Sermon XII. The glory and interest of nations professing the gospel.
“Upon all the glory shall be a defence.” — Isa. iv. 5.
The design of this chapter is to give in relief against outward perplexing extremities, from gospel promises, and the presence of Christ with his people in those extremities. The next intendment of the words in the type seems to relate to the deliverance of the people of the Jews from the Babylonish captivity, and the presence of God amongst them upon their return; — God frequently taking occasion from thence to mind them of the covenant of grace, with the full ratification and publication of it by Christ, as is evident from Jer. xxxi. and xxxii., and sundry other places.
As to our purpose, we have considerable in the chapter, — the persons to whom these promises are given; the condition wherein they were; and the promises themselves that are made to them, for their supportment and consolation.
First. The persons intended are the remnant, the escaping, the “evasion of Israel,” as the word signifies, verse 2, — they that are left, that remain, verse 3, — who escape the great desolation that was to come on the body of the people, the furnace they were to pass through. Only, in the close of that verse they have a farther description added of them, from the purpose of God concerning their grace and glory; they are written among the living, or rather, written unto life; — “Every one that is written,” that is, designed, unto life in Jerusalem.
As to the persons, in themselves considered, the application is easy unto this assembly. Are you not the remnant, — the escaping of England? Is not this a brand plucked out of the fire? Are you not they that are left, they that remain from great trials and desolations? The Lord grant that the application may hold out, and abide to the end of the prophecy!
Secondly. The condition that this remnant, or escaping, had been in, is laid down in some figurative expressions concerning the smallness of this remnant, or the paucity of them that should escape, and the greatness of the extremities they should be exercised withal. I cannot insist on particulars. It may suffice, that great distresses and calamities are intimated therein; and such have the days of our former trials and troubles been to some of us.
Thirdly. The promises here made to this people, thus escaped from great distresses, are of two sorts:— Original or fundamental; and then consequential thereon.
1. There is the great spring, or fountain-promise, from which all others, as lesser streams, do flow; and that is the promise of Christ himself unto them, and amongst them, verse 2. He is that “branch of Jehovah” and that “fruit of the earth” which is there promised. He is the bottom and foundation, the spring and fountain, of all the good that is or shall be communicated unto us; all other promises are but rivulets from that unsearchable ocean of grace and love that is in the promise of Christ; — of which afterward.
2. The promises that are derived and flow from hence may be referred unto three heads:— (1.) Of beauty and glory, verse 2; (2.) Of holiness and purity, verses 3, 4; (3.) Of preservation and safety, verses 5, 6.
My text lies among the last sort; and not intending long to detain you, I shall pass over the others, and immediately close with that of our present concernment.
Now, this promise of verse 5 is of a comprehensive nature, and relates to spiritual and temporal safety or preservation. Godliness, though it be not much believed, yet indeed hath the promise of this life and that which is to come.
I shall a little open the words of the verse, and thereby give light to those which I have chosen peculiarly to insist upon. It is, as I have said, safety and preservation, both spiritual and temporal, that is here engaged for; and concerning it we have considerable, —
[1.].The manner of its production. — I will create it, saith God. There is a creating power needful to be exerted for the preservation of Zion’s remnant. Their preservation must be of God’s creation. It is not only, not to be educed out of any other principle, or to be wrought by any other means; but it must, as it were, by the almighty power of God, be brought out of nothing; — God must create it. At least, as there were two sorts of God’s creatures at the beginning, — that dark body of matter, whose rise was merely from nothing; and those things which from that dark, confused heap, he made to be other things than what they were therein, — it is of the last sort of creatures, if not of the first. If the preservation of this remnant be not out of nothing, without any means at all, yet it is for the most part from that darkness and confusion of things which contribute very little or nothing towards it. I will create it, saith God; and whilst he continues possessed of his creating power, it shall be well with his Israel.