vile hellish, and uncomfortable, who affirm, that no man in this life can know or be assured whether God loves him or no; and that no man can know whether his sins be pardoned, and whether he be reconciled to God yea or no: I will say to them as Job sometimes said to his friends, Miserable comforters are ye. Alas, what comfort can a poor sinner have, or what joy, if it arise not from God's mercy in the pardon of sin? What is this but to set up a gibbet to torture distressed souls? How can a poor creature have any comfort in the service of God, in prayer, hearing, receiving, etc. whilst he cannot tell whether the Lord loves him or hates him? We utterly renounce that cursed Doctrine, and believe this to be the truth of God that all sound comfort stands in the feeling of God's love towards us in Christ, and in the pardon of our sins; and we should never rest, till we be able in some measure to say with Paul, Rom. 8.38. I am persuaded, etc. This will make us cheerful in prayer, and in all other duties of his worship and service. Seeing all sound and solid comfort ariseth from our reconciliation with God, and until then, Use 2 there can be no sound or lasting comfort; What mad men are they then, that take a preposterous course to raise their comfort? that have the Creator, blessed for ever, and fly to the Creature, run to cards, dice, and merry company, etc. as if a man to escape a burning , should leap into the fire; whereas there is no sound comfort to be looked for, but only from God in Christ: Poor soul, go thou to him, confess thy sins to him, beg for pardon as for life and death; entreat the Lord that he would according to the multitude of his mercies, do away thy offences; that he would be a reconciled God again unto thee, that he would lay aside his displeasure, and give thee the feeling of his favour and love again; there is no other way to procure sound comfort to thy soul. Comfort us. THe Lord before had exercised this people with pressing sorrows, and sore afflictions, both in Egypt a long time, and after that in the wilderness; and now they beg for comfort. Doct. 2 Hence we may observe, what is the outward estate of God's children in this life; The outward estate of God's children subject to alterations and changes. it is subject to such alterations and changes, that they are sometimes up, and sometimes down, sometimes full of sorrow, at another time filled with comfort. Here Moses and the people of God pray for comfort, being for the present comfortless, perplexed, and much distressed; the Lord trieth, humbleth, and proveth this people here in the Wilderness, That he might do them good at their latter end. Deut. 8.16. look we upon the estate of the Church in general, and upon the particular members of the same, and we shall find, that our condition here is like the days of the year, sometimes winter, sometimes summer, sometimes fair, sometimes foul. What a long night of affliction did this Church and people of God endure in Egypt for the space of four hundred and thirty years; yet, at the last, the Lord raised them up saviours, Moses and Aaron, by whom he brought deliverance unto his people. What a condition was the Church in in hester's time, when all the Jews were appointed as sheep to the slaughter; yet God laughed the counsel of Haman to scorn, delivered his people, and brought ruin and destruction to their enemies. What a condition was the Church in, in Jezebels' time, that slew the prophets of the Lord, insomuch that Elias thought himself alone; yet, what a sudden alteration was there, when Eliah slew the Prophets of Baal, and restored religion again. How was the Church of God in Christ's time pestered by the High Priests, who had given commission unto Saul, to bind, and to deliver bound at Jerusalem, all that made profession of Christ; yet, at another time, had the Church's peace, and multiplied. So changeable hath the estate and condition of the Church of God been in all ages and times of it. And if we look into particular examples, we shall also find it true, that the estate and condition of the best of God's children hath been subject to diversities of alterations and changes. Joseph, one while hated of his brethren, at another time advanced under Pharaoh; at one time cast into Prison, at another time made ruler over the Princes. Jacob, one while wrestling with the Angel, at another time going away with the blessing. David, one while persecuted by Saul, at another time swaying the Sceptre. Job, Job 42. at one time plundered out of all, at another time as wealthy as before. Thus God is pleased in his wise dispensation to dispose of his people, that many times we are no sooner rid of one misery, but there comes another in its room, yet, at last the Lord gives peace. And who doth not find this true by experience in himself, sometimes to feel much joy and comfort in himself; yet, by and by, either by some sin that they have fallen into, or by some cloud of affliction or other, that joy is eclipsed, and to be lost for a time. As we see the trees in winter seem to be dead; as though they would never grow again; yet, when the spring comes, the heat of the sun revives them again. So many a dear child of God, either by some sin committed, for want of keeping a stricter watch, and walking more closely with God; or, by some storm and tempest of affliction and temptation, seems even to be void of comfort for a time; yet, when this winter and storm is over, the presence of God's love and favour cheers them up, quickens their hearts, Ps. 6.38. and puts into them comfort and spiritual joy again. Quest. But what may be the Reasons why the Lord should thus be pleased to exercise his children in this life with such alterations and changes? Ans. I answer. Reas. 1 One reason may be from ourselves. There is such a world of corruption that lies lurking in our hearts, that albeit we have tasted and seen how sweet the Lord is, which should teach us for ever to walk both humbly and holily before him, and to be afraid to offend him, and provoke him, lest his loving kindness should be turned into frowns and displeasure. Yet alas, we are many times, what with the temptations of Satan, and our own inward corruptions, so hurried about, that we are often drawn to dishonour God, and fall into those sins that turn his favours into frowns, as it was the case of David, after he had sinned so heinously, he lost much of that comfort he had formerly felt, and is fain to beg hard, that God would restore him again to the joy of his salvation. Ps. 51.12. Secondly, Reas 2 the miseries and afflictions of God's children serve, to set out the abundant riches of God's mercy. The more desperate the cure is, the more obliged is the Patient to the Physician. And when the Lord shall raise us up from the depth of misery, whereinto our sins have plunged us, and give us comfort and deliverance; this works abundance of love and thankfulness. Marry loved much, because many sins were forgiven her. And David can say, I Love the Lord becanse he hath heard the voice of my weeping. And thirdly, herein and hereby, Reas. 3 the Lord will show the privileges of his people, above all wicked and ungodly ones; his Children either in darkness they see light, or after darkness they shall see light. Whereas of the wicked it is found true, They cried, Ps. 18.41 but there was none to save them, even to the Lord, but he answered them not. Let us apply this. Seeing our condition here is so variable, and changeable, Use 1 at one time full of joy, at another time full of sorrow, etc. It shall be our wisdom to take heed to our hearts, how we pitch our Tabernacle here, as to think that that health, peace, or prosperity, that sometimes we enjoy, is built upon such a foundation, that will not be shaken. It was David's case to be ready to fall asleep upon his bed of worldly pomp, and ease. I said in my prosperity, I shall never be removed, thou Lord of thy goodness hast made my hill so strong. But God-awakened him out of that sleep, as he saith, Thou didst turn away thy face from me, and I was sore troubled. We may sometimes have the joy of faith, but it may quickly be clouded with infidelity; we may now be full of hope by and by our hearts may be filled with fear, now we may have a glimpse of God's Tabernacle, by and by his back parts are turned towards us. As the flesh jousteth against the spirit, and the spirit against the flesh, so the graces of God themselves within us are continually in combat. The consideration whereof should wean us from the world and make us more mindful of that life, where all tears shall be wiped away from our eyes, and sin from our souls; for whatsoever we here have and enjoy is movable, but that Inheritance fadeth not. Secondly, Use 2 seeing the estate of God's children in this Word is so uncertain and changeable, sometimes joy, sometime heaviness, sometimes comfort, sometime sorrow: It should teach us this wisdom, to take heed that we do not despair, as if we were utterly cast off of God, when the Lord seems thus to frown upon us. But rather when we have lost the comfortable feeling of his love, and lost our hold of God, seek again unto him for comfort, as David did, Ps. 51.12 Restore me to the joy of thy Salvation, and Make me to hear the voice of joy and of gladness, that the bones which thou hast br●ken may rejoice. And where we have got it, to make more account of it, and to apply it to our souls. Seeing what comfort we have in the feeling of God's love, Use 3 may not only be dimmed and weakened by our sins, but even overwhelmed and Eclipsed, as when a cloud hides the light, and the heat of the Sun from us; O how careful then ought we to be of sin, that we never dare-willingly, and wilfully, to put our hands to sin, that robs us of our joy and comfort; this will rob us of our comfort in prayer, in fing of Psalms, in hearing, and in all duties for the present, and bring horror, and terror in the soul instead thereof. Certainly he is but a titular Christian, that doth not find this true by experience in himself. Hast thou been bold to sin against thy God, to lie, to deceive, to commit uncleanness, etc. Thou shalt presently feel thy joy and comfort for the present, clouded, and eclipsed, till by repentance the breach be made up again betwixt God and thy soul, and God becomes again reconciled All duty in public, and private, will have little relish in them, and yield but small comfort, till thou hast been at the Throne of grace, and there begged pardon, and made thy peace. O then let us dread sin, that robs us of our comfort, and overwhelms our souls with grief and sorrow. And last of all, Use 4 seeing the estate and condition of God's Children in this life, is subject to such alterations and changes. This may stay us at this time, wherein the Lord is pleased to suspend our desired comfort; in rendering our Parliaments, one after another thus successelesse; and that Reformation in Church and State, which our eyes have so long desired to see, yet retarded, and Sects and Heresies to make head amongst us; threatening daily some farther distemper, in the body politic of our State, if not confusion at last. Yet let us stay ourselves upon the consideration of this point. That howsoever the Church, as the Disciples boat, may be tossed and tumbled up and down with the waves and billows of furious spirits for a time, let us not despair, for the day of her Deliverance will come, when the Sun of righteousness shall arise, and healing shall be under his wings, and that at such a time, when deliverance will prove most seasonable, and comfortable. Hitherto of what they pray for, Comfort. According to the days wherein thou hast afflicted us. AS they crave this at God's hands, that the Lord would comfort them in their misery; So they entreat the Lord to keep some proportion; and according to the time of their great affliction, to give them comfort, that as the Lord had a long time kept them under the rod, so he would now upon their true repentance, be reconciled unto them, and vouchsafe a plentiful measure of comfort and joy unto them. Hence we learn that the Lord doth never cast his people so low by affliction, Doct. 3 The godly as they are cast down, God will raise them up. but he will in time raise them up as high with comfort. They that sow in tears shall reap in joy. It is spoken of the Churches return out of Captivity they went out weeping, and carrying pr●tous seed, but they shall return with joy, and bring their sheaves with them. And this doth the Lord make clear by his Prophet, Ps. 126.5, 6. when he saith. For a little time have I for s●ken thee, but with great compassion will I gather thee. Our light afflictions (saith Paul) which last but for a moment, Esay 54.7, 8. bring unto us a far more excellent, even an eternal weight of glory. 2 Cor. 4.17. If the Lord should always dandle us as an indulgent Father his child, it were the way to make us wantoness. And if he should always be beating us, as our sins deserve, we could not serve him so cheerfully: But now he mixeth his frowns & favours together, that he might show his hatred to our sins; yet so as to love our persons. Thus the Lord in his wise dispensation is pleased to carry us through the wilderness of this world, as this people through the wilderness, they travailed through: yet at last they came to Elim where they had fountains of water to refresh them. And if we look for Examples of Gods dealing in this kind, we may see it in Job who was brought low even to the Dunghill, job 42. yet the Lord did restore him, that the latter end of Job was better than the beginning. Thus Dav●d, Daniel, yea, Christ himself, were thus humbled, and laid full low, and then raised up again with Comfort. According to that of David. Psal. 34.19. Many are the troubles of the Righteous, but the Lord delivereth them out of all. The Lord is thus pleased to cast his people many times full low, Reas. 1 and so again to raise them up on high. Because he is privy to our sins, and to our wickedness, as that he will not wink at our sins, but will visit our iniquities with the rod, and our sins with scourges. So he hath always compassion upon the weakness, of his servants, for he knoweth whereof we are made he considereth that we are but dust. What Father will suffer his Child's Rebellion and disobedience, but will correct him; and yet in his misery will not pity him, 1 Cor. 10.13. the Lord is much more good to his children, who will not suffer us to be tempted above that we are are able. In all the miseries of God's children, Reas. 2 Gods ears are always open to their cries, and is he even a spectator of their sorrows. I have seen, I have seen, (saith the Lord) the troubles of my people, I also have heard their cry, and I will deliver them. So long then as the children of God have a tongue to call upon God, and a heart to sigh, and groan unto him, why should they doubt of deliverance? Seeing the Lord deals thus with his people, Use 1 and keeps some proportion, in their afflictions and comforts, that their comforts shall be answerable to their sorrows, yea much greater, this may teach us this profitable lesson to possess our souls with patience, in bearing afflictions and corrections, and not to grudge and repine at the Lords deal, though he seem to load us with great and long calamities, as this people here, not to pine and murmur at his hand; but patiently to bear them because here is comfort unto us, that if the Lord lay long & piercing sorrows & afflictions upon us, yea, for many years together, yet he will make us amends at last, by giving us such a measure of comfort as shall be proportionable and answerable unto them; if not in this world, which the Lord often doth, yet most certainly in the world to come. As Christ saith, Mar. 16.28. If any man forsake all for me, I will give him in this world a hundred fold, and in the world to come life everlasting. That is comfort for ever. Seeing that God doth thus often cast down his people low, Use 2 and then raises them up on high; As this may be a ground of patienceunto us in all our trials and miseries: So we are hence instructed, not to judge of our condition according to our present comforts: But to have an eye to the end. Mark the upright man and behold the just, the latter end of that man is blessed. The end we say proves all things. Should the painful and laborious Husbandman hope only upon his seedtime, which is so full of labour and toil, wet and cold, and not to look withal upon the Harvest, it were able to make him heartless to undergo his labour; But when he considers of that beautiful increase that he may reap, this makes him endure all weathers. The godly in all their greatest miseries and sufferings want not the grounds of joy, and when the Lord hath sufficiently humbled them, and fitted them for comfort and deliverance, the Lord will not fail to come in to their succour. According to the days where in thou hast afflictedius. WHen once the days of sorrows and times of afflictions are over, gone, and past, Doct. 4 Afflictions past seem but a few days. 2 Cor. 4 19 Ps. 30.6. they seem but a few days. According to the days. etc. The Apostle calls our afflictions light and momentary. And God endureth but a while in Anger. Heaviness may endure for a night, but joy cometh in the morning. And the reasons why they esteemed their affliction short and but for a few days, are, Was because they had deserved great and more tedious Calamities, Reas. 1 in regard of the greatness of their sins, and the Heinousness of their rebellions. Though afflictions seem to be long whilst we are under them, Reas. 2 it is the nature of present comfort, to swallow up the thoughts of them, as Jacob when he served Laban s●aven years, when he enjoyed his Rachel, they seemed unto him but a few days. Which should serve for our instruction, Use. that if the Lord lay many and great afflictions upon us, and that a long time together, to consider that the Lord might have laid a thousand times more for our sins: and the joys of their life to come will quickly swallow up the remembrance of them all, so as we are with one eye to look unto God's mercy, that our afflictions are no sorer and that our comforts at last will surmount them all, as with the other eye to look upon our present sufferings how bitter soever. And the years wherein we have seen evil. No doubt herein Moses had respect to the time of their affliction in Egypt, Exod. 1. wherein passed many years, even four hundred and thirty; and now again, for the space of forty years in the wilderness. q.d. O Lord we have been a long time in misery and sore affliction, we beseech thee now at last, let us receive comfort, proportionable and answerable thereto. Doct. 5 Whence we may further observe, We may pray for mercy answerable to our misery. that we may and aught to pray, that God would bestow mercy, answerable to our misery. As we see a man that hath a great wound in his body, the plaster must be made as large as the wound, or rather broader; so must we crave at God's hand that our comforts may be not only as great as our miseries, but, if the will of God be more plentiful. A man that hath been many years in misery and affliction, had need of a great measure of comfort, as a man that hath been made weak by long sickness, so as his strength is much decayed; he must have a time answerable to recover his strength again. So here a child of God that hath been long humbled, and afflicted, by God's hand, such stand in need of a great measure of comfort to recover the health of their Souls again. ver. 16. Let thy work appear unto thy servants, and thy glory unto their children. IN this verse we have the fourth petition which Moses and the people of God do make unto God. And the thing they here beg and crave at God's hand is protection, which they acknowledge to be the proper work of God. And this protection of his they crave not only for themselves, but also for their posterity after them. Let thy work. HEre by the work of God, we are to understand some special and singular work of God, towards them in their protection, safety, and deliverance. And for this they use a double Reason. 1. Drawn from the end of their protection viz. the glory of God; because this glory of God would appear in protecting them from their enemies, the cursed Canaanites, whose country they were now going to inhabit. 2. That so it might far well with the Church of God after them. And that the promise of God made unto their forefathers, Abraham, Izaac, and Jacob, might not be frustrate, but the Lord would give them, and their posterity after them, the land of Canaan to inherit. Let thy work appear. Sing Moses and the people of God, crave protection at God's hand, and this they acknowledge to be a work of God; We learn, Doct. 1 from whom to seek for protection in times of danger, God the protector of his people. and in times of distress, viz: of the Lord. Because all our help, comfort, and protection comes from him. He is the Lord high Protector of his Church and people. Thou art the God of my salvation (saith David,) Ps. 15.5. on thee do I wait all the day. He looks not to men, or Angels, but unto God alone to be his Saviour and Protector. Salvation (saith he) belongeth unto the Lord. Psal. 3.8. Whatsoever the Instrument be that God useth in the deliverance of his Church and people, it is not in their Horses and Chariots, but God only that saves. Thus Jehosaphat and the men of Judah, 2 Chron. 20. when they were at that great strait, that they knew not what to do; Our eyes (say they) are toward thee. And hence is it that David was so confident, and held himself so safe in danger that he rested upon God's protection. Psa. 23.4. Though I walk throughout the valley of the shadow of Death, I will fear no evil, for thou art with me. And again, The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life of whom shall I be afraid? what became of Pharaohs plots from time to time against the Church, did not God disappoint them, and still delivered his people? what became of Hamans' plot? Achitophel's counsel? And those that vowed they would neither eat nor drink till they had killed Paul? Acts 23.10. Was not the Lord their Protector? And hence is it that he is called the God of patience, the God of Consolation, and the God of comfort. By whose power assisting us, and Spirit enabling us, we who can neither do, nor suffer, any thing as of ourselves, 2 Cor. 1.4. Rom. 15.5. are able to do all things through Christ. Now the Reasons why we must only seek for protection, comfort, and deliverance, in times of distress only from God, are, Reas. 1 It is his commandment that in the time of misery and distress we should still have recourse unto him. Ps. 50.15. Jam. 5.13. Call upon me in the time of trouble etc. Is any be afflicted let him, pray. And thus when the Lord hath foretold the great afflictions that should betid the Church, the Lord directs them to this way of their deliverance take unto you words, Hos. 14.23. and turn unto the Lord. Yea, he prescribes unto them, the very form of words, how they are to seek him; Take away our iniquities and receive us graciously. Secondly, this is our main end, Reas. 2 wherefore the Lord many times doth humble his people, and bring them low, that we might fly unto him for help and secure; this honour God gaineth by our afflictions, to drive us home to him; as it is said in their afflictions they will seek me diligently. Esa. 26.16. Thirdly, God only is to be sought unto for protection in times of danger; because the power of all creatures is but finite; and they are but servants, to his hand of providence, but it is he that is the great Lord Protector of heaven and earth. And without him neither Satan, nor his instruments have power so much as over one hair of our heads; and therefore the Apostle exhorts us, To go boldly to the throne of grace, Heb. 4.16 that we may receive mercy, and find grace, to help in time of need. Seeing all protection and safeguard is from God, Use 1 it is his work; How may this condemn the preposterous course of many in these days, that in times of misery and distress, seek any where, even every where, rather than unto God, for help and protection, yea fall upon unlawful shifts, and use unlawful means, to help themselves. If they can but get under the protection of some Noble man, or great man, they think themselves secure from danger. But if thou have not the Lord for thy Protector, vain is the help of man Men may see, and hear, and pity our miseries; but they are not able many times to help and secure us. But this honour have all the Saints, That they have a powersull and omnipotent God, that is able, and ready, to help us. Seeing all protection is from God, Use 2 it is his work to save; this may serve to stay us at this day, now that the Church and house of God, hath many ruins and breaches on it; rent and torn in pieces by many unnatural brethren, that have of late endeavoured to divide the seamlesse coat of Christ, by Sects & Schisms, factions and fractions, the like whereof was never seen in the days of our forefathers. Since the times of reformation, sad presages of fearful times, if the Lord speedily put not to his hand and work sure reformation. Yet here is our hope, and here is our stay, that we have a God to fly unto, and it is he that must purge his house, and protect his Church. O this is a singular work of God. We must pray to him to work all our works for us, and to be humbled for our sins, that have looked so much to an arm of flesh our Counsels and Parliaments, which hitherto have not stead us, whilst in the mean time we have overlooked God, the rock of our Salvation. O let us at last return unto him and seek for protection, safety, and deliverance, reformation, and Salvation at his hands; and entreat the Lord and say, Let thy work appear to thy servants. And that he would take the cause of his poor Church, Religion, and Gospel, into his own hand, and become our Mighty Protector. Seeing all Safety and protection come from God, Use 3 this shows to whom we are bound for safety and protection from all our troubles and dangers, both of Soul, and body viz. to this Lord Protector of his people, who ought to have the praise and glory of his own Worke. Thus when the Lord hath been pleased to come in with some speedy mercy or deliverance to his Church, they have had their solemn days of praise and thanksgiving unto God as Israel's Deliverance from Pharaoh: the Jews deliverance from that damnable plot of Haman. Exod. 15. And Jehosophat and the men of Judah their deliverance from their iniquities. Hest. 9.2 Chr. 26 And David never partakes of any great mercy, or deliverance, but still he returns ptaise and thanksgiving unto God. Let thy works appear unto thy Servants. Hitherto of their request, that God would be their protector and deliverer. Now for this they use a Double Reason. 1. Taken from their condition they were his servants. 2. Taken from the end of their protection and deliverance, and that is his own glory. Unto thy ●●ervants, that is, to those that be in Covenant with thee, love and fear thee, and serve, and obey thee, as their Lord and master whence note. Who they are that may look for protection at the hands of God, Doct. 2 God's servants only may look for protection from God. viz. those and only those, that are in covenant with God, that honour him as a Father, fear him as a master, and are ready to do his commands. These being the Lords servants, and under his roof, they may assure themselves of protection at his hands. Whereas such as are not his servants, neither in Covenant with him, these can look for no protection from God, the framing of the Mercy-seat was a type of the Church. In the Ark was the Commandments of God, to show. 1 That those that are in the Ark and so members of the Church, these keep his commandments, and 2. That they that keep the commandments of God, may look for protection from God. For the mercy-seat was made just as big as the Ark, and no bigger, to show that none be shadowed, and protected, by God's merciful providence and protection, but only the servants of God, and no more. So that of those and none else it may be said, Deut. 33.29. Happy art thou O Israel, who is like unto thee. O people saved of the Lord, the shield of thy help, and the sword of thy excellency. Now wherein stood the happiness of this people, but in that they were in Covenant with God; that God was their God, and they his people. And hence is it that it is usual with the faithful, when they have come unto God in prayer; to plead God's covenant with them, as Jacob did, when he prayed to be delivered from his Brother Esau, Lord (saith he) thou hast said I will do thee good. And thus David oftentimes minds the Lord of his promise. Psal. 119 ver. 74. Quicken me O Lord according to thy word, and, Let thy merciful kindness be my comfort according to thy word. Whereas the estate and condition of all wicked and ungodly ones is most mi●erable, for such can have no hope at all to be heard in prayer, for they are out of Covenant with God. Nay, let such pray in time of misery and distress, and God will say unto them, Psal. 50. What hast thou to do since thou hast cast my Covenant behind thee? Now that such as are in Covenant with God may look for protection at God's hands, these Reason's show. First, Reas. 1 in regard of the high esteem the Lord hath of such, they are precious in his sight. Esa. 43.4. Since thou wast precious in my sight, thou hast been Honourable, and I have loved thee. They are Gods Jewels. Mal. 3.17 And they shall be mine saith the Lord in that day that I make up my Jewels. And will not a man look to his Jewels? They are his Friends, his Sons, and Daughters, yea, as the Apple of his eye, God makes more account of them then of all the world besides, and therefore his special providence must be over them, to protect, and defend them. Secondly, Reas. 2 in regard of his promise made to such. I will dwell in them and walk in them, 2 Cor. 6 16. and will be their God, and they shall be my people. And how can such want protection from God? for as it is a just thing with God to departed from them that depart from him, so to stand by them that stand by him and keep covenant with him. This may yield matter of Singular comfort and consolation for every poor child of God: Use 1 If thou be one of the Servants of God, a true believer, one that art in covenant with God, thou mayst both claim protection at God's hand in time of distress, and assure thyself of it, for can a father be unmindful of his child? or will not a loving Master take care of his Servants? Will not a King protect his Subjects, or a loving Husband his Wife? So if thou be a true servant of God, thou mayst assure thyself, that God will let his work appear, to protect and defend thee. And this lets us see the happy privilege of the faithful above all wicked and ungodly men: Use 2 whereas the wicked lie open to all miseries, and dangers, & have no rock of defence to fly unto for shelter, the faithful have a sure rock of defence to fly unto in time of need. Hath God made this known to thy Soul that thou art one that God hath taken into covenant with himself, O happy and blessed for ever is thy condition. Psal. 144 15. Happy be the people that be in such a case, Blessed be those folk that have the Lord for their God; others may be more rich in regard of these outward things, but none more happy. The prophet concludes the happiness of such, when he saith, Ps. 84.11 The Lord is a Sun, and a shield, the Lord will give grace, and glory, and no good thing will he withhold from them, that are upright. 1. He will be a Sun to them, that is, as the Sun gives light and comfort, so will God be all in all unto them. 2. He will be a shield unto them, nothing shall hurt them that are in covenant with him. 3. He will give grace more to them then to all the world besides; which is more worth than kingdoms. 4. Glory. I am thine (saith David) O save me. When Christ which is our life shall appear, then shall we appear with him in glory. 5. And lastly, No good thing will he withhold, if he give the greater, he will not deny the lesser. If riches be good, they shall have it; If credit be good, they shall have it, if health, peace, prosperity, etc. if the Lord see them good for them, they shall not want them. But if afflictions, poverty, sickness, etc. be best, they shall have them too. See there what a portion they shall have, that have the Lord for their God, that are his servants, and are in covenant with him. All those gracious promises that God hath made in his word belong to thee! And I tell thee, that one promise is more worth than all thou hast in the world besides, and will last longer, and do thee more good, yea more, thou hast now to leave to thy posterity a promise that God will be thy God, and the God of thy seed after thee, which is more worth than all the portion thou canst leave them. Let thy works be seen. q. d. O Lord let all the world see and know that thou art a merciful deliverer of thy people, that thou art their mighty Protector, so that it seems they speak of some singular work and protection of God of his Church and people: Hence we learn. That of all the works of God, Doct. 3 there is none more excellent than this. No work more excellent than Gods protecting his Church. viz. the protection of his church & people; for this in a way of excellency is called the peculiar work of God. It is true indeed, when the Lord doth punish the stubbornness and rebellion of his people, their infidelity, murmur and unthank fullness etc. then appears the power of God, the truth, & Justice of God. But in nothing more doth the Lord show his power, then in protecting of his Church and people, against the face of their cruel and bloody enemies. And this Moses here shows when he calls this in a way of excellency, The work of God. Let thy work in protecting and delivering us thy Church and people Appear, wherein Moses doth prefer this work of God in taking care of his Church, in protecting, defending, and delivering of it, to all other the works of God, whereby he makes his power known, then by any other token of his besides. As we may see in Pharaoh: when did the Lord ever get himself a greater name than in delivering his people out of Egypt, and over his armies, at the red Sea? Exod. 1. Come let us work wisely (saith Pharaoh) but the Lord let him see that there is neither wisdom, nor counsel against him, but the more he sought to suppress the Church, the more it multiplied and increased. Hamans' plot against the Church was very dangerous and damnable, Hest. 3.7.9. but the plot that he contrived, the Lord disappointed; and himself fell into that pit that he had digged for others. Zac. 12.3 The Church of God is such a heavy stone that never any lifted at it, but was crushed in pieces. So that of the Church the Lord speaketh thus. Esa. 59.16. I wondered that there was no intercessor, therefore his arm brought Salvation unto him; and his righteousness it sustained him. What though the Church of God be but as a garden in comparison of the rest of the world, yet it is a well fenced garden, and though the godly in themselves, are but few, weak, simple, and so more shiftless than others, yet they are strangely kept, 2 Reg. 6.10. and strongly preserved, and have more with them, than those that are against them. Not that the Church and people of God are free from perils and dangers; It is enough that they are preserved in them, and at last shallbe delivered from them; as the Apostle saith, 2 Cor. 4.8. We are afflicted on every side, yet are we not in distress, in poverty, but not overcome persecuted, but not forsaken, etc. Now that of all the works of God there is none more excellent than the protection of his Church, these Reasons further show. First, Reas. 1 because this shows that God is still present with his Church, and is ready to secure them in time of danger. Gather together on heaps ye people, and ye shall be broken in pieces. Zeph. 3.14. The reason is there given, for God is with us; and again, rejoice, O Daughter of Zion, be joyful O Israel, for the Lord thy God is in the midst of thee. The Lord indeed is present every where, but in a special manner he is present in his Church. He walketh in the midst of the seven golden Candlesticks, that is, the Churches. Secondly, Reas. 2 in regard his Church and people are most dear unto him. He loveth the gates of Zion more than all the dwellings of Jacob. Ps. 87.2. Es. 43.4. And, Since thou wast precious in my sight, thou hast been honourable, aod I have loved thee. And hence is it that the Church is called, Esay 49 22. The beauty of the whole earth. The fairest amongst women etc. Cant. 14.13. All showing the high esteem that God hath of his Church and people. Thirdly, Rea. 3 the Lord is pleased thus to work for his Church's safety, protection, and deliverance, for his own glory, that his power, might, and stretched out arm might appear. As the Lord said to Gideon, judg. 7.2 the people that are with thee are too many for me to give the Midianits into thy hand, lest Israel say, my hand hath saved me. Thus David when he was to encounter with Goliath, The Lord (saith he) Saveth not with sword nor spear, 1 Sam. 17.4.7. but the battle is the Lords. That no flesh should rejoice in his presence. 1 Cor. 1.19.31. But that he that rejoiceth should rejoice in the Lord. And lastly, Reas. 4 because all power and might is with him, to save and deliver, the Church's cause is ever the Lords cause, and the people are the Lords. And to bring down the wicked, God can arm frogs, and louse, caterpillars, and the smallest of his creatures, and these being sent of him shall prevail. As Moses encourageth the people: Exo. 14.14. the Lord shall fight for you, therefore hold your peace. Seeing that herein, viz: Use 1 in the proction of God's Church and people, the work of God, his power, wisdom, justice, and providence, doth appear. How may this stir up all God's people, to beg and entreat the Lord, that his work may appear to us at this time, wherein so many are daily plotting to undermine Religion, the Gospel and ministry and all. That God would now take care of his Church and people, that we may at last see Zion in her beauty, and that at last we may see the Church thoroughly purged, & all things which make for the beauty of the Church established. Let all the Lords remembrancers give him no rest, till he thus show his work upon us. and make Jerusalem the praise of the whole earth. O that England might now see this work of God when so many are wrestling against this work. Esa. 62.6, 7. Now Lord let thy work appear; and let thy power, thy providence and mercy, be seen in the defence and protection of thy Gospel and Church, that all the world may see that thou art mind full of thy Church; And let shame fall on them that be enemies to the work of the Lord amongst us. That the Lord would regard the prayers of the destitute, that it may be written for the generations to come, Psal. 102.18. that the people that shall be created may praise the Lord. Secondly, Use 2 this lets us see the happy privileges of God's Church and people above all the wicked in the world, that have such a watchman and keeper that never slumbreth nor sleepeth. Deut. 32.11, 12. It is he that keeps them as the Apple of his eye, that spreadeth abroad his wings, and beareth them up as the Eagle her young ones. And the ground of all is, his people are his portion; and Jacob is the lot of his inheritance. O who would not bea member of his Church to whom these excellent privileges belong and appertain? why should we not thus trust in him in the worst of times, and in the sorest danger? Nothing can stave off his mercy, but sin, let us be humbled for sin, and meet him by unfeigned repentance, let us awake him by our prayers as the Disciples did Christ, and say, Master save us lest we perish. And last of all, Use 3 when the Lord shall declare his work, and shall be pleased to send deliverance to his Church and people, Zac. 3.2. that they are as a brand taken out of the fire, It becometh the just to be thankful, and to look up to the hills from whence our deliverance comes, and to say with Mary, He that is mighty hath done great things for me, Lu. 1.49. and holy is his Name. Many of us partake of many mercies and deliverances from God, with those Nine Lepers, but few return thanks to God but hereby we may know whether any mercy or deliverance we receive from God bebest owed upon us in mercy or judgement, by considering how our hearts stand affected in thankfulness to God after the same. And thy glory unto their children. HItherto we have heard their petition, and that was for protection. Now for their reasons to enforce their petition, and they are two. 1. If the Lord would be thus pleased graciously to hear them, and protect them, in their journey towards Canaan, it would redound much to his glory. For than should those Canaanites see, and all the wicked of the world, that there is a God that takes care of his Church and people, and might be afraid to offend him. 2. If the Lord would be thus pleased to prosper them and protect them, than it should far well with the Church and people of God for Ages to come. His merciful dealing towards them would be made known to their Children. And thy glory to their Children. The Lord had promised, to give the land of Canaan to this people, the seed and posterity of Abraham. The Lord had now begun to bring them onward of their journey thither, and if the Lord should now have cast them off in the wilderness, than the glory of the Lord should have been obscured, and the ungodly Heathen, would have blasphemed God, and said, that it was because he was not able to do it. And therefore that the glory of God might not be thus obscured or dimmed, or evil spoken of by their enemies, they entreat the Lord, to go before them, to direct and protect them so, as their enemies might have no cause to insult, or they once to doubt of God's promise. From hence we learn, Doct. 4 To plead God's glory, a good argument to move the Lord to pity his Church. That there is no greater argument to move the Lord to protect his Church and people, in times of misery and distress, than this; that it shall turn much to his own glory. Our Saviour teacheth us in this prayer left unto his Church as a pattern and platform of all our prayers. First, to pray that his name may be hallowed, and to conclude our pravers with, for thine is the Kingdom, power and glory. To show, that we can use no better argument to move the Lord to grant us any thing we stand in need of. Then when it shall tend to his own honour, and glory: for of all things the glory of God is most dear to him, so as he is most tender of it, and will part with it to no other. Esa. 42.8 I am the Lord, that is my name, and my glory will I not give another. It was our Saviour's prayer and practice to seek his Father's glory, Jo. 12.28 Father glorify thy name, Joh. 8.49, 50. and again I seek not my own glory, but his that sent me. Thus Moses was so set upon God's glory, Exod. 32.32. as that he preferred it before his own part in the book of life. And thus those Seraphims cry one to another, Holy, holy, holy, is the Lord of Hosts, Esa. 6.3. the whole earth is full of his glory. And those four and twenty Elders say, Rev. 4.11 thou art worthy O Lord to receive glory and Honour and power etc. And when this glory of God is set before our eyes, and pleaded in our prayers as the principal end of our requests; It is the greatest argument, and motive to move the Lord to hear, and grant our requests. Because God's glory is the chiefest good, man's life, yea, Reas. 1 man's salvation is not to be preferred before it, which made Moses to wish rather to have his name blotted out of the book of life, then that God should be dishonoured by the Egyptians which would be ready to say, that God brought them out of Egypt into the wilderness, but was not able to bring them into the land of Canaan. Secondly, Reas. 2 such as our esteem is of God himself, such is our respect unto his glory. If we esteem of God, as we ought, as our chiefest good, his glory will be our chiefest end in all our actions, Whatsoever ye do, 1 Cor. 10.30. do all to the glory of God. It is true this glory is eternal with God; and admits of no addition, or diminution; As the Sun would still retain his brightness, though no creature had an eye to see it. But hereby we set forth our high esteem of it, not that God reaps any good by it, but the fruit redounds to us, God loves his glory as he loves himself; And as we love him, so we love his glory. It is the end that God purposeth to himself in all his works, Reas. 3 his own glory, God made all things for his own glory, Psal. 19 the Heavens declare the glory of God. It is the end of our Redemption, Ye are bought with a price, 1 Cor. 6.20. therefore glorify God etc. It is the end of our Adoption, to the praise of his glory. Eph. 1.6. And therefore this being the end of all his works, to set forth his glory, we are not to prefer any thing before it. And such as prefer any thing before his glory, as too many do in these days, the Lord at last will pour contempt upon them. Let us apply this. Use 1 This may serve for a prop and stay unto the godly in the land at this time, wherein God hath showed so many tokens of anger and displeasure against our land and Nation, by those woeful Changes our eyes have seen, and our daily fears of farther miseries that the gospel itself is departing from us, by the daily increase of Sects, heresies, with all manner of sin, and profaneness, which increasing in a nation and kingdom, where the Gospel hath been sincerely professed, and maintained, have ever proved a forerunner of desolation if not the departure of the gospel from such a people. Surely now is the time if ever, that the Spirit of the faithful should be kindled in prayer. And in prayer, that we set before our eyes Moses example here, that the Lord will take the cause of his Church into his own hand, and root out these Sects and Heresies that are crept in amongst us, and every plant that is not of his own planting. And this must be the Reason and motive, that we must press the Lord withal, His own glory, that doth now suffer. And this will be a powerful motive to move the Lord to hear and help. Because he is most most jealous of his own glory. And if the Lord would be pleased, to save this Land and Nation, deliver his people, & purge his Church, this will redound to his own glory. Say, O Lord what will become of thy glory, should the enemies of thy truth, & Gospel, still prevail, shall thy vineyard be trodden down? shall this Land and Nation in the which thou hast taken delight to dwell, and where thy Gospel hath been preached, and thy name called upon for so many years, now at last become an Habitation of Ohims, and Zijmes, that the Lord would be pleased rather to humble us, if it be his good pleasure, by any other judgement, than this spiritual Judgement of the Gospel's departure from us. If Master Herbert, some years before our troubles began, could say that Religion doth on Tiptoe Stand, Ready to pass into America Land; What would he have said, if he had lived at this day: to behold those abominable Sects that now have gotten head amongst us. O pray, pray, that the Lord would take his own cause and his Church's cause into his own hand, and plead his glory, that doth now suffer. Secondly, Use 2 by this we may try the soundness of our hearts and the sincerity of our prayers, we put up unto God. viz: By our seeking of God's glory above all our carnal Interests: many men in time of sickness, misery, and distress, can pray to God for help, and succour, but their prayers are but the fruits of self-love, whilst they mind their own Benefit, and comfort, more than God's glory, they can be content that God should serve their turns, and supply their wants, if poor to relieve them if sick to recover them, or in any misery to help them. But all this while they have no eye at all to his glory, neither do they plead that at all in their prayers. Whereas a gracious heart, and a prayer form according to Gods will, that shall prevail with God; hath ever God's glory the principal end of it, and Argument in it, to move God. David in extreme sickness flies to God to be his Physician.; Psal. 6.5. And what Argument doth he use to move the Lord to pity him? In death there is no remembrance of thee, and who will give thee thanks in the pit? q. d. Thou mayst let me live if thou wilt, which if thou wilt, I shall praise thee, and glorify thy name. If I die, Who will give thee thanks in the pit? Thus he Challengeth his life at God's hand, from this very ground, the glory and praise that God should receive by his recovery. The like we have else where, What profit is there in my blood, Ps. 30.9. when I go down to the pit? Shall the dust praise thee, shall it declare thy truth? Shall the Dead arise and praise thee? Ps. 88.10 Selah. It is a sign our hearts are sound and our prayers sincere, when God's glory doth principally affect us. The Idolatry of the people, whereby God was Dishonoured, did most of all afflict Moses. And the reproach done against God, Dan. 32.19. by the blasphemous letter of Senacherib did more trouble the heart of good Hezekiah then all his threats against him, and his people. Esa. 39.3.4. O well far a gracious heart, that can thus render God's glory above all. And lastly, Use 3 this serves for the just reproof of many amongst us, that albeit do good things, such as in themselves are lawful & commendable; yet because they propound not God's glory, as the principal end of their actions, can have no comfort in them. If a minister of the word shall teach never so well, and do not propound the glory of God to himself therein but preach for gain, preferment, vain glory etc. Alas what comfort can he have in it? So to give much to the poor, as some to merit, some to be seen of men, pharisaical like, etc. And do not thief things for God's sake, to honour God with their substance, can have no comfort at all in it. And thy glory unto their Children. Here we have the second end of their petition and request made unto God for protection. viz: that it might not only far well with them, but also with their posterity; and the Church of God that should live after them. From whence we learn, Doct. 5 that it is the duty of all Godly Christians, We ought to take care of the Church after our days. to have a special care of the Church of God after their departure; that when we are dead and gone, yet our seed and posterity after us, may likewise flourish and be in a good estate. How earnest is David for the Church that it might prosper and flourish. O be to Zion, Psa 51.18 build thou the walls of Jerusalem. Where David prays for all heavenly blessings, and graces for the Church. That God would repair the decayed estate of it, and fence it about with the walls of his protection, against the Church's enemies. And this hath been the special care of God's people in all their prayers, to pray for the good of God's Church, and people; Even after their days, that it might prosper and flourish. As for such as are the enemies of the Church, he prophesyeth vengeance against them, They that hate Zion shallbe ashamed. Psal. 12.9 By all which he showeth his exceeding care he had of the Church. And such was that tender affection that good Nehemiah bore towards the Church of God; That when he heard by those poor Jews, Nehem. 1 that came to the Palace at Shusan for relief, by whom he understood the miseries of the Church that was at Jerusalem; He sat down and wept, and mourned and fasted, and besought God for his Church. We are all members of one and the same mystical body the Church, Reas. 1 and if a man be a true member of this body, he cannot but desire the welfare of the whole. Secondly the welfare of a State and Kingdom is lapped up in the happy and flourishing estate of the Church. Reas. 2 It cannot be well with the right side when there is a pleurisy in the left, miserable is the estate of those Princes, and common weals, that labour not for the prosperity of the Church and Gospel. Religion hath been a friend to Princes when Princes have not been friends to Religion, in the Church's peace they have peace. When there is no order but confusion in the Church, Princes can never look to be truly settled on their thrones. This condemns them as no true members of the Church of God, Use 1 that respect not the walls of Jerusalem, but their own walls, that so they may build up their own houses, leave the house of God desolate; that mind themselves in their prayers, but seldom mind the Church; that it may flourish when they are gone. Moses, Josuah and David, Deut. 33. los 24. their greatest care was for the Church's welfare after their days that the generations to come might serve the Lord. And surely there is no religion, where the continuance of religion for our posterity is not thought upon. The Lord knows this duty is little thought upon, at this day, now that Religion is ready to take her wings and fly away; though we see the enemies busy, to sow tares, and sects, and Heresies increase upon us; all threatening ruin, as if the Lord had a purpose to lay his vineyard waste: Yet how few lay the Church's miseries to heart. Doubtless the great security that is amongst all, even amongst professors themselves this day ' are sad Omens, and presages, that God is not far off with some further judgement, than yet we have tasted of. It shall be our wisdom then to make more conscience of this duty, Use 2 to beg hard at the throne of grace, that the Lord would not remove his candlestick from amongst us, but continue his Gospel still amongst us, and to our posterities after us, even to the coming of Christ, that we may never see, nor our posterity after us, Popery or Heresy set up, and countenanced, but that God would still dwell amongst us & own us for his Church and people, that his glorious Gospel, England's glory, may not departed from us. And thy glory to their children. THere is one thing more observable in these words, that they which in the former part of this Psalm, lay as it were in the gulf of despair, as not worthy to open their lips to God for themselves; Yet now are bold not only to pray for themselves, but for the Church of God, and their children and posterity afer them. Hence we are taught that poor sinners; Doct. 9 Sinners cannot pray for themselves no● others. Pro. 28.9 whilst they live in their sins, and are not reconciled to God, can neither pray for themselves nor for others. But upon their Repentance and reconciliation to God can pray for themselves and others. The sacrifice of the wicked is abomination to the Lord, but the prayers of the righteous are his delight; job. 9.31 God heareth not sinners. And ye as living stones, Heb. 13.16. are made a spiritual house etc. To offer up spiritual sacrifices acceptable to God through Jesus Christ. Till we become living stones in God's Temple, there is no accepting of our sacrifices we offer up to God. The Lord had first respect unto Abel and then to his Sacrifices; where the person is not accepted, the sacrifice is rejected. And the reasons are. First every unregenerate man is called a stranger and an enemy to God. Reas. 1 Ye that were strangers and enemies to God etc. Eph. 2.19 Now things done by strangers are not much looked upon, but by Enemies are no whit regarded. Secondly, whilst a man lies in an impenitent estate and in his sin, Reas. 2 not being reconciled to God, such can ask nothing at God's hand by virtue of any promise, for God hath not made any promise to the wicked, unless it be of Hell, and of wrath but all the promises are made over to the faithful in Christ; In whom all the promises are Yea and amen. But now when a wicked man shall turn from his wickedness, and by repentance come to be reconciled to God he may go boldly to the Throne of grace, and beg mercy not only for himself, but for others. There is no way to be heard of God in prayer, but first to be at peace with God; and reconciled unto him. How may this stir up every Soul speedily to return unto God, Use 1 by repentance; and to seek reconciliation again with him, that so they may come boldly to the Throne of grace, to beg mercy in time of need, for ourselves and the Church, for without this we cannot look to obtain any thing at Gods had. For wanting faith, whereby we lay hold on Christ, and wanting repentance whereby we come to be reconciled to God. How dare we approach his presence who is a consuming fire? Let us then labour above all things for reconciliation, and for the comfortable feeling of God's love in Christ, without which we cannot pray with faith, or comfort, for ourselves, much less for others. And this may serve for matter of singular comfort and consolation to the Godly that are reconciled to God in Christ, Use 2 and are at peace with him, these are the great favourites in the court of Heaven; and may come boldly to the Throne of grace both for themselves and others, and obtain help in time of need. Their Sacrifices God is well pleased withal, & their worship & service they do unto him, howsoever accompanied with manyfailing & imperfections. Yet because they proceed from a person accepted in Christ, they please God, and are accepted of him. A little thing done of a child in love, is more acceptable to a loving and indulgent father, then much done by a slave in fear. ver. 17. And let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us; Yea, the work of our hands establish thou it. THis verse contains the conclusion of the whole Psalm, and the end at which Moses and the people of God aimed in all their former petitions: viz. The glory of God; that he would make himself glorious, and take honour to himself, in protecting and defending them, and in causing his favour, love, and kindness towards them appear unto all nations under Heaven. In the verse, they pray for two things. 1. That the Beauty of the Lord might be upon them, by beauty they understand the special favour, grace, and protection, of God towards them; for when the Lord withdraws his favour, love, and protection, from his people, they seem to be forlorn as a woman forsaken of her Husband. Nehe. 1.3. Even so when the Lord is pleased to manifest his love, favour & protection towards his people, he seems then to beautify, and adorn them. 2. They pray for the Lords gracious blessing to the work of their hands, that he would direct them, bless, and prosper them: but specially, as I take it, they mean their journey towards the land of Canaan, that the Lord would go along with them, and guide them in their journey, that they might in the end enjoy that good land, promised unto Abraham, Isaac, and Jacob, that he would give it: Let the beauty of the Lord. q. d. O Lord we have lain a long time in cruel bondage in Egypt, and now again in the wilderness, soaking in much misery and affliction, without any beauty or Honour; So as all Nations have contemned, and despised us: But now let thy Beauty shine upon us, let thy favour, and loving kindness be so plentifully showed towards us, that we may not only have comfort in ourselves, but may also recover again, that ancient Honour, and glory, and reputation; that formerly we had amongst the Nations. Whence note first of all, How Moses and the people of God crave that the Lords Beauty might be upon them, herein then, they confess that they had none of their own, but were indeed deformed and full of shame in regard of their Sins. That no man by nature is decked with this Beauty, Doct. 1 We are deformed till the beauty of Christ be put upon us. Eze. 16. till the Lord put it upon us, but we are rather deformed with our sins, and have no joy of spiritual Beauty, till the Lord put it upon us; and until his Beauty, even the pure Beauty of Christ's Righteousness, the Lamb without spot be put upon us. Our natural misery is most lively set forth, by the Prophet, by the misery of a poor distressed Orphan, destitute, and forsaken, and lying in its blood etc. And that which Christ spoke of the Church of Laodicea; Rev. 3.17 thou art miserable poor, and blind, and naked, is true of every one of us by nature. Miserable, deformed creatures are we, till the Lord, beauty be put upon us. What Beauty is in a poor naked Infant, polluted in its blood? We are all by nature under this misery of spiritual Nakedness, naked of original righteousness, and we have nothing to cover our nakedness, until the Lord put upon us the righteousness of Christ, to cover our deformity. Now it is only Christ that must take away this deformity from us; it is he that must cover it with his own white raiment; I counsel thee to buy of me white raiment. That thy shameful deformity may not appear. If a man have but this garment upon him, Cant. 6.1 though he be black of himself, as the Church confesseth, yet he will be comely. Yea, if a man have this garment upon him, if he were in Hell, Hell fire could not touch him. It gets the blessing as Jacob did, that was covered with Esau's garment. This serves for matter of Humiliation, Use 1 that seeing that by nature we have no beauty at all in us, but are deformed, miserable, poor, blind, and Naked have no beauty at all in our Souls but are full of blemishes, and deformities, and more filthy uncleanness; though thou art never so fair or beautiful in body, clothed in silk and purple, yet unless thou have Christ's righteousness put upon thee, thou hast no beauty at all; but art a most vile, loathsome, and wretched creature. O how may this humble us in our own eyes, seeing we have no beauty of our own to be proud of, nor spark of true beauty. And the more we see our own natural deformity, and spiritual nakedness, the foul spots and blemishes of our Souls, the better it is for us, to humble us, and to make us loathe ourselves, and to repent in dust and ashes. O then let us take the glass of God's law, and behold these foul, and deformed faces of our souls, and be ashamed to behold them; be humbled for it, God looks not after the beauty of the body, whilst thy Soul is thus deformed, if thou liest in thy sins in an impenitent, and unregenerate estate, know that thou art a most vile and loathsome creature in his sight. Secondly, Use 2 seeing we are thus void of all Heavenly and spiritual beauty by nature let us labour to have the beauty of the Lord our God upon us; to make us truly beautiful. Now wherein stands this beauty of the Lord? Not in a painted face, which is not beauty of the Lords making, but rather of the devils, like a rotten sign post gilded over to make a show, no nor in the beauty of nature itself, which is but as a flower which will quickly whither and decay, there is no such excellency in that which is not only unprofitable, but often times pernicious; but in God who is beauty itself, and infinite in all perfections. And all the beauty that is in the heavens, in the earth, or in any other creature, is not so much as a star in comparison of the Sun in respect of him. And in those spiritual endowments of the soul, and sanctified graces of his spirit, humility, meekness, faith, patience, love, fear of God, etc. If thou wantest this inward and spiritual beauty, though thou wert as fair as Absalon, or the fairest woman in the world, alas thou art but a deformed and filthy creature in the sight of God. It is the white raiment of Jesus Christ, that thou must be clothed withal, that thy filthy nakedness do not appear. Revel. 3.18. That must make thee truly beautiful in his sight. Seeing the Church is thus deformed, Use 3 till the Lord set his own beauty, The beauty of the Lord upon it. Then when the beauty of the Church is observed, as at this day, by sects and heresies, and for want of order, and discipline which is the greatest blemish to a Church. Then it is time, high time, and more than time, to beg hard at the Throne of grace, that the beauty of the Lord may be upon his Church; that the Lord would take from us that shame and reproach that at this day we lie under, Eze. 36.26. amongst other reformed Churches. That the Lord would be pleased to adorn Zion, and deck his Church with her perfect beauty. That the Lord would take away his Church's mourning-weed, and put upon her her beautiful attire, fit for the Spouse of Christ, that all Heresies at last may be abandoned, the Gospel's truly preached; the Sacraments duly administered, and Discipline executed herein stands the beauty of a Church; which beauty of the Lord, Lord let it be upon us. Establish thou the work of our hands upon us. HEre we have the second thing they crave at God's hand. That as before they desired his glory in the first place, so now they pray, that the Lord would so order, direct, guide, and prosper them in their work, and enterperize that they had in hand, that all might be for his glory. Hence we learn that nothing that men take in hand can prosper, Doct. 2 Nothing can prosper without God's blessing. Ps. 127. and come to good effect, unless the Lord give a blessing to it and prosper the same. Except the Lord build, the House, they labour but in vain that build it. Except the Lord keep the City, the watchman waketh but in vain. It is vain to rise up early, to sit up late, to eat the Bread of sorrows, for so he giveth his beloved sleep; wherein the Prophet showeth, that whatsoever is attempted, or taken in hand, either in family, or City, either for the good of one, or another, cannot be successful without the blessing of God. When Nehemiah and the Jews were about to re-edify the walls of Jerusalem, how were the people disheartened, discouraged by Sanb●●●●d and T●b●ah, Neh. 6.16. yet because the work was of God, the Text saith, Pro. 10.22. That the enemies of God's people were afraid, and their courage failed them, for they knew that the work was wrought by God. The blessing of the Lord (saith Solomon) maketh us rich. And where this blessing of God is wanting, men put their money in a broken bag, as the Prophet hath it. Ye have sown much, and bring in little, ye eat and have not enough ye drink and are not filled, you cloth you and are not warm, and he that earneth wages putteth it into a broken bag. Meaning indeed that there can be no success in any of our labours, or endeavours that we take in hand without God's blessing. And hence it is that the servants of God in all their enterprises that they have taken in hand, especially such as have been of weight and importance, have ever first had recourse to God for a blessing. Abraham's servants being sent to provide a wife for his Master's Son, Gen. 24.12. gins first with prayer to God, O Lord God (say he) of my Master Abraham, I pray thee send me good speed this day, and show kindness unto my Master Abraham. Thus good Nehemiah, when he heard of the desolation of Jerusalem, and intending to beg help of the king his master, Neh. 1.11. he betakes himself to prayer and desires the Lord to prosper him therein; and to give him favour in his sight. Thus Paul before he went to Sea, and undertook his voyage he kneels down upon the shore and calls upon God; so that if we desire to have the work of our hands to prosper, and to see a blessing upon our labours, trades and occupations: O then begin with prayer to God, without whose blessing we cannot prosper. See the reasons. First in regard of that propriety that God hath in all his creatures; Reas. 1 The Gold is mine. etc. saith God. Hag. 1.9 Psal. 50. And the Beasts upon a thousand Hills are mine; He is the sovereign Lord of all things and it is he that gives them to the children of men to some more to some less; And to him they must one day be accountable for their receipts and expenses. He only is wise, Reas. 2 with him is wisdom and strength, job 12.13. Counsel and understanding. He knows best, when where, and how to bestow his help and blessing, and therefore our dependency must be upon him. And lastly, Reas. 3 because without his blessing even that which we have, and enjoy can do us no good. Psal. 78. 2 Reg. 7. Whilst the meat was in their mouths the wrath of God fell upon them. And the prince of Samaria saw the plenty that was prophesied of, but did not taste of it. For men to eat and drink and rejoice in their labours, (saith Solomon) I find that this is the gife of God. So that in the getting, and enjoying, of all earthly comforts, God is to be sought unto for his blessing, without whom no creature can do us good. This shows the wickedness madness and folly, Use 1 of many wicked and ungodly men, that seek so earnestly to increase their Substance by unlawful means, as by lying, Stealing, oppression, usury, by deceit, false measure etc. Here is their misery, they cannot seek to God by prayer for a blessing upon such get but may rather look for a curse upon their substance and many times God doth visit the sins of the Father upon their children, that such goods doth seldom prosper, but carry the curse of God along with them. Besides, here is the misery of such wicked men, they cannot thank God for their riches. What? thank God for thy substance thou hast gotten wickedly, and deceifully; what is this but to make God a partner in thy sin. Now God is not the author of sin, nor partner with any in sin; but his curse rather shall pursue such to destruction. Seeing that nothing we take in hand can prosper, Use 2 without God's blessing, this may mind us of our duty continually to seek unto him, for his blessing, that he would direct us and bless our labours, and endeavours, or else, be our work never so lawful, honest, good or necessary, if the Lord do not direct us, and bless our endeavours, we cannot prosper. What is the reason why many men, though they have honest callings, lawful, and good, yet they do not prosper, nor see any fruit of their labours. Surely one main cause may be this, they seek not unto God for a blessing. Thou mayst ride and run, dig and delve, plough, and Sow, rise up early, and go late to bed, and eat the bread of Carefulness, and yet if God give not a blessing, all is in vain. Seeing nothing we take in hand can prosper, Use 3 without God's blessing; This lets us see the cause, why the Word doth no more prosper in many places, Congregations, and families, at this day, we preach and you hear, and little fruit and effect follows. Men were ignorant before the word came amongst them and ignorant still, profane before, profane still, men are not, will not, be wrought upon. Surely, setting aside God's secret purpose and will, who will have mercy on whom he will have mercy & whom he will he hardens; And the word must be to some the Savour of death to death; as to others the sweet savour to life. One principal cause is, men do not begin with prayer, and beg not a blessing from God, we that are Ministers may look that God will blast that Sermon, for the which we beg not a blessing from God: And you that are our hearers, may look that God will blast your hearing, when you neglect this duty. But do we not see that many times the wicked do prosper, Object. have riches wealth, and prosperity, in a greater measure, than the very godly themselves. As David observed in his time. Psal. 73.12. Lo these are the wicked, these prosper in the world, these increase in Riches, this was such a dangerous temptation, that David was assaulted withal, to behold that it made him to think, I have cleansed my heart in vain, and washed my hands in innocency. David himself shall make answer to this, Resol. When I went into the Sanctuary of God, then understand I their end. Surely thou didst set them in Slippery places thou castest them down to destruction. What though God bestows upon wicked men riches, honour, prosperity and all things that their hearts can wish, these are but few gifts of Gods lefthand, and are often bestowed in wrath, not with his blessing, but there goes many times a secret curse with them, either they want most, that they seem to enjoy, having no heart to use the riches, or else God gives them, to fat them up to the day of slaughter. Yea, the work of our hands establish thou it. THis Duplication and doubling of this petition that God would prosper the work of their hands upon them, denotes the earnestness of Moses and the people of God, in craving his blessing upon their work, especially now in their journey towards the land of Canaan, and now that they were to encounter with the Canaanites. Teaching us thus much, Doct. 3 that war is not to be undertaken, Prayer before war. but God must first be consulted, and sought unto. Now that they were to go out against those cursed Canaanites, which God had threatened to root out, and to destroy, they entreat the Lord first, to prosper their endeavours. Exo. 17.13. When Josuah the Lord's Captain fought with the Amalekits, that would have kept this people from entering in to Canaan, how fervent was Moses in prayer, and at the time that Moses held up his hands, Israel prevailed, and when his hands were let down, the Amalekits prevailed, thus did Jehosaphat, and Hezechiah, those godly Kings of Judah and Israel. When they and their people were threatened with those mighty Hosts of their enemies they sought God, and were heard of him, and delivered. And great Reason. Why God is first to be consulted with, Reason. and invocated before war be attempted, is, because he is th● God of victory, to him belongs the issue of the battle. A small handful, as in the Host of Gideon, commanded by him, shall prosper and overcome; And at his pleasure the Horse and the Rider, are overthrown at the Red Sea. This may serve for our Instruction, Use 1 that when we are to go into the field, and there to buckle with our enemies, that we go first to God how can we expect that God should prosper us, and go forth with our armies, when we seek not him, and call not upon him in the day of trouble? It is he that must cover our heads in the day of battle; for without his help A Horse is a vain thing to save a man. 1 Sam. 7.8, 9 1 Cor. 5.20. Neither is the mighty saved by much strength. Herein Jehosaphat strengthened the hearts of the people, Fear not ye men of Judah, and ye Inhabitants of Jerusalem. Put your trust in him, and ye shall prosper. Secondly, Use 2 this may serve to exhort Princes and Magistrates, Generals, and Captains, and all in general that are employed in time of war; As they desire success, and to prosper, 2 Sam. 5.23. to ask first counsel of the Lord, as David did, when he was to go up against the Phistines, Shall I go up against them. And to take heed, that there be no Achan in the camp, for whose sake the Lord many times is provoked, to hinder the success of his people, and suffer their enemies to prosper. The Lord knows we have many achan's in our armies, that are so far from seeking God, and begging a blessing upon their undertake, that rather Achan-like trouble the Army, by provoking God's wrath against them. And last of all, by this doubling of their petition, establish thou the work of our hands upon us, Yea, the work of our hands establish thou it; Moses herein shows, that he did not only crave God's mercy, and protection, for the present time, that God would bless their labour and enterprises; But that he would keep a continual course in directing, and protecting them: for unless the Lord did begin, continue and finish their work for them, it could never come to perfection. For if the Lord should have left them in the midst of their journey, what had it been the better, unless he would bring them into Canaan, that good land. So that they confess, that they were never able to persevere, and hold on, in their course they had begun, unless the Lord would still direct them, and prosper them in their journey. Hence we learn That perseverance in any good duty is the grace, and gift of God; Doct. 4 Perseverance in any good is Gods. and as the Lord must begin any good work, so he must continue it, and perfect it or else it will fail; And hence is it that they double their petition Direct thou. Even direct thou the work of our hands upon us. And this is no other thing then what the Lord hath promised. They that wait on the Lord shall renew their strength as the Eagle, they shall run, and not be weary, they shall walk and not faint. They shall be like the tree planted by the Rivers of waters, whose leaves shall not fall And this may yield matter of singular Comfort and consolation unto all the faithful. Hath the Lord begun in any of us the good work of grace, and put it into our hearts to walk in the right way of his commandments, and to travail towards the celestial Canaan, let us bless God for this mercy; And withal all entreat the Lord, that he would still direct, and guide us and never le●ve us, but even bring us to the end of our Journey; And never forsake us till he hath put us into the possession of that glorious inheritance prepared for us in that heavenly Canaan; for if he direct us not by his grace and by his spirit it cannot be that we shall hold out but must needs turn aside in the broad way to destruction. A Table of the principal Doctrines contained in this Book. In the Title. Doct. 1. TO doubt of God's providence, and to question his power, a great sin page 5 Doct. 2. The greatest Honour, is truly to be called a Servant of God page 14 Doct. 3. Teachers of the people, should pray for the people Doct. 4. Times of affliction, are times of prayer page 31 VERSE I. Doct. 1. The very complaints of the godly are effectual prayers page 42 Doct. 2. When a Nation, or people decay in beauty and glory, it is high time to be humbled page 51 Doct. 3. To plead Gods former mercies, a special motive to move him to pity. page 56 Doct. 4. God's Church and people have ever had a Dwelling place page 62 Doct. 5. The Church of God is ever one and the same page 72 VERSE II. Doct. 1. In times of distress, we are ready to question God's power page 77 Doct. 2. The knowledge of God's covenant, gives boldness in prayer page 84 Doct. 3. There was a time, when there was no earth, or world page 89 Doct. 4. God was from all eternity page 95 VERSE III. Doct. 1. The greatest comfort to the godly in suffering times, is to consider, that their afflictions come from God page 101 Doct. 2. Our life and being here uncertain. page 107 Doct. 3. All men at last shall rise again. page 118 Doct. 4. Man a piece of living Clay page 131 VERSE IU. Doct. 1. Our life short, being compared to eternity page 138 Doct. 2. Man, hardly convinced that his life is short page 142 VERSES V, VI Doct. 1. Death is unresistable page 147 Doct. 2. Death many times comes suddenly as a flood page 153 Doct. 3. Death is as a sleep page 165 Doct. 4. Life of a man so frail, as no example can express page 173 VERSE VII. Doct. 1. God's people should be humbled, when it fares worse with them then with the wicked. page 185 Doct. 2. Though man's life be short, yet sin makes it shorter page 190 Doct. 3. Extraordinary judgements, signs of extraordinary sins page 196 Doct. 4. Man's ignorance of God, great page 207 Doct. 5. God's Anger once kindled, Consumes to destruction page 110 Doct. 6. Sin most of all affects the heart of the godly. page 120 VERSE VIII. Doct. 1. Sight of sin, Ground of Humiliation for sin page 227 Doct. 2. Sin the cause of all judgement upon a people 136 Doct. 3. Times of affliction discover Corruption page 247 Doct. 4. A true penitent will be Humbled for his most secret sins page 257 Doct. 5. Our most secret sins are done, God looking on page 265 VERSE IX. Doct. 1. The sufferings of the godly, sometimes exceed the wicked page 274 Doct. 2. God's hand sometimes long upon his own people Ibid. Doct. 3. The effect of God's anger terrible page 285 Doct. 4. It is the sight of sin, and the sense of God's displeasure for sin, that is the ground of true Repentance page 293 VERSE X. Doct. 1. Man's life but short page 305 Doct. 2. Misery of man, since the fall, wondrous great page 313 Doct. 3. There is no age of man's life, but is full of labour and sorrow page 316 Doct. 4. Sin many times causeth sudden death. page 323 Doct. 5. Godly confess their own sins, as the sins of others page 325 VERSE XI. Doct. 1. Few take notice of God's Anger as they ought to do page 331 Doct. 2. God's anger most terrible page 337 Doct. 3. Men fear God no more because they know not the power of his wrath page 340 Doct. 4. The best fail in the measure of the fear of God. page 346 VERSE XII. Doct. 1. No man can number his days aright, unless God teach him page 355 Doct. 2. We ought to esteem of every day as our last day page 361 Doct. 3. Men are never truly wise, till than page 371 Doct. 4. True wisdom consists in true obedience page 377 VERSE XIII. Doct. 1. Men never seek to God for Reconciliation till they feel his displeasure page 385 Doct. 2. In times of misery and distress, God only is to be sought unto page 393 Doct. 3. Whilst God seems to be angry, there is no peace page 405 Doct. 4. To mind the Lord of the Continuance of our affection, a good motive to move him to pity page 411 Doct. 5. In regard of God's gracious presence, God may turn aside from his people for a time page 415 Doct. 6. To plead God's covenant, an excellent motive to move him to pity page 424 VERSE XIV. Doct. 1. There can be no comfort to a distressed Soul 'till it be reconciled to God page 436 Doct. 2. Before we can be filled with mercy we must seek our misery page 442 Doct. 3. We must labour for a plentiful sense of mercy page 446 Doct. 4. Only God's favour refresheth a distressed Soul page 452 Doct. 5. God's mercies should provoke to cheerfulness in his service page 457 Doct. 1. Reconciliation to God, the fountain of all true comfort. page 463 Doct. 2. Our condition here wondrous Changeable page 470 Doct. 3. God will never cast down his people so low, burr he will raise them up at last page 480 Doct. 4. Afflictions past, though long, seem short page 485 Doct. 5. We may pray for mercy, answerable to our misery page 486 VERSE XVI. Doct. 1. God is the protector of his people page 489 Doct. 2. God's servants may look for protection from him page 495 Doct. 3. No work more excellent, than Gods protecting his Church page 501 Doct. 4. To plead God's glory, a good motive to move the Lord to help page 509 Doct. 5. We ought to take care of the Church, after our day's page 518 Doct. 6. Wicked cannot pray for themselves or others, but repenting of their sins can both page 527 VERSE XVII. Doct. 1. We are deformed till the beauty of Christ's righteousness be put upon us page 427 Doct. 2. Nothing we do can prosper, without God's blessing page 532 Doct. 3. Before War is to be taken in hand, God is to be Sought unto page 539 Doct. 4: Perseverance in any good, God's gift. page 543 FINIS.