a tale that is told 10 The dayes of our yeares are three-score yeares and ten and if by reason of strength they be foure-scere yeares yet is their strength labour and sorrow for it is soone cut off and we flee away 11 Who knoweth the power of thine anger even according to thy feare so is thy wrath 12 So teach us to number our dayes that we may apply our hearts unto wisedome 13 Returne O Lord how long And let it repent thee concerning thy Servants 14 O Satisfie us early with thy mercy that we may rejoyce and be glad all our dayes 15 Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seene evill 16 Let thy worke appeare 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 worke of our hands upon us yea the worke 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 sute with the times of Humiliation and the Doctrine of Mans 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 suddain deaths of many that the learned Physitian cannot find out the Cause much lesse 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 Pen-man or Instrument that wrote it was Moses the man of God The Sum of it is nothing else but a pitifull complaint of Moses and the people of Israel The Argument of the Psalm of their wofull estate and condition in the which they now were in the wilderness by the heavie hand of God upon them for their sins whereby they were miserably wasted consumed And withall a humble sute petition that they make unto God that he would in mercy be intreated to spare them and be gratious unto them The Psalm hath in it 2. general parts 1. A Preface 2. The Psalm it self 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 distresse In the Psalm it selfe wee have three particulars 1. An acknowledgement of Gods goodnesse 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 mercifull 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 mans life to a watch in the Night to a Flood to Sleep to Grasse c. 2. In particular that their estate was far worse then the Common estate of the rest of mankind for whereas the life of man ordinarily is 70. years or 80. yeares their life was far shorter by reason of Gods Judgements upon them for their sins they were suddainly 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 spyes returned from searching the Land of Canaan Numb 14. In the thirtieth of Numbers wee 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 daies 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 Gyants and that these would devour them Onely Joshua and Caleb incourage the people to set upon that Land The people hearing this they murmured against Moses and Aaron exceedingly wishing that they had dyed in Aegypt 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 Aegypt 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 Aegypt that were above the age of twenty years Ioshua and Caleb excepted should perish in the Wildernesse as Numb 14.37 This being the occasion of this Psalm Wee may first note Doct. 1 what a grievous thing it is in the sight of God for those that have had experience of Gods 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 Gods power his goodnesse and mercy in many great deliverances As in their deliverance from Pharaoh and the Aegyptians 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 hee had given them much experience of his mercy and goodnesse in the Wildernesse giving them Manna from Heaven and water out of a Rock c. And now after all this to doubt of his providence and to call his Covenant in question and to make God a lyer 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 Gods power and goodnesse into question by such as have had experience thereof must needs be a hainous 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 Marvelous 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 passe through He led them in
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 â—s 119.94 for I am thy servant and I keep thy Commandements 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 then a Prince doth in rebellious Traitors Let us then use this reason and argument to move the Lord to pitty 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 daies IN the former Verse wee have heard how earnestly Moses and the people of God beg for Reconciliation againe with God and the arguments they use to move him to take pitty 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 sence and feeling of his love again towards them And in this request of theirs we have two parts 1. The Petition it self O fill us with c. 2. The end of their desire That we may rejoice c. 1. The Petition is of mercy and this is amplified 1. By the quantity of it Satisfie 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 carnall men doâ— Nor yet to abuse it to carnall 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 rejoycing to praise God that so they might be joyful and chearful in his service And that not for a day or a year but all our daies Where first of all we are to observe â— 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 c. 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 c. The Doctrine is Doct. 1 That untill 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 rejoycing 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 Iob compares to a Dream Iob 20.7 And to the crackling of thornes under a pot soon in and soon out which is wonderfull in three respects 1. It is uncertain their Sun many times goes down at noon day As Nebuchadnezzar in the midst of his banquet had his mirth mar'd 2. It is unsound it is somtimes in the face but not in the heart For in the midst of laughter the heart is sad 3. The joy and rejoycing 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 clense me purge me Ps 51.8 and then make me to hear the voice of joy and gladnesse This is Gods 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 paâ—doned 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 Palsey 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 Christs feet by telling her that her sins were forgiven her So that the point is clear that till a man have repented of his sins and be reconciled to God and have embraced Christ he can have no true peace and comfort in his own soule 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 knowes sin and the wofull fruites and effects of sin cannot but account the pardon of sin the greatest mercy When had this people peace but when they had left Aegypt the Wildernesse the Red-Sea and the Mountains behinde them And when shall a Christian look for peace but when his spirituall enemies sin and sathan are overcome Secondly Reas 2 such as truly repent of their sins and imbrace Christ God hath promised to look upon and shew 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 loftie 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 beautie for ashes Es 61.3 and the oyle of gladnesse for the spirit of heavinesse This then lets us see the happie priviledge of the faithfull Use 1 above all wicked and ungodly men in their greatest sorrowes there is still ground of joy Joh. 16.20 Ye shall weep saith Christ but your
the day with a cloud in the night with a Pillar of fire He clave the Rock in the Wildernesse and gave them drink And so goes on in that Psalm to set forth the great deliverances that God from time to time shewed 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 Gods power and goodnesse 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 glorifie God then by living the life of Faith Heb. 2.4 The just shall live by faith And this was the commendation of Abrahams faith that he staggered not at the promise of God through unbeliefe 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 straights Joh. 5.10 He that believeth not hath made him a lyar 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 judgment of God upon them to take heed that we commit not the like but learn by the experience of Gods 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 tryall by one means or another let the remembrance of Gods former love and mercy arme us against doubtings and distrust This consideration was that which armed David when he was to go out against Goliah The Lord hath delivered me from the Lyon and the Bear so shall he deal with this Philistine How comes David to conclude so confidently against Goliah Surely it was the experience he had of Gods former goodnesse and mercy towards him And this serves likewise to admonish us Use 2 in a speciall manner to take notice of those speciall and distinct acts of Gods providence goodnesse and mercy from time to time to wards us to the end we may have boldnesse and confidence in time of need Experience saith the Apostle breedeth Ro. 5.4 hope Upon this we may stay our hearts and comfort our selves in time of need He hath delivered us and he will deliver us O let us take heed that we despair not of Gods 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 it selfe we are to speak of the Title or inscription which is part of it and is of no lesse authority then the Psalm it selfe and ought 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 distresse 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 Pen-man 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 speciall care of Moses and his speciall providence is seen â—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-children 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 speciall care that God had of him and that he intended him for some speciall service in his Church Secondly 2 For Moses Life as in his Birth so in his Life Gods speciall providence still goes along with him in directing him to be an instrumentall 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 Buriall 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 dyed in the land of Moab Deut. 34.5 according to the Word of the Lord. This is that Moses that is the Pen-man of this Psalm a man highly beloved of God and so familiar with his Maker that the Lord was pleased so to manifest himselfe unto him that we never read of the like for the Lord talked with him as one man talks with another A man so powerfull with God in prayer and so full of such rare zeale in prayer wherein hee had such a notable dexterity and gift that we doe not read that God denied him any thing that hee sought at his hands especially for the Church He is the penman of that Psalme Which should teach us highly to esteeme this Psalm as an excellent prayer of his Vse The writings and speeches of great men and learned men that are in great esteeme in the World are highly esteemed and looked upon by us and we listen much unto them Loe we have here a psalm and prayer of a great Prophet a man highly in Gods favour how ought it to be highly esteemed of us For his praise 2 His praise he is here stiled 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 downe 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 learne Doct. 2 to be stiled 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 pretious name that
this was Eliah called the Chariot and Horseman of Israel because his prayers were so powerfull with God Secondly Use 2 this lets people know what a high esteem they ought to have of faithfull Ministers Let men so account of us saith Paul as the Ministers of Christ and stewards of the mysteries of God They are the Josephs that God hath sent into the land to open the Lords granaries to preserve the souls of Gods people from spirituall famine Had it not been that God had had these Moses Aaron Phineas Jeremie and Daniel amongst us and such faithfull ones that had stood in the gap Englands sin had brought Englands ruine 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 wrathfull displeasure was ready to break out against the people Surely our daies 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 Englands 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 wee be frequent and oft in this duty of prayer not onely at Sermon time to begin and end the same with prayer which the most do But even in private to bee earnest Solicitors to the Throne of grace in the behalfe of our people What blessing can wee 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 Faithfull Minister of Christ reapes to himself his conscionable discharge of this duty of private prayer for his Flock When he receives but little comfort in his publick Ministry And that Minister that minds onely preaching and neglects this duty of prayer may well question his owne heart that hee aims more at his own glory then Gods And last of all this may serve for Exhortation Use 4 That seing prayer is such an essentiall Duty of a faithfull Ministry and such as are teachers of the people should pray for the people And that by this meanes many mercies have beene obtained and many judgments 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 untill he have mercy upon Sion Let us that be the Lords Remembrancers and the Watchmen of the Lords Flock never give the Lord rest nor let him bee still till we see that hee shall in mercy remove his Judgments which lie heavy upon us for our sins Let us that are the Watch-men of Israel take heed that the Lord put not up against us that wofull 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 sinns their negligence and carelesnesse their scandalous lives How fearfull will Gods anger be against such one day as wee 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 asmuch as they make this their onely 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 onely Refuge to fly unto God to humble themselves before him and intreat the pardon of their sinns 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 distresse when they were almost wasted and consumed with the Plague and Pestilence they fly unto God as their onely Refuge in this time of distresse And this hath been the practice of Gods Church and people in all ages The Jewes in Hesters 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 hee and his people were at that straight that they knew not what to do or which way to turne themselves yet flying unto God by prayer were delivered And this the Lord himselfe doth witnesse unto when he saith Hos 5.14 I will be unto Ephraim as a Lyon and as a young Lyon to the house of Judah c. 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 heale us And if wee look into particular Examples wee shall find that Gods servants in their greatest straights have still had recourse to God Jonas in the Whales belly Ion 2.1 2. Out of the belly of Hell cryed I and thou heardst my voice Manasses albeit in the time of his prosperity he forgat God 2 Chron. 33. yet in his
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 wickednesse Ier. 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 Gods wrath and to call in his Judgements when they are gone out against us This serves to shew the monstrous impiety and prophanesse 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 generall The Lord hath rode Circuit amongst us and what Country nay what Family hath not suffered in these times the sword hath been in the bowells 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 Brasse and the Earth as Iron that the Creature hath mourned to teach us to mourn and now again by an universall sicknesse 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 Gods hand who mournes for sin the cause of all No no we can be content to passe 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 wil 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 sackcloath and fasting Esa 22.13 14. but behold mirth eating and drinking c. when was there ever the like excesse of drinking then at this day but what saith the Lord This inquity shall not be purged untill ye die Secondly Use 2 this Doctrine serves to direct us what we ought to do and how wee ought to carry our selves in times of Common Calamitie Not to be gazers and lookers on of Gods Judgements But to search and try our waies to discover the sins of the Land and the evills of the times which should thus provoke the Lord to punish us in a different manner then our Forefathers in former ages as Moses here Surely it is a dangerous fin heedlesly to passe 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 hiâ— former mercies This were to deprive God of his glory and our selves 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 shewed 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 speciall motive and reason to plead in prayer Doct. 3 To plead Gods former mercies a good Motive for futute to move the Lord to pitty 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 captivitie of Jacob. Thou hast forgiven the iniquity of thy people thou hast covered all their sinne Thou hast taken away all thy wrath thou hast turned thy self from the fiercenesse of thine anger c. 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 mercifull promise to his people And thus David persecuted by Saul hee pleads his cause with God thus Ps 4.1 Hear me O God of my righteousnesse thou hast set me at liberty c. Hee 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 distresse And so when he was to go out against Goliah 1 Sam. 17.34 hee calls to minde the Lords mercifull deliverance from the Lyon and the Bear and grounds his hope of successe at this time also upon it And this hath been the care of Gods people to keep a Catalogue of Gods mercies and deliverances to strengthen Ps 22.21 their prayers in the like time of danger yea so carefull 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 perpetuall 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 Jewes 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 presse upon our hearts Ps 103.2 as David did Blesse 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 quel 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 extreamities and dangers the experience we have had of Gods goodnesse and mercy Experience saith the Apostle worketh hope God being the same ever to his people In him is no variablenesse 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 witts 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 pitty and to have compassion upon us viz. to remember the former mercies of
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 accompt 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 appoinâ—ed 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 rendred unfruitful what though Sects and Heresies increase and get head threatning all confusion And all this while God seâ—ms to stand a far off as one that will not be spoke withall Yet let us rest assured that God is the God of the abject his promise is that such as mourn in Sion shall be delivered and they shall have beauty for ashes Es 61.3 and the spirit of joy for the spirit of heavinesse Secondly Use 2 this may serve for matter of comfort and consolation unto all the faithfull that though by their sins they may rob themselves of the comfortable feeling of Gods favour and love for the present yet Jer. 31.3 Rom. 11.29 Joh. 10.28 with everlasting love he loveth them His gifâ—s 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 Gods hand yet a believer hath no denyall but at one time or other in one kinde or other God answereth the prayers of his people It is our dutie then with Moses and the people of God here to ply the Lord with prayers and complaints and herein to presse the Lord with arguments as they do to move the Lord to take pitty 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 Iob 5.19 and that he will never leave them nor forsake them 4. Plead we the experience we have had of his mercy and goodnesse 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 Christs Name and he hath said that whatâ—ever we ask in his Sons Name he â—ill hear us 6. And last of all we may plead the praises that wait for him in Sion 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 suites to God and to shew the blessed fruits and effects of importunate prayers Hitherto of the first argument that they use to move the Lord to take pitty 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 pitty 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 confesse 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 intreat thee to be reconciled to us And as Moses useth this as a reason to move the Lord to take pitty upon them Doct. 6 To plead Gods covenant an excellent motive to move the Lord to pittie 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 pitty when we can prove that we are his Servants and so minde the Lord of his Covenant that he hath made with us in Christ Thus Nehemiah when he came to intreat the Lord in the behalf of the people pleads this as an argument to move the Lord to pitty 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 minde of his promise Quicken me O Lord according to thy word And Ps 119. Let thy mercifull kindnesse 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 behinde thy back and hatest to be reformed There is no hope that ever such should obtain any thing at Gods 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 Gods hand either for himselfe or for the Church he doth but
no desire of mercy and these the Lord sends away emptie O fill us with thy mercy THey crave not here a small pittance or a light tast of Gods 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 Gods mercy that it is not enough for us to have some light tast of Gods mercy in Christ for the pardon of our sins but we must labour to have it in a plentifull measure To be filled with the fulnesse of God and the feeling of his love The Lord is a bottomlesse Sea of mercy able to fill every soule that comes unto him but we are like a vessell 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 bottomlesse 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 our selves our Faith which is the mouth of the soul is so narrow that though the Lord be able and willing to powre 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 distill 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 annoynted with the oyle of gladnesse above his fellowes 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 Gods children in this life have not fulnesse or perfection of any grace but only so much as the Lord in his wisdome 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 joyne to our vertue faith and to faith knowledge c. So that it is not enough for us to have some light tast of Gods love or of the graces of his Spirit but we must labour to have them in a plentifull measure to be filled therewith The best of Gods Saints in this life Reas 1 have no grace in perfection we are not capable of fulnesse 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 Kingdome 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 keepe down the pride that so naturally is ready to rise in our hearts especially in spirituall 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 tast of Gods 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 tast and feeling of Gods 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 tast of Gods 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 untill such time as we truly tast 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 our selves even in the want of Faith which is the inlet of all grace into the soul It is our duty to encrease in Faith in knowledge repentance and obedience for as these graces grow and encrease in us so will the feeling of Gods mercy and love towards us in Christ encrease in us Such as have a great measure of Faith there will be a great measure of the feeling of Gods love Fill their Sacks saith Joseph Scanty sacks could not carry away any plentifull store of provision where Faith is weak the neck of the soul narrow and streight there will be but a little measure of the feeling of Gods mercy which should stir us up to grow in Faith because as our Faith grows so our feeling of Gods mercy grows Satisfie us early or in the Morning THat is with speed they that lust for a thing cannot indure to be delaied It is death to a thirsty man to belongwithout drink So they that have their Soules scorched with the sense of Gods 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 Gods mercy All delaies to such distressed soules is death it self Hear me speedily O Lord saith David My Spirit faileth hide not thy face from me lest I be like unto them that go down into the â—it Satisfie us early or in the Morning q. d. Lord let us not lye any longer soaking in extream miseries lest we be even swallowed up in desperation but make speed to take pitty upon us The like we have by that of David Ps 5.3 Hear my prayer in the Morning where David intreats the Lord not to defer his mercy but to to make speed to his help So Moses here intreats the Lord to hear them in the Morning That is with speed that hee would not deferre to hear them but with speed to take pitty 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 shew their hearty Only Gods favour refresheth a distressed Soul and longing desire and comfort and feeling of
when he injoyed his Rachel they seemed unto him but a few dayes Which should serve for our instruction Vse 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 joyes of their life to come will quickly swallow up the remembrance of them all so as we are with one eye to looke unto Gods mercy that our afflictions are no sorer and that our comforts at last will surmount them all as with the other eye to looke upon our present sufferings how bitter soever And the yeares wherein we have seene evill No doubt herein Moses had respect to the time of their affliction in Egypt Exod. 1. wherein passed many yeares even foure hundred and thirtie and now againe for the space of fourty yeares in the wildernesse 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 ought 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 Gods hand that our comforts may be not onely as great as our miseries but if the will of God be more plentifull A man that hath beene many yeares in misery and affliction had need of a great measure of comfort as a man that hath beene made weake by long sicknesse so as his strength is much decayed he must have a time answerable to recover his strength againe So here a child of God that hath beene long humbled and afflicted by Gods hand such stand in need of a great measure of comfort to recover the health of their Souls againe ver 16. Let thy worke appeare 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 Gods hand is protection which they acknowledge to be the proper work of God And this protection of his they crave not onely for themselves but also for their posterity after them Let thy work HEre by the work of God we are to understand some speciall and singular work of God towards them in their protection safety and deliverance And for this they use a double Reason 1. Drawne from the end of their protection viz. the glory of God because this glory of God would appeare in protecting them from their enemies the cursed Canaanites whose country they were now going to inhabite 2. That so it might fare 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 appeare SEing Moses and the people of God crave protection at Gods hand and this they acknowledge to be a work of God We learne Doct. 1 from whom to seeke for protection in times of danger God the protector of his people and in times of distresse 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 lookes 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 onely that saves Thus Jehosaphat and the men of Judah 2 Chron. 20. when they were at that great straight 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 himselfe so safe in danger that he rested upon Gods protection Psa 23.4 Though I walke throughout the valley of the shadow of Death I wil feaâ—e no evill for thou art with me And againe The Lord is my light and my salvation whom shall I feare 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 Achitophels counsell 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 calld the God of patience the God of Consolation and the God of comfort By whose power assisting us and Spirit inabling us we who can neither do nor suffer any thing as of our selves 2 Cor. 1.4 Rom. 15.5 are able to do al things thorough Christ Now the Reasons why we must only seek for protection comfort and deliverance in times of distresse only from God are Reas 1 It is his commandment that in the time of misery and distresse we should still have recourse unto him Ps 50.15 Jam. 5.13 Call upon me in the time of trouble c. Is any be aflicted let him pray And thus when the Lord hath foretold the great afflictions that should betide the Church the Lord directs them to this way of their deliverance take unto you words Hos 14.23 and turne unto the Lord. Yea hee prescribes unto them the very forme of words how they are to seeke him Take away our iniquities and receive vs gratiously Secondly this is our maine 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 succour this honour God gaineth by our afflictions to drive us home to him as it is said in their afflictions they will seeke 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 haire of our heads and therefore the Apostle exhorts us To goe boldly to the throne of grace Heb. 4.16 that we may receive mercy and finde grace to help in time of need Seeing all protection and safegard is from God Vse 1 it is his worke How may this condemne the preposterous course of many in these dayes that in times of misery and distresse seeke any where even every where rather then unto God for help and
Midianits into thy hand lest Israel say my hand hath saved me Thus David when he was to encounter with Goliah The Lord saith he Saveth not with sword nor speare 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 rejoyceth should rejoyce in the Lord. And lastly Reas 4 because all power and might is with him to save and deliver the Churches cause is ever the Lords cause and the people are the Lords And to bring downe the wicked God can arme frogs and lice catterpillers and the smalest of his creatures and these being sent of him shall prevaile As Moses incourageth the people Exo. 14.14 the Lord shall fight for you therefore hold your peace Seeing that herein viz Vse 1 in the proction of Gods Church and people the work of God his power wisdome justice and providence doth appeare How may this stir up all Gods people to beg and intreat the Lord that his work may appeare to us at this time wherein so many are dayly plotting to undermine Religion the Gospell and ministery and all That God would now take care of his Church and people that we may at last see Sion in her beautie and that at last we may see the Church thoroughly purged all things which make for the beautie of the Church established Let all the Lords remembrancers give him no rest till he thus shew his work upon us and make Jerusalem the praise of the whole earth O that England might now see this worke of God when so many are wrastling against this worke Esa 62.6 7. Now Lord let thy worke appear and let thy power thy providence and mercy be seene in the defence and protection of thy Gospell and Church that all the world may see that thou art mind full of thy Church And let shame fall on them that be enmies 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 Vse 2 this lets us see the happie priviledges of Gods 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 priviledges belong and appertaine 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 meete 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 Vse 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 thankfull and to looke up to the hils 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 returne thankes to God but hereby we may know whether any mercy or deliverance we receive from God bebest owed upon us in mercy or judgment by considering how our hearts stand affected in thankfulnesse 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 inforce their petition and they are two 1. If the Lord would be thus pleased graciously to heare them and protect them in their journey towards Canaan it would redound much to his glory For then 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 then it should fare well with the Church and people of God for Ages to come His mercifull dealing towards them would be made knowne 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 posteritie 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 wildernesse then the glory of the Lord should have beene 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 evill spoken of by their enemies they intreat 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 Gods promise From hence we learne Doct. 4 To plead Gods glory a good argument to move the Lord to pitty his Church That there is no greater argument to move the Lord to protect his Church and people in times of misery and distresse then this that it shall turne much to his owne glory Our Saviour teacheth us in this prayer left unto his Church as a pattern and platforme of all our prayers First to pray that his name may be hallowed and to conclude our pravers with for thine is the Kingdome power and glory To shew 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 owne 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 Saviours prayer and practise to seek his Fathers glory Jo. 12.28 Father glorifie thy name Joh. 8.49 50. and againe I seek not my owne glory but his that sent me Thus Moses was so set upon Gods glory Exod. 32.32 as that he preferr'd 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 foure and twenty Elders say Rev. 4.11 thou art worthy O Lord to receive glory and Honour and power c. And when this glory of God is set before our eyes and pleaded in our
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 faithfull Hath the Lord begun in any of us the good worke of grace and put it into our hearts to walke in the right way of his commandements and to travaile towards the celestiall Canaan let us blesse God for this mercy And withall all intreat the Lord that he would still direct and guide us and never leâ—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 turne aside in the broad way to destruction A Table of the principall Doctrines contained in this Book In the Title Doct. 1. TO doubt of Gods 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 effectuall 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 speciall motive to move him to pitty page 56 Doct. 4. Gods 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 distresse we are ready to question Gods power page 77 Doct. 2. The knowledge of Gods covenant gives boldnesse 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 eternitie 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 uncertaine page 107 Doct. 3. All men at last shall rise againe page 118 Doct. 4. Man a peece of living Clay page 131 VERSE IV. Doct. 1. Our life short being compared to eternitie page 138 Doct. 2. Man hardly convinc'd 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 sleepe page 165 Doct. 4. Life of a man so fraile as no example can expresse page 173 VERSE VII Doct. 1. Gods people should be humbled when it fares worse with them then with the wicked page 185 Doct. 2. Though mans life be short yet sin makes it shorter page 190 Doct. 3. Extraordinary Iudgments signes of extraordinary sins page 196 Doct. 4. Mans ignorance of God great page 207 Doct. 5. Gods 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 judgment 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. Gods hand somtimes long upon his own people Ibid. Doct. 3. The effect of Gods anger terrible page 285 Doct. 4. It is the sight of sin and the sence of Gods displeasure for sin that is the ground of true Repentance page 293 VERSE X. Doct. 1. Mans life but short page 305 Doct. 2. Misery of man since the fall wondrous great page 313 Doct. 3. There is no age of mans life but is full of labour and sorrow page 316 Doct. 4. Sin many times causeth suddain death page 323 Doct. 5. Godly confesse their own sins as the sins of others page 325 VERSE XI Doct. 1. Few take notice of Gods Anger as they ought to doe page 331 Doct. 2. Gods anger most terrible page 337 Doct. 3. Men feare God no more because they know not the power of his wrath page 340 Doct. 4. The best faile in the measure of the feare of God page 346 VERSE XII Doct. 1. No man can number his dayes aright unlesse God teach him page 355 Doct. 2. We ought to esteeme of every day as our last day page 361 Doct. 3. Men are never truly wise till then page 371 Doct. 4. True wisedome consists in true obedience page 377 VERSE XIII Doct. 1. Men never seeke to God for Reconciliation till they feele his displeasure page 385 Doct. 2. In times of misery and distresse God only is to be sought unto page 393 Doct. 3. Whilest 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 pitty page 411 Doct. 5. In regard of Gods gratious presence God may turne aside from his people for a time page 415 Doct. 6. To plead Gods covenant an excellent motive to move him to pitty 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 seeke our misery page 442 Doct. 3. We must labour for a plentifull sence of mercy page 446 Doct. 4. Onely Gods favour refresheth a distressed Soul page 452 Doct. 5. Gods mercyes should provoke to cheerfulnesse in his service page 457 Doct. 1. Reconciliation to God the fountaine of all true comfort page 463 Doct. 2. Our condition here wonderous Changable page 470 Doct. 3. God will never cast down his people so low bur he will raise them up at last page 480 Doct. 4. Afflictions past though long seeme 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. Gods servants may looke for protection from him page 495 Doct. 3. No worke more excellent then Gods protecting his Church page 501 Doct. 4. To plead Gods glory a good motive to move the Lord to helpe page 509 Doct. 5. We ought to take care of the Church after our dayes 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 Christs Rigteousnesse be put upon us page 427 Doct. 2. Nothing we doe can prosper without Gods 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 Gods gift page 543 FINIS
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 Gods power into question in times of straights that we fall into Because it was the first sin of our Father Adam Reas 1 by the which Sathan entered into mans heart Gen. 3.4 and so drew him from God to question Gods 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 Gods power truth promises Heb. 3.12 and mercy into question what is this but to make God a lyar 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 distresse So is God highly dishonoured when we doubt of his power and goodnesse 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 succour us in times of straights And herein appeared the truth and power of Abraham's faith that he doubted not of the promise through unbeliefe Rom. 4.20 for he was perswaded that what he had promised he was able to perform Whereas the unbelieving heart blocks up the gate of mercy against it selfe and makes a man uncapable of mercy If we examine our selves by this Doctrine Use 1 we shall finde 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 our selves and to lay it upon others When we are in health peace and prosperity and set free from trouble O then we can acknowledge and say that God is all-sufficient mercifull and gracious But if the Lord send affliction sicknesse tryalls times of adversity then we are ready to call all into question and think that Gods power is shortned we dare not follow God in the dark we can hardly confesse God to be almighty powerfull just mercifull at such times Iudg. 6.13 but are ready to say with Gideon If God be with us why is this befallen us We shorten Gods arme and call his power into question as this people did Can God furnish a Table in the Wildernesse 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 ouer our own hearts against it Seeing it is the sinne of our nature thus to question Gods power Use 2 his mercy and goodnesse towards us especially in times of trouble and adverfity and to lay the blame on him Let us learn to know that God is alwaies 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 our selves 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 our selves and accuse our selves that we are thus afflicted and know that God is just and the arme of his power is not shortned towards his people Quest Quest But how comes it to passe that the Lord seemes thus to leave his people so long a time in such fore affliction and distresse as his people here Answ Answ The Lord doth this in much wisdome 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 Gods delaies are exercised in us How was the faith of Abraham exercised whilst he took Isaac in his hand three daies 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 denyalls in her suit to Christ in the behalfe 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. c. 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 boldnesse in prayer Before the Mountains c. thou art our God Hence we learn That the knowledge of Gods Covenant of grace in Christ Doct. 2 gives boldnesse in prayer The knowledge of Gods Covenant gives boldnesse 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 Gods Covâ—nant made with his Church and faithfulnesse in all generations in keeping promise with his people is the staffe and strength of prayer And this Covenant of grace the godly have been ever carefull to lay hold upon in prayer Heb. 10.23 Rev. 19.11 He is faithfull that hath promised And he that fits upon the white Horse is called faithfull and true Thus the Lord minds Jacob with his Covenant made with Abraham and Isaac his father Gen. 28. ver 15. and then confirmes 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 Gods Covenant there is no calling upon God Iam. 1.5 If any man lack wisdome saith Saint James let him ask it of God But how Let him ask in faith nothing wavering And again Let us draw neer with a true hears in assurance of faith sprinkled in our hearts from an evill conscience So that the point is clear and plain Ephes
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 then they will set to this work as time enough O that such men would consider this Doctrine 1. That many times death comes suddainly 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 Mothers womb to another womb the earth How few live to the age of fiftie 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 Serpents wiles to put off our repentance and preparation for death to the last for Sathan knowes 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 sicknesse and when sicknesse comes the Lord knowes we are then most unfit for this great work Then comes the cares of disposing of our estates then comes pain and grief loath 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 usuall with God to give grace in death who have despised grace in life See that place and tremble at it Prov. 1.24 25. c. Because I have called and ye refused I have stretched out my hand and ye have not regarded I will laugh at your destruction c. Besides thou dost but offer up unto God the Halt Mal. 1.8 the Blind and the Lame which is abhomination 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 mercifull Ob. 2 and though I am sinfull he is mercifull and I will rest upon that It is true Ans God is mercifull and thou maist 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 agoe 't is true it is his mercy But alas what is this to thee that hast so long and so often abused his mercy Is God mercifull the more unthankfull wretch thou to sin against so mercifull a God Ro. 2.4 Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth to repentance Shall God be contemned for his mercy Ps 145.9 that ought the more to be loved and respected There is mercy with thee that thou maist be feared If God be so mercifull the greater the sin to sin against it And let such men know that presume thus of Gods mercy that as he is mercifull so is he just as he hath his Armes of mercy spread open to receive poor penitents so is Hells 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 maist at last die in a Spira's case who in the time of his sicknesse 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 faithfull 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 Thiefe upon the Crosse at last confessing his sin Ob. 3 and desiring Christ to remember him when he came into his Kingdome finde mercy at the last houre and so was saved Though men have much ingorance in them of the Scripture Ans yet this example they can remember and often alledge and all to this end to sooth 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 Thiefe that dyed with him asmuch affright us and terrifie 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 Gods power goodnesse and mercy can be no rule to go by The Sun once stood still at noon-day in Joshuah's time we must not look to see it so again Balaam's Asse once spake we must not look for the like any more Besides for ought 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 dore of thy heart and to this day thou hast not opened unto him Besides this penitent Thiefe at this time shewed 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 himselfe 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 aware let it be our wisdome to be in a continuall readinesse that death finde us not unprepared There is nothing more certain then death nor more uncertain then 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
hearted to preach liberty to the captive c. 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 Gospell that hath been Baptized and goes under the name of a Christian but such only as are sensible at their spirituall misery and thraldome 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 Gods wrath and displeasure for sin we shall never prize 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 burthen too heavy for that soul to bear Christ will never be pretious to the soul The full soul loatheth the hony comb But take a poor wounded soul whose heart is truly humbled it is like a smitten Hart O to the soyle it flyeth 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 Christs blood that he priseth 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 Gods manner of dealing in the work of mans Conversion and Salvation Use 1 the Lord works by contraries God brings men to joy by sorrow to blessednesse by the sense of our cursednesse as at the first Creation God brought light out of darknesse so doth God now bring life out of death and out of our deep apprehension of Gods anger and displeasure God founds and grounds our greatest comfort Well then would you know how it fares between God and your souls call to minde 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 griefe of heart have you as yet never felt the terrours of the Almighty for sin You never felt such a weight and burthen 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 finde the terrours of the Lord your hearts wounded that the remembrance of your sins is grievous unto you and that the burthen of them is intollerable here is a good mark that God intends much good to such a soul Seeing this is Gods manner of dealing in the work of Repentance and conversion to God Use 2 to work in the soul an apprehension of Gods 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 Gods anger and wrath for sin amongst men a clear argument that men are far from this grace of true repentance The Lord be mercifull to a world of men that live amongst us even in the bosome 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 bosome 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 sinfull 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 Ale-bench and there despite the Spirit of grace glorying in their sin O that such would but consider that dreadfull place of the Apostle 2 Thess 2.13 That all might be damned that took pleusure in unrighteousnesse 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 layne under the threats of the Law have seen sin and have apprehended Gods 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 heavinesse will give thee the spirit of gladnesse sorrow may endure for a night but joy commeth in the morning and Mat. 5.4 Blessed are they that mourn for they shall rejoyce 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 Gods wrath Ans of hell and damnation may be at the first in us and as a needle make way for the threed 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 implyeth 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 ought I know all Gods children at first in some measure or other passe 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 finde 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 mans 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 signe 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 c. 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 growes more vigorous in the soul these may comfort the heart that such a soul is qualified for mercy Ver. 10. The daies of our years are threescore years and ten and
sorrow shall be turned into joy and your hearts-shall rejoyce It is true affliction and the pangs of repentance do sometimes so dazzle the eyes of the godly that their priviledges are sometimes hid from them There is a seed-time for peace and a seed-time for joy which many times proves sharp and bitter Light is sowen for the righteous The time of repentance and godly sorrow is this seed-time which howsoever the godly sow in tears yet they shall doubtlesse come again with joy and bring their sheaves with them Worldly sorrow is comfortlesse that separates from God But godly sorrow causeth repentance unto life and brings peace at last in as much as it drawes us neer 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 foulnesse of their sins but labour to smother the checks of their owne 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 melancholick 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 Feaver 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 flie unto God to confesse 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 shewed 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 we-learn Doct. 2 Before we be filled with â—nercy we must feel our misery That before we can be filled with Gods mercy we must have a lively sense of our own misery Moses and the people here confesse 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 capacitie of mercy and deliverance but by bringing him to see into what a bottomlesse gulph of misery he had plunged himselfe into Gen. 3.9 Adam where art thou And again Hast thou eaten of the tree whereof I commanded thee thou shouldeâ—â— 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 himselfe 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 righteousnesse c. where our Saviour tells us that none can be satisfied with Gods 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 Jewes 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 Gods 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 Mary Magdalen washeth the feet of Christ with tears the Jewes 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 terrours of the Lord and their consciences touched with the apprehension of Gods wrath and have tasted of the bitternesse of sin before they have tasted of the mercies of God in Christ for the pardon of them This wounding of the heart and terrour 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 boldnesse and comfort when the threats of the Law have had their proper work upon the conscience to convince of sin unto condemnation then the sweet promises of the Gospell will prove seasonable to the humble soul to convince them of Christs righteousnesse 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 lookes every day for execution O how pretious will the least drop of Christs blood be to a wounded soul that pants and breaths under the heat of Gods wrath for sin No chased Hart doth more earnestly covet the soyle then 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 emptie 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 Gods mercy or else have but small tast of it the reason is they never yet felt the weight and burthen of their sins they were never truly humbled for their exceeding misery they never felt their extream need of Gods 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 blinde and naked Would you be filled with Gods mercy would you drink your fill of the water of life then you must hunger and thirst after it and finde your extream need of mercy beg mercy at Gods 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 stomachs are so cloyed with the love of the world with the profits pleasures and the delights of the flesh that they have