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.

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 frail∣ty 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 judg∣ments of God upon them for their sins.

And in the next verse, Moses pro∣ceeds 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 ob∣serve, 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 Pesti∣lence, now amongst them. Hence we may observe first of all.

That it is a ground of humiliation to Gods people, [Doct. 1] * 1.1 when their estate is worse then Gods enemies.

Moses gathers this, as an argu∣ment 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 them∣felves, for they were suddenly consu∣med 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 King∣domes that are Antichristian; sends famine in his Church, and plenty to the wicked; sends the Plague and Pe∣stilence 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 woun∣ded them to the heart, to see the ene∣mies of the Church in better conditi∣on, than the Church it selfe.

What a griefe was it for Godly Jacob to gravail into Aegypt, * 1.2 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, * 1.3 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, * 1.4 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 hu∣miliation 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, * 1.5 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; * 1.6 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 Ca∣naanites, and give them their land to inherit, but feared their strength, their sons of Anack, and their walled Ci∣ties,

therefore was the hand of God thus gone out against them, and they perished thus miserably in the Wilder∣nesse. And how severely the Lord hath thus punished sin in his own people, we may likewise see in Moses him∣selfe, 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 Da∣vid: Yea, the Lord Jesus Christ him∣selfe, 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 con∣sider, how the Lord hath dealt with this Land and Nation, and sent into every corner of the Land, in every Ci∣ty and Country, yea, almost every Fa∣mily, the tokens of his anger and dis∣pleasure, 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, Pesti∣lence, unseasonable times, when other Nations and Countries have been free and yet Gods hand is not re∣moved,

but his wrath is stretched out still.

Secondly, [Use 2] seeing the estate and con∣dition 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, * 1.7 saith, They are not in trouble like o∣ther men, neither are they plagued like other folks. Many times God pu∣nisheth most, when he spareth most. It is spoken as an argument of Gods wrath and indignation against despe∣rate sinners, * 1.8 Wherefore should ye be smitten any more? And again, * 1.9 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 suf∣fer them to go on in sin?

So on the contrary, great afflicti∣ons

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, * 1.10 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] * 1.11 viz. That though the life of man be short of it selfe, yet it is made farre shorter, than in Na∣ture it is like to be by mans sin, pro∣curing some suddain and heavy judg∣ment 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 rea∣son of their sins, their life became more short; for here they confesse, that they were consumed by Gods anger: * 1.12 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 sud∣den 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 suffi∣cient 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 drow∣ned in the Flood; Corah, Dathan, and Abiram smallowed up of the earth; Herod eaten up of wormes; Saul, Judas, the Children that moc∣ked the Prophet. Besides, the experi∣ence we have in our daies of Drun∣kards, 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, * 1.13 Man suffereth for his sin. As the Lord said to Abimelech, Thou art but a dead man because of this sin; * 1.14 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. * 1.15

Secondly, long life is promised as the wages of obedience, If ye be wil∣ling

and obedient, * 1.16 ye shall eat the good things of the Land. And on the con∣trary, God often cuts off the wicked for their disobedience. As a wise Pa∣rent will not correct his child where there is no fault, so will he not spare when he is provoked. Loathsome sick∣nesses, 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 judg∣ment upon the Land this day, in his generall visitation, by this unwonted sicknesse, and suddain death of so ma∣ny amongst us. Is not England become the sinke of all those Sects and Here∣sies, 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, con∣tempt of the Word and Ordinances of Christ: with these, and the like abo∣minations, the Land is defiled, and the Land shall mourn. * 1.17 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 dis∣cern betwixt the pleasures of sin, and the miseries that accompany the sin∣ner. 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 Na∣ture, 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. * 1.18 Without shall be Dogs, &c. And, They that commit

such things, shall never inherit the Kingdome of Heaven. * 1.19 Which made the Apostle so earnestly exhort us, I beseech you, as Strangers and Pil∣grims, 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 Wilder∣nesse, which he confesseth here to be double.

• 1. The more remote and impro∣per 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 iniqui∣ties before thee, &c.

First cause was Gods Anger, [unspec 1] * 1.20 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 Pe∣stilence.

Hence we may observe:

[Doct. 3] That great and extraordinary judgments and calamities, * 1.21 do argue the greatnesse of Gods Anger: For Moses here inferrs, and concludes, the greatnesse of Gods anger and dis∣pleasure, 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 argu∣ment to prove, that God was dis∣pleased with them, * 1.22 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, * 1.23 Are not all these troubles come upon us, because God is not with us. * 1.24 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, * 1.25 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, * 1.26 that he should fall and break his neck: And no doubt, his indul∣gency towards his children, in their prophanenesse, was the cause of it. It was no ordinary death that of the young Prophet, * 1.27 certainly his sin was the cause of it. That Moses himselfe must not come into the Land of Ca∣naan, 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 judg∣ments,

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 Pa∣rents.

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 Pa∣rents were the cause, why the Lord smote him with blindnesse, * 1.28 but that the work of God might be made mani∣fest 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 plea∣sed many times to lay his hand and that heavy too, upon his own Chil∣dren, and such as are both neer and dear unto him.

1. [unspec 1] As the exercise of their graces of Faith, Patience, Hope, &c.

2. [unspec 2] To wean them them from the world, whereunto our hearts are too much addicted.

3. [unspec 3] To quicken Prayer.

4. [unspec 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 a∣gainst 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 re∣vealed, 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 pro∣fit 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 righte∣ous in his judgments: as Abraham said to God, * 1.29 It is far from the Judge of all the World to deal unrighteously. The Lord is ever most clear in him∣selfe from the least stain or mixture of iniustice, in any of his judgments inflicted upon men, * 1.30 Righteous art thou, O Lord, and true are thy judg∣ments.

[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. * 1.31 Miseries and afflictions, yea, all kind of iudg∣ments, spirituall and temporall, are but the sinners harvest that he must look to reap, by sowing the seeds of sin, * 1.32 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 con∣clude the exceeding anger & displeasure

of God against them, by the greatnesse and grievousnesse of their punishment, that they were thus hastily, and fear∣fully, 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 far∣ther judgments yet at hand.

And yet alas, who laies the Lords dea∣lings 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 sor∣row, and Repentance; for great anger argues great sins, and great sins must have great Sorrow, and great Repent∣ance?

[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. * 1.33 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 there∣fore 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, * 1.34 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 con∣temner of grace and godlinesse, an un∣clean 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 Mo∣ses sometimes spake of Corah, Dathan, and Abiram, * 1.35 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 understan∣ding; 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 Scrip∣ture, * 1.36 we are to understand three things.

First, [unspec 1] his just will and purpose to punish sin, either by temporall judg∣ments here, or by eternall hereafter; and so that place is to be understood, He that believeth not in the Son, * 1.37 the anger of God abideth on him, that is, Gods inward displeasure against the sin of unbeliefe, with his purpose to punish it.

Secondly, [unspec 2] by the anger of God is understood those menaces, and threat∣nings of punishment against sin, either immediately by Himselfe, or medi∣ately by his Prophets and Ministers: as, * 1.38 I will execute upon Ephraim the fiercenesse of my wrath: That is, that anger and wrath that I have threat∣ned.

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, * 1.39 For such sins comes the wrath of God upon the children of dis∣obedience; that is, sundry judgments

and punishments, seize upon men for such sins.

And in this third sence and signi∣fication, 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 fear∣full 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 won∣derfull blockishnesse and stupiditie that is in all men by nature, * 1.40 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 dis∣pleasure 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 de∣scend so low, as to speak thus to our capacities and understandings, as that he is angry, wrathfull, and full of in∣dignation,

otherwise we should un∣derstand 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, * 1.41 given 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, * 1.42 stran∣gers 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; * 1.43 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, Fa∣milies and Persons, at this day, that

are so ignorant of God, and those glorious attributes of his; but con∣ceive 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 be∣fore him, when we come into his pre∣sence, as Abraham did, Behold Lord, I that am but dust and ashes: and to cry out with the Prophet, I am un∣done, I am a man of polluted lips.

Secondly, this blindnesse and igno∣rance 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 be∣nefit, then by a faithfull, learned and painfull Ministry; they are the strength of a Nation, the Chariots and Hors∣men of Israel, they manifest Gods presence to a Land and Nation: and when they are discountenanced, si∣lenced and forced to depart, God usu∣ally 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 an∣ger could not be appeased but by their destruction. Note hence:

That when Gods anger is once kindled against sin, [Doct. 5] * 1.44 it consumeth to destruction.

We are consumed in thy anger.

It is true, the Lords patience to∣wards sinners is great, and he suffereth

long the Vessells of wrath: He is a a God of mercy, and is not easily pro∣voked to strike: * 1.45 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, * 1.46 giving them Manna from Hea∣ven, and Water out of the hard Rock, Quailes, to satisfie their lust, and their provocations were many and great; yet, * 1.47 He being full of compassi∣on, he for gave their iniquitie, and de∣stroyed 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, * 1.48 that He made way for his anger, and he spared not their souls from death, but gave over their lives to the Pestilence; Yea, * 1.49 Gods wrath was so kindled, that he abhor∣red Israel. And who can look upon sin but as a fearfull thing, and the grea∣test evill, and the wrath of God into∣lerable, 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, * 1.50 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 Go∣morrah was consumed with fire and brimstone from Heaven. * 1.51

That Pharach and the Aegyptians were overwhelmed in the red Sea.

That the earth swallowed up Co∣rah and his complices. * 1.52

That Herod was consumed with worms. * 1.53

And how is the wrath of God come upon the Jewes at this day, to the ut∣most, sometimes Gods peculiar peo∣ple, now become a curse and reproach to all Nations, a scattered and dis∣persed 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, Sick∣nesses and Diseases, Sects, Heresies, a Kingdome divided, a Church rent and torn in pieces, by unnaturall Bre∣thren; 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 Ser∣vants 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 dis∣pleasure against them?

As we may see in Moses, this ser∣vant 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, * 1.54 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 crea∣tures in hell for ever? Our God is a consuming fire. * 1.55

Now this anger and wrath of God must needs consume to destru∣ction.

Because anger in God is as himselfe is, [Reas. 1] Infinite; what then can stand be∣fore it? the whole world and all crea∣tures therein, are but as stubble and chaffe before the fire; the very Moun∣tains melt at his presence, and in com∣parison of his greatnesse, the whole earth is but as the dust in the ballance, a flat nothing in respect of his inti∣nitenesse; this made Moses to say, Who knowes the power of thy wrath? * 1.56

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 Na∣ture 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 hea∣ven and earth, should all of them con∣spire together, to make one poor crea∣ture 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 o∣thers daily that have made away their lives, rather then live in those horrours of conscience they have felt in them∣selves. 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 Swea∣rer, 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 a∣gainst 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 an∣gry with his own people; and of them only it is said, * 1.57 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 presumptu∣ous sin in the godly, it provokes God to anger.

But yet there is a great difference betwixt Gods anger towards his chil∣dren, * 1.58 and that wrath of his, that com∣meth upon the children of disobedi∣ence.

First, his anger towards his Chil∣dren endures but for a moment, In a little wrath, [unspec 1] I hid my face from thee for a moment, * 1.59 but with everlasting kindnesse wil I have compassion on thee. And of the godly it is said, * 1.60 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 to∣kens 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; [unspec 2] 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. * 1.61 But now the Lord never takes notice what strength a wicked man hath, to bear his pu∣nishments, 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, [unspec 3] Gods judgments are me∣dicines, 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, * 1.62 Hath he smit∣ten 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, * 1.63 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, * 1.64 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 a∣gainst them for their sin.

Whence we may observe, [Doct. 6] what it is that doth most affect the god∣ly, * 1.65 wounds their souls, and makes their hearts to bleed, viz. The sense and feeling of Gods anger, and frow∣ning 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, * 1.66 so the sense and feeling of his wrath and displea∣sure, 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 Bath∣sheba 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 there∣fore 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 displea∣sure.

Many times the wicked mourn for

sin with worldly sorrow, * 1.67 when by their sins they bring shame, punishment, or some detriment to their estate, and the like.

Thus Pharaoh was troubled and took on, * 1.68 because of the Thunder and Hail, and when that was over, his trouble was over. * 1.69 Thus Esau wept, when he had parted with his Birth∣right, for his own losse, not for his offence against God. And thus was Saul troubled, when Samuel told him, * 1.70 that God had rent his King∣dome from him: and Ahab, when the judgment was denounced against his house. Whereas in the godly, the ap∣prehension 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, * 1.71 when it proceeds not from selfe love, but be∣cause of God.

And this is that, * 1.72 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 righ∣teous 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 A∣doption to be made the Sons of God, these cannot but love God, are af∣fraid to offend God, and much grie∣ved, 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. * 1.73 Saul mourns, for what? The losse of his Kingdome. Ahab puts on sack-cloth for what? For the evill threatned a∣gainst 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 dishonou∣red 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 re∣pented 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. * 1.74 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 to∣kens of his displeasure against the Land, to look about us, and to la∣bour for reconciliation, to come in unto him by Repentance, and Humi∣liation; for he is a strong God, yea, a consuming fire to all rebellious sin∣ners. 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 Da∣vid, we see how Ab••gal, she came with her present, to intreat for her life. So when any great man is offen∣ded, O what riding and running, and labouring to win his favour again. O where are our hearts, that we la∣bour 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 displea∣sure.

Notes

• * 1.1

  Gods people should be hum∣bled when it fares worse with them, then with the wic∣ked.
• * 1.2

  Gen.
• * 1.3

  Lam. 5.6.
• * 1.4

  Psal. 73.
• * 1.5

  Deut. 28.43.
• * 1.6

  ver. 44.
• * 1.7

  Ps. 73.5.
• * 1.8

  Es. 1.5.
• * 1.9

  Hos. 4.14.
• * 1.10

  Eccl. 9.1.
• * 1.11

  Though mans life be short; yet sin shortens it.
• * 1.12

  Num. 14.26, 28.
• * 1.13

  Lam. 3.39.
• * 1.14

  Gen. 20.3.
• * 1.15

  Ro. 6.23.
• * 1.16

  Es. 1.19.
• * 1.17

  Hos. 4.3.
• * 1.18

  Rev. 22.15.
• * 1.19

  1 Pet. 2.12.
• * 1.20

  Cause, Gods an∣ger.
• * 1.21

  Extraor∣dinary judg∣ments are argu∣ments of Gods anger.
• * 1.22

  1 Cor. 10.5.
• * 1.23

  Deut. 31.47.
• * 1.24

  Ruth 1.13.
• * 1.25

  Act. 28.4.
• * 1.26

  1 Sam. 4.18.
• * 1.27

  1 Reg. 13.24.
• * 1.28

  John 9.
• * 1.29

  Gen. 18.25.
• * 1.30

  Ps. 119.137.
• * 1.31

  Lam. 3.39.
• * 1.32

  Pro 22.8.
• * 1.33

  1 Cor. 10.10.
• * 1.34

  Eccles. 9.11.
• * 1.35

  Num. 16.
• * 1.36

  Gods an∣ger, what.
• * 1.37

  Iohn 3.36.
• * 1.38

  Hos. 11.9. Psal. 6.1. Es. 63.6.
• * 1.39

  Eph. 5.6.
• * 1.40

  Mans ig∣norance of God, great.
• * 1.41

  Gen. 3.6
• * 1.42

  Eph. 2.12.
• * 1.43

  2 Tim. 2.26. 2 Cor. 3.5.
• * 1.44

  Gods an∣ger once kindled, consumes to destru∣ction.
• * 1.45

  Psal. 2.
• * 1.46

  Psal. 78.
• * 1.47

  verse 38.
• * 1.48

  verse 50.
• * 1.49

  verse 59.
• * 1.50

  Gen. 6.
• * 1.51

  Gen. 19.
• * 1.52

  Num. 16.
• * 1.53

  Acts 12.
• * 1.54

  2 Thess. 2.9.
• * 1.55

  Heb. 12. ult.
• * 1.56

  Verse 11.
• * 1.57

  Ps. 30.5.
• * 1.58

  Diffe∣rence be∣twixt Gods an∣ger to∣wards his children, and the wicked.
• * 1.59

  Es. 54.8.
• * 1.60

  Ps. 103.9.
• * 1.61

  1 Cor. 10.13.
• * 1.62

  Es. 21.24
• * 1.63

  Ps. 38.1, 2.
• * 1.64

  Lam. 3.22.
• * 1.65

  Sin most of all af∣fects the godly.
• * 1.66

  Ps. 63.3.
• * 1.67

  2 Cor. 7.
• * 1.68

  Exod. 9.27.
• * 1.69

  Gen. 27.38.
• * 1.70

  1 Sam. 15.14. 1 Reg. 11.21.
• * 1.71

  2 Cor. 7 10.
• * 1.72

  Zach. 12.12.
• * 1.73

  1 Sam. 15.24.
• * 1.74

  Ps. 2.12.