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II. How we may secure to ourselves their happy lotCan an Egyptian become an Israelite? Yes, he may

[An Israelite is a descendant of Abraham, in the line of Jacob. But how then can this relation be transferred to a foreigner? After the flesh indeed, an Edomite must remain an Edomite; an Egyptian must continue an Egyptian. But after the Spirit, the transition may be made by all, of whatever nation, provided only they earnestly desire it. Through faith in that blessed Saviour in whom Abraham believed, we may be brought to a participation of all the blessings which were conferred on him. Hear what the Scripture saith: "Know ye, that they who are of faith, the same are the children of Abraham :" the same, too, are "blessed with faithful Abraham;" yea, "the blessing of Abraham comes on them through Jesus Christ:" "if we be Christ's, then are we Abraham's seed, and heirs according to the promise."]

And, under this character, we shall be exempted from all the Egyptian plagues, and entitled to all the distinctions that ever were conferred on God's chosen people

[Truly, however gross the darkness which may have covered us in past times, we shall have "light in our dwellings;" yea, we shall be brought out of darkness into God's marvellous light; and not only "be turned from darkness unto light, but from the power of Satan unto God." Say, Brethren, whether this does not accord with the experience of some amongst you? Say, whether the brightest hours of your former life are comparable even with your darkest now? I well know that in this present life there will be clouds that will occasionally intercept the full radiance of the Sun of Righteousness, and induce a transient gloom over your horizon: but I ask with confidence, whether at such a season you would exchange your portion for that of the happiest worldling upon earth? No: you well know, that though your "darkness may continue for a night, joy will come in the morning":" and even in the darkest night some gleams of light are wont to shine into your soul, according to that sure promise, “Unto the godly there ariseth up light in the darkness." True it is, that sin will bring darkness upon the soul: and true it is, also, that bodily disease may sometimes operate unfavourably in this respect: but, if we be upright before God, "when we walk in darkness, the Lord will be a light unto usk;" and, in

g Gal. iii. 7, 9, 14, 29.
i Ps. cxii. 4.

h Ps. xxx. 5.
k Mic. vii. 8.

due season, 66 our light shall shine in obscurity, and our darkness be as the noonday1."]

ADDRESS

1. Those who are walking in the light of their own carnal enjoyments-

[Truly it is but a taper that ye possess, whilst ye are regardless of the radiance of the noonday sun And what does God say to you? "Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled: but this shall ye have of mine hand at last, ye shall lie down in sorrow m' "Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit"."]

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2. Those who, though Israelites indeed, are yet walking in somewhat of a gloomy frame

[We have before said, that such seasons may occur: but the direction given you by God himself is that which must be your consolation and support: "Who is among you that feareth the Lord, that obeyeth the voice of his servant, and yet walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God." There may be reasons for the withdrawment of light from your souls, reasons of which you at present have no conception. Peradventure God has seen that you have not duly improved the former manifestations of his love; or he may see that an uninterrupted continuance of them might give advantage to Satan to puff you up with pride. But, whether you can trace these suspensions of the divine favour to any particular cause or not, learn at all events to justify God in them, and to improve them for the deeper humiliation of your souls: and look forward to that blessed period when you shall "dwell in the light as God is in the light," and enjoy a day that shall never end P.]

1 Isai. lviii. 10. o Isai. 1. 10.

m Isai. 1. 11. n Isai. lxv. 13, 14.

P 1 John i. 7. Rev. xxi. 23. and xxii. 5.

LXXV.

GOD PUTS A DIFFERENCE BETWEEN HIS PEOPLE AND OTHERS.

Exod. xi. 7. Know, how that the Lord doth put a difference between the Egyptians and Israel.

A PRINCIPAL intent of God in the various dispensations of his providence is, to make himself known unto the world. By some of his works he makes known his natural perfections of wisdom and power; by others, his moral perfections of goodness and truth. In his dealings with Pharaoh in particular, we are expressly told that he had this end in view. The exercise of his sovereignty was in that instance intended to be displayed'; as also in the whole of " the difference which he put between the Israelites and the Egyptians:" but if we consider these two nations as types or representatives of the friends and enemies of God, we shall be rather led to contemplate the equity of all his dispensations towards them. It is in this light that we propose to dwell upon the words before us. "Know ye then that the Lord doth put a difference between his own people and others”—

I. He did so from the beginning

Consult the

The annals

[Go back to the antediluvian world. patriarchal aged. --Look at the history before useSearch the records of all succeeding ages. of the whole world conspire to establish this important truth.] II. He does so at this present hour

[If we have been attentive observers of what passes around us, or within our own hearts, we shall not need to be told that God does at this time, no less than in former ages, distinguish his people from others. He does so in the dispensations

b Rom. ix. 17-20.

g

a Exod. x. 1, 2. c How different his conduct towards the two first men that were born into the world! Gen. iv. 3—5. What singular honour did he confer on Enoch! Heb. xi. 5. What distinguished mercy did he vouchsafe to Noah! Gen. vi. 9—13.

d How different his regards to Abraham, Isaac, and Jacob, from any that he shewed to those amongst whom they dwelt!

e From the latter plagues, the flies, the murrain, the darkness, and the slaughter of the first-born, the Israelites were exempt. The cloud also was dark to one, but light to the other: and the sea was both a passage and a grave.

f It is impossible to read the history of David or Elijah in the Old Testament, or of the Apostles in the New, and not see this written as with a sunbeam.

8 He not unfrequently interposes to screen them from calamities, (Job v. 19-24.) and always to sanctify the calamities he sends. Rom. viii. 28. His very presence with them in trouble is equivalent

of his providence and in the communications of his grace h

-]

III. He will do so to all eternity

[If we would know the full extent of that difference which he will put between his people and others, we must go up to heaven, and taste all the glories of it and go down to hell, and experience all its miseries-- Never till then shall we be adequate judges of this momentous subject.]

QUESTIONS

1. Do you believe this truth?

[Many think that "God will not do good or evil," and that he will neither reward nor punish. Whether they be conscious of such infidelity or not, their life too plainly proves its dominion over them Beware of such atheistical sentiments; and seek that, whatever becomes of others, ye may be monuments of his love and favour

-]

2. Do you live under the influence of it?

[Happy were it for us, if we could always bear in mind this solemn truth! How importunate would be our prayers, how ardent our praises, how indefatigable our exertions! Let us contemplate the separation which God will make in the day of judgment; and labour incessantly, that we may be numbered amongst his most favoured saintsk -]

to a deliverance from it. Ps. xxxi. 20. (The full import of that verse will, when discovered, richly repay our meditations upon it.)

h Whence is it that the Lord's people are enabled to triumph, as they do, over the world, the flesh, and the devil? Is it not that they are strengthened by Christ, (Phil. iv. 13.) and that "his grace is sufficient for them ?"

i Mal. iii. 18. Matt. xxv. 33, 46.

LXXVI.

k Mal. iii. 16, 17.

REDEMPTION CELEBRATED.

Exod. xii. 41, 42. It came to pass at the end of four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord, for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.

THE Lord, for wise and gracious reasons, often delays the execution of his promises; till we, in our impatience, are almost ready to think he has forgotten

them. But, however long he may appear to neglect us, "he is not slack concerning his promises, as some men count slackness." He has fixed a time, beyond which there shall be no delay: and at the appointed hour he will shew himself "mighty to save.'

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To Abraham and his seed God promised to give the land of Canaan. But behold, no less than four hundred and thirty years were ordained of him to pass, and a great portion of that time in extreme suffering, before his seed were permitted to see the long-wished-for period. But at the time fixed from the beginning in the divine counsels, "even the selfsame day it came to pass," that all the hosts of Israel were brought forth out of Egypt; and God's promises to them were fulfilled.

In like manner it was promised to Adam that "the seed of the woman should bruise the serpent's head.” But four thousand years were suffered to elapse before that promised Seed was sent into the world. "When, however, the fulness of time was come, God sent him, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sons." In effecting this great work, the Messiah was to die". But "he was not to see corruption." On the third day he was to rise again. To prevent this, every expedient was resorted to, that human ingenuity could contrive. But at the appointed moment the Saviour rose; and thus completed the deliverance of a ruined world.

These two events are referred to in the text; the one, historically; the other, typically.

To these events I will first call your attentionGreat was the deliverance of Israel from Egypt

[Sore, beyond conception, was the bondage of the children of Israel; insomuch that "God himself was grieved at it." But, through the judgments executed on their oppressors, Pharaoh was at last prevailed on to dismiss them. The last great judgment that was inflicted on their enemies was the destruction of their first-born throughout all the land of Egypt;

a 2 Pet. iii. 9.
d Heb. ii. 14, 15.

b Heb. ii. 3.
e Ps. xvi. 10.

• Gal. iv. 4, 5.

f Matt. xii. 40.

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