Moses Prayer, Exposition · Verse 7
Ver. 7. For we are conſumed by thy anger, and by thy wrath are we troubled.
MOSES the man of God, having before ſhewed the common frailty of mankinde in generall, that the Lord can, and many times doth, take them away ſuddenly as a Flood, that they are as a Sleep, and as Graſſe, that is ſuddenly cut down and withered: This being the eſtate and condition of mankinde in generall.
In this verſe, he comes to applie this unto themſelves and ſhewes, that by reaſon of their ſins, they were in a far worſe caſe and condition then other Men, and other Nations and People: for their life was not only ſhort, but they were haſtily conſumed, by the Plague and Peſtilence and other judgments of God upon them for their ſins.
And in the next verſe, Moſes proceeds to render the cauſe of this their wofull miſery and diſtreſſe.
1. The more remote cauſe, and that was the anger of God, which they had juſtly procured by their ſins, verſe 7.
2. Secondly, by the more neer and ſpeciall cauſe, viz. their ſins and rebellions, whereby they had drawn down the anger and wrath of God upon them, verſe 8.
For we are conſumed in thy anger, Text. &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 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 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 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, 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, 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 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 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, 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 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 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 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, 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 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, 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. As the exerciſe of their graces of Faith, Patience, Hope, &c.
2. To wean them them from the world, whereunto our hearts are too much addicted.
3. To quicken Prayer.
4. To chaſten us for our ſins paſt, and to make us more 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 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 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 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, 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, 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 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, 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. 3.6given 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 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: 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 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 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 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 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.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 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 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, 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; 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, 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, 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. 21.24Hath 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 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 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 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 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 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 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 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 againſt the land this day? But alas, we are little moved with theſe ſignes of his wrath, and tokens of his diſpleaſure.