An Exposition of Hosea 1-3, Chapter 2 · Lecture 14
The Foureteenth Lecture.
HOSEA 2. 15.
—And ſhe ſhall ſing there as in the dayes of her youth, & as in the day when ſhe came up out of the land of Egypt.
YOu have heard formerly of the valley of Achor, that God gave to his people to be a doore of hope. This day you ſhall heare of Gods people ſtanding ſinging at this door of hope. Though it be but a door of hope, yet at that day they ſhall there ſing, as in the days of her youth, when they came up out of the land of Egypt.
There are ſix things needfull to be opened for the meaning of Gods mind here in this their ſinging at the door of hope.
Firſt, the reading of the words are to be cleared. 2. The ſcope is to be ſhewed. 3. What the dayes of youth that are here ſpoken of are, is to be opened. 4. What was the ſong that they did then ſing in the dayes of their youth, is to be declared. 5. What cauſe they had to ſing in this the day of their youth, is to be enquired after.
Laſtly, how this is applyable to repenting Iſrael, and what time this propheſie a…meth at, likewiſe is to be manifeſted.
For the firſt,Lect. 14 the reading of the words, you have it in your bookes [they ſhall ſing as in the dayes of their youth] There are only two words that have need of opening.
Firſt, the word tranſlated [ſinging.]
Secondly, that which is tranſlated comming up out of the land of Aegypt.
For the word [ſinging] the Septuagint have it thus, She ſhall be …mbled; A ſtrange tranſlation you will ſay;foreign how much different is it from this in our books, She ſhall ſing! I find divers tranſlate the word ſo [ſhe ſhall be humbled) Cyril, Theodoret, and he caryeth it thus, that ſhe ſhall be humbled by the Aſſyrians, as ſhe was before humbled by the Egyp…ians. But certainly the words cannot be carryed ſo, for it is ſpoken of aſcending, of coming up out of the land of Egypt.foreign in …, humiliavit, in Nip…a… humiliatus a…pitus … But they might eaſily miſtake in tranſlating the words, becauſe the Hebrew word ſignifieth both humiliavit, and it ſignifieth likewiſe ce…init and contavit, both to be humble, and to ſing. The Hebrews divers times by the ſame word ſet forth contrary things; As foreign ſignifieth both to bleſſe and to curſe, many there might be named in the ſame kind.
This word likewiſe that is tranſlated ſinging, ſignifieth, (and ſo it is tranſlated by ſome) Reſpondebit, ſhe ſhall anſwer, and I finde a very excellent note from it in Cyril, and ſome others: Shee ſhall anſwer as in the dayes of her youth: What anſwer did ſhee make? Thus, God in the dayes of her youth, when ſhe came out of Egypt, did bring her to his Covenant, and gave his land to her, as Exod. 19. 5, 6. Now therefore (ſaith God) if you … obey my voyce indeed, and keepe my Covenant, then ye ſhall be a peculiar treaſure unto me above all people; (A ſweet promiſe to all in Covenant with God, that they ſhall be a peculiar treaſure unto him above all people.) Now verſ. 8. All the people anſwered to gether and ſaid, all that the Lord hath ſpoken we will doe. Thus they anſwered him in the days of their youth, ſo ſome would carry it, they ſhould anſwer as in the dayes of their youth, when they came up out of the land of Egypt, as if the meaning ſhould be thus; whereas God in the dayes of their youth did tell them, that if they woul… keepe his Covenant, they ſhould be a peculiar treaſure unto him above all people of the earth, they all with one conſent anſwered, All that the Lord hath ſpoken that will we doe. So ſaith God, when I ſhall againe convert them to my ſelfe, I will renew my Covenant with them, and upon the declaration of my Covenant to them, they ſhall freely, readily, and wil…ingly anſwer, Lord we accept of thy Covenant. Thus it is carryed by ſome, and the expoſition is very ſweet.
But we ſhall joyne both the ſignifications of this word together, both … ing, and to anſwer; And that I take indeed to be the meaning of the Spirit of God, they ſhal ſing by way of anſwering: Thus, they were wont to ſing, …lternis choris, they were wont in their joyfull ſongs to anſwer one another, his praecinentibus aliis ſuccinentibus, ſome ſinging before, and ſome anſwering. So that it was not a bare ſinging, but a ſinging of a Canticum dramaticum, or ſuch a kind of ſong, as they did anſwer one another in their ſinging. And thus (ſaith God) ſhall be the melody of my people, when I am again reconciled to them upon their repentance, there ſhall be mutuall ſinging, one ſinging to another, and the others anſwering in a joyfull way.
The other word to be opened, is that which is tranſlated, coming up out of the land of Egypt. foreignThe word you have in your books [came up] it is aſcended, as in the day when they aſcended up out of the land of Egypt. And wee are to take notice of the manner of the expreſſion, becauſe it will afford to us a profitable note anon. They aſcended out of the land of Egypt, partly becauſe Egypt was a Countrey that lay very low, and in that reſpect they may be ſaid to aſcend. But that is not the chiefe, they were in a low condition, they were in a ſtate of bondage, and in that regard they were ſaid to aſcend.
The ſecond thing to be ſhewed is the ſcope, what the Spirit of God aymeth at, They ſhall ſing as in the dayes of their youth, when they aſcended out of the land of Egypt. Read it ſo, and
It is a further expreſſion of the nuptiall ſolemnity that there ſhould be between God and his people, in the time of their reconciliation (for ſo I have told you formerly, that God goeth along in this ſecond part of the Chapter, in that continued Allegory, to ſhew his bringing of his people to him in a way of marriage, in a betrothing way, which afterward is expreſt more fully; and all the way God expreſſeth it, is in the manner of Nuptiall ſolemnities:) As if he ſhould ſay, Marriage is an ordinance I have appointed for mutuall joy and delight that the man and wife ſhould have one in the other, ſo I will bring you and marry you to my ſelf, and there ſhall be a great deale of joy that I will have in you, and you ſhall have in me; there ſhall be the ſinging of the Epithilamium, the Nuptiall long between us; there ſhall be a time of abundance of rejoycing between us, when I ſhall take you again to my ſelfe. Doe you think with your ſelves, when was the greateſt time of joy that ever you had in your lives; Know I will bring you to as much joy as ever yet you had. Looke what mercy you had when you came out of the land of Egypt, and rejoyced in it, you ſhall hereafter have mercies as great as that. Did I then appear in a miraculous way to you? I will do ſo again. Had you mercies that were promiſed long before, and rejoyced in them? you ſhall have the like again. Had you mercies that you a long time prayed for before? you ſhall have the like againe. Did Moſes and Miriam goe before you in ſinging, and you followed after? there ſhall be the like time again, when both Governours and people ſhall joyne together in ſinging and prayſing the name of the Lord. This is the ſcope.
The third thing is, what is meant by the dayes of their youth? The dayes of their youth is the ſame that after wards is expreſt, and the day when they came up out of the land of Egypt, that is, the time when they were delivered out of bondage, after they had paſſed through the Red-ſea, and had ſeen the great works of God in their deliverance, then was the day of their youth. Jer. 2. 2. I will remember the kindneſſe of thy youth when thou followedſt me in the wilderneſſe. The time that this people were delivered from Pharoah, and ſaw the great works of God in the wilderneſſe, is the time of their youth, in the time of their bondage; they did not outwardly appear to be the Lords; but when God manifeſted himſelf ſo gloriouſly in their deliverance, then God did as it were take them again to be his people, and they did ſeem as it were then to be born againe, and the time of their being in the wilderneſſe was Gods training them up as it were in their youth. For a people that are under bondage can ſcarce be ſaid to be born, they are but as the Enbryo at leaſt in the womb in that priſon. They cannot be ſaid to be a people when they are under bondage, at leaſt they are not a living people. Hence Chap. 13. of this Propheſie, when they were in bondage under Jeroboams wicked commands, the Text ſaith, verſ. 1. that they died. When Ephraim ſpake, trembling, in Iſrael he exalted himſelfe; but when he offended in Baal, hee dyed. A people under bondage are as a dead people; before they have their liberty, they are to be accounted as not born; and if they loſe their liberty, they are to be eſteemed as if they loſt their lives.
But here a queſtion ariſeth. How can God have reference to this time, and tell them they ſhall ſing as then, whereas in the beginning of the Chapter we find that when God threatneth them, he telleth them he will ſet them as in the day wherein they were born? ſo that to be brought to the ſame condition they were in, is a threatning; How then is it here a promiſe?
The anſwer to that is, it is true, the time when they came up out of Egypt was indeed a time of much mercy, but they were in great ſtraits in regard of externall helps, as a ſuccourleſſe, helpleſſe, and ſhiftleſſe people, when therefore God threatneth to ſet them as in the day wherein they were born, he only aymeth at that, that is, to bring them into a ſuccourleſs, helpleſſe, and ſhiftleſſe condition in regard of creature-helps as formerly they were. But when God promiſes mercy, and telleth them he will bring them into that condition they were in their youth, hee doth not conſider of their ſuccourleſſe & shiftleſſe condition, but rather looks at all the merciemercy they had in their deliverance out of Egypt. As it is a great affliction for a people to be brought into the ſame condition that once they were in, that is, to have all the ſowr & bitter without any of the ſweet, ſo it is a great priviledge for a people to be brought into a former condition, when they shall have all the ſweet without the ſowr, when God shal take away all the branne, & give them only the flowr, ſtrain out all that is evil, & give them all that is good, that is a comfortable condition; but when God shall ſtrain out what is good, and give them what is evill, that is a ſad condition, and that is the threatning before, and this is the promiſe now.
The fourth thing for explication is, what the ſong was that they did then ſing in the daies of their youth when they came up out of the land of Egypt.Thē excellency of Moſes his ſong.
That ſong of theirs you shall find, Exod. 15. Then ſang Moſes and the children of Iſrael this ſong unto the Lord, &c. And afterwards you shall reade that Miriam and all the women ſang likewiſe. In this ſong of theirs, there are theſe five things Obſervable.
Firſt, this ſong o Moſes, Exod. 15. was the moſt ancyent, the firſt ſong that ever was in the world that we know of. Orpheus, Muſaeus and Linus, the moſt ancyent of the Poets were 500, yeares after this time.
Secondly, It was a triumphing ſong; Then ſang Moſes and the children of Iſrael, the Lord hath triumphed gloriouſly, &c. When they ſaw Gods judgements upon the adverſaries, then they ſang in a triumphing way. But you will ſay, how could they ſing thus when they ſaw ſuch a dreadfull ſpectacle before their eyes? What, ſing at ſuch a lamentable object, when the Egyptians were ſo miſerably deſtroyed, when they were ſprawling up and down in the water, and it is like they heard their ſhriekings, their dolefull cryes, and ſaw their bodyes how they were caſt upon the ſhore; And then ſhall Moſes and the people of Iſrael ſing? O cruell hearted people that ſhould ſing at ſuch a lamentable object as this! What, to triumph over their adverſaries thus fearfully periſhing?How may we rejoyce at the deſtruction of the wicked
To that we anſwer. We muſt not be more pittifull then God is, Pſa. 58. 10. The righteous ſhall rejoyce when he ſeeth the vengeance, he ſhall waſh his feet in the blood of the wicked.
But you will ſay, this is auſterity, they are cruell hearted people that ſhall doe ſo. Not ſo neither. Moſes was the meekeſt man that ever lived upon the face of the earth, the lovingſt man except Chriſt that ever was; yet Moſes ſang thus when he ſaw the Egyptians deſtroyed; ſo that to rejoyce in Gods judgements againſt the ungodly, may ſtand with meekneſſe & quietneſſe of ſpirit, with a loving and ſweet diſpoſition as Moſes had.
It is true, we ought not to inſult over wicked men in way of revenge, in reſpect of our ſelves, but when we conſider the righteous judgments of God upon his adverſaries, we may be ſwallowed up in the conſideration of Gods juſtice, and rejoyce in it; But ſo, as not altogether to be without ſome pitty and commiſeration of the perſons periſhing: As Titus Veſpation is ſaid to weep, when he ſaw the deſtruction of Jeruſalem, though his enemies.
But there is a time comming when all the Saints ſhall be ſo ſwallowed up with God, ſo as they ſhall rejoyce in the deſtruction, yea in the eternall damnation of the wicked, without the leaſt pitty & commiſeration of them; they ſhall wholly mind God and his glory without pitying of them, yea though they were the fruit of their own bodies, and came out of their owne loyns. But for the preſent, though wee are to rejoyce and triumph in the works of God and his judgements upon the wicked, yet with ſome mixture of pitty and compaſſion towards their perſons.
And mark by the way ſome difference between Gods affection toward his people, and toward wicked men. It is very obſervable, that when Gods people come to be in an afflicted condition, if there ſhall be any that dare to be ſo wicked as to rejoyce in that, God will avenge himſelf on them; yea if they doe but looke upon his ſervants that are in affliction with any kind of contentment, the Lord will be avenged on them for it. But when the wicked are deſtroyed, God doth not onelyonly give us leave to look at them, but to rejoyce and ſing praiſes to God for their deſtruction.
I will give you a Text for this, Obad, verſe 12. Thou ſhouldeſt not have looked on the day of thy brother, neither ſhouldeſt thou haeve rejoyced over the children of Iudah in the day of their destruction. Mark, God hath a quarell againſt them that did but look upon the day of their brothers diſtreſs, and rejoyce. But when deſtruction commeth upon the enemies of God, then the people of God may look, and rejoyce, and triumph.
Thirdly, It is a ſong moſt excellent, in regard of the elegancy of the expreſſions, and variety of the matter. For verſe 1. He hath triumphed gloriouſly, or thus, He is become gloriouſly glorious, or, in magnifying himſelf, he hath magnified himſelf. What an elegant expreſſion is here, He is magnifyed above the magnificent, ſo ſome. All Gods works are glorious, but ſome are gloriouſly glorious; and ſo is this work of God towards his people.
Rivet hath a good note upon this: The greateſt glory of God, wherein he is moſt glorious, it is in doing good to his own people; ſo (ſaith he) great men ſhould account it their glory not in ſpoiſing others, eſpecially thoſe that are their owne, but in doing good, that was the great glory of God wherein he was gloriouſly glorious, in delivering of his people, not in ſpoiling them. In Eſay, 14. 20. there is threatned a diſhonourable buriall to the King of Babylon, upon this ground, ſaith the Text, Thou haſt deſtroyed the land, and ſlaine thy people: Yea he threatneth his ſeed, The ſeed of evill doers ſhall never be renowned, becauſe he had deſtroyed his land, and ſpoiled and ſlaine his people, his owne people.
Againe, the elegancy of this ſong is in thoſe expreſſions that are in the abſtract; He is Fortitudo mea, and Laus mea, and Salus mea: Hee is my ſtrength, and my praiſe, and my ſalvation, all in the abſtract.
So in that elegant Epiphonema, or patheticall eruption of ſpirit, which though it ſhould have beene in the cloſe as comprehending all the reſt, yet he breakes forth in the midſt of the ſong, verſe 11. Who is like unto thee, O Lord? glorious in holineſſe, fearfull in praiſes, doing wonders. In many other particulars, we might ſhew abundance of elegancy in this ſong.
Fourthly, it is not onelyonly narrative of what was, but propheticall of what is to come. A Propheticall ſong, The Dukes of Edom ſhall be amazed, the mighty men of Moab trembling, &c. ver. 15. Fiftly, it is typicall, that is, a ſong that doth typifie out the rejoycing of Gods people in after time, when the Saints ſhall overcome Antichriſt, then the ſong of Moſes ſhall be ſung over again: That is a very obſervable place, Rev. 15. 2. 3. of thoſe that overcome the beaſt, the Text ſaith, They ſung the ſong of Moſes, that is, they ſung that ſong, which this of Moſes was but a type of.
Sixtly, according to ſome, this ſong was a miraculous ſong, ſo Auguſtine hath it in his Tractate, De mirabilibus Scripturae, a miracle worthy of admiration without meaſure.
Wherein did he think the Miracle of this ſong to be?
In this,Enormi admiratione dignum miraculum. Auguſt. Anſ., 1. that he imagined that both Moſes and all the people, were at one inſtant inſpired by God to ſing this ſong: this is that which hath beene thought by ſome. But we are not able to make out that there was ſuch a miracle at this time, but rather God inſpired Moſes onelyonly, and the other people followed Moſes as he ſung this ſong.
I note it the rather for this, becauſe here by we may ſee that ſinging is an Ordinance in the Church of God, not onelyonly in the time of the Law, but in the time of the Goſpel, for this place, She ſhall ſing as in the dayes of her youth, is ſpoken of the time of the Goſpel, Therefore not onelyonly when one man hath an extraordinary gift, (as the Scripture ſpeakes, if any one hath a Pſalme, an extraordinary gift in the Congregation of making a Pſalme) that he ſhould ſing, but it is an Ordinance to joyne with others who have the gift of making a Pſalme; ſo were the people to doe here.
The fifth thing to be enquired after is, the reaſon of their ſinging, what cauſe they had thus to ſing in the dayes of their youth. The reaſon was becauſe of their great deliverance they had from Egypt, and therein indeed are many things conſiderable, that will afford unto us many excellent obſervations. Firſt, then they ſang becauſe of their freedome from outward bondage. Bondage hath three things in it.
1. When any one is under the power of another, under any Law without his conſent given, either explicite or implicite.
2. When he ſerveth another without any reſpect to his own good; only ayming at the ſatisfying of the will of him whom he doth ſerve.
3. VVhen he is forced to doe what he doth with rigour.
Here you may ſee the difference between a free ſubject,The differences betweene a ſlave and a free ſubject. and a ſlave; no free ſubject is bound to any laws of men, as mens laws, but ſuch as ſome way or other he giveth his own conſent unto; thus it is with us in England, that is the difference betweene us and the Turks, who are ſlaves, they are bound meerly to the will of thoſe above them; but in England, every freeholder, ſome way or other gives conſent to whatſoever law he is bound unto, therefore there is none can challenge any further power over him by any Law, but what he hath either explicitely or implicitely given his owne conſent unto. Secondly, he is a ſlave that is forced to obey, without any reſpect of good to himſelfe, but onelyonly to ſatisfie the will of him whom he doth obey. There is no ſuch diſtance betweene one man and another, that one ſhould ſerve another, without reſpect to his own good. Indeed there is ſuch a diſtance betweene God and us, that the more we are ſwallowed up in aiming at God, and the leſſe we ayme at our ſelves, it is the better ſervice; but there is not ſuch a diſtance between men and men, we are not bound to ſerve men, but in ſome ayme and reſpect to our own good, ſo far as it concernes men, Therefore in England when any thing is granted to the King, it is uſulaly ſo, as to ſend up ſome other Bill, that may be for the good of the ſubject, as giving him ſomewhat, but withall expect ſome good and benefit from him to them.
Indeed in our ſervice to men, we are to ayme at God, and in the condition God hath put us, to ſeek to glorifie him, more then to provide for our ſelves; but ſo far as our ſervice hath regard to man only, and looks no further then him, we are not bound to ſerve him, further then with reſpect to our ſelves and the good of others. Wherefore ſubjects may know that they are not made meerly for the will of thoſe that are above them, they indeed ſerve them, but they ſerve them for the good they expect from them.
The third is to ſerve out of love, and not to have only rigorous Lawes to force them to ſuch ſervice.
Now the people of Iſrael were under bondage in all theſe three reſpects. Firſt, they were forced to ſerve without any conſent at all. Secondly, they that did governe them, did not at all ayme at their good; It is no matter for them, let them periſh as dogs, we will have our worke done, and well done too. VVhen men ſhall governe ſo as they care not what become of thouſands of others, ſo they have their wills ſatisfied, this is to make free ſubjects bondſlaves. And thirdly, all was done out of rigour, they forced from the people what they did, as for their love they cared not for that. Wherefore when they were freed from theſe three things, they ſung, and they had cauſe ſo to doe.
Secondly they ſung when they came out of the land of Egypt, becauſe they were not only in bondage in Egypt, but in bondage under ſuch a King as they were. For, conſider who it was they were in bondage unto, and then to be delivered from ſuch a one, you will ſee a great deale of cauſe of ſinging.
Firſt, They were bondſlaves to a King of another Nation. Sometimes Country and kindred ſake moves compaſſion, but being they are another people, to whom I have no relation, but only to ſerve my own turn of them, it is no matter what becomes of them; let become of them what will, I will have my will ſatisfied.
Secondly, They were bondſlaves to a King that ruled by an arbitrary government, there was but only his will for the Law, he would impoſe what work and taskes he pleaſed, how many bricks they ſhould make, and when he pleaſed take away their ſtraw, and yet tye them to the making of ſo many. He governed them not by Law, but by Will.
Thirdly, They were in bondage under a cruell King, for the King of Egypt in the Scripture is called a Dragon, for his cruelty, Ezek. 23. 3. I am againſt thee Pharaoh, King of Egypt, the great Dragon.
Fourthly, They were in bondage to a King that was an unnaturall King; unnaturall in this, that whereas the predeceſſors of the Iſraelites had ſaved Egypt from periſhing, ſaved the King and his family from deſtruction; yet now, without any regard to what was done in former times by their predeceſſors, having this power over them, he oppreſſes them in ſuch an unnaturall way, ſo as not to care what becomes of them. Fiftly, they were in bondage under a King that extreamly hated them, & that is a ſad thing. The text ſaith, Gen, 43. 32. The Egyptians might not eat bread with the Hebrews, for that is abomination to to the Egyptians.
Sixtly, They were in bondage under a wilfull King, under one who was extreamly ſet upon his will; we ſcarce read of any one that ever was ſo ſet upon his will as this King was, therefore they expreſſe this in their ſong which they ſung when they came out of Egypt. Exod. 15. 9. bleſſing God that they were delivered from ſuch a wilfull Prince as he was. In the 9. ver. four times he ſaith [I will] I will purſue, I will overtake, I will divide the ſpoile, I will draw my ſword, and the 5. time, my luſt ſhall be ſatisfied upon them, but of this before, to be ſlaves to ſuch a one, ſo wilfull, was a very hard condition, the like wilfulneſſe hath beene already noted of the King of Babylon, and none the like to theſe two; the Text ſpeakes from their deliverance in part from under the King of Babylon alſo, as if he ſhould ſay, you did ſing when you came up out of Egypt merrily, and joyfully, becauſe you were delivered from ſuch a cruell wilfull King, you ſhall ſing ſo again, for you ſhall be delivered again from as cruell and wilfull a King as he was; for though not all the ten Tribes came back, yet it was in part fulfilled by many of them.
Laſtly, They were in bondage under a ſuſpicious and jealous King, leſt they ſhould grow to a head, and ſo riſe againſt him, one that thought he could not confide in them. It is a ſad thing when there are ſuch ſuſpitions between King and people, or people and King, that they cannot tell how to confide and truſt one in another.
VVell might they ſing therefore in the dayes of their youth, when they came up out of the land of Egypt.
Thirdly, They ſang when they came up out of the land of Egypt, becauſe they were freed from what hindered them in the exerciſe of Religion. Hence Moſes told Pharaoh, that they muſt goe three dayes journey in the wilderneſſe to ſacrifice unto the Lord their God; they could not ſacrifie in Egypt, therefore when they got freedome to ſacrifice to God, this being a great mercy they ſang praiſes. Fourthly, They ſang, becauſe their deliverance out of Egypt was wrought with a mighty hand. The Lord hath triumphed gloriouſly, hath been gloriouſly glorious; ſo the words are. And ver. 6. & 7. marke what the Text ſaith, Thy right hand, O Lord, is become glorious in power. The hand of God is God, ſtrength, but the hand of God in power is a greater expreſſion. Thirdly, Gods right hand in power. Fourthly, the right hand of God is glorious in power, this is a mighty expreſſion, ſurely great was the work of God in their deliverance. Yea and further, ver. 16. it is ſaid, by the greatneſſe of his arme, not onelyonly Gods hand, but his arme, and the greatres of his arme was in this work. And ver. 7. In the greatneſſe of thine excellency, Mulititudine celſitudinis excellentiae, ſuperbiae elationis, in the greatneſs of thine excellency, in the multitude of thy height, of thy elation of the lifting up of thy ſelf in a kind of pride, (for the word that is tranſlated excellency there ſignifies pride too.) Now God did this in the multitude of his excellency, that is, he did ſuch a work toward his people, as had a multitude of glorious works in it, which if you could analyſe, anatomize, you ſhould find a multitude of glorious excellencies in it. Well might they ſing, when God did manifeſt himſelf thus.
All theſe will afford us excellent and ſweet obſervations by and by.
Further, they ſang when they came up out of the land of Egypt, becauſe this mercy was the fulfilling of a promiſe made long before. Therefore the Scripture telleth us, That at the end of 430. years, even the ſelfe ſame day, the hoaſts of the Lord went out of the land of Egypt; which hath reference to a promiſe, and ſheweth us that God kept his word to a very day. Hence in verſ. 2. of that 15. of Exod. He is my God, I will prepare him an habitation, my fathers God, and I will exalt him; As if hee ſhould have ſaid, O Lord thou didſt make promiſes to our forefathers, now thou haſt fulfilled thoſe promiſes, thou art our God, and our Fathers God. This made them ſing ſo merrily.
6. It was a mercy that was got by much prayer, for Exo. 3. 7. it is ſaid, they cryed unto God by reaſon of their afflictions, there were many cries ſent up to God before their deliverance, and now being delivered, this made them ſing.
7. It was a mercy that came after a ſore and long bondage.
Laſtly, It was a mercy that they had in order to that great mercy of leading them into Canaan, therefore this they mention as the eſpeciall cauſe of the joy of their hearts in the 13. verſ. Thou haſt guided thy people in thy ſtrength to thy holy habitation, and ver. 17. thou ſhalt bring them in, and plant them in the mountaine of thine inheritance. The holy Ghoſt ſpeaks here as if the thing were done already, as if he ſhould ſay thus, O Lord thou haſt indeed granted unto us a great mercy in delivering us out of Egypt, but herein we prize thy merciemercy that it is in order to the bringing us to thy habitation, and it will bring us at length to the mountain of thy holineſſe; it is not ſo much that were are delivered from bondage, as that wee expect to bee brought to thy holy habitation.
Now ſaith the Lord, you ſhall ſing as you did then, look what cauſes you had then to ſing, you ſhall have the ſame cauſes to ſing again, when I am reconciled to you.
The laſt thing for the explication is, when this was fulfilled, or to what time this is to be referred.
There are four times that this propheſie aims at, and refers unto.
Firſt, It began in ſome degree to be fulfilled at their returne out of their captivity from Babylon, though it is true few of the ten tribes returned, yet it is clear in Scripture that many of them did then return, and had the beginning of this mercy, and there was joy and ſinging. Iſa. 12. the whole chap. is a ſong bleſſing God for their return from the captivity, Jehovah is my ſtrength, and my ſong, he alſo is become my ſalvation, &c.
2. This prophecie aims at ſpiritual Iſrael; ſo in Rom. 9. it is applied to the calling of Jew & Gentile together; when the Goſpel was firſt preached, Jewes and Gentiles being called home, became the ſpiritual Iſrael of God, then there was ſinging, Rom. 15. 20. Again he ſaith, rejoyce ye Gentiles with his people.
The third time that it refers unto, is the delivery of Gods people from under the tiranny of Antichriſt, typified by the tiranay of the Egyptians: for that, the former place is very full, Rev. 15. 2. there you ſhall obſerve, Thoſe that had gotten the victory over the beaſt, and over his image, and over his marke, and over the number of his name, ſtood upon a ſea of glaſs mingled with fire, having the harps of God in their hands, and they ſang the ſong of Moſes, & the ſong of the Lamb, ſaying, Great & marvellous are thy works Lord God almighty, juſt and true are thy ways thou King of Saints, &c. In this ſong, which I make no queſtion but this Scripture hath reference unto, there are divers things obſervable. To take them up briefly by the way.
1. That they that ſung were thoſe that had gotten victory over the beaſt, over his image, and over his mark; that is a full victory, not only abominating Antichriſt himſelf, but any image, any character of him, any thing whereby they might ſeem to allow of him, to be owned by him.
2. They ſtood upon a ſea of glaſſe mingled with fire. The ſea of glaſſe, I find interpreted, Chriſtian doctrine, ſo called, for the clearneſs of it, though not ſo clear as afterward it ſhould be, for there is ſome darknes even in glaſs, but clear in compariſon of what it was before; for 2 K. 25. 13. The ſea was of braſſe, which is far thicker and darker. But there was fire mingled with this ſea of glaſs, that is, though they had a clearer doctrine then before, yet there were many contentions in the Church through many different opinions, and much diviſion there was even amongſt the godly. It was a ſadde condition indeed, yet it is ordinary, eſpecially when Doctrines come to be firſt cleared, to have great contentions grow in the Church among godly men. It is no wonder though good men ſhould be of different opinions, yea and have ſome heat of ſpirit one againſt another, when the light firſt breaks forth. When men are in the dark they ſit together, and walk not at ſuch a diſtance; but when light comes, it cannot be expected but there will be differences. But yet mark, the godly then, they did not reject the doctrine, becauſe there was fire mingled with it, becauſe there was heate of contention, but the Text ſaith, they were there with their harps in their hands, they were profeſſing this doctrine and rejoycing that ever they lived to that time, to have the Goſpel ſo clearly revealed unto them.
And they ſang the ſong of Moſes, and not only of Moſes, but the ſong of the Lamb too. What was that? Firſt, great and marvellous are thy works, in that we ſee we are delivered from Antichriſtian bondage, as the people of Iſrael were delivered from Egyptian bondage with a mighty hand of thine; Oh it is a marvellous worke of God that wee are thus at liberty. Therefore know this, that whenſoever the Church ſhall be delivered from Antichriſtian bondage, it ſhall be a marvellous work of God, therefore we may not be diſcouraged, becauſe wee meet with ſome difficulties by the way, for wee ſhal never be delivered, but ſo as it ſhal appear to be a wonder; if we ſhould be delivered without difficulties, we ſhould not ſee the marvellouſneſs of the worke.
Further, Iuſt and true are thy wayes. God in that deliverance will ſhew the fulfilling of all his promiſes, and he will fully ſatisfie the hearts of his people, who have been a long time ſeeking him, and ſuffering for him. Whereas the adverſaries, becauſe God did forbear a while in his patience and let them proſper, thought there was no God in heaven that looked upon them, they ſcorned at the faſtings, and prayers, and faith of the Saints; But though the hearts of the Saints were ready to faile, yet at laſt they ſhall ſay, Iuſt & true are thy wayes, Lord we now ſee all thy good word fulfilled, all thy promiſes made good; now we ſee it is not in vaine to ſeek thee, it is not in vain to wait upon thee, for juſt and true are thy wayes.
O thou King of Saints. God will appear then to be a King of Saints. He is indeed the King of the world now, and the King of his Saints, but he doth not appear ſo clearly, the kingdome of Jeſus Chriſt as King of Saints hath been much darkned in the world; We have ſome what indeed of the Prieſtly and Propheticall office of Chriſt made known to us, but very little of his kingly office; but when God ſhall fully deliver his people, then they ſhall magnifie Jeſus Chriſt as the king of Saints in an eſpeciall manner.
Laſtly, they ſhall ſay, Who will not feare thee thou King of Nations? As if they ſhould ſay, wee ſee now it is good to feare God, wee ſee now God hath made a difference between him that feareth him, and him that feareth him not. The Angel that John ſaw, Apoc. 14. 6, 7. Flying in heaven, having the everlaſting Goſpel to preach, cryes with a loud voyce, Feare God, and give glory to him; The feare of God will be mighty upon the hearts of the Saints in thoſe times. This ſhall be the ſong of Moſes that this Scripture aymeth at, they ſhall thus ſing as they did in the dayes of their youth, when they came up out of the land of Egypt, yea and the truth is, their ſong ſhall be much more glorious.
The laſt time this propheſie aymeth at,Iſa. 51. 11. is the great calling of the Jewes, then the Scripture ſaith, Everlaſting joy ſhall be upon their heads, they ſhall obtain gladneſſe and joy, and all ſorrow and mourning ſhall flee away. They ſhall ſo ſing, as never mourn more in this world, in regard of any malice and rage of their adverſaries. This was not fulfilled at their return out of the Babyloniſh captivity, therefore there is yet a time for the fulfilling of it, and the Scripture is clear about the fulfilling it, even in this world; that place Rev. 21. 4. is a repetition of that prophecy, he ſaith there, God ſhall wipe away all teares from their eyes, and there ſhall be no more ſorrow nor crying. When Jews and Gentiles ſhall joyne together, then they ſhall ſiug indeed to purpoſe, as they did in the dayes of their youth, when they came up out of the land of Egypt.
Firſt, it is a great mercy for people to be delivered from outward bondage.Obſer. It will be found a great mercy when the world ſhall be delivered from their outward bondage, when men ſhall ſee they were born free-men, and not ſlaves, though Subjects, yet not ſlaves, when men ſhall ſee that the world was not made for twenty or thirty to doe what they liſt, and they to account all the reſt as beaſts, yea dogs; as if it were not ſo much for the lives of thouſands of them to goe, as for their humours and luſts not to be ſatisfied; but when men ſhall know, that they are men and not beaſts, and ſo ſhall live like men,Obſ. and not like beaſts, to be at the will of others, this will be a great mercy. But to be delivered from Antichriſtian bondage, is a greater mercy, then it was for the children of Iſrael to be delivered from their Egyptian bondage. For,
Firſt,Antichriſtian bondage worſe then Egyptian. when they were in the Egyptian bondage, we reade not that their conſciences were forced, that they were forced at all to any falſe worſhip. Pharaoh did not this, but Antichriſt forced to Idolatry.
Secondly, Though Pharaoh layed heavy taskes and burthens upon them, yet he did not kill them, indeed at length they killed their firſt borne, but the people of Iſrael themſelves might have their lives ſtill, though with hardſhip. But Antichriſt thirſts for blood; Papiſts are bloody men.
Thirdly, It was the affliction of Gods people to be in bondage in Egypt, but it was not their ſin: But to be in bondage under Antichriſt, is not onelyonly an affliction, but it is ſin, and that of a high nature too.
4. Though they were under Egyptian bondage, yet they were delivered from Egyptian plagues; but thoſe that are under Antichriſtian bondage, ſhall come under Antichriſtian plagues. Come out of her my people, leſt you be partaker of her plagues. You muſt not think to eſcape ſo as they eſcaped out of Egypt; if you ſtay in that bondage, you will be involved in their plagues. With what an eye therefore ſhould we look upon thoſe who would bring us into this bondage againe, when God hath begun to give us a little reviving? Jer. 37. 20. O my Lord the King (ſaith Jeremy) let my ſupplication, I pray thee be accepted before thee, that thou cauſe me not to returne to the houſe of Ionathan the Scribe, leſt I die there. So let us ery to the King of heaven and earth, O Lord our King, let our ſupplication be accepted before thee, ſince wee are begun to be delivered from that bondage, doe not cauſe us to returne to that houſe againe.Obſer. The ſecond is, A reconciled condition is a ſinging condition. When there is a harmony between heaven and the ſoul, between God and a ſinner, there is a ſweet melody indeed, there may well be ſinging, Eſay, 35. 10. The ra…ſomed of the Lord ſhall returne and come to Zion with ſongs and everlasting joy upon their heads. And Eſay 44. 23. Sing Oye heavens, for the Lord hath d…ne it; ſ…out yee lower parts of the earth, break forth into ſinging ye mountains, We being juſtified by faith having peace with God, ſaith the Apoſtle, we not only rejoyce in hope of glory, but we even rejoyce and boaſt in tribulation: Having peace with God, though war withall the world, we rejoyce.
Thirdly,Obſer. It is a great mercy, when Magiſtrates and people ſhall generally joyne together in praiſing God, when they ſhall ſing as they did in the dayes of their youth, (for that is the promiſe.) How is that? Moſes beginneth, and Miriam followeth, the leaders of Iſrael, and then all the people joyne together, and anſwer one another in their ſinging.
When that day ſhall come that God ſhall ſtirr up the hearts of Magiſtrates and great ones, that there ſhall be ſinging Hallelujahs to him that ſitteth upon the throne, and the Lamb for evermore; and when God ſhall generally move the hearts of the people, that they ſhall anſwer one another in their ſinging, and ſo joyne in a ſweet melody; this will be a bleſſed time indeed. Now perhaps in one place there is ſinging, and bleſſing God for what is done, in another place there is curſing, and curſing thoſe that do ſing. Some mens hearts are rejoycing in the great things God doth, other mens hearts fret and rage when they heare of the great works of the Lord, this makes no melody in heaven. Perhaps now in the family the Husband ſingeth, and the wife frets; perhaps the wife ſingeth, and the malignant husband is inraged; the ſervant rejoyceth, and the maſter chafeth; the children ſing, and the parents vex; this is harſh muſique. This is our condition at this day; there are better times coming, when Moſes, Aaron, and Miriam, and all the people ſhall joyn in ſinging praiſe to our God.
4. Thankfulneſſe to God,Obſer. for mercy cannot be without joyfulneſſe. A grumbling, penſive, ſadde, dumpiſh diſpoſition, cannot be a true thankfull heart as it ought. God will not accept in this ſenſe of the bread of mourners. It is grievous to the Spirit of God, that we ſhould be penſive and ſad in the midſt of abundance of mercies.
5. They ſhall ſing there. There, where? at the door of hope in the valley of Achor. You may remember in the opening of that valley of Achor, I gave you what might be underſtood by it according to the moſt, that is, that God would make the greateſt trouble and affliction of his Church to be a door of hope, to bring mercy to them: And if you take it in that ſenſe, here riſes an excellent obſervation.
When God brings into ſtraits,Obſer. yet if he ſhall ſanctifie our ſtraits, making them means of good to us, we have cauſe to rejoyce. You have an excellent Text, Iſa. 35. 6, 7. For in the wilderneſſe ſhall waters breake out, and ſtreams in the deſart, and the pa…ched ground ſhall become a poole, and the thirſty land ſprings of water. Thoſe things that ſeem to goe moſt contrary to you, I will work good unto you out of them, ſaith God. VVell, what is the fruit of this? This is ſet as the reaſon of the words immediately before, Then ſhall the lame man leap as an Hart, and the tongue of the dumb ſing. Becauſe the Lord ſhall make the parched ground become a poole, and the thirſty land ſprings of water, this ſhall make the lame to leap as an Hart, & the tongue of the dumb to ſing. Though our tongues be dumb, yet it ſhould make us ſing when we ſee God working good out of contraries, when wee ſee things that of themſelves tend to our ruin, and would bring us to miſery, that are as the valley of Achor, yet God working good out of them; if wee have the hearts of men in us, much more the hearts of Chriſtians, though we were dumb before, this ſhould make us ſing. Yea all this is brought in as an argument to ſtrengthen the weak hands, and the feeble knees, and as a reaſon why thoſe that have weake hearts ſhould not feare, becauſe God workes good out of that which ſeemeth the greateſt evill; verſ. 4. Say to them that are of a fearefull heart, be ſtrong, feare not, and then followeth this in the 6. verſe.
Are we in the valley of Achor, The Saints should ſing in the midſt of their ſtraits…a place of trouble and ſtraits? wee have cauſe to ſing even in this valley of Achor, for we have not yet been brought into any ſtraits, but God hath brought good out of them; he hath turned the parched ground into a pool, and the thirſty land into ſprings of water. It is our great ſin, that when God calleth us to ſinging, we are yet concluding of rejecting; we are ready to think if we be brought into the valley of Achor, we are preſently caſt off: Oh no, God calleth you to ſinging, nothwithſtanding you meet with difficulties. Iſa. 49. 13. Sing O heavens (ſaith the Text there) he joyfull O earth, breake forth into ſinging O mountaines, for God hath comforted his people, and will have mercy upon his afflicted; But mark now the next words, But Zion ſaid, the Lord hath forſaken me, & my God hath forgotten mee. At that very time, when the Lord was calling for ſinging, even then they were concluding of rejecting. Take we heed this be not our condition.
But take the words as then I told you as I conceived them to be the meaning of the ſpirit of God, that this valley of Achor was ſome ſpeciall mercy that God gave at firſt as a door of hope to further mercies he would give afterward, and there they ſhall ſing.
Then the obſervation is,
When the Lord is beginning with his Saints in the ways of mercy,Obſer. though they have not all that they would have, yet it is a ſinging condition. Though you be but yet brought into the valley of Achor, and be but at the doore of hope, and not entred into the door, though you have not yet got the poſſeſſion of all the mercy God intendeth for you, yet God expects you ſhould ſing. You muſt not ſtand grumbling,We muſt reioyce at the beginnings of merciemercy though we have not al we deſire. whining, complaining, and murmuring at the door, becauſe you have not what you would have; though God makes you wait at the door, you muſt ſtand ſinging there. It may be ſaid of Gods mercy as of his word in Pſal. 119. 130. The entrance into thy word giveth light, ſo the entrance of Gods works of mercy giveth light. Pſal. 138. 5. Yea they ſhall ſing in the wayes of the Lord, for great is the glory of the Lord. In the ways of the Lord they ſhall ſing, though God be but in the wayes of his mercy, and they have not what they would have, yet they ſhall ſing.
This is certainly one great reaſon why our doore of hope is not yet opened to us as we deſire, or at leaſt that we have not that entrance that we would have at that door, becauſe we ſtand murmuring; yea we ſtand quarrelling one with another at the doore, whereas God expects that we ſhould ſtand ſinging and praiſing his name there. Though wee have not what wee deſire, yet let us bleſſe God that ever we lived to this day, to ſee ſo much of God as we have done, though we ſhould never ſee more, though the mercy we look for ſhould be reſerved for the generation that ſhall follow, yet we have cauſe to bleſſe God while we live, that we have ſeene and do ſee ſo much of God duplicate page duplicate page duplicate page duplicate page as we have done & daily do.Lect. 15 Let us ſtand at our Fathers door ſinging, and if we muſt ſing at the foot of Zion, what ſong ſhall we ſing when we come to the height? Ier. 31. 12. They ſhall come and ſing in the height of Zion they ſhall flow to the bountifulneſſe of the Lord. If there be any one with whom God is dealing in a way of mercy, though you can ſee but a little light thorough the key-hole, yet you ſhould ſing there. There are many poor ſouls, with vvhom God is beginning in very gracious ways, yet becauſe they have not their minds inlightned, their hearts humbled as they deſire, power over corruptions, abilities to performe duties as they expect, they are preſently ready to conclude againſt themſelves, ſurely the Lord will not have mercy, we are rejected. They think they have nothing, becauſe they have not what they vvould. O unthankfull heart! This is the very thing that keepeth thee under bondage, becauſe when the Lord is ſetting open a door of hope unto thee, thou wilt not take notice of it, but art preſently murmuring and repining, becauſe thou haſt not all that thou wouldeſt. Wouldeſt thou enter in at this door, and have God perfect the mercy he hath begun? take notice of the beginnings, and bleſſe God for what thou haſt. This would be an obſervation of marvey lous uſe to many a drooping ſoul, if they would learne by this dayes coming hither, to ſing hereafter at the doore of hope.
Yet further,Obſ. They ſhall ſing there as in the dayes of their youth. It is the condition of Gods own people many times, when firſt they enjoy liberty, then to be in a ſinging condition,Obſer. but afterward to loſe their joy. At firſt indeed when Gods mercies were freſh to them, in the dayes of their youth, O how their hearts were taken! how then they ſung merrily and chearfully, Moſes and all the people!Fresh mercies affect much: but in proceſſe of time it appeareth they had not kept up this ſinging, this harmonious, this melodious heart of theirs, therefore God promiſeth they ſhould ſing as in the dayes of their youth.
We finde it ſo in people, when they firſt come to enjoy liberty out of bondage, Church liberties, Oh how they rejoyce in them! how do they bleſſe God for them! O how ſweet are theſe mercies at their very hearts! they rejoice that ever they lived to this time; but within a while the flower of their youth is gone, and they ſoone have the teats of their virginity bruiſed. At firſt indeed, O the ſweetneſſe! but ſtay a while and you ſhall finde contention or ſcandoll ariſing amongſt them, or deadneſſe of heart befalling them. Oh the bleſſed condition that God hath brought us to, to have theſe liberties and ordinances according to his own way! but within a while we may ſay as the Apoſtle to the Galatians,Gal. 4. 15. Where is the bleſſedneſſe you ſpake of? They would have pulled out their eyes for Paul, What is become of all now? All their beauty & glory is quite damped, let us take heed that when our hearts ſeem to be raiſed and mightily affected with mercies, we do not ſoon looſe our vigour & heat. It hath been ſo with England, when they have had freſh mercies at firſt, they rejoyced in them exceedingly. I have read of the City of Berne, when they were firſt delivered from Antichriſt, they wrote the day of their deliverance upon pillars with letters of gold. Was it not ſo with us here in England?
I will only inſtance in that deliverance upon the fifth of November,Lect. 14. how mightily was both King and Parliament affected with it! their hearts were exceedingly up, then there was bleſſing God, for their deliverance from Papiſts, then there were prayers and thanksgivings ſet forth, and in them, this expresſion againſt Popery, Whoſe faith is faction, whoſe Religion is rebellion, whoſe practice is murthering of ſoules and bodyes; When the mercy was freſh, how did their ſpirits worke? then they profeſt againſt all kinde of Popery. Reade but the Proclamation about the ſolemnity of that time, and the expresſions of the prayers then ſet forth, and one would have thought verily then that Popery ſhould never have prevailed in England again; who would ever have thought it posſible that a Popiſh Army ſhould ever have had any countenance in England more? Certainly, if a Popiſh Army had been raiſed at that time when mens hearts were ſo up, all the people of the land (if it had been but with clubs) would have riſen and beaten them to pieces.
It is ſo with many young people, when God firſt beginneth to worke upon their hearts, O how are they for God! then their ſpirts are mightily up for Chriſt, Pſal, 90. 14. O ſatisfie us early with thy mercies, and then we ſhall be glad and rejoyce all the dayes of our lives; It is a ſweet thing when the latter part of that prayer followeth, when God ſatisfieth young people with his mercy, and that ſatisfaction abideth, ſo as they rejoyce all the dayes of their lives afterward. The Lord doth many times ſatisfie young ones with his mercy, but they quickly grow dead and cold, and their hearts are ſoone hardned and polluted,Obſer. and they doe not rejoyce all the dayes of their lives. Another Obſervation, that reſtored and recovered mercies, are very ſweet and precious mercies. They ſhall ſing as in the dayes of their youth; They were once in a bleſſed ſweet ſinging condition, they had loſt it, but now God promiſeth to recover them. Iob 29. 2. O that I were as in months paſt, as in the dayes when God preſerved me, when his candle ſhined upon my head, and when by his light I warlked thorough darkneſſe; as I was in the dayes of my youth, when the ſecret of God was upon my Tabernacle. Iob deſireth this earneſtly, that he might have reſtored, recovered mercies; What a happy condition ſhould I be in then, ſaith he, if it were now with me as in the dayes of my youth! May not many in this place ſay ſo? God hath been gracious to them in former dayes, he hath given many ſweet manifeſtations of his love, many ſoule-raviſhing communications of himſelf unto them! but how have they loſt them! They may well ſay, O that it were with us as in the dayes of our youth! Oh that God would reſtore to us what mercy we once had! what a bleſſed condition ſhould we be in then! But God here giveth a gracious promiſe, that he will reſtore them, that he will give them that which is the petition of David, Pſa. 51. Reſtore to me the joy of thy ſalvation; Lord I have loſt it, O that I might have it againe! How happy ſhould I be! So Pſ. 132. 1. By the Rivers of Babylon there we ſat down, yea we wept there when we remembred Zion, we hanged our harps upon the willowes.
They were in this ſad condition, but if one ſhould have come to them and have ſaid, what will you ſay if you ſhall be reſtored againe and goe to Zion, to Jeruſalem againe, and have ſongs there, as much and as delightfull as before? their hearts could not have held in them. This mercy would be like that wine mentioned, Cant. 7. 9. that is ſo ſweet, that it cauſeth the lips of thoſe that are asleepe to ſpeake; If there be any life left, ſuch a mercy will raiſe and actuate it. Pſal. 126. 1. 2. When the Lord turned againe the captivity of Zion, our mouthes were filled with laughter, and our tongues with ſinging, when God granted them a recovered mercy. As a poore prodigal, that hath left his fathers houſe, and afterward is come to beggery and miſery, and is under bondage, & is almoſt ſtarved; he ſitteth down under a hedg, wringing his hands, falleth a lamenting the loſſe of his Fathers houſe, and conſidering what comfort he had in his Fathers preſence, cryeth out of his folly and madneſſe; but if one ſhould come and ſay to him, what will you ſay if your Father ſhould be reconciled to you, and ſend for you home, and promiſe to put you in as comfortable a condition as ever? O how would this cauſe ſinging in his heart! Thus God promiſeth to his people, that he would reſtore them to that ſinging condition they had loſt.
They ſhall ſing as in the dayes of their youth.
That which made this mercy ſo ſweet, was becauſe it was a promiſed mercy. Hence this Note.
Promiſed mercies are ſweet mercies. Obſer. Promiſed mercies are ſweet.Luke 16. 61. Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people, and hath raiſed up a home of ſalvation to us, in the houſe of his ſervant David, as he ſpake by the mouth of all his Prophets. And ver. 77. To performe the mercy promiſed; there is the cauſe of ſinging, Bleſſed be the Lord God of Iſrael, that hath performed the mercy promiſed.
Giving out of a promiſe is ſweet to a gracious heart, it can ſing then; much more ſweet is the promiſe when it cometh to be fulfilled. 2 Chron. 20. 17. Stand ſtill and ſee the ſalvation of the Lord, there is the promiſe. Mark now how Jehoſaphat and the people were affected with the promiſe: And Jehoſaphat bowed his head with his face to the ground, and all Iudah and the Inhabitants of Ieruſalem fell before the Lord, worſhipped the Lord. And the Levites, and the child en of the Koathites, & the children of the Korhites ſhall ſtand up to praiſe the Lord God of Iſrael with a loud voyce on high. And ver. 21. He appointed ſingers unto the Lord that ſhould praiſe the beauty of holineſſe, and to ſay, Praiſe the Lord, for his mercy endureth for ever. Jehoſ…phat had not got the promiſe fulfilled, it was only made; they had not got the victory over their enemies, but onelyonly a promiſe that God would be with them, & preſently Jehoſaphat & all the people fell a ſinging.
A gracious heart ſeeth cauſe enough to ſing, if he have got but a promiſe, but much more when he hath got the performance.
If the promiſe of a mercy hath ſuch ſweetneſſe in it, what ſweetneſſe then hath the mercy of the promiſe?
But the promiſe was not only barely fulfilled, but fulfilled with a high hand, and that made them ſing. This may be another Obſervation:
When God appeareth remarkably, with a high hand in delivering his people, then the mercy is to be accounted a precious mercy indeed, and all the people of the Lord ſhould ſing and praiſe him. Eſay 43. 19. 20. mark there, when God had told of an extraordinary hand of his in a way of mercy, ſaith he, I will plant them in the wilderneſſe, and ſo goeth on: Then (ſaith he) ſhal this be, that they may ſee, and know, & underſtand, & conſider, that the hand of the Lord hath done this, and the Holy One of Iſrael hath created it. When Gods imediate hand doth a thing, when it helps a people in an extraordinary way, he expects that they ſhould ſee, and know, and conſider, and underſtand together: All theſe expresſions are heaped one upon another. And if any people be called to this, we are at this day; God hath appeared extraordinarily to us. Oh that we had eyes to ſee! Oh that we had hearts to conſider and underſtand, that we might give God the glory that is due to him!