THE PILLAR and PATTERN OF Englands Deliverances.
Preſented In a Sermon to the Right Honourable the Lord Mayor and Aldermen, with the ſeveral Companies of the City of London, in their ſolemn Meeting at Pauls on the Lords Day, Novem. 5. 1654.
Being alſo the Firſt Sabbath after his Lordſhips entrance upon his Majoralty.
By THOMAS HORTON Doctor in Divinity, and Profeſſor thereof in Greſham-Colledge LONDON.
I will remember the Works of the Lord; ſurely I will remember thy WONDERS of old.
Who delivered us from ſo great a Death, and doth deliver, in whom we truſt that he will yet deliver us.
Printed at London by R. I. for Jo. Clark, and are to be ſold at the entrance into Mercers Chappel, at the lower end of Cheap-ſide. 1655.
THe Devil hath had a double Deſign about this buſineſs of the Gunpowder-Treaſon; the Firſt was to blow up the Parliament, the Second is to blow up the Deliverance, and to make it appear leſs to the World than indeed it is. It is true, I will not deny, but that as Corruption will be ſure to be at the end of every Action, ſo there might be poſsibly ſome Politique advantages made of the Diſcovery of this Plot, by ſome which had then the managing of preſent Affairs; but that is no Diſparagement at all to the Mercy it ſelf, nor excuſe to thoſe which were Inſtruments in the Conſpiracy. The Danger was unqueſtionable, and the Preſervation very remarkable, and ſuch as we have All cauſe very deeply to lay to heart, with the fulleſt reſentment that may be. The ſcope of this plain Sermon is a little to help us herein, which I have now at the laſt by your Order (not of mine own inclination, nay indeed with ſome reluctancies in my ſelf) brought to the publique Light, but in a deſire of the publique Good. I have purpoſedly deferred it to this Time for the publiſhing of it, that ſo, as the thing it ſelf was as the beginning of a New Life, ſo the Diſcourſe about it might fall in with the New Year, wherein our Lives are in a manner reſtored and renewed unto us. Beſides that, the time of Printing it might ſomewhat anſwer the time of Preaching it, which was New-Year in the Calendar of the City, as it is now in the Calendar of the World. And laſtly, That as the Deliverance is a Monument of Gods goodneſs to the Nation, ſo the Sermon might be a Teſtimony of mine own reſpects and thankfulneſs to your ſelves in the injoyment, and likewiſe continuance of ſo much favour and incouragement from you, as I am ſtill partaker of. I have this only to adde, That the Lord who keepeth Iſrael, and who alone is the ſafety of his people, would delight ſtill to watch over this City for good, to make the Walls of it Salvation, and the Gates of it Praiſe, and the Officers of it Peace; to eſtabliſh Holineſs and Righteouſneſs within the borders, and in the midſt of it, that it may prove an eternal excellency, and the joy of many Generations, which is and ſhall be the prayer of
Surely there is no inchantment againſt Jacob, neither is there any divination againſt Iſrael. According to this time it ſhall be ſaid of Jacob, and of Iſrael, WHAT HATH GOD WROVGHT!
THis day on,The Occaſion. which wee are now met, and aſſembled together at this time, (Right Honourable and Beloved in our Lord) it carries the ſignature of a double Solemnity upon it; the one in its weekly revolution, as it is the Lords Day, the Day which God hath ſanctified more eſpecially for his own ſervice; And the other2 in its annual revolution, as it is our day, the Day which God hath marked with an eminent, and famous deliverance of this Land and Nation, of which wee are, from that horrid and dreadfull conſpiracy of the Gun-powder-Treaſon. In either of which reſpects, it is a time much to be obſerved, and regarded by us throughout our Generations; and in reference whereunto wee may ſay of it, in the words of the Pſalmiſt, this is the Day which the Lord hath made,Pſ. 118.24. wee will be glad and rejoyce in it. Hee hath made it to be a Day of Reſt, and he hath made it to be a day of Joy both. And theſe two, they do no way croſs, or contradict one the other, but do very happily agree together: for wee can never better ſanctily a Sabbath, than by works of Prayſe, nor wee can never better celebrate a Thankſgiving, than by works of Piety. Indeed, every thankſgiving-Day is in the proper nature of it a Sabbath, and accordingly (if wee rightly underſtand it) is in that manner to be kept by us, as an Holy-day, not as a play-day; as a day of holy and ſpiritual merriment and rejoycing to the Lord; but this which is now before us, is ſo (as I may ſay in a manner, whether we will or no, from the preſent frame, and diſpoſition of the year, which therefore I hope wee ſhall improve to the beſt advantage of the duty it ſelf; that is, not to prophane the Sabbath, that we may keep the Feſtival, but rather by keeping of the Feſtival, ſo much the better to ſanctify the Sabbath.
I may adde one Notion to it more (though inferior to the other two, yet not altogether to be neglected by us) which makes it more ſolemn yet. It is the day wherein the chief Magiſtrate of this City appears firſt in this place, with that badge of Government3 upon him, who cannot lay a better begining and foundation of ſuch an imployment, than this of Praiſe and Thankſgiving to God; eſpecially (as the occaſion now calls to) for protection and preſervation from danger, being that, which thoſe that are Governours, as they have moſt need of, ſo they have moſt promiſe for, of any men elſe beſides. All theſe, they concurr and meet together in this preſent performance.
But that which I ſhall eſpecially frame my diſcourſe unto is the commemoration of the deliverance it ſelf, which I have anſwerably fitted with a Scripture, as I conceive moſt ſuitable to it, in the prophecy of Balaam upon Iſrael. The occaſion briefly was,The Coherence. this Balak the King of Moab, hearing of the general ſucceſs which the people of Iſraell found, in all places whitherſoever they came, and withall underſtanding of their pitching in the plains of Moab, beganne hereupon to be diſtreſt and fore afraid. And now, partly to ſecure himſelf, and partly to diſpleaſure the Iſraelites, ſends to Balaam the Magician to curſe them. The Sorcerer ſeemed at firſt to be unwilling, but being incouraged by Balaks promiſes of reward, attempts it, and that often, though in vain. Inſtead of curſing hee••ſes them; yea with his own mouth ſignifies, that no curſing could prevail againſt them; Surely there is no inchantment, &c. And thus are wee now come to the Text, Wherein wee have two general parts obſervable of us.
Firſt, The deliverance or preſervation it ſelf.The Diviſion. And
Secondly, The celebration of the deliverance. The deliverance it ſelf, that is layd down by way of ſolomn declarations in the firſt branch of the verſe,〈…〉4is no inchantment &c. The Celebration of the Deliverance,The Deliverance under a threefold Conſideration. that is by way of prophetical prediction in the ſecond. According to this time it ſhall be ſaid of Jacob, &c. wee beginne with the firſt, viz. the Deliverance or Preſervation it ſelf, Surely there is no &c. Now this again may bee looked upon three manner of waies.
Firſt, In its propoſition.
Secondly, In its reduplication.
Thirdly, In its Reflexion.
The Propoſition of it that is abſolute; no inchantment againſt Jacob. The Reduplication of it, that is the ſame Truth in a diverſity and variety of expreſſion; no inchantment againſt Jacob, no divination againſt Iſrael. The Reflexion of it, that's this Truth conſidered as comming out of the mouth of ſuch a perſon as uttered it, wicked Balaam, a ſorcerer, one who was of the Counſel of Balak an enemy to God and his people.
Firſt,1 In it. Propoſition. to look upon it in the bare ſimple and abſolute propoſition, There is no inchantment, or divination, againſt Jacob, or Iſrael. Interpreters doe ſomewhat differ concerning the reading of theſe words; for ſome read them thus, There is no Inchantment in Jacob, nor no divination in Iſrael. The Explication.Thus the Septuagint, Saint Hierom, and the Vulgar Latine, yea our own laſt Tranſlation in the Margin, as ſome others afore it in the Text, making it a part of the praiſe and commendation of the People of God, that they had no ſuch Arts as thoſe of Sorcery & Witchcraft amongſt them. 1 In Jacob. And ſo the Chaldee Paraphraſe hath it expreſly, Inchantments are not pleaſing in the Houſe of Jacob, neither doth the multitude of the Houſe of Iſrael delight in divinations. In particular no Sorcery.This, it hath a very good ſenſe and meaning with it, and ſuch as may bee profitabely improved5 for our inſtruction; to ſignifie how ill ſuch Studies and wayes, as thoſe of Aſtrology and Magick, and Divination, doe become thoſe which profeſſe Religion; being ſuch things, as the Church of God in all times of the World hath profeſt it ſelf an Enemy to them, and God himſelf hath taken them off from them, as we may ſee in divers places of Scripture tending to this purpoſe; but I will not trouble you with them now; I only give you an hint of it by the way, as lying before us. In General, no indirect means.
Wee may carry it (if wee pleaſe) a little further, by taking Inchantments and divinations here by a Synecdoche Speciei, for all ſinfull and unlawfull means, as to the compaſſing of any deſigne. There is none of theſe neither in Gods people; Gracious and holy perſons, ſo far forth as they have Grace in them, and where they are not ſurprized by a Temptation, they do abhor & withdraw themſelves from all unjuſt and unwarrantable Courſes for the effecting of any buſineſſe whatſoever. And this now Balaam might ſeem to ſpeak (though as wee ſhall hear afterward, by a Spirit above his own) in oppoſition to what was practiſed by himſelf, and Balak the King of Moab, in attempt againſt Iſrael. They made uſe of ſuch meanes as theſe were (as we may ſee in the ſtory); but as for Iſrael themſelves, which were Gods people, they did not do ſo. The Servants of God living by faith in his promiſes, doe content themſelves in the uſe of thoſe means which himſelf hath appointed, not diverting or ſteping aſide to any thing which is unconſcionable, though it were to gain the whole World it ſelf. Thus, if we will, wee may expound one verſe by another; that in this verſe, by that in verſe 21. In this verſe, There is no inchantment in Jacob, nor any Divination in Iſrael. In that, Hee hath not beheld6 Iniquity in Jacob, neither hath hee ſeen perverſneſse in Iſrael. That is, Iniquity and perverſneſſe of this kind, whereof hee now ſpeaks, and which by their Enemies was uſed againſt them, God ſaw none of this now in his people; though for other matters hee ſaw enough, yea and ſaw it likewiſe with effect, ſo as to correct and chaſtiſe them for it. But ſo much of that Interpretation, by reading the word In: In Jacob and in Iſrael.
The other Interpretation is that before us, No inchantment againſt Jacob &c. 2 Againſt Jacob. And ſo the Prepoſition in the Hebrew is oftentimes uſed. This is not to be underſtood in regard of indeavour, but of ſucceſſe. If wee ſpeak of indeavour, ſo there are inchantments enow againſt the people of God, there is no want of attempts upon them; nor will not be, whiles there is a Devill in the World to joyn with corrupt Nature, but as to the ſucceſse, here they fayl. Many a time have they afflicted mee from my youth, may Iſrael ſay; Many a time have they afflicted mee, but they have not prevailed againſt mee. Attempting is one thing, but Prevailing is an other; And this the Enemies of the Church want. No inchantment ſhall hinder Jacob, or prejudice him; ſo the Arabick, which is the proper ſenſe of the Text. For the better opening and amplifying of this preſent paſſage to us, wee may look upon Jacob and Iſrael according to a threefold notion or acception, in which they may be taken,Jacob and Iſrael in a threefold acception.
Firſt, Perſonal; Secondly, National; and Thirdly, Myſticall, or Repreſentative.
According to the Firſt; ſo it point•out a particular Perſon, as the Patriarch Jacob was; whoſe name was called upon the Family, or by whoſe name the Family was called. Geneſis 48.16. According to the Second,7 ſo it relates to that particular Nation and State, and Common-wealth of the Jews. According to the Third,1 Myſtical, or, repreſentative. ſo it ſignifies the whole Church and Company of Beleevers, ſtyled by the Apoſtle Paul, the Iſrael of God. Gal. 6.16.
We will begin with the laſt firſt, as that which is moſt conſiderable, as it referrs to the whole Church, And ſo wee have this in it,
That all Plots and Conſpiracies, and Indeavours againſt the Church of God, they are in vain, and to no purpoſe. They are ſuch as are as good as none, being none in the event. This is clear, from the Text; Balak would have Iſrael deſtroyed. How does he go about to effect it? Hee calls Balaam to curſe them, a man of his own diſpoſition, forward enough to ſuch a work, but being further incouraged with hopes and expectations of preferment, very eager and earneſt upon it; and yet for all that, it would not do, his inchantments and ſorceries would not take, but like ſo many ſparks of fire falling into the main Ocean go out of themſelves. And ſo it is with all others, which are imployed in the ſame work, they meet with the ſame ſucceſſe ſooner or later. Pro. 11.18.The wicked (ſaith Solomon) work a deceitfull work; and they never work it more truly than in their indeavours againſt the Church: Here it is a deceit full work indeed, and ſo will prove, in regard of the miſcarriages and diſapointment which it is ſubject unto. And that twofold, Firſt,Enemies miſcariage double. Sometimes in the thing it ſelf, which they labor to effect. Secondly, At leaſt, and always, as to the evill and miſcheivouſneſſe of it.
Firſt as to the thing it ſelf,1 Of Diſappointment. they fail now and then here. So it was in this preſent inſtance of Balaams curſing8 of Iſrael. Hee could not proceed ſo much as to the performance; though hee indeavoured it, and went about it, yet hee ſtill miſcarried in it, and could not do it at all. According to that of Eliphaz Job 5.12. hee diſappointeth the decrees of the crafty, ſo that their hands cannot perform their enterpriſe. God ſometimes will not ſuffer the enemies to effect that particular plot, which they deſign and propound to themſelves.
But Secondly, If they chance to do that, yet they reach not what they intend in it. God may ſuffer a plot to take, as to the performance, and yet to fail, as to the principall end; becauſe it does not work the deſtruction of the parties, which it is laid againſt. As we ſee in the great contriver and complotter of al, Satan himſelf, who miſcaries even then, at ſuch a time as hee ſeems to ſucceed; in as much as whiles hee does ſome things which are materially prejudicall to the Church, yet God keeps them from that abſolute ruine which hee intends to them in it.
And yet thats not all which is conſiderable in this point neither, there is ſomewhat more, as pertinent to this purpoſe, and that is this.
Firſt, That theſe indeavours prove at laſt to the Churches advantage.
Secondly, To the greater diſadvantage of the enemies themſelves.
Firſt. To the advantage of the Church. Theſe Inchantments and Divinations are ſo farre from being againſt Iſrael, as that they make rather for it; Thus it was here in this buſineſſe of Balaam,2 Of Diſ-advantage. as to the curſing of Gods people; Inſtead of curſing them, hee bleſſes them; he does not only not do that which Balak deſired him to do, but hee does that which is quite contrary9 to it; ſo farre from ſubjecting them to miſcheif, as that hee ſo much the rather confirms good upon them, yea and that Balak himſelf could ſee and confeſs too at length. Therefore, he who was ſo fierce at firſt to perſwade Balaam to curſe them, is fain at laſt to call upon him to ſuſpend, and to do nothing with them at all, ver. 25. of this Chapter, And Balak ſaid unto Balaam, neither curſe them at all nor bleſs them at all; Do not bleſs them, leſt they prove to be happy; do not curſe them, leſt even that curſe it ſelf turn to a greater Bleſſing to them. God will make the Enemys of his Church, before he has done with them, weary of plotting miſchief againſt them, by converting that miſchief of theirs, which is plotted by them, to his peoples greater good.
Yet this is not all yet, there is ſomething further in it ſtill; God does not onely convert theſe Conſpiracies to the greater advantage of the Church, but moreover to the confuſion of the Enemy; ſo that now there is no inchantment againſt Jacob, but rather againſt Balak, nor any Divination againſt Iſrael, but rather againſt Balaam himſelf; againſt Moab, not againſt the Church. They that wiſh ill to Sion, and curſe that, their curſes and ill wiſhes ſhall fall upon their own heads, and turn to the ruin of thoſe from whom they proceed. We need not go far for inſtances of this kind, we have enow of them continually before us, and ſtanding upon record, in Pharaoh, Herod, Achitophel, Julian, and the reſt of that wicked crew; ſo ſure and certain is this obſervation here preſented unto us. That no indeavors againſt the Church ſhall be ſucceſsful, no weapon that is formed againſt them ſhall proſper, and every tongue that riſes in judgement againſt10 them ſhall be condemned, &c. Iſa. 54.17.
Would we know whence this comes about;The Grounds. It is eaſie to give an account of it. 1 Gods Affection.Firſt, From the intereſt which they have in Gods Affection; They are the Dear ones and Beloved of the Lord. Love it is a waking Affection, which is anxious and ſolicitous for the party which it is faſtened upon, that no evil may at any time betide it; and thus it is with God towards his Church; It is much in his heart, and therefore it is much in his preſervation: He loves it, and therefore defends it, and keeps it from wrong, according to that famous place, Iſa. 27.3. ſpeaking concerning the Church, Sing ye unto her a Vineyard of red wine. I the Lord do keep it, I will water it every morning, leſt any hurt it, I will keep it night and day. There is no man can be more chary of a Vineyard, or Orchard, or Garden of his own plantation, and which his own hands have ſet, than the Lord is of his Church and People, which his own hands have made and faſhioned, which are his workmanſhip, created in Chriſt Jeſus unto good works, Epheſ. 2.10. Theſe are precious, and tender in his eyes; and he hath a ſpecial regard unto them, for the preſerving and ſecuring of them. His bowels here yern in him, as Queen Heſters ſometime did in her, upon the like occaſion, How can I indure to ſee the evill that ſhall come unto my people? or how can I indure to ſee the deſtruction of my kindred? Heſt. 8.6.
Secondly,2 His Covenant. The Church are a people in Covenant, therefore a people preſerved: They have given up themſelves to him, and therefore may very well expect to be ſecured by him. Protection is a part of Gods bargain with his people, when he takes them to be11 his, and they him to be theirs. Fear not, Oh Jacob, I am with thee, be not diſmaid, I am thy God, Iſa. 41.10. God having once taken us to be his own, ingages himſelf to keep us from all kind of evill whatſoever, ſo far forth as it is fitting for us; The Lord will preſerve me from every evil work, ſaies Paul, 2 Tim. 4.18. whether we take it actively or paſsively, from doing evill, or ſuffering it, from both he will preſerve me, from his ſpecial ingagement to me.
Thirdly,3 His Intereſt. Gods own honor is concerned in the preſervation of the Church, who are a people addicted to him, and keep up his name in the world. The conſpiracies which are laid at any time againſt the Church of God, are not ſo much againſt the Perſons as the Cauſe; not ſo much againſt theſe or thoſe men, as againſt the Truth, which is profeſſed by them, and the Worſhip, which they give themſelves to, from whence, God himſelf is intereſted in the protection of them. So bleſſed and happy a thing is it to be found in good ways, and to be maintaining of good cauſes, that whiles we ſtir for the promoting of them, we defend our ſelves, becauſe we make God a party with us, ſo that he cannot forſake us, but he muſt deny himſelf. Therefore there is no Inchantment againſt Jacob, becauſe there is no Device againſt God. There is no wiſdom, nor counſel, nor underſtanding againſt the LORD, Prov. 21.30. They that plot againſt the Church, they plot againſt God himſelf, his Cauſe, and Truth, and Worſhip, and all that is his, and how can they think to proſper, or ſucceed in it?
But ſo much of the firſt Acception of the words, Jacob and Iſrael, taken myſtically, or repreſentatively, for the whole Church.
12The ſecond is,2 National. as taken Nationally, as pointing out that particular Church, and State, and People of the Jews; for ſo the words do commonly import in Scripture; and there is a Truth in the Propoſition ſo likewiſe, That all endeavors, as againſt the whole Church in general, ſo againſt any Church, or State, or Nation whatſoever in particular, which God does own, and take into his protection, they are in vain alſo. It was the privilege of theſe people of Iſrael, that they were the Darlings, and beloved of God; The Lord choſe them from all other Nations, and People beſide in the World, to be a peculiar people to himſelf, and his own inheritance: Now theſe, notwithſtanding, does Moab here let themſelves againſt, but vainly, and with no ſucceſs at all; Thoſe whom God will bleſs, they ſhall be bleſſed, maugre all oppoſition to the contrary. How ſhall I curſe, whom God hath not curſt? or how ſhall I defie, whom the Lord hath not deſied? ſays Balaam himſelf to this purpoſe, verſ. 8. of this Chapter. Happy is the people that is in ſuch a caſe; yea, bleſſed is the people, whoſe God is the Lord, ſays the Pſalmiſt, Pſal. 144.13. And again, Pſal. 33.12. Bleſſed is the NATION whoſe God is the Lord, and the people whom he hath choſen for his own Inheritance; They are bleſt, and bleſt by God, and whiles they are ſo, no curſings of men ſhall reach them, or prevail againſt them. That is the ſecond ſenſe of the words, as taken Nationally.
The third is,3. Perſonal. as taken Perſonally. Jacob and Iſrael, they are the Proper Names of one man, and they carry a Truth in them ſo; teaching us thus much from them, That God does not onely take care of the whole Church in general, to preſerve that, but alſo of13 every private Soul and Member of it in particular; God takes care not onely of Nations, but of perſons; not of Iſrael onely, but of Jacob. Take notice of that. And this he does, whether as to keep them from the Attempts of Satan himſelf, or of his Inſtruments; For Satan himſelf, Chriſt has vanquiſhed him, and beaten him already, not onely for himſelf, in his perſonal conflict with him, but alſo for all his members, which are related to him, Luk. 22.32. And ſo for his Inſtruments, they ſhall not prevail neither againſt thoſe which are good in their particular perſons: Let it be as to Sorcery, and Witchcraft, and Inchantment, taken in the letter; there is for this a great ſecurity upon them; or as to any thing elſe beſides, they are in that alſo under a Providence. The times of the Servants of God are in his hand, and their lives are at his diſpoſing, ſo that none can take them away, but as he pleaſes. Act. 18.10. Fear not Paul, for I am with thee, and none ſhall ſet upon thee to hurt thee, for I have much people in this City. God preſerves all his Servants, but eſpecially any, as they are of more publick and greater imployment, Magiſtrates and Miniſters, and the like. He hath a double fence for them, to guard them and protect them from evill, and the aſſaults of evill men, from evill hands, from evill tongues, and from evill devices, Pſal. 31.19, 20. Thus much of the words alſo perſonally; And ſo much likewiſe of them in the ſimple and abſolute propoſition.
The ſecond is in the Reduplication. II. In the Reduplication.Not onely no inchantment againſt Jacob, but beſides, No divination againſt Iſrael; the ſame Truth repeated in a diverſity and variety of expreſſion; and that for this reaſon eſpecially, to ſhew the certainty of the thing it ſelf, as14 in Pharaohs dream, which was doubled, becauſe the thing was eſtabliſhed; Even ſo it was here; It was a reſolved and determined caſe, and that alſo upon the experiences even of Balak and Balaam themſelves; they had endeavored it again and again, as to the undertaking of it; to curſe them here, and to curſe them there, to double curſes upon them; and here now accordingly, they have a double acquittance from it in the ingemination of the phraſe, that ſo there might be no queſtion made of it, but be received for an undoubted Truth, it is therefore double.
Now therefore are we anſwerably to entertain it,The Improvement. and to be perſwaded of it, and to it, improve it to the beſt advantage that may be. 1 For ComfortIt is a point of ſingular comfort and incouragement to the people of God, that the caſe is thus with them; that whiles they dwell in the ſecret place of the moſt High, they abide under the ſhadow of the Almighty, Pſal. 91.1. That they are ſecured and protected by God himſelf, from the Aſſaults and Attempts of Enemies plotting againſt them, who though they may uſe their endeavors, yet ſhall not prevail; or if at one time, yet not at another. They may prevail a little for a while, to encourage them, and harden them ſo much the more in an evil courſe, and to further their deſtruction; but they ſhall not prevail at laſt, ſo as to get the better of the Church; This ſhall not be granted unto them. They may prevail over a party, but they ſhall not prevail over the whole Generation and company of the people of God: They may prevail over the Preacher, but they ſhall not prevail over the Truth; over the Perſon, but not over the Cauſe; over the life, but not over the heart, and ſpirit, this they ſhall not do.
15Which further, in the next place,2 For Terror. ſerves for a word of amazement, to all ſuch perſons as thoſe are which ſet themſelves againſt them; that they do herein but loſe their labor, yea, which is worſe, conſpire againſt themſelves. Thus Pſal. 37, 12, 13. The wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth, but the Lord ſhall laugh at him, for he ſeeth that his day is a coming, He that fitteth in the Heavens ſhall laugh, the Lord ſhall have them in deriſion. Men may laugh ſometimes at that which they do not underſtand, and which they cannot hinder, or prevent; but when God laughs, there's ſomewhat more in it than ſo; He laughs at the plots of wicked men, as diſcerning the vanity of them, and as being able to fruſtrate and defeat them: And whiles He laughs in ſcorn, they have no cauſe to laugh in triumph. His laughter it may juſtly provoke their tears, as being a fore-runner of ruin unto them; He will laugh at their deſtruction, and mock when their fear commeth, Prov. 1.26. Yea, as he will laugh himſelf, ſo he will cauſe the Church to laugh with him, as ſhe did againſt Aſhur, Iſa. 37.22. The Virgin the Daughter of Syon hath deſpiſed thee, and laughed thee to ſcorn, the Daughter of Jeruſalem hath ſhaken her head at thee. God vouchſafes to his Church and people an holy triumph over their Enemies, whiles they think to inſult over them, As Iſa. 8.9, 10. Aſſociate your ſelves, O yee people, and yee ſhall be broken in pieces; and give ear all yee of far Countries; gird your ſelves, and ye ſhall be broken in peeces, gird your ſelves, and ye ſhall be broken in peeces. Take counſel together, and it ſhal come to nought; ſpeak the word, and it ſhall not ſtand, for God is with us. Rom. 8.31.If God be with us (ſays the Apoſtle) who can be againſt us ▪ that is, ſtill as I ſaid before, ſo as to hurt us. If we ſpeak16 as to matter of Diſ-affection, ſo there are enow againſt us, and more than could be wiſht. Men do no ſooner look after God, or God after them, but they have Multitudes of people againſt them; but againſt them, ſo as to conquer them, that they are not, nor cannot be.
How much does this then ſurther inlarge the Honor,〈◊〉For Exultation. as well as the Safety of the Church of God, and ſerve to draw others into it! who would not now be in the number of Gods ſervants, and in love with the ſtate of Gods people, who have ſo great a privilege as this belonging unto them! Happy art thou O Iſrael, who is like unto thee O people, ſaved by the Lord, the ſhield of thy help, and who is the ſword of thine excellency! It is the Epiphonema of Moſes unto them in his bleſſings of them, Deut. 33.29. And may be applied to the whole Church, in all times and ages of the world. And thus much of this Truth here delivered, both in the Propoſition and Reduplication of it.
The Third and laſt is in the Reflexion,III The Reflection. as comming from Balaam. Speeches they have regard given unto them, much according to the quality of the perſons from whom they proceed. And ſo it is with this here before us: It was a Truth in it ſelf, but it was more wonderfull from the party that uttered it. If either Moſes, or Joſhua had ſaid as much, wee ſhould not have thought it any Great matter. But for Balaam to ſay it, was incredible. What! Balaam! A Sorcerer! an Idolater! an Enemie to God and his people! for him to let fall ſuch a ſpeech as this is,Balaam under a double notion. it was beyond all expectation. There is a twofold Notion under which wee may look upon him.
Firſt,1 A wicked man. As a wicked man, and yet ſpeaking that which was good.
17Secondly, as an Enemy, and yet ſpeaking that which was comfortable, and to the incouragement of Gods people.
Firſt, A wicked Man, and yet ſpeaking that which was good. VVee ſee here, how good ſpeeches may ſometimes come from bad men. Thoſe which are themſelves naught, and rotten, and unſavory, yet they may now and then utter, & let ſlip from them, that which is good. Thus did Balaam here, and ſo ſome others elſe-where; as Caiaphas in the behalf of Chriſt, John 11.49. And Gamaliel in the behalf of the Apoſtles, Acts 5.35. When men ſhall ſpeak but out of Common illumination, ſtrength of parts, and natural ſagacity, or at the beſt, but out of Divine ſuggeſtion and impulſe, and the like, here Balaam is no better than his Aſs, which upon occaſion ſpeaks as well as himſelf; or like a Trunk, which nothing ſavours of the words which are conveyed through it, but in it ſelf is ſtill the ſame.
This is a good Item to us eſpecially which are Miniſters, and Preachers,A Caution. who by reaſon of our Imployment, and the work it ſelf which wee are exerciſed in, are caſt upon good Diſcourſes, as I may ſay, before wee are aware, not to reſt our ſelves ſatisfyed in them meerly as ſuch, but to labour to find our hearts in them, and to have ſome ſavour upon our own ſpirits of that which comes from us. It is not ſo much what wee ſay, as what wee are; nor ſo much what comes from us, as what is indeed wrought in us; when wee impart not only the Goſpel, but in this ſenſe alſo our own Souls, as the Apoſtle ſpeaks. Then are Sermons,1 Theſſ•. 8 and Treatiſes, and good Speeches, that which they ſhould bee, when they carry upon them an impreſſion of the18 Spirit of thoſe they come from, and that ſavoury and ſanctified with Grace. Otherwiſe they may profit others, but will little benefit thoſe themſelves whoſe they are, except it be ſo much the more to aggravate and increaſe their Condemnation, and to judge them out of their own mouthes.
But ſecondly,2 An Enemy. As Balaam was a wicked man, and yet ſpake that which was good; ſo an Enemy, and yet that which was comfortable. God will not only confound the Churches Adverſaries in their Plots and Conſpiracies againſt it, but will likewiſe make themſelves to be proclamers and publiſhers of it. He will make their Tongues the conveyers of comfort, where their Heads are the contrivers of miſchief. As Saul to David, Thou ſhalt both do great things, and alſo ſhalt ſtill prevail, 1 Sam. 26.25. Thus we ſee this truth alſo in the Reflexion, and in reference to the party that uttered it, even wicked Balaam. This is one of his Apophthegms, Surely there is no inchantment againſt Jacob, &c.
Where (before we proceed to the Second part of the Text) we may look upon Jacob and Iſrael in one Notion and Acception more than as yet we have done,Jacob and Iſrael in the Moral. and that is by conſidering it in its Moral. And here two things more; Firſt, as an expreſſion of integrity; Jacob a plain man, as the Scripture ſtiles him; Secondly, as an expreſſion of importunity; Iſrael, a Prince with God; which gives us a double qualification in Gods people,2 Integrity. intitling them to this protection. Firſt, ſo farre forth as they are upright, and ſincere, and plain-hearted; No inchantment againſt Jacob. When men are free from Plottings themſelves, they are likelieſt to be free from the miſchief of the Plottings of19 other men. God takes a ſpecial delight in a ſimple-hearted Chriſtian, that hath no reaches,Joh. 1.47. 2 Cor. 1•.3. 2 Importunity. nor fetches in him an Iſraelite indeed in whom is no guile, and partaking of the ſimplicity which is in Chriſt. Secondly, Thoſe which are much in acquaintance and communion with him, which are Iſraelites, Princes with God, to wraſtle and contend with him in prayer. Theſe do ſtave off many an evil which others fall into. The Prayers of the Church are above all the Anathemaes of their Enemies; what though they curſe, ſo theſe pray? what though they (as we ſee in Popery) ſend forth their Bulls, and Execrations, and Maledictions againſt the Servants of God, yet they ſhall be all of no effect, except it be like ſo many Arrows falling upon the heads of thoſe that ſhoot them up. And ſo now I have done with the firſt general Part of the Text, which is the Deliverance and Preſervation it ſelf, by way of ſolemn Declaration; Surely there is no Inchantment againſt Jacob, &c.
The Second is the Celebration of the Deliverance by way of Prophetical Prediction. Second, General. The celebration of the Deliverance.According to this time, &c. wherein again we have two Branches more; Firſt, the Prediction it ſelf, It ſhall be ſaid, What hath God wrought! Secondly, the particular Regulation of it, or Qualification of the performance, according to this time. For the firſt, the Prediction it ſelf; This it does ſignifie to us, what account ſhall be made of Gods Mercies and Deliverances of his Church in future Ages, that they ſhall then be ſpoken of in the world, and that two manner of ways; Firſt, by way of Acknowledgement, and Secondly, by way of Aſtoniſhment; by way of ſimple acknowledgement, It ſhall be ſaid, and by way of greater Aſtoniſhment, what hath God wrought!
20Firſt,1 By way of Acknowledgement. It ſhall be ſpoken of and acknowledged; It ſhall be ſaid what God hath wrought, as ſome Interpreters render the words, taking them abſolutely. And ſo there is no more than this in it; That the goodneſs of God to his People, in his Deliverances and Preſervations of them, it is ſuch, as even ſucceeding Ages and Generations ſhall take notice of. Though it be done but now, yet it ſhall be ſaid and ſpoken of hereafter. This ſhall be written for the Generation to come, and the people which are not yet born ſhall praiſe the Lord, Pſalm 102.18. Therefore in ſome Tranſlations we finde it thus; It ſhal be ſaid in time what God hath wrought; In time, that is, in its due time; though now perhaps it be not ſpoken of, yet then it ſhall; or if now, yet and then too, according to that of the Prophet, Micah 6.5. O my people, remember now what Balak the King of Moab conſulted, and what Balaam the Son of Beor anſwered him from Shittim unto Gilgal, that yee may know the righteouſneſs of the Lord. Now, for ſo many years after that this Mercy and Deliverance is paſt, yet now remember it.
This God will have to be ſo,1 For the Honour of God. for ſundry ends; firſt, for his own Glory, that Himſelf may have the greater renown, and his Attributes may be declared in the world; therefore it ſhall be ſaid, That his Name may be known through the earth, and that all the ends of the earth may ſee the ſalvation of our God, Pſal. 98.3. God gets himſelf Honour hereby, as he did upon Pharaoh.
Secondly,2 For the ſhame of the Enemy. For the ſhame of his Enemies, and thoſe which conſpired againſt his people; it ſhall be ſaid for their reproach, and as a perpetual blot upon them to all Poſterity. And there is a double Diſgrace which comes to them by this means: Firſt, A Diſgrace from21 their Attempt; And ſecondly,1 In their Attempt. A Diſgrace from their Diſ-appointment. Diſgrace from both. From their Attempt firſt, When ever it ſhall be mentioned, what they have endeavored againſt Gods people, it will lie as a reproach upon them, that it ſhould ever enter into their hearts to deviſe and contrive ſuch a wickedneſs as that was. This very thought of fooliſhneſs is ſin, and a blemiſh to the ſinner. But then again from their Diſ-appointment. 2 Their Diſappointment.When thoſe which were ſo confident ſhall be confounded in their greateſt confidence; and notwithſtanding all their braggings and boaſtings, ſhall be able to accompliſh ſo little; what a Diſgrace will this be to them for ever, and ſtanding upon record? as ye know it was with Pharaoh and the Egyptians; and it is ſaid of them to this day, Exod. 15.9, 10. The Enemy ſaid, I will purſue, I will over take, I will divide the ſpoil, my luſt ſhall be ſatisfied upon them, I will draw my ſword, mine hand ſhall deſtroy them. Here are a company of big threatning words; but whatfollows? Thou didſt blow with thy wind, the Sea covered them, they ſank as lead in the mighty waters.
Thirdly,The comfort of the Church. For the comfort alſo of the Church and people of God; It ſhall be ſaid, that ſo they may be in couraged. The remembrance of Gods goodneſs in former ages, it is a great heartning to Poſterity, and gives them occaſion to relye upon him for time to come, as we ſhall ſee more anon out of the Text.
It is ſaid here indefinitely and imperſonally,It ſhal be ſaid It ſhall be ſaid; but by whom it ſhall be ſaid, it is not ſaid, to ſignifie indeed,1 By the Enemy. that it ſhall be ſaid by all ſorts of people; it ſhall be in every ones mouth. Firſt, It ſhall be ſaid by the Enemies; even they ſhall take notice of it, from the eminency, and remarkableneſs which is22 in it. The contrivers of the Miſchief ſhall be the proclamers of the deliverance, and be ſo far convinced of Gods vigilancy, and activity for his people, as to diſcourſe of it amongſt themſelves. Thus Pſal. 126.2. Then they ſaid among the HEATHEN, The Lord hath done great things for them. And Pſal. 46.10. Be ſtill, and know that I am God; I will be exalted among the Heathen, I will be exalted in the Earth. And again, Iſa. 61.9. Their ſeed ſhall be known among the Gentiles, and their off-ſpring among the people. All that ſee them ſhall acknowledge them to be the people which the Lord hath bleſt.
But ſecondly,2 By the Church. It ſhall be ſaid by the Church and their Poſterity, more eſpecially, as thoſe which are moſt eſpecially intereſted and concerned in it. Becauſe it ſhall be ſaid of Jacob and Iſrael, for the occaſion; therefore, it ſhall be ſaid by Jacob and Iſrael, for the celebration: Therefore, in the place before cited does the Church, as it were, take it at the rebound, and eccho's to it. Then they ſaid among the Heathen, The Lord hath done great things for THEM. The Lord hath done great things for US, whereof we are glad. It is but natural for the Church to ſay it, whiles the Enemies ſay it afore them; and accordingly, ſo they ſhall, and ſo they ought. It is our duty to be mindful, and talkative of the goodneſs of God to us in the times and generations which are paſt, This and That hath God done. As it ſhould be often in our memories, and thoughts, and meditations, and mental reflexions; ſo it ſhould be often likewiſe in our lips, and mouths, and ſpeeches, and daily converſe: we ſhould be ever and anon, as we have occaſion, ſpeaking of them. As for other matters, we can ſpeak of them frequently enough; if it be any of our own performances,23 any thing that we our ſelves have done, this ſhall be ſaid, and ſaid, and ſaid, and ſaid over again; we have never done talking of it, but repeat it, even to vanity it ſelf. Yea,We ſhould ſpeak of the mercies of former ages. but we ſhould rather be mindful to recount what God hath done for us, as a chief part of our diſcourſe; And yet (when we think of it) how dry and barren are we for the moſt part in this particular? How ſeldom do we practice this Duty, which wee now ſpeak of? how do the Mercies of God rather die and go out with us? were it not for ſome ſingular kind of men who have taken pains in ſuch buſineſſes as theſe are to divulge them, and tranſmit them by Writing; or were it not for ſuch ſolemn Times as theſe are, which are ſet apart on purpoſe for their Commemoration, they would be as things which were never done or thought of in the world. Now we ſhould therefore be henceforth quickned and provoked hereunto. What? hath God done? and ſhall not we ſpeak? Hath he wrought? and ſhall not we declare? Hath he accompliſhed? and ſhall it not be ſaid? How ill does this ſilence become us, eſpecially conſidering how our ſelves are ſo much intereſted in it as we are, in a very great degree?
But again,We ſhould convey our own mercies to Poſterity. As we ſhould be ſpeaking of the Mercies of God to our Progenitors, ſo we ſhould likewiſe be ſpeaking of our own Mercies and Deliverances to our children, and convey them down to poſterity, that ſtill it may be ſaid. Tell it your childrens children, and let your children tell it their children, and their children to another Generation, as the Scripture ſpeaks in another caſe, Joel 1.3. We ſhould do as much here for our Poſterity, as our Fore-fathers have done for us; Not biding it from our children, but ſhewing to the Generations24 to come, the praiſes of the Lord, his ſtrength, and his wonderful works that he hath done, Pſal. 78.4. Parents ſhould to this purpoſe inſtruct their Children, and Maſters of Families, thoſe which belong unto them. As they ſhould inſtruct them in other things, in the Grounds and Principles of Religion, and the myſteries of Chriſtianity, and the way to eternal Salvation; So alſo moreover, upon occaſion, in the myſteries of Providence, and the Diſpenſations of God to his Church, in the deliverance of it: They ſhould explicate them and unfold them, ſo far forth as they are capable of them, in all the particular Branches, and Circumſtances, and Appurtenances of them, whereby they may diſtinctly underſtand them. This was that which the Iſraelites, Gods people, were careful of, and accordingly, God expected it from them, as you may ſee touching the Paſſover, Exod. 12.26, 27. And it ſhall come to paſs, when your children-ſhall ſay unto you, What mean you by this ſervice? that ye ſhall ſay, It is the ſacrifice of the Lords Paſſover, who paſſed over the houſes of the children of Iſrael in Egypt, when he ſmote the Egyptians, and delivered our houſes. And ſo of the ſtones in Jordan, Joſh. 4.21. When your children ſhall ask their Fathers in time to come, ſaying, What mean theſe ſtones? Then ſhall you let your children know, ſaying; Iſrael came over this Jordan on dry land, for the Lord your God dried up the waters of Jordan before you. Thus I ſay are Parents to teach and inform their children in ſuch like paſſages, that it may be ſaid what God hath wrought. And thus much for the word of acknowledgement, or Commemoration.
The next is the word of Aſtoniſhment,2 Aſtoniſhment. or Admiration, by carrying it a little higher, and with ſome25 further elevation; which is a great deal more agreeable to the Text, and more emphatical. WHAT HATH GOD WROUGHT! that is, what a ſtrange and unheard of deliverance hath the Lord brought about for his people! This is that which the Scripture does abundantly teſtifie to us, the wonderfulneſs and miraculouſneſs of Gods proceedings in this regard. Indeed (if we ſpeak at large) all the works of God, they are in their kind works of wonder: There is nothing which he does or ever did, but it hath matter of wonderment in it. Iſay 6, 9.As his Name is WONDERFUL, ſo are his Works. Look upon his works of Creation, and we may very well ſay of them, what hath God wrought! As David himſelf does, Pſal. 8.3. When I conſider the Heavens, the work of thy ſingers, &c. O Lord, our Lord, how excellent is thy Name, &c. And when he ſpeaks but of his own framing, I am fearfully and wonderfully made. And marvelous are thy works, and that my Soul knoweth right well, Pſal. 139.14. Take him further in his Works of Redemption, and the new Creature, And what hath God wrought there? in changing our Natures, in ſtamping his own Image upon us, in conforming us to himſelf, in tranſlating us from darkneſs to light, from death to life, from the power of Satan, to God: What a wonderful work is this to all thoſe, who are made ſenſible and apprehenſive of it! Oh The depth of the riches both of the wiſdom and knowledge of God! &c. Rom. 11.33. But yet none of theſe are meant here in this Text. The Deliverance of the Church wonderfully.We are in this place to underſtand it concerning the works of his Providence, in the deliverance of his Church; God is here oftentimes very admirable, and full of wonder, and we may very well ſay of them indeed, What hath26 God wrought? The Scripture is full of expreſſions to this purpoſe; Thus Pſal. 78.11, 12. It is ſaid of the Iſraelites, That they forgate his works, and his wonders that he had ſhown them. Marvelous things that he did in the ſight of their Fathers. So Pſal. 105.5. Remember the marvelous works that he hath done. And ſo in other places he is ſaid to be wonderful in working and doing wonders, Exod. 15.11. As he is ſo in many things elſe, ſo more eſpecially in his delivering of his Church. The paſſages of Gods Providence here are wonderful, in ſundry reſpects.
Firſt,1 From its Improbability. In regard of the Unlikelihood and improbability of the things themſelves. They are wonderful, becauſe they are unexpected: That which a man did not look for, when he beholds it, he wonders at it. The accompliſhment of things improbable and unlikely they cauſe aſtoniſhment. Why, thus are the dealings of God with his Church many times, in this reſpect. He delivers them where they do not expect it, nor can ſee any likelihood for it; yea, rather, where they ſee every thing oppoſite and contrary hereunto. And ſo the Arabick tranſlation (though not in our laſt Printed Copy) yet according to the Erpenian Edition, ſeems to carry it in the very Text. God hath wrought a DESPERATE thing. As Paul ſpeaking of himſelf and his Companions in their great danger in Aſia, ſays, They were preſt out of meaſure, above ſtrength, inſomuch, that they deſpaired even of life, and had the ſentence of death in themſelves, and yet God delivered them from ſo great a death. It was ſo in the Iſraelites redemption from the Babyloniſh Captivity, Pſal. 126.1. When the Lord turned again the Captivity of Sion, we were like to them that dream: Why like them that dream? namely,27 in regard of the ſtrangeneſs, it was ſuch as they could not think there was any truth or reality in it.
Secondly, as to the manner of Tranſaction,2 The manner of tranſaction. theſe Providences are wonderful ſo, and we may be very well amazed at them upon that account. What hath God wrought, as to the means which he hath wrought it by; ſuch poor and contemptible inſtruments as he is pleaſed now and then to imploy, and to make uſe of for the deliverance of his people!
And then thirdly,3 The unworthineſs of the Perſons. The unworthineſs of the perſons which are made partakers of it, this advances it ſo much the more; for God to work ſo ſtrongly and powerfully for thoſe which deſerve ſo little at his hands, as he ſometimes does; this is a Wonder of Wonders, and which may very well work us to Aſtoniſhment.
All this comes to this purpoſe,1 Admire Gods Providence to his Church. That we for our parts be ſo much the more affected with his dealings with us, we ſhould not look upon them as ordinary matters, but as things above common performance, and ſo they are. As the things themſelves are admirable, ſo accordingly ſhould they be admired by us, and we ſhould bleſs and praiſe him for them upon his conſideration, as the Prophet Eſay teaches us to do, chap. 25. ver. 1. O Lord, thou art my God, I will exalt thee, I will praiſe thy Name, for thou haſt done wonderful things, &c.
And further, it ſhould teach us to truſt in God,2 Truſt him in difficulties. and to depend upon him in caſes of difficulty. Wee ſhould not deſpair in the greateſt Extremities, nor limit the Holy one of Iſrael; for God, he works Wonders for his people, and ſuch as they themſelves are not able to pre-conceive, or to imagine how they ſhould be28 wrought. It is a great piece of weakneſs in us, when we ſhall meaſure the Power of God by our poor and ſhallow apprehenſions. That becauſe we forſooth cannot ſee how ſuch and ſuch things ſhould be done in our reaſon, therefore they cannot be done at all. O let us take heed of that, God does ſometimes bring about ſuch things for his Church and People, as they themſelves ſhall be ready to Wonder at then when they are done. And ſo much of the firſt Branch obſervable in this ſecond General, viz. The Prediction, or Celebration it ſelf, It ſhall be ſaid of Jacob, and of Iſrael, what hath God wrought!
The ſecond is the Qualification,The regulation of the Performance. or particular Regulation of it, according to this time. Now this again it may be underſtood two manner of ways, either as the Occaſion, or as the Pattern. According to this time, that is, derivatively from it; or according to this time, that is,1 As the Occaſion. proportionably to it. Anſwerable to Gods Goodneſs in this Mercy, ſhall be his Goodneſs in many others. Firſt, take it as the occaſion; according to this time, that is, with reſpect had unto it; when future Ages ſhall reflect upon the Mercy which God hath vouchſafed to his people, in their deliverance from this Conſpiracy, they ſhall exceedingly bleſs him for it, and ſay, What hath he done? they ſhall not only take notice of the Deliverance, as it concerns the Church, but of the Author of it, as it concerns God himſelf; not only ſay, what is wrought, as to the meer event, but what hath God wrought, as pointing out the Worker of it. There were divers occaſions of Thankfulneſs and Acknowledgement in this Providence to Iſrael, as fit to be celebrated by them. Firſt, The diſappointment of Balak in his intendments againſt29 them. Secondly, Not only diſappointing him of his intended Curſe, but alſo vouchſafing a Bleſſing inſtead of it; this was ſomewhat more. Then thirdly, That all this ſhould be done ſo publickly, and with ſo much ſolemnity, as it appeared to be from the circumſtances; As it was matter of Aſtoniſhment, ſo it was likewiſe matter of Acknowledgement; as of Admiration, ſo alſo of Thankfulneſs. And according to this time, that is, for the Mercy that was wrought at this time, it ſhall bee ſaid of Jacob and of Iſrael, What hath God wrought. That as the Occaſion.
2 We may take it alſo as the Pattern,2 As the Pattern. according to this time, &c. that is, look how God hath done at preſent, the like will he do alſo hereafter. Theſe words, It ſhall be ſaid, do not only denote the acknowledgement and celebration, in regard of the Perſons, but alſo the ground of it, in regard of the thing, there ſhall be matter for this ſaying afforded to following times, agreeable to what there is now. There are two Concluſions which do hence natually ariſe from theſe words; Firſt, That God will be one and the ſame to his Church in all Ages and Generations of the World, for the protection and preſervation of them. Secondly, That there are now and then ſome ſtanding and more eminent Deliverances which God vouchſafes to his Church and People, and which he propounds alſo to himſelf, as ſo many patterns and examples of the reſt.
Firſt I ſay, God is the ſame to his Church in all Ages; as he hath been in former times, ſo he will likewiſe be in this, and ſo downward, even to the coming of Chriſt. God is as careful of his Church now, as ever he was, and Chriſt hath as great a regard to30 his Spouſe now, as ever he had; be loves her never a whit the leſs becauſe of her age; nay rather, if there be any difference at all, he loves her ſo much the more, ſhee is ſo much the dearer with him, as ſhee hath longerhad relation to him.
This point which we are now upon,2 From Gods unchangeableneſſe. is grounded upon theſe conſiderations; Firſt, the Unchangeableneſs which is in God himſelf conſidered in his own Nature; I the Lord change not, therefore yee Sons of Jacob are not conſumed, Mal. 3.6. God is the ſame in himſelf, therefore the ſame alſo in his dealings, and paſſages of Providence towards his Church. He does the ſame, becauſe he is the ſame; Thou art the ſame, ſays the Pſalmiſt, Pſal. 102.27. As the ſame for the continuance of being, ſo the ſame for the continuance of properties, and attributes conſiderable in themſelves.
Secondly,2 Unchangedneſſe of the Enemy. There is the unchangeableneſs, or unchangedneſs rather of the enemies, they are the ſame for their affection and behaviour. If the enemies of the Church were leſſe wicked and malicious than ever they had been, the Preſerver of the Church needed not to be ſo vigilent and watchful over it; God might abate of his care, if men did abate of their malice; but now there is the ſame naughtineſs and cruelty in wicked men, and therefore the ſame activity in God. Balaam was not only confined to the times of Iſrael, he lives even ſtill, now, and to this day we have thoſe which are true and perfect reſemblances of him, as the Apoſtle Peter hath fore told it long ago, ſpeaking of the latter times, 2 Pet. 2.15. Which have forſaken the right way, and are gone aſtray, following the way of Balaam the Son of Baſor, who loved the wages of unrighteouſneſs, &c. Satan, he is as buſie himſelf, and as malicious31 as ever he was, and his Inſtruments, they are acted by the ſame curſed Principles as before; there is no change nor amendment of them at all, but one Generation and age, and it is a lively Picture and Image of the other. Look what Balak and Balaam were in Moſes time, the ſame were the Phariſees in Chriſts time; and what the Phariſees were in Chriſts time, the ſame are divers others in ours; nothing better, if not ſomewhat worſe. That enmity which was fore-told ſhould be put between the ſeed of the Serpent, and the ſeed of the Woman, it holds out to this preſent day, from the beginning of the World, without any diminution at all. Juſt as it is alſo with other fierce and cruel Creatures of the ſame nature with them, Wolves, and Tigres, and Bears, and Leopards; they have ſtill the ſame diſpoſitions that they ever had from the fall of man; ſo alſo have theſe enemies, and perſecutors, that are ſo like unto them, which lays a ſecond ground for this equal carriage of God towards his Church.
Thirdly,3 The unchangedueſſe of the Church. Gods people themſelves are carried by the ſame Principles likewiſe that ever they have been; There is the ſame gracious Spirit in them, which hath been in times paſt; The ſame Spirit of Prayer, Importunity and Supplications, and they are as able to prevail with God as ever they were. As there have been heretofore Moſeſes, and Jaeobs, and Daniels, and Jobs, and the like; ſo there are ſtill the ſame now. The effectual fervent prayer of a righteous man, it is able to do as much now, as ever it was, as the Apoſtle ſeems to intimate, Jam. 5.17. Prayer, it hath not loſt one jot of its primitive efficacy, nor Faith, which is the ſinews of Prayer. A true child of God indeed which is in Covenant & favour with him, and actual terms of32 Peace and Reconciliation, he may as boldly, and confidently go to him in the behalf of his Church now, as ever could Moſes, or Elias himſelf heretofore, and may be as ſure to ſpeed and to prevail in theſe his Addreſles, as ever they might; having the ſame Cauſe, and the ſame Promiſe, and the ſame High-Prieſt, and Interceſſor, and Mediator, as any of them had, and this latter, with greater advantage. As there is no decay in the World (which ſome have taken pains to prove) ſo neither in the Church; Which therefore may expect the ſame dealings from God himſelf, in the ſame circumſtances, that ever he hath ſhown.
And further as for the whole Church at large,An incouragement to Magiſtrates, & Miniſters, in a ſ•cceſſion. ſo for thoſe which are ſpecial parts, and members of it, it is an incouragement to them likewiſe: To Miniſters, that Chriſt would not be onely with the Apoſtles themſelves, but with ſucceeding Teachers; Loe I am with you alway, even to the end of the World, Matth. 28.20. And ſo for Magiſtrates; not onely with Moſes, but with Joſhua, As I have been with Moſes, ſo will I be with thee, Joſh. 1.5. God does not onely continue the Place and office, but he continues the aſsiſtance, becauſe the work is the ſame, therefore will he afford the ſame ſtrength for the diſcharge of it. God is the ſame to his Church and people in one age of the World as in another. That is the firſt Propoſition.
The ſecond is not unlike to it, and that is this; That God is pleaſed to make ſome Deliverances to be as it were ſtandards and patterns to the reſt. This Mercy of God to Iſrael, in delivering them from the Curſing of Balaam, upon the importunity of Balak, it ſhould be a copy which God would ſet to himſelf in his following Deliverings of them. He would deal with them all33 along much alike as he had done in this. All Gods carriages to his people, they are the Diſpenſations of much loving kindneſs, but there are ſome which are more eminent than others; and from whence they may in ſpecial conclude of his care and watchfulneſs over them; ſuch was this in this particular Scripture. And therefore when God would perſwade his people of his favour and good will towards them, he calls them to the remembrance of this in the place before alledged; O my people, remember now what Balak the King of Moab conſulted, &c. Mich. 6.5. why remember that? becauſe it was a more eminent Deliverance, and a pledge of many more anſwerable to it. So their Deliverance out of the Land of Aegypt, out of the Houſe of Bondage; it was a Deliverance of the ſame nature with it, and ſuch as God makes mention of to them, when he gives them his Law upon Mount Sinai, as that which might ſtick cloſer by them, I am the Lord thy God that brought thee up out of the Land of Aegypt, Exod. 20.2. ſo afterwards when they were delivered out of Captivity, and reſtored to their own Land again; this it was a remarkable Deliverance, and ſuch as was made, as it were, to ſwallow up the other. As we may ſee in Jer. 23.7, 8. Therefore behold the days come (ſaith the Lord) that they ſhall no more ſay, The Lord liveth, which brought up the Children of Iſrael out of the Land of Aegypt. But the Lord liveth which brought up, and which led the Seed of the Houſe of Iſrael out of the North-Country, and from all Countries whither I had driven them. Their return from Captivity, it was more ſtrange than their deliverance from Aegypt, and ſuch which ſhould be more frequently in their mouthes, as the great Mercy, and Deliverance of all.
34This God does chiefly ſo order for the ſtrengthening of our weak faith,For the ſtrengthening of Faith. that ſo we might have ſomewhat to hold to, and to fly back to, and to recover our ſelves by, even then when we have, as it were, loſt our ſelves, as concerning the apprehenſions of his love. Ordinary and common favours, though they are good teſtimonies of Gods Affection to his people, his daily preſervation of us, and his continual watching over us for good, and his conſtant providing for us, yet theſe for the moſt part do very eaſily ſlip out of our mindes, and paſs us without any great obſervation, But now theſe Great ones, they will a little ſtick by us, for ſo much better confirmation of our faith, and we may make exceeding great uſe of them in temptation and time of need. Thus is one greater Temporal Mercy a pledge and aſſurance of a leſs. And thus again is a Spiritual deliverance, a pledge, and an aſſurance of a Temporal. And Faith it will accordingly improve it, and draw it forth, as occaſion ſhall ſerve. There is a double end in the Deliverances which God at any time gives us, not only as they are comfortable in themſelves, but likewiſe as they are fore-runners of more, and have others in the bowels of them.
This ſhould teach us therefore to improve ſuch paſſages as theſe are for our greater comfort,Improvement. both in our own particular caſes, as alſo in the caſe of the Church; for our ſelves, if we be in any ſtrait or difficulty, or perplexity whatſoever;•For our ſelves. there are Times which wee may call to minde, and according to which we may reckon of Gods goodneſs to us; when we were once in ſuch a danger and God delivered us from it; lay under ſuch a Sickneſs, and were recovered of that;35 were brought into ſuch an Exigence, and God found out a way for our relief. According to this time it ſhall be ſaid of us, and by us, What hath God wrought! It is a great fault and infirmity in us that we do no more make uſe of Experiences in this kinde, than we do, for the incouragement of our ſelves. We ſhould keep a Regiſter of Gods favours to this purpoſe, eſpecially Greater favours, and which are Patterns of Gods goodneſs to us; We may have as much comfort from an Experience now and then as we may from a Promiſe, and it may be (as it may ſo fall out) a great deal more, as being accommodated to our outward ſenſe; but eſpecially upon a promiſe, and ſeconding it, will it be effectual to us.
Again ſecondly, As in our own particular,2 For the Church. ſo likewiſe for the Church of God in general, we ſhould improve our Experiences here alſo. It was that which God laid to the charge of the people of Iſrael, that they forgat his Works, and the Wonders which he had ſhewen amongſt them, forgat them? How ſo? What is the meaning of that? Not that they were abſolutely out of their memories, that they could not well be, but they forgat them ſo as to apply them, and to make uſe of them now upon occaſion; ſo they forgat them; they forgat them ſo as to be thankful, and they forgat them ſo as to be fruitful, and they forgat them ſo as to be faithful; They were to them in regard of any Benefit or Spiritual good which they got by them, as things which had been never done amongſt them. This was that which the Lord did ſo deeply cenſure in them, in that they queſtioned, Whether he who had done ſo much for them already, were able to do as much again. This it was very vile and unworthy36 in them; No, but they ſhould have rather upon ſuch and ſuch an Experience have reaſoned as here in the Text; According to this time, &c. So much of that Branch, viz. The regulation of the performance; and ſo much alſo of the whole Text, as it lyes before us here in this Scripture.
ANd now to bring the Text and the Occaſion both together;The Application of the Text to the Occaſion. this day is this Scripture ſulfilled in your ears; and not in your ears only, but in your eyes; we all both to the glory of God, and our own peace and comfort ſee this truth verified to us, That there is no Inchantment againſt Jacob, nor any Divination againſt Iſrael. We cannot ſay there hath been none in regard of Attempt, no more than Jacob or Iſrael could ſay in regard of then ſelves, for that there hath been ſufficiently and apparently enough. There hath not wanted the working of Inchantments, nor Divinations neither; we have had both the Conſultations of Balak, and the Anſwers alſo of Balaam againſt us. This Powder plot wherein the Repreſentative Body of this. Nation was by the Deviſers of it devoted to deſtruction, what was it elſe but an Inchantment againſt our Jacob and Iſrael? Inchantment we know whence it is fetcht, it is a word which ſmels of the Vault, which ſavours of Hell, and takes in the Devil himſelf for the efficacy of it. And certainly if Hell at any time were in any thing ſet on work here upon earth, it was undoubtedly in this Conſpiracy. It was the Devils Maſter-peece, and ſuch, as it is a great Queſtion (ſeeing that this hath failed) whether he hath ever ſuch another or no; ſure we are if there bee ſuch another it muſt come from Him, for the Monſtrouſneſs and Prodigiouſneſs of it.
37Where (becauſe we are now upon the Parallel) yee ſhall ſee that it was not only agreeable, but tranſcendent to that of Balaks and Balaams by farre, in ſeveral Circumſtances. Firſt, if we conſider the quality and condition of the Perſons on either ſide; this will make it very different. For there in Balak and Balaam, it was one Nation plotting againſt another; Moab and Midian againſt Iſrael. Here in this of our Conſpirators, Engliſh-men againſt their own Country-men, Kindred, Bloud, Alliance. Now, in all miſchievous attempts, Unnaturalneſs is ever an aggravation; where Nature is moſt extinguiſht (which in ſome things is a great reſtraint) wickedneſs is there moſt notorious, and ſo it was here. Then ſecondly conſider the ſmalneſs of Provocation; In the doing of another an ill turn (though it doth not excuſe to be provoked, becauſe there ſhould be ſo much meekneſs as to overcome thoſe injuries which are offered) yet where the Provocation is the leſs, the Iniquity is the greater. To harm thoſe that do not hurt us, nor we have received any wrong from them, nor cauſe to fear it, it is ſo much the more abominable. And this was the caſe again here, above that of Moab to Iſrael; for there there was ſome cauſe of jealouſie, and probable danger from them, Numb. 22.4. Moab ſaid to the Elders of Midian, Now ſhall this company lick up all that are about us, as the Oxe licketh up the Graſs of the Field. There was no ſuch matter in this; they were Perſons which were tolerated, connived at, favoured, had received many courteſies from the State in which they were, and yet could finde in their hearts thus to work againſt it. This makes it more Prodigious ſtill, and this Inchantment more Deviliſh by farre than that in the38 Text. Then thirdly (which is the main of all) conſider the matter of it likewiſe, and the thing it ſelf, which the Plot did extend to. There in Balak againſt Iſrael, it was only to let fall a few ill words upon them, and there was an end; to Curſe them, but ſtrike not a Aroke unleſs they began firſt. But here in this preſent deſign there was not only ſaying, but doing; not only wiſhing, but working; not only curſing, but acting; There was digging, and undermining, and barrelling and laying Trains of Powder, and more intended if God had not prevented it, and come between; it was abſolutely and directly to deſtroy without Mercy, or Pity, or Compaſſion, or Commiſeration, on a ſudden, in a moment, all at once, without any warning, King and Peers, and Judges, and Knights, and Citizens, and Burgeſſes, and a great many more beſides, Spectators and Auditors with them, the very prime and flower of the Land. A thing almoſt incredible that it ſhould come into mens Heads to think of it, into their Hearts to cloſe with it, into their Hands to undertake it! Yet thus it was, we know it to be ſo, and ſhould have known it in another manner than now wee do, if that they might have had their wills〈◊〉ſo that there is no queſtion to be made of that, but there was Inchantment enough againſt our Iſrael, as to matter of Attempt; that muſt be needs acknowledged.
But yet was there ſo in good earneſt? Was it indeed? Was it ſo in the effect and accompliſhment? No, that it was not, and this is that which we are now come to acknowledge this preſent day; that through the goodneſs of our gracious God that watched over us, There was no Inchantment againſt Jacob, nor any Divination againſt Iſrael. Our ſtate ſecured, our Religion kept39 inviolate, our lives preſerved;Pſal. 124.7. Our ſouls eſcaped as a Bird out of the ſnare of the Fowler, the ſnare is broken and we are delivered.
And yet that is not all neither; For the making of this Mercy compleat, as it was here in the caſe of Iſrael, we are from hence not only never the worſe, but much the better; it hath tended to our greater Advantage, and the confirmation of Gods goodneſs upon us ever ſince. Popery hath from hence the more ſuffered (and ever ſhall) and the true Religion gained by this Conſpiracy. And this for the firſt part of the Text, brought down to the occaſion in the Deliverance it ſelf.
Now Secondly, as to the Celebration of it, we may very well adde alſo here. According to this time it ſhall be ſaid of Jacob, and of Iſrael, what hath God wrought! It ſhall be ſaid by way of Aſtoniſhment, and by way of Acknowledgement both; it ſhall be wondred at, and it ſhall be ſpoken of to all ſucceeding Ages and Generations; this Mercy which we this day celebrate.
Firſt; I ſay it is matter of Aſtoniſhment; we may here hold up our hands and cry, VVhat hath God wrought! As we may wonder at the Conſpiracy, ſo we may as well wonder at the Deliverance, eſpecially in the Circumſtances of it, and the Qualifications which it is cloathed withall; That God ſhould deliver us and us in ſuch a manner, and ſuch a way, and by ſuch means as he did, in that extremity, when the buſineſs was come ſo near to accompliſhment, as indeed it was, what a miraculous thing was this!
But yet it was not ſo wonderful as that, therefore it ſhould ſtop our mouthes, and hinder our ſpeech, as matters of Wonder ſometimes do ſo amaze as that40 they put to ſilence; No, it ſhall be ſpoken of for all that, It ſhall be ſaid of Jacob; Said? when ſhould it be ſo? It may be juſt at that time when the thing was newly done; when Balaams mouth was wreathed to the bleſſing of Iſrael, when Iſrael was delivered from Balak, it ſhould be ſaid then; nay not only ſo, but for a great while after, in following times. And ſo likewiſe ſhall this be of ours, it was wrought nine and forty years ago, but it ſhall be ſpoken of now, yea and nine hundred and forty years hence, and longer, if the World ſo continue; It is a Deliverance and Preſervation which is never to be forgotten by us, nor our Poſterity after us, ſo long as the Sun and Moon ſhall indure in Heaven.
Yea, but it may be this was All that God ever meant to do for us, when he had delivered us from the Gunpower-Treaſon, he had then ſhewn his skil, and he could never do the like again; when he had once delivered us now, he would never deliver us more; never own us, nor look upon us as his people. It is true, we deſerved no more from him, but that this ſhould have been the very laſt Mercy and Favour that he would beſtow upon us; but yet it was not ſo, God hath more Bleſſings than one, and more for us, if wee be capable of them; his Goodneſs is from Generation to Generation. According to this time it ſhall be ſaid, what hath God wrought! Not only occaſionally from it, but proportionably to it. God hath taken Pattern, he hath taken Pattern by this ſtanding Mercy, to ſhew us Mercy in many particulars ever ſince. There are two great ſtanding Mercies, which are the pillars of Gods goodneſs to us; The one is our Deliverance from the Spaniſh Invaſion in Eighty eight, and the41 other, our Deliverance from this Powder-plot in Sixty five, and God hath perfectly kept to his Copy ever ſince.
Yea and is ready to do ſo ſtill, if we be careful for our parts to be (as I ſaid) Subjects capable of it: which it concerns us to be, by a thankful improvement of thoſe Mercies which we have already received, and converſations ſuitable thereunto; Eſpecially we of this City, who have the greateſt ſhare in the Mercies of this Nation, of any other which are parts of it. Not only this particular Deliverance which now we commemorate, but many other Bleſſings beſides, in correſpondency to it. When we ſhall look back upon the times lately paſt, and conſider other places of the Land, ſo terrified and diſturbed, and waſted with the late Civil Warres, whiles we our ſelves have in the mean time ſate in peace and quiet, in a manner all the while, under our own Vines, and our own Fig-trees; no ſeditions nor combuſtions amongſt us, no breaking in, nor going out, nor complaining in our ſtreets; but as the Children in the fiery Furnace, ſafe our ſelves, whiles all others conſumed about us. How well may it be here ſaid both of us, and by us, according to this time thus paſt, What hath God wrought!
Now as one Queſtion commonly begets another, ſo likewiſe here, This of what hath God wrought? infers this, of what have we wrought? what have we done for our particulars in anſwer to all this Goodneſs and Mercy of God towards us? It is a queſtion which will one day be asked us by one who will have Authority to do it; let us afore hand ask it our ſelves, that ſo we may be able to anſwer it more comfortably then, That as God hath wrought for us, ſo we have42 wrought for him; and as he hath preſerved us, our Lives and Friends, and Eſtates, and all we have; ſo we have alſo (as much as we can) preſerved Him, his Truth, and Goſpel, and Government, and Glory amongſt us.
Beloved, we can be no further ſure of preſervation than we are careful of Innocency, when we ſhall once depart from this, we ſtrike at the very root and foundation of all the comforts which we ever yet injoy'd, or do injoy; we forfeit our claime and title to all Gods Bleſſings of us, which we can expect upon no other terms than this of our Good behaviour, and faithful diſcharge of our Duties in the opportunities we are intruſted withall.
As for the Times in which we live, there is a great deal of uncertainty upon them, and we know not how they may prove. It will be our wiſdom therefore to get an intereſt in God, and his favour in Chriſt, which is better than life it ſelf, that ſo whatever befalls the VVorld, it may be ſure to be well with us for our particular; Though the earth be removed, and though the mountains be carried into the midſt of the Sea, as the Pſalmiſt expreſſes it, Pſal. 46.2.
And to incourage us ſo much the more in the expectation of Gods goodneſs to us, upon our cloſing with him; let us ſtill ſet the Deliverance of this Day before our eyes, and let it be always freſh in our thoughts. Ancient and long-paſt Mercies, they are apt to be out of date with us, and loſe of their reſpect for their Antiquity; but that is a great peece of fondneſs and fooliſhneſs in us, whiles the things in their own nature are ſtill the ſame.
As for this of our Preſervation from the Powderplot;43 it will advance our thankfulneſs for it, if wee ſhall but conſider, what a miſerable condition it would have probably involved us in, if it had taken effect; which that we might in ſome manner gueſſe at, and conceive with our ſelves, God hath been pleaſed of late to give us ſome experiments of the force of ſuch mixtures,De•f. Tower-ſtreet both in a Town in our Neighbour-Country, as alſo but a few years ſince by a ſad event here in this City; that ſo this Deliverance from Gunpowder might the better take with us.
To conclude all, Let our Experience of Gods Power and Goodneſs both, in this remarkable paſſage of his Providence ſo much the more ingage us to him, in dependance and new obedience. And for our Enemies, let us ſay of them as Jethro ſometime of the Aegyptians, the Adverſaries of Iſrael, Exod. 18.11. with which I will end. Now I know that the Lord is greater than all gods, for in the thing wherein they dealt proudly he was above them.
(EEBO-TCP ; phase 2, no. A86578)
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