Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 3 · Chapter 7
CHAP. VII.
IN this Chapter Micab in name of all the godly laments the paucity of good men, and the univerſal corruption of all ranks (as a preſage of approaching ruine,) verſe 1, 2, 3, 4. And that no relations could tie men to ſaithfulneſs, v. 5, 6. yet comſorting himſelf and the godly in God, v. 7. by the expectation and hope of a ſatisfactory deliverance, v. 8, 9, 10. by Gods promiſe of reſtoring them after ſome trouble, v. 11, 12, 13. by his promiſe to hear the prayers of the godly in behalf of the Church, v. 14, 15. and that to the aſtoniſhment of all her enemies, v. 16, 17. he concludes all with exalting of the infinite mercy, bounty and fidelity of God, v. 18, 19, 20.
Verſe 1.
WO is me, for I am as when they have gathered the ſummer-fruits, as the grape-gleanings of the vintage: there is no cluſter to eat: my ſoul deſired the firſt ripe fruit.
The Prophet laments the paucity of godly men, who being as earneſtly deſired by him as a traveller would deſire fruits by the way, and as precious in his eyes as the firſt ripe fruits are to men, Iſa. 28.4. Hoſea 9 10. yet they were as rare to be had as fruits are after the gatherings of the vintage, there being only ſome few gleanings lew, (as Iſa. 17.6.) to bemoan with him this decay, and in whoſe name he now laments. Doct. 1. The truly godly are very precious and uſeful in the viſible Church, as being not only reſtreſhful to other godly men, but inſtruments and means of bringing down bleſſings, by dealing with God in prayer by ſtanding in the breach, &c. Therefore, ſaith he, my ſoul deſired the firſt ripe fruit, ſo precious were they in his eye. 2. The truly godly maybe reduced to a very ſmall number in the viſible Church, many who appeared to be ſuch, making defection, and many of theſe who are indeed ſuch, being taken away by death I am as when they have gathered the ſummer-fruits, as the grape-gleanings of the vintage, ſaith he. 3. The want and decay of godly men is much to be lamented by the viſible Church, and ſuch are left behinde, eſpecially by faithfull Miniſters; Wo is me, and my ſoul deſired the firſt ripe fruit, ſaith he: for, not only is it ſae to z…alous Miniſters when they ſee not the fruit of their labours, but in ſuch a time all the godly are deprived of ſweet fellowſhip, and are by this decay forewarned of judgements to come. See, Pſal. 12.1. Iſa. 57.1.
Verſe 2.
The good man is periſhed ont of the earth, and there is none upright among men: they all lie in wait for blood: they hunt every man hi… brother with anet.
He explains in proper termes what was figuratively for down in the former verſe, to wit, that in ſtead of juſtice and humaniry amongſt men, cruelty and craft abounded. Doct. 1. Corruption once beginning among a people, will ſoon become univerſal, if the Lord prevent not: Sins of a time are ſuch as few have zeal to oppoſe, or guard againſt: The good man periſheth, they all lie in wait, every man hunts his brother, ſaith he 2. Thoſe only are truly merciful to others, who have themſelves obtained mercy of the Lord, and from the ſenſe thereof are tender toward others: for the word rendered the good man, ſignifies ſuch a one as is, ſo to ſay, mercified, or made up of mercy from God, and is actively merciful to others. 3. When mercifulneſſe departs from among men, then alſo uprightneſſe, or doing what juſtice or ſtrict obligation requires, will not ſtay; the Lord plaguing the caſting off of the one, with the removal of the other; therefore are theſe linked together, the good man is periſhed, and there is none upright. 4. The defection of members of the viſible Church is ordinarily plagued of God by giving them up to be moſt groſſely wicked; for, they all lie in wait for blood, to oppreſſe or murther, they hunt every man, even his brother with a net. They are moſt intent and ſubtile in undermining and oppreſſions, and ſeek to entrap their neareſt friends, as hunters do purſue wilde beaſts, and fowlers birds.
Verſe 3.
That they may do evil with both hands earneſtly: the Prince asketh, and the Judge asketh for a reward: and the great man, he uttereth his miſchievous deſire; ſo they wrap it up.
For further confirmation of this univerſal defection, he inſtanceth it in ſeveral ranks: The firſt inſtance is in the perſon of great ones, who being bent on evil, ſuch of them as are in authority, as Princes of the blood, and delegate Judges do avow bribery; and they whoſe requeſts are commands; do ask for gifts, and expoſe juſtice to ſale: and ſo, ſuch others in the land as are great and can give money, fear not to communicate counſels with the Judge, to defraud and oppreſs the poor; and the Judge and the rich man conſpire to perfect what they have agreed upon. Doct. 1. Great men are ordinarily firſt and moſt eminent in publick and general defections; therefore they are here firſt ſpoken to. 2. The Lord eſpecially marketh and abhorreth mens eager diſpoſition to do evil; whereas he is tender toward ſuch as through tentation and infirmity do ſlip; for, ſaith he, that they may do evil with both hands earneſtly, the Prince asketh, &c. 3. Albeit it be a ſin in Judges to receive bribes never ſo privately, yet it doth much aggravate the ſin if it be publickly avowed: the Prince asketh, and the Judge asketh for a reward. 4. Sins are moſt dangerous, when they appear vailed under the name of vertue, or committed under the ſpecious pretence of equity; for, ſo was it in this time of defection, Bribery went under the name of reward, or retribution for their ſervice and favour ſhewed. 5. It is a great iniquity when men in authority do not bear down wicked great men, but they have encouragement to do wrong, and may get their will accompliſhed with Judges, by reaſon of their greatneſſe and wealth; for, ſo is complained of in this time of defection, the great man he uttereth his miſchievous device, he dares utter it to the Judge for concurrence, and gets it put in execution on the poor. 6. It is an uſual ſin alſo, in declining times for great men ſo to play to others hands, as to ſtrengthen themſelves and one another in evil courſes; for ſo was it in this time: ſo they wrap, or, twiſt it up: a ſimilitude taken from cords twiſted together to make them ſtrong, ſignifying the conſpiracy of the Judge and great man, that the one may get his bribe, and the other may make his prey of the poor.
Verſ. 4.
The beſt of them is as a briar: the moſt upright is ſharper then a thorn-bedge: the day of thy watchmen, and thy viſitation cometh; now ſhall be their perplexity.
A ſecond inſtance of this defection, is in the perſons of ſuch, eſpecially great ones, as ſeemed to be better then others: the beſt and moſt ſtreight of which were both hurtful and catching, as thornes are: unto this he ſubjoynes a threatening, ſhewing that it portended the near approaching of the judgements foretold by the Prophets, wherein as they had formerly intangled others with their thorny griping covetouſneſſe, and ſtrengthened themſelves as twiſted cords in their wicked wayes; ſo now themſelves ſhould be ſo perplexed as they ſhould not know whither to turn them. Doct. 1. In times of defection there may be ſome ready to ſhelter themſelves under this pretext, that they are not ſo evil nor ſo unjuſt as others; therefore a word muſt be directed in particular to the beſt and moſt upright, to let them ſee the vanity of that pretext. 2. No goodneſſe or uprightneſſe in men is ſufficient to cover their declining after the ſins of the time; therefore doth the Prophet ſpeak even againſt the beſt and moſt upright. 3. Even men who ſeem to be well-affected and better then others, are in hazard to be drawn away with the evils of the time; for, ſo were they in Micahs dayes, with covetouſneſſe and oppreſſion, which were the ſins of that time: The beſt of them is as a briar, &c. 4. It is an evident ſymptome of a declining time, when men become covetous, oppreſſors, catching, and dangerous to meddle withal; therefore are the decliners here obſerved to be briars, and ſharper then a thorne-hedge. Covetouſneſſe is the ordinary evil into which backſliders fall, and the ordinary forerunner of judgments, for then the world becomes an idol, and ſo is fitted for Gods ſtroak. 5. However the Lord may bear long with the filthy their being filthy ſtill, providing the righteous be righteous ſtill, yet when thoſe who have a ſhew of goodneſſe are …ither wicked under that mask, or caſt it off, and run to the ſame exceſſe with others, and when men who are none of the worſt, follow the ſins of the time, and ſo the diſeaſe becomes univerſal, it is a ſigne of ſpeedily approaching ruine; for, then the day of the watchmen cometh now. 6. It addes much to the weight of a rod, that the Lord hath forewarned ſinners of their danger, and yet they have not taken warning; therefore is their affliction called the day of thy watchmen, that is, not ſo much a day of vengeance on their falſe Prophers and wicked Governours, as the day which the true Prophets foretold them would come, unleſſe they repemed. 7. The Lord in the diſpenſation of his Providence toward men hath an eſpecial regard to his own Word carried by his ſervants, that the truth and certainty thereof may be ſeene; therefore alſo is their ſtroak called the day of thy watchmen, that they might take notice that what his ſervants ſpake was certain. 3. Gods Miniſters ought carefully to ſtudy the condition of his people, and labour to ſtand in Gods counſel, that they may underſtand his minde concerning the Church, and faithfully give warning thereof; therefore are they called watchmen, by a name borrowed from the practice of Centinels in armies or cities. 9. Albeit men in their wicked wayes dream that they ought not to be accountable unto any, yet the Lord will take inſpection of their wayes, and call them to an account for them; thy viſitation cometh. 10. The Lord will ſo purſue guiltineſſe with affliction, as the guilty man ſhall be entangled, and have no way to ſhift the rod; and guiltineſſe in a time of need will reduce men to ſuch ſtraits and perplexities, ſuch anxieties and preſſures of minde, that they ſhall not know whither to turn them; therefore, ſaith he, now ſhall be their perplexity, or intangling; whereas to the righteous even in darkneſſe, there ariſeth light of clearneſſe and comfort.
Ver. 5.
Truſt ye not in a friend, put ye not confidence in a guide: keep the doores of thy mouth from her that lieth in thy beſome.
6.
For the ſon diſhonoureth the father, the daughter riſeth up againſt her mother: the daughter in law againſt her mother in law, a mans enemies are the men of his own houſe.
A third inſtance of this defection in all ranks and conditions of men, is held forth in the unfaithfulneſſe and inhumanity that was among them, inſomuch that neither intimate friends, whom men do in a ſort intruſt themſelves to, to be guided by them, Pſal. 55.14. nor yet wives are to be truſted in, yea, thoſe whom the ſtricteſt bonds of nature, affinity or ſubjection would tie to be friendly, do prove treacherous. Doct. 1. Want of natural affection, and mens turning monſtrous in their diſpoſitions and behaviour, is the uſual companion and lymptome of a declining time; for, ſaith he, the ſon diſhonoureth the father, the daughter riſeth up againſt her mother, and ſo violate the bonds of nature, the daughter in law againſt her mother in law, and makes void the bonds of affinity, a mans enemies are the men of his own houſe; no bond of ſubjection will tie inferiours. This evil temper is foretold to be in the perillous latter times, 2 Tim. 3.2, 3. 2. There is no ſure hold to be had of any man, how ſtrictly ſoever he be bound, who is declining from God, and hath not a tender conſcience ſtanding in awe of God; for in this declining time, friends, guides, wives, ſons, daughters, &c. are not to be truſted in. He who is falſe in his duty to God, will prove true to none. 3. In times of defection and backſliding, as the godly ought out of love to believe all things, 1 Cor. 13.7. and not eaſily take prejudice: ſo are they alſo to walk warily and prudently; Truſt ye not, ſaith he, put no confidence, keep the doores of thy mouth, eſpecially none is to be looked to for help, or truſted in, but only God.
Verſe 7.
Therefore I will look unto the LORD: I will wait for the God of my ſalvation: my God will hear me.
Followeth the conſolation of the godly, who lament this defection, and were to be involved in theſe common miſeries and calamities, whom the Prophet by his practice in their name directeth to encourage themſelves in God, and look unto, and waite for him, in hope of acceptance and deliverance; which is the general ground of encouragement. Doct. 1. The Lord makes uſe of troubleſome and declining times, to drive his people the more to their duty and thrift; for, therefore, ſaith he, I will look unto the Lord. 2. There is in God ſufficient matter of encouragement, to counterbalance any difficulty or diſcouragement that his people meet with in the world; for, in expectation thereof do they in ſuch a time look unto the Lord, as an alſufficient remedy to keep them from being carried away with a declining time, and from diſcouragement in a ſad time, by eyeing him. 3. In declining and ſad times, the people of God ought to be moſt earneſt in dealing with him, depending on him, and in expecting his help; for, the word ſignifieth that like a watchman ſet upon a tower, he will intently obſerve and watch, and look to God, and for help from him. See, Pſal. 5.3. Lukewarm dealing with God, however it may pleaſe fooles in a ca…me day, yet will not bear out in a time of publick defection. 4. In the reeling and turning upſide-down of things here below, the people of God are not ſo much to look to theſe incertainties, as unto the immutability of God in what he is to his people; for, ſo much alſo is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help, patient waiting is alſo to be conjoyned, by keeping his way, notwithſtanding difficulties or delayes of deliverance, and reſolving to have faith exerciſed before it get the victory, therefore doth he reſolve alſo to wait for God. 6. In all the people of Gods waiting on him there is ſtill hope and confidence, though it be not always ſeen to the waiter; for, the ſame word in the Originall ſignifies both waiting and hoping. 7. As it is the Lord onelyonly who can ſave and deliver, and as he is the onelyonly Saviour of his Church by vertue of the Covenant of grace made with her in Chriſt; ſo will he ſave all ſuch as will implore him onelyonly in their ſtraits, and have all their ſalvation from him, and in him according to the Covenant; for, all this doth that ſtile, the God of my ſalvation, which is made the ground of his waiting, implie. 8. We ought to encourage our ſelves to deal with God, by acting faith, that we ſhall be accepted, I will look and wait, ſaith he, and that becauſe, my God will hear me. 9. God is bound by Covenant to hear the lawful and needy deſires of his people in due time; my God will hear me. 10. Gods hearing of our prayers, or confidence that he will hear them, is ſufficient encouragement in hardeſt times; for ſuch is the Prophets encouragement here, my God will hear me; A man that gets acceſſe unto God, and knows he will ſpeed in heaven, may defie time to ſtraiten him, having ſuch a fair back door of enlargement.
Verſ. 8.
Rejoyce not againſt me, O mine enemie: When I fall, I ſhall riſe; when I ſit in darkneſſe, the LORD ſhall be a light unto me.
The Prophet proceeds to hold out more ſpecial grounds of conſolation and encouragement; the firſt whereof is, that the Church hath ground of hope of a ſatisfactory deliverance, and in this verſe the Prophet ſpeaking in her perſon, directs her how to manage this hope of comfort, in reference to her inſulting enemies, to wit, that having ſuch ground of hope, ſhe ſhould reſolutely profeſſe the ſame before them, and contemn their inſolent mockery, and reſolutely endure it, till the Lord by actual deliverance put them to ſilence. Doct. 1. The Church of God may for ſin be deprived of the poſſeſſion of her dignities, and be caſt into a perplexed deſolate condition, wanting both comfort and judgement to know what to do: for, ſhe may fall and ſit in darkneſſe. 2. The people of God being in trouble will not want enemies to reproach and inſult over them, to embitter their calamity; for, here they have an enemy rejoycing againſt them. 3. It is no ſtrange thing to ſee the Church brought very low, and yet be raiſed up again, to ſee her fall is not to ruine, and her eclipſes not continuing; therefore doth ſhe expect to ariſe after her fall, and to have light after her darkneſſe: When I fall, I ſhall ariſe, &c. whereas the fall of enemies hath no ſuch comfort. 4. The Lord is alſufficient to give unto his people comfort in trouble, and an iſſue from it, therefore doth the believing Church ſeek no other ground for her faith: but, the Lord ſhall be a light unto me; it being he who had undertaken, and who by manifeſting his own preſence could create comfort and iſſue in the midſt of troubles. 5. When the Churches priviledges and grounds of hope are rightly ſeen, neither will enemies be found to have ſuch cauſe of boaſting, becauſe of her trouble; as they ſuppoſe, nor needs the Church be much affected with their inſulting, but may profeſſe her deſpiſing them and it both, in hope of his help; therefore ſaith ſhe, Rejoyce not againſt me, O mine enemy; as if ſhe ſaid, … boaſt at leaſure, ye have no ſuch cauſe as ye dream of. 6. However enemies having preſent advantage againſt the Church, will not give over their inſolent reproaching, which ſhe muſt endure in hope: yet the Lord by delivering her will put them to ſilence, and let them ſee that their joy was groundleſſe: Rejoyce not againſt me, when I fall, I ſhall arife, &c.
Verſ. 9.
I will bear the indignation of the LORD, becauſe I have ſinned againſt him, until he plead my cauſe, and execute judgement for me: he will bring me forth to the light, and I ſhall behold his righteouſneſſe.
The Church is yet further directed how to manage this her hope of comfort, in relation to her guilt, which might ſeeme to ſtand in the way of it: for, whereas it might be objected, How could ſhe expect that God would be her light, ſeeing ſhe by ſin had provoked him to anger, and to caſt her into theſe troubles, and ſo was her party? She anſwers, that ſhe ſubmiſſively ſtooping, and accepting in theſe troubles the puniſhment of her iniquity out of his hand, did expect that in due time, the Lord, whom ſhe had provoked to afflict her, would plead her cauſe againſt her enemies who unjuſtly oppreſſed her, and plague them: and would reſtore her to her ancient glory, and in publick view give her to enjoy the effects of his bounty and fidelity. Doct. 1. The Lord may have fatherly indignation againſt his people for their ſins, and may teſtifie the ſame by inflicting of outward calamities, and yet not reject their perſons; for this cauſe is the godlies trouble called here, the indignation of the Lord, though men were inſtruments. See, 2 Chron. 19.2. 2. It is the duty of the godly, when God is angry and chaſtiſeth, to be ſenſible of their ſin procuring the ſame, to ſtoop humbly under his afflicting hand, and to bear it patiently and ſubmiſſively, accepting the puniſhment of their iniquity: I will bar the indiguation of the Lord, becauſe I have ſinned againſt him, ſaith ſhe. 3. Senſe of ſin and of its great demerit, will make men ſubmiſſive and ſtoop patiently under the rod, who otherwiſe would repine more: for, this is the re…ſon of her bearing the rod, becauſe I have ſinned. This is the cauſe wherefore men get ſo many rods dipped in their own guilt, becauſe they bear not cleanly reds patiently, there being no croſſe ſo humbling as a ſinful croſſe. See, Lam. 1.18. 4. True patience and ſubmiſſion unto God in affliction, ought to pre…ſc…ibe no term-day unto it ſelf, but to refer all to his will: I will bear until he plead. 5. Such as humble themſelves before God, and patiently ſtoop under a procured affliction, may expect that God will take their part againſt all the inſtruments having hand in the ſame trouble, and clear their righteous cauſe in reſpect of thoſe who ſought only their own ends in afflicting them, and their humility and patience ought to be ſeaſoned with this hope; He will plead my cauſe, ſaith ſhe, who bears his indignation. See, Iſa. 47.6. Zech. 1 15. 6. The Lord will not only clear his peoples right againſt their oppreſſors by pronouncing ſentence in their favour in his Word, but will accordingly put his ſentence to execution, for ſo doth ſhe expound his pleading; He will execute judgement for me. 7. The Lord having by affliction humbled his people for ſin, and exerciſed their patience and faith, will reſtore unto them their wonted priviledges, and as it were in publick view, and make manifeſt that they are his; therefore, ſaith he, He will bring me forth to the light, that is, not only comfort, but publickly own and honour me, and I ſhall behold, or enjoy to my ſatisfaction, his righteouſneſs, or the wonted effects of his fidelity in keeping Covenant, notwithſtanding this ſeeming interruption.
Verſ. 10.
Then ſhe that is mine enemie ſhall ſee it, and ſhame ſhall cover her which ſaid unto me, Where is the LORD thy God? mine eyes ſhall behold her: now ſhall ſhe be troden down as the mire of the ſtreets.
This hope for deliverance is further commended from the effects thereof upon the Churches enemies to her ſatisfaction: ſhe is he…e directed to profeſſe her hope, that her enemies who mocked her faith, ſhould be confounded at the ſight of her deliverance, and be ignominiouſly cut off, to her great joy and ſatisfaction. Doct. 1. God ſeeth it fitting ſometimes to make his peoples happineſſe conſpicuous to the world, yea, even to their enemies, that it may make them a ſore heart; for, then ſhe that is mine enemie ſhall ſee it, to wit, her deliverance. See, Rev. 3.9. Pſal. 112.10. 2. Fai…h in God and adhering to the true Religion hath been an old ſubject of deriſion to the Churches enemi…s when ſhe was in trouble: for, they ſaid unto me, Where is the Lord thy God? 3. Scorning of ſaith and piety, whatever diſadvantage ſeem to follow it, ſhall reſolve into the ſcorners, ſhame and confuſion, by ſeeing God to do for his people according as they expected from him; for, mine enemie ſhall ſee it, and ſhame ſhall cover her, (ſhe ſhall be utterly confounded with it,) who ſaid unto me, Where is the Lord thy God? 4. When the Lord hath tried his people, then the cup is put to the head of the wicked, and the enemies of the Church, and mockers of her conſidence will be deſtroyed as contemptible things; for, now ſhall ſhe be troden down as the mire of the ſtreets. 5. It will be a comfortable ſight to the people of God to ſee Gods juſtice againſt their enemies, and his good-wil toward them cleared and made manifeſt after long trials; for, ſaith ſhe, mine eyes behold her Otherwiſe to take pleaſure in the calamity of others, though enemies, is not lawful, Prov. 24.17. further then in that God is hereby glorified in the execution of his juſtice, and clearing of his keeping Covenant with his peoples. See, Pſ. 58.10, 11.
Verſ. 11.
In the day that thy walls are to be built, in that day ſhall the decree be far removed.
12.
In that day alſo he ſhall come even to thee from Aſſyria, and from the fortified cities, and from the fortreſſe even to the river, and from ſea to ſea, and from mountain to mountain.
A ſecond ground of encouragement and comfort is held forth in Gods promiſe to his Church, confirming her formerly profeſſed hope: wherein he aſſures her of reſtitution, and of deliverance from the yoke of ſtrange authority, and their cruel decrees, whereby they had been ſcattered among the Gentiles oppreſſed by tyrants, and the work of God obſtructed amongſt them, as when the building of the Temple was diſcharged, Ezra 4.5, 6, 21, 22, 23, 24. And he aſſures them further of the enlargement of the Church of Iſrael, not only by their returne from all the parts where they had been ſcattered and detained, Iſa. 27.12, 13. but by the Converſion of many Nations who ſhould joyne themſelves to the Church, from Aſſyria, and from Egypt, and from all the quarters of the world: This decree may alſo without wronging of the text, be ſafely underſtood of the Doctrine of the Goſpel (called a decree, Pſal. 2.7.) which after the reſtauration of the Jewes, ſhould be ſent through the world for promoting of this promiſed enlargement, whereby both Jewes and Gentiles ſhould be gathered to the Church, as by the decree of Cyrus the Jewes were ſet at liberty to return to their countrey from all quarters where they were ſcattered. Doct. 1. The Church endeavouring to comfort her ſelf with hope in God in her troubles, will abundantly be confirmed therein by God: for after her profeſſed hope, v. 8, 9, 10. the Lord confirmes her here by a promiſe. See, Pſal. 27.14. 2. The Church may procure by her ſins that the Lord ſhould lay her deſolate, expoſed to the fury of enemies, without all government, protection, or apparent being, and he may for a ſeaſon in juſtice ſo deal with her: lor, her walls were to be built, and conſequently were ruined, not only as a vineyard with the hedge pulled down, but a city totally deſolate. 3. The Lord will in due time reſtore and make up the ruines of his deſtroyed Church and people: for, thy walls are to be built. 4. Gods time is to be patiently waited upon for reſtoring of his Church; for, there is the day for doing it, which he will keep, and no ſooner. 5. As it is one of the Churches great trials to lie under the power of oppreſſing tyrants and ſtrangers, who by their decrees and injunctions executed with rigour, do labour to ruine her, and bear down the work of God: So the Lord when he hath wrought his work upon his Church by ſuch a trial will deliver them alſo from that yoke, and ſet them at liberty to ſerve him, and enjoy tranquillity without ſuch interruptions: for, in that day the decree ſhall be far removed. This the Jews had ſome taſte of at their return from Babylon: and at ſome times thereafter, but it ſhall be more accompliſhed at their turning to the Lord, when there ſhall be no more decrees of captivity to follow. 6. All ſorts of perſons of all Nations have free acceſſe unto the Church under the Goſpel, and the Lord hath undertaken to make them come: for, in that alſo he ſhall come even to thee from Aſſyria, and from the fortified city, and from the fortreſſe even to the rive…, and from ſea to ſea, and from mountain to mountain, that is, generally from all quarters of the world, by ſea and by land, which ſeems to be expreſſed with relation to the ſituation of Iſrael; the borders whereof, according to Gods Charter, were from toward Egypt to the river Euphrates, and that which they ordinarily poſſeſſed, was bounded by the eaſt or dead ſea, the weſt or great ſea, and by the mountaines Lebanon, and Hor on the North, and other mountaines in the wilderneſſe toward the South. See, Exod. 23.31. Numb. 34. Joſh. 1.4. and elſewhere. 7. In the Church of the Goſpel the Lord hath determined that the Church of the Jews or Iſrael ſhall be very eminent, not only as being the mother-Church of old, from whence the Goſpel came to call all Nations to joyn with her, but as being yet to be made ſo conſpicuous, as will invite many Nations to come in to Chriſt, and to be made a means of their Converſion: In relation to both theſe times it is ſaid to the Church of the Jewes, in that day he ſhall come even to thee, &c. alluding to the Proſelytes coming up …o Jeruſalem of old. 8. The priviledges and advantages of the Church of God being rightly ſeen, may and will prevail even with her greateſt enemies, and with ſuch as have their own good accommodations, to lay down their enmity, and renounce all, and come and ſhare with her; for, he ſhall come to thee from Aſſyria, her moſt inveterate enemy, and from the fortified cities, and from the fortreſſe by which Egypt ſeems to be ſignified, which was well fortified by Nature and Art, and the Hebrew word here hath affinity with the Hebrew name of Egypt, and withal Aſſyria and Egypt are ordinarily joyned in ſuch promiſes, Iſa 19.23, 24, 25. 9 The Lords meanes for gathering and enlarging of his Church, is the preaching of his Goſpel, whereby he leads all captive unto the obedience of Chriſt; for, ſo much doth the other interpretation of the decree teach us, the decree ſhall be far removed, and he ſhall come, &c. Where the Goſpel may be called a decree, as containing Gods eternal Purpoſe and Ordinance concerning the ſalvation of ſinners publiſhed in his Name to the world, for ſinners to lay hold upon, and the efficacy thereof depending upon Gods counſel and decree. 10. The publiſhing and prevailing of the Goſpel through the world, notwithſtanding all impediments and oppoſition, is a work wherein the hand and power of God is to be ſeen for what is already done, and to be reſted upon for what is to be accompliſhed; for it is he only who can undertake, that the decree ſhall be far removed.
Verſ. 13.
Notwithſtanding the land ſhall be deſolate, becauſe of them that dwell therein, for the fruit of their doings.
Leſt the people ſhould flatter themſelves in their ſins, a caution is ſubjoyned, for the right underſtanding of this promiſe ſhewing that before the performance thereof a deſolation muſt be, becauſe of their ſins, which was accompliſhed firſt by Nebuchadnezzar, and again by the Romanes. Doct. 1. The promiſes of God ought to be warily heeded, and rightly underſtood and applied, that ſecure ſinners ſuck not poiſon from them; therefore is a caution given to be taken along: Notwithſtanding the land ſhall be deſolate. 2. God may carry thoughts of love to his people, hid in his heart for a long time, and may let out much trouble on them, whom he loveth and purpoſeth to manifeſt love unto; for, Notwithſtanding, (to wit, that he hath a purpoſe to enlarge her, v. 12. yet) the land ſhall be deſolate. See, Jer. 29 10, 11. 3. The reaſon of the Lords ſtriking a people, toward whom he hath a purpoſe of love, is their ſin, for which he will plague their contentments, lay their habitation deſolate, and make them taſte of the bitterneſſe of their way in departing from him, that ſo they may be humbled and fitted for his mercy, and that he may cut off wicked generations, and raiſe up others to enjoy his mercies: for, The land ſhall be deſolate, becauſe of them that dwell therein, for the fruit of their doings.
Verſ. 14.
Feed thy people with the rod, the flock of thine heritage, which dwell ſolitarily in the wood in the midſt of Carmel: let them feed in Baſhan and Gilead, as in the dayes of old.
15.
According to the dayes of thy coming out of the land of Egypt, will I ſhew unto him marvellous things.
A third ground of encouragement is held forth, in an anſwer to the Prophets prayer; who upon the mentioning of the enſuing deſolation, turnes himſelf to God, or to Chriſt the great Shepherd, requeſting that he would have a care of his ſcattered and deſolate people, in whom he had ſo much intereſt, and would at laſt bring them to enjoy the wonted ſweet fruits of his Government, and feed them as flocks were fed in the fruitful paſtures of Baſhan and Gilead, Numb. 32.1. Deut. 32.14. To which anſwer is returned in a promiſe, that they ſhall get a delive…ance, no leſſe famous and miraculous, then when they were delivered of old from E…ypt This promiſe is both ſpoken of the Church and to her, no… only becauſe ſhe was abundantly ſatisfied of the firſt, and therefore it is ſpoken to her to ſtir he… up to believe the other, but to ſhew the Lords conſtancy in doing her good in that, ſo to ſay, both before her face, and behinde her back he is the ſame. Doct. 1. Senſe of judgements imminent or incumbent, doth call for much prayer and dealing with God: for, ſuch uſe doth the Prophet make of the threatened deſolation. 2. The Church of Chriſt in her trouble eſpecially, is in a ſolitary condition, and full of hazard, being diſconſola…e, and expoſed to want and danger, unleſſe he have a care of her; for, They dwell ſolitarily in the wood in the midſt of Carmel: they are like a ſolitary flock in woods and mountaines; and albeit Carmel ſignifie a fruitful place, and was ſo in the land of Canaan, Iſa. 33.9. and 35.2. 2 Kings 19 23. and elſewhere, yet it is here taken in with the woods, to ſhew that their moſt fruitful places in exile ſhould look like a wilderneſſe to them; or, becauſe it was an open field and mountain, and conſequently not ſafe, though others joyne that rather with the latter part of the verſe; Let them feed in the midſt of Carmel, in Baſhan, &c. and ſo it is alſo expreſſed, Jer. 50.19. 3. Chriſt is the only Shepherd, to whoſe care the Church is concredited, and who will have a ſpecial care of them in trouble; for to him doth the Prophet pray, Feed thy people which dwell ſolitarily. 4. Chriſt doth not only feed his people, but doth exerciſe a juriſdiction over them, whereby he keeps them in ſubjection to him, drives them to their food, and expels noxious humours, which may hinder their feeding and thriving; and he doth alſo by his power protect them whom he thus feedeth and governeth: all which are deſirable, and to be prayed for from him: Feed thy people with thy rod. See, Pſal. 23.4. 5. Chriſt hath many relations to, and intereſts in his Church, not broken off by any trouble, to endear her to his affection and care, and which may encourage faith to go to him in need; therefore, ſaith he, Feed thy people, the flock of thine heritage, which dwell ſolitarily, &c. Notwithſtanding their deſolate condition, they are his peculiar portion, wherein he hath not a temporary, but an eternal right, as men have to their heritage in all generations: and accordingly he will care for and poſſeſſe them, and this Charter and Priviledge ſtands faſt to the Church of the Jewes here prayed for, to be manifeſted after all their diſperſions. 6. Chriſt hath ample allowance to beſtow upon his people, and all fulneſſe for faith to lay hold upon in prayer, for the ſupply of every need; for, he can make them ferd in Baſhan and Gilead, which were fruitful paſtures for flocks; though in relation to Iſrael this may be underſtood more particularly of reſtoring them to their own fruitful land, to enjoy it in its full extent, even to Baſhan and Gilead, which lay far off beyond Jordan. See, Jer. 50.19. 7. The Church of God hath rich experiences of his former goodneſſe, to encourage her in her preſent ſuits, whereof faith ought to make uſe; therefore, ſaith he, Let them feed as in the dayes of old. 8. Chriſt will not deny the needy and lawful deſires of his people, particularly ſuch as flow from publick-mindedneſſe, and are put up for the Church; but will take charge of his afflicted people, to give them a bleſſed iſſue; for, the requeſt is here granted. 9. As Chriſt is Omnipotent, ſo he will do wonders, if need requires, for the behoof of his people, and he takes pleaſure to convey the expreſſions of his love to them, and to bring about their deliverance to their own and others admiration; for, I will ſhew him (or make him to enjoy) marvellous things. 10. As Chriſts manifeſting of himſelf in former times for his people, engageth him to do yet more for them; ſo will he make good whatever they have ground from former experience to expect; for, According to the dayes of thy coming out of the land of Egypt, I will ſhew him marvellows things; where faith is not only to feed upon the great acts he did; but alſo upon the way of his doing of them, his paſſing over their iniquities, their murmurings and unbelief, his reducing them to ſtraits before he appeared for them, his working by ſmall, unlikely and contrary means, &c. 11. The Lord ſtands engaged to his ancient people, to give them a deliverance from their troubles and bondage, as great and wonderful as that from Egypt was; for, ſo is expreſſely promiſed: and albeit this be ſpiritually accompliſhed, and daily accompliſhing in the ſpititual deliverances of the Iſrael of God, yet this promiſe is made chiefly to the Church of Iſrael, in relation to their deſolation; and albeit ſome pledge of this was given at their return from Babylon, yet then it came ſhort among other things of the deliverance from Egypt, in that it was not National, even of the Jewes; and therefore it ſeems to have relation to the time of the reſtitution and ſaving of all Iſrael, which will be ſo great a mercy, as will in a ſort obſcure former mercies, Jer. 16.14, 15.
Verſ. 16.
The Nations ſhall ſee, and be confounded at all their might, they ſhall lay their hand upon their mouth, their eares ſhall be deafe.
17.
They ſhall lick the duſt like a ſerpent, they ſhall move out of their holes like wormes of the earth, they ſhall be afraid of the LORD our God, and ſhall fear becauſe of thee.
A fourth ground of encouragement, and a conſequent of the former, is taken from the effects, which all theſe ſhall have amongſt enemies, who ſeeing all this mighty Power of God appearing for the Church, ſhall be aſtoniſhed and made deaf with the fame of Gods acts, and dumb, that they dare not ſpeak (as formerly) proud things: and the terrour of Gods Majeſty appearing in and for his Church, ſhall ſo ſeize upon them, as to make them with all fear and ſubjection ſubmit to God and his Church, ſtooping as low as ſerpents and creeping things. See, Pſal. 72.9. Iſa. 49 23. All which doth not neceſſarily infer their true Converſion, but only that they ſhall yield feigned obedience, and pretend friendſhip to ſecure themſelves. Doct. 1. The deliverance of the Church of God is brought about in ſuch a way, as natural men conſulting with reaſon, could never have expected it; therefore the Nations ſhall ſee and be confounded. 2. The Lord ſeeth it fitting at ſome times, not only to be kinde to his people, but to give publick demonſtrations of his good will to them, in ſuch a meaſure as may aſtoniſh all beholders; for, the Nations ſhall ſee and be confounded, they ſhall lay their hand upon their mouth, &c. See, Pſ…l. 126.2. 3. The Churches priviledges and ſtrength being well ſeen, will be terrible to enemies in their greateſt power; for, They ſhall be confounded at all their (that is, the Churches) might, or, for all their might, that is, all the power they themſelves thought they had, ſhall not keep them from confuſion, but they ſhall be aſtoniſhed ſo much the more that it hath proved vaine. 4. Men without God, and not walking in his way are eaſily confounded when the Lord turneth his hand againſt them, and to do for his people; for, they who no doubt were inſolent and proud before, ſhall lay their hand upon their mouth, &c. 5. Gods wonderful works of providence in behalf of his people, and againſt their enemies, do ordinarily produce but vaniſhing and empty fruits in the world, and amongſt enemies, as either to confound and aſtoniſh them, as if they were dumb and deaf, when what God hath done for his people is mentioned; They ſhall be confounded, they ſhall lay their hand on their mouth, their cares ſhall be deafe. Or, if they work any more, it is but pretended ſubjection, and friendſhip out of feare: They ſhall lick the duſt like a ſerpent, they ſhall move out of their holes, &c. They ſhall be afraid. So hard a piece of work are mens hearts to work upon, eſpecially being once engaged in enmity againſt God and his people, and ſo hard, if not impoſſible, is it for any work to work ſavingly where the Word hath not place, and where mens miſery and Gods mercy are not diſcovered to them. 6. It is a great proof of Gods power, and metter of encouragement to the Church, to ſee their enemies brought ſo low, as to yield, if it were but feigned obedience, and pretend friendſhip, as is uſual in the time of the Churches proſperity; for, it is an encouragement; That they ſhall lick the duſt like a Serpent, &c. We are to be ſenſible and warie of the falſhood of ſome, who pretend to ſerye Chriſt, and to be friends to his Church, as withal to adore the Power of God, making them to ſtoop ſo far, as to lie, as it is, Pſal. 66.3. in the original. 7. All the glory of bringing down enemies, and the making them to ſtoop, is to be aſcribed only to God; the Church being ſo terrible only, becauſe of Gods intereſt in her, and preſence with her: They ſhall be afraid of the Lord our God, and feare becauſe of thee. The latter part of which ſpeech may either be underſtood of God, the ſweetneſſe of the encouragement making them turn the ſpeech to him, by way of warme and hearty acknowledgement; or of the Church made dreadful, becauſe God maketh manifeſt, that he is hers by Covenant.
Verſ. 18.
Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? he retaineth not his anger for ever, becauſe he delighteth in mercy.
In conſideration of all theſe encouragements, the Prophet in the Churches name concludes all with a commendation of God, as ſingular in his mercy, ver. 18, 19. and his fidelity, ver. 20. He begins at mercy, and ſets it out in a ſpeech full of various affections, ſometime directed to God by way of praiſe, ſometime ſpoken of God for the Churches own encouragement, ſometime ſpoken with particular application to themſelves, ſometime with relation to all the people of God, to ſet forth the publick-mindedneſſe of all ſuch as have obtained mercy. He inſtanceth this ſingular mercy of God in the matter of pardoning ſinne, which being propounded in this verſe, is further cleared from two expreſſions, ſetting forth more of the riches of this benefit, and of the ſecurity and comfort may be had by it Doct. 1. Mercies received from God, ought to commend and endear hi… ſelf to our hearts; therefore after rehearſal of mercies, he falls to commend the giver. 2. The Lord being rightly ſeene and taken up in himſelf and his diſpenſations, will be found ſingular and matchleſſe, as one of whom we may boaſt over all idol-gods, whoſe wayes are only beſt to be followed, who will do ſingular things for his people, and make them ſingular, and conſequently who ought to be ſingular in their affection; Who is a God like unto thee? ſaith he. 3. Gods matchleſneſſe appears to his people, and doth affect their hearts, not ſo much in acts of his power abſolutely conſidered, (though they ought to be ſenſible of theſe alſo,) as in his acts of grace, and his being great in his Chriſt pardoning ſin; yea, when great things are done or promiſed to them, they wonder not ſo much at theſe, as that his mercy ſhould come over their tranſgreſſions, to make way for theſe great things. Therefore they declare there is no God like him, who pardoneth iniquity; and when they heare of all the former encouragements, they admire this above them all, that their ſin had not ſtood in the way of theſe mercies, and that becauſe the godly are ſenſible of the deſert of ſin, and of their inability to ſatisfie juſtice for it, and therefore pardon is ſweet above all to them. 4. Outward mercies were they never ſo great and full, will never yield true ſatisfaction, unleſſe they be joyned with reconcillation with God, and pardon of ſin, ſo alſo are we taught here, all the former encouragements do refreſh, when they may alſo admire and rejoyce in God, who pardoneth iniquity. 5. God by a free pardon, will for his Chriſts ſake lift off and take away the burden of the guilt of ſin, were it never ſo great, from off his wearied people, who flee to him for refuge, and ſo eaſe them of it, and give them ground of quietneſſe in their conſcience: for, ſo doth the word in the Original tendered pardoning import, and it is extended even to iniquity and tranſgreſſion, and this is the only way to get true eaſe and deliverance from ſin. 6. The ſelf-condemned ſinner in looking for pardon from God, ought to look upon him as ſingular, and not meaſure his condeſcendence or mercy by their thoughts, or by any other mould, but expect that as he is matchleſſe, ſo is his mercy, pity and love; for, Who is a God like unto thee, that pardoneth iniquity? doth teach us ſo much: and this is to be taken along with every expreſſion of pardon, that he is matchleſſe that doth that, and doth it matchleſly.
The firſt expreſſion clearing this benefit yet further is, and …ſſeth by the tranſgreſſion of the remnant of his heritage; wherepardon is expounded to be a paſſing over, or, ſo to ſay, a ſeeing, and yet not ſeeing the faults of his people; and withal it is declared to whom this benefit doth belong. Whence learn, 1. So great and many are ſinful mans provocations, and ſo great is his inability, either to be rid of them, or ſatisfie God for them, that there is no way of reconciliation betwixt God and him, but by the Lords qui…ting the plea, and paſſing over his faults, not calling him to any ſtrict account for them, and this he doth to thoſe who ſee their own ſaults much, and flee to him through Chriſt; for, he paſſeth by, or, over tranſgreſſion, Iſa. 57.17, 18. Gen. 8.21. Pſal. 130.3, 4. 2. Theſe advantages are not to be expected by all, but by the Lords own, who are his beritage, which imports on their part, that they cloſe with God as a conſtant portion, intending to be his heritage, which is a qualification required in them, who come for quieting of the conſcience from particular guiltineſſe; and on Gods part it imports, that whatever juſt diſpleaſure he conceive againſt them, yet at laſt he will be reconciled with his herita…e. They are alſo called the remnant, which is another argument why he pardons, to wit, that being already conſumed in part for ſin, they would be utterly deſtroyed, if mercy end not the controverſie. 3. Thoſe whom God doth pardon, are expreſſed under the name of the remnant of his heritage, or of a remnant of Iſrael after trouble: not only becauſe this benefit is reſerved for them alſo, and ſpoken of here, with eſpecial relation to them, and will be very generally let out upon them after their reſtitution; but further, though Reprobates may alſo be ſpared and reſerved in publick calamities, yet the compariſon holds, 1. In that the Elect and pardoned ones are the fewer number, as a remnant in compariſon of the bulk which are cut off. 2. In that a remnant left from trouble, ought in their behaviour to reſemble much the godly and elect in ſobriety, Iſa. 38.15. in needy dependance, Zeph. 3.12. in mourning for ſin, Ezek. 7.16. in holy walking, Zeph. 3.13, &c.
The ſecond expreſſion is, He retaineth not his anger for ever, becauſe he delights in mercy; wherein his great mercy, and his taking pleaſure in it, in pardoning ſin, is amplified and commended from his putting off juſtly conceived diſpleaſure againſt ſin and the ſinner. Whence learn, 1. The Lord will put on juſt anger againſt the ſins of his people, and may poſſibly not paſſe them over at all times, but may teſtifie his diſpleaſure by effects againſt them, whom he will yet pardon; for, it is here ſuppoſed that he may have anger, and let it out for a time. 2. The Lord when he is provoked, and teſtifying his diſpleaſure, is not unwilling to be reconciled: for, he retaines not his anger; or, as the word ſignifieth, holds it not with a ſtrong hand, but ſeeketh when he is angry, that we ſhould ſtand in the gap, and intreat him to paſſe from it. 3. It highly commendeth God; and is matter of great conſolation to us, that his anger againſt his people is not everlaſting; That he retains not his anger for ever, is a mercy, however it may endure for a long tract of time. 4. Gods mercy is the only cauſe wherefore he doth not purſue his controverſies againſt his people with eternal wrath, and this is to be ſeen and acknowledged by all them who are ſo graciouſly dealt with; for, ſo do they here, He retaineth not his anger for ever, becauſe he delighteth in mercy. 5. Albeit God, bleſſed over all, delight in himſelf and all his attributes, and in the manifeſtation of them in the world, yet after the manner of men, he is ſaid to delight in mercy, in regard that attribute is moſt manifeſted in the world, in his bounty to all, Pſal. 33.5. in his not taking pleaſure in the death, even of reprobates, Ezech. 18.32. albeit that for the manifeſtation of his juſtice he willeth it; and in that to his own people juſtice is his ſtrange act, Iſa. 28.21. and mercy his ordinary way of dealing, and all the mercy he ſheweth them he doth it not grudgingly, Jer. 32.41. nor doth he delight to be at odds with them, but alwayes to have them refreſhed in his love, and therefore his mercy ends many a plea, that it may make way, and burſt through clouds to manifeſt it ſelfe.
Verſe 19.
He will turn again, he will have compaſſion upon us: he will ſubdue our iniquities, and thou wilt caſt all their ſins into the depths of the ſea.
This great priviledge is yet inſiſted in, and further commended and cleared in ſeveral expreſſions; the firſt is, He will turn again, he will have compaſſion upon us; wherein is declared, not only that the pardon of ſin, and removal of the effects thereof, do flow from the tender merciemercy of God, but this pardon is commended from an effect of it, that God in mercy will turn to his pardoned people with compaſſion, and from Gods conſtancy here…n, that after compaſſion hath been formerly ſhewed and abuſed, … will yet again have compaſſion, as the Hebrew way of ſpeech is often taken and tranſlated. Whence learn, 1. Many of our conceptions and expreſſions will not be able to take up, or utter the great goodneſſe of God in pardoning ſin, nor the great mercy a ſelf-condemned ſinner ſeeth in it, nor the great benefit he reaps by it; therefore are expreſſions ſo multiplied about it. 2. Albeit it be a ſweet ſigne of a pardoned man, when he eſteems of a pardon, and of God as a pardoner, and when he loveth God, becauſe he will forgive his own people; yet it addes much to the aſſurance and comfort of this benefit, when every ſelf-condemned ſinner layeth hold on this benefit, and applieth it to himſelfe, which ſhould be endeavoured, and may be attained; for, here the Church cometh to application: He will have compaſſion upon us. 3. God is provoked by his peoples ſins to turn away from them, and to ſeem to neglect them, their prayers and conditions; ſo much is imported, in that he is to turn again to them. 4. Upon the Lords pardoning of ſinne, not only is anger taken away, (as v. 18.) but reconciliation, and the ſhining of his favourable countenance will follow in due time; for, He will turn again and have compaſſion. 5. Albeit favours formerly received, and abuſed by us, may be a great impediment to our faith in expecting favour, when we need it again, yet the Lord in mercy will again and again be kinde to his people; for, ſo doth the other interpretation teach: He will again have compaſſion. See, Judg. 10 11, 12, 13, 14. with 16. 6. Albeit the guilty childe of God, having abuſed former mercies, and lying in his ſinne and miſery, be an unworthy and contemptible object, having nothing wherewith to commend himſelfe to God; yet pity in God will condeſcend to look upon him, and bring an argument from his very miſery to help him; for, He will have compaſſion upon us, ſay they. 7. The Lord is ſo far from rejecting his people for their unworthineſſe and miſerable condition, that he will keep them in ſuch a needy condition, as may make them fit objects of his pity; for, in that He will have compaſſion, it implieth, that he will keep them in ſuch a needy condition as needs compaſſion. The Church needs not expect to be freed altogether of the badges of her miſery, unleſſe ſhe would baniſh his tender compaſſions out of the world 8. The Lords needy and diſtreſſed people, will get a room in his tender affection, till they be helped, and compaſſion ſhall carve out their ſupply and iſſue; for, ſo much alſo doth his having compaſſion teach us.
Another expreſſion clearing this benefit, is, He will ſubdue our iniquities; which may be taken up, either as a further explication of the way of pardon, that God overcomes the great provocation of ſinne, ſtanding in his mercies way, or as an effect of pardon, that God not only pardons the guilt, but mortifieth the power of ſinne in his people. Whence learn. 1. The Lord pardons ſinne in none, but ſuch as he makes ſenſible of the great provocation of ſinne, and makes them to ſee it as an army, ſtanding in mercies way, to be ſubdued; for, ſo do they expreſſe the way of pardon. 2. Gods mercy is alſufficient to overcome all provocations, and to overcome the ill deſerving of ſinne; for, He will ſubdue iniquity. See, Cant 2.8. Rom 5.20. 3. Whoever get pardon of ſinne, they alſo fall in love with, and ſee the need of mortification of ſin, this the other interpretation of ſubduing teacheth. The pardoned Church accounteth God ſingular, becauſe he will ſubdue iniquity. 4. Mortification of ſinne is to be wrought by God, and expected from him, otherwiſe our endeavours will not prevaile, and when our endeavours of mortification availe not, yet our caſe is not hopeleſſe; for, He will ſubdue our iniquities.
The laſt expreſſion, Thou wilt caſt all their ſins into the depths of the ſea, containes a further effect of pardon, that ſins once pardoned, ſhall not be remembred nor laid to their charge againe, which is held out in a borrowed ſpeech taken from amongſt men; that being without poſſibility of being recovered by men, which is caſt into the bottom of the ſea, and that where it is deepeſt. Whence learn, 1. Albeit a pardoned ſinner, when he commits new ſin, or is not humble, tender or thankful under the ſenſe of pardon, may have former ſinnes brought to remembrance, to be matter of humiliation, and ſtirring up to repentance; and albeit an houre of tentation may ſhake looſe all evidences of pardon, yet ſin being once pardoned, the remiſſion ſtands never to be repeated, only new confirmations are ſtill to be ſought after, nor will the pardoned ſinne come in account againſt the pardoned man before God again; for, ſo much doth this borrowed ſpeech teach. See, Iſa. 38.17. Pſ. 103.12. Jer. 31.34. 2. Gods mercy is ſo infinite, that multitudes of ſin in the ſelf-judging ſinner, will not hinder his free and full pardon, nor needs to obſtruct to peaceable effects thereof in the conſcience of the pardoned man; and this fountain ſtands daily open for the juſtified man to flee unto with all his faults as they are committed, with renewing of his faith and repentance; for, ſo large is this Promiſe, Thou wilt caſt all their ſins, &c. 3. As the ſenſe of the pardon of ſin, and freedome from the apprehenſion of Gods keeping it in remembrance, is a warme and refreſhing condition: ſo it would be much entertained, by frequent looking to God by faith and praiſe about it. Therefore yet again is the ſpeech directed to God, Thou wilt caſt all their ſins into the depths of the ſea.
Verſ. 20.
Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou haſt ſworn unto our fathers, from the dayes of old.
In the next place, God is commended as ſingular in his gracious fidelity, keeping the Covenant made with their forefathers. Doct. 1. The priviledges of the Church, are made theirs by Contract and ſworn Covenant, and ſo are certain; for, ſo the Word ſpeaks of truth and mercy ſworn. 2. The Lord is to be ſeene and commended as incomparable in fidelity and promiſe-keeping, notwithſtanding all impediments in his way, and all our apprehenſions of him to the contrary; for, it is to be repeated, Who is a God like unto thee, that wilt perform the truth, &c? 3. The ſumme of Gods Covenant with his Church is mercy, in reſpect of the fountain whence all his bounty floweth, and in reſpect of our ill deſervings which we ſhould daily ſee; and truth, in reſpect that the freedome of mercy in promiſing diminiſheth nothing of the certainty of performance: but as mercy opens the doore, ſo truth keeps it open. Hence it is, that thoſe two are ſo frequently conjoyned in the expectations and deſires of Saints. See, Pſal. 57.3. and 61.7. 4. The Covenant of mercy is the Churches firſt and irrevocable priviledge; for, it is ſworn of old, and ſo the law which came after, cannot diſannul it, Gal. 3.17. 5. As the ſpiritual bleſſings of the Covenant belong only to true believers, who may reckon Jacob and Abraham with whom the Covenant was made, their fathers according to the faith: ſo even the natural poſterity of Jacob and Abraham have a peculiar intereſt in that Covenant made with their fathers, not broken off by any interruption or deſolation, but to be ſtill forth-coming for them, as to their being called as a Nation to be his Church and people, if not alſo for giving them the promiſed land in heritage; for, ſo do they reckon while they are threatened with much enſuing deſolation; Thou wilt perform the truth to Iacob, and the mercy to Abraham, which thou haſt ſworn; &c. For this cauſe the Apoſtle, Rom. 11.29. reckons, that Gods purpoſes toward them as a Nation, are among the gifts which are without repentance, and never to be recalled and made utterly void, more then in his dealing with his Elect, in the matter of their calling and glorification. 6. It is the duty of the godly, when they are called to trouble, to confirm their faith in the hope of iſſue, according to Gods promiſe, and be comforted and reſt ſatisfied therewith, accounting it ſweet to have hope of future mercy ſure, although it were never ſo long a coming, and the way to it never ſo rough; for, ſo do the godly, hearing tell of future deſolation, cloſe all, believing and reſting ſatisfied with this: Thou wilt perform the truth to Jacob, and the mercy to Abraham, &c. for the accompliſhment whereof every godly man ſhould pray, Even ſo, Lord Jeſus, come quickly. Amen and Amen.