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 other [Page 2]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 Go­vernment [Page 3]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, [...] [Page 4]is 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 impro­ved [Page 5]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 be­held [Page 6]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, [Page 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 cur­sing [Page 8]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 con­trary [Page 9]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 against [Page 10]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 be [Page 11]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.

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 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 of [Page 13]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, as [Page 14]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 Comfort It 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.

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 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 speak [Page 16]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.

Secondly, 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 the [Page 18]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 of [Page 19]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!

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 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 from [Page 21]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 is [Page 22]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, [Page 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 Generations [Page 24]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 some [Page 25]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 hath [Page 26]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, [Page 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 be [Page 28]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 a­gainst [Page 29]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 to [Page 30]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 mali­cious [Page 31]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 of [Page 32]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 all [Page 33]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.

This 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; [Page 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 unworthy [Page 36]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.

Where (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 the [Page 38]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 kept [Page 39]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 that [Page 40]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 the [Page 41]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 have [Page 42]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; [Page 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.