One Hundred Select Sermons, Old Testament · Sermon 7
SERMON VII.
Deut. 4.20.
But the Lord hath taken you, and brought you forth out of the Iron Furnace, even out of Egypt, to be unto him a people of Inheritance, as ye are this day.
Of all the manifold favours and Mercies, which God vouchſafes to His people (which deſerve all in their kinde to be regarded, and taken notice of by them) there are none which do challenge ſo deep aſhare in their Acknowledgements, as thoſe which are moſt Fundamental, and have influence upon all the reſt, ſuch was the mercy here exhorted to us in this preſent Text, and ſuch were the mercies which we have now exhibited this preſent day, and is the occaſion of our coming together at this preſent time. For which reaſon I have made choice of the one to illuſtrate the other, and the former the latter.
That was Iſraels Deliverance out of the Thraldom and Bondage of Egypt, and the cruelty which beſel them there; And this is Englands Deliverance from the Servitude and Captivity of Rome, and the cruelties which it ſuffered from that; a Mercy never to be forgotten by us, nor our poſterity after us, by how much it gives efficacy to all the reſt, which as yet we injoy.
The ſcope of this preſent Chapter out of which this Text is Taken, is to ſet before the children of Iſrael, (to whom Moſes here applies himſelf with all the advantage that may be) a view of God's dealings with them, and theirs with Him, and from both to urge and perſwade them to a farther courſe of Regularity and obediene. That which is preſt in this verſe, is taken from the former; A record of their deliverance, and from thence inforcing and ſecretly inſinuating their more wary and cautelous converſation.
IN this preſent Text before us we have two General Parts. Firſt, Iſrael's Deliverance. And Secondly. The end or conſequent of this Deliverance of them. There Deliverance that we have in theſe words; the Lord hath taken you and brought you forth out of the Iron-furnace, even out of Egypt. The End or Conſequent of this Deliverance in thoſe. To be unto him a People of Inheritance as ye are this day. We begin in order with the firſt, viz. Iſraels Deliverance; wherein again we have three particulars more. Firſt, the Terms of their Deliverance. Secondly, The Authour of their Deliverance, And thirdly, The Manner of it. The Terms of their Deliverance, they are in General out of Egypt. In paticular out of the Iron-furnace. The Authour of their Deliverance, that is God himſelf, The Lord. The Manner of it. Taken you and brought you forth.
Firſt, For the Terms of their Deliverance, to ſpeak of them, which are here propounded two manner of wayes, In the General, and in the particular. The General, that's Egypt. The Particular, that's the furnace of Iron.
We begin firſt of all with the General Propoſition, which though it be laſt in order of Scripture, yet is firſt in order of Nature, and ſo firſt of all to be handled by us, and that is Egypt. This was the place in General, which they were delivered from, which when we have conſidered how Miſerable a place it was, and eſpecially to them, we ſhall conſequently ſee and take notice of the greatneſs of their Deliverance it ſelf. The place I ſay in General was Egypt, which we find theſe Iſraelites to be very often put in mind of in Scripture upon all occaſions, Deut. 5.15. Remember that thou waſt a ſervant in the land of Egypt, Deut. 16.12. Remember that thou waſt a bond man in Egypt. ſo in chap 24. verſ. 18, 22. We ſhall finde the very ſame Expreſſions, ſtill Egypt was brought to their Remembrance, as a place which ſometimes had been very Grievous, and Dreadful to them, now the Grievouſneſs of it was remarkable in two particulars eſpecially. Firſt, In that it was a place of Exile, or Peregrination, and Secondly, That it was a place of Sinfulneſs, and Corruption. A land of Strangers, and a land of Idolators both; notorious for the Thraldome, and Captivity, both of their Bodyes, and of their Souls.
Firſt, It was a place of Exile or Peregrination. This the Scripture does very much inſiſt on. That they were Strangers in the land of Egypt. Thus Pſal. 114.1. When Iſrael came out of Egypt, the Houſe of Jacob from People of a ſtrange Language. There's a great Emphaſis laid in that. Thoſe which are in ſtrange Places, they are expoſed to ſtrange uſages, and dealings with them. And ſo was Iſrael here in this land, as we may ſee in the whole courſe of the ſtory in ſundry paſſages. God now delivered them from this Evil, and was bringing them into a land of their own, This was a very geat Mercy, that they might be at home in their own proper dwelling. It is the Mercy which God vouchſafes to his People, when he brings them to Heaven. He brings them thus, out of he land of Egypt, into the land of Canaan. The world to the Children of God, is but as the land of Strangers. It is Heaven which is their proper home, and their Fathers Houſe. And accordingly they ſhould look upon it in their Tranſlation thither. It ſhould make them ſo much the willinger to go when God calls them by ſeaſonable Diſſolution; in that here, they are but in a land of Strangers. I am a Stranger with thee, and a Sojourner as all my Fathers were. They are Strangers, and they have the carriage of Strangers offered unto them, which I ſay ſhould very much weane us, and take off our Affections from thoſe things, and incline them rather to our proper Country, and our own home.
But Secondly, That was not all, nor the main thing, which was conſiderable in Egypt. That it was a land of Strangers. It was moreover a land of Idolators. A land not onelyonly of ſtrange Men, but of ſtrange Gods. From whence thoſe who Sojourn'd in it, were in great Danger of being drawn into Sin, and the Abominations of Superſtition. There being no Land, or Nation whatſoever, which did more abound in Vanities of this kind then Egypt did. Now therefore to be brought forth from thence, this was a mercy indeed, and a mercy of the Higheſt rank, and Qualification. And ſo may we now Eſpecially look upon it at this preſent time, as moſt agreeable to our preſent purpoſe, where the point of Obſervation will be this. That deliverance from ſinful Temptations, is a very great and ſpecial Deliverance, to eſcape out of Idolatrous places, and from the Society of Idolatrous Perſons, and ſuch Intanglements as thoſe are, it is to be acknowledg'd as a very high favour, which God in his providence does caſt upon us, when he vouchſafes it unto us, thus it was here in the Text. Moſes remembers them of their eſcape out of Egypt, and out of Egypt Eſpecially under this Notion, and Conſideration of it.
This will further appear to us in theſe reſpects. Firſt, As there is a matter of Pollution in them: Secondly, As there's matter of Offenſiveneſs in them. Thirdly, As there's matter of Danger, there's all theſe in ſinful objects and Examples which make them to be very grievous, and accordingly, the Deliverance out of them to be very Comfortable.
Firſt, There's matter of Pollution. It was hard for Iſrael to be long in Egypt, and there mingled with an Idolatrous People, and not in a great meaſure to partake with them in their Idolatryes. Yea we know how very much they did ſo, in the Event it ſelf, the Golden Calfe may be an inſtance of this to us. There is ſo much Corruption naturally which is bound up in the Heart of man, that it can have no Evil ſet before it, but it is ready preſently to comply with it, and what ever it obſerves in another, Even to practiſe that it ſelf. This is one Evil of ſinful Temptations, which it does involve in them, and therefore Conſequently to be delivered from them, muſt needs be granted to be a very great Mercy to thoſe, who are partakers of it.
Oh it is a great Mercy to be kept from ſinful allurements, eſpecially conſidering what propenſities and inclinations are in our ſelves to the cloſing with them, we have a Nature in us which is like dry Tinder to theſe Sparks, that preſently takes. And therefore to be prevented from the occaſion, is ſo much the greater Advantage.
What may we think (by the way) of thoſe that run to them to meet them, which put themſelves voluntarily upon wicked and ungodly Company, and ſo fetch as it were Egypt into Canaan, as I may ſo expreſs it, ſurely ſuch as theſe as they are not ſenſible of the Evil of Temptation, ſo neither are they apprehenſive of the Mercy in deliverance from it.
Secondly, As there's Pollution in theſe things in regard of Nature, ſo there is offenſiveneſs in regard of Grace. Evil Examples and Temptations, if they do not pollute and defile us, yet they cannot but offend, and grieve us ſo far as we are in part already naught, ſo they corrupt us, and expoſe us more to Sin, and ſo far as we are on the otherſide good, ſo they trouble us, and expoſe us more to Grief, prove weariſome and tedious to us. Thus it was with Lot in Sodom. His righteous Soul was vext from day to day, while he dwelt amongſt them in ſeeing and hearing their unlawful deeds. And ſo the people in their Babyloniſh Captivity, they were cut to the Heart with the wickedneſs of the Enemy, inſomuch as they could not diſpoſe them to ſpecial Services in the prayſing of God, now to be ſet at liberty from ſuch a Bond age as this is, and to have ſuch a preſſure taken off from our Spirits is a very great Happineſs.
Thirdly, there is alſo danger in them to, in regard of the Conſequents. Danger both to Body and Soul. To be Educated and brought up in Idolatry and ſuperſtitious practiſes, in Ignorance, and Unacquaintance with God, this is a Miſery, which leads to a further Miſery for time to come, and we cannot fathom the Dephs of it.
Therefore let us pitty thoſe that ſit in Darkneſs, and the ſhadow of Death, as the Prophet ſpeaks. They are wretched and miſerable places whatſoever they are elſe for other matters, being under the Kingdom and Septre of Satan, who like Pharaoh tyrannizes over them. They are Miry-places and Marſhes, which ſhall not be healed, but given to Salt. Ezek. 47.11.
And for our ſelves let us bleſs God, that he has thus graciouſly dealt with us, to caſt us upon the opportunities of Knowledge, and to bring us twice out of Egypt, with in Paganiſh Idolatry, and Popiſh, as we ſhall have occaſion to ſpeak more anon. So much of the firſt Explication, as to the Terms of their Deliverance in General. And that is out of the land of Egypt.
The Second is as it is laid down in particular, and that is the Iron-furnace. This is that which we find mentioned in ſome other places of Scripture beſides. As 1 Kings 8.51. For they be thy People and thine Inheritance, which thou broughteſt forth out of Egypt, from the midſt of the Furnace of Iron. So Jer. 11.4. Which I commanded your Fathers, when I brought them forth out of the land of Egypt, from the Iron-furnace. In each place one and the ſame phraſe. There's a double Metaphor in it which is obſervable of us. Firſt, A Metaphor upon Affliction in General which is compared to a Furnace. Secondly, A Metaphor upon this Affliction of the Iſraelites in particular, and that is a Furnace of Iron.
Firſt, Here's Affliction in General compared to a Furnace. Thus Eſay. 48.10 I have choſen thee in the Furnace of Affliction. Thus it is call'd not onelyonly for the Scorching of it, but likewiſe for the End and Ʋſe of it. What's the uſe of a Furnace? why it is to make the Mettle, which is caſt into it ſo much the brighter and better, it is to purge the droſs from the Gold, and to make it pure. And ſo are Afflictions to the people of God. They are the Fyery-tryal to try them, as it is 1 Pet. 4.12. And they are a Furnace to purge away the Droſs. That is the Metaphor under Affliction.
Then Secondly, For this Affliction in particular which now happened to Iſrael, it is called the Iron-Furnace. Both in the Letter, and in the Moral. In the Letter. Firſt, Becauſe thoſe Furnaces which they wrought in, they were ſuch, as in which Iron was melted. And ſo from the work they were imployd in, Furnaces of Iron. But then Secondly, Of Iron in the Moral. Firſt, An hard and laborious imployment. Iron it is an Emblem of Severity. Agrievous yoak, a yak of Iron. Dent. 24.48. Adeſtructive Rod, a Rod of Iron. Pſal. 2.9. Devouring-teeth. Teeth of Iron. Dan. 7.19. So here a ſharp and ſore Affliction, and Perſecution. A Furnace of Iron. Then Secondly, As from the ſharpneſs of it, ſo from the Continuance of it likewiſe, as Fire when it gets into Iron, it is there laſting and abiding, ſo was it here with the Captivity of theſe People, it was long and laſting upon them. They ſat in Darkneſs, and the ſhadow of death, being bound in Affliction and Iron, as it is Pſal. 107.20. That which we may obſerve from hence, is the ſtate and Condition of the Church of God here in this World, and thoſe which are the Members of it, and that is a ſtate of Affliction, and Perſecution. God caſts them into the Furnace. And God lays them in the Iron, the Iron enters into their Souls, as ſome Tranſlations have it. Pſal. 105. verſ. 18.
It was thus with the Church of the Jewes; and it is thus alſo with the Church of the Chriſtians to this preſent day; even Chriſt Himſelf was in Egypt, and His infancy was in the Furnace of Iron, I have call'd my ſon (ſays he) out of Egypt, Matth. 2.15. And the members are made conformable to the Head.
The uſe which we are to make of this Obſervation to our ſelves, is therefore, firſt not to wonder at it, or to think much of it, but to look for it and expect it, as the Apoſtle Peter gives advice in the place before alledged in 1 Pet. 4.12. Beloved, think it not ſtrange concerning the fiery Tryal which is to try you as if ſome ſtrange thing happen'd unto you: For (it ſeems) it is no ſuch matter. We ſee here how the very beginnings of the Church were laid in Affliction, that accordingly we might think what would be the following condition of it. And the Lord in his wiſdom ſees it fitting, and neceſſary to be ſo, that ſo we may not blame His Providence in this reſpect or think hardly of him; For He does but as an Artificer with his work. The Refiner puts the Gold into the Furnace, and the potter puts the clay into the fire, and both of them to very good purpoſe, and ſo doth God. And he is pleaſed in Scripture to take both theſe expreſſions upon himſelf.
Firſt, He is the Refiner, and we are the Metal, Mal. 3.4. He ſhall ſit as a Refiner and purifier of ſilver, and ſhall purifie the ſons of Levi, &c.
Secondly, He is the Potter, and we are the clay, Iſa. 64.8. And He caſts us into the fire that ſo he may make us veſſels of honour, and that He may prevent us from being caſt into a worſe fire hereafter. He caſts us into the furnace of iron, that He may preſerve us from the furnace of brimſtone and of the bottomleſs pit, and we ſhould not repine at it, eſpecially if we be right gold, which (as Solomon tells us) is ordained hereunto, Prov. 17.3.
Again, Secondly, We ſhould be careful to find Afflictions to have this efficacy upon us, to wit of purging and refining of us. Thoſe whom God hath been pleaſed at any time to caſt into this Iron Furnace, whether in the Terrours of Conſcience, and the ſcorchings of God's wrath in them, or the wrackings of ſickneſs, or any trouble or Calamity whatſoever, to ſee that they be the better for them, and come like gold out of the fire, for if they be not the better they'l be the worſe, and ſo for the moſt part they are. The furnace it hath a different efficacy upon the gold and upon the chaff. The chaff, that it burns up, but he gold, that it purges. If we be naught and unprofitable, Afflictions will then conſume us, if we be good, they will then refine us.
God thinks fitting thus to have it both for His own greater honour and glory, and for the greater good and welfare of the Church it ſelf in the cloſe and concluſion, to ſubdue her corruptions, to exerciſe her Graces, and to prepare her for the Happineſs and Felicity of her future condition, which He will at laſt bring her to; the Church Militant, it makes way for the Church Triumphant, and that Bleſſed and glorious Time, wherein Death ſhall be ſwallowed up into Victory. And the Lord God ſhall wipe away all tears from off all faces, and the rebuke of his people ſhall be take away from off all the earth, &c. as it is in Iſa. 25.8.
Therefore let none pleaſe themſelves in there eſcape out of them without this work upon them. There are many which have been in the furnace of ſickneſs and other afflictions, and God has brought them out of them, and they are now ready to think with themſelves that the worſt is paſt, and they may now live as they liſt, but let them take heed of ſo doing, for God can bring them into it again, if they look not to it, and if He does it will be ſo much the worſe for them, in as much as the furnace will be new heated ſo much the hotter for them. And therefore let us look to it, In all the afflictions that befall us, whether National or Perſonal, to ſee that we be ſtill the better, and more refined, from Gods Viſitations of us; If we be not (I ſay) we are the worſe, and ſo we ſhall prove as Phyſick, if it cures not it kills. This is the nature and condition of Affliction. And ſo we may obſerve it in daily and continual experience. Thoſe Perſons when afflictions do not mollifie, and reduce to a better temper of ſpirit, it does commonly make them the more obſtinate, and hardened, and confirm'd in evil.
Let us therefore examine, and call our ſelves to an account in this particular. It is that whereby we may very much judge and take an eſtimate of God's love and favour to us, and may know whether Afflictions come to us in love, or no. So I have done wit the firſt particular in this firſt General, viz. The Terms of Iſrael's Deliverance, which God vouchſafed unto them. In General Egypt, a place of Exile and Idolatry. In particular the Iron-furnace; A condition of hard and laſting Affliction.
The ſecond is the Authour of their Deliverance, and that's expreſt here to be God himſelf The Lord, The ſpirit of God was not content to intimate their Deliverance ſimply, but with this reference, and inlargement of it, hereby ſhewing us who it is that is chiefly active in ſuch things as theſe are who ever may be the ſubordinate Inſtruments, it is God alone who is the main deliverer of his people. Thus, Pſal. 3.8. Salvation belongeth unto the Lord, thy bleſſing is upon thy people. So Jon. 2.9. Salvation is of the Lord, &c.
Thus it muſt needs be ſo upon a double account.
Firſt, It is he alone hath the bowels, it is he alone that hath the ſtrength. Deliverance of others out of trouble, it is an act of pitty, and compaſſion. Now none but onelyonly God has ſo much of this in them towards the Church; we ſhall ſee in the book of the Lamentations how ſhe complaining of the want of regard and commiſeration in others towards her; but this God hath in him abundance.
Secondly, None but He hath the ſtrength. The Adverſaries of the Church are potent, and therefore need to have one of power and might to deal with them. And this is God Himſelf; The Almighty and All-ſufficient.
Therefore ſtill let Him be both repaired to, as alſo acknowledged in ſuch providences, and diſpenſations as theſe are. So much for that, which is the ſecond thing, The Authour of this Deliverance, The Lord.
The third and laſt is the manner of it, This we have expreſt in two words, Taken you & brought you forth. Though one might have ſerved the turn for the ſignification of the Deliverance it ſelf, yet two are made uſe of, to make it ſo much the more Emphatical, And accordingly we will ſpeak diſtinctly of them.
The Firſt word is, hath taken you, [Lakach] And this it caries a double Emphaſis in it. Firſt, An Emphaſis of Appropriation. And Secondly, An Emphaſis of affection. He hath taken you, i. e. laid claim unto you, and taken you, i. e. laid hold upon you.
Firſt, an Emphaſis of Appropriation, Taken you, That is, laid claim unto you, As a man that ſeizes upon that which is his own, when it is in the hand of ſtrangers. Thus did the Lord with his people of Iſrael; He took them thus from the Iron Furnace, as who ſhould ſay, they were not ſervants to the Egyptians, but ſervants to Him. He had the ſole right in them, this is that which God has promiſed that he will doe, Mal. 3.17. And they ſhall be mine ſaith the Lord in that day, when I make up my Jewels, &c. God may ſometimes in His providence ſuffer enemies and wicked men to tyrannize over his people, and to hold them in their poſſeſſion, but yet he will at laſt manifeſt his own intereſt in them, and ſhew that they are ſuch whom he has appropriated unto Himſelf.
Secondly, As there is it in an Emphaſis of Appropriation ſo likewiſe an Emphaſis of Affection. He hath taken you, that is, with a great deal of tenderneſs and regard unto you. Thus Deut. 32.11. As an Eagle ſtirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, and beareth them ſo the Lord alone did lead him, &c. There is a wonderful great tenderneſs, which God expreſſes to his people; ſo that when men are moſt cruel againſt them, He himſelf is moſt merciful to them, and expreſſes the greateſt kindneſs towards them. That's for the firſt Expreſſion here uſed in reference to their deliverance. He hath taken you.
The ſecond is, Hath brought you; and this as well as the other, hath a double force in it.
Firſt, an Emphaſis of Power, brought you forth with a ſtrong hand.
Secondly, An Emphaſis of Solemnity, Brought you forth with a ſtretched out Arm.
Firſt, There is power in it, Bring you forth, That is, forced you forth, whether your enemies would or no. Thus did God to Iſrael, He made Pharaoh and the Egyptians to give them up, whether they would or not, yea as the Apoſtle tells us, He would tells us, he therefore for this purpoſe raiſed them up, that he might ſhew his power in them, Rom. 9.17. There's no ſtanding againſt the Lord, when he has a mind to deliver His people. He will bring them forth maugre all oppoſition, in deſpite of all the powers either of Earth, or Hell it ſelf.
Secondly, There's alſo ſolemnity in it, He brought them forth, i. e. in triumph, As with a ſtrong-hand ſo with a ſtretched-out arm, as the Scripture alſo expreſſes it, Deut. 5.15. Stand ſtill (ſaith Moſes) and ye ſhall ſee the ſalvation of the Lord, Exod. 14.13. Yea and not onelyonly you ſhall ſee it, but likewiſe others, Pſal. 98.23. The Lord hath made known His ſalvation, his righteouſneſs hath He openly ſhewed in the ſight of the Heathen, He hath remembred His mercy and truth, &c. And all the ends of the Earth have ſeen the ſalvation of our God.
Now from both theſe expreſſions together. Hath taken you, and hath brought you forth, we ſee the thing it ſelf ſufficiently declared unto us, that God did at laſt deliver His people out of this Captivity under which they were, He removed his ſhoulder from the burden and his hands were delivered from the pots, as it is in Pſal. 81.6, 8, 13. Though ye have lien among the pots, &c. And ſo he does likewiſe with many more with them. Though God ſuffers His ſervants ſometimes to fall into the hand of their enemies yet he does at length free them from them. This he doth upon divers conſiderations.
Firſt, out of His own bowels and compaſſion, He will not alwayes chide, neither keepeth He his anger for ever, Pſal. 103.9. And Iſa. 57.16. He will not contend for ever, neither will he be alwayes wroth, for the ſpirit ſhould fail before Him, and the ſouls which he had made.
Secondly, Out of reſpect to his People, leaſt they ſhould be diſcouraged, and provoked to evil, Pſal. 125.3. The rod of the ungodly, ſhall not lye upon the lot of the Righteous, leaſt the righteous put forth their hand unto iniquity. The Lord will not too much draw out the corruptions and infirmities of His ſervants.
And then Thirdly. Out of Regard to the enemies, leaſt they ſhould inſult, Deut. 32, 26, 27. I ſaid I would ſcatter them into Corners, &c. were it not that I feared the wrath of the enemy, leaſt their adverſaries ſhould behave themſelves ſtrangely, &c. Let this therefore be the uſe which we make of it to our ſelves. Firſt, to Expect it, whereas yet it is not.
Secondly, To acknowledge it, and to improve it, there where it is.
Firſt, I ſay to expect it where it is not, It is that which God will do, it is that which he has already done to our hands, in this example before us; we are ready when we fall into any trouble to think that we ſhall never come out of it, and that there is no redemption from it; well but ſee here the contrary in this inſtance of the Iſraelites brought out of Egypt, and delivered from the Iron-furnace, which though it threatned them with perpetual bondage, yet we ſee at laſt had an end, and conſummation of it, God took them, and brought them forth.
Secondly, As where it is not yet, we ſhould yet expect it ſo where it is; we ſhould improve it, and that to ſeveral purpoſes.
Firſt, to thankfulneſs in acknowledging it, The Spirit of God by Moſes does often put them in mind of this Deliverance to draw thankfulneſs from them. And if God's mercies have not this efficacy upon us, we are then indeed very unworthy of them.
Secondly, To Obedience, which is the beſt expreſſion of thankfulneſs, Thus this Deliverance likewiſe is urged, there in Jer. 11.4. For obeying the words of the Covenant, which God commanded their fathers when he brought them forth out of the land of Egypt, from the Iron-furnace.
Thirdly, To Dependence upon God, and prevailing with him againſt another time, That He which hath done ſo much for them already, would be ſtill pleaſed to do more. As we find Solomon uſing that Argument, in 1 King. 8.52, For they be thy people which thou haſt brought out of Egypt, &c.
And ſo much may ſuffice to have ſpoken of the firſt General part of the Text, viz. The Deliverance it ſelf.
The ſecond is the End, or Conſequent of this Deliverance, and that we have in theſe words, To be unto him a People of Inheritance as ye are this day, In which paſſage we have again two particulars. Firſt, The Deſign it ſelf, And Secondly, The Amplification of it. The Deſign it ſelf, To be unto him a people of inheritance. The Amplification of it. As ye are this day.
I begin with the firſt, viz. The Deſign it ſelf, To be unto Him a people of Inheritance. This is that which God aymed at concerning Iſrael. Now this may again admit of a double Interpretation, Either ſo as for Him to be their Inheritance, or elſe ſo as for them to be His. The Scripture makes mention of either in ſundry places. Firſt, For Him to be theirs. This is the Priviledge of God's People, That the Lord himſelf is their portion and Inheritance, and ſo expreſſes Himſelf to be to them. Thus Pſal. 16.5. David ſpeaking of himſelf, The Lord is the portion of mine Inheritance, and of my cup thou maintaineſt the Lot. And ſo of Levi, it is ſaid, That the Lord is his Inheritance, Deut. 10.9 And the Church, Lam. 3.24. The Lord is my Portion, &c.
This is a great comfort to the Godly, and to thoſe which are moſt deſtitute amongſt them, to live upon the power of this truth, what though they have none of the great Inheritance of the world? yet as long as they have a portion in God, they have that which may abundantly ſatisfie them, and keep them from dejection, foraſmuch as from henceforth no good thing ſhall be wanting unto them, He that overcometh ſhall inherit all things: How ſo? It follows in the next words, And I will be his God, &c. Rev. 21.7. He that hath God for his God ſhall inherit all things, he ſhall have a ſufficient portion in Him: Now this is the condition of all Believers, God hath made over himſelf unto them for theirs, and whatever is His. All His Attributes they work for their Good, His Wiſdom to counſel them, His Power to defend them, His Juſtice to avenge them, His Truth to make good all His promiſes of good unto them: We ſhould not take theſe things onelyonly as Expreſſions, but be perſwaded that there is ſome Reality in them, and accordingly ſtrengthen our Hearts in the Belief and Expectation of them, and dependance upon them. When God does once Enter into Covenant with us, and make us his People, there is not onelyonly a bare Relation betwixt us, but a Relation with ſome Advantage. As this People here of Iſrael, after that God took them into his own propriety, he made them the owners of very large Poſſeſſions. Deut. 11.24. Every place whereon the ſoles of your Feet ſhall tread, ſhall be yours, from the Wilderneſs, to the uttermoſt Sea &c. That's then the firſt Explication, for God himſelf to be the Inheritance of his People.
The Second is for them to be his. This is another thing which the Scripture makes mention of, Pſal. 33.12. Bleſſed is the Nation whoſe God is the Lord, and the People which he hath choſen for his own Inheritance. So Deut. 30.9. The Lord's portion is his People, Jacob is the lot of his Inheritance. So Pſal. 28.9. Save thy people and bleſs thine Heritage &c. For the better opening of this point unto us, we muſt know that an Inheritance, it does contain three things in it. Firſt, Some good and Advantage. Secondly, Peculiarity, and Propriety of Intereſt. And Thirdly, Succeſſion, and Derivation of it to Poſterity, now accordingly to all theſe Notions of it, does God make choice of his People to be an Inheritance to Himſelf.
Firſt, As thoſe which have ſome kind of Good and Uſefulneſs in them, Thus to ſpeak ſtrictly they have not, nor they have it not of themſelves, any further then as he beſtows it upon them, which he is pleaſed to do. He beſtows Goodneſs upon them, and then inherits that Goodneſs which is in them. They are by Nature a barren piece of Ground, fit for no uſe or Service at all, but he does Cultivate and Manure them, and thereby brings them into ſome good order and frame, when he changes our Natures, puts his Spirit into our Hearts, Rules and Reigns in us, he then makes us his Inheritance. This is the difference betwixt Gods people and other men, which are Enemies, or Strangers to him, they are for the moſt part Uſeleſs, and Unprofitable, having no Spiritual relliſh, or Savour in them; but his people are Serviceable and Advantagious.
Secondly, In an Inheritance, there is Peculiarity, and Propriety of Intereſt, and ſo is there in God towards his People. They are not onelyonly his Treaſure, but his peculiar Treaſure Seguleh, as the Scripture ſtill ſtiles them. So his as no bodyes elſe beſides, Pſ. 135.4. The Lord hath choſen Jacob to himſelf, and Iſrael for his Inheritance. And Pſal. 114.2. When Jacob came out of Egypt, Judah was his Sanctuary, and Iſrael was his Dominion. So Tit. 2.14. He gave himſelf for us, that he might redeem us from all Iniquity, and purify unto himſelf a peculiar people zealous of good works. This is the Condition of the Church.
This therefore Firſt of all Teaches us, what we ourſelves ſhould be, Namely ſuch as are wholly devoted, and conſecrated to him, we are not our own but Gods, redeemed by him and bought with a price, therefore we ſhould Glorify God both in our Bodies and our Spirits, which are his, as the Apoſtle infers 1 Cor. 6.20. We ſhould not now give ourſelves liberty in any ſinful and unwarrantable Courſes, conſidering whoſe we are. Sin againſt God, it is not onelyonly Diſobedience, but Sacriledge, and an invaſion upon anothers right, and ſo the Scripture ſtill urges Obedience to us upon this Conſideration as 1 Pet. 2.9. Ye are a choſen Generation, a Royal Prieſthood, an holy Nation, a peculiar People, that ye ſhould ſhew forth the praiſes of him that hath called you out of Darkneſs, into his marvelous Light. We are the Inheritance of God, therefore we ſhould not ſuffer Satan to get poſſeſſion of us, nor any Evil to prevail upon us.
Secondly, Here's matter of Comfort to the true Church and People of God, that being his Inheritance, he will therefore take care of them, and protect them, and keep them from Evil; we ſee how careful Naboth was of his Inheritance. God forbid ſays he that I ſhould part with that, he choſe rather to part with his Life, then to part with that, and how tender then will God be of his? Even a great deale more. It is comfort to the whole Church in General. And it is Comfort to the Jews in particular, that God will in time again reduce them, and call them home to Himſelf, and recover his own Inheritance. God hath not caſt away his People which he fore-knew, as the Apoſtle ſpeaks to this purpoſe. Rom. 11.2. And that is the Second Notion in an Inheritance, to wit Propriety, and Peculiarity of Intereſt.
The Third is Succeſſion, and Derivation of it to Poſterity, and ſo a people of Inheritance, is a continued People from one time to another. This is that which God takes care of to have Populum Hereditarium, a People hereditary from one Age and Generation to another; and it is very Comfortable where ever it is ſo, when Religion goes in a line, from the Father to the Children, and ſo downward to Succeeding times. Here Paul takes notice of the Grace in Timothy. Which dwelt firſt in thy Grand-Mother Lois, and in thy Mothers Eunice, and I am perſwaded that in thee alſo. This is very ſweet and pleaſing, whenſoever it is ſo, and is intimated here in this Text.
It is that which thoſe which are Chriſtians ſhould in a ſpecial manner take care of, I gave you a touch of it the laſt Sabbath (from hence forth and for ever. Pſal. 125.2.) I deſire now further Brethren to inforce it, and to ſet it home upon you, as a Duty which is belonging to you to take care of it Eſpecially, we ſhould all in our ſeveral opportunities indeavour the Continuance of the Church in ſucceeding time. That God may have to himſelf a Portion and People of Inheritance, even when we are in our Graves.
This is done firſt of all by being good in our own Generation. Wicked and Erroneous perſons, which advance Errour, and Luſt in their time, they do what they can, even to Extinguiſh the Church of Chriſt, and to deſtroy this Royal ſeed, and to put God as it were out of the World. It is thoſe which are Good onelyonly, that preſerve him, and keep up the memory of him, which we therefore ſhould do.
Secondly, By taking care of others, and Educating them in his Fear. I know Abraham ſays God, that he will teach his Children after him, ſo ſhould we likewiſe do, that ſo we may preſerve unto God a people of Inheritance. As we ſhould ſerve God in our own Generation, ſo we ſhould take care that others may likewiſe ſerve him in theirs, and thereby propagate Religion in the World. Thus we have ſeen the end of Gods delivering of his People. That they might be to him a people of Inheritance.
Now further we may look upon it alſo as a Conſequent, and ſo ſee the Connexion of theſe two both together. How did God bringing his People forth out of Egypt, make them to be to him a people of Inheritance, Namely thus far, as they had now larger Opportunities for the ſerving of him, afforded unto them, while they were in Egypt, they were there reſtrained in regard of the Idolatrous people, which they were mingled withall, but now being eſcaped they were more at liberty.
This therefore is the Advantage which we ſhould ſtill make of ſuch opportunities. That being delivered out of the hands of our Enemies, we may ſerve him without fear, in Holineſs, and Righteouſneſs, all the days of our life, as it is there in Zacharys ſong. Luk. 1. verſ. 74.75. And ſo much of the firſt Particular obſervable in this ſecond General viz. The deſign it ſelf to be &c.
The Second is the Amplification of it. That we have in thoſe words. As ye are this day. In which clauſe we have three things eſpecially hinted to us concerning God. Firſt the Accompliſhment of his purpoſes. Secondly, The Certainty of his promiſes. Thirdly, The Continuance of his performances.
The Accompliſhment of his purpoſes. God does whatſoever he decrees and propounds to himſelf. He had propounded this to make Iſrael a peculiar people to himſelf, and he had now at this day performed it, and brought it to paſs, ſo that we ſee how there is nothing ſtands in his way for the hindering of what he has a mind to. He ſpake and it was done. He commanded and it ſtood faſt. Pſal. 33.9. Our God is in Heaven, and doth whatſoever he pleaſeth. Pſal. 115. verſ. 3.
This ſhould ſatisfy us, and incourage us, as to our Expectations for the good of the Church, that all Gods thoughts of peace towards it ſhall be accompliſhed and brought to paſs, and are ſure as if we ſee them done already before our Eyes, whereſoever he intends good unto them, their good ſhall not be kept from them, but ſhall certainly be Effected and brought to paſs, and all the attempts to the contrary they prove in vain. As for Pharaoh, and the Egyptians they were both to part with Iſrael, and to let them go out of their Land, having a deſire to keep them in Bondage and Service ſtill, and they thought they dealt very wiſely in ſo contriving, as we may ſee in Exod. 1. verſ. 10.4.5. But yet for all that they miſt of their mark and their aim, as it appeared in the Event, and as it was now at this preſent day with them. That's the firſt Accompliſhment of Gods purpoſes.
The Second is the Certainty of his promiſes, as to the performance and effecting of them alſo. As ye are at this day. We ſee how punctual God is with them to a day, he keeps his time to a moment, and as he had long ago promiſed, that he would bring his people out of that land, ſo he now effected it, and brought it to paſs. All Gods promiſes they are Yea and Amen. God is not a man that he ſhould lye, nor the Son of man, that he ſhould repent. Hath he ſaid? and ſhall he not do it? or hath he ſpoken, and ſhall he not make it good? as it is Numb. 23.19.
Therefore let us reſt upon his promiſes, whereever he does vouchſafe them to us, and comfort and incourage ourſelves by them, and make uſe of this point as to Corporal Deliverance, ſo to Spiritual. He promiſes for treading down Sin, and Satan, and Death, and all the Enemies of our Salvation, and bringing us out of the Thraldome and Captivity of them, which he will ſurely do for us.
The third and laſt is the continuance of His performances. As ye are this day, Namely in the fruit and efficacy of it. This was performed fourty years ago for the thing it ſelf, but yet Moſes ſpeaks of it as done at that day, to wit, in regard of the benefit, which thereby did redound unto them. God's mercies, they are mercies of extent, which do not only reach to the preſent times in which they were firſt wought, but alſo to many ſucceeding Generations.
Now from hence will follow another point as our Duty, which is here alſo to be obſerved, and that is, that we are accordingly to remember them, and call them to our mindes, and ſo from thence make them freſh unto us, as if done at this preſent time; It is that which Moſes indeavours to make theſe Iſraelites to do here In the Text, who minds them of a mercy which was done many years ago for them, as if it had been done for them juſt at that time. This is the ſcope of this narration, and this alſo hath been the practiſe of the Saints of God in other places. Thus Pſal. 78.1.6. Give ear, O my people, to my law, encline your ears to the words of my mouth. I will open my mouth in a parable, I will utter dark ſayings of old. Which we have heard and known, and our fathers have told us, We will not hide them from their children, ſhewing to the generation to come, the praiſes of the Lord, and his ſtrength and his wonderful works that he hath done. For he eſtabliſhed a teſtimony in Jacob, and appointed a law in Iſrael which he commanded our fathers, that they ſhould make them known to their children. That the generation to come might know them, even the children which ſhould be born, who ſhould ariſe and declare them to their children, &c.
Thus there's very good ground, for Firſt, Becauſe the mercy in its own nature is ſtill one and the ſame, and Time does not take away from the greatneſs or largeneſs of it. That which was done ſo many years ago is as great a Mercy, as if done at this day.
3dly, becauſe one Age alone is not ſufficient to praiſe God for them, therefore poſterity muſt take notice of them for them. The children muſt herein help the fathers, to publiſh and ſet forth Gods praiſes, for the mercies beſtowed upon them.
This therefore ſhould be our own particular practiſe, as we have any occaſion afforded us for it. Not content our ſelves to take notice of thoſe mercies which are beſtowed upon us at preſent, but which have a long time been beſtowed upon one to another that have been before us, or upon our ſelves though for many years paſt.
To conclude, our Meditations on this Text, we may here take notice of two things more with which I will ſhut up.
Firſt, The Inlargements of God towards his people. We ſee here in how many particulars he expreſſes Himſelf towards them.
Firſt, In that He brings them out of that ſad condition, in which they were, though in His providence He brought them into it, yet He thought it not fitting to leave them in it, but at laſt takes and brings them forth.
Secondly, He does not onelyonly bring them out of an evil eſtate, but He brings them into a good.
And Thirdly, Not onelyonly into a good as concern'd their bodies, but as concern'd their ſouls, yea beſtowed the greateſt good poſſibly upon them, which was Himſelf, to be an Inheritance to them, and they to Him.
Again further, we have here alſo, Secondly His thoughts afore-hand for them, And His gracious ends in His dealings with them, which is ſtill to draw them nearer to Himſelf. That's the end of Deliverance on God's part, whether General or particular; whether National or Perſonal, whether to an whole Land, and State in common, or to any private perſon in particular; ſtill to make them ſo much the better, that He may engage them ſo much the more unto Him, and to have hereafter the better ſervice from them.
Now, as it is the end on God's part, ſo it ſhould anſwerably be the effect on ours, which we ſhould labour to find in our ſelves, That every mercy and Deliverance whatſoever, it do ſo much the more tye us, and engage us to God in a conſtancy of obedience to His Commands, and in the doing of thoſe things which are well-pleaſing in his ſight. So much for that, As alſo for the Text it ſelf.
Now it remains (for a cloſe of all) that I ſhould bring the Text and the Occaſion in a Parallel, one to the other, and ſhew you how they ſute and agree both together, which is not difficult for me to do, from that near correſpondency, which is in them.
Firſt, For the Terms of Deliverance, There's a manifeſt Correſpondence in this. In particular, from the Iron-Furnace. In General from Egypt, as it is here expreſt unto us. They both of them repreſent the Danger from whence we were delivered.
Firſt, From the Iron-Furnace; for ſo I may fitly call (and that almoſt in the very letter it ſelf) the preparations which were made for the execution of this wicked undertaking, in the blowing up of the Parliament-houſe by the Conſpirators of this Day. The ſix and thirty barrels of Gun-powder, and the ſeveral Crowes of Iron, together with Pitch and other matter for that purpoſe, do ſufficiently declare it to be an Iron-Furnace indeed, which God preſerv'd us, and deliver'd us from, as He did the three children in Daniel, after a ſtrange and miraculous manner.
And how many other Furnaces of Iron, which would have followed to be heated upon it, as it was before in the Marian Perſecutions, wherein, &c. (it is not hard for us to conjecture, wherein not Bricks, but Chriſtians) were burnt in great multitudes of them
Then as for Egypt in General, as it is here expreſt in the Text, ſo (in the occaſion) it was a Deliverance from that alſo. For what is Rome but ſpiritual Egypt in Revel. 11.8. where thoſe which are under the Government and Tyranny of it, are kept in darkneſs worſe then Egyptian, and made to ſerve under the Popiſh Pharaoh with hard bondage and rigor, as the children of Iſrael in Egypt, Exod. 7.14. In Popery there's a Captivity not onelyonly of men's bodies, but of their ſouls, and that to Idolatry and all manner of ſuperſtition (as bad as the Egyptian calves) which is the worſt and ſoreſt bondage of all. This was the danger which we were now in from this Helliſh Conſpiracy. It was not onelyonly a Deſign upon our perſons, but as well, and chiefly upon our Religion, and the bringing of a contrary one amongſt us, and ſo the Deliverance was ſo much the greater upon that conſideration, And to be recorded by us, we ſhould count thoſe the greateſt dangers to our ſouls; And thoſe to be the greateſt Deliverance which are preſervations from thoſe dangers, ſuch was this preſent.
Secondly, For the Authour of it, It was God himſelf. The Lord took us, &c. If it had not been the Lord, who was on our ſide may England ſay, &c.
It is true, there were means and inſtruments which were imployd about it, but it was God that was the main diſcoverer, and actor for us.
Thirdly, For the Manner of effecting it. Conſider the correſponding there alſo, He took us and brought us out.
With a great deal of Affection and Approbation.
With a great deal of Power and Exultation.
He took us not out properly bu… from. By preventing us from being taken by our Enemies. Took us, as he took Lot out of Sodom, who preſerved them from that ſad deſtruction; ſo did the Lord with us in this Nation, Whom He hath laid a ſpecial claim unto, and challenged an intereſt in.
He did it Eminently, Gloriouſly, Conſpicuouſly. To the terrour and amazement of the Enemy, and the Admiration and Aſtoniſhment of all Beholders. Then they ſaid amongſt the Heathen. The Lord hath done great things for them. And we may Echo again to them, The Lord hath done great things for us, whereof we rejoice.
Now what was the iſſue and conſequence of all this to our ſelves.
Firſt, That from hence we were a People. There's ſomewhat, and a great matter in that, which if This Conſpiracy had taken place, we ſhould not have been, in all likelihood and probability; not ſo much as a People, or a miſerable People, if any at all. For what is it that which makes a People? It is not ſo many heads of men, and of perſons jumbled together, but under Rule and Government, and an orderly ſubordination of one to another. Now if the Parliament had been blown up with Gunpowder, as it was now intended to have been, what had become of all this? How would every thing have run into ruine and confuſion it ſelf, as the proper effect of it?
The very life and being of a People are the Lawes and Ordinances of it, whether Civil or Sacred. The Civil to make it a Nation; The Sacred to make it a Church, whiles theſe ſhall at any time be demoliſhed, and caſt to the Ground: That People ceaſes to be a People, at leaſt to be the People of God, and ye may write Lo-ammi upon it, yea and Lo-ruhamah to. No people, nor yet no pitty, Hoſ. 1.8, 9. If the Foundations be deſtroyed, what can the righteous doe? And theſe Lawes and Ordinances are the Foundations, whether Temporal or Spiritual; For this is your Wiſdom and Ʋnderſtanding in the ſight of the Nations, &c. as it is in this very Chapter, the 6. and 7. verſes of it. That's one benefit of this Deliverance. That from hence we remain'd a people (when time was,) which elſe we had not done.
Secondly, God's people more eſpecially, A people of Inheritance to the Lord, His own peculiar, and injoying of many other mercies and favours from Him. This Deliverance from the Powder-Plot did intitle us to many other favours and Deliverances beſides, which he and our Progenitors have injoy'd as the fruits and conſequents of it.
Thirdly, There is one word more, which is yet behind, and that cloſes the Text, which I would I could apply in the full extent and latitude of it; And that is, as ye are this day, It is well when it can be ſaid ſo, and I could wiſh I could ſay ſo now. That this day were no worſe than that. This day that we celebrate our Deliverance were no worſe then that day, that we received it, and that we our ſelves indeed were not the worſe in it or for it; That this mercy had its right operation and influence upon us, to make us ſo much the better and more faithful to God.
But alas! It is far otherwiſe with us, Indeed we do as yet injoy ſome impreſſes of it, which we are not to be unmindful of, but they are almoſt obliterated, and worn out; we have almoſt loſt the very notion and remembrance of the mercy. And this day it ſelf it begins to be out of date and account with us, at leaſt as to our ſolemn regard and obſervation of it.
Well, we ſhould now here be quicken'd and excited hereunto, to a Remembrance and acknowledgement and thankfulneſs for this great Deliverance. That which Moſes call'd Iſrael to in the Text, the ſame let me now commend to you, even the recalling of this ancient mercy beſtowed upon you, wherein (as I may ſay) God has taken you, and brought you up out of the Iron-furnace, even out of Egypt, to be a people unto Himſelf.
It was done four and fifty years ago, for the accompliſhment of it, but it deſerves to be ſtill remembred and taken notice of by us. And that not onelyonly in the ſimple Commemoration, but eſpecially in the Improvement and fruitfulneſs anſwerable to it. Seeing God has given us the Goſpel, let our converſation be as becomes the Goſpel, and ſince He hath preſerved His Truth unto us; let us our ſelves cheriſh and preſerve it, and take care that others alſo may be made partakers of it, eſpecially we which live in ſuch places of Improvement, as theſe in which we are.
What is it for us onelyonly to keep a day of ſolemn Commemoration (which yet is to be done by us) and in the mean time to have hearts unſenſible of the benefit and Deliverance it ſelf, and alſo lives unanſwerable to it. No, but let us live to his praiſe, who has done ſo much for us.
And take heed of thinking of going back to Egypt again, which there are ſome that would fain bring us to; and there are heads on work to this purpoſe, Jeſuites and ſuch kind of perſons abroad in the world, we cannot be too jealous of them, nor yet of their Iron-furnace, which they are raiſing and preparing to that purpoſe.
Let us not rely upon our former Deliverances, which if we be not the better for, we are ſo much the nearer to future ruine, according to that of the Apoſtle Jude in the fifth verſe of that his Epiſtle. I will therefore put you in remembrance, though ye once knew this, how that the Lord having ſaved the People out of the land of Egypt, afterwards deſtroyed them that believed not.
Laſtly, Let us improve this Experiment to a Dependance upon God for time to come, as to all deliverances of the like Nature with it, which we may ever at any time ſtand in need of. Improve it to Faith on our own part, and in reference to our ſelves, from hence ſo much the readier to expect it, and improve it to Importunity on Gods part, to perſwade Him ſo much the rather to effect it, as there is occaſion for it.
That He that hath taken us and brought us up out of the Iron-furnace; even out of Egypt, to be to Himſelf a people of Inheritance; would be pleaſed ſtill to make us to be ſo at this preſent day, and continue us further to be ſo, both in our ſelves, and in our Poſterity after us to the world's end. Amen.