Only ye may observe the order and dependence of these promises ; — the promise of holiness, verse 4, lies in order before that of safety, verse 5. Unless our filth and our blood be purged away by a spirit of judgment and a spirit of burning, it is in vain for us to look for the pillar and the cloud. If we are not interested in holiness, we shall not be interested in safety; — I mean as it lies in the promise, and is a mercy washed in the blood of Jesus ; for as for the peace of the world, I regard it not. Let not men of polluted hearts and de- filed hands once imagine, that God cares for them in an especial man- ner. If our filth and our blood, our sin and our con'uption, abide upon us, and we are delivered, it will be for a greater niin ; the way unto the cloud and pillar is by the spirit of judgment and burning.
The words of ni}^ text are a recapitulation of the whole verse, and are a gospel promise given out in law tenns; or a New Testament mercy under Old Testament eccpressions.
460 A GOSPEL PROFESSION
I shall, tluni, Imefly show you these two things: — 1st. What is here expressed as to the tyjye and figure; ''Idly. What is here intended as to the substance of the mercy promised.
1st. For the figure; by the "glory" and "defence," a double con- sort, or two pairs of things seem to be intended ; — the ark and the 7iierc7/-seat; the tabernacle and the jnllar of fire.
For the first, — the ark is oftentimes called the " glory" (jf God, Ps. Ixxviii. 61, "He dehvered his strength into captivity, and his glory into the enemy's hand;" — where he speaks of the surprisal of the ark by the Philistines; which when it was accomplished, Phinehas's wife called her son Ichabod, and said, " The glory is departed," 1 Sam. iv. 21. The word which we have rendered " a defence," i:)roperly signifies " a covering;" as was the mercy-seat, the covering of the ark. So that, " Upon the glory shall be a defence," is as much as. Unto you the mercy-seat shall be on the ark ; or. You shall have the mercy represented and intimated thereby.
The tabernacle and cloud, or pillar of fire, are also called to mind. So the words are expressive of that figure of God's gracious presence with his people which we have recounted, Exod. xl. S4<, " Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle." So it continued: the glory of God was in the tabernacle, and the cloud upon it, or over it, as the word here is; and so " upon all the glory there was a defence."
2dli/. I need not stay to prove that all those things were tv^iical of Christ. He was the " end of the law," represented by the ai'k, which did contain it, Rom. x. 3, 4. He was " the mercy-seat," as he is called, and said to be, Rom. iii. 25 ; 1 John ii. 2, — covering the law from the eye of justice, as to those that are interested in him. He was the tabernacle and temple, wherein dwelt the glory of God, and which was replenished with all pledges of his gi'acious presence.
Apply, then, this promise to gos})el times, and the substance of it is comprehended in these two proj^ositions : — I. The prese7ice of Christ witli any j)eople, is the glory of any people. This is the glory here spoken of; as is evident to any one that >\ill but read over the second verse, and consider its influence unto these words: " The branch of theLoRD shall be to them boautiliil and glorious;" and, "U})- on all the glory shall be a defence." II. The 2)i'esence of God in spe- cial providence over a j^cople, attends tlie pi-esence of Christ in grace with a people. If Christ, the glory, be with them, a defence shall be upon them; what lies elsi; in allusion to the mercy-seat, not drawn furtli in these propositions, may be afterward insisted on.
I. For the first: What, I pray, else should be so? This is their glory, or they have none. Is it in their number, that they ai'e great, many, and populous? God thinks not so, nor did he when he gave
THE GLOEY OF A NATION. 4G1
an account of liis thoughts of his people of old : " The Lord did not set his love upon you, nor choose you, because ye were more in num- ber than any people ; for ye were the fewest of all people," Deut. vii. 7. God made no reckoning of numbers; he chose that people that was fewest of all. He esteemed well of them, when they were but " a few men in number; yea, very few, and strangers," Ps. cv. 12. You know what it cost David in being seduced by Satan into the contrary opinion. He thought the glory of his people had been in their number, and caused them to be reckoned ; but God taught him his error, by taking off with a dreadful judgment no small portion of the number he sought after. There is nothing more common in the Scripture, than for the Lord to speak contempt of the multitude of any people, as a thing of nought ; and he takes pleasure to confound them by weak and despised means. Is it in their luisdom and coun- sel, their understanding for the ordering of tlieir affairs? Is that their glory? Why, see how God derides the prince of Tyrus, who was lifted up with an apprehension hereof, and counted himself as God upon that account, Ezek. xxvii. 3-6, &c. The issue of all is, " Thou shalt be a man, and no God, in the hand of him that slays thee." God will let him see, in his ruin and destiaiction, what a vain thing that was which he thought his glory. Might I dwell upon it, I could evince unto you these two things: —