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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 deli∣ver 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 gene∣ration thou art God.
Hence we may see what is the cor∣rupt nature of man: [Doct. 1] * 1.1 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: * 1.2 Is my hand short∣ned 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, * 1.3 Be∣hold 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, * 1.4 when they said, Can God prepare a table in the Wildernesse, can he pro∣vide flesh for his people? This the Lord was angry at, Therefore the Lord was angry, and the fire was kindled in Jacob, * 1.5 and wrath came also upon I srael. And the reason is given, because they believed not in God, * 1.6 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, * 1.7 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, * 1.8 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 hea∣ven: * 1.9 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 puni∣shed this sin in his own servants them∣selves, that have been guilty of it; as we may see in Moses the man of God, * 1.10 that shut him out of the Land of Ca∣naan: And the Lord was so highly dis∣pleased with Zachary, * 1.11 otherwise a good man, who doubted of the pro∣mise 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, * 1.12 and so drew him from God to question Gods love, and the same is derived to all his po∣sterity. And this is the root and mother of all other sins; by it we depart from God, when we call Gods power, truth, promises, * 1.13 and mercy into question: what is this, but to
make God a lyar, * 1.14 and so dishonour God in a high degree. As we cannot honour God more, than by sanctify∣ing his name, * 1.15 and acknowledging his power in times of affliction and di∣stresse: 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 All∣sufficient, to help and succour us in times of straights. And herein appear∣ed the truth and power of Abraham's faith, that he doubted not of the promise through unbeliefe; * 1.16 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 af∣fliction, sicknesse, tryalls, times of ad∣versity; then we are ready to call all into question, and think that Gods power is shortned; we dare not fol∣low God in the dark: we can hardly confesse God to be almighty, power∣full, just, mercifull, at such times, * 1.17 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 Wilder∣nesse? * 1.18 He gave us drink indeed out of a Rock, but can he give bread also? This is that sin which this cursed na∣ture 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 mer∣cy and goodnesse towards us, especi∣ally 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 other∣wise with us than we desire, * 1.19 let us a∣scribe all to our selves. Man suffereth for his sin. Your iniquities have sepa∣rated 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, [unspec 1] 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 at∣tained 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 re∣pentance 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 remo∣ved?
The Lord will have it so, [unspec 3] to quic∣ken the prayers of his people seeking him. The Canaanitish woman had di∣vers 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.
MOSES being now to have re∣course 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. * 1.20 It is the knowledge of our interest in the Cove∣nant of grace, that God is our God, kindles prayer, as a Sacrifice kindled with fire from heaven, and is much ac∣cepted of God.
Upon this ground we are to pray. Gods Cov••nant made with his Church, and faithfulnesse in all gene∣rations 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, * 1.21 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, * 1.22 and then con∣firmes the same unto Jacob, Behold I am with thee, and will keep thee which way thou goest. * 1.23 This made Paul to ask that strange question, How shall they call on him on whom they have not be∣lieved? implying thus much, That where there is not faith in Gods Cove∣nant, there is no calling upon God. * 1.24 If any man lack wisdome (saith Saint James) let him ask it of God. But how? Let him ask in faith, nothing wave∣ring. 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, * 1.25 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, * 1.26 I will be thy God, and the God of thy seed after thee, by an everla∣sting Covenant. And he will not suffer his truth to fail: This doth Moses minde the Lord of in the entrance in∣to 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. * 1.27
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. * 1.28 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 parti∣cular 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 for∣sake 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 Co∣venant he hath made with his people, gives boldnesse and confidence in pray∣er.
It is true, our unfaithfulnesse in keeping Covenant with God, is e∣nough to stop our months, and make us ashamed, when we come unto him. But when we come unto him thus, Deliver me O Lord, * 1.29 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.
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.
HEnce we learn, [Doct. 3] * 1.30 That there was a time, when there was no Moun∣tain, Earth, or World, but God crea∣ted 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 un∣derstood 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. * 1.31 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:
Now that God Created all things at first, it is clear, In the beginning
God created the heavens and the earth. * 1.32 And, I am the Lord, and there is none other. How proves he that? but by this work of Creation, * 1.33 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, * 1.34 He hath made the earth, and established the world by his wisdome. And He spake the word (saith the Psalmist) and it was done, * 1.35 He com∣manded, and it stood fast.
And the Lord did without faint∣nesse and wearinesse, * 1.36 The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, nor is weary. The visible creatures, from the most glorious Angells, to the most con∣temptible 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 crea∣tures 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, * 1.37 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, * 1.38 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 crea∣ted. God did but say, Let there be light, and there was light; and all o∣ther 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.
Seeing this is so, [Use 2] that the Moun∣tains, 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. * 1.41 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 E∣ternall 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 Crea∣tures 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 Redeem∣er, and the Holy Ghost to bee our san∣ctifier to partake of a new Creation or Regeneration. As Christ saith to Ni∣codemus, * 1.42 Except a man be born a∣gain, he cannot enter into the King∣dom of Heaven. Herein lies the happi∣nesse 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. * 1.43 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 ta∣ken 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 be∣ginning in time, and have their peri∣ods and ending in time as brute beasts, &c.
Some things have a beginning in time, but have no time to end in, as Angels and men.
Onely there is God that neither had a beginning in time, nor shall end in time, but is eternal.
Now that God is Eternal, is cleare in this from ever lasting to everlasting thou art God. * 1.44
I was set up from everlasting, from
the beginning, or ever the Earth was It is spoken of God and of Christ, * 1.45 But thou Bethlem Ephrata, though thou art little among the thousands of Ju∣dah, yet out of thee shall come forth un∣to 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 E∣ternity 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, with∣out shadow of change. * 1.46 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 be∣ing.
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 them∣selves 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 end∣ing, They shall all perish, * 1.47 and wax-old like a garment, and they are reserved to the fire of the day of judgment, * 1.48 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. * 1.49 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 de∣pend upon this short inch of time, a∣lotted unto us here. Some are so spi∣ritually wise to improve this time, to make their Calling and Election sure: * 1.50 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 wan∣tonnesse; 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 eter∣nall Condemnation. So that our hap∣pinesse for ever doth depend upon this short inch of time that is allotted us here.
In times of distress we are ready to uestion Gods power.
Es. 50.2.
Es. 59.1, 2.
Psal. 78.19, 20.
Ver. 21.
Ver. 22.
Heb. 3.19.
2 Reg. 7.
Ver. 20.
Num. 20.8, 12.
Luke 1.20.
Gen. 3.4.
Heb. 3.12.
1. Joh. 5.10.
Numb. 20.12.
Rom. 4.20.
Iudg. 6.13.
Psal. 78.
Lam 3.39. Es. 59.2.
The know∣ledge of Gods Co∣venant gives boldnesse in prayer.
Heb. 10.23. Rev. 19.11.
Gen. 28. ver. 15.
Rom. 10.14.
Iam. 1.5.
Ephes. 3.12.
Gen. 17.
2 Cor. 1.20.
Ps. 93.5 Ro. 10.8.
Ps. 31.1.
Thre was a time when there was no earth or world.
Gen. 1.26.
Gen. 1.1.
Es. 45.7.
Ier. 10.12
Ps. 33.9.
Es. 40.28
Gen. 1.1.
Ps. 33.9.
Rom. 1.20.
Ps. 19.1.
2 Pet. 3.10.
Ioh. 3.
God was from all eternity.
Pro. 8.23.
Mich. 5.2.
Ps. 102.25.26, 27.
Ps. 102.27.
1 Pet. 3.10.
Eph. 1.4.
2 Pet. 1.10.