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 beare this sence.

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 travelled from Country to Country. Thou commandest saying, Touch not my Annointed, Ps. 105.15. and do my Prophets no harm.

But thou dealest not so gratiously with us that are their posterity, wee are in great affliction and distresse, 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 [Page 51] Moses and the people of God at this time, when they saw that their estate was far otherwise, then their Forefa­thers; and that God did not now deal so gratiously with them, as hee did with their Forefathers. Hence note,

That when a Nation, Doct. 2 When a people decay in glory, then it is time to seek to God. Church or people decaies in beauty, in riches, in glory, or strength; then it is time, high time, and more then time, to make their complaints to God, to bee humbled for their sins, and to meet the Lord by unfained repentance.

When a Nation or people upon whom his name hath been called, where the Gospell hath been preached, and his ordinances have been duly ad­ministred, 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 signes shall seem to depart from such a people; in gard of his wonted presence, then it is [Page 52]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 wil make us know that hee is not tyed to any Nation, Reas. 1 Church or people, no longer then they keep Covenant with him, and walk in obedience before him, as we may see of this Nation of the Jewes, and those famous Churches of Corinth, Ephesus, Philippi, Colosse, &c. 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 looke home, to humble them, and to cause them to meet the the Lord by repentance, for this end the Lord made the prodigall to tast [Page 53]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 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, [Page 54]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, [Page 55] 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 hi [...] 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 [Page 57]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 [Page 58]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 [Page 59]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 God un­to us, and to our fore-fathers, to put the Lord in minde 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 [Page 60]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 bloudy sword was shaken against us, thou didst preserve us; in these times of ficknesse. 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 unfained repentance, and turn away thy heavy displeasure from us.

Secondly, Vse 2 this serves to inform us, how to get affiance and sure confidence in God in prayer, viz. by recount­ing the antient mercies of God, and experiments we have had of his love [Page 61]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 goodnesse towards us.

A Christians memory should be a Chronicle of antiquity. And besides our own experience we have had of Gods mercifull dealing towards us, we should remember what our fathers have told us, and we should shew the same to our children, Ps. 102.18. that the children yet unborn may praise the Lord.

This observation of Gods goodnesse to us, will be a speciall 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, then a fresh memory of Gods former mercies.

Lord thou hast been our dwelling place. Text.

THat is, Lord, thou hast been to our fore-fathers, what a dwelling house is to men, viz. a covert and a [Page 62]safe defence, and a Castle to defend them, and protect them from all hurts and dangers; that though they had no dwelling place, but travelled from Country to Country, yet they had a sure defence, for thou didst protect them, and wast unto them their Dwel­ling place. Doct. 4 The note is,

That Gods Church & people have ever had a Dwelling place. Gods people have ever had a dwelling place. Deut. 33 27-29. Lord thou hast bin 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 eternall God is thy re­fuge, and underneath are the everla­sting armes. Happie 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 hide 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 Wildernesse by the red Dragon, Rev. 12.14. yet God provided for her a habitation there for her selfe, 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 priviledge, 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 Absalom 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 Martyrdome, slaughters, &c.

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 then 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 [Page 64]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 happinesse 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 bitternesse 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 neer relati­on that is between God and his people, shewes that God must be their [Page 65]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 neer 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 unlesse our God become our habitation, and dwelling place. Vse 1 This discovers unto us the folly of such, who foolishly run from protection, some one way, and some another; and never seek for Gods protection. Some put their trust in strong holds, in great and fortified Castles; some in their wit, some in their riches, &c. But un­lesse the Lord be thy dwelling place, and unlesse 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 unlesse the Lord keep thee, every Sergeant of Gods judgment, and every messenger of Gods venge­ance will seize upon thee.

Seeing they only be in safety whom Use 2 [Page 66]the Lord covers, and whom he pro­tects with his armes, and with his power; we see then it is our wisdome to seek unto God for safetie, and to creep under his wings; for if he keep us all shall be well with us. A prudent man foreseeth the evill, Prov. 22.3. and hideth himselfe; that is, he flies to God for protection. For let men seek what shifts they can, and use all the means they can, to winde themselves out of misery, yet unlesse the Lord keep them, unlesse 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 intangled.

So the wicked, the more they seek to avoid Gods judgments, by their shifts and devices, the more they are ensuared in them. Unlesse the Lord be our habitation and dwelling place, to protect and defend us by his owne power and providence.

Thirdly, Use 3 the consideration hereof, that God is our habitation and dwel­ling place, to hide and shelter us, when [Page 67]stormes and tempests are up, and rea­dy to annoy us; The consideration hereof should serve to arme 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 terrours 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 Gods 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 Jonas, when [Page 68]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 Jonas Gourd, riches, honour, power, &c. 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 daies and times that we have lived to see hath declared this unto us, that all earthly things are meer shadowes: How is the Crown it selfe 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 our selves 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 [Page 69]his wings, whose faithfulnesse and truth shall be their shield and Bucker;

Then how fearfull is the condition of those, that walk not in his waies, and live not under his protection, that have not God for their Habitation, these lie open to all stormes, and Tem­pests, of Sathans 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 loose to speak terrible things to the soule, and Sathan shall cast his fiery darts against them, such must needs be at their wits end, that have not a God to fly unto.

Doth not carnal policy teach us thus much, to get into some Noble mans, or some great mans Family, and then we think our selves highly priviledged, and wee looke 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 Gods service, whose service is perfect freedom, and which [Page 70]brings with it so much safety, and security.

And the last is, Use 5 that seeing wee 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 sicknesse, 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 wee had long a go pe­rished.

O what shall we render to the Lord for all these benefits, what rent do wee owe unto God for our Habitation and safe protection! If we should finde this favour at any mans hand; that he would let us have a dwelling place fit and needfull for us, to defend us from storms, and tempests, and that for seaven years or twenty years together, will he not look for some rent or ser­vice at our hands, but the Lord hath [Page 71]been our dwelling place twenty, thir­ty, forty years, from time to time un­to this day. Now wil not the Lord look for some Rent and service at our hands, even the Rent and service of o­bedience and thankfulnesse, that wee 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 thankfulnesse 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 Gospell, 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, Isaack and Jacob long be­fore, even from Generation to Genera­tion.

Hence wee 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 shewed 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 Gospell, since the comming of Christ, that Wall of separation is plucked up; and Japhet, is perswaded to dwell in the Tencs of Sem. Cant. 6.8 My Dove, my undefiled is but one, she is the onely 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 [Page 73]one Fold and one Shepheard. And the Church is figured by one woman. Rev. 12 And this woman hath Christ married to himself, which shewes 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 Chanells, and is called by the name of the Country by the which it runs, as the Germ an Sea, the Bal­tique Sea, &c. so the Church of France, the Church of England & the Church of Scotland, &c. 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 Com­mon-wealth, that is under one King, and governed by one and the same Lawes, 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 [Page 74]of Rome as no true Church of Christ, who quite overthrow the Nature of the Church Catholick thus inlarged by God, and confine the same to Rome. What is Catholick, but Universall? And to speak in their language, The Ca­tholick Roman Church, is as much as to say, the Universall Church; which must needs sound in the ears of any reasonable man, to be most absurd.

Gods Church is not tyed to any one time, much lesse to any one place; but in respect of time and place, is Catholick and Universall?

Secondly, Vse 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 Onenesse of the Church, should teach unity and con­cord amongst those that professe 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 minde, and of one heart.

Christians 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 rejoyce 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 Devill will do so: Drunkards have a league amongst themselves; what a shame then is it for Christians, that professe themselves of the hou­shold of God, to rent asunder the seamlesse Coat of Christ.

Surely, the sad divisions that are in England this day, like the divisions of Ruben, 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 dissention 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 minde. Such therefore as make these rents and [Page 76]divisions in the Church, as too many do in these daies, shew apparently that they are not of Gods houshold. 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.

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 Cov [...]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, [Page 85]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. 3.12. That it is faith in the Covenant that God hath made unto us in Christ, that gives boldnesse 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 minde the Lord of in the entrance in­to his prayer, Lord, thou hast been our habitation in all generations, in the daies of our fore-fathers, 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 unchangable as himselfe is, Reas. 2 yea, Heaven and earth hall passe away and perish, yet not one jot or tittle of the Word shall faile. All the promises of God are yea and amen in Christ, firme and faithfull, 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 [Page 87]of Faith, which cannot faile.

This serves to direct the Church of God in generall, Vse 1 and every parti­cular member of the same, to wait for the Lords salvation in times of danger, when they shall be brought into straights 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 Name-sake; 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 withall. It is a signe that we then pray in faith, when the soul is lifted up to behold this faithfulnesse 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 boldnesse and confidence in pray­er. [Page 88]It is true, our unfaithfulnesse 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 righteousnesse, and disclaim our own, and rest upon his faithfulnesse, we may hope to prevail with him.

And therefore seeing Gods Church and children have such a Rock to flye unto, and such a ground to build their suits upon, with what boldnesse may they goe unto God, and be assured of deliverance.

Before the Mountains were brought forth, Text. &c.

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 formed the earth or the world.

HEnce we learn, Doct. 3 Thre 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 Starrs, 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 [Page 90]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 darknesse; I make peace, and create evill; I the Lord do all these things. And thus again doth he prove his Godhead, Ier. 10.12 He hath made the earth, and established the world by his wisdome. And He spake the word (saith the Psalmist) and it was done, Ps. 33.9. He com­manded, and it stood fast.

And the Lord did without faint­nesse and wearinesse, 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 Angells, 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 wisdome is engraven in them all; yea, in the smallest crea­tures doth Gods wisdome 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 himselfe finite?

But how did God create all things? Quest. 2

Not as man bringeth his works to passe, 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 [Page 92]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 waies.

• 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 scroule, and as the Apostle shewes, shall perish [Page 93]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 passe 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 fewel to the fire. And therefore why should we set our hearts upon the Creature, seeing hee that made all, can destroy all, and bring the wealthiest of us all to nothing at his pleasure.

And this also meets with a vaine conceipt, Use 3 that is this day in the world in the hearts of many, that when they hear and are taught the wofull and miserable estate wherein they are by nature, and are threatned with E­ternall death, Hell and Damnation: if they die in such an estate, presently say, they hope not so, for hee that made them will save them, and not suffer them to perish. They are his Crea­tures and the workmanship of his hands, &c.

So art thou no nearer Heaven then thy Oxe or thy beast thou ridest 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 then 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 wel as we: we are never then to rest til we have Christ to be our Redeem­er, and the Holy Ghost to bee our san­ctifier to partake of a new Creation or Regeneration. As Christ saith to Ni­codemus, Ioh. 3. Except a man be born a­gain, he cannot enter into the King­dom of Heaven. Herein lies the happi­nesse 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 formed 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 eternall.

Some things there are that have a be­ginning in time, and have their peri­ods and ending in time as brute beasts, &c.

Some things have a beginning in time, but have no time to end in, as Angels and men.

Onely there is God that neither had a beginning in time, nor shall end in time, but is eternal.

Now that God is Eternal, is cleare in this from ever lasting to everlasting thou art God. Pro. 8.23.

I was set up from everlasting, from [Page 96]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 goings 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 essentiall property, which shewes 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 our selves, when wee come before him; that is of this eternall be­ing. [Page 97]This made Abraham, when he was to come unto God, to confesse 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 judgment, 1 Pet. 3.10. when the earth, and the works thereof shall be burnt up.

Thirdly, seeing God is eternall, Vse 3 the consideration hereof should minde us more of this eternity, that we think more of eternity, and provide more for eternity. There is an eternity behinde us, and that is our eternall Election, For such he knew before. Eph. 1.4. And there is an eternity before us, and that is our eternall Glorification. Now betwixt [Page 98]these two Eternities, 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, a­lotted 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 passe from Eternity past, their eternall Election, to Eternity to come, their eternall Glorification. Othersome there are, and that the greatest part of the world, that spend their time in eating and drinking, Note. in chambering and wan­tonnesse; that as they came into the world in a state of nature, so they live, and so they die. And these passe from Eternity past, which is Reprobation; to Eternity to come, and that is eter­nall Condemnation. So that our hap­pinesse for ever doth depend upon this short inch of time that is allotted us here.

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 spoyled, 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 Gods hand upon them, and say, The Lord hath spoyled; and, He hath wounded us. Is there any evill in the City, and the Lord hath not done it? That is, any judg­ment, sicknesse, afflictions, or calami­ties, but they come from the Lord, it is he that sends them, and laies them upon his people.

Thus when the Lord was minded to bring his Church from Idolatry, he saith thus, Behold I will stop thy [Page 102]waies with thorns, and make a hedge that she shall not know her paths. Thus the Lord threatned Senacherib, 2 Reg. 19.6. Behold I will sond 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 fearfulnesse, a Consumption, and a burning Feaver, the Sword, Famine, and Pestilence to destroy you. And this truth is acknowledged by Job, in his sharpest tryalls, Iob 1.21. The Lord giveth, and the Lord taketh away, even as it plea­seth the Lord, so commeth things to passe. 1 Cor. 11.32. And, When we are judged, we are chastned 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 commeth things to passe.

This doth our Saviour teach most clearly, when he saith, Are not two sparrowes sold for a farthing, and not [Page 103]one of them shall fall on the ground without your Father. Yea, the hairs of your head are numbred. Now if the providence of God be in such small things, as in the fall of a Spar­row, and the numbring of the hairs of our head; how much more in the try­alls and afflictions of his children?

Secondly, Reas. 2 the miseries and afflicti­ons of Gods Church and children must needs come from God, because he or­dereth and disposeth of the tryalls 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 your selves 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 Aegypt 430 years together, where the Lord exercised them with cruell bondage under Pharath.

Sometimes shorter, as those seventy yeeres they were in captivity in Baby­lon; [Page 104]somtimes shorter, Rev. 2.10. Ye shall have tribulation for ten daies. Sometimes but for a night, Sorrow may endure for a night, &c. Yea, sometimes not so long, but for an hower, there is an hower 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 distresse, Use 1 is the consideration that their miseries and afflictions, of what kinde soever, they come from God. This should teach us at all times of di­stresse, 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 sanctifie the same unto us and to give us patience under it.

This duty the Lord requires and looks for at our hands, 1 especially in times of affliction and distresse; 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 [Page 105]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, 2 he hath made a gracious promise of hearing our prayers especi­ally at such times; Ps. 50.15. Mat. 7.7. 1 Ioh. 5.14. and that whatsoe­ver we ask the Father in his Sons Name, he will give it us.

Thirdly, 3 there is none else can help us, Lord, whither shall we go (saith Peter) thou hast the words of eternall life. He is known for a sure refuge, Ps. 48.3. he is the God that heareth prayers.

Besides, 4 we have the examples of Gods servants, who in all times of extreamity, 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, &c. who ever had recourse unto God, in times of misery, and God was intreated of them.

Secondly, the consideration hereof, Vse 2 that God hath a speciall 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 [Page 106]may this be unto us under the crosse, whensoever the Lord shall be pleased to humble us, by any affliction whatsoever, that with patience and meeknesse 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 re­proofe of those, Vse 3 who in times of mise­ry and distresse, never look to the hand of God; they look upon secondary causes and instruments, but over-look God: Such do seldome seek to God for delivery.

Job was of another mind, he looks not so much upon the Caldeans 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 bad him to curse me.

Vse 4 And last of all this lets us see that when the Lord hath been pleased to [Page 107]come in with any Nationall or perso­nall deliverance, where to returne 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 daies 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 Gods hand. it is in Gods 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 arrowes 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 powerfull 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 politique, can resist or withstand the commanding and powerfull 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 dore 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 mercifull, who was indeed a compound of ver­tues, 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 himselfe [Page 109]at last yeeld 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, Iob 21.23. and bones are full of marrow: Another dyeth in the bitternesse of his soul, they shall lie down alike in the dust, and the wormes 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 cloaths we put upon our backs, all declare unto us, that dye 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 shewes 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 grasse, and the glory [Page 110]of man as the flower of grasse. As the point of the Marriners 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 Center, the swifter the motion, so is man towards his end; every day winds off something of the threed 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 dye the death. Now A­lam eating of the forbidden fruit, brought in death to all his posterity; for so saith the Apostle, By one man sin entred 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 [Page 111]should die, because by death we must enter into life: death is the gate of life, ordinarily none entred 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 blisse.

Seeing the Lord at his pleasure turns man to destruction, Use 1 to breaking and crushing, sends long and tedious sicknesse, and griefe of body, whereby men are much deformed, and weak­ned in their bodies, and turned to dust; This should teach us patience in times of misery and distresse, 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 grinde 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 sicknesse, or disease, lamenesse or blindnesse, or any other affliction, whereby we come to have our bones crushed, and we brought [Page 112]to destruction, but all is of the Lord; He turneth man to breakings and de­struction, and it is the want of the knowledge of this, that is the cause, that men do sometimes murmur a­gainst Gods dealings, 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, Vse 2 seeing these breakings and crushings, yea, death it selfe, 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 daies, who spend their time, pretious time, as if this destruction would never come, in eating and drin­king, ranting and roaring, as if they were immortall, or should never die, or be called to an account of their waies, think their bodies are not made of the same common mould with o­ther men: Whereas the consideration of mans mortality would much abate the pride of many: had they this thought in their minds, that they must shortly die, and go hence, and [Page 113]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 himselfe liveth; O how would the thoughts of these things humble them.

It was a witty answer of that Cy­nick Diogenes, that when Alexander mockt him for being so often amongst the Tombes 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 mens. 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, Vse 3 since the Lord at his pleasure thus turns man to destruction, to breakings and crushings, yea, to death it selfe; it shall be our wisdome 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 tryed? What man will go to sow when others go to reap? Our life should be a continuall meditation of death, and preparation for death, since our weal or wo 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 re­p [...]ntance 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 [Page 115]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 your selves, 1 the uncer­tainty of your lives; thou that makest so small account of death, consider with thy selfe what thy life is, a puffe of breath in thy nostrills, suddenly stopt, and thou art gone.

Go to now (saith Saint James) you that say, to day, and to morrow, Iam. 4.13, 14. we will go into such a City, and continue there a yeer, 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, &c. What man when he goes to bed, can assure himselfe that he shall rise again in the morning. Who knoweth (saith Solomon) what the day travelleth withall, and may bring forth ere night. Eccles. 9.12. Man doth not know his time, and as fishes are taken in an evill net, and birds in a snare, so are the children of men.

Secondly, 2 consider the danger of deferring of repentance, and this pre­paration for death, to the last hower, [Page 116]when all the infirmities of our nature will then seize upon us, when extremi­ty, pain, griefe, anguish, will so per­plexeus, that the best counsell will have little tast, and the best prayers little sweetnesse in them: this will prove a time of spending, and not a time of storing; What wise man then will de­ferre all this time?

Consider how often these purposes of repentance, 3 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 hardnesse of their hearts that when they would, they cannot re­pent; and those melting qualmes which sometimes now thou meetest withall, under the Ministry of the Word, though thou wouldest give a world, thou canst not meet with them again. O the sad spectacles, that we that are Ministers of the Word doe oftentimes meet withall: Some in [Page 117] Spyras case, who being exhorted to say the Lords Prayer, answered, O, I cannot call God Father. And some again like Nabal, whose heart dyed like a stone within him.

And last of all, 4 do but consider with your selves, that albeit thou maist en­joy thy memory to the last, and maist 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 thy selfe, 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 Virgins 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 Angells in heaven, and Saints on earth, should intreat for thee, yet God will not be intreated: This is clear, Because I have called, Prov. 1.24, 25.26. and ye refused, I have stretched out [Page 118]my hand, and ye have not regarded; But ye have set at naught my counsell, &c. I will also laugh at your calami­ty, I will mock when your fear com­meth. O the misery of a poor soul, when God shall shut out his prayers, and shall be so far from pittying him in this time of distresse, 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 Adams 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 tast 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 fundamentall truth, and [Page 119]a principall article of our faith, where­in we professe to believe the Resur­rection of the dead. Besides the Scrip­tures are most plentifull in this.

I am sure (saith Job) that my Re­deemer liveth, Iob 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 Gospell vain, and the godly departed this life perished: all which were foul and grosse 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 dyed and rose 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 dye, 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 sence of the Pharisees that de­nied the Resurrection of the dead, Answ. God [Page 121]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 beleevers being mem­bers of Christ have part in the Resur­rection of Christ, Reas. 2 whom Paul calls the first fruits of them that sleepe. 1 Cor. 15.20, 25. Now Christ did not rise from the dead as a private person, as Lazarus or as his widdowes Son, but as the head of the Church, and therefore said, Ioh. 11. when I am lifted up, I draw all men unto me.

Againe, Reas. 3 there could be no perfect happiness to the godly, if these bodies of ours should not riseagain at last; for the Soule cannot be perfect without the body; the glorification of the body makes for the perfection of the Soule. The Souls vnder the Altar cry, Rev. 6.11. How long Lord which art holy and true, &c. 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 [Page 122]then they? what folly then was it in Paul, to indure so many watchings, perils, and so much hardship as he went under, but that he had hope in this Resurrection? Reas. 5

But especially Gods truth and pro­mise lyes at the stake, who is yea and Amen in all his promises and cannot faile. 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 confesse there is nothing that crosseth carnall and na­turall reason more then this, that these bodies of ours should moulder to dust and rottennesse, 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 bee raised up againe.

To beleeve this, our faith must bee taken up with the admiration of the mighty power of God, and we must say with Iob, I know thou canst doe e­very thing, and that no thought is hid from thee: till we looke upon this Almighty power of his, and captivat [Page 123]our reason thereto, we shall still stag­ger in our beleefe of this Article of our Resurrection.

Now let us apply this.

Seeing these bodies of ours, by rea­son of sin doe tast of death; Use. 1 yet by a word speaking, God at last shall raise them up againe, Thou turnest man, &c. This may serve to strengthen our faith in this great Article of our beliefe, the Resurrection of our bodies. That these bodies of ours shall at last rise againe, 'tis a point that carnal reason is hardly brought to beleeve. But why should we scruple or dispute that which God hath so plainly affirmed, and the Scrptures so fully prove: faith lookes unto Gods Almighty power, as Abraham in the promise of Isaac, he judged him faith­full, 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 rottennesse, and though they cast off Corruption, they shall not perish in Corruption. Saint Paul would have us to comfort our selves in these things, 1 Thess. [...] ult. wherefore comfort you [...] [Page 124]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 arme us against the feare of Death. Tis true, there is something in death that breeds feare, 1 and horror and dread, that makes flesh and blood to shrink, and to tremble. To lie in the grave and there to bee eaten up of wormes, and to bee made subject to corruption, &c. 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 cloathes at night, we shall put them on againe in the morning. Shall we bee like unto little children that cry when they put off their cloathes?

Secondly, 2 this may comfort us a­gainst all our troubles and sufferings that we meete withall in the world. The worst that Tyrants can doe, is but [Page 125]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 againe. This was that comfort that Christ gave to his Disciples, Mat. 20.19. when he spake of his owne death. The Son of man shall be delivered to the chiefe Priests and Scribes, and they shall condemne him to death, and deliver him to the Gen­tiles to be Crucified; but the third day he shall rise againe. Now that which was Christs comfort may be ours also.

Thirdly, there is comfort in it, 3 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, 4 this may also comfort us, in regard of the present infirmities of our bodies, blindnesse, lamenesse, crookednesse, and other deformities, [Page 126]that we are subject unto here: In the Resurrection, we shall leave all these behinde 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 blinde, the other lame, comforted each other: Be of good cheer, Brother, my Lord of London will this day cure thee of blindnesse, and me of my lame­nesse. 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 ter­rour, fear, and astonishment, unto all wicked and unregenerate men, that are out of Christ, that as they live, so die in a naturall estate. 'Tis true, these also shall partake of this Resurrection, and shall rise again at last, but in a sarre different manner from the godly.

The bodies of believers shall arise by vertue of that union they have with Jesus Christ, as members of that my­sticall [Page 127] body of his, whereof Christ is the head, so shall he at last draw his members to himselfe.

But now all wicked and ungodly men, they shall arise by the power of Christ, at the voice of the Arch-Angel 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 comming 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 [Page 128]cry to the mountains to fall upon them, Rev. 6. and the hills to cover them, but they may seek to hide 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, gast­ly countenances, more like Devills than Men and Women; ugly as Toads, hatefull 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 horrour and terrour that shall seize upon the wicked at that day, no heart is able to conceive, or tongue a­ble to expresse! 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 [Page 129]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 righteousnesse. How will you endure at this day the voice of the Arch-An­gell, and the sound of this Trumpet, Arise ye dead, and come unto judg­ment?

And last of all, Use 4 seeing these bodies of ours that now go to their graves, shall return again, and rise again; how carefull 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 possesse our Vessells in holinesse and honour. If death leave thee a drunkard, an unclean person, a swea­rer, a worldling, a vile and prophane wretch, in a naturall condition; in the same condition shalt thou be ha­led to judgment, when that wretched body, and that wofull 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 [Page 130]foul and shamefull fact, we use to say of such a man, he will never be able to shew his face again. How then will many a vile and desperate sinner, shew his face before God at that day? How carefull then ought we to be, to keep our Vessells in holinesse 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 my selfe (saith he) to have a clear con­science before God and all men, Acts 24. voide of offence. And of Jerome it is said, that whatsoever he did, he thought he heard this voice, Arise ye dead and come to judgment.

Return again ye sons of Adam. Text.

MOSES, as he hath shewed be fore, that our lives are in Gods hand, and at his disposing, and that at his will and pleasure he can turn man to destruction, to dust and rotten­nesse.

He adds also another cause of mans [Page 131]frailty and mortality, and that is the nature, composition, and frame of mans body, which is of it selfe 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 [Page 132]Monarchs, 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 mankinde, 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 greatnesse, nor Moses goodnesse, 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, breakings, and cru­shings, whereby our bodies are not only deformed, our beauty and strength abated, and blasted, but at last even brought to the dust.

What madnesse and folly then 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 ruine. This shewes the fondnesse, 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 dayly to breaking and crushing. An howers ficknesse will shake the Walls of thy House, turn thy beauty into deformi­ty, and thy strength into weaknesse: [Page 134]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 sicknesse, 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 bo­die of ours shall return to the earth again

This may teach us to make no pro­vision for the flesh, to fulfill the lusts of it; for who will bestow much cost upon that he shall enjoy but a short time?

Will a Tenant for a yeer build, and plant, and lay out much cost, and be it much pains upon that, he must so suddenly part withall? 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 our selves 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, then 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 passe; it stands us in hand to be prepared, and to be in a continuall readinesse, lest death take us tardy; and so as death leaves us, so shall the last judgment finde us.

If a man be charged to be ready for any service, upon pain of death, at an houres warning, he will be sure not to be out of the way, but alwaies in treadinesse. Well let us know, we are at lesse than an houres 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 [Page 136]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 finde us so doing.

For a thousand yeeres in thy sight are but &c.

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 houres: and in the Verses following, where he compares our life to a sleep, to grasse, that suddenly is cut down; to a ta [...]e that is told; and that death many times comes as a violent flood, sud­dainly, and unresistably, all tend to this, to shew the shortnesse and uncer­tainty of mans life and being here; and herein will teach us:

That mans life is short: Doct. 2 Mans 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 convinc'd that their time is so short, but men think they shall live this yeer, and the next yeer, and so a hundred yeeres, 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 [Page 143]us of this, that our life is but short, and to imprint this usefull Lesson in our mindes. Though men be young and strong, and may promise to them­selves many daies, yet the very frame and constitution of our bodies, threa­tens daily a change. So true is that of Job, Iob 14.1, 2. Man that is born of a woman i [...] is of short continuance, his daies are few, and full of trouble, he flyeth as a shadow, and continueth not: and as Saint Peter hath it, All flesh is grasse, and the glory of man as the flower of grasse; the grasse 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 Angell, as the Host of Senacherib were; some by cru­ell 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 suddainly are many swept away by death, some good, some bad, some young, some old, and such as have not one houres 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 puffe of breath in our Nostrills? there is then no trusting to it.

And surely this condemnes 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 suddainly 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 ruine, and tumbled down? How merry were the Sons and Daugh­ters of Job, Iob 1.18. feasting together in their elder Brothers house, which in a mo­ment were slain, and not one escaped? It is wonderfull to think how excee­dingly [Page 145]men cark and care for the world, and seek to joyne house to house, and land to land, and never think they have enough. O, did these men but consider, that mans 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 carelesse for Eternity.

As lastly, since our life is so short, Use 2 but for a day, as yesterday that is past, this should perswade 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 mindfull 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 ate the Passeover, Exod. 12.11. they must have their loyns girt, their shooes on their feet, &c. and why so? but that they should be in a continuall [Page 146]readinesse, when God should call them, to passe out of Aegypt, to go into the land of Canaan.

And this spirituall use ought eve­ry man to make thereof, alwaies to be in a readinesse for our passage into our Celestiall Canaan.

Thou carriest them away as with a flood. Text.

HEre Moses first of all sheweth 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 then a man can stop the course of the Sea.
• 2. That death many times comes suddainly, as the breakings 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 [...] [Page 148]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 stroak of death.

And this Flood, sooner or latter, overflowes 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 Warriours, yea, those fa­mous Kings, and greatest Monarchs that have been in the world, even those that lived longest, as Methuselah, that lived nine hundred sixty nine yeeres, 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 winde, and come into this Haven the Port of death: Let men use all the skill they can, take the best Physick they can get, use the sparest dyet, and surest waies and means of preserving health, and lengthning out their life and daies. Death at last overflowes them all. How violently doth Death, as a Flood, break in upon us, sometimes by vio­lent [Page 149]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 overflowes Nature, and sweeps us away.

As it is with the fruits of the earth, so it is with men; some of a harder kinde will tarry till winter; Others fall soo­ner; some stay till the frost of olde age nip them; David and Ichosophat died full of daies: And some againe Death nips them as it were in the blos­some, as Davids Child, borne of her that was the wife of Vriah, yet at last Death sweeps all away.

And the Reason seemes to be laid downe 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 slaine and not spared. The Church acknowledgeth there, that it was by reason of their sins that Gods 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 Appostle reproving [Page 150]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 [...] weake 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 somtimes by one violent disease, and somtimes by ano­ther, we are taught hence to take heed how we censure any when the hand of God lies upon them in this kinde. 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, &c. 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 thinges 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 mens 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 breakes in upon us, Use 2 vi­olently, [Page 151]unresistably, what cause then have any to be proud of any outward excellency of body or mind, that is subiect dayly to such a change, as Ri­ches, Beautie, Strength, honour Au­thority, &c. Especially if we doe but consider that the foundation of that Excellency is but dust a fraile body subiect dayly to mutabilitie & change, that we have no assurance to jnioy no not an howers space; How suddainly may this Flood break in upon us, and what becoms of them then?

Doth not Experience teach us, how few there are that passe through this pilgrimage of theirs; but meet with unexpected accidents in their way, our life being like a lighted candle, which wasts with the winde, and is often blowen out before it be burned.

How many griefs, and how many cares, and feares, are we daily pestered withall, that help to waste the spirits of mer: we are like unto him that stept upon the stage, and presently went downe againe; as if he came thither of purpose to shew himselfe and no more: so many steps upon the stage of [Page 152]this worlde and act litle, but downe againe.

And though men should be so happie as to be freed from outward Miseries (which fewe are.) Yet we continually carry death in our Bosoms, for look how many infirmities this frail Natures of ours are subiect unto, so many secret Enemies we harbour within us, to pro­vide for Death; yea every crum of bread that goes awrie 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 Citty, 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 &c. O let these thoughts humble us, these flow­ers every day wither apace. The root is dead already. The body is dead be­cause of Sin. There is a worme at the roote, as there was at the roote of Jonahs Gourd; all our earthly felicities [Page 153]are feeding a pace, we know not how soone Death, like a violent Flood will breake 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 breakes in upon us as a vio­lent Flood.

Thou Carriest them away as with a Flood.

MOses in these wordes will like­wise intimate unto us, that as Death comes violently and unresista­bly as a Flood: Doct. 2 So Death comes Sud­dainly, unexpectedly as a Flood. Death comes suddenly. Many times when men are not aware nor thinke not of it, then Death coms and takes them tardy: And no doubt this was Christs intent and meaning, when he saith; Mat. 25.6. At midnight there was a cry made, to shew unto the world, that his coming by Death, and judg­ment will be in an Houre, 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 [Page 154]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 houre that ye think not will the Son of man come. And upon this very ground, the uncer­taintie of the time when Christ shall call us, is that watch-word given, what J say unto you I say unto al watch. Mat. 13. And Behold, I come as a theefe in the Night, Rev. 16.15. Blessed is he that watch­eth, and keepeth his garments. I confesse these places of Scripture are principally meant of Christs second comming to judgment, yet are they true also in this sence of his comming by death. When a Thiefe hath a purpose to do mischiefe, 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 judgment be. And upon this ground, Christ grounds that exhortation of his, to have our loynes girded, and our light burning, that we may be alwaies ready. And certainly, when men are most secure, then is death nearest at [Page 155]hand, as it was with that rich man, that promised to himselfe many years, Luke 12. had that night his soul taken from him. And when men shall say, peace, peace, then shall suddain de­struction shall come upon them. And besides these clear examples and testi­monies in the Word, that shew the comming of death to be suddain 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 suddainly surprised them; and when he comes, he will have no nay.

The point then is clear and plain that as death comes as a Flood, and there is no resistance; so as a Flood, death comes suddainly, 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 houre, Reas. 1 we might be prepared for every day and every houre: Watch (saith Christ) for you know not what houre the Master of the house commeth whe­ther at midnight, &c.

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 reproofe 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 comming of death as a flood rushing in upon them, yet put the thoughts of death far from them. O the security, and dead heartednesse that is in many, that having so many caveats, watchwords, and warnings from God, besides their own daily experience, yet never minde their own latter end, nor deaths sudden com­ming.

This was the sin of the old world in the daies 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 deadnesse of heart, and car­nall security, the little laying of Gods judgments 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 suddainly, rushing in upon us as a violent Flood. It should teach us this wisdome, at all times to be in a readinesse, and prepared, when death comes: Upon this ground Christ admonisheth his Disciples and us all to watchfulnesse, because the day and hour knoweth no man.

But I hope I shall have time to prepare for death, Object. 1 I am yet young and strong, &c. Herein men blesse 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, then they will set to this work as time enough. O that such men would con­sider this Doctrine.

1. 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 [Page 159]dead in the morning? And why may not this be thy case?

Secondly, consider, 2 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, 3 that al­beit thou livest to be old, and hast thy [Page 160]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 [Page 161]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; '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 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 [Page 162]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) [Page 163]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 noon­day 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 [Page 164]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 Doctrine of the Resurrection by com­paring death to a Flood, whereby men are over-whelmed in the Grave.

In these words, he mitigates that speech, in comparing Death to a [Page 165] Sleep, that even as a man lying down to sleep, though he seemes 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 Judgment 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 righteousnesse. And this thing holy Job speaks of himselfe, Job 7.21. Now I shall sleep in the dust, and thou shalt seek me in the morning, and I shal 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 judgment, Dan. 12.2. Many that sleep in the dust, shall a­wake to life eternall. And this Christ saith of Lazarus, Ioh. 11. Mat. 9.24. Lazarus is not dead but sleepeth.

And Paul comforting the Thessa­lonians, [Page 166]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 usuall 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 naturall 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 mindes 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! [Page 167]No lesse 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, untill 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 easie will it be with the Lord at the last day, when he comes to judgment; by the voice of the Arch-Angell, and sound of the Trumpet, when this voice shall be heard of all, Arise ye dead, and come unto judgment, 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, dreadfull in their own nature, should thus have their nature altered and changed, that they should become [Page 168]so comfortable and beneficiall 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 depart in peace. Such blessed souls rest with God, and die in peace, and may commend their souls to God, as to a faithfull Creator. See the bold­nesse 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 righteous­nesse.

But whence have the godly this boldnesse and confidence in death? Quest. was not death threatned 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 passe through the death of Christ, Ans. 1 who was him­selfe in the state of the dead, and was himselfe in the grave, and hath trium­phed over death, and hell, and the grave; and hath removed the curse, [Page 169]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 Devill; 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, 2 every true believer is a member of Christs body; and hence it comes to passe, 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 darknesse, from whence they shall arise in the morning of the [Page 170]Resurrection, to be joyned again to their souls, that both together may be sent into utter darknesse.

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 Gods peace be with him, &c. a grosse absurditie: and howsoever a common conceit in time of Popery, and times of igno­rance, yet in the times of the Cospell, 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, Iohn 11. Parents, Children, &c. Thy Brother (saith Christ to Mary) shall [Page 171]rise again: So shall they. What though they tast 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 alwaies in a readinesse, lest dying in our sins, we perish eternally.

But we passe that, and come to the third similitude.

In the morning they are as grasse 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 Grasse, that as Grasse hath a time of growing, and a time of withering; even so man is like unto Grasse, for he hath also a time of growing, and a time of withering.

In the morning they are as grasse which groweth up. In which words, Moses compares the former part of mans life, which is the space of thirty three yeeres, to the time of growing of Grasse, and that is accounted the time of the perfection of mans strength and age; at which age, according to the course of Nature, Man flourisheth as Grasse doth; that is the time of a mans prime and flourishing estate.

But in the Evening: That is when the Grasse 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 [Page 173]long so; but presently begins to decay, and to wither away, till old age come, and he is cut down by the Syth of death.

Now in that Moses useth so many similitudes, and all to shew how frail this life of man is, we are taught:

That the frailty, vanity, Doct. 4 and short­nesse of mans life is such, The life of man so frail, as no exam ples can expresse. as examples will scarcely shew it. Death comes as a Flood, violently and suddainly; we are as a Sleep; we are as Grasse; our life is like a Dream; we spend our daies 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 expresse the vanity, frailty, and shortnesse thereof.

The similitudes used in the Scrip­tures, to expresse the frailty, vanity, and brevity of mans life, are very ma­ny, and very significant.

When Pharaoh asked old Jacob of his age, he answereth him thus, Gen. Few and evill have the daies of my pilgri­mage been: Now a pilgrimage is not long in travelling, till we come to our journeys end.

It is compared to the daies of an Hireling, Iob 7.1. Are not my daies (saith Job) as the daies of an hireling, which commonly are but few, and withall full of labour. Iob 20.8. To a Dream, He shall flie away as a dream, and shall not b­found; he shall be chased away as a vision in the night. Iob 8.9. But as Yesterday to a Post, Iob 8.26. My daies (saith Job) are swifter then a Post, they flie 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 daies 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, Iam. 4.14 Iob 7.6. to a Cloud, sudenly scattered by the winde. 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 ballance, they are lighter then vanity it selfe.

And besides this, that our life is so frail short, and vain, this very short time that we continue here, is subject [Page 175]to diversity of changes, and alterations of estates, as prosperity at some times, so adversity at other times; as health now, so sicknesse 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 waies 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 Nostrills 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 shew the frailty and vanity of man; Es. 40.6. The voice said Cry: and he said, What shall I cry? All flesh is grasse, and the glory thereof as the flower of the field; 7 the grasse withereth, and the flower falleth away. Surely the people is grasse.

Where the Prophet shewes, that all those excellencies, wherein we glory [Page 176]so much, as Beautie, Riches, Honour Strength, Carnall pleasures, &c. these are all but as the flowers of grasse, which suddenly decay, wither, and fall away.

What is Beauty, 1 Beautic. but as one of these flowers of the field, how sud­dainly is it nipt and gone, blasted on a suddain? a daies sicknesse much abates it, a weekes sicknesse doth quite de­face it; at least wise, Time, that rust of all things steals it quite away, and so this flower is gone.

Honour, 2 Honour. another flower of this field, how many wormes lie at the root of it? and how many East winds often blow it upon, that causeth it to wither, 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, 3 Riches. another flower of this fleld: How often do riches change their Masters? He that at one time abound­ed, [Page 177]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 suddain flie away: Physick, 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, 4 Strength How suddenly doth this flower fall away? How short a time doth this re­maine and abide with us? the Agilitie and activitie of mans body is not to be gloried in, that lasts so short a time: A fewe fits of an Ague, Fever or other disease, abates it suddenly; and brings it downe: that it is turned to weak­nesse. And therefore sayth the Lord, Ier. 9.23. let not the strong man reioyce in his strength. As Elihu said unto Job. Iob 36.19. The Lord regardeth not them that excell in strength. The strength of the strongest, [Page 178]by sicknesse is weakened, assoone ma­ny times as it comes, it takes its leave and is gone, this flower fadeth.

And lastly pleasures, 5 Pleasures these are one of the goodly flowers of mans life. He that gave way to his owne 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 in­joying of one pleasure is but a lusting after another, and he that enjoyeth most, hath no satietie in them. How suddenly doth the pleasure of Eating and Drinking vanish away?

The pleasures of sports, & pastimes, they end in a moment. Musique is past and gone in the very hearing; the most delectable playes and shewes 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 grasse, 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 uncertaintie of our lives that now possesse them: Reas. 1 we can­not [Page 179]long continue with them, though they might somtime Continue with us, we have bodies that have in them the Seeds of sicknesse, Diseases, and Death it selfe, we are but as grasse, and all our earthly comforts, but as the flower of the field; which quickly vanish, and fade away.

As we our selves art but as grasse. Reas. 2 So all our glory and pompe and earthly felicities, which men doe so much doat upon, are but as the flower of the field, of a withering and fading Nature. There is nothing here belowe that is not subiect to mutabilitie 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 Crowne lasts not from generation to generation, no man is to day that he was yesterday. Our Bodies, and our estates do daily shewe, that we are but as grasse; And all our glory and excel­lencies, but as the flower of the field.

Seing then that the life of man is so fraile as no example can expresse it. Use 1 O let us then see what a momentany [Page 180]interest, we have both in our selves, and in what we possesse. All flesh is grasse, 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 be­lowe, 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 Comendation of those primitive Christians, that they lived here, Heb. 11. but as pilgrims and stran­gers, and sought a Citty having a foun­dation whose maker and builder was God.

It shall be our wisdom to looke out for a more sure, 1 Pet. 1.3 and certaine estate, and such as shall never decay nor change, even that kingdom that is im­mortall & fadeth not away God never gave us these earthly Cottages to that end our harts should be so taken up [Page 181]with them. So as to neglect our seek­ing after a more durable inheritance.

What wise traveller will loyter and sit still in his way, because he is in a faire Inn, or take any great Content­ment, while he staies; 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 soone, 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 shew it: compared to a day that is past, to a Flood, to Sleep, to Grasse, which suddainly growes up and as suddenly is cut down; to a Flower of the field, to a Tale that is told, yea, to vanity it selfe. 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 [Page 182]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 hapened to that rich man, Luk. 12.19, 20. that said to his soul, Soul, eat, drink, &c. 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 Grasse, and as the Flower of the field, [Page 183]we should esteem of them as they are, but as Nosegaies, 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 Gods ser­vice, so to use them, and not to make too high account of them.

For we are consumed in thy anger, Text. &c.

WHence we may first of all ob­serve, how they compare their present estate, now in the Wildernesse, with the estate of other Nations and people, and shew, that their estate was far worse then theirs: for others dyed now one, and then one, and so they [Page 185]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 Gods people, Doct. 1 Gods people should be hum­bled when it fares worse with them, then with the wic­ked. when their estate is worse then Gods 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, then the very enemies of God were.

For though their lives were short, yet they confesse, that theirs was far worse then the very Heathen them­felves, for they were suddenly consu­med by his anger. When God is worse to his own Church and people, then he is to his enemies: when the Lord shall send Warrs in a Nation called by his Name, and peace in other King­domes that are Antichristian; sends famine in his Church, and plenty to the wicked; sends the Plague and Pe­stilence in his Church, and health and [Page 186]prosperity to the wicked. O, here is matter of mourning and humiliation, and it is that which hath touched Gods people to the quick, and woun­ded them to the heart, to see the ene­mies of the Church in better conditi­on, than the Church it selfe.

What a griefe was it for Godly Jacob to gravail into Aegypt, Gen. to buy corn of the Egyptians, that were the enemies of the Church? What a griefe 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 reliefe. This was it that was such a trouble to David, Psal. 73. to see the wicked prosper, and himself to suffer in distresse; David had almost lost himselfe, 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 then the wicked.

Because this is a token of Gods displeasure against his people for their sins, as it appears, when the Lord [Page 187]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 Gods 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 Gods anger and indignation is against sin, Use. 1 that God should punish it so severely in his own people. Israel was Gods Church, Israel was Gods chosen one; yet by reason of their sins, their murmurings, 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, [Page 188]therefore was the hand of God thus gone out against them, and they perished thus miserably in the Wilder­nesse. And how severely the Lord hath thus punished sin in his own people, we may likewise see in Moses him­selfe, 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 him­selfe, that had in himselfe no sin, yet taking our sins upon him, Gods 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 kinde of disease amongst us, that hath swept so many away. Besides, how heavy hath the hand of God layen upon the Land by the Sword, Pesti­lence, unseasonable times, when other Nations and Countries have been free and yet Gods hand is not re­moved, [Page 189]but his wrath is stretched out still.

Secondly, Use 2 seeing the estate and con­dition of Gods Church and People, is many times worse then 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 Gods 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 Gods wrath and heavy displeasure that God should thus suf­fer them to go on in sin?

So on the contrary, great afflicti­ons [Page 190]are not alwaies arguments of a people cast off of God: How heavy did the hand of God lie upon. Job, Hezekiah, David, &c. yet dear and precious in Gods 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 mans life be short; yet sin shortens it. viz. That though the life of man be short of it selfe, yet it is made farre shorter, than in Na­ture it is like to be by mans sin, pro­curing some suddain and heavy judg­ment of God upon themselves.

This is that which Moses and the Church confesse here, that the life of man is short of it selfe, but yet by rea­son of their sins, their life became more short; for here they confesse, that they were consumed by Gods anger: Num. 14.26, 28. and so it appears, insomuch as of all that great number that came out of Aegypt being six hundred thousand, besides Children, they dyed all in the Wildernesse, all, save Joshuah and [Page 191] Caleb, above the age of twenty years some by the Pestilence, some by sud­den and fearfull 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 it selfe were suffi­cient to clear this truth, that whereas the life of man is short of it selfe, 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 wormes; Saul, Judas, the Children that moc­ked the Prophet. Besides, the experi­ence we have in our daies of Drun­kards, Whormasters, Theeves, and Traitors, who, by their sins, draw down Gods judgments upon their heads and shorten their daies. As we see the Grasse, though it be left to grow, yet, in time will wither of it selfe: but, if suddainly cut down with a Sith, it sooner decayes. A Leafe, [Page 192]though it hang long on the Tree yet in the end it will fall of it selfe: 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 then Balaam, that saw not the sword drawn before him. But Sathan, that malitious enemy of mans Soul, like deceitfull Laban, that gave Jacob Leab, instead of Rachel: So doth Sathan deal with the sinner, instead of profit and pleasure payes the sinner at last with some shamefull 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 Temporall and Eternall, God hath joyned 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 [Page 193]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 revengfull rods, upon vile and wretched sinners.

Seeing the life of man, Use 1 that is so short of it selfe yet is made far shorter by reason of sin; this serves to justifie the Lords hand, and righteous judg­ment upon the Land this day, in his generall visitation, by this unwonted sicknesse, and suddain death of so ma­ny amongst us. Is not England become the sinke of all those Sects and Here­sies, that ever crept into the Church? And as if these were not enough to pull down Gods 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 [Page 194]we to avoide our present judgments 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 daies are often shortned, and cut off: it shall then be our wisdome, to dis­cern betwixt the pleasures of sin, and the miseries that accompany the sin­ner. Sathan promised our first Parents that they should be like unto God, but it was to make them miserable as himselfe. How many a wretched man, by his Drunkennesse, Uncleannesse, and other distempers, shortens his own daies, as the Prophet saith, The wicked shall not live out halfe his daies, 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 fearfull 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, &c. And, They that commit [Page 195]such things, shall never inherit the Kingdome 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 Wilder­nesse, which he confesseth here to be double.

• 1. The more remote and impro­per cause, and that was Gods anger in this verse.
• 2. The neerer and more proper cause, and that was their sins, verse 8. Thou hast set our iniqui­ties before thee, &c.

First cause was Gods Anger, 1 Cause, Gods 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 [Page 196]of death, that they were so suddenly wasted and consumed, with the Pe­stilence.

Hence we may observe:

Doct. 3 That great and extraordinary judgments and calamities, Extraor­dinary judg­ments are argu­ments of Gods anger. do argue the greatnesse of Gods Anger: For Moses here inferrs, and concludes, the greatnesse of Gods anger and dis­pleasure, by the greatnesse of their punishment, that seeing they were so miserably consumed, and so fearfully plagued, it must needs shew 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 judgments, 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 murtherer: They conclude, that it must needs be some great sin, that Paul was guilty of, that did cause that so sore a judgment.

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 prophanenesse, 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 himselfe 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 Aegypt, even six hundred thousand; that all above twenty years, should perish in the Wildernesse, 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 judg­ments, [Page 198]are arguments of Gods anger how was it said of the blind man, that lay under such an extraordinary judgment, 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 Mans sins, nor his Pa­rents were the cause, why the Lord smote him with blindnesse, 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 neer and dear unto him.

1. 1 As the exercise of their graces of Faith, Patience, Hope, &c.

2. 2 To wean them them from the world, whereunto our hearts are too much addicted.

3. 3 To quicken Prayer.

4. 4 To chasten us for our sins past, and to make us more watchfull for the time to come, &c.

But since the Lord in his Word hath denounced these judgments 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 counsells, but into his will re­vealed, which is that, Man suffereth for his sin. And howsoever we may erre in respect of Gods secret purpose, in sending afflictions, yet we shall pro­fit thereby, to humble our selves, to justifie God as righteous, to renew our repentance, and hereby become fit for mercy and deliverance. Whereas in times of affliction and distresse, to look upon any other cause then sin, may hinder our repentance, and cause us to continue in our wickednesse.

Now that great and extraordinary ludgments and afflictions do argue Gods high displeasure, these Reasons shew.

Reas. 1 Because he is most just and righte­ous in his judgments: 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 him­selfe from the least stain or mixture of iniustice, in any of his judgments inflicted upon men, Ps. 119.137. Righteous art thou, O Lord, and true are thy judg­ments.

Reas. 2 The second may be taken from that neer union, and inseparable affinity, that is betwixt Gods anger and sin, Man suffereth for his sin. Lam. 3.39. Miseries and afflictions, yea, all kind of iudg­ments, spirituall and temporall, are but the sinners 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 our selves.

Use 1 Did Moses well to gather and con­clude the exceeding anger & displeasure [Page 201]of God against them, by the greatnesse and grievousnesse of their punishment, that they were thus hastily, and fear­fully, wasted and consumed. Alas then, what may we think of our selves; how hath the hand of God laine heavie upon us in this Nation! In these later daies, 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 cleannesse 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 Brasse, and the Earth as Iron; that the like yeares have not been known. Besides, this strange sicknesse, that hath been amongst us, whereof fewe Families have escaped, but some have been either sick, or weake, or suddainly taken away by Death, that fewe that are living have knowne the like time of sicknesse and mortalitie. Now what can we think by all these messengers of his Anger and wrath, but that God is exceedingly angry, and displeasedwith us?

Certainely the sins of this Nation, the innocent blood that hath been shed the high contempt of the Gospel, and Mi [...]listers therof, the great securitie, unfruitfullnesse, and unthankfullnesse of all sorts, may mind us of some far­ther judgments yet at hand.

And yet alas, who laies the Lords dea­lings to heart, to take notice of Gods Anger, and make but light account of judgments. None consider in heart that the greatnesse of Gods judgments is an argument of the greatnesse of our sins. It shall be our wisdom to lay Gods judgments to heart, and to meet the Lord by unfained Repentance, lest worser judgments overtake us at last.

Use 2 Secondly this serves to admonish us, that according to the greatnesse of Gods judgments, 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 alwayes so, Ans. that the Lord [Page 203]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 kinde of Death horrible, and fearefull, for some sin; as these people, for their infidelitie, murmuring, Rebellion and despising of his mercy: this is a token of Gods 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 Gods Anger for men to dy suddainly, or by some strange kind of Death, of the plague, pestilence, &c?

No. Ans. It is not alwaies a token of Gods Anger for men to dy suddainly, or by some strange kinde of Death: Pilate, to make the Jewes odious and their religion hatefull, mingled the blood of certaine Galileans with their Sacrifices: here was an unwonted kind of Death. And so those eighteene upon whom the tower of Silo fell, these dyed not an ordinary kind of Death. And yet Christ saith, that they were not greater sinners then other men. And [Page 204]many of Gods dear children, and faithfull servants, have dyed strange kinds of death, and none more, then the Son of God himselfe: And there­fore we may not judge a man out of Gods favour, by the suddennesse, or strangenesse 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 prophane, a blasphemer, a con­temner of grace and godlinesse, an un­clean person, a drunkard, &c. and see some strange judgment of God upon upon him, to die some cursed and miserable death, we may say of them thus, Surely this is the just judgment of God upon him for his sin; as Mo­ses sometimes spake 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 Gods judgments for their sins.

And it is good for us to observe Gods dealing amongst our selves, 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 lesse, 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 then he should not be God.

But the Scriptures thus speak, that God is angry and wrathfull, full of displeasure, &c. 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, &c. So when the Lord smites men, laies blow after blow, plague after plague, stroke after stroke, then he seems to be angry, when he seemes not to spare, but one judgment overtakes another.

Now by Gods anger in the Scrip­ture, Gods an­ger, what. we are to understand three things.

First, 1 his just will and purpose to punish sin, either by temporall judg­ments here, or by eternall hereafter; and so that place is to be understood, He that believeth not in the Son, Iohn 3.36. the anger of God abideth on him, that is, Gods inward displeasure against the sin of unbeliefe, with his purpose to punish it.

Secondly, 2 by the anger of God is understood those menaces, and threat­nings of punishment against sin, either immediately by Himselfe, or medi­ately by his Prophets and Ministers: as, Hos. 11.9. Psal. 6.1. Es. 63.6. I will execute upon Ephraim the fiercenesse of my wrath: That is, that anger and wrath that I have threat­ned.

Thirdly, by the anger of God is signified, the effects of his anger, which appears in sundry punishments and judgments; 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 judgments [Page 207]and punishments, seize upon men for such sins.

And in this third sence 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 fear­full effects of his anger, as the Plague, Pestilence, and the other judgments of God upon them for their sins.

Hence we may observe, Doct. 4 the won­derfull blockishnesse and stupiditie that is in all men by nature, Mans ig­norance of God, great. who are no whit moved with such speeches, as are agreeable to Gods 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, wrathfull, full of dis­pleasure and indignation; and all too little to move hard-hearted sinners, to fear before him: This shewes our grosse 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, wrathfull, and full of in­dignation, [Page 208]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 himselfe 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 himselfe 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 Sathan, who hath blinded our mindes, that we know not God, nor his waies, till we come to recover our selves out of the snares of the Devill; 2 Tim. 2.26. 2 Cor. 3.5. We are not sufficient as of our selves, to think any thing as of our selves.

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 [Page 209]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, &c.

O did we but truly know God, it would make us lay our selves 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 blindnesse and igno­rance of God, that is in us by nature, Use 2 should minde us of the necessity of an able Ministry in every Congregation, whereby we may be taught to know God, and have this blindnesse and blockishnesse 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: [Page 210]And indeed, never was there greater affronts, or more disgrace offered to their Calling, then there hath been of late daies.

Whereas there is no Calling (the Magistracy excepted) whereby a Church or State, receiveth more be­nefit, then by a faithfull, learned and painfull Ministry; they are the strength of a Nation, the Chariots and Hors­men of Israel, they manifest Gods presence to a Land and Nation: and when they are discountenanced, si­lenced and forced to depart, God usu­ally is not far off, with some fearfull judgment.

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 Gods anger is once kindled against sin, Doct. 5 Gods 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 [Page 211]long the Vessells 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 goodnesse towards them, Psal. 78. giving them Manna from Hea­ven, and Water out of the hard Rock, Quailes, to satisfie their lust, and their provocations were many and great; yet, verse 38. He being full of compassi­on, he for gave their iniquitie, 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. Gods wrath was so kindled, that he abhor­red Israel. And who can look upon sin but as a fearfull thing, and the grea­test evill, and the wrath of God into­lerable, when he shall but seriously [Page 212]consider, how terribly his wrath hath broke out against sin.

It was for sin that God threw the Angells down from heaven to hell.

It was for sin that he drowned the old World, Gen. 6. when their wickednesse was so great, that it repented the Lord that he had made man, and brought that Deluge over all the earth.

It was for sin that Sodome and Go­morrah was consumed with fire and brimstone from Heaven. Gen. 19.

That Pharach and the Aegyptians 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 Jewes at this day, to the ut­most, sometimes Gods 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 Gods wrath and displeasure do, when sin hath so far provoked God, that [Page 213]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 Kingdome divided, a Church rent and torn in pieces, by unnaturall Bre­thren; our Israel given to the spoile, and Jacob unto robbers: O, who can say, but that England's sin, hath brought England's misery, and that Gods 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 Gods anger, and kindled his wrath against them, how terrible and how fearfull hath he shewed 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 numbred the people, the Lord let [Page 214]him blood in the same veine, there dyed of the people for his sin, Three-score 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. rendring vengeance to the wicked.

And if the beams of Gods anger and wrath, sends forth such terrible lestruction upon us here, what will that wrath of his be, when it shall be fully powred 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 himselfe is, Reas. 1 Infinite; what then can stand be­fore it? the whole world and all crea­tures therein, are but as stubble and chaffe before the fire; the very Moun­tains melt at his presence, and in com­parison of his greatnesse, the whole earth is but as the dust in the ballance, a flat nothing in respect of his inti­nitenesse; this made Moses to say, Who knowes the power of thy wrath? Verse 11. [Page 215]the meaning is, that none knowes 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 himselfe against it and punish it: It is so contrary to that pure Na­ture of God, as darknesse to light; there is nothing, wherein there is the like contrarietie in Nature, as there is betwixt God and fin. The sinner is no better then a proud Rebell to God, seeking to advance Sathan, and to set him in Gods 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 Gods wrath! If all the infirmities that [Page 216]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 terrours 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 then live in those horrours of conscience they have felt in them­selves. What then is Gods 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 prophane person, that livest in [Page 217]the continuall practise of sin, Be not deceived (saith the Apostle) for these things sake, commeth the wrath of God upon the children of disobedience. An impenitent sinner is like unto a man that goes continually upon a mine of Gun-powder, he may fear every step he takes, that he shall be blowen up.

Seeing Gods anger once kindled a­gainst sin, consumeth to destruction; Use 2 we may hence observe the difference, betwixt Gods 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 numbring the people: and so it may be said of every grosse and presumptu­ous sin in the godly, it provokes God to anger.

But yet there is a great difference betwixt Gods anger towards his chil­dren, Diffe­rence be­twixt Gods an­ger to­wards his children, and the wicked. and that wrath of his, that com­meth upon the children of disobedi­ence.

First, his anger towards his Chil­dren endures but for a moment, In a little wrath, 1 I hid my face from thee for a moment, Es. 54.8. but with everlasting kindnesse wil I have compassion on thee. And of the godly it is said, Ps. 103.9. He will not alwaies 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 sorrowes, and a fire kindled, that shall devoure to destruction.

It differs betwixt the godly and the wicked in measure; 2 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 burthen of them, as Cain, [Page 219]Saul, Judas, &c. They bring forth the quiet fruits of righteousnesse 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, 3 Gods judgments 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 vessells 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 smot them that smot 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 [Page 220]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 Gods 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 confesse, that they were exceedingly amazed, and troubled by Gods 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 Gods anger, and frow­ning countenance against them, for their sins: that by their sins they have [Page 221]so far provoked God, thus to frown upon them, and to be displeased with them.

For as the loving kindnesse of God is better than life it selfe, 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, griefe, 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 Murther; as the murther of his faithfull 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 neer his heart, as his offence against God, and the sense of his displea­sure.

Many times the wicked mourn for [Page 222]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 losse, 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 rent his King­dome from him: and Ahab, when the judgment was denounced against his house. Whereas in the godly, the ap­prehension of Gods 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 lookes more upon God offended, then upon what he hath deserved: This the Apostle calls a sorow according to God, 2 Cor. 7 10. when it proceeds not from selfe love, but be­cause of God.

And this is that, Zach. 12.12. which the Lord in some measure works in the hearts [Page 223]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 af­fraid to offend God, and much grie­ved, if at any time, by their sins, they provoke God.

Is for tryall, Use 1 whether our griefe 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 evills; Ahab mourns, and Judas repents himselfe; and yet all was but [Page 224]worldly sorrow that brought death A wicked man, and a very Hypocrite may go wonderfull far this way; but upon tryall it will be found, that their sorrow is conversant about the evill of punishment, and not for the evill of sin.

It is the losse of credit, detriment in estate, shame, punishment, or the like, that affects them; selfe 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 then 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 losse of his Kingdome. Ahab puts on sack-cloth for what? For the evill threatned a­gainst his house. O the deceitfulnesse of mans heart! Here is the sorrow in wicked men; let but the judgment be removed, and Pharaoh hardens his heart again. It is not sin, as it is a breach of Gods Law, neither is it the apprehension of Gods displeasure they so much care for, or look after, as [Page 225]the punishment of sin, that thus affects them.

But now come to a child of God, a gratious heart indeed, that hath in it the work of grace; his sorrow is principally for the evill 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 Gods displeasure.

Beloved, when we come once to see sin in this glasse, in the glasse 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 re­pented 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 [Page 226]burthen of Gods displeasure, exhorts us to kisse 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 affraid to provoke him to anger, so when we perceive that he is offended, as at this day, the Lord hath shewed 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, &c. And when Nabal had provoked Da­vid, we see how Ab [...]gal, she came with her present, to intreat 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 [Page 227]against the land this day? But alas, we are little moved with these signes of his wrath, and tokens of his displea­sure.

Thou hast set our iniquities before thee, &c.

THe Church and people of God having in the former verse confessed, that they were consumed by Gods anger, and by his wrath [Page 236]they were sore troubled: come now to acknowledge the proper cause of all those grievous judgments of God upon them, and that was their sins; they clear Gods justice, and acknow ledge, that he was most righteous, and that it was their sins that had drawne down his wrath and heavy displeasure against them.

Hence we may note, Doct. 2 what is the principall procuring cause of Gods anger, Sin, the cause of all judg­ments up­on a peo­ple. and what it is that drawes down Gods judgments 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 judgments 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 judg­ments. verse 8. And again, O Lord, to us be­longeth confusion of face, to our Kings, to our Princes, and to our Fa­thers, [Page 237]because we have sinned against thee: they confesse 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, untill they were utterly wasted and consumed; which the Lord made good unto this people at this time in the Wildernesse. This is acknowledged by the lamenting Church, when they say, Lam. 5.16. The Crown is fallen from our head, wo unto us, we have sinned.

Thus the Psalmist reckons up the great things that God had done for this people, in the land of Aegypt, Ps. 78.12 in the field of Zoan, gave them Manna from Heaven, gave them water out of a Rock, verse 32 Quailes to satisfie their lust; yet for all this, they sinned still, and believed not his wondrous works. But what followed, verse 33. Therefore their daies 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 shortned, that he cannot [Page 238]save, nor his ears heavy, &c. 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 speciall manner provoke God to anger against a Land and People?

All sin, Ans. even the least sin moves the Lord to anger: Speciall sins that provoke Gods an­ger. yet there are I confesse, some speciall sins, which do inflame the anger of God, and these be ca­pitall and hainous sins, and such are

First, 1 Idolatry, Idolatry to worship a salfe God instead of thetrue God, or the true God in a false manner; this the Lord can no more endure, then a Husband can endure the wanton behaviour of his Wife, but is exceedingly provoked by it. This appears by that golden Calfe that the Israe [...]ites 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 Gospell, to Apostatize, and fall from their first love, either to Babylonish [Page 239]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, 2 Infideli­ty. that stirres up the Lord to anger against a People, is Infidelity, or a distrusting of Gods power, or calling into questi­on his promises, in times of tryall; 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 daies did he consume in vanity, and their years in trouble.

The third provoking sin, 3 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; 4 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, 5 Unclean­nesse. Forni­cation, [Page 240]and uncleannesse, these are provoking sins, as appears in the firing of Sodome and Gomorrah.

It is true, every sin provokes the Lord to anger, but these sins especially encrease 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 then is clear and plain, that the principall cause of Gods an­ger and displeasure against a Land and people, is their sins.

Gods 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 Jude) that kept not their first estate, he hath reserved in chaines, &c. The sinfull World drowned, Sodom and Gomorrah burned, Pharach and the Aegyptians plagued; yea, the Nation and the People of the Jewes, fearfully consumed: all clearing this truth, that sin is the principal cause of Gods anger and is that which drawes down his judgments 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 yeares of Drought and our present visitation by an unwonted Disease, and sicknesse generally over the land, whereof so many have been taken away by death: What do all these but declare that God thah a Controversie with us this day.

Do not those forementioned sins that pull down Gods 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 Bottomlesse Pit. What age did ever produce the like outrages and abominations that this day are rife amongst us; Swearing and [Page 242]Blasphemy, Drunkennesse and Un­cleannesse, Contempt of Christ and his Gospel, Thefts, Murthers, and all other abominations, the like never age produced? And unlesse 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 layes Gods judgements to heart, as to say, Alas, what have I done?

Secondly, Use 2 seeing sin is the cause of all Gods 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 Councels. We have a long time looked for peace, for free­dome, for settlement in Church and State: But when will it once be? [Page 243]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 E­saus their profaning, our Nabals their coveting, our Achans their thieving our Jezabe [...]s their whoring, and all of us our sinnings and rebellions a­gainst God: Our Parliaments and Councels will be rendred 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 ruine and over­throw of Nations and Kingdomes 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 Mini­stery set up and maintained. Discipline in the Church established, Justice duly administred, and wholesom Laws du­ly executed, Piety incouraged, Sin duly punished, and the Kingdome of the Lord Jesus set up in the hearts and Consciences of men; Then there will [Page 244]be hope of better times, that God will delight to dwell amongst us.

Seeing sin is the principal cause of all Gods Judgements upon a land and people; Use 3 How then doth it concern all Superiours 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. Iudg. 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 Ministery in all pla­ces of the land, is grown to such a head, that if the Lord put not a stay to these spirits and licencious 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 [Page 245]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 shew no more zeale 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 shewed mercy to good Nehemiah, Neh. 13.20. because he had shewed 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 passe 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 [Page 246]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 administred, with­out partiality, that Sects and Heresies might be discountenanced and punish­ed; piety and godlinesse more incou­raged, that God at last may remove his anger from us and delight to dwell amongst us.

Thou hast set our iniquities before thee, Text. &c.

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 behinde his back, as things he never means to call to minde, 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 [Page 247]sins behinde his back, when he means not to punish them: So he is said to set them before his eyes, when he calls them to minde 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 sanctifie the same unto his people. This makes them look home and to discover the evils of their own hearts and wayes, which before this time they could not see.

In times of peace and prosperity many sins lie hid, and undiscovered in Gods people; but Gods judgements bring them to light. Now that Gods 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, &c.

In the times of Gods forbearance whilest 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 distresse, they are taught to know themselves, to look home, and acknow­ledge [Page 248]that God called their sins to ac­compt, 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, &c.

Thus Esay; Es. 26.16 Lord, in trouble have they visited thee, they poured forth thei, prayers when thy chastisements were upon them. The Scriptures are ful of ex­amples in this kinde, how that in times of peace and prosperity many sins in Gods people have lyen 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 [Page 249]never came to Conscience, for many years together, untill 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 Prodi­gall; whilest his purse was full, he cared not for his father, Luke 15. nor for his fa­thers house, onely a famine makes him think of returning home. Thus did Hagar grow proud, and insolent, in Abrahams house, she then knew not her self but despised Sara her Mistris; but being in the wildernesse in want, was taught to know her self.

It is true, the Philistines could not understand Sampsons Riddle, Iudg. 14.14. how sweet should come out of sowre, and meat out of the eater: So worldlings cannot understand, that tribvlation [Page 250]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 Gods children finde it true by comfortable experience, that howso­ever no visitation be sweet for the pre­sent, yet afterwards it bringeth forth the quiet fruits of Righteousnesse 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, then pride doth. Iam. 4.6. God resisteth the proud. Now the Lord many times layes 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, Iob 33.17. That he might hide the pride of man. Miseries and afflictions [Page 251]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, then otherwise he could at­tain unto. As of Manasses it is said, Then Manasses knew that God was the Lord, he that in his prosperity forgat God.

And as they bring a man to know God so likewise to know himself; as the Prodigall, 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, Iob 36.8, 9. If they be bound in fetters and holden with the cords of afsliction. then he sheweth 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 our selves if we belong to him.

Seeing that Gods judgements bring Use 1 [Page 252]thus sin to light, that in times of peace and prosperity lay undiscovered;

This may serve for matter of tryal, 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, Ier. 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 Gods strokes and dealings with them.

But alas where is that searching in­to our own hearts and wayes, to finde out our sins that have not yet been discovered, the cause of Gods anger and displeasure? few make this use of Gods judgements, to say, What have I done? what are those sins I am guil­ty [Page 253]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 our selves, and finde out those sins, for the which the Lord is so displeased with us. O that men were wise in this particular, to finde out the cause of Gods anger and dis­pleasure, and to desire the Lord to help them in this search; as holy Job did, Shew me (sayes he) wherefore thou contendest with me: and again, Iob 10.2. & 13.23. Shew 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 [Page 254]prosperity lies hid undiscovered This may teach us to admire the won­derful wisdome, power and goodnesse of God, who hath so many wayes 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 Gods Hammer, Ier. 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 two-edged sword cutting both wayes.

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 Pro­digall, Acts 16. the Jaylor, and with this peo­ple here, by sharp and sore afflictions, he makes way many times for repen­tance: So that we may cry out with [Page 255] Paul, Rom. 11.33. O the deepness of the riches both of the wisdome and knowledge of God? how unsearchable are his judgements, and his wayes past finding out. Surely the greatnesse of his wisdome 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 lien heavy upon them, yet have not been bettered by them, to finde out their sins; and to be humbled for them; there is few families amongst us but have felt Gods hand in our late visitation. To have affliction is no certain signe of Gods favour, but to profit by affliction; as to finde 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 kinde, and upon others in another, and yet they are not bettered. It was a sad complaint that the Lord takes up [Page 256]of his people, I have corrected them, but they have not been humbled; there cannot be a greater signe of Gods an­ger, then to set light by afflictions. In that day did the Lord call for weeping, Es. 22.12.13, 14 and mourning, &c. and behold joy and gladnesse, &c. 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 Gods 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, then 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, Ier. 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 [Page 257]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 Murther, Whoredome, Drunkennesse, &c. 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 Da­vids Example and Practice herein. When Nathan by his parable had convinced him of his sins, of Adultery and Murther 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 Psalme [Page 258]of his, by his manner of begging par­don, Wash me, cleanse me, blot out; restore me to the joy of my salvati­on, &c.

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 grosse sin or other that we have committed, and the world cries shame of, and we confesse the same to God, and beg par­don for it, we think all is well: In the mean time there is a world of wicked­nesse 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 [Page 259]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 pronenesse to all evil, our indisposition to any thing that is good; the blindnesse 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 grosse 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 unfained, it will set it self against every sin, and will work an universal change in the whole man; at least in an unfained desire and ende­vour in the heart, though by and by it cannot subdue and bring under every [Page 260]sin, yet it will set it self against it, and will be humbled for it. The nature of true Grace is to make the inside cleane as the outside; it worketh faith in the soul: and it is the nature of faith, to purifie 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 sutable.

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 windings and turnings in the heart of man, as it is in this Text, Thou hast set our secret sins in the light, &c. There is nothing that ever we did, but the Lord is privy to it: Ps. 119.168. Ps. 139.4 All my wayes (saith David) are before thee; there is not a word in my tongue, but thou, O Lord, knowest it altogether; and Job acknowledgeth, Iob 42.4. There is no thought hid from thee.

And as the Lord sees and observes our wayes, 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 then whether we consider the na­ture of true Grace, that albeit it can­not subdue every corruption by and by, yet will it set it self 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 shews 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 pro­phane, &c. and are not guilty of such sins as all the world cries shame of, they thinke they shall doe well e­nough.

O how far are such from the grace of true Repentance, whose property is to set it self 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 [Page 262]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 Gods 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, hy­pocrisie, neglect of duties, coldnesse in prayer, &c. they be oft brought upon their knees for these.

And this shews the folly and mad­nesse of those likewise, that if they can but commit their sins in the night when none can see them, as to steale, commit Adultery, &c. think all is well: whereas though thou mayest hide thy sins from men, yet even thy most close and secret sins are open and naked in the sight of God, his All-seeing eyes were then upon thee; he took thee in [Page 263]the manner. Rev. 1.17 His eyes are like a flame of fire, and his feet like fine brasse. 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 justifie the wayes and courses of the godly, against all those scoffs and taunts of wicked and gracelesse 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 excesse 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, especiall such as have been in the furnace of Soul-affliction. Davids heart smote him for the very renting off of Sauls garment, when his life it self was in his hand. It is neither folly nor precisenesse 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 Ioh. 3.12.

And last of all, Use 3 this serves to disco­ver the wofull estate of those that co­vet nothing more then to shut their eyes, yea and stiflle the checks of their own Consciences; that when by the Ministery 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 passe against him: whereas his onely way were to [Page 265]be humbled for his offence, and to beg pardon, there cannot be a more cer­tain signe of an obdurate and hard heart, then thus to stifle Conscience, to hate reproofs, that they might go on in a sinfull course without controle­ment. Ps. 141.5. Whereas a godly heart can say with David, Let the righteous smite me, for that is a precious oyle. 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 onely 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 seeth 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 hide 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 wayes (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, Iob 42.4. There is no thought hid from thee. So that all our wayes, words and thoughts are knowne 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 onely it is said, Heb. 4.13. All things are open and naked before his eyes.

This is fully cleared by the Prophet [Page 267] David, Ps. 139.2 Thou knowest my down-sitting and my up-rising; thou understandest my thoughts afar off: verse 4. There is not a word in my tongue, but loe thou know­est it a together. And again, verse 12. The dark­nesse hideth not from thee, but the night shineth as the day, the darknesse and the light are to thee both alike. Am I a God at hand, saith the Lord, Ier. 23.23, 24. and not a God afar off? Can any hide 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 wayes.

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 anatomized before him. He is that God that fills [Page 268]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 dark­nesse, 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, windings and turnings 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 [Page 269]done, and committed in the light of his countenance; How may this strike terrour in the hearts of all wicked and ungodly men, that live in the dai­ly practise of many known sins? Can therebe a greater terror to a malefactor, then to know that the Judge himself is an eye-witnesse of his villany? So what greater terror can there be to the wicked, then this, to have the Lord himself to behold their doings.

Many a wicked wretch thinks with himself, that the sins he daily com­mits, that no eye sees him nor beholds him, could they be perswaded, that but the eye of some godly man, yea but a childe 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 All-seeing 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 [Page 270]alone, but had joyned with it, that cursed Atheisme 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 grosse 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 bo­somes noisome lusts, and sinful affe­ctions, as Envy, Wrath Malice, Pride, Uncleannesse, &c. which makes us odious and abominable in the sight of God, who sees and knows the heart, and takes notice not onely of the grosse evils of our lives, but of the most hid­den corruptions of our hearts.

Yea more, consider with thy self [Page 271]that the Lord knows thy heart better then thy self doest; 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, then thou by thy self. 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 onely the grosser evils of our lives, but to purge our hearts from evill 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. Iob 24.15. The Eye of the Adulterer (saith Job) waiteth for the twylight, and saith, No eye shall see me. Ier. 29.23. But what saith the Lord, I have seen the lewdnesse of thy whoredomes, even I know and am a witnesse, saith the Lord. The eyes of the Lord are in every place, beholding good and evil. Adams bushes could not hide him from God nor the keele of the ship secure Jonas but God could finde them out.

And last of all seeing our most secret [Page 272]sins are in the light of his countenance: what a care then 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 singlenesse of heart, as in his Presence.

The Lord knows with what minde you come to the Word, with what minde 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 prophanest hypocrite, may in outward shew match the best Christian; he will fre­quent the Assemblies of Gods people, hear the Word, receive the Sacrament, pray, &c. 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 [Page 273]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 Gods 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 All-seeing eye of God is up­on him.

All our dayes.

MOses and the people of God, do here acknowledge, that their mi­series and afflictions lasted not for a few dayes, or a few years, but All their dayes: Forty years together, whilest they were in the wildernesse, after their coming out of Aegypt, they were mi­serably wasted and consumed in Gods wrath.

Hence observe:

That the afflictions of the Church and people of God, Doct. 2 Gods hand somtimes long up­on his people. may, and do some­times last long, even All their dayes: for, say they, All our dayes are past away in thy wrath. Their miseries [Page 275]and afflictions were not onely great and sharp, but long and lasting.

It was Jacobs 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 dayes. It was a daughter of Abraham that was possessed of a Devil eighteen yeares; the poor woman in the Gospel had an issue of blood many yeares toge­ther.

And this was the case and condi­tion of the Church and people of God, they served as bondslaves in Ae­gypt four hundred yeares together; and their Captivity afterwards in Ba­bylon was for the space of seventy yeares. 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 yeares, untill the Reign of Con­stantine. [Page 276]And if we look unto par­ticular Examples we shall finde, that such as have been near and dear unto God, have laine 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 e [...]rth, yet exercised with such sore afflictions as that he complaineth in the bitternesse of his soul, that the arrows of the Almighty are in me, Iob 6.4. the venome whereof drinks up my spirit. And again, 13.26. Thou writest bitter things against me, 19.11. and makest me to possesse 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, minde, 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 [Page 277]will he shew no more favour? Ps. 77.8. Hath God forgot [...]en to be gracious, and hath he shute [...] his loving kindnesse in displea­sure? 9 Nay, our Saviour Christ him­self when he lived here what was his life, but a life of sorrows and afflicti­ons, even All his dayes, even from the Manger to the Crosse, his whole life indeed was a continuall passion. So that the point is clear, that the affli­ctions of Gods Church and People, many times doe, 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 Gods 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, 2 for so many times are they long; but to faith [Page 278]they are so which apprehends Gods favour, presence, and grace, in the shar­pest trials and expects the accomplish­ment of Gods promise in giving a happy issue unto them, so are they short.

If we look unto this life; 3 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 Gods hand should lye 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 Gods children would run riot, as the Pro­digal did and kick against God, as Manasses did. But afflictions keep [Page 279]them in. And David can say, Ps. 119.75. I know that thou of very faithfulnesse hast caused me to be afflicted. It is an ar­gument of Gods anger and heavy dis­pleasure against the wicked, to suffer them to go on in sin, without check or controlement, to fill up the measure of their iniquities. Hos. 4.14. I will not visit your daughters for their whoredomes; 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 onely have I known of all the families of the earth, therefore will I punish you for all your iniquities.

Gods glory is another main end of all Gods chastisements and afflictions he layes 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, [Page 280](which Satan by Gods permission brought upon him) shine and appear to the glory of Gods grace, that he could blesse God, Iob 1.12. and say, Though the [...]ord kill me, yet will I trust in him. And when we can be content for Gods sake, Ps. 44.22 To be killed all the day long, and with those blessed Apostles, Rejoyce that we are accounted worthy to suffer for Christ.

Hereby Gods people are driven to God the onely Refuge in times of misery, Reas. 3 as the malefactor to the horns of the Altar. It was the depths of Da­vids 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 Prodigall to see the privi­ledge of Servants in his Fathers 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, rottennesse entred 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 darknesse, 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 shal be exalted, he must first to the Prison. Thus God many times deals with us.

Seeing afflictions thus many times lye long upon Gods people: Use 1 This may serve for the just reproof of those that judge of Gods 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 lye 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 plagues [Page 282]the wicked in sparing them; and God loves his children, when most se­verely he corrects them.

So that outward prosperity is no infallible signe of Gods love, neither are afflictions crosses and calamities, infallible signes of Gods 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, mindes or estates, by trouble of minde, sicknesse, 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 daies in affli­ction and misery, our very passive obe­dience in suffering Gods Will be to done upon us brings not lesse glory to God, then when we actually doe his will. We are not to murmure, repine and complain, but possesse our souls by patience, Acts 14.22. for if we will be his [Page 283]Disciples, we must through many tribulations enter into the Kingdome 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 seemes 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 laies 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 bowells of pitty & compassion even then towards then.

And last of all, Use 3 this serves to disco­ver unto us, the difference betwixt the [Page 284]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 Gods eternall 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 Crosse is taken a­way, and laid upon Christ, and there­fore not properly punishments unto them, but chastisements and Fatherly corrections, inflicted upon them in Mercy, Ier. 10.24. 2 Sam. 7.14. and not in Judgment; 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 Gods hand is upon them, they are not bettered by the rod, but grow worse and worse, more hard-hearted, more carelesse, and more secure under af­flictions, a fearfull signe, such are none of Gods.

For all our daies are past away in thy wrath. Text.

HEnce we may observe, how ter­rible the effects of Gods anger and wrath for sin is. That mans life being so short of it selfe, by Gods 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 Gods an­ger, ter­rible. The infi­delity and murmuring of this people, brought ruine 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 carefull, Anger of God what. that we conceive not amisse of God.

It is true, the Scriptures frequently make mention of Gods anger and wrath; but we must know, there is a great difference betwixt these sinfull passions in our corrupt nature, and these essentiall properties that are in God.

He is angry and sins not; but our [Page 286]anger and wrath is mixed with sin and therefore evill.

Gods 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 termes thus explained, we re­turn to the Doctrine.

That the effects of Gods anger and wrath are very terrible; His anger is a consuming anger, and his wrath de­voures to destruction. Ier. 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 [Page 287]thou prolong thy wrath from one ge­neration to another?

How earnestly do they beg and in treat to be discharged of Gods 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 Angells out of Heaven. Iude 6.

In the destruction of the old World, Gen. 6. Sodome and Gomorrah.

In the example of Corah, Dathan, Num. 16. and Abiram, Herod.

The rejection of the Jewes &c.

Besides Gods severity towards his own people themselves, when they provoked his anger against them, as we may see in Moses, David, &c.

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 mortall creature is as the roaring of a Lion, O what is the wrath of God? the wrath of man can but reach to [Page 288]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 himselfe is.

Secondly, Reas. 2 the effects of the anger of God must needs be terrible, in re­gard his anger is as himselfe is, infi­nite, Who knowes 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 Gods 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 Gods 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 it selfe: 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 [Page 289]sees a Serpent in his Childs bosome, 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 frownes, 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 Gods 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 Gods 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.

Mans anger and wrath proceeds from corruption within, which is quickly provoked to any thing that crosseth it.

But Gods 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 our selves and others: As Moses, though he were the meekest man li­ving, yet when the people had made the golden Calfe, he caused the same to be grownd 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 judgment upon them, Gods wrath was appeased.

Secondly, Use 2 seeing the effects of Gods wrath for sin are so terrible what then is sin, the cause of Gods displea­sure? In all diseases, we say, the cause [Page 291]is worse then the effect. Now all the plagues and judgments 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 it selfe 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 uselesse and might be spared: never more open prophanenesse, nor aparent signes of Gods anger and wrath against a people, then God hath manifested a­gainst us, with his unwonted judgmēts, and strange visitations, by unwonted sicknesses and diseases. Surely, in the midst of them all, we are to justifie God, since England's sin hath caused all our plagues upon us this day; and we are to confesse with the lamen­ting Church, that it is the Lords mer­cy we are not quite laid wast: That [Page 292]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 Pro­phanenesse 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, Vse 3 this may serve for Exhortation, to admonish all to take heed of sin; we shall never escape Gods anger nor displeasure, whilst we are guilty of sin; sin laies us naked and open to all judgments.

But especially this concerns Ma­gistrates, that as they desire to keep off Gods judgments from a Land and Nation, that they see that sin be duly punished: When Phineas executed judgment, 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 [Page 293] 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 up­the 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 Gods an­ger and wrath are terrible:

So it is the sight of sin, Doct. 4 Sight of sin, and sense of Gods dis­pleasure for sin, ground of repen­tance. and [...]i­ous consideration of Gods anger and displeasure against sin, that is the ground-work 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 Gods anger and displeasure for sin, that set them upon their re­pentance.

The fight of sin, and the apprehen­sion of Gods anger and displeasure for sin, ever goes before true repen­tance. This Church and people ac­knowledge, that God had set their [Page 294]their iniquities before him, &c. And withall had a deep sense of Gods an­ger and displeasure▪ before they addresse themselves for pardon.

And surely this is Gods order of working, in the great work of Re­pentance and Salvation; first, to cast down through the sight of sin, and apprehension of Gods 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 Gods 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 Gods 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 binde up. Thus [Page 295]dealt he with those Jewes, 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 Gods 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 joynts of his knees smote together: thus doth the Lord strike the soul with amaze­ment and fear, whilest 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 our selves, 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 [Page 296]feel the waight and burthen of them, Mat. 9.13 Es. 55.1. Joh. 7.37. with the sence 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, Ioh. 16.8 I will send you the Comforter (saith Christ) and he shall rebuke the world of sin and of righteousnesse. First of sin, unto condemnation, and then of righteousnesse, viz. the righteous­nesse 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 annointed me, and sent me to preach good tidings to the poor, to binde up the broken 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 [Page 297]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 [Page 298]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 [Page 299]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 [Page 300]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 [Page 301]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 [Page 302]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, 1 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, 2 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, 3 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.

The daies of our years are three­score, &c. Text.

WHen Moses saith, that the daies 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 terme of mans life is seventie years, which men do not usually passe, for the best and strongest bodies, he affirms, do not passe eightie years, and where one doth, a thousand do not.

Seeing that within this compasse is the longest bounds of mens lives, Moses would here shew us again the shortnesse of our time in this world.

That mans life is short. Doct. 1 What is seventie years when they are past, Mans life is short. they seem to us to be soon gone, and but a few daies: and therefore Moses saith, [Page 306] The daies of our years; and Jacob, though he lived long, yet acknow­ledged that his time was but short, and that his daies were but few and evill; Gen. 47.9. The daies of my pilgrimage are an hundred and thirty years, few and evill have the daies of the years of my life been; and I have not at tained to the daies of the years of the life of my Fathers, in the daies of their pilgrimage. Now if Jacob could say that his daies were few and evill, that lived sixscore and ten years, what are our daies that scarce live halfe 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 evill, yet there wanted that reason and understanding to choose the good and refuse the evill: so that part of our life was past without any fruit, be­fore we could truly be said to live; for so long as we know not God, nor [Page 307]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 our selves, as Solemon saith, He that encreaseth knowledge, en­creaseth griefe: 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 our selves, and our life is full of misery.

Let men come to the age of fiftie years, doth not death then by their gray haires summon them daily, though neither sicknesses nor diseases do assail us; yet we may then perceive that nature decayes, and we draw a­pace towards our long home.

But suppose (as Moses saith) that we draw upon eightie years, are not our lives then a burthen 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 burthen to our selves, and no lesse are we burthensome 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 mans 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 continuall passage from the womb to the grave.

Besides, if we consider, the halfe of this time of seventie years is spent in sleep, which it a kinde of death, and is halfe our time: And out of the other halfe, if we would subduct our child­hood, time spent in sicknesse of body, trouble of minde, so much time spent in doing nothing, so much time in doing little, we shall finde at last, that our daies and time on earth, may easily be measured by the short Ell of a few daies, as Jacob said to Pharaoh, [Page 309]Few and evill have the daies of my pilgrimage been.

Now then, Vse 1 if it were thus in Moses daies, that ordinarily men lived not above seventie years; this confutes that common opinion that is in the world, that as the world growes older, so mens lives grow shorter, and that the earth it selfe growes weaker and wea­ker, and carries lesse burthen. Was not this in Moses time, that men lived ordinarily not above seventie years? And therefore we are not to lay the shortnesse of mans life upon the Lord, or the age of the world, but upon our selves and our sins, that our lives are shortned unto us.

Let us not then lay the blame upon God when it is in us; for, if our daies be cut off shorter, and we live not so long, if we decay in strength, and our lives are shortned, our own intempe­rancy, in surfeiting and drunkennesse, and other disorders in our lives, many times shorten our daies, which other­wise we might attain unto.

Seeing mans life is so short, Use 2 though he reach to seventie or eightie years; [Page 310]how should this move us all to esteem lesse of this life, that is so frail and short, and transitory, and to seek for an everlasting rest, and a Kingdome 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 eternall? As Christ saith, Labour not for the meat that peri­sheth, John 6. but, &c. So let us labour for that life that perisheth not, and shall not last for seventy or eightie years and then end, as this life doth; but shall last whilst God himselfe lasts, even to all eternity.

Thirdly and lastly, Use 3 seeing the or­dinary time of mans life is seventie or eightie 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 [Page 311]of heavenly knowledge, faith, re­pentance, and other graces may a man get in these seventie or eightie years, if we are not wanting to our selves.

But alas, who makes this use and benefit of his time? Commonly, men bestow this time, pretious 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 seventie or eightie years, and what a stock of grace might men have in store against the time of sicknesse, and when death shall come.

Yet is their strength but labour and sorrow.

MOSES having in the former part of this Verse shewed the common rate of our life here in this world, and the ordinary stint, beyond which few passe;

Doth here likewise show, that as this long life that men [...], being [Page 312]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 sweetnesse of the longest life is tempered with manifold sorrowes troubles, and afflictions, we never continue long at one stay, but in our chiefest prosperitie, our comforts are often blasted, and suddainly gone.

So that in these words we have to observe,

• 1. The misery of mans 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 flie away.

First, in that Moses affirmes, that the life of man is ordinarily, not only short, and shut up within the compasse of seventie years, or at the most eightie years; but also affirmes, that the best and most excellent part of this time is [...] [...]ouble 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 dayes 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 dayes, and full of trouble.

The very honey and sweetnesse of this life is mixed with wormwood and gall: what day almost passeth o­ver our heads without some crosse 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 mans day [...] are full of sor­rows, and his travel grief of heart, we see our joyes are uncertain, our sor­rows and grief more sure: whilest as Job saith, The evils which we fear, befall us, and the comforts we desire fail us.

We are still expecting better dayes [Page 314]and times, but finde worse: In our mirth there is mourning, in our joy there is sorrow; our false fears beget reall grief, though the things we fear never come to passe: And as if our present miseries were not enough to make our lives miserable, we torment our selves, in laying hold of those we have already suffered, and fear those that are to come, by which means, many times, we torment our selves before the time. In a word, there is no age or time of mans life, nor estate or condition we are in here, but it meets with its severall miseries inci­dent thereunto, youth, middle age, old years, all of them have their labour and sorrow, daies 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 minde; this shewes, that the greatest part of the world are far from this perswasion of Moses, as look not upon this world to be so full of misery; for many a man could wish, he might ever live [Page 315]here, and never die. It seemes, these men did never yet tast 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, Vse 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 laies 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 daies as an hand-breadth. [Page 316]Surely every man in his best estate is but vanity. Ps. 39.5, 6. And that this might be remembred of us, he sets upon it a note of attention, Selah, and shewes what use himselfe 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 rejoyce, 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 for­row. 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 generall, 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 mans 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 daies, exercised some­times by forraigne enemies, some­times by his own Courtiers, yea, by Absalom his darling son: Their Crownes 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 suddainly 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 [Page 318]with cares, fears, discontents, crosses, losses, and dayly vexations, and mo­lestations we are incident unto, and daily meet withall 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 Lavdicea, 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 withall 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 Butter-flies, whilest in the mean time, we neglect the true trea­sure of life and glory.

Besides, the spirituall evills of this life as ignorance, unbeliefe, pride [Page 319]hypocrisy, hardnesse of heart, and the like, these so pester and annoy e­ven the best of Gods servants, Ro. 7.24. that they often complain with Paul, O wretched man that I am, &c. and with the father of the child, Mar. 9.24. I believe, Lord help my unbeliefe; as Bradford, that blessed Martyr of God, was wont to do, so that we have cause continu­ally to groan under the burthen 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 spirituall armour, Reas. 1 wherewith he hath furnished us, to wit, the shield of Faith, the helmet of Salvation, the breast-plate of Righte­ousnesse, and the sword of the Spirit: For, wherefore should all these parts of our spirituall 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 practise is, to mingle our sweet with soure.

And lastly, Reas. 3 to make us long after [Page 320]a better life, where all tears shall be wiped away from our eyes, and sin from our so [...]ls.

Seeing this is so, Vse 1 that our chiefest strength, our best time, and the most excellent and principall 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 full­nesse of joy at his right hand for e­vermore. Our best estate here is mixed with griefe, 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 [Page 321]the dead that die in the Lord, they rest from their labours.

Secondly, Vse 2 seeing no estate of our life is free from sundry sorrowes 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 [Page 322]the same, and arme our selves against these troubles and sorowes, and not to use unlawfull means to escape them, for that will but encrease our sor­rowes, and make our selves more miserable.

For it is soon cut off, and we fly away.

MOSES in the former part of this verse, having shewed the mise­ries, sorrowes, and troubles, incident to the best and flourishing estate of mankinde in generall; in the latter part of this verse, applies it to the state and condition of the Church and peo­ple of God in the Wildernesse, and shewes: But for us, saith he, our time is cut off swiftly, and we flie away.

For so I take it, it makes the sense plain, though it seemes to be read o­therwise in our common translation; yet, if we mark the scope of the Holy Ghost, which is to shew, that their estate in the Wildernesse was far worse then other peoples were. Thus, though the ordinary time of mans life be seventie years, or eightie years; yet, we are otherwise dealt withall, our [Page 323]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 flie away and are gone.

Hence we may see and take notice of the hainousnesse of sin, Doct. 4 Sin cau­seth ma­ny times suddain 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 Syth sweepeth down his grasse: Even so the Lord is here said to cut down his people with the sharp Syth of his judgment, as it had been grasse.

And surely, amongst other sins where­fore the Lord, even in our time, hath cut down so many, some with one disease, & some with another, confus'dly, quick­ly, and hastily, this sin hath not been the least provoking sin of this land this day: Our distrusting of Gods power and providence, and murmur­ing against the Lord, as though we should never see peaceable daies a­gain, or Religion established, and the Gospell to flourish, and that we shall never see those golden daies we have so long defired.

Even this sin of murmuring and distrusting of Gods 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 Gods power, and good­nesse towards them, in delivering them from their cruell bondage in Aegypt, and that the Lord had now brought them to the sight of Canaan: yet for their sin of unbeliefe and mur­muring against. Moses and Aanon, the Lord would not suffer them to possesse that good Land, but cut them off and swept them away by hundreds, and thousands, that they dyed in the Wildernesse. 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 joynes himself with them, The Lord hath [Page 325]cut us off and we fly away. He joynes himselfe 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 wee may observe. Doct. 5 That the usuall manner of the servants of God, Gods ser­vants confesse their own sins as the sins of others. in their prayers hath been to confesse themselves sinners; And by their sins to have drawn down Gods Judge­ments as well as the sinns of others; This doth Moses here, links himselfe with the rest of the people of Israel, in the case of Gods 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. [Page 326] O Lord, righteousnesse belongs to th [...]e, but unto us confusion of face as at this day. Thus godly Nehemiah when hee makes his prayer in the behalf of the Church, Neh. 1.6. We have sinned against thee, both I and my Fathers house have sinned. If any man sin (saith Saint John) we have an Advocate, &c. He joynes himself with others that stood in need of Jesus Christ for their Advo­cate. And who could have said more against Paul, then he against himselfe, when he confesseth that he was the Chiefest of sinners. Luk. 16.13. Luk. 15.18. And thus doth the poor Publican, the Prodigall, &c.

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 presse up­on Achan. Jos. 7.19. My Son, I pray thee give [...]lory to God, and confesse thy fault. Hereby we clear his Justice, when wee take shame to our selves.

And this was Davids Reason, Ps. 51.4. why he was so long and ample in the Con­fession of his sins. That thou mightest be justified, &c.

Secondly, Reas. 2 a child of God and true believer cannot but know, that hee 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 confesse 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 Gods 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 [Page 328]in times of publick 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 himselfe and say, that it is but just that these Rebells be plagued, they murmured against me, and would not belive me: No, no, Mo­ses joynes himself with them, and saith, We are Cut off, and we fly away: What Spirit then are those led by, that condemn others without pitty and compassion, and justifie 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 Gods favour: yet he humbly joynes himselfe [Page 329]with the Church in the Confession of his sins, as well as theirs. Acknowledg­ing that his sins were the cause of Gods Judgements, as the sins of the people; though hee escaped and they were punished.

Thus should we do now, that so many places and Families, and per­sons are visited with sicknesse whilst we escape; let us not think onr condi­tion better then theirs, or that they were greater sinners then our selves: But let us know that our sins have been the cause to pull down Gods 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 maist have a hand in their plagues; Thy sins may be deep in the cause of Gods Judgements on the Land. And therefore to have compassion on others miseries, to pitty them, and to pray [Page 330]for them, and to acknowledge that it is not thy goodnesse above others, but the Lords goodnesse towards thee, that thou escapest, and art not wrapt up in the same misery.

Who knoweth.

THat is, doth well consider it, and acknowledgeth the unsupporta­ble waight and burthen of it.

The first Instruction observable is:

That albeit we tast of Gods anger, Doct. 1 yet few take notice of it. Few take notice of Gods an­ger.

And that is ordinarily the case of desperate sinners, that contemn the rod of Gods 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 waies 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 baldnesse and sack­cloath; and behold, joy and gladnesse, eating of flesh, and drinking of wine. But what followed this damnable security, Surely this iniquitie (saith the Lord) shall not be purged till ye die. Gen. 6. This was that damnable securitie of the old World in the daies of No­ah, though Gods judgments were [Page 332]threatned, and even at the doore; Yet, they gave themselves to eating and drinking, marrying, &c. 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 judgment from God, utters a voice, which we are to give ear un­to, and labour to finde out the Lords minde in, wherefore the Lord sends forth such tokens of his anger and dis­pleasure, and not to do this, when Gods hand is upon us, argueth much security. It is a dangerous thing, when Gods wrath is gone out against a Land and Nation, or any particular person, to harden our necks against the stroak of the Almightie. 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 sencelesse un­der Gods hand, this is the way to double Gods strokes, and to kindle a [Page 333]fire that shall devoure 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 drawes down Gods judgments upon them; but, they rather look upon secondary causes or instruments, and over-look God. How usuall 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 wretchednesse of their own evill hearts, they over-look 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 crosse, no marvell though men over-look God, and make not the right use of their [Page 334]sufferings; whereas David in his greatest trials could comfortably conclude, I know that thy judgments are just, Ps. 119 75. and that thou of very faithfulnesse hast caused me to be troubled.

This serves to admonish us, Vse 1 that when the hand of God is gone out against us, either against the Land in generall, or against us in particular in any kind whatsoever, in our bodies, names, estates &c. 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 judgments of God upon us, we should look home, Deut. 31.17. and say, Righteous art thou, O Lord, and true are thy judgments: 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, lookes not upon the Caldeans and the Sabeans that had plundered him of his substance; but he lookes up higher, even unto God, and desires to finde [Page 335]out the cause of all his misery, Iob 10.2. Shew 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 finde them out, and to turn unto the Lord, Man suffereth for his sin. Lam. 3.39. Let us search, and try our waies, 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 knowes, 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 sicknesse, 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: [Page 336]Yet, how few lay these judgments of God to heart, to be humbled for sin, the cause of all. We have had our daies of Humiliation, but where is that Reformation the Lord lookes 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 Gods hand should be removed, and his wrath appeased, whilest Englands sins cry for fresh judgments upon us?

I am no Prophet nor the Son of a Prophet, yet I am given much to fear, that Englands's miseries are not yet at an end, but that God hath yet a farther controversy with us.

When Moses intreated 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 daies? q. d. How much more ought she to be humbled and ashamed, since I have shewed my displeasure against her? God hath ma­ny waies shewed his anger and dis­pleasure against this Land, and yet [Page 337]wee have not laid his Iudgements to heart; why then do we not fear, that he will yet plead against us, with pesti­lence, and with blood; and bring worser daies, then England hath yet seen.

VVho knoweth the power of thy Anger, &c.

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 Iudgements deserve.

Hence we learn, Doct. 2 that Gods wrath is a terrible wrath: none knows it, Gods 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. 1 The Lord revengeth, the Lord revengeth, Nahum. 1.23. where the repetition of the words shows not only the certainty of his [Page 338]wrath, but the severity of it.

Secondly, 2 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, &c.

Thirdly, 3 there is an increase of his wrath; Rom. 2.5 Thou according to the hardnesse of thy heart treasurest up wrath. As rich men add to their Trea­sures, so God adds to the Treasures of his wrath, as men adde to their sins, so God adds to his wrath, and when the measure of sin is full, God then powres out his full wrath.

It is a powerfull wrath: 4 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 then man, Rom. 9.22. so is his wrath.

It is a suddain wrath, 5 and so much the more fearfull: Their Damnation doth not sleep; it travails as fast as mens sins, and will be sure to meet them at [Page 339]their journies end. It surpriseth them suddainly, it comes as an Earthquake, and as a Theef in the night. And if we look but upon those examples, whom God hath made spectacles of his wrath, who can but acknowledge that Gods wrath is terrible. The Angells 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 Ae­gyptians drowned in his wrath: The Iews once Gods Church and pe­culiar people now rejected in his wrath. Besides experience daily before our eyes of Nations, and Kingdomes flourishing Kingdoms, brought low almost to destruction, all the wofull fruits and effects of Gods 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 [Page 340]waight of thy Anger for sin, ahd 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 sence of his Anger and wrath for sin, or else fear the Lord but little and lesse then they ought to do. The Reason is plain, because that few do truly and indeed acknowledge the Power of Gods wrath, what a wofull thing it is to fall into the hands of the living God: would you know why men feare Gods Anger no more, and make so light accompt of his wrath and displeasure; surely it is because they never yet knew the wonderfull and unsupportable waight and burden of Gods 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. VVho can [Page 341]stand before his indignation, v. 6. and who can abide the fiercenesse of his anger, his fury is poured out as fire, and the Rocks are thrown down by him. Yea, the best of Gods Servants that have e­ver lived, have been astonished and cast down, with the beholding of Gods anger.

What a sad complaint was that of holy Job, Iob 6.2. Iob 16.12, 13. Esay 38.15. O that my griefe were weighed, and my calamity laid in a ballance together, it would be heavier then the sand of the Sea, &c. And a­gain, He hath broken me with one breaking after another, and runneth upon me as a Giant. Which shews that Jobs very inward and most noble parts were most afflicted with the sense of Gods anger, and displeasure.

And thus likewise doth Hezechiah complain: that God had bruised his bones like a Lion.

And David affirms the combating with Gods displeasure. His Soul was sore vexed and the very pangs of Hel gat hald upon him. And Jonas, Ps. 116.3 out of the belly of Hell cryed I.

His wrath sets all on fire, sets the [Page 342]conscience on fire as it did the consci­ence of Jadas, and burnes that. Sets the estate of a man on fire and con­sumes that, fals upon a mans house and habitation, sweepes 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 whilest men cast off this feare of Gods wrath, no marvell though men live in sin, and cease not to provoke him day by day, by their evill wayes, the feare of God is wanting.

The Reasons are

First, Reas. 1 it is onely the feare of God, that is the chiefest Armour to keepe off Sathans temptations, to sin. How can I doe this great Wickednesse sayth Jo­seph and sin against God? Gen. 39. It was the feare of God that kept him from con­senting to his Adulterous mistrisse. It was the feare of God that kept Job, that he durst not give liberty unto himselfe so much as in a wanton looke. And he professeth, that he durst not oppresse nor wrong any, and that for this very Reason; Iob. 31.23. for Destruction from God was a terror to me. He was not able to beare Gods wrath.

And from this ground Saint Paul exhorts men to obedience knowing (saith he) the terrours of the Lord, 1 Cor. 5.11. we perswade men. See that the conside­ration of Gode anger, & wrath against sin, is an excellent preservative against sin.

But before we come to the Vses, Quest. this Question is to be resolved; Whether a child of God may abstaine from sin for fear of wrath?

I answer, Answ. God children are princi­pally to avoyd sin; because of the evill 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 gratious a Father, in Jesus Christ they should principally deter from sin.

Yet this sence of Gods 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 feare of thee, and I am affraid of thy Judgments. David no doubt had a child-like feare and awe of God; And yet in the second plaee, he stood in awe [Page 344]of Gods judgments, thus were Gods judgments a terrour unto Job, the De­struction from God was a terrour unto me. Job 31.23.

So that howsoever, the godly are freed from Gods wrath by Christ, yet being continually preserved with the ill neighbourhood of the flesh, by the which we are often drawne into sin; the consideration of Gods judgments, is an excellent preservative to keepe us from sin.

Seeing the power of Gods anger is so great and terrible, Vse 1 so powerfull, and unsupportable, it is our duty to feare the power of his wrath. Now to doe this, there is no way but to repent us of our sins, to turne unto God, and by faith to lay hold on Christ, who alone must stand betwixt God and us. Mal. 4.2. Vnto you that feare my Name shall the Sun of Righteousnesse arise with healing under his wings. It is he that must Shield us from the heat of Gods wrath. Would we then have the heat of Gods anger to fly away, and to be safe from wrath, kisse the Son; get we under the wings of Christ, and so shall we be safe [Page 345]under his Feathers; otherwise we lye open to the fire of Gods anger, which at last shall devoure to de­struction.

This serves likewise to informe us of the Reason, Vse 2 why there is so little fear of God amongst us little trembling at his Judgments, but men are bold to sin. The Reason is, Men know not the power of Gods wrath, they consi­der not what the Lord is able to do when he is provoked.

There are two speciall causes why so few do so truly feare God.

Is a high conceit of our selves, Be not high minded in thy owne eyes, 1 but feare the Lord. Pro. 3.7. Where the Holy Ghost opposeth pride to the feare of God Such as are proud and think their estate good enough, cannot truely feare God.

The second Reason why men cast off the feare of God, 2 is the hardnesse 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 feare [Page 346]of God.

Is for Exhortation, Vse 3 that seeing the wrath of God is so fearefull and so terrible, it may teach us wisdome and circumspection to take heed to our selves, that we doe 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 turne their heart away from the living God.

And he gives the Reason. Lest the wrath of God breake out, and every curse that is written in this booke light vpon him. It is sun that Brings this wrath of God upon the Children of Disobedience.

Who knoweth &c: Text. According to thy feare.

THe meaning is, Doct. 4 what man doth truely know and acknowledge the power of thy anger, The best faile in the feare of God. according to that measure of feare, wherwith thou ough­test to be feared.

Note hence, How Moses and the people of God, though they feared God yet notwithstanding confesse that [Page 347]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 feare God. But yet in regard of the power of Gods anger, which was now very great, & grievous, their fear of God was not answerable and pro­portionable; then it is apparant, that Moses and this people fayled in re­spect of the measure of the feare of God, which they ought to have had, in re­gard of the greatnesse and grievousness of the judgments of God upon them.

See that the best of Gods servants in this life fall short in their feare 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 winke at sin; Yet what man is there that so feares before him as he ought to be feared? what man so quakes at his anger as he should; and is [Page 348]so afraid of sin as he ought to be, wee have no grace here in perfection, but the best faith is mixed with infidelitie, our hope with feare our joy with sor­row. It is wel we can discern our wants and imperfections and cry out with the man in the Gospell, Mar. 9.24. I beleeve, Lord help my unbeleefe.

It is true our Justification is done at once, and perfect when we are ingraf­ted 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 Righteousnesse of God is revealed from faith to faith. It is the priviledge of the Soules in Hea­ven, Heb. 12.23. to be just, and perfect. But not on earth; Paul himselfe that had a great measure of the Sanctifying graces of the Spirit, yet confesseth, I account not my selfe that I have attained, Phil. 3.12.13 either am already perfect. But I forget those things that are behind, &c. and presse towards the marke.

It is a good signe of the truth of grace, when we can discern in our selves, the want of grace, and strive against those doubts and feares that are in us. [Page 349]Whereas it is an ill signe that that man wants the truth of grace in his soule that discovers not those manifold wants and imperfections in himselfe.

If thou hast not a greater measure of grace then David had it may be thy case to complaine as David did feare and trembling are come upon me, Psal. 55.5. and an horrible feare hath over­whe [...]med 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 fullnesse, and perfection of it, our hope and happi­nesse is in reversion not in possession.

And God will have it so.

Reas. 1 That we might see our continuall need and necessity of Gods ordinances for had we the graces of the spirit here in perfection to what end come I here to preach or you to heare. But now God bestowes upon us his gifts and graces by measure, that we may still hunger and thirst after more daily, and waite upon him in the Conscio­nable use of the meanes, whereby all saving graces are not only begun but [Page 350]increased daily in us.

We have here no grace in perfection; Reas. 2 in regard this world is not the place of our perfect happinesse God hath ap­poynted Heaven for our home, where all tears shall be wiped away from our eyes and sin from our soule, here wee sigh desiring to be cloathed upon, 2 Cor. 5.2. Rom. 8.24. we are saved now by hope, our happinesse is not in present possession but in re­version.

This serves both discover unto us the misery of such, Vse 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 heare of the moanes, and complaints of the Godly, com­playning of their want of faith the hardnesse of their hearts, and their backwardness, & indisposition to any good Duty &c. they wonder at them, they would not be in their case for all the world, they never felt such doubts [Page 351]and feares in themselves.

Surely these are the most miserable men in the world, they shew 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 fearefull, it is a signe that thou ar thardned in thy sin, and art far from the worke of grace in thy soule, Mat. 5. wo un­to such as now laugh, for they shall wayle and weepe; and Blessed are they that mourne, 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, Vse 2 this may serve for matter of comfort and consolation unto such as do unfaynedly love and feare God, and are troubled much with doubtings and feares, and discover more & more in themselves, their wants and imper­fections, in all their graces and in all their duties, know, O know that thy [Page 352]case is not singular, neither art thou alone in these complaints, many of Gods deare children are full of them. My faith is weake, my hope feeble, my love is cold, and I find so much back­wardnesse, and coldnesse in duties O what shall I doe, I feare my estate is not good.

I confesse 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 Gods 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 himselfe; A man may have faith in him, and yet conclude against it.

What a case was David in when he complayneth thus. Psal. 13.1, 2. How long-wilt thou forget me O Lord? how long wilt thou hide thy face from me? How long shall I take counsell in my soule, and have sorrow in my heart? His heart must needs be ful of sorrow, when God hides his face from him. But yet God turned againe and spake peace to his servant, [Page 353]and fild him at last with the joy of his salvation, and thus will the mourning and sadnesse of Gods Children, bring a joyfull harvest at last, when these doubts and feares shall vanish away, & their hearts shall be filled with com­fort.

To number our dayes.

But may not this seeme strange that Moses should so beg for this? Quest. Did not Moses know how to number his dayes; He could number Adams dayes and set downe how long he lived; Hee could number Enoch his dayes, and set downe how long he lived, Methusala, Abraham, Izack, Jaacob, and all the. patriarks dayes, and how long they lived, and could not Moses number his own dayes? this may seeme strnage: we see a child of ten or twelve years old can by arithmetike quickly tell you how many days he hath lived, yea how many howres and minuts.

I answer that neither Moses, Ans. nor the wisest man living, though he may be never so expert, in all kind of Arith­meticke and humane learning, so as he knowes the nature of the Stars, their distances, motions, longitudes latitudes altitudes, &c. can skill of this num­bring, unlesse the spirit of God be his [Page 361]Schoole-master, unlesse God give him wisedome and grace from above, to perswade us, of the shortnesse of our time, and of the suddain and speedy coming of Death, can truly learne this lesson to number his dayes aright, but it must be the Lord that must teach it us.

Hence we learne, Doct. 2 that it should be our chiefest care and study, Wee 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 withall, that we learne to number our dayes aright, and make account of every day as our last day. O that men were wise (sayth Moses) that they would consider their latter end! True wisedome consists in this, in the continuall meditation of the shortnesse of our life, when we arise in the morning, to thinke that we may be dead, ere night, and every night to thinke this may be my last.

Many men thinke to what end is this? who knoweth not that our life is short & uncertaine, who knoweth not this?

But it is not for naught that the spi­rit of God in the scripture beats so [Page 362]much upon this poynt and puts us so often in remembrance of it, would men be so carefull for the world, and so carelesse for heaven, and eternitie, did we truly know and were perswaded of the frailty and uncertainty of our be­ing here?

Surely if we could but reckon our life and dayes as Moses doth all along in this Psalme, that it is but as vester­day, nay not so long, but rather as a watch in the night, the space of three howers, that death comes as a flood, that our life is but as a sleepe or a Dream, suddainly vanishing away, that it is but as grasse. And all the excellen­cies of man, as Beauty, Honour riches strength pleasures &c. but as the flo­wer of grasse, and that our dayes are but as a ta [...]e that is told, were these thoughts throughly imprinted in our hearts they would dam all our plea­sures, and cause us to thinke more of Death then we doe.

Could we reckon our days upon our fingers ends, as we can other things, and withall the great work that God hath sent us into this world to doe, [Page 363]and how prodigally we have mispent our time; how little we have done and how much is yet to doe, when we are ready to drop into our graves could we, I say, thus number our life and dayes we would never live as we doe, so carefull for this life, and so carelesse for Heaven.

We see that those that shoot at Buts, they pricke their arrowes, sometimes here, and sometimes there, round about the marke, 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 our selves are struck with death and away we must.

Though we see this daily before our eyes, and see coarses daily carried upon mens shoulders to the grave [...] yet who layes it to heart and considers that the feete of these that carried them may carry us to our long home, ere long; we passe not away one minute of our life, but we have taken one slep more towards the grave to day wee heare that A. B. is dead to morrow [Page 364]we may heare 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 tombe 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 him­selfe, that whether he did eat or drink, or whatsoever he did, he thought he heard that voice, Arise yee dead, and come vnto Judgement.

Now that we ought thus to make accompt of every day as our last day, let this reason perswade.

Because of that inevitable necessitie that lies upon all Adams posterity that dye we must, Reas. 1 as the woman of Tekoah said to David, that mourned so ex­cessively for the death of Absalom, We must all dye.

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 hee deliver his Soule from the [Page 365]hand of the grave. Againe Man shall enter into the generation of their Fa­thers, and shall not live for ever. And, It is appointed for all men once to dye. The consideration where of may put us in mind of our duty, to be in a continu­all readinesse for death.

We ought to make accompt of every day as our last day, Reas. 2 because we cannot sever our life and death, but such as our life hath beene, such will our death be: for albeit that all must dye, and sleep in the dust, yet there is a great diffe­rence betwixt the godly, and the wic­ked in death.

They that dye in the Lord are bless­ed, Rev. 14.13. Blessed are the dead that dye in the Lord: and these at last shall rise againe to life and glory: but as for the wicked, it is not so with them, for they enter by death into everlasting paine, where the worme dyeth not, and the fire shall never be quenched; so that our weale or woe for ever doth depend vpon that short inch of time that is allotted unto us here, which also should put us upon this duty to be in a continuall readi­ness when death comes.

This serves to instruct us in the necessity of learning this lesson well, Vse 1 of the mea­suring out the length of our time, and the numbring of our dayes aright There is a great deale of art, and skill, to doe this. This is the best Arithme­tick, whē we know how to number our dayes aright: the numbring of our acres of land the numbring of our sheep and cattel, is nothing to the numbring of our dayes.

Quest. But what is it to number our dayes?

Answ. It consist principally in these things.

First in Accompting every day as our last day, 1 and so to live as if every day we were to dye: now what would we do if we were sure to dye ere night, if you were sure that this were your last sabbath, & this were your last Ser­mon that ever you should heare, 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 Ale-bench.

To number our dayes aright is to dye daily; 2 1 Cor. 15. this was the care of the bless­ed Apostle, I protest by our reioycing which I haue in Christ Iesus our [...] I [Page 377] [...] dye dayly: that is, by the continuall thoughts, and meditation of death, inure our selves by litle and litle, whilest we are here, of the art of dying well, before we come to dye indeed. Paul dyed daily, because he knew not the day and time when God would call him away by death, the more we fit and prepare our selves for death, the lesse terrible will death, this King of feare, be unto us, when it cometh.

Thirdly to number our dayes aright and to be prepared for death; 3 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 Sampson lay. Iud. 16.5 And therein they prevailed; it shall be our wisdom to repent us of our sins, for therein lyes the strength of death.

And last of all, 4 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 Bridgroome, and had their lamps stored with oyle, hereby meri­ted [Page 368]the name of wise Virgins, and en­tred into the marriage chamber, whilst those foolish Virgins that were carelesse 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 oyle 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 drun­kenesse, swearing, uncleannesse propha­nesse, and all other abominations in the lives of men. It is because men have not learned this heavenly Arithmetick, to number their dayes, and to esteeme of every day as their last day.

This was the reason of that dam­nable securitie in that rich man; Luk. 12.37. That bad his soule 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 powre out their hearts to all manner of sins & abominations, they never consi­der the shortness & uncertaintie of their lives. Is there any so vile or so wretch­ed, [Page 369]that if they were perswaded that they should dye this night before to morrow, would they deck and trim, paint and pounce, and pamper those bodyes of theirs, that so suddenly must feed the worms? no, no, if men made this accompt of their life, as at an howers warning, they would provide better for that life that shall last for ever. This was the reason why that evill 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 inioyed the pleasures of Phara­ohs Court, with honour, wealth, and what not; yet refused them all upon this accompt 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 mans pleasures ends in paine. Son remember that thou in thy lif time, Luk. 16. &c. when one howers torment in hell, [Page 370]will make the wicked forget all their pleasures on earth.

And therefore this should serve in the last place for Exhortation. That we al­wayes have death before our eyes, and to think upon it, to accompt of the present time and day as our last, and so to live as if every day we should dye, that we may be in a continuall readinesse for our dissolution, and change, when we shall goe hence and be no more.

There can be no worse deceipt then when a man deceives himselfe in this reckoning. Vse. 2 Luk. 12.37. He was worthily called a foole 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 wisdome, we must pray unto him to teach us this lesson, to number our dayes aright, for till God teach us this wisdom, we shall never repent, forsake the world, and seek for a better life. And therfore I earnestly commend this duty to you, and it is my desire to presse it upon my self, that we all reckon this with our selves, as though this day [Page 371]should be our last day, and this nigh our last night that when the Lord shal call us hence, he might find us so do­ing: hitherto of the petition, Lord, teach us to &c.

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 &c.

These words may be taken in a double sence.

That we may apply our hearts to wis­dom. That is, that seeing our life is so short here, and so uncertaine, we may no longer live in sin, as we have done, but may truly repent, Doct. 3 live more wisely and circumspectly, feare thy anger, Men are never truly wise till they ac­compt of every day as their last day. and be afraid to provoke thee by our sins as we have done this Moses accompts true wisdom. And the words being ta­ken in this sence, the doctrine is.

That men are never truly wise, till they accompt of every day as their last day. Herein lyes true wisdom. O that [Page 372]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 naturall un­to us, then to perswade our selves of long life. And that we shall still conti­nue in a happie and flourishing estate.

It was Davids case to be thus lifted up in times of prosperitie. I said (saith he) I shall neve be removed, Psal. 30.6. thou Lord of thy goodnesse hast made my hill so strong. When God had setled 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 happie. That his good dayes should last for ever, and his prosperitie should never faile.

And this was the case of Iob, that holy man; In the time of his prosperitie; he had such thoughts as these. I said I shall dye in my nest, Iob 19.18. and I shall multiply my dayes as the sand. And againe, my glory shalbe renewed, ver. 28: and my bowe shall be strengthned in my hand. What is this but to reckon without our host, when we shall thus flatter our selves that we shall continue in our state: [Page 373]whereas our very lives, and being here, with whatsoever we have and enjoy is only at his pleasure; we have nothing soe intayl'd upon us here, that we injoy 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 evill day come upon us; this is Solomons advice, Eccle. 12.1. Remember thy creator in the dayes of thy youth, while the evill dayes come not, nor the yeares of affliction, wherein thou shalt say, I have noe pleasure in them. q. d. certainly the time of sicknes, 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 esteeme 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 tryed? 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 foole that will then goe to sowe when other men goe to [Page 374]reape: O where are our hearts, that we are noe more spiritually wise for our souls. Pro. 10.14. Wise men (sayth Solomon) lay up knowledg before hand. And such prove themselves fooles at last: With those foolish virgins, that have not the oyle of grace in readiness when death comes.

Seeing that herein lyes true wisdom, Vse 1 to be in a continuall readiness for our change; this shewes that the wisdom of the world is but foolishness to God; 1 Cor. 1. for whom doe men commonly judge to be wise men, but such as have reach­ing heades to buy and to sell, that can tell how to purchase lands and livings 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 accompt the Lord makes of it. When he saith, they have rejected the word of the Lord, Ier. 8.9. and what wisdom is in them? what greater folly can there be in the world, then for these vaine and foolish trifles, the pleasures of sin, that are but for a sea­son, [Page 375]to lose for ever a mans most pre­tions soul, to passe away for earthly things with Esau the birth-right of our inheritance, which such do that are not wise for eternitie.

O then would we be loath to be accompted fooles in death as, Nabal was, who when he came to dye the text sayth, His heart dyed like a stone within him, let us take out this lesson whilst we are alive, to number our dayes 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 our selves to be the sons of wisdom, to make this our principal care to make sure for eterni­tie. This is that one thing that is so ne­cessary, that if we misse of that, we are undone for ever.

But how may we come by this wisdō? Quest.

Saint Iames tels us. Answ. If any man lack wisdom, let him aske it of God. Jam. 1.5. And Moses his practice here may also in­forme, us Lord teach us to number our dayes: It is God that must be our [Page 376]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 kernell, 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-deniall of thy selfe and of thy owne wisdom, 1 1 Cor. 3.18. let him that would be wise, became a foole that he may be wise.

Seek it at Gods hand dy humble and hearty prayers earnestly, 2 nor cold­ly and uegligently. 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 doctrin now taught, 3 viz Of the frailty of mans life, and our uncertaine being here, & that this grace must be had to make us happie.

That we may apply our hearts to wis­dome.

A Gaine, the words may be taken in this sence, that is, as we have heretofore lived in sin, now we may live to God, to repent, and amend our lives, and to walke more humbly, and more holily with God. And thus Moses seemes to expound the words. This is your wisdome, Deut. 4.6 and your under­standing, in the sight of the nations which shall heare all these statutes, and say, surely this nation is a wise, and understanding people, viz by keeping of the Commandements and doing them.

In this sence, the thing that Moses prayes for, is for wisdom and care to keepe the Commandements of God, that for the time to come they might walk in his feare as obedient children before him and then the doctrine is.

That Heavenly wisdom doth consist principally in keeping the Commande­ments of God, to live in faith, Doct. 4 True wisdome consists in true obedi­ence. Repen­tance and true obedience to God. This is true wisdom by the testimony of Moses himselfe. Or thus, true wisdom doth consist in true obedience to the will of God.

True wisdom and the knowledg of God is the candle of the soul to light it, and to shine unto it in the wayes of God. Thy word (saith David) is a Lanthorne unto my feete, and a light unto my paths. When we carry an awfull and reverent awe and dread of the maiestie of God, and feare to sin against him, this is true wisdom. The fear of the Lord is the beginning of knowledg, Pro. 1.7. but fooles despise wisdom.

And thus have the Saints and ser­vants of God approved themselves to God in walking in the Commande­ments of God; thus Enoch is said to walke with God. Gen. 5.21. Lu. 1.6. And Zachary and Elizabeth walked in all the Comman­dements 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 walke in an universall obedience to all Gods Commandements with Da­vid. Psal. 119 O that my wayes were so direct, that I might keep thy statutes, so shall I not be confounded, whilest I have respect to all thy Commandements. These are truly wise and truly blessed. Ps. 119.1 Blessed are they that are undefiled, and [Page 379]walke in the law of the Lord. And in this did Iob comfort himselfe, and approved the uprightnesse of his heart to God. Iob 23.10. He knoweth my way and tri­eth me, and I shall come forth as gold. But whence hath Iob this confidence? verse 11. this he shewes, My foot hath followed his steps, his way have I kept.

A contrary example whereof we have in Iehu, 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. Iehu tooke not heed to walk in the Comman­doments of God, with all his heart. And hence it is, that the Lord threatned to charge upon Iehu, all the blood of the house of Iesreel. And this is it the Lord requireth of his people. A Son Honoreth his father, and a servant his master. If I be a father where is my honour &c. So that the poynt is cleare, that heavenly wisdom consists principally in this in walking hum­bly and holily before God, and in keeping his commandements.

By this we are known to be Gods, Reas. 1 [Page 380]as a servant by his livery is knowne to belong to such a Master; hereby we know; And by this shall all men know that ye are my disciples, &c.

Secondly we owe unto God our lives our liberties, Reas. 2 and all that we have, and therefore when he commands, he com­mands but his owne. 1 Cor. 6.19, 20. Ye are not your own, but ye are bought with a price, therfore glorifie God in your bodies and spirits, for they are Gods; we cannot serve a better master, neither can we expect a surer reward.

We shal all be iudged at last, Reas. 3 according to things we have done in our bodies whether they be good or evill. 2 Cor. 5.10. Rom. 8.14. Then such as have lived after the flesh shall dye. 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 Iamps of an outward profession had the oyle of grace in their hearts, shall be knowne from the foolish that wanted grace.

Vse 1 This lets us see how far the greatest part of the world are from this wisdom [Page 381]who want this feare of God before their eyes, that live in all manner of iniquitie and prophannesse, these reiect the word of the Lord. They cast away all care of keeping Gods Commande­ments, And what wisdom is in them? Ier. 8.9.

Secondly noe less folly appeares in those that are so wise for the world & such fooles for their souls, Vse 2 wise for the earth, but fooles for Heaven. Hee that must shortly part with his house and home & must away into another Coun­try, will be so wise as to turne his lum­ber into Silver and Gold, that he may have somthing to live upon when he is gone. Mat. 6.19. Lay not up for your selves trea­sures on earth (saith Christ) where moth and rust doth corrupt, and where theeves breake thorough and steal. But lay up for your selves treasures in heaven &c.

Christ commends Maries choice that she had chosen the better part, Luk. 10. she sat at Christs feete, she heard his heavenly doctrine. Whilest Martha was busie for the body, Mary provided for h [...]r soule; what if Martha had let the pott seeth over, for that time, it had been [Page 382]a very tollerable neglect; but now Ma­ry carries the praise, the lord knowes we have many Marthas, few Maries, for almost all be for the world, looke after their bodies, few for heaven, that take care for their pretious Soule.

Returne O Lord.

In this first petition and request wee are to note two things.

• 1. What they pray for, viz. Reconcili­ation with God. Returne O Lord; let it repent thee.
• 2. And for this purpose they use 2. Arguments or Reasons to move the Lord to take pitty on them and to be favorable unto them.
• [Page 384]1. Taken from the continnance of their afflictions, which were both long and tedious, and very sharp and grievous. How long? shall we lie boy­ling 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 bee gratious unto thy Servants, be not for e­ver angry with thy owne Servants; but receive us in­to thy favour, be reconciled againe unto us: And turne away thy wrath, and dis­pleasure from us.

Returne 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 a­gaine; shew us thy favour and remove thy heavie hand. For as the Lord is said to turne his back, and to hide his face when he takes away the to­kens of his gracious love and presence from a people: even so when he doth [Page 385]manifest the signes of his love and gra­tious presence unto a people, then is he said to returne againe.

Whence we may observe first of all, when Moses and the people of God doe seeke unto God for mercy and reconcilation, 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 wil never seek unto God for reconciliation, untill 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 feele Gods terri­ble anger and displeasure against them for the same.

The Lord knowes 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 [Page 386]humiliation as our sins have deserved. But when the Lord shalbe 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 poore sinner many times causes such a stream of teares, which bathe the soul in the water of true repentance, and bring the sinner to a heartie confession of his sins: how were Iacobs sons wrought upon by their troubles in Egypt? that their sin against their innocent brother selling him for a bondslave, should lye hid for many yeares 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 besough [...] us, and we would not heare him, there­fore is this trouble come vpon us. And thus David, when the hand of God lay heavy upon him day and night, then, and not till then, he flyes to God; and by humble confession of his sins begs pardon at Gods hand. Ps. 32.4, 5. I acknowledged my sin unto thee, neither hid I mine iniquitie: for I thought I will confesse [Page 387]against my self my wickednesse, Es. 26.16. and then thou forgavest the punishment of my sin. The scriptures are cleare in this Lord in trouble have they visited thee, they poured forth their prayers whe [...] thy chastisments were upon them; and againe, they being bound in affliction, Ps. 107.10, 13, 14. and Iron, cried unto the Lord in their affliction and distresse. Yea, this is that which the Lord himselfe speaketh of stubborn and hard hearted siners. Hof. 5.14, 15. I will be unto Ephraim as a lyon, and as a young lion to the house of Iudah &c. till they acknowledg their offence, for in their affliction they will seeke me early.

So that miserable, rebellious, and hard hearted sinners will never seeke 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 prodigall, the jaylor and those cruell Jews. Reas. 1

Such only are capable of mercy from God, when in the sense of their owne misery, and apprehension of Gods [Page 388]displeasure they become fit objects of mercy; full vessells can hold no liquor, and proud and haughtie 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, Ion. 3. Yet forty dayes, and Ni­niveh shalbe destroyed, the Ninivits humbling their souls in sackcloath, fasting and praying. God turned away from his wrath, he intended against that City, 1 Reg. 21 yea, when wicked Ahab himselfe, shall but humble himselfe the Lord suspended the judgment against him and his house.

And this is no other thing then what the Lord himselfe hath promised: Ier. 18.8. If a nation against whom I have pronoun­ced, turne from their wickednesse, 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 Gods anger and displeafure, and to call back his judgments, 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 breake our hard and stony hearts; and cause them to tast of his anger and sore displeasure against us, this bewrayes the monstrous securitie and sinfullness of our hearts, that will never seeke to God, till wee see our selves left and forsaken of him, and till he break our hearts by the ham­mer of his judgments, that will not seeke for heaven till he first send us to hell. O the cursed securitie that is in these hearts of ours, that can by no other meanes be humbled and brought home, but by the rod and frownes of so gratious 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 breake us by his judg­ments, and so compell us to seeke unto him.

Secondly seeing we shall never seeke unto God for reconciliation, Use 2 till such time as the Lord hath truly and tho­roughly humbled us, and caused us to [Page 390]feel his anger and displeasure. O what a terrour may this strike in the hearts of those, upon whom the Lords hand hath beene 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 signe of an obdurate heart indeed. Surely the case of such seems desperate, such have cause to fear that they are in a hopelesse condi­tion: Ezek. 22.18, 19, 20. Let such consider that place, and tremble at it; Because you are become drosse, behold, I will gather you in the midst of Jerusalem, as they gather silver, and brasse, 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 bellowes are [Page 391]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 fearfull signe of Gods wrath upon that soul, that when the Lord hath travelled 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 sinfull 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 untill we feel our sins, and Gods heavie displea­sure against us for sin, we shall never seek for reconciliation: This may serve likewise to be a stay unto us in the middest of our sharpest afflictions, and sorest trialls that may betide 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 erand they come with from God. There is no visitation, sicknesse, misery, or affliction, but [Page 392]comes with a message from God: What have we then to do, but to search and finde 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 thy selfe, Ier. 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 distresse, 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 finde out that speciall 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 himselfe: They run to no Saint nor Angell for help and suc­cour [Page 393]in this time of their great distresse; but they flie to God, because that he alone was offended, and of him they seek for reconciliation, Return O Lord. Doct. 2

Hence we Iearn that in times of mi­sery and distresse 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 finde, &c.

O what gratious and mercifull pro­mises hath God made unto his Church and people, and all to make them flie unto him, and rest upon him in time of trouble; yea, such is the Lords in­clination to pitie and compassion to­wards his people in times of misery and distresse, 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 kinde, of the faithfull, that in times of misery and distresse have made the Lord their on­ly refuge to flie unto, and have found comfort and deliverance: as that of [Page 394] 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 straight, 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 my self to prayer. Yea, God is pleased to be stiled 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 Hee 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 flyes to God. Ionas 2.1, 2. And that fugi­tive Prophet, Jonas, Out of the belly of Hell cryed I, and thou heardst my voice. And great reason. For

This is one principall end, Reas. 1 where­fore the Lord correcteth his Children, to make them fly into his arms for [Page 395]help and succour; and to let us see how vain and helplesse 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 Lyon, &c. till they acknowledge their offences, and seek me dili­gently.

Secondly, Reas. 2 in times of misery and distresse, 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, &c. 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, Vse 2 in their greatest straights, that they have still a God to fly unto. The Lord doth never leave his Children comfortlesse whilst he affords them thus the means [Page 396]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 wickednesse 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 hide 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 distresse 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 somtimes hear the wicked; Object. 1 did not the Lord hear Ahab, [Page 397]when he humbled himself, 1 Reg. 21. and sate 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 temporall things, not spirituall gra­ces.

God bestows these indeed many times upon wicked men, 2 as gifts of his left hand, rather in wrath, then in mercy.

Whatsoever God bestows in love, 3 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 [Page 398]child died. God did not answer him according to his prayer.

God many times delaies his chil­dren, Ans. 1 when hee 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, &c. 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 hee answered her, delighting in her often calling upon him, Josias, Jesus, mercy, mercy.

Secondly, 2 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, then God will not fail to return them a gracious answer.

Thirdly, 3 God many times denies this own servants in the particular thing [Page 399]desired. As Paul that would have had the Buffettings of Sathan 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 wee ask for Silver, give us gold. Somthing or other equivalent thereto; as when wee ask for Earthly blessings, if hee give us Heavenly, hee is not behind-hand 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 passe from him: yet did he drink of it, yet was heard in his prayer, when God gave him strength to bear it, and withall an Angel to comfort him.

And last of all, in all our prayers and requests that we put unto God, we are tyed to certain conditions, which [Page 400]not performed, wee must not look to speed.

As first that all our petitions be ac­cording to his will. 1 If we ask any thing according to his will, he heareth us.

All our petitions must bee put up in faith. 2 Iam. 1. Pray in Faith and waver not.

As wee aske good things at Gods hand so wee must ask them to a good end, 3 if our end be evill, our prayers can not be good, as Saint James hath it. Ye ask and receive not, Iam. 4.3 because you ask amisse, that ye may spend them upon your lusts. Let us apply this.

Seeing Moses and the people here, Vse. 1 ha­ving provoked Gods 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 Gods hand lies so heavy up­on this Land so many waies, to go un­to him likewise, and pray, Return O Lord, How long? that he would bee pleased again to be reconciled unto us, and receive us into his favour a­gain.

And because wee 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 worthinesse 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 finde no acceptation with him.

Seeing it is God alone that in all misery and distresse is sought unto, Vse 2 as this example shewes; This overthrows that erroneous Doctrine and practise 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, &c. we utterly renounce this Doctrine, and abhor this practise, 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 [Page 402]to God and Christ, 1 Ioh. 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 Kings 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 Me­diatour, even the man Christ Jesus. Besides, the Angels are but fellow-ser­vant [...], 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. Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israel know us not.

And no lesse folly and madnesse is it to pray to stocks and stones, reliques 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 distresse. Lord (saith Peter) whither shall we go? thou haft the words of eternall life. It is our duty [Page 403]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 distresse, then 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 sighes and grones shall passe for powerfull and effectuall 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 sighes and grones that cannot be ex­pressed.

We may rest assured, the Lord is neer to them, that draw neer 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 [Page 404]judgments amongst us, he will re­move them; are we in distresse, he will have mercy upon us; do our sins trouble us, he will discharge us; are we in sicknesse, he will restore us; are we in misery, he will deliver us.’

So that every true believer may comfortably conclude, that his wea kest prayers, sighes, and grones, pro­ceeding from a broken heart, a hun­gring 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 unfainedly desire, neither shall we be hurt with that corruption we unfainedly 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 distresse, the Lord seemeth to them thus to do: [Page 405]as the Sun may be sometimes under a cloud. yet will appear again; so though the cloud of our fins may hide 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 withdrawes himselfe from his people, it is a most bitter time unto them, they can have no rest nor peace, till the Lord returne 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 seemes to be angry, there can be no peace. no comfort to a poor sinner, but extream sorrow, griefe, and perplexity of spi­rit.

We may see this in those sad com­plaints of Gods people, that have felt his frowns & angry countenance upon them for their sins: how heavy & intol lerable the sense of his displeasure hath bin, 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 [Page 406]rest, nor peace in his soul, so long as he lay under Gods displeasure. And thus prayes the Church, O Lord correct me, but with Judgment, Ier. 10.24. not in thy anger, lest thou bring me to nothing. Yea, the Lord Jesus Christ himselfe, in the sense of Gods anger and displeasure, cries out, Mat. 27. My God, my God, why hast thou forsaken me? What are a mans wife, children, gold, silver lands, li­vings, or all the world, when the soul shall combat with Gods wrath, A wounded spirit who can bear? Es. 57.

The poor soul, scorched with the heat of Gods 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 gladnesse in my heart more then in the time that their corn and their wine encreased; 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 [Page 407]prayes, 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 bitternesse of sin, and his anger and displeasure for the same, that they might learn to prize 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 joyfull voice and shouting upon Mount Si­on.

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 [Page 408]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 intreat 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, then we are to return again to the Lord by true repentance, else there is no hope, that ever the Lord wil 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 accompts more dear unto him then the life it self. Ps. 63.3. Thy loving countenance is better then life it self. It was a great favour to Absalom, 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 unlesse hee might see the Kings face.

Alas, what are all the comforts the world can afford us, unlesse we can enjoy Gods countenance and favour, and that he look cheerfully upon us in the face of Christ; this gives more joy of heart, Psal. 4.6. then worldlings have in their corn, and wine and oile. Cant. Let him kisse me (saith the Church) with the kisses of his mouth, for his love is better thē 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 carnall joy, meer madnesse, as if a poor condem­ned wretch should go laughing to the gallowes, such are in continuall dan­ger of Hell and damnation, yet, are not sensible of their danger. I said (saith Solemon) of laughter, thou art mad. There is no madnesse like unto this, to live under Gods high displea­sure, and yet to be secure. Belshazzar drinks and quaffes when the hand­writing was upon the wall; Dan. 5. the end of such mirth will be bitternesse at last. O then let us never give any rest unto our souls, till we are reconciled to God, till we have truly repented of [Page 410]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 followes the reasons that they use to move the Lord to take pitty 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 bin displea­sed with us this many years for our sins and rebellions against thee, so as we have lived foure hundred years in great bondage in Egypt, and now a­gain we are grievously afflicted in the Wildernesse, 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 shew us thy favour and loving countenance again, and be thou a gra­cious [Page 411]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 minde, through the greatnesse of their griefe.

From this example of Moses and the people of God here, we learn. Doct. 4 To minde the Lord of the continu­ance of our affli­ction, a good mo­tive to move him to pitty. That it is an excellent argument to move the Lord to pitty and compassion, to put him in minde 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 Gods 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 hide 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 pitty.

And again, Ps. 79.5. How long wilt thou be angry for ever? shall thy jealousie burn like fire? Ps. 89.46 And, How long wilt thou hide 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 yeers and ten?

Thus Job complaines to God, Iob 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 Sathan eigh­teen years, and another that was trou­bled with a bloody issue twelve years: and for eight and thirty years toge­ther did that lame man lye at the pool of Bethesda, Ioh. 5.5. expecting help.

Thus God hath exercised his chil­dren with long and lasting sorrowes, all which his people have pleaded to God to move him to hear, and to take pitty 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 minde, or outward in [Page 413]body, as by sicknesse, griefe, misery, &c. 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 evill, 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 Gods anger and displea­sure against them for their sins, do move the Lord to take pitty 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 pitty and compassion, from the consideration of their long continuance in their miseries. We may take notice how prone we are, when [Page 414]God hides himself from us for a short time, (which he may justly do when wee 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 gratious 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 somtimes the Lord doth, being justly provoked by the sins of his peo­ple This brings horror and terrour to to the Soul: Thou didst turn away thy thy face (saith David) and I was sore troubled. And again,

Hide not thy face from me, Ps. 43.7. else I shal be like to themthat go down into the [Page 415]pit. Ps. 63.3. Thy loving kindness (saith David) is better then life it self. He accompts himself a dead man if God be not re­conciled to him in Christ. What life, what comfort, what joy, in a mans Soul, unlesse God vouchsafe his grati­ous and comfortable presence there.

Return O Lord, how long?

VVE 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 alwaies present; yet in respect of his comforta­ble presence, he may seem to turn away from his people for a time.

It was Davids case when he had fallen into those dangerous sins of Adultery and Murther: for the present he lost the comfort of Gods gracious presence, that he had formerly felt, and therefore prayes, Ps. 51.8. Restore me to the joy of thy Sal­vation, and make me to hear the voice [Page 416]of joy and gladnesse, that the bones that thou hast broken may rejoyce. Ver. 11. And, Cast me not away from thy presence.

And thus he complains at another time; Ps. 22.1. Why hast thou for saken me? why art thou so far from helping me, and from the words of my roaring?

Doubtlesse at that time David wanted the assistance of Gods gratious 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 VVhy hast thou cast off my Soul? why hidest thou thy face from me.

It seems Davids comfort and assu­rance was much eclipsed at these times.

This was the case of Job, Iob 30.20. I cryed 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 VVhen 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 [Page 417]in to their succour in times of di­stresse.

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 deales 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 fitter 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 triall of the graces of his: Reas. 1 in the hearts of his servants, as their faith, hope, patience, &c. 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 [Page 418]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 great­nesse and hainousness 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 hide 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 wee may prize 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. Gods favour, and love, being got with long seeking, and often praying, [Page 419]is highly prized, and not easily parted withall. And last of all, God many times deferts to help his Church and people in misery and distresse, Reas. 4 because that seasonable time of their delive­rance is not yet come.

After three daies he will raise us up, Hos. 6.3. and we shall live in his sight. The Lord hath made every thing (saith Solomon) beautifull 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 daies, and receives no answer: Yet see the place. Dan. 10.12, 13. From the first day that thou didst set thy heart to under­stand, &c. thy words were heard. God ever suspends deliverance for a fit time, when it is most seasonable for his own glory, and his peoples 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; Wee are [Page 420]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 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 appoin [...]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 se [...]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 gif [...]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. 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. 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. 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. 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. 5 Plead, that we come in Christs Name; and he hath said, that what­ [...]ever we ask in his Sons Name, he [...]ill hear us.

[Page 423] 6. And last of all, 6 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, [Page 425]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 [Page 426]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 put the Lord in minde 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; [Page 427]and without faith and reconciliation, God lookes 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 pitty 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 Childrens bread, and to cast it to Dogs. Mat. 15. Mal. 3. The Lord will be a swift witnesse 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 [Page 428]there secure himselfe from the rage of Saul: But, if God become our enemy, whither shall we fly from him?

This shewes 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 hou­shold servants. All unbelievers, all im­penitent sinners, they are none of Gods servants. What account did the Lord make of Cain, when he was cast off of God, but as a vagabond, and one that travelled without a passe, li­ved from under Gods roofe, 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 shew him any pitty or com­passion: Why? God is not thy God. What though thou be baptized, and so a member of the visible Church, so was Simon Magus; thy Baptisme will no more prove thee his servant, and one in Covenant with God, then his Baptisme 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 [Page 429]Gods 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 compasse God about with a lie. If God should own a drunkard, a swearer, an unclean person, or one that is prophane 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 pretious promises are made to Gods servants, and such as are in Covenant with God; as Saint Peter hath it: 2 Pet. 1.4. promises concerning Ju­stification, pretious promises concerning Sanctification, pretious promises con­cerning redemption, remission of sins, Adoption, &c. pretious promises con­cerning this life, and concerning the life to come.

Now not one of them all belongs to thee if thou be not of Gods Family, a Servant, and one in Covenant with God.

• [Page 430]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 passe 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 withall, 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 Christs. But what are these promises to thee, that art out of Christ. Hath a wicked man riches honour, prosperi­ty, &c? He holds themnot by Vertu [...] 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 hear, and the heart of thy seed after thee.

So that if thou that art a Parent art [Page 431]not in Covenant with God, and on, of his servants how injurious art thou to thy posterity: I deny no [...] but God to shew the freenesse 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 mercifull unto them, thou inthralst them under the curse; and many times it falls out, that gracelesse Parents leave behind them a grace­lesse 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 Gods 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 wee think it not enough to professe our selves to be his Servants as many do in word, and shew, that get the Livery of Gods Servants upon them, to hear the [Page 432]Word, to receive the Sacrament, &c. 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 oyl 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 straight Covenant with him, to take him for our onely God, to love him above all, to trust in him, and to make our portion, and accept of the righteousnesse and obedi­ence of Iesus 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 boldnesse unto him, and claim the priviledge 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 mens 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 Covenant­servant may, as David did, Save me, [...]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.

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, [Page 437]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. [Page 438]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 pa [...] ­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 [Page 439]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 [Page 440]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 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 [Page 441]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 [...]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? [Page 443]And again, Hast thou eaten of the tree, 11 whereof I commanded thee thou shoul­de [...] 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 [Page 444]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, [Page 445]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, [Page 446]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 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 [Page 447]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 [Page 448]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, [Page 449]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 [Page 450]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 [Page 451]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 [...]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 his loving countenance again to­wards them.

Hence we learn, that only God fa­vour, and loving countenance gives sa­tisfaction [Page 453]to a distressed Soul: or, a poor soul will count it self most happy in the enjoyment of Gods favour. And thus did Aaron and his sonns usually blesse 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 happinesse having this they should be blessed with all the blessings of Heaven, and of the Earth in Soul and Body. Herein David pla­ceth true Blessednesse, Ps. 32.12. Blessed is the man whose iniquitie 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, Herbes and Flower; All Creatures are revived and quickned by the Suns presence, which in winter time, seem to mourn for its absence.

So whilst we enjoy Gods favour, the Soul is filled with joy, and comfort: whereas if God hide 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 Gods 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, Iob. 15. A dreadfull 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, Angells and Devills, Enemies un­to him, whilst God remains his E­nemie.

Secondly, Reas. 2 when the wrath of God is once appeased, and God reveals him­self a reconciled God to the soul, then come wee to have bold and free accesse unto him, and the Throne of grace; then we come boldly to the [Page 455]Throne of grace, then 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 Gods favour, Use 1 and loving countenance brings such refreshments unto a distressed soul; What condition then are all gracelesse 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 rejoycing 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 Gods countenance: Ps. 63.3. which is better then life it self: the spirit of bondage and fear must needs torment them; And how­soever [Page 456]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 livings, would not now to be look­ed upon, but the Princes pardon would be the most welcomest thing in the World This the gracelesse World shall find true one day. That howsoe­ver Satan the God of this World hath blinded their eies, and their consciences are fast asleep, that they neither see their misery, nor what it is to lie under Gods 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 privi­ledge of the faithful above all the men in the world, Use 2 let their outward estat [...] be what it will, let them endure hunger, thirst, cold, nakednesse, imprisonment, [Page 457]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, libertie, 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 wil make amends for all.

That wee may be glad and rejoice all our daies.

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 Gods love, Gods mercies should provoke to cheer­fulnesse in his service. and fa­vour again towards them. viz. That we may be glad and rejoice all our daies.

Hence we may observe, what is the true use that is to bee made of Gods mercy, of his favour, and love, viz. to [Page 458]make us more joyfull, and cheerfull, in his service to honour God, and to set forth his praise. If the Lord would bee so gratious unto them, as to Return again, and to fill them with his mercy, they will not hide such a mercy, as that unfaithfull servant, that hid his Ma­sters Talent in a Napkin; but they will put it out to the most advantage of their Master; It should make them more cheerfull in his service, and to serve the Lord with gladnesse all their daies. 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 yee shall be ashamed. My ser­vants shall sing for joy of heart, and yee shall howl for vexation of spirit; as if the Lord had only intailed this joy to his chosen ones; 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 Wildernesse. How soever he chastised them for their sins their infidelity, and murmuring against Moses and Aaron, for the which his wrath brake out a­gainst them, and sware 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 possesse it.

Which serves for the just reproofe of those, Vse 1: who having matter of joy, and rejoycing, to rejoice in the Lord, and to set forth the praise of his grace; turn it into carnall joy, and re­joycing, into eating and drinking, sports and pastimes. As at this time we have indeed cause of joy and rejoycing, for the great work of our Redemption by Iesus Christ: But alas, wee turn it into carnall mirth, to feasting and re­veling, to carding and dicing, and un­to [Page 460]all prophanesse, more liker Heathens then Christians. But let such know, that thus turn the grace of God into wan­tonnesse, they will cause the Lord one day to turn their mirth into mourning, and their carnal rejoycing into weep­ing and lamentation.

This was the case of this people, though in Aegypt they were somwhat moderate; yet when they came out of bondage, whereas they should have re­joyced in the Lord, Exod. 32.6. and set forth his mercy in their deliverance, They set them down to eat, and drink, and rose up to play. Use 2

Secondly, seeing Moses and the peo­ple of God here, will make this the end of Gods mercy to them, in their delive­rance, and in being reconciled again unto them, to rejoice in the Lord with joy and gladnesse. Then Religion ex­ceeds not mirth and joy, neither is matter of dumpishnesse, and sadnesse, as many vertuous speak of it; but it is matter of joy, and gladnesse; nay, there can be no sound mirth, joy, or rejoy­cing without this; when a man doth truly repent him of his fins, is reconci­led [Page 461]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 alwaies sad, and heavy, full of sighes, and groanes, and complaining; there is no pleasure at all in their waies, and courses, &c. Such are altogether ignorant of the life of a Christian, as Christ said, I have meat to eat that ye wot 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 Gods love in Christ, we may lift up our hearts, and rejoyce. O then all we [Page 462]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 sick­nesse as in health, in the Prison; and at the stake, as those blessed Martyrs were.

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 [Page 463]would in mercy give them an­swerable matter of comfort and rejoycing.

For this is the Lords manner of dealing with his people, the lower he humbleth any poor soul for their sins, and the deeper sence they have of their misery; the greater measure of joy and of comfort he usually bestowes 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 repented of his sins, and comes to be reconciled to [Page 464]God in Christ, what dram of comfort can such a one have?

When the day begins to break, then we know the Sun will soon arise. In the dark night of affliction, what com­fort to a distressed soul; but, when the Sun of righteousnesse 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 Sun-rising 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 Angell, 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 alwaies 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 Kingdome, Wife, Children, Harp, Musick, 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 evill spirit did still tor­ment him.

A poor condemned Traytor, what comfort can he have in wife, children, gold, silver, &c. nothing will cheer up his spirit but the Kings pardon. So a poor distressed soul, feeling the anger and wrath of God pressing his soul, unlesse God shew his loving counte­nance in the pardon of sin, can have small comfort.

'Tis true, wicked men may tast 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 [...] [Page 466]not in trouble as other men are. Thus Saul, when David played upon his Harp, had some kinde of ease, that the evill 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, &c. 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 joyes 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 mans person and actions are hatefull to God, minde conscience, and all is defiled: Now [Page 467]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, hardnesse of heart, blindnesse of minde, searednesse of conscience, a continuall fear of hell, Gods 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 sorrowes 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 alwaies think on his seed-time, 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 watchings, fastings, and temptations, which here he under­goes, [Page 468]were it not for this harvest of comfort at last.

Seeing then that all sound comfort flowes from our peace and reconciliati­on with God, Use 1 this shewes, that the doctrine of the Church of Rome is most vile hellish, and uncomfortable, who affirme, 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 som­times said to his friends, Miserable comforters are ye. Alas, what comfort can a poor sinner have, or what joy, if it arise not from Gods 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, &c. 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 Gods love towards us in Christ, [Page 469]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 perswaded, &c. This will make us cheerfull 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 untill 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 flie to the Creature, run to cards, dice, and merry company, &c. as if a man to escape a burning feavour, 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, confesse thy sins to him, beg for pardon as for life and death; intreat 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; [Page 470]there is no other way to procure sound comfort to thy soul.

Comfort us.

THe Lord before had exercised this people with pressing sorrowes, and sore afflictions, both in Aegypt a long time, and after that in the wildernesse; and now they beg for comfort. Doct. 2

Hence we may observe, what is the outward estate of Gods children in this life; The out­ward e­state of Gods 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 comfortlesse, per­plexed, and much distressed; the Lord trieth, humbleth, and proveth this people here in the Wildernesse, That he might do them good at their latter end. Deut. 8.16. look we upon the estate of the Church in generall, and upon the particular members of the same, and we shall finde, that our condition here is like the daies 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 Aegypt 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 He­sters time, when all the Jewes were appointed as sheep to the slaughter; yet God laughed the counsell of Ha­man to scorn, delivered his people, and brought ruine 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 himselfe alone; yet, what a suddain alteration was there, when Eliah slew the Prophets of Baal, and restored religion again.

How was the Church of God in Christs time pestered by the High Priests, who had given commission un­to Saul, to binde, and to deliver bound at Jerusalem, all that made profession of Christ; yet, at another time, had the Churches peace, and multiplyed. [Page 472]So changable 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 finde it true, that the estate and condition of the best of Gods 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 Angell, at another time go­ing away with the blessing. David, one while persecuted by Saul, at an­other time swaying the Scepter.

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 finde this true by experience in himselfe, sometimes to feel much joy and comfort in himselfe; [Page 473]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, seemes even to be void of comfort for a time; yet, when this winter and storm is over, the pre­sence of Gods love and favour cheers them up, quickens their hearts, Ps. 6.38. and puts into them comfort and spirituall 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 our selves. There is such a world of corruption that lies lurking in our hearts, that al­beit [Page 474]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 kindnesse should be turned into frowns and displeasure. Yet alas, we are many times, what with the temp­tations of Sathan, 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 hainously, 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 Gods children serve, to set out the abundant riches of Gods mercy. The more desperate the cure is, the more obliged is the Patient to the Physitian. 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 [Page 475]thankfulnesse. Mary loved much, be­cause many sins were forgiven her. And David can say, I Love the Lord be­canse hee hath heard the voice of my weeping.

And thirdly, herein and hereby, Reas. 3 the Lord will shew the priviledges of his people, above all wicked and ungodly ones; his Children either in darknesse they see light, or after darknesse they shall see light. Whereas of the wicked it is found true, They cryed, 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 changable, Vse 1 at one time full of joy, at another time full of sorrow, &c. It shall bee our wisdom to take heed to our hearts, how we pitch our Taberna­cle here, as to think that that health, peace, or prosperity, that somtimes we enjoy, is built upon such a foundation, that will not be shaken.

It was Davids case to be ready to fall asleep upon his bed of worldly pomp, and ease. I said in my prosperity, [Page 476]I shall never be removed, thou Lord of thy goodnesse 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 Gods Tabernacle, by and by his back parts are turned towards us.

As the flesh Iusteth 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 mindeful of that life, where all tears shal 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 Gods children in this Word is so uncertain and changable, somtimes joy, some­time [Page 477]heavinesse, somtimes comfort, somtime 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 wee 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 gladnesse, that the bones which thou hast br [...]ken may re­joyce. And where we have got it, to make more accompt of it, and to apply it to our souls.

Seeing what comfort we have in the feeling of Gods love, Use 3 may not only be dimmed and weakned 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 care­full 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 finging of Psalmes, in hearing, and in all duties [Page 478]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 uncleannesse, &c. 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 publick, 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 soules with griefe and sorrow.

And last of all, Vse 4 seeing the estate and condition of Gods 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 ren­dring our Parliaments, one after ano­ther thus successelesse; and that Refor­mation [Page 479]in Church and State, which our eyes have so long desired to see, yet retarded, and Sects and Heresies to make head amongst us; threatning dai­ly some farther distemper, in the body politique of our State, if not confusion at last. Yet let us stay our selves upon the consideration of this point. That howsoever the Church, as the Disciples boat, may bee 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 wil 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 daies wherein thou hast afflicted us.

AS they crave this at Gods hands, that the Lord would comfort them in their misery;

So they intreat the Lord to keep some proportion; and according to the time [Page 480]of their great affliction, to give them comfort, that as the Lord had a long time kept them under the rod, so hee would now upon their true repentance, be reconciled unto them, and vouch­safe a plentiful measure of comfort and joy unto them.

Hence wee 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 eternall weight of glory. 2 Cor. 4.17.

If the Lord should alwaies dandle us as an indulgent Father his child, it were the way to make us wantons. And if he should alwaies be beating us, [Page 481]as our sins deserve, wee could not serve him so cheerfully: But now he mixeth his frowns & favours together, that he might shew 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 wildernesse of this world, as this people through the wildernesse, they travailed through: yet at last they came to Elim where they had fountains of water to refresh them.

And if we looke for Examples of Gods dealing in this kind, we may see it in Job who was brought low even to the Dunghil, Iob 42. yet the Lord did re­store him, that the latter end of Job was better then the beginning. Thus Da­v [...]d, Daniel, yea, Christ himselfe, were thus humbled, and layd full low, and then raised up againe 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 againe to raise them up on high. Be­cause [Page 482]he is privy to our sins, and to our wickednesse, 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 alwaies compassion upon the weaknesse, of his servants, for he knoweth whereof we are made he considereth that we are but dust.

What Father will suffer his Childs Rebellion and disobedience, but will correct him; and yet in his misery will not pittie him, 1 Cor. 10.13. the Lord is much more good to his children, who will not suf­fer us to bee tempted aboue that we are are able.

In all the miseries of Gods children, Reas. 2 Gods ears are alwayes open to their cryes, and is he even a spectator of their sorrows. I have seen, I have seen, (sayth 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 groane unto him, why should they doubt of deliverance?

Seeing the Lord deals thus with his people, Vse 1 and keepes some proportion, in [Page 483]their afflictions and comforts, that their comforts shall be answerable to their sorrowes, yea much greater, this may teach us this profitable lesson to possess our souls with patience, in bearing afflictions and corrections, and not to gr [...]dg and repine at the Lords dealings, 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 sayth, 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 downe his people low, Vse 2 and then raises them up on high; As this may be a [Page 484]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. Marke the upright man and behold the just, the latter end of that man is blessed. The end we say proves all things. Should the painfull and laborious Husband­man hope onely upon his seed-time, which is so full of labour and toyle, wet and cold, and not to looke withall up­on the Harvest, it were able to make him heartlesse to undergo his labour; But when he considers of that beauti­full increase that he may reape, this makes him indure 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 faile to come in to their succour.

According to the days where in thou hast afflictedius.

WHen once the days of sorrowes and times of afflictions are o­ver, gone, and past, Doct. 4 Afflicti­ons past seeme but a few dayes. 2 Cor. 4 19. Ps. 30.6. they seeme but a few dayes. According to the dayes. &c. The Apostle calls our afflictions light and momentary. And God indureth but a while in Anger. Heavinesse may indure for a night, but joy commeth in the morning. And the reasons why they esteemed their affliction short and but for a few dayes, are,

Was because they had deserved great and more tedious Calamities, Reas. 1 in regard of the greatnesse of their sins, and the Hainousnesse of their rebellions.

Though afflictions seem to be long whilest 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 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 [Page 486]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 [Page 487]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.

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 [Page 490]that he rested upon Gods protecti­on. Psa. 23.4. Though I walke throughout the valley of the shadow of Death, I wil fea [...]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 [Page 491]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, [Page 492]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 protection, yea fall upon unlawfull shifts, and use unlawfull meanes, 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, vaine is the help of man Men may see, and heare, and pitty our miseries; but they are not able many times to help and succour 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, Vse 2 it is his worke to save; this may serve to [Page 493]stay us at this day, now that the Church and house of God, hath many ruines and breaches on it; rent and torne in peeces by many unnaturall brethren, that have of late endevoured to divide the seamlesse coat of Christ, by Sects & Schismes, factions and fractions, the like whereof was never seene in the daies of our forefathers. Since the times of reformation, sad presages of fearfull times, if the Lord speedily put not to his hand and worke 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 arme of flesh our Councells and Parliaments, which hi­therto have not stead us, whilest in the meane time we have overlooked God, the rock of our Salvation. O let us at last returne unto him and seeke for pro­tection, safety, and deliverance, refor­mation, and Salvation at his hands; and intreat the Lord and say, Let thy [Page 494]work appeare to thy servants. And that he would take the cause of his poore Church, Religion, and Gospell, into his owne hand, and become our Migh­tie Protector.

Seeing all Safety and protection come from God, Vse 3 this shewes 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 owne 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 dayes of praise and thanksgiving unto God as Israels De­liverance from Pharaoh: the Jewes 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 returnes ptaise and thanksgiving unto God.

Let thy workes appeare 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 owne 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 looke for protection at the hands of God, Doct. 2 Gods ser­vants on­ly may looke for protecti­on from God. viz. those and onely those, that are in cove­nant with God, that honour him as a Father, feare him as a master, and are ready to do his commands. These be­ing the Lords servants, and under his roofe, they may assure themselves of protection at his hands.

Whereas such as are not his servants, neither in Covenant with him, these [Page 496]can looke for no protection from God, the framing of the Mercy-seate was a type of the Church. In the Arke was the Commandements of God, to shew.

1 That those that are in the Arke and so members of the Church, these keepe his commandements, and

2. That they that keepe the com­mandements of God, may looke for protection from God.

For the mercy-seate was made just as big as the Arke, and no bigger, to shew that none be shadowed, and protected, by Gods mercifull providence and pro­tection, but onely 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 helpe, and the sword of thy excellency. Now wherein stood the happinesse of this people, but in that they were in Govenant with God; that God was their God, and they his people.

And hence is it that it is usual with the faithfull, when they have come un­to [Page 497]God in prayer; to plead Gods co­venant with them, as Jacob did, when he prayed to be delivered from his Bro­ther Esau, Lord (sayth he) thou hast sayd 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 mercifull kindenesse 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 distresse, 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 looke for prote­ction at Gods hands, these Rea­sons shew.

First, Reas. 1 in regard of the high esteeme the Lord hath of such, they are precious in his sight. Esa. 43.4. Since thou wast precious in my sight, thou hast beene Honourable, and I have loved thee. They are Gods [Page 498] Jewels. Mal. 3.17 And they shall be mine sayth the Lord in that day that I make up my Jewels. And will not a man looke 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 speciall 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 walke 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 de­part from them that depart from him, so to stand by them that stand by him and keepe covenant with him.

This may yield matter of Singular comfort and consolation for every poor child of God: Vse 1 If thou be one of the Ser­vants of God, a true beleever, one that art in covenant with God, thou maist both claim protection at Gods hand in time of distresse, and assure thy self of it, for can a father be unmindfull of his child? or will not a loving Master take care of his Servants? Will not a King [Page 499]protect his Subjects, or a loving Hus­band his Wife? So if thou be a true ser­vant of God, thou maist assure thy selfe, that God will let his worke appear, to protect and defend thee.

And this lets us see the happy privi­ledge of the faithfull above all wicked and ungodly men: Vse 2 whereas the wicked lye open to all miseries, and dangers, & have no rock of defence to fly unto for shelter, the faithfull have a sure rock of defence to flye unto in time of need.

Hath God made this known to thy Soul that thou art one that God hath taken into covenant with himselfe, 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 folke that have the Lord for their God; others may bee more rich in regard of these out­ward things, but none more happy.

The prophet concludes the happiness of such, when he sayth, Ps. 84.11 The Lord is a Sun, and a shield, the Lord will give grace, and glory, and no good thing will he with-hold from them, that are up­right.

1. He will be a Sun to them, that is, [Page 500]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 then kingdomes.

4. Glory. I am thine (sayth David) O save me. When Christ which is our life shall appeare, then shall we appeare with him in glory.

5. And lastly, No good thing will he with-hold, 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, &c. if the Lord see them good for them, they shall not want them. But if afflictions, povertie, sicknesse, &c. 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 gratious promises that God hath made in his word belong to thee! And I tell thee, that one promise is more worth then all thou hast in the [Page 501]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 then all the portion thou canst leave them.

Let thy works be seene.

q. d. O Lord let all the world see and know that thou art a mercifull de­liverer of thy people, that thou art their mighty Protector, so that it seemes they speake of some singular work and pro­tection of God of his Church and peo­ple: Hence we learne.

That of all the workes of God, Doct. 3 there is none more excellent then this. No work more ex­cellent then Gods protect­ing his Church. viz. the protection of his church & people; for this in a way of excellency is called the peculiar worke of God.

It is true indeed, when the Lord doth punish the stubbornnesse and rebel­lion of his people, their infidelity, mur­murings and unthank fullnesse &c. then appears the power of God, the truth, & Justice of God. But in nothing more doth the Lord shew his power, then in protecting of his Church and people, [Page 502]against the face of their cruell and bloody enemies. And this Moses here shews when he calls this in a way of ex­cellency, The worke of God.

Let thy worke in protecting and de­livering us thy Church and people Ap­peare, wherein Moses doth prefer this worke 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 knowne, then by any other token of his besides.

As we may see in Pharaoh: when did the Lord ever get himselfe a greater name then 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 wisdome, nor counsell against him, but the more he sought to suppresse the Church, the more it mul­tiplyed 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 himselfe fell into that pit that he had digged for others. Zac. 12.3 The [Page 503]Church of God is such a heavy stone that never any lifted at it, but was crushed in peeces. So that of the Church the Lord speaketh thus. Esa. 59.16. I wondred that there was no intercessor, therefore his arme brought Salvation unto him; and his righteousnesse 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, weake, simple, and so more shiftlesse then others, yet they are strangely kept, 2 Reg. 6.10. and strongly preser­ved, and have more with them, then 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 shalbe delivered from them; as the Apostle saith, 2 Cor. 4.8. We are af­flicted on every side, yet are we not in distresse, in poverty, but not overcome persecuted, but not forsaken, &c.

Now that of all the workes of God there is none more excellent then the protection of his Church, these Reasons further shew.

First, Reas. 1 because this shewes that God is still present with his Church, and is ready to succour them in time of danger. Gather together on heapes ye people, and ye shall be broken in peeces. Zeph. 3.14. The reason is there given, for God is with us; and againe, rejoyce, O Daughter of Sion, be joyfull O Israel, for the Lord thy God is in the middest of thee. The Lord indeed is present every where, but in a speciall manner he is present in his Church. He walketh in the middest of the seaven gol­den Candlesticks, that is, the Churches.

Secondly, Reas. 2 in regard his Church and people are most deare unto him. He loveth the gates of Sion more then all the dwellings of Jacob. Ps. 87.2. Es. 43.4. And, Since thou wast precious in my sight, thou hast been honorable, aod I have loved thee. And hence is it that the Church is called, Esay 49 22. The beautie of the whole earth. The fai­rest amongst women &c. Cant. 14.13. All shewing the high esteeme that God hath of his Church and people.

Thirdly, Rea. 3 the Lord is pleased thus to work for his Churches safety, protecti­on, and deliverance, for his owne glory, that his power, might, and stretched [Page 505]out arme might appeare. As the Lord said to Gideon, Iudg. 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 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 [Page 506]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, [Page 508]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.
• [Page 509]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 [Page 510]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, [Page 511]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 prayers as the principall end of our re­quests; It is the greatest argument, and motive to move the Lord to hear, and grant our requests.

Because Gods glory is the chiefest good, mans life, yea, Reas. 1 mans salvation is not to be preferred before it, which made Moses to wish rather to have his name blotted out of the booke 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 wildernesse, but was not able to bring them into the land of Canaan.

Secondly, Reas. 2 such as our esteeme is of God himselfe, such is our respect unto his glory. If we esteeme of God, as wee ought, as our chiefest good, his glory will be our chiefest end in all our acti­ons, Whatsoever yee do, 1 Cor. 10.30. doe all to the [Page 512]glory of God. It is true this glory is e­ternall with God; and admits of no ad­dition, or diminution; As the Sunne would still retaine his brightnesse, though no creature had an eye to see it. But hereby wee set forth our high e­steeme of it, not that God reaps a­ny good by it, but the fruit redounds to us, God loves his glory as he loves himselfe; And as we love him, so we love his glory.

It is the end that God purposeth to himselfe in all his workes, 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, Yee are bought with a price, 1 Cor. 6.20. therefore glorifie God &c.

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 workes, 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 dayes, the Lord at last will powre contempt upon them. Let us apply this. Vse 1

This may serve for a prop and stay [Page 513]unto the godly in the land at this time, wherein God hath shewed so many to­kens of anger and displeasure against our land and Nation, by those wofull Changes our eyes have seen, and our dayly feares of farther miseries that the gospell it selfe is departing from us, by the daily increase of Sects, Heresyes, with all manner of sin, and profanesse, which increasing in a nation and king­dome, where the Gospell hath been sin­cerely professed, and maintayned, have ever proved a fore-runner of desolation if not the departure of the gospell from such a people. Surely now is the time if ever, that the Spirit of the faithfull 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 owne 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 presse the Lord withall, His owne glory, that doth now suffer. And this will be a power­full motive to move the Lord to heare [Page 514]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, & Gospell, still prevaile, shall thy vineyard be trodden down? shall this Land and Nation in the which thou hast taken delight to dwell, and where thy Gospell hath been preached, and thy name called upon for so many yeares, 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, then this spirituall Judgment of the Gospels departure from us.

If Master Herbert, some yeares be­fore our troubles began, could say that

What would he have said, if he had lived at this day: to behold those abo­minable Sects that now have gotten [Page 515]head amongst us. O pray, pray, that the Lord would take his own cause and his Churches cause into his own hand, and plead his glory, that doth now suffer.

Secondly, Vse 2 by this we may try the soundnesse of our hearts and the since­rity of our prayers, we put up unto God. viz: By our seeking of Gods glo­ry above all our carnall Interests: ma­ny men in time of sicknesse, misery, and distresse, can pray to God for help, and succour, but their prayers are but the fruits of selfe-love, whilest they mind their own Benefit, and comfort, more then Gods glory, they can be content that God should serve their turns, and supply their wants, if poor to releeve 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 formed according to Gods will, that shall prevaile with God; hath ever Gods glory the principal end of it, and Argument in it, to move God.

David in extreame sicknesse flyes to [Page 516]God to be his Physitian.; Psal. 6.5. And what Argument doth he use to move the Lord to pitty him? In death there is no remembrance of thee, and who will give thee thanks in the pit?

q. d. Thou maist let me live if thou wilt, which if thou wilt, I shall praise thee, and glorifie thy name. If I die, Who will give thee thanks in the pit? Thus he Challengeth his life at Gods 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 goe 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 signe our hearts are sound and our prayers sincere, when Gods 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 [Page 517]Hezekiah then all his threats against him, and his people. Esa. 39.3.4. O well fare a gra­tious heart, that can thus render Gods glory above all.

And lastly, Vse 3 this serves for the just re­proofe of many amongst us, that albeit doe good things, such as in themselves are lawfull & commendable; yet because they propound not Gods glory, as the principall end of their actions, can have no comfort in them.

If a minister of the word shall teach never so well, and doe not propound the glory of God to himselfe therein but preach for gaine, preferment, vain glory &c. Alas what comfort can he have in it?

So to give much to the poore, as some to merit, some to be seene of men, pharisaical like, &c. And do not thefe things for Gods 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 [Page 518]fare well with them, but also with their posteritie; and the Church of God that should live after them.

From whence we learne, Doct. 5 that it is the duty of all Godly Christians, We ought to take care of the Church after our dayes. to have a speciall 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 favorable to Sion, Psa 51.18 build thou the wals of Jerusalem. Where David prayes for all heavenly blessings, and graces for the Church. That God would repaire the decayed estate of it, and fence it about with the wals of his protection, against the Churches enemies.

And this hath been the speciall care of Gods people in all their prayers, to pray for the good of Gods Church, and people; Even after their dayes, that it might prosper and flourish. As for such as are the enemies of the Church, he prophecyeth vengeance against them, They that hate Sion shalbe ashamed. Psal. 12.9 By all which he sheweth his exceeding care [Page 519]he had of the Church. And such was that tender affection that good Nehe­miah bare towards the Church of God; That when he heard by those poore Jewes, Nehem. 1 that came to the Pallace at Shu­san for reliefe, by whom he understood the miseries of the Church that was at Jerusalem; He sat downe and wept, and mourned and fasted, and besought God for his Church.

We are all members of one and the same mysticall 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 Kingdome is lapped up in the happie and florishing estate of the Church. Reas. 2 It cannot be well with the right side when there is a plurifie in the left, miserable is the estate of those Princes, and common weales, that labour not for the prospe­ritie of the Church and Gospell. Reli­gion hath beene a friend to Princes when Princes have not beene friends to Religion, in the Churches peace they have peace. When there is no order but confusion in the Church, Princes can [Page 520]never looke to be truly setled on their thrones.

This condemnes them as no true members of the Church of God, Vse 1 that respect not the walls of Jerusalem, but their owne walls, that so they may build up their owne 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 Churches welfare after their dayes that the generations to come might serve the Lord.

And surely there is no religion, where the coutinuance of religion for our posteritie 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 busie, to sow tares, and sects, and Heresies increase upon us; all threatning ruine, as if the Lord had a purpose to lay his vineyard waste: Yet how few lay the Churches miseries to heart. Doubtlesse the great securitie that is amongst all, even [Page 521]amongst professors themselves this day' are sad Omens, and presages, that God is not far off with some further judg­ment, then yet we have tasted of.

It shall be our wisdome then to make more conscience of this duty, Vse 2 to beg hard at the throne of grace, that the Lord would not remove his candlestick from amongst us, but continue his Gos­pell still amongst us, and to our poste­rities after us, even to the comming of Christ, that we may never see, nor our posteritie after us, Popery or Heresie set up, and countenanced, but that God would still dwell amongst us & owne us for his Church and people, that his glorious Gospell, Englands glory, may not depart 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 Psalme, lay as it were in the gulfe of despaire, 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 posteritie afer them.

Hence we are taught that poore 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; Iob. 9.31 God heareth not sinners. And ye as living stones, Heb. 13.16. are made a spirituall house &c. To offer up spirituall sacrifices accep­table to God thorough Jesus Christ. Till we become living stones in Gods 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 &c. Eph. 2.19 Now things done by strangers are not much looked upon, but by Enemies are no whit regarded.

Secondly, whilest a man lies in an impenitent estate and in his sin, Reas. 2 not be­ing [Page 523]reconciled to God, such can ask no­thing at Gods hand by vertue of any promise, for God hath not made any promise to the wicked, unlesse it be of Hell, and of wrath but all the promises are made over to the faithfull in Christ; In whom all the promises are Yea and amen.

But now when a wicked man shall turne from his wickednesse, and by re­pentance come to be reconciled to God he may goe boldly to the Throne of grace, and beg mercy not only for him­selfe, 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 returne unto God, Vse 1 by repen­tance; and to seeke reconciliation againe with him, that so they may come boldly to the Throne of grace, to beg mercy in time of need, for our selves and the Church, for without this we cannot looke to obtaine any thing at Gods had. For wanting faith, whereby we lay hould on Christ, and wanting repentance whereby we come to be [Page 524]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 Gods love in Christ, without which we cannot pray with faith, or comfort, for our selves, much lesse for others.

And this may serve for matter of singular comfort and consolation to the Godly that are reconciled to God in Christ, Vse 2 and are at peace with him, these are the great favori [...]s in the court of Heaven; and may come boldly to the Throne of grace both for themselves and others, and obtaine help in time of need.

Their Sacrifices God is well pleased withall, & their worship & service they do unto him, howsoever accompanied with manyfailings & 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 feare.

Stablish thou the work of our hands upon us.

HEre we have the second thing they crave at Gods 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 worke, and enter­perize that they had in hand, that all might be for his glory.

Hence we learne that nothing that men take in hand can prosper, Doct. 2 Nothing can pros­per with­out Gods blessing. Ps. 127. and come to good effect, unlesse the Lord give a blessing to it and prosper the same. Except the Lord build, the House, they labour but in vaine that build it. Ex­cept the Lord keepe the Citty, the watch­man waketh but in vaine.

It is vaine to rise up early, to sit up late, to eate the Bread of sorrowes, for so he giveth his beloved sleepe; wherein the Prophet sheweth, that whatsoever is attempted, or taken in hand, either in family, or Citty, either for the good [Page 533]of one, or another, cannot be succe [...]s­full without the blessing of God.

When Nehemiah and the Jewes were about to reedifie the wals of Jeru­salem, how were the people disheartned, discouraged by Sanb [...]d and T [...]b [...]ah, Neh. 6.16. yet because the worke was of God, the Text saith, Pro. 10.22. That the enemies of Gods 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 sowen much, and bring in little, ye eate and have not enough ye drink and are not filled, you cloath you and are not warme, and he that earneth wages putteth it into a broken bag. Meaning indeed that there can be no successe in any of our labours, or inde­vours that we take in hand without Gods blessing.

And hence it is that the servants of God in all their enterprises that they have taken in hand, especially such as [Page 534]have been of weight and importance, have ever first had recourse to God for a blessing.

Abrahams servants being sent to pro­vide a wife for his Masters Son, Gen. 24.12. begins first with prayer to God, O Lord God (say he) of my Master Abraham, I pray thee send me good speed this day, and shew kindnesse 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 undertooke his voyage he kneeles down upon the shore and calls upon God; so that if we desire to have the worke 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.