THE PILLAR and PATTERN OF England's 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 Paul's on the Lord's Day, Novem. 5. 1654. Being also the First Sabbath after his Lordship's entrance upon his Majoralty. By THOMAS HORTON Doctor in Divinity, and Professor thereof in Gresham-Colledge LONDON. PSAL. 77.11. I will remember the Works of the Lord; surely I will remember thy WONDERS of old. 2 COR. 1.10. 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 Mercer's Chapel, at the lower end of Cheapside. 1655. TO The Right Honourable Christopher Pack Lord Mayor, with the Honourable Court of Aldermen of the famous City of London. Right Honourable: 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 Politic 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 itself, 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 myself) brought to the public Light, but in a desire of the public Good. I have purposedly deferred it to this Time for the publishing of it, that so, as the thing itself 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 God's goodness to the Nation, so the Sermon might be a Testimony of mine own respects and thankfulness to yourselves in the enjoyment, and likewise continuance of so much favour and encouragement from you, as I am still partaker of. I have this only to add, 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 Gresham-Colledge January 1. 1655/ 4. Your Servant in the work of the Lord: THO. HORTON. A SERMON Preached in PAUL'S on the Fift of November, being also the Lords day, A. D. MDCLIV. NUM. 23. ver. 23. Surely there is no enchantment 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 WROUGHT! THis day on, The Occasion. which we 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 other 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 we are, from that horrid and dreadful 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 we may say of it, in the words of the Psalmist, this is the Day which the Lord hath made, Ps. 118.24. we will be glad and rejoice in it. He 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 we can never better sanctily a Sabbath, than by works of Praise, nor we 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 we rightly understand it) is in that manner to be kept by us, as an Holiday, not as a playday; as a day of holy and spiritual merriment and rejoicing 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 we shall improve to the best advantage of the duty itself; that is, not to profane 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 add 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 Government upon him, who cannot lay a better beginning and foundation of such an employment, 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 Governors, as they have most need of, so they have most promise for, of any men else besides. All these, they concur and meet together in this present performance. But that which I shall especially frame my discourse unto is the commemoration of the deliverance itself, 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 Israel found, in all places whithersoever they came, and withal understanding of their pitching in the plains of Moab, began hereupon to be distressed 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 encouraged by Balaks promises of reward, attempts it, and that often, though in vain. Instead of cursing he ●●ses them; yea with his own mouth signifies, that no cursing could prevail against them; Surely there is no enchantment, etc. And thus are we now come to the Text, Wherein we have two general parts observable of us. First, The deliverance or preservation itself. The Division. And Secondly, The celebration of the deliverance. The deliverance itself, that is laid down by way of solomn declarations in the first branch of the verse, 〈…〉 is no enchantment etc. 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, etc. we begin with the first, viz. the Deliverance or Preservation itself, Surely there is no &c. Now this again may be looked upon three manner of ways. First, In its proposition. Secondly, In its reduplication. Thirdly, In its Reflection. The Proposition of it that is absolute; no enchantment against Jacob. The Reduplication of it, that is the same Truth in a diversity and variety of expression; no enchantment against Jacob, no divination against Israel. The Reflection of it, that's this Truth considered as coming 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 enchantment, or divination, against Jacob, or Israel. Interpreters do somewhat differ concerning the reading of these words; for some read them thus, There is no Enchantment in Jacob, nor no divination in Israel. The Explication. Thus the Septuagint, Saint Hierom, and the Vulgar Latin, 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 expressly, Enchantments 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 be profitabely improved for our instruction; to signify how ill such Studies and ways, as those of Astrology and Magic, and Divination, do become those which profess Religion; being such things, as the Church of God in all times of the World hath professed itself 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. We may carry it (if we please) a little further, by taking Enchantments and divinations here by a Synecdoche Speciei, for all sinful and unlawful means, as to the compassing of any design. There is none of these neither in God's people; Gracious and holy persons, so far forth as they have Grace in them, and where they are not surprised by a Temptation, they do abhor & withdraw themselves from all unjust and unwarrantable Courses for the effecting of any business whatsoever. And this now Balaam might seem to speak (though as we 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 means as these were (as we may see in the story); but as for Israel themselves, which were God's people, they did not do so. The Servants of God living by faith in his promises, do 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 itself. Thus, if we will, we may expound one verse by another; that in this verse, by that in verse 21. In this verse, There is no enchantment in Jacob, nor any Divination in Israel. In that, He hath not beheld Iniquity in Jacob, neither hath he seen perverseness in Israel. That is, Iniquity and perverseness of this kind, whereof he now speaks, and which by their Enemies was used against them, God saw none of this now in his people; though for other matters he 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 enchantment against Jacob etc. 2 Against Jacob. And so the Preposition in the Hebrew is oftentimes used. This is not to be understood in regard of endeavour, but of success. If we speak of endeavour, so there are enchantments enough against the people of God, there is no want of attempts upon them; nor will not be, whiles there is a Devil in the World to join with corrupt Nature, but as to the success, here they fail. Many a time have they afflicted me from my youth, may Israel say; Many a time have they afflicted me, but they have not prevailed against me. Attempting is one thing, but Prevailing is an other; And this the Enemies of the Church want. No enchantment shall hinder Jacob, or prejudice him; so the Arabic, which is the proper sense of the Text. For the better opening and amplifying of this present passage to us, we 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, Mystical, 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, so it relates to that particular Nation and State, and Commonwealth of the Jews. According to the Third, 1 Mystical, or, representative. so it signifies the whole Church and Company of Believers, 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 refers to the whole Church, And so we have this in it, That all Plots and Conspiracies, and Endeavours 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? He calls Balaam to curse them, a man of his own disposition, forward enough to such a work, but being further encouraged with hopes and expectations of preferment, very eager and earnest upon it; and yet for all that, it would not do, his enchantments 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 employed in the same work, they meet with the same success sooner or later. Pro. 11.18. The wicked (saith Solomon) work a deceitful work; and they never work it more truly than in their endeavours 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, Enemy's miscarriage double. Sometimes in the thing itself, which they labour to effect. Secondly, At least, and always, as to the evil and mischeivousnesse of it. First as to the thing itself, 1 Of Disappointment. they fail now and then here. So it was in this present instance of Balaams cursing of Israel. He could not proceed so much as to the performance; though he endeavoured it, and went about it, yet he still miscarried in it, and could not do it at all. According to that of Eliphaz Job 5.12. he 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 intent in it. God may suffer a plot to take, as to the performance, and yet to fail, as to the principal 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 all, Satan himself, who miscarries even then, at such a time as he seems to succeed; in as much as whiles he does some things which are materially prejudical to the Church, yet God keeps them from that absolute ruin which he intends to them in it. And yet that's 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 endeavours prove at last to the Church's advantage. Secondly, To the greater disadvantage of the enemies themselves. First. To the advantage of the Church. These Enchantments and Divinations are so fare from being against Israel, as that they make rather for it; Thus it was here in this business of Balaam, 2 Of Dis-advantage. as to the cursing of God's people; Instead of cursing them, he blesses them; he does not only not do that which Balak desired him to do, but he does that which is quite contrary to it; so fare from subjecting them to mischief, as that he 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 persuade 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 itself turn to a greater Blessing to them. God will make the Enemy's 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 people's greater good. Yet this is not all yet, there is something further in it still; God does not only convert these Conspiracies to the greater advantage of the Church, but moreover to the confusion of the Enemy; so that now there is no enchantment 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 Zion, 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 enough 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 endeavours against the Church shall be successful, no weapon that is form against them shall prosper, and every tongue that rises in judgement against them shall be condemned, etc. Isa. 54.17. Would we know whence this comes about; The Grounds. It is easy to give an account of it. 1 God's Affection. First, From the interest which they have in God's 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 betid 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 hester's sometime did in her, upon the like occasion, How can I endure to see the evil that shall come unto my people? or how can I endure 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 God's bargain with his people, when he takes them to be his, and they him to be theirs. Fear not, Oh Jacob, I am with thee, be not dismayed, I am thy God, Isa. 41.10. God having once taken us to be his own, engages himself to keep us from all kind of evil whatsoever, so far forth as it is fitting for us; The Lord will preserve me from every evil work, says Paul, 2 Tim. 4.18. whether we take it actively or passively, from doing evil, or suffering it, from both he will preserve me, from his special engagement to me. Thirdly, 3 His Interest. Gods own honour 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 ourselves, because we make God a party with us, so that he cannot forsake us, but he must deny himself. Therefore there is no Enchantment 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. The 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 endeavours, 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 cursed? or how shall I defy, whom the Lord hath not defied? 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 curse 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 only take care of the whole Church in general, to preserve that, but also of every private Soul and Member of it in particular; God takes care not only of Nations, but of persons; not of Israel only, 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 only 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 Enchantment, 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 public and greater employment, Magistrates and Ministers, and the like. He hath a double fence for them, to guard them and protect them from evil, and the assaults of evil men, from evil hands, from evil tongues, and from evil 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 only no enchantment 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 show the certainty of the thing itself, as 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 endeavoured 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 persuaded of it, and to it, improve it to the best advantage that may be. 1 For Comfort It is a point of singular comfort and encouragement 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 endeavours, 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. Which 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 labour, 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 seethe 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 forerunner of ruin unto them; He will laugh at their destruction, and mock when their fear cometh, 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 Zion 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 yourselves, O ye people, and ye shall be broken in pieces; and give ear all ye of far Countries; gird yourselves, and ye shall be broken in pieces, gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall 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 speak as to matter of Disaffection, so there are enough against us, and more than could be wished. 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 enlarge the Honour, 〈◊〉 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 God's servants, and in love with the state of God's 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 Reflection, III The Reflection. as coming 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 itself, but it was more wonderful from the party that uttered it. If either Moses, or Joshua had said as much, we should not have thought it any Great matter. But for Balaam to say it, was incredible. What! Balaam! A Sorcerer! an Idolater! an Enemy 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 we may look upon him. First, 1 A wicked man. As a wicked man, and yet speaking that which was good. Secondly, as an Enemy, and yet speaking that which was comfortable, and to the encouragement of God's people. First, A wicked Man, and yet speaking that which was good. We see here, how good speeches may sometimes come from bad men. Those which are themselves naught, and rotten, and unsavoury, yet they may now and then utter, & let slip from them, that which is good. Thus did Balaam here, and so some others elsewhere; 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 itself is still the same. This is a good Item to us especially which are Ministers, and Preachers, A Caution. who by reason of our Employment, and the work itself which we are exercised in, are cast upon good Discourses, as I may say, before we are ware, not to rest ourselves satisfied in them merely 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 we say, as what we are; nor so much what comes from us, as what is indeed wrought in us; when we 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 be, when they carry upon them an impression of the 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 mouths. But secondly, 2 An Enemy. As Balaam was a wicked man, and yet spoke that which was good; so an Enemy, and yet that which was comfortable. God will not only confound the Church's Adversaries in their Plots and Conspiracies against it, but will likewise make themselves to be proclaimers and publishers of it. He will make their Tongues the conveyors 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 Reflection, and in reference to the party that uttered it, even wicked Balaam. This is one of his Apophthegms, Surely there is no enchantment against Jacob, etc. 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 styles him; Secondly, as an expression of importunity; Israel, a Prince with God; which gives us a double qualification in God's people, 2 Integrity. intitling them to this protection. First, so fare forth as they are upright, and sincere, and ; No enchantment against Jacob. When men are free from Plottings themselves, they are likeliest to be free from the mischief of the Plottings of 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 wrestle 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 prey? 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 itself, by way of solemn Declaration; Surely there is no Enchantment against Jacob, etc. The Second is the Celebration of the Deliverance by way of Prophetical Prediction. Second, General. The celebration of the Deliverance. According to this time, etc. wherein again we have two Branches more; First, the Prediction itself, 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 itself; This it does signify to us, what account shall be made of God's 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! First, 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 find it thus; It shall 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 than 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 ye 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 from 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 endeavoured against God's 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 threatening 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 God's goodness in former ages, it is a great heartening to Posterity, and gives them occasion to rely upon him for time to come, as we shall see more anon out of the Text. It is said here indefinitely and impersonally, It shall be said It shall be said; but by whom it shall be said, it is not said, to signify indeed, 1 By the Enemy. that it shall be said by all sorts of people; it shall be in every one's mouth. First, It shall be said by the Enemies; even they shall take notice of it, from the eminency, and remarkableness which is in it. The contrivers of the Mischief shall be the proclaimers of the deliverance, and be so far convinced of God's 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 offspring 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 echoes 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 reflections; 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, any thing that we ourselves 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 itself. 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 practise this Duty, which we 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 quickened 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 ourselves 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 children's 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 Forefathers have done for us; Not biding it from our children, but showing to the Generations 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, God's 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 some 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 testify to us, the wonderfulness and miraculousness of God's proceed 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, etc. O Lord, our Lord, how excellent is thy Name, etc. And when he speaks but of his own framing, I am fearfully and wonderfully made. And marvellous 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 etc. 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 hath God wrought? The Scripture is full of expressions to this purpose; Thus Psal. 78.11, 12. It is said of the Israelites, That they forgot his works, and his wonders that he had shown them. Marvellous things that he did in the sight of their Fathers. So Psal. 105.5. Remember the marvellous 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 God's 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 deal 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 Arabic 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 pressed 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 Zion, we were like to them that dream: Why like them that dream? namely, 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 employ, 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 God's Providence to his Church. That we for our parts be so much the more affected with his deal 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, etc. And further, it should teach us to trust in God, 2 Trust him in difficulties. and to depend upon him in cases of difficulty. We 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 be 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 itself, 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 God's 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 mere 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 against 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 publicly, 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 be 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, etc. 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 to 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, she is so much the dearer with him, as she hath longerhad relation to him. This point which we are now upon, 2 From God's unchangeableness. is grounded upon these considerations; First, the Unchangeableness which is in God himself considered in his own Nature; I the Lord change not, therefore ye Sons of Jacob are not consumed, Mal. 3.6. God is the same in himself, therefore the same also in his deal, 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 less wicked and malicious than ever they had been, the Preserver of the Church needed not to be so vigilant 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, etc. Satan, he is as busy himself, and as malicious 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 Christ's time; and what the Pharisees were in Christ's time, the same are divers others in ours; nothing better, if not somewhat worse. That enmity which was foretell 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 Tigers, 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. God's 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 daniel's, 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 of 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 Highpriest, 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 deal from God himself, in the same circumstances, that ever he hath shown. And further as for the whole Church at large, An encouragement to Magistrates, & Ministers, in a succession. so for those which are special parts, and members of it, it is an encouragement to them likewise: To Ministers, that Christ would not be only with the Apostles themselves, but with succeeding Teachers; Lo I am with you always, even to the end of the World, Matth. 28.20. And so for Magistrates; not only with Moses, but with Joshua, As I have been with Moses, so will I be with thee, Josh. 1.5. God does not only 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 Deliver of them. He would deal with them all 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 persuade his people of his favour and good will towards them, he calls them to the remembrance of this in the place before alleged; O my people, remember now what Balak the King of Moab consulted, etc. 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 Egypt, 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 Egypt, 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 Egypt. 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 Egypt, and such which should be more frequently in their mouths, as the great Mercy, and Deliverance of all. This God does chief 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 ourselves by, even then when we have, as it were, lost ourselves, as concerning the apprehensions of his love. Ordinary and common favours, though they are good testimonies of God's 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 minds, 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 forerunners 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 ourselves, if we be in any straight or difficulty, or perplexity whatsoever; ● For ourselves. there are Times which we may call to mind, and according to which we may reckon of God's 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; 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 kind, than we do, for the encouragement of ourselves. We should keep a Register of God's favours to this purpose, especially Greater favours, and which are Patterns of God's 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 forgot his Works, and the Wonders which he had shown amongst them, forgot 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 forgot them so as to apply them, and to make use of them now upon occasion; so they forgot them; they forgot them so as to be thankful, and they forgot them so as to be fruitful, and they forgot 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 unworthy 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, etc. So much of that Branch, viz. The regulation of the performance; and so much also of the whole Text, as it lies 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 fulfilled 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 Enchantment 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 Enchantments, 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 Enchantment against our Jacob and Israel? Enchantment we know whence it is fetched, it is a word which smells 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 Devil's Masterpiece, 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 be such another it must come from Him, for the Monstrousness and Prodigiousness of it. Where (because we are now upon the Parallel) ye shall see that it was not only agreeable, but transcendent to that of Balaks and Balaams by fare, 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, Englishmen against their own Countrymen, Kindred, Blood, Alliance. Now, in all mischievous attempts, Unnaturalness is ever an aggravation; where Nature is most extinguished (which in some things is a great restraint) wickedness is there most notorious, and so it was here. Then secondly consider the smallness 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 jealousy, 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 Ox 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 find in their hearts thus to work against it. This makes it more Prodigious still, and this Enchantment more Devilish by fare than that in the Text. Then thirdly (which is the main of all) consider the matter of it likewise, and the thing itself, 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 men's 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 we do, if that they might have had their wills 〈◊〉 so that there is no question to be made of that, but there was Enchantment 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 Enchantment against Jacob, nor any Divination against Israel. Our state secured, our Religion kept 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 complete, 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 God's 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 itself. Now Secondly, as to the Celebration of it, we may very well add 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 wondered 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, What 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 clothed withal; 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 mouths, and hinder our speech, as matters of Wonder sometimes do so amaze as that 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 endure 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 shown his skill, 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 we 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 show us Mercy in many particulars ever since. There are two great standing Mercies, which are the pillars of God's goodness to us; The one is our Deliverance from the Spanish Invasion in Eighty eight, and the 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 passed, and consider other places of the Land, so terrified and disturbed, and wasted with the late Civil Wars, whiles we ourselves have in the mean time sat in peace and quiet, in a manner all the while, under our own Vines, and our own Figtrees; 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 ourselves, 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 ourselves, that so we may be able to answer it more comfortably then, That as God hath wrought for us, so we have 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 departed from this, we strike at the very root and foundation of all the comforts which we ever yet enjoyed, or do enjoy; we forfeit our claim and title to all God's 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 entrusted withal. 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 itself, that so whatever befalls the World, 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 encourage us so much the more in the expectation of God's 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 piece 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 Powder-plot; it will advance our thankfulness for it, if we 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 guess at, and conceive with ourselves, 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 God's Power and Goodness both, in this remarkable passage of his Providence so much the more engage us to him, in dependence and new obedience. And for our Enemies, let us say of them as Jethro sometime of the Egyptians, 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. FINIS.