Moses Prayer, Exposition · Verse 2
Ver. 2. Before the mountains were made, or ever thou hadſt for med the earth, or the world, even from everlaſting to everlaſting thou art God.
IN this ſecond Verſe, Moſes prevents an objection, and removes a doubt that might ariſe in the minds of the people, who might think thus.
Surely, though the Lord did deliver our fore-fathers by his mighty power, and defended and protected them in all dangers and ſtraights; yet now his power being not put forth for our ſuccour and defence, that are their poſterity, he is not now ſo able to ſave and deliver us.
No, ſaith Moſes, that cannot be, for the Lord is that mighty God, from all eternity, he is that eternall God, and therefore cannot loſe any of his power or ſtrength; but is now as able every way to ſave us, as our fore fathers of old: inaſmuch as he doth continue the mighty God, from all eternity: from generation to generation thou art God.
Hence we may ſee what is the corrupt nature of man: Doct. 1 In times of diſtreſs we are ready to ueſtion Gods power.when we have not that we deſire, and when it goes not with us as we wiſh, we are ready to queſtion Gods power, and to put off the cauſe from our ſelves, and to lay the ſame upon God. And hence is it, that the Lord expoſtulateth the caſe with his people thus: Eſ. 50.2.Is my hand ſhortned at all that it cannot redeem, or have I not power to deliver? Behold, at my rehuke I drie up the ſea, I make Rivers a wilderneſſe. And again, Eſ. 59.1, 2.Behold the Lords hand is not ſhortned, that it cannot ſave, neither is his ear heavy that he cannot hear. But your iniquities have ſeparated betwixt you and your God. How did the people provoke the Lord to wrath againſt them, Pſal. 78.19, 20.when they ſaid, Can God prepare a table in the Wilderneſſe, can he provide fleſh for his people? This the Lord was angry at, Therefore the Lord was angry, and the fire was kindled in Jacob, Ver. 21.and wrath came alſo upon I ſrael. And the reaſon is given, becauſe they believed not in God, Ver. 22.and truſted not in his help. And whereas God ſware unto their fathers, that he would give them the Land of Canaan, to them & their ſeed after them; yet the Holy Ghoſt ſaith, Heb. 3.19.They could not enter in becauſe of unbeliefe. This was the ſin of the Prince of Iſrael, that when the Prophet had told him of the great plenty that ſhould be in the gate of Samaria, 2 Reg. 7.To morrow this time: he doubted of it, and concludes againſt the words of the Prophet, that it could not poſſibly be, Though the Lord ſhould open the windowes of heaven: Ver. 20.But he ſaw it with his eyes, but did not eat of it; for the people trode him to death in the gate of the City.
Yea, the Lord hath ſeverely puniſhed this ſin in his own ſervants themſelves, that have been guilty of it; as we may ſee in Moſes the man of God, Num. 20.8, 12.that ſhut him out of the Land of Canaan: And the Lord was ſo highly diſpleaſed with Zachary, Luke 1.20.otherwiſe a good man, who doubted of the promiſe concerning Elizabeth his wife, that ſhe ſhould bear him a ſon, that the Lord ſtruck him dumb, till the day that the promiſe was fulfilled. So that the point is clear and plain, that our corrupt nature is ſuch, that we often call Gods power into queſtion, in times of ſtraights that we fall into.
Becauſe it was the firſt ſin of our Father Adam, Reaſ. 1 by the which Sathan entered into mans heart, Gen. 3.4.and ſo drew him from God to queſtion Gods love, and the ſame is derived to all his poſterity. And this is the root and mother of all other ſins; by it we depart from God, when we call Gods power, truth, promiſes, Heb. 3.12.and mercy into queſtion: what is this, but to make God a lyar, 1. Joh. 5.10.and ſo diſhonour God in a high degree. As we cannot honour God more, than by ſanctifying his name, Numb. 20.12.and acknowledging his power in times of affliction and diſtreſſe: So is God highly diſhonoured when we doubt of his power and goodneſſe, and call the ſame into queſtion.
Secondly, Reaſ. 2 as it is the work of Faith to ſee God to be of power Allſufficient, to help and ſuccour us in times of ſtraights. And herein appeared the truth and power of Abraham's faith, that he doubted not of the promiſe through unbeliefe; Rom. 4.20.for he was perſwaded, that what he had promiſed he was able to perform. Whereas the unbelieving heart blocks up the gate of mercy againſt it ſelfe, and makes a man uncapable of mercy.
If we examine our ſelves by this Doctrine, Uſe 1 we ſhall finde, that we are guilty in ſome meaſure of this ſin: when our eſtate goes not ſo well with us as we deſire, how ready are we to thruſt off the cauſe of it from our ſelves, and to lay it upon others. When we are in health, peace, and proſperity, and ſet free from trouble, O, then we can acknowledge and ſay, that God is all-ſufficient, mercifull, and gracious. But if the Lord ſend affliction, ſickneſſe, tryalls, times of adverſity; then we are ready to call all into queſtion, and think that Gods power is ſhortned; we dare not follow God in the dark: we can hardly confeſſe God to be almighty, powerfull, juſt, mercifull, at ſuch times, Iudg. 6.13.but are ready to ſay with Gideon, If God be with us, why is this befallen us? We ſhorten Gods arme, and call his power into queſtion, as this people did, Can God furniſh a Table in the Wilderneſſe? Pſal. 78.He gave us drink indeed out of a Rock, but can he give bread alſo? This is that ſin which this curſed nature of ours is moſt prone unto; and therefore are the more carefully to watch ouer our own hearts againſt it.
Seeing it is the ſinne of our nature thus to queſtion Gods power, Uſe 2 his mercy and goodneſſe towards us, eſpecially in times of trouble and adverfity, and to lay the blame on him: Let us learn to know that God is alwaies one & the ſame, moſt mighty, moſt juſt, true, & faithful in his Covenant towards his people. Though our condition change, yet God changeth not, he is one and the ſame from all eternity, and cannot change. But if our condition be otherwiſe with us than we deſire, Lam 3.39. Eſ. 59.2.let us aſcribe all to our ſelves. Man ſuffereth for his ſin. Your iniquities have ſeparated betwixt you and your God. Your iniquities have turned away theſe things, and your ſins have withholden good things from you. Let us condemn our ſelves, and accuſe our ſelves, that we are thus afflicted; and know that God is juſt, and the arme of his power is not ſhortned towards his people.
Queſt. Queſt. But how comes it to paſſe, that the Lord ſeemes thus to leave his people ſo long a time, in ſuch fore affliction and diſtreſſe as his people here?
Anſw. Anſw. The Lord doth this in much wiſdome and love to his people.
Firſt, to bring them to a clearer ſight of their ſins, and to work in them a greater meaſure of humiliation for the ſame, then yet they have attained unto. We are apt to think, that a little ſorrow for ſin is enough, and every light and ſlight confeſſion will ſerve the turn: But the Lord ſees it meet, that the foundation of our repentance and converſion ſhould be laid deeper.
Secondly, herein, and hereby, the Lord will exerciſe our graces, which in times of Gods delaies are exerciſed in us. How was the faith of Abraham exerciſed, whilſt he took Iſaac in his hand three daies together, when he went up to the Mount to ſacrifice him? How was the faith of Paul tried, when he received this anſwer from God My grace is ſufficient for thee, though the temptation was not removed?
The Lord will have it ſo, to quicken the prayers of his people ſeeking him. The Canaanitiſh woman had divers denyalls in her ſuit to Chriſt in the behalfe of her daughter, yet at laſt had a gracious anſwer returned unto her. And this is ordinarily the fruit of ſore afflictions, they produce fervency in prayer, and have at laſt a welcome deliverance.
Before the Mountains, Text. &c. even from everlaſting to everlaſting thou art God.
MOSES being now to have recourſe unto God by prayer for his people, flies unto the Covenant of grace made unto the Church in Chriſt, pleads that, minds the Lord of that, and that gives him boldneſſe in prayer, Before the Mountains, &c. thou art our God.
Hence we learn That the knowledge of Gods Covenant of grace in Chriſt, Doct. 2 gives boldneſſe in prayer. The knowledge of Gods Covenant gives boldneſſe in prayer.It is the knowledge of our intereſt in the Covenant of grace, that God is our God, kindles prayer, as a Sacrifice kindled with fire from heaven, and is much accepted of God.
Upon this ground we are to pray. Gods 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, 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 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. 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 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. 10.12He 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. 40.28The 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 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 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.
OnelyOnly 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 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. 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 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.