Moses his prayer. Or, An exposition of the nintieth Psalme.: In which is set forth, the frailty and misery of mankind; most needfull for these times. Wherein [brace] 1. The sum and scope. 2. The doctrines. 3. The reasons. 4. The uses of most texts are observed. / By Samuel Smith, minister of the Gospel, author of Davids repentance and the Great assize, and yet living.

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 af∣fliction

• and distresse.

Moses, the man of God; 1 1.1 or a wor∣thy 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 Spi∣rit of God. He is the Pen-man of this excellent Psalm: a man highly ho∣noured of God, if we look upon his Birth, his Life, his Death: In all these, God takes speciall care of Mo∣ses, and his speciall providence is seen ••n them all.

First, for his Birth, 1 1.2 that he should be born at such a time, wherein it was death to be born: for now had Pha∣raoh published that bloody Edict, that the Midwives of Egypt should destroy all the male-children of the Israelites.

Yet notwithstanding, that the Lord should preserve him at such a time, and cause him to be nursed up under the nose of that bloody Tyrant, as the reputed Son of Pharaoh's Daughter. This thing could not, but clear the speciall care that God had of him, and that he intended him for

some speciall service in his Church.

Secondly, 2 1.3 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. * 1.4

Thirdly, 3 1.5 as God takes care of Mo∣ses 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, * 1.6 according to the Word of the Lord.

This is that Moses that is the Pen∣man of this Psalm, a man highly be∣loved 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 power∣full

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 e∣steeme this Psalm as an excellent pray∣er 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 e∣steemed of us?

For his praise, 2 1.7 he is here stiled A man of God; which is his compellati∣on 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 At∣tribute of Honour, and such an ho∣nour then the which none can be grea∣ter. The man of God.

From whence we learne, [Doct. 2]

to be stiled A man of God, * 1.8 or a Ser∣vant 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 gi∣veth to Moses here, * 1.9 Moses the man of God, and else where The servant of the Lord. * 1.10 Moses my servant: And he is called A faithfull servant in Gods house. * 1.11 Yea Moses himselfe preferrs this service before the pleasures in Pha∣raohs Court.

This was it that David so much gloried in, Behold Lord I am thy ser∣vant. * 1.12 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. * 1.13 Thus Noahs commenda∣tion 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. * 1.14 And thus Phi∣neas zeale in executing judgement up∣on Zimri and Cosbi remaines as a pre∣tious 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 zea∣lous for the glory of God in plucking downe the high places, and suppres∣sing 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 re∣misse and negligent in advancing of Religion, and se•• up and countenan∣ced 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. * 1.15 Jereboam the Son of Ne∣bat 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 ap∣peare by those honorable titles God vouchsafeth into them. They are cal∣led sonnes 〈◊〉〈◊〉 hold what love the Fa∣ther hath ••••stowed upon us, * 1.16 that wee should be ••••lled the sonnes of God. They are called Friends, * 1.17 you I have called friends, Brethren, and Sisters, &c. Heires of God, * 1.18 Temples of the Holy Ghost. Gods peculiar people. Vessells of mercies. Children of the marriage chamber, &c. And thus the Lord dig∣nifies his servants with honorable ti∣tles, 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 re∣stored in them.

Secondly, because grace and glory, [Reas. 2] are inseparable companions. * 1.19 I will ho∣nour 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. * 1.20 The 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 in∣ward parts, * 1.21 but a blot that shall ne∣ver 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 vir∣gins. 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, * 1.22 ye shall leave your name a curse unto my cho∣sen. 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 fami∣lies.

We have seen the sumptuous fune∣ralls of many great men in their Ha∣ralds and Hearses, decked and ador∣ned 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 En∣signes 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 com∣fort 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: name∣ly, 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. * 1.23 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 Absae∣lom 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 Nabuchad∣nezers

Babell, Achitophells wisedome and deepe policy. Herods applause, Jezabels craft to make Ahabs house great; Hamans high favour with his Prince, and Senacheribs vaine glory∣ings? 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 con∣versation, raiseth a good name and a good report upon such a sure founda∣tion 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 o∣ther condition wherein they goe be∣fore 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 ap∣peare, when men excell in vertue, a∣bound in zeale, in Religion, and holi∣nesse, and other graces of the inward man, these ought to have the highest place and the chiesest roome in a Chri∣ans 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 care∣fully heede their waies, that they doe nothing that may bring a blott up∣on 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 Neigh∣bours a man given too much to com∣pany-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 in∣firmities, that the best gold is not with∣out 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 cen∣sorious of others. Hitherto of his praise, The man of God.

Notes

• 1 1.1

  The Person.
• 1 1.2

  For Moses Birth. Exod. 1.15.
• 2 1.3

  For Moses Life.
• * 1.4

  Exod. 10.28.
• 3 1.5

  For Moses Death.
• * 1.6

  Deut. 34.5.
• 2 1.7

  His praise.
• * 1.8

  The greatest honour to be cal∣led a Man of God.
• * 1.9

  Josu. 1.2.
• * 1.10

  Heb. 3.2.
• * 1.11

  Heb. 11.24.
• * 1.12

  Jude 1.
• * 1.13

  Heb. 11.
• * 1.14

  1 Reg. 15.14. Num. 25.8.
• * 1.15

  〈◊〉〈◊〉 10.
• * 1.16

  1 Ioh. 3.1.
• * 1.17

  Mat. 12.50.
• * 1.18

  Rom. 8.17.
• * 1.19

  1 Sam. 2.30.
• * 1.20

  Pro. 10.7
• * 1.21

  Mat. 23
• * 1.22

  Esay 65.15.
• * 1.23

  1 Sam. 2.30.