Moses Prayer, Exposition · Title of prayer
A Prayer of Moſes, the man of God.
A Word ſpoken in due time (ſaith Solomon) is like unto Apples of Gold, Prov. 25.11.and pictures of Silver. And hence it is, that the Doctrine of Humiliation doth beſt ſute with the times of Humiliation; and the Doctrine of Mans Mortality thoſe times wherein that of the Apoſtle of the Church of Corinth is true to us That many are ſick, and many are weak, 1 Cor. 11.30.and many are taken away by death. God having ſhaken the rod of his Anger and diſpleaſure of late over this Land and Nation, with unwonted diſeaſes and ſuddain deaths of many, that the learned Phyſitian cannot find out the Cauſe, much leſſe is able to preſcribe a remedy.
The Conſideration whereof hath ſet me upon this portion of Scripture at this time.
The Pſalm you hear is a Prayer.
The Author and inditer of it is the Holy Ghoſt.
The Pen-man or Inſtrument that wrote it, was Moſes the man of God.
The Sum of it is nothing elſe but a pitifull complaint of Moſes and the people of Iſrael, The Argument of the Pſalm.of their wofull eſtate and condition, in the which they now were in the wilderneſs, by the heavie hand of God upon them for their ſins, whereby they were miſerably waſted & conſumed. And withall a humble ſute & petition that they make unto God, that he would in mercy be intreated, to ſpare them, and be gratious unto them.
The Pſalm hath in it 2. general parts.
1. A Preface.
2. The Pſalm it ſelf.
In the Preface we have
1. The perſon. Moſes.
2. His praiſe. The man of God.
3. His practice he prayeth.
4. The time when: when the Church was in great affliction and diſtreſſe.
In the Pſalm it ſelfe, wee have three particulars.
1. An acknowledgement of Gods goodneſſe and mercy to their Forefathers Abraham, Iſaac, and Jacob: and to their poſterity, in protecting them from their Enemies, and that in many dangers: Even for his own names ſake and his mercifull Covenant ſake unto them. v. 1, 2.
2. From the third ver. to the 12 there is a Narration, in the which is ſet down the common frailty and mortality of mankind: And this he doth
1. Generally from ver. 3. to the 7. wherein Moſes compares mans life to a watch in the Night, to a Flood, to Sleep, to Graſſe, &c.
2. In particular, that their eſtate was far worſe then the Common eſtate of the reſt of mankind: for whereas the life of man ordinarily is 70. years, or 80. yeares, their life was far ſhorter by reaſon of Gods Judgements upon them for their ſins, they were ſuddainly waſted and conſumed.
3. An humble Supplication of Moſes and the people unto the Lord, that he would in mercy turn away his Judgement, and return again unto them in mercy: and grant them gracious deliverance and his former favour.
Concerning the occaſion of this Pſalm; The occaſion of the Pſalm.It is like that it was penned by Moſes, when as the ſpyes returned from ſearching the Land of Canaan. Numb. 14. In the thirtieth of Numbers wee may ſee how the Lord commanded Moſes to ſend twelve men of the heads of the tribes of Iſrael, to ſearch the Land of Canaan. They return after forty daies, and bring of the firſt fruits of the Land. Now all of them (Joſuah, and Caleb excepted) diſcourage the people, telling them that their Cities were ſtrong, and their walls high, and that there were the Sons of Anak, of the generation of Gyants, and that theſe would devour them. OnelyOnly Joſhua and Caleb incourage the people to ſet upon that Land.
The people hearing this, they murmured againſt Moſes and Aaron exceedingly, wiſhing that they had dyed in Aegypt.
Now the Lord hearing of the murmuring of the people, was angry, and told Moſes; that of all them that had ſeen his Miracles in Aegypt upon Pharaoh, and the Egyptians, and at the red Sea, there ſhould not one of them come into the Land of Canaan. But that great multitude even ſix hundred thouſand that came out of Aegypt, that were above the age of twenty years, Ioſhua and Caleb excepted, ſhould periſh in the Wilderneſſe, as Numb. 14.37.
This being the occaſion of this Pſalm: Wee may firſt note, Doct. 1 what a grievous thing it is in the ſight of God for thoſe that have had experience of Gods mercy in former times, to call his power into queſtion, and to deſpair of his mercy for future times.
This people had many times experience of Gods power, his goodneſſe and mercy in many great deliverances: As in their deliverance from Pharaoh, and the Aegyptians at the red Sea; How did the Lord there fight for this people? when Pharach and his Hoſt purſued them, when the Sea was before them, the Egyptians behind, the Mountains on each hand of them, that they could ſee no means left them to eſcape. Yet how did the Salvation of the Lord appear in their deliverance. Beſides, hee had given them much experience of his mercy and goodneſſe in the Wilderneſſe, giving them Manna from Heaven, and water out of a Rock, &c.
And now after all this to doubt of his providence, and to call his Covenant in queſtion, and to make God a lyer, in that they would not believe that he would, or was able to bring them into the promiſed land, was ſuch a ſin, as the Lord did puniſh moſt ſeverely, as we may read, Numb. 14. and 1 Cor. 10.
Now this calling of Gods power and goodneſſe into queſtion by ſuch as have had experience thereof, muſt needs be a hainous ſin.
Becauſe God is ſo highly provoked by this ſin. See Pſalm 78. Reaſ. 1 Pſal. 78the whole Pſalm, there the holy Ghoſt reckons up a large Catalogue of thoſe mercies and deliverances he had beſtowed upon this people.
Marvelous things did he in the fight of their Fathers, in the Land of Egypt, in the field of Zoan.
He divided the Sea, and cauſed them to paſſe through.
He led them in the day with a cloud, in the night with a Pillar of fire.
He clave the Rock in the Wilderneſſe, and gave them drink. And ſo goes on in that Pſalm, to ſet forth the great deliverances, that God, from time to time, ſhewed unto his people.
But here was their ſin. For all this they believed not his wondrous works but limited the holy one of Iſrael.
And therefore this made way for his anger, and he ſpared not their ſouls from death, but gave their life to the peſtilence. This ſin above all others provokes to wrath.
This ſin of calling Gods power and goodneſſe into queſtion, Reaſ. 2 by ſuch as have had experience of the ſame, is quite contrary to the nature and being of Faith in the ſoul. We can in nothing more glorifie God, then by living the life of Faith, Heb. 2.4The juſt ſhall live by faith. And this was the commendation of Abrahams faith, that he ſtaggered not at the promiſe of God through unbeliefe.Rom. 4.20.
So on the contrary part, no ſin doth more diſhonour God, as when we limit the holy one of Iſrael, and dares not truſt him in times of ſtraights; Joh. 5.10.He that believeth not, hath made him a lyar. And what greater diſgrace can be caſt upon any, than to give him the lie.
Serves to admoniſh us by their ſin, Uſe 1 and the judgment of God upon them, to take heed that we commit not the like; but learn by the experience of Gods former mercies, to be encouraged to rely upon our gracious God for time to come. And if the Lord ſhould be pleaſed to bring us into tryall by one means or another, let the remembrance of Gods former love and mercy arme us againſt doubtings and diſtruſt. This conſideration was that which armed David, when he was to go out againſt Goliah, The Lord hath delivered me from the Lyon and the Bear, ſo ſhall he deal with this Philiſtine. How comes David to conclude ſo confidently againſt Goliah? Surely it was the experience he had of Gods former goodneſſe and mercy towards him.
And this ſerves likewiſe to admoniſh us, Uſe 2 in a ſpeciall manner to take notice of thoſe ſpeciall and diſtinct acts of Gods providence, goodneſſe, and mercy, from time to time to wards us, to the end we may have boldneſſe and confidence in time of need.
Experience (ſaith the Apoſtle) breedeth Ro. 5.4.hope. Upon this we may ſtay our hearts, and comfort our ſelves in time of need, He hath delivered us, and he will deliver us. O let us take heed that we deſpair not of Gods mercy, and ſo murmur againſt the Lord, leſt thereby we provoke him to anger as this people did, 1 Cor. 10.10.Neither murmur ye as ſome of them murmured, and were deſtroyed of the deſtroyer. Hitherto of the occaſion of this Pſalm.
A Prayer of Moſes, the man of God.
BEfore we come to the Pſalm it ſelfe, we are to ſpeak of the Title or inſcription, which is part of it, and is of no leſſe authority then the Pſalm it ſelfe, and ought to be read together with the Pſalm. A Prayer of Moſes the man of God. In this Inſcription we have
1. The perſon, Moſes.
2 His praiſe, The man of God.
3. His practice, He prayeth for the Church.
4. The time when, When the Church of God was in great affliction and diſtreſſe.
Moſes, the man of God; 1The Perſon.or a worthy Prophet and ſervant of God. And thus were the Prophets of old called, a man of God, or a ſervant of God; a man inſpired and guided by the Spirit of God. He is the Pen-man of this excellent Pſalm: a man highly honoured of God, if we look upon his Birth, his Life, his Death: In all theſe, God takes ſpeciall care of Moſes, and his ſpeciall providence is ſeen …n them all.
Firſt, for his Birth, 1For Moſes Birth. Exod. 1.15.that he ſhould be born at ſuch a time, wherein it was death to be born: for now had Pharaoh publiſhed that bloody Edict, that the Midwives of Egypt ſhould deſtroy all the male-children of the Iſraelites.
Yet notwithſtanding, that the Lord ſhould preſerve him at ſuch a time, and cauſe him to be nurſed up under the noſe of that bloody Tyrant, as the reputed Son of Pharaoh's Daughter. This thing could not, but clear the ſpeciall care that God had of him, and that he intended him for ſome ſpeciall ſervice in his Church.
Secondly, 2For Moſes Life.as in his Birth, ſo in his Life, Gods ſpeciall providence ſtill goes along with him, in directing him to be an inſtrumentall Saviour unto his people, and a great Prophet in his Church; and to that end preſerved him in the midſt of many dangers, when it was even death for him to come into Pharaohs preſence.Exod. 10.28.
Thirdly, 3For Moſes Death.as God takes care of Moſes in his Birth, and in his Life, ſo alſo for his Death and Buriall, God diſpoſeth of all theſe according to the good pleaſure of his own will, for the time When, the place Where, and the manner How, as it is recorded, that Moſes the ſervant of the Lord dyed in the land of Moab, Deut. 34.5.according to the Word of the Lord.
This is that Moſes that is the Penman of this Pſalm, a man highly beloved of God, and ſo familiar with his Maker, that the Lord was pleaſed ſo to manifeſt himſelfe unto him, that we never read of the like, for the Lord talked with him, as one man talks with another. A man ſo powerfull with God in prayer, and ſo full of ſuch rare zeale in prayer, wherein hee had ſuch a notable dexterity and gift that we doe not read that God denied him any thing that hee ſought at his hands, eſpecially for the Church. He is the penman of that Pſalme.
Which ſhould teach us highly to eſteeme this Pſalm as an excellent prayer of his. Vſe. The writings and ſpeeches of great men, and learned men that are in great eſteeme in the World, are highly eſteemed and looked upon by us, and we liſten much unto them. Loe we have here a pſalm and prayer of a great Prophet, a man highly in Gods favour, how ought it to be highly eſteemed of us?
For his praiſe, 2His praiſe.he is here ſtiled A man of God; which is his compellation or Title given him by the ſpirit of God. The man of God. Where Note,
That Moſes Name is not barely ſet downe, but with an Appendix or Attribute of Honour, and ſuch an honour then the which none can be greater. The man of God.
From whence we learne, Doct. 2 to be ſtiled A man of God, The greateſt honour to be called a Man of God.or a Servant of God, is the higheſt pitch of honour that can be given to the Sons of men. As it is a great comfort in life, ſo it is a high honour in death to be a Man of God. This is an honour that remaineth to poſterity, a pretious name that will not periſh.
This honour the Spirit of God giveth to Moſes here, Joſu. 1.2.Moſes the man of God, and elſe where The ſervant of the Lord. Heb. 3.2.Moſes my ſervant: And he is called A faithfull ſervant in Gods houſe. Heb. 11.24.Yea Moſes himſelfe preferrs this ſervice before the pleaſures in Pharaohs Court.
This was it that David ſo much gloried in, Behold Lord I am thy ſervant. Jude 1.This was it that Paul gloried in, Paul a ſervant of Jeſus Chriſt, and Jude, a ſervant of Jeſus Chriſt. And of thoſe Primitive Fathers it is ſaid, Through faith they all received a good report. Heb. 11.Thus Noahs commendation reſts upon record, That he was a Preacher of Righteouſneſſe, and Lot is called a juſt man. And thus good King Aſa hath left a name behind him. That his heart was upright with the Lord all his dayes. 1 Reg. 15.14. Num. 25.8.And thus Phineas zeale in executing judgement upon Zimri and Cosbi remaines as a pretious oyntment to his name.
Yea, this is in a ſpeciall manner to be marked and obſerved, That in what vertue or grace ſoever his ſervants have moſt of all honoured and glorified God withall in life, for the ſame God vouchſafeth unto them titles of honour after death.
As we may ſee in thoſe godly Kings of Judah and Iſrael, that were zealous for the glory of God in plucking downe the high places, and ſuppreſſing Idolaty, and advanced Gods pure worſhip, theſe have left behind them an honorable memory, a name that ſhall not be forgotten, or blotted out.
Whereas others that matched with the daughters of a ſtrange God, which drew them to Idolatry, and were remiſſe and negligent in advancing of Religion, and ſe… up and countenanced Idolatry, the Lord hath left a brand upon their names that ſhall not bee wiped out. As Jeroboam which mingled his owne deviſes with the worſhip of God, he hath this brand ſet upon him, to the perpetuall infamy of his name. … 10.Jereboam the Son of Nebat that made Iſrael to ſin. So true is that of Solomon, The memory of the Righteous is bleſſed, but the name of the wicked ſhall rot. And the reaſons …e.
That herein and hereby, Reaſ. 1 the world may ſee what an honorable eſteeme God hath of his Servants. Now what eſteeme God hath of them, may appeare by thoſe honorable titles God vouchſafeth into them. They are called ſonnes … hold what love the Father hath …ſtowed upon us, 1 Ioh. 3.1.that wee ſhould be …lled the ſonnes of God. They are called Friends, Mat. 12.50.you I have called friends, Brethren, and Siſters, &c. Heires of God, Rom. 8.17.Temples of the Holy Ghoſt. Gods peculiar people. Veſſells of mercies. Children of the marriage chamber, &c. And thus the Lord dignifies his ſervants with honorable titles, to ſhew the high eſteeme that hee hath of ſuch, though in the eyes of the world, they are eſteemed but the of ſcouring of the earth, who only ſee the veſſell but not the treaſure in it: Yet God honoreth them according to the graces given, and his owne Image reſtored in them.
Secondly, becauſe grace and glory, Reaſ. 2 are inſeparable companions. 1 Sam. 2.30.I will honour them that honour me ſaith the Lord, then thoſe that diſhonour him, he will diſhonour. As the ſinnes of wicked men teſtifie to their faces what they are; ſo their names to poſterity ſhal publiſh their ſhame. Pro. 10.7The memory of the righteous ſhall be bleſſed, but the name of the wicked ſhall rot.
What got the fooliſh Virgins by their Hypocriſie, holding forth the Lamps of an outward profeſſion, when they wanted the oyle of grace in their hearts, and wanted truth in their inward parts, Mat. 23but a blot that ſhall never bee wiped out, fooliſh virgins? Whereas the godly wiſe, that laboured for grace, and to be in truth that they made profeſſion of, their names ſtand upon record to poſterity for wiſe virgins. Let us apply this.
This ſheweth the vanity of the men Uſe. 1 of the world that ſeeke to perpetuate unto themſelves a name; but begin not at this, Gods ſervice, ſuch do but build a Babel unto themſelves, Eſay 65.15.ye ſhall leave your name a curſe unto my choſen. And if we had no example in the booke of God, experience proves it, that if this teſtimony of Moſes follow them not when they are dead & gone, The man of God, and the ſervant of the Lord they doe, and will leave their names a curſe to their houſes and families.
We have ſeen the ſumptuous funeralls of many great men in their Haralds and Hearſes, decked and adorned with the Scutchions, Armes, and other Enſignes of honour, much good may they doe them, we envie them not. I doubt not but that it may ſtand with Religion, that ſuch as have beene truly honorable in life, ſhould have all due honour done to them in death. But if they have not this teſtimony pinn'd upon their Hearſe, The man of God, or the ſervant of the Lord, their Armes and Scutchions and other Enſignes of honour ſhall moulder to duſt, when this ſhall remaine as an indeleble teſtimony to their names & houſes, and poſterities, that ſhall not periſh with time. Moſes the man of God.
Secondly, Uſe 2 ſeeing it is ſuch a comfort in life, and ſuch a high honour in death, to be a man of God: wee are taught hence, how to get a good name, a name that ſhall not rot: namely, that we lay the foundation of it in Religion, and in the ſervice of God. Godlineſſe (ſaith the Apoſtle) hath the promiſe of this life, and the life to come. 1 Sam. 2.30.And he that honoreth me, I will honour.
How prepoſterous then are the waies and courſes of the greateſt part of the men of the world. Every man for the moſt part deſires a good name, and divers men have propounded divers waies to themſelves to get themſelves a name. Some run to Court, ſome to the Campe & ſome to Schoole Abſaelom will have his pillar, and ſome have not ſtuck to lay the foundation of their names and houſes in blood. Alas what of all theſe, when men begin not at this in their waies and ſervices of God? what is become of Nabuchadnezers Babell, Achitophells wiſedome and deepe policy. Herods applauſe, Jezabels craft to make Ahabs houſe great; Hamans high favour with his Prince, and Senacheribs vaine gloryings? hath not God left their names a curſe to his choſen for ever?
Whereas Phineas his zeale, Maries box of oyntment, and the widdowes mites are kept in record; never to bee forgotten. A holy life, a ſincere converſation, raiſeth a good name and a good report upon ſuch a ſure foundation that cannot be ſhaken.
And this ſerveth for the juſt reproofe of the greateſt ſort of men at this day, Vſe 3 who ordinarily eſteeme of men not as they goe before others in Religion, in grace and godlineſſe, but as they goe before others in Riches and Honour, and ſome outward priviledge wherein they excell others, a common fault in the world.
Indeed I confeſſe that ſuch as are in the place of Magiſtracy, or in any other condition wherein they goe before others; theſe are to be reverenced according to their ſeverall conditions and places they are in, for ſo much doth Religion it ſelfe require. But in whomſoever Gods Image doth appeare, when men excell in vertue, abound in zeale, in Religion, and holineſſe, and other graces of the inward man, theſe ought to have the higheſt place and the chieſeſt roome in a Chrians heart, and we ought to honour them moſt, that moſt honour God.
Fourthly and laſtly, Uſe 4 ſince God doth thus honour good men with a good name; this may ſerve by the way of caveat to all the godly, that they carefully heede their waies, that they doe nothing that may bring a blott upon their good name, that God hath honored them withall. Which ſuch doe, who make profeſſion of Religion, yet walk inordinatly as thoſe that are without, when the world ſhall take juſt offence at the carriage of many, & ſhal juſtly open their mouthes againſt them to ſay A good man, but proud, a good man, but covetous a good man, but contentious with his Neighbours a man given too much to company-keeping. O downe with his Bur. And you that profeſſe godlineſſe, take heede of this offence ye give to others; and know that hereby thou ſtrikeſt into every ſide of Chriſt himſelfe, woundeſt Religion, keepeſt others from the faith, who happily had come on before this time, hadſt not thou laine a ſtumbling blocke in their way: thou art a griefe to the godly, and makeſt worke for thy ſelfe of deepe ſorrow, and humiliation of Soule for this ſin at laſt: and withall let ſuch men know that are ſo ready to rake into the Dunghill of other mens faults and infirmities, that the beſt gold is not without ſome droſſe, nor the beſt Chriſtian without ſome imperfections. It is the priviledge of the Saints in Heaven, to be free from ſin; It cannot be expected whilſt we are here, till we come to be Cloathed upon: and it is a ſigne that ſuch men are little at home, that are ſo buſie abroad; did men truly looke about them in reſpect of their own… failings, ſuch men would be leſſe cenſorious of others. Hitherto of his praiſe, The man of God.
A Prayer of Moſes.
HEre we have his practiſe, 3His practiſehe prayeth. A prayer of Moſes the man of God. And this Pſalm is a prayer of his that he put up to God in the behalf, of the people at this time in great affliction and diſtreſſe. Whoſe practiſe and example may learne us this leſſon
That ſuch as are Teachers of Gods people ſhould pray for Gods people. Doct. 3 Teachers of Gods people ſhould pray for Gods people.How frequent is Moſes in this duty at all times when Gods wrathfull diſpleaſure was kindled againſt this people: Still he ſtands in the gap to turne away Gods wrathfull diſpleaſure from them.
Thus Abraham prayed for the Sodomites that they might be ſpared: Gen. 18.23.whoſe prayer was ſo prevalent with God, that if there had been but ten righteous found in the five Cities, God had ſpared thoſe Cities for their ſakes. Gen. 20.And thus he prayed for Abimelech and he was healed by his prayer. When the people deſired Samuel to pray for them, 1 Sam. 12.23,God forbid (ſaith he) that I ſhould ſin againſt God, and ceaſe praying for you.
It is the duty of faithfull Miniſters, not only to teach and inſtruct their people, but alſo to pray earneſtly to God for them. A Preaching and a Praying Miniſtry muſt alwaies goe together.
And this was the high commendation of Moſes, Aaron, Samuel, and Daniel, and other the Prophets and Servants of God, that upon all occaſions, they ſtill preferred their ſuites to God in the behalfe of the people. And this was frequent with the Apoſtle Paul in the behalf of the Churches; as for the Romans, Rom. 2.9, 10.God is my witneſs whom I ſerve in the ſpirit, that without ceaſing I make mention of you in my prayers.
So having exhorted the Epheſians, not to faint at his troubles he prayes for them. Epheſ. 3.14, 15.For this cauſe (ſaith he) I bow my knee to the Father of our Lord Jeſus Chriſt, that ye may be ſtrengthened by the Spirit in the inward man. And this duty did he likewiſe performe in the behalfe of the Coloſſians, We give thanks to God the Father of our Lord Jeſus Chriſt, Col. 1.3.alwaies praying for you. And this duty no doubt, the Apoſtles learned of their Lord and Maſter… whoſe cuſtome was to teach the people in the day time, and to go out at night and pray for them. And this duty belongs to all that are Paſtors of Chriſts flock. Is any afflicted, James 5.let him pray; and let him call for the Elders of the Church, and let them pray.
Becauſe as they are by their calling and function to be Gods mouth unto the people, Reaſ. 1 Mal.You ſhall hear the Law at their mouth: ſo again are they to be the mouth of the people to God. As he ſpeaks from God, therein he performs his Propheticall Office: as he ſpeaks to God, therein he performs his Prieſtly Office, in offering up the Sacrifice of Prayer.
Secondly. Teachers of the people, Reaſ. 2 muſt pray for the people. Becauſe all our Teaching and Preaching, is but planting and watering, 1 Cor. 3.7.which will come to nothing, if God give not the increaſe. Miniſters may ſpeak to the ears, but it is Gods priviledge … to the heart, and to … their. Lydia may hear Paul preach, but God muſt open her heart, or elſe it cannot be effectuall.
Serves to let us ſee the great neceſſity of a praying Miniſtry, Uſe 1 as of a preaching Miniſtry. 'Tis true, a learned, painfull and faithfull Miniſtry is Gods Ordinance, to reveal unto the Church the minde and will of God, in things appertaining to life and ſalvation: Yea, there is ſuch a neceſſity of a powerful and zealous preacher of Gods truth, that where Prophecying faileth, the people periſh. Yet this is not all, there is more required at their hands. Gods houſe is a houſe of prayer, as a houſe of preaching: and as there we come to know the minde and will of God, in things appertaining to life and ſalvation by preaching; ſo there we come in a comfortable expectation to have the ſame beſtow'd upon us from God by ear neſt & hearty prayer. We have amongſt us many that are frequent in the former duty to preach unto their people; yet make little reckoning or account of the latter: whereas a preaching and a praying Miniſtry muſt go together. You ſhall finde Moſes, and Aaron, and Samuel as frequent upon their knees, earneſtly ſtriving and contending with God in prayer for the people, as preaching and inſtructing them in the minde and will of God. And for this was Eliah called the Chariot and Horſeman of Iſrael, becauſe his prayers were ſo powerfull with God.
Secondly, Uſe 2 this lets people know what a high eſteem they ought to have of faithfull Miniſters, Let men ſo account of us (ſaith Paul) as the Miniſters of Chriſt, and ſtewards of the myſteries of God. They are the Joſephs that God hath ſent into the land, to open the Lords granaries, to preſerve the ſouls of Gods people from ſpirituall famine. Had it not been that God had had theſe Moſes, Aaron, Phineas, Jeremie, and Daniel amongſt us, and ſuch faithfull ones, that had ſtood in the gap, Englands ſin had brought Englands ruine before this day. How forcible were the prayers of Abraham to ſpare the Sodomites? What had God done at his requeſt, if there had been but ten righteous found in thoſe Cities? How did Moſes bind the hands of God by his prayers, when his wrathfull diſpleaſure was ready to break out againſt the people?
Surely our daies of Humiliation, Exod. 32.10.and our ſeeking of God, have not returned in vain; But God hath heard us. And for the ſake of ſome few in this Land, God hath deferred his wrath, that England hath not been a Boachim, a Land of mourning and deſolation.
And what may England now expect when theſe that have been the Chariots and Horſemen of our Iſrael, and have hitherto ſtood in the gap, and for whoſe ſake the Lord hath ſpared the Land. When theſe I ſay ſhall be judged the troublers of Iſrael, as they that are the greateſt Enemies of Englands peace. Surely this high contempt of the Miniſtry of England this day, is that which prognoſticates no good to England this day:
This may ſerve to mind us of the Miniſtry of a neceſſary duty that belongs unto our calling, Uſe 3 viz. that wee be frequent and oft in this duty of prayer, not onelyonly at Sermon time to begin and end the ſame with prayer: which the moſt do. But even in private to bee earneſt Solicitors to the Throne of grace in the behalfe of our people. What bleſſing can wee look for from God upon that Sermon that God is not ſought unto by prayer. I am ſure it is not the leaſt comfort that many a Faithfull Miniſter of Chriſt reapes to himſelf his conſcionable diſcharge of this duty of private prayer for his Flock: When he receives but little comfort in his publick Miniſtry.
And that Miniſter that minds onelyonly preaching, and neglects this duty of prayer, may well queſtion his owne heart that hee aims more at his own glory then Gods.
And laſt of all this may ſerve for Exhortation; Uſe 4 That ſeing prayer is ſuch an eſſentiall Duty of a faithfull Miniſtry, and ſuch as are teachers of the people, ſhould pray for the people. And that by this meanes many mercies have beene obtained, and many judgments have been removed: this ſhould move us all that are the Miniſters of the word, to be much in prayer, Eſ. 62.2.to give the Lord no reſt untill he have mercy upon Sion. Let us that be the Lords Remembrancers, and the Watchmen of the Lords Flock never give the Lord reſt, nor let him bee ſtill till we ſee that hee ſhall in mercy remove his Judgments which lie heavy upon us for our ſins.
Let us that are the Watch-men of Iſrael, take heed that the Lord put not up againſt us that wofull complaint, Eze. 22.30.I ſought for a man that ſhould have made up the hedge, and ſtood in the gap before me for the Land, that I might not deſtroy them; But I found none, therefore have I poured out my indignation upon them, and conſumed them with the fire of my wrath.
What ſhall then become of thoſe that ſhould make up the hedge and ſtand in the gap to ſtay the wrath of God; That ſhall be hedge-breakers, and open a gap by their ſinns, their negligence, and careleſneſſe, their ſcandalous lives. How fearfull will Gods anger be againſt ſuch one day, as wee may ſee in that Chapter.
A Prayer of Moſes the man of God.
THE laſt particular in the title is the time when Moſes compoſed this prayer. The time when Moſes made this prayer.viz. when the Church and people of God were in great affliction and diſtreſs now in the Wilderneſs, being almoſt waſted and conſumed with the plague and peſtilence, and other Judgements of God upon them for their ſins.
Now in aſmuch as they make this their onelyonly refuge to fly unto God by prayer. Doct. 4 The time of affliction is the time of prayer.The Doctrine is
That the time of affliction is the the time of prayer. This Moſes and the people of God at this time make their onelyonly Refuge to fly unto God, to humble themſelves before him, and intreat the pardon of their ſinns, and that the Lord would turn away his wrath, and return again in favour and mercy towards them: and indeed this is the Argument of this Pſalm. And this is ſuch a remedy as the Lord himſelf preſcribes. Pſ. 50.15Call upon me in the day of trouble and I will hear thee and deliver thee: Where the Lord preſcribes this as the chiefeſt remedy, and refuge in times of calamity and diſtreſs, To ſeek unto God by prayer. This doth Moſes and the people of God at this time of great affliction and diſtreſſe, when they were almoſt waſted and conſumed with the Plague and Peſtilence; they fly unto God as their onelyonly Refuge in this time of diſtreſſe.
And this hath been the practice of Gods Church, and people in all ages. The Jewes in Heſters time when Haman had laid his plot utterly to deſtroy them, Heſt. 4.they make God their Refuge. Thus when Senacherib ſent a mighty Hoſt againſt Hezechiah and his people; 2 Reg. 19.17. 2 Cron. 20.He ſpreads his blaſphemous letters before the Lord, and makes an earneſt prayer unto God. Thus was it with good King Jehoſophat when the Ammonits & Moabits came up againſt them, that hee and his people were at that ſtraight, that they knew not what to do, or which way to turne themſelves, yet flying unto God by prayer were delivered.
And this the Lord himſelfe doth witneſſe unto, when he ſaith, Hoſ. 5.14.I will be unto Ephraim as a Lyon, and as a young Lyon to the houſe of Judah, &c. till they acknowledge their offences and ſeek my face, for in their affliction they will ſeek me early. And ſo indeed they did, for immediately they call on one another, and provoke one another, Come let us return unto the Lord, Hoſ. 6.1.for he hath wounded us, and he will heale us.
And if wee look into particular Examples, wee ſhall find, that Gods ſervants in their greateſt ſtraights have ſtill had recourſe to God. Jonas in the Whales belly. Ion 2.1, 2.Out of the belly of Hell cryed I, and thou heardſt my voice.
Manaſſes albeit in the time of his proſperity, he forgat God: 2 Chron. 33.yet in his tribulation, hee knew God to be the Lord, and humbled himſelfe greatly before him.
Thus David in all times of his diſtreſſe had ſtill recourſe to God. Pſ. 18.3, 4.The Lord is my ſtrength in whom I truſt, my ſhield, my ſalvation, and my refuge.
Thus Paul buffited by Sathan, 1 Cor. 12prayes three times. So that the point is clear and plain, that the only refuge of Gods Church and people in time of affliction and diſtreſſe, hath ever been Gods boſome, as a ſure refuge.
And great Reaſon.
Becauſe it is the Lord that hath the principal hand in all the tryalls & afflictions of his people. Reaſ. 1 Now who can cure the wound better than he that gave it, Deut. 32.39. Hoſ. 6.1.It is he that killeth, and maketh alive. He woundeth and he healeth. When we are judged, we are chaſtned of the Lord. 1 Cor. 11.32.And he is ſaid to be the God that heareth prayers, and therefore to him ſhall all fleſh come.
Secondly, Reaſ. 2 affliction bringeth men to a more clear, certain, and experimentall knowledge of God, and of our ſelves.
1. 2 Chron. 33.13.Of God, as Manaſſes by his affliction knew that God was the Lord.
2. Of our ſelves, for now the Lord awakens conſcience, and brings our former ſins to remembrance, that we had forgotten, as Job hath it, If they be bound with fetters, Job 36.8, 9.and holden with the cords of affliction, then he ſheweth them their works, and their tranſgreſſions that they have exceeded.
When ſickneſſe comes, and affliction ſeize upon us, that we know not which way to turn our ſelves; then if ever we begin to look up to God, the thoughts of death, and the thoughts of eternity, will make the moſt deſperate and hard-hearted ſinner to look about him.
Object. But do we not ſee, Object. that many that have been under Gods hand, have had piercing ſorrowes, and ſore afflictions, and yet have not been humbled, nor brought nearer to God, but are as Ahaz, that in time of his diſtreſſe, 2 Chron. 28.22.he ſinned yet more againſt the Lord.
Anſw. 'Tis true, Anſw. this is not true of all, neither doth affliction in its own nature drive us to God: But this comes only from God, who ſanctifies affliction for the good of his choſen. To wicked men they are the beginning of ſorrowes, and tend to their further ruine, as they were to Pharaoh: but they tend to the great benefit to ſuch as love and fear God, Rom. 8.28.to whom all things work for their beſt.
Is the time of affliction the time that God is to be ſought unto by prayer: Uſe 1 then let this minde us of our duty, whether our afflictions be Nationall or perſonall, to flye unto God as our only refuge. There is a ſtrange expreſſion of the Prophet, Hear the rod, and who hath appointed it. Mic. 6.9.Hear the rod What is that? Why all Gods rods are ſpeaking rods: all Gods rods utter a voice or a cry, and therefore muſt be hearkned unto, Lam. 3.39.Man ſuffereth for his ſin. Our ſufferings then do tell us of our ſins, and the Lord ſaith, I will plead againſt them by the peſtilence, and by blood. Afflictions are Gods meſſengers, and alwaies come with a meſſage from God, & that is, that we finde out in our ſelves the cauſe of Gods diſpleaſure, and that we ſpeedily meet the Lord by repentance. And when Gods hand is upon us in what kind ſoever, every ſoule ſhould make this application to himſelf, Jer. 2.1….as to ſay, Haſt thou not procured this unto thy ſelfe, in aſmuch as thou haſt forſaken the Lord thy God? Surely it was a ſad complaint that the Lord takes up, I have corrected them, but they have not been humbled. The Lord help us to finde out the plague of our own hearts, wherefore the hand of God is gone out this day againſt the Land ſo many waies. And yet, O the curſed Atheiſme of our hearts, that lay no more Gods judgments to heart: the Peſtilence hath ſpoken aloud to us, the ſword hath ſpoken aloud, and this ſtrange ſickneſſe and viſitation that hath ſwept away ſo many hath ſpoken aloud, all calling upon this Land and Nation for ſpeedy repentance. But we have not laid Gods judgments to heart, we have not been humbled to this day.
Secondly, Uſe 2 ſeeing the boſome of the Lord is the beſt refuge to flye unto in times of diſtreſſe, we may ſee the happy eſtate and condition of Gods children above all the wicked in the world: in their greateſt miſeries they are never left without comfort; whereas wicked and ungodly ones, God hears them not in the time of diſtreſſe. 'Tis true, in time of miſery, wicked men wil cry & call; but God hears them not, nor regards their cries, They cried not to me when they howled upon their beds. Hoſ. 7.14.O when the Lord ſhall make no more account of our prayers then the very howlings of a Dogg who is able to put to ſilence the voice of deſperation? But now for the godly, the Lord doth not only give them free liberty to come to the Throne of grace, in times of miſery, but doth give them a comfortable aſſurance that they ſhall be heard, Mat. 7.Ask, and ye ſhall have. And if earthly Fathers can give unto their children good things, much more will our heavenly Father give, not only what we ask, but more abundantly, Epheſ. 3.20.Above all that we are able to ask or think.
Enemies, Tyrants, Death, Devills, cannot make a true believer miſerable, that hath ſuch a God to flye unto.
Thirdly, Uſe 3 ſeeing the Lord hath recorded in his Word the prayers of his ſervants, we may take notice of the great mercy of God towards us, in this age of the world: for whereas we are ignorant, and know not how to pray, the Lord hath provided for our weakneſſe and ignorance, and hath left us patterns of prayers, that were made by the holy ſervants of God, that ſo we might uſe them in the like caſe, as Pſalm 92. A Pſalm for the Sabbath, as moſt proper for that day. So here, A Prayer of Moſes, when the Church was in great affliction and diſtreſſe. Dan. 9.So the Prayer of Daniel, Nehemiah, David. &c. which we may uſe in the like caſe as they did.
So that there is none in the Church that can plead ignorance, but they may learn out of Gods Book how to pray. The Lord deals with his people as a Father with his child bids him ſay after him. Thus doth the Lord with his people, Take unto you words, Hoſ. 14.3.and ſay thus; Take away all iniquity, and receive us graciouſly, and ſo will we render the calves of our lips. And the Lord foretells by his Prophet, that he will powre upon every member of his Church this Spirit of ſupplication and of prayer.Zach. 12.10.
But may ſet forms of prayer be uſed, Queſt. or may this Pſalm of Moſes be uſed in the like time of the Churches miſery and diſtreſſe? or may we pray by a book?
Anſw. Anſw. There is no doubt, but the Church of God, and the particular members of it, may uſe ſet forms of prayer. Chriſt himſelfe, the great Doctor of his Church, preſcribes to his Diſciples a form of prayer; not only to be a pattern and ſampler, as ſome would have it, Mat. 6.9.After this manner pray ye; but alſo that they might pray in thoſe very words; Lnke 11.2.as, When ye pray, ſay Our Father, &c. The pureſt Churches have had their Lythurgies, and ſet forms of prayer.
And for Heads of families, where the ſpirit of prayer is wanting, and ſuch other qualifications, as are neceſſary in prayer, a ſet form may, and ought to be uſed.
For every child of God, though he have an honeſt heart, yet hath he not ever a flowing tongue, but is weak in invention, frail in memory, baſhfull and fearfull: Such may uſe the help of others in a forme preſcribed before them, with this condition,
That they take heed that they reſt not in thoſe beginnings. It is requiſite that the Nurſe take the child by the hand at firſt to teach it to goe. But ſhe will not alwaies give it the hand.
The Lord lookes for a proficiency at our hands, as in all gracee, ſo in the gift of prayer.
Beſides the daily occurrences that come in upon us in this life, ſometimes freſh temptations, from Sathan; troubles from the world, and the workings of corruptions daily within us call for a powring out of our hearts to God, and the inlargings of our requeſts, which many times are not in our ſtinted prayers.
Beſides, God hath promiſed, To him that hath ſhall be given. By the conſcionable uſe of thy ſmall gift thou haſt in thee, thou ſhalt increaſe it, and perform it daily with more comfort.
And that this prayer of Moſes may be uſed in times of common Calamities; It is the Churches conſtant practice to make uſe of ſeverall Pſalmes, upon ſeverall occaſions, to be ſung in our Churches, as Pſ. 92. Pſ. 22. Pſ. 39. Pſ. 102. &c. Hitherto of the title of the Pſalm.