Ebenezer, Sermons · Part 5 – Part 6
None ſo vile enemies to the Church as ſuperſtitious Apoſtates.
Theſe two Nations then ſet out all manner of oppoſers, groſſe Idolators as Cuſhan, and ſuperſtitious envious Apoſtates as Midian.
2. Their ſtate and condition ſeverally: 1 The tents of Cuſhan were in Affliction: the tents, the Arabian Ethiopians of Cuſh, dwelling in tents: the Habitation for the Inhabitant, by an Hypallage. They were in Affliction, under vanity, under iniquity, the place of vanity, ſo variouſly are the words rendred: foreign under Affliction, Vanity, or Iniquity. Sin, and the puniſhment of it, are frequently in the Scripture of the ſame name: ſo nere is the Relation. Aven is properly and moſt uſually iniquity, but that it is here taken for the conſequent of it, A conſuming, perplexed, vexed condition can be no doubt. The Cuſhamites then were in Affliction, full of Anguiſh, Feare, Dread, vexation to ſee what would be the iſſue of thoſe great and mighty things which God was doing in their borders for his people. uTantos invidus babet paenâ juſta tortores, quantos invidioſus habuerit laudat, tores. Proſp▪ vita contempt.Afflicted with Iſraels happineſſe and their owne fears, as is the condition of all wicked oppreſſers.
2. The Curtaines of the Land of Midian, for the Midianites dwelling in curtained Tabernacles, by the ſame Figure as before. They trembled, foreign, moved themſelves, were moved, that is ſhaken with feare and trembling, as though they were ready to run from the Appearance of the mighty God with his people. The ſtory of it, you have in the book of Numbers: as it was prophetically fore-told by Moſes concerning other Nations, Exod. 15. 14, 15, 16. The people ſhall heare and be afraid, ſorrow ſhall take hold of Num. 25. ch. 27. & 31.the inhabitants of Paleſtina: Then the Dukes of Edom ſhall be amaſed, the mighty men of Moab, &c. God filled thoſe Nations with Anguiſh ſorrow and amazement, at the protection he granted his people.
3. The Prophets view of all this: I ſaw it, or I ſee it: though it were 870 years before, ſuppoſing him to propheſy about the end of Joſiah, or beginning of Jehojakim, yet taking it under the conſideration of Faith he makes it preſent to his view.
Faith looketh backwards and forwards, to what God hath done, and to what he hath promiſed to do: Abraham ſaw the Day of Chriſt, ſo many Ages after, becauſe he found it by faith in the promiſe: Habakkuk ſaw the terrors of Cuſhan and Midian ſo many Ages before, becauſe faith found it recorded among the works of God to ſupport it ſelfe in ſeeking the like mercies to be renewed: ſo that this is the ſum of this Verſe.
O Lord, faith makes it evident, and preſents it before my view, how in former days, when thou waſt doing great things for thy people, thou ſilledſt all thine, and their enemies, with fear, vexation, trembling and aſtoniſhment.
1. Faith gives a preſent ſubſiſtence, to ſorepaſt works as recorded, and future Obſ. 12.mercies as promiſed, to ſupport the ſoule in an evill day. I ſaw. I have made the doctrine by Analogy look both ways, though the words of the Text look but one.
2. Gods dealing with his enemies, in the time of his Churches deliverance is of eſpeciall conſideration: I ſaw, &c.
3. The meaſuring out of Gods peoples portion fills Cuſhan with Affliction and Midian with trembling. Their terrors follow Gods meaſuring, v. 6.
4 The ſeaſon of the Churches deliverance being come, Cuſhan and Midian, oppoſing enemies, and ſuperſtitious revolters ſhall ſurely wax vaine and periſh.
For the firſt, that faith gives a preſent, &c. the Apoſtle tels us, that Faith is the ſubſtance of things hoped for, and the evidence of things not ſeen: Heb. 11. 1.
1. Of things hoped for: it looks forward to the promiſes, and ſo gives the ſubſtance of them in preſent poſſeſſion, ſo confirming our Minds and Hearts, that they may have a ſubſiſtance as it were within us, though not actually made out unto us. 2. It is the evidence of things not ſeene: it extends it ſelfe not only to things promiſed, but taking for its Object the whole Word of God, it makes evident, and preſent, things that are paſt alſo. The faith commended v. 3. is of things long ſince done, even the making of the things that are ſeene of the things that do not appeare. Abraham ſaw my day ſaith our Saviour, Joh. 8. 56. He ſaw it as Habakkuk the tents of Cuſhan in affliction. Faith made it preſent to him: All the Ages between him and his promiſed ſeed were as nothing to his keen-ſighted faith. Hence the Apoſtle puts the mercies of the promiſe, all in one forme and rank as already wrought, though ſome of them were injoyed and ſome of them in this life cannot be. Rom. 8. 30. whom he hath juſtifyed, them he hath glorifyed: He hath done it for them already, becauſe he hath made them believe it, and that gives it a preſent ſubſiſtance in their ſpirits▪ And for forepaſt works, they are ſtill mentioned by the Saints, as if they had bin done in their days, before their eyes. Eliſha calls up to remembrance a former Miracle, to the effecting the Like, 2 Kin. 2. 14.
There be three things, in paſt, or future mercies, which faith makes preſent to the ſoule, giving in the ſubſiſtance of them, 1. their Love, 2. their Conſolation, 3. their Uſe and Benefit.
1. The Love of them: the Love, that was in former works, and the Love that is in promiſed mercies, that faith drawes out, and really makes ours. The Love of every recorded deliverance, is given to us by faith. It looks into the Good-will, the Free-grace, the Loving-kindneſſe of God, in every work that ever he did for his, and cryes, yet this is mine: this is the kernell of that bleſſing, and this is mine: for the ſame Good-will, the ſame kindneſſe he hath towards me alſo. Were the ſame outward actings needfull, I ſhould have them alſo. The Free-love of every mercy is Faiths proper Object. It makes all Joſhuah's great victories, preſent to every one of us. The promiſe that had the Love and Grace in it which run through them all, is given him: Joſh. 1. 5. I will be with thee, I will not faile thee nor forſake thee. Now the Apoſtle tells us, that the truth and love of this promiſe is ours, Heb. 13. 5. Faith may, doth aſſure it ſelfe, that what good-will ſoever, was in all the great mercies which Joſhuah received upon that promiſe, is all ours. All the good-will and choyſe Love of, I will never leave thee nor forſake thee, is mine and thine, if we are believers. He that hath this preſent, hath all Joſhuas victories preſent. The very glory of the Saints in Heaven is ours in the love of it. We enjoy that love, which gave them glory, and will Crowne us alſo in due time.
2. In their comforts and refreſhments. Thou gaveſt Leviathan to be meate to the people in the Wilderneſſe, Pſal. 14. They fed their ſouls full of the ſweetneſſe of that mercy, The deſtruction of their oppreſſing tyrant: we chew the cud upon the bleſſings of former ages. Who hath not with joy delight and rayſed affections, gone over the old preſervations of the Church in former years? How doe's David run them over with admiration, cloſing every ſtop with, His mercy endureth for ever? Pſal. 136. And for things to come, as yet in the promiſe only, whether generall to the whole Church, as the calling of the Jews, the comming in of the fulneſſe of the Gentiles, the breaking out of light, beauty and glory upon the Churches and Saints, the confuſion of Nations, not ſubjecting themſelves to the ſtandard of the Goſpell, &c. or in particular, further aſſurance of love then preſently enjoyed, neerer Communion with Father and Son, being with Chriſt, freed from miſery and corruption, dwelling with God for ever, how do's Faith act over theſe and the like things in the heart, leaving a ſavour and reliſh of their ſweetneſſe continually upon the ſoule? O how ſweet alſo are the things of the World to come unto poor Believers! Chriſt leads the ſoule by faith, not only into the Chambers of preſently-enjoyed loves, but alſo into the foreprepared everlaſting Manſions in his Fathers houſe. Thus it gives poore mortall creatures, a ſweet reliſh of eternall joyes: brings Heaven into a Dungeon, glory into a priſon, a crown into a cottage, Chriſt into a ſlaughter-houſe.
From the nature of Faith: Though it do not make the thing Reaſ. 1.believed to be, (the Act cannot create its own Object,) yet applying it, it makes it the Believers. It is the bond of union between the ſoule and the thing promiſed. He that believes in Chriſt, by that believing receives Chriſt, Joh. 1. 12. he becomes his. It is a grace uniting its ſubject and object, the perſon believing, and the thing believed. There needs no aſcending into Heaven or deſcending, the word of faith makes all things nigh, even within us. Some Rom. 10. 6, 7.glaſſes will preſent things of a great diſtance very neere: Faith looking through the glaſſe of the Goſpell, makes the moſt remote mercies to be not onelyonly in a cloſe diſtance, but in Union. It is the ſubſiſtence of things hoped for, that which they have not in themſelves, it gives them in the full aſſured minds of believers.
From the Intendment of all mercies: they are for every Reaſ. 2.believer. All things are theirs, world, life, death, things preſent, things to come, 1 Cor. 2. 22. All promiſes being made to every believer, and all mercies being the fruit of theſe promiſes, they muſt all belong to every believer. Now if all theſe ſhould be kept from us at that diſtance wherein they fall in their accompliſhment in reſpect of time, what would they availe us? God therefore hath appointed that they ſhall have a reall, though not a naturall preſence and ſubſiſtence at all times, to all believers.
See hence what uſe you may make of paſt mercies, deliverances, Vſe. 1.bleſſings, with promiſed incommings: Carry them about you, by Faith, that you may uſe them at need: Where is the God of Elijah: Awake, awake oh Arme of the Lord, &c. I ſaw the Tents of Cuſhan: Take ſtore mercies along with you in every Tryall. Uſe them, or they'l grow ruſty, and not paſſe in heaven. Learne to eat Leviathan many yeares after his death. Forget not your pearles, ſcatter not away your treaſure, bee rich in a heape of Mercies, Faith will make you ſo. The Love, the comfort, the benefit of all former and future bleſſings are yours, if you know how to uſe them. Oh how have we loſt our mercies in every hedge and ditch! Have none of us skill to lay up the laſt eminent deliverance againſt a rainy day?
2. Learne how to make the pooreſt and moſt afflicted Condition, comfortable and full of Joy. Store thy Cottage, thy ſick bed, by faith, with all ſorts of mercies. They are the richeſt furniture in the world. Gather up what is already caſt out, and fetch the reſt from heaven. Bring the firſt fruits of Glory into thy boſome. See the Jewes called, the reſidue of Oppoſers ſubdued, the Goſpel exalted, Chriſt enthroned, all thy ſinnes pardoned, Corruption conquered, Glory enjoyed. Roll thy ſelfe in thoſe Golden ſtreames every day. Let Faith fetch in new and Old: Ancient mercies, for thy ſupportment, Everlaſting mercies, for thy Conſolation. He that hath Faith, hath all things.
2. Gods dealing with his enemies, in the ſeaſon of his Churches deliverance Obſ. 13.is of eſpeciall conſideration; I ſaw the Tents, &c. ſo did the Iſraelites, beholding the Aegyptians dead on the ſhore. Exod. 14. 30, 31.
The Heathen raged, the Kingdomes were moved, he uttered his voyce, the earth melted, The Lord of hoſts is with us, the God of Jacob is our refuge, ſelah: Come, behold the workes of the Lord, what deſolations he hath made on the earth: Pſal. 46. 6, 7, 8. The enemies undertaking, ver. 6. Gods protection to his people, ver. 7. A view of the Adverſaries deſolation, ver. 8. are all orderly held out.
The Lord tells Moſes, that he will harden the heart of Pharaoh, that he might ſhew his power, to this very end, that it might be conſidered, and told to one another, Exod. 10. 2, 3.
How many Pſalmes have wee that are taken up in ſetting forth Gods breaking, yoking, befooling, terrifying his Adverſaries at ſuch a ſeaſon?
The remembrance of the ſlaughter of the firſt borne of Egypt, was an ingredient in the chiefeſt Ordinance the Antient Church enjoyed, Exod. 14.
Much of the greatneſſe and intenſeneſſe of his love to his own, Reaſ. 1is ſeene in his Enemies ruine. Iſa. 43. 3, 4. I gave Egypt for thy ranſome, Ethiopia and Seba for thee, ſince thou waſt precious in my ſight, thou haſt been honourable, and I loved thee, thereſore I will give men for thee, and people for thy life. When God gives ſuch mighty Kingdomes for a ſmall handfull, it appeares they are precious to him. Whoſoever ſhall gather together againſt thee ſhall fall for thy ſake, Iſa. 54. 15. When God will maintaine a quarrell with all the world, ſweare that he will never have peace with Ameleck, untill he be conſumed, breake Nations, Kings and Kingdomes, ſtretch out his hand in Judgement round about, and all to ſave, preſerve, proſper, protect, a ſmall handfull, ſurely he hath endeared Affections for them. In the dayes wherein we live, can we look, and ſee, wiſe men befooled, mighty Warriours vanquiſhed, men of might become as Children, their perſons ſlaine, and trodden downe in the field, can wee but cry? Lord, what are we, and what is our houſe that thou ſhouldeſt doe ſuch things for us? A ſerious view of what God hath done in this Nation of late, what Armies he hath deſtroyed, what ſtrong holds demoliſhed, what proud haughty ſpirits defeated, what Conſultations made vaine, is enough to make us admire the riches of his love all our dayes. Wee may know what eſteeme a man ſets upon a Jewell by the price he gives for it. Surely God values them, for whom he hath given, the Honours, the parts, the polities, the lives, of ſo many tall Cedars, as of late he hath done. The loving kindnes of God to his Church is ſeene, as in a glaſſe, in the bloud of their perſecutors.
The manifeſtation of Gods Soveraignty, power, and ſoveraign Reaſ. 2.Juſtice, is as deare to him as the manifeſtation of his mercy. The properties he layes out in deſtruction, are equally glorious, with thoſe he laies out in preſervation. In the proclamation of his glorious name he omits them not: Exod. 34. 6, 7. In theſe he triumpheth gloriouſly when he hath overthrowne the horſe and his rider in the ſea, Exod. 15.
Let not our eyes in the late deliverance bee alwayes on the light Ʋſe.ſide of the worke, our owne Mercies: the darke ſide of Terror and Judgement is not without its glory. The Folly that was in their Counſells, the amazement that was in their Armies, The trembling that accompanied all their undertakings, the Tympanous products of all their Indeavours, doe all cry out Digitus Dei eſt hic. Had not God ſhewed infinite wiſedome, they had not beene ſo abundantly fooliſh; Had not he been Infinite in power, the many thouſands of Enemies had not been ſo weake.
In the late engagement in this Country, when God ſtirred us up, with ſome others in theſe parts, to make ſome oppoſition to the Enemy gathering at Chelmsford, what were thinke you the workings of Gods providences againſt them? How came it to paſſe that we were not ſwallowed up by them? for
1. They were deſirous to ruine us: If we may judge their Deſires to anſwer their Inteteſt, or their expreſſions, with the Language of their friends round about us to Anſwer their Deſires.
2. They were able to doe it. They had from the beginning and ſo all along, neere as many thouſands, as wee had hundreds, of them very many old experienced ſouldiers, with us not three men, that had ever ſeene any fighting.
3. They were reſolved to doe it. VVitneſſe their owne Confeſſions, and frequent Declarations of their purpoſes, whileſt the buſineſſe was in Agitation.
4. They were provoked to it. The firſt and onelyonly conſiderable oppoſition being made unto them in this place, and thereby firſt their Aſſiſtance from Colcheſter hindred, which how much they valued, witneſſe the ſenſeleſſe Letter they would have forced the Committee to ſubſcribe, to perſwade us not to diſturbe their Levies there. Secondly, ſuppreſſed and diſcouraged all thoſe affected to them and their deſignes in theſe parts of the County, reſtraining ſome, diſarming others, Awing all. Thirdly, haſtning the coming of the Army, leſt their friends ſhould ſuffer. Fourthly, incouraging their coming, by declaring that they had friends here, by which and the like they were abundantly provoked.
5. That they were alſo invited to it, though by perſons ſomewhat inconſiderable, with promiſes of a full party of friends to aſſiſt them, which they might have had, and a rich Booty from their Enemies to ſupport them, which they might have found, is too apparent.
Now being thus advantaged, thus incouraged, thus provoked, and Gen. 20. 6. Pſal 76. 10.reſolved, why did they not attempt it, why did they not accompliſh their Deſires? Is it not worth the while to conſider how they were reſtrained? Was not much of Gods wiſedom ſeen in mixing a ſpirit of giddineſſe and errror in the middeſt of them, that they knew not well how to determine, nor at all to execute their Determinations? Was not his power ſeene in cauſing experienced ſouldiers as they were, with their multitudes, to be afraid of a poore handfull of unskillfull men, running together becauſe they were afraid to abide in their houſes? VVas not his Juſtice exalted, in keeping them onelyonly for the pit which they had digged for others? Doubtleſſe the hand of God was lifted up. O that wee could all learne Righteouſneſſe, peculiarly amongſt ourſelves of this place: Is there nothing of God to be diſcerned, in the vexations, birthleſſe Conſultations, and devices of our Obſervers? Nothing of power in their reſtraint? Nothing of wiſdome in the ſelfe-puniſhment of their anxious thoughts? Nothing of Goodneſſe that after ſo long waiting for Advantage, they begin themſelves to think, that neither Divination nor Inchantment will prevaile?
3. The meaſuring out of Gods peoples portion fills Cuſhan with Affliction, and Midian with trembling. Their eye is evill, becauſe God is good. Obſer. 14.Iſrael's increaſe is Pharaoh's trouble, Exod. 1. 10. When Nehemiah comes to build the walls of Jeruſalem, it grieved the Enemy exceedingly, that one was come to ſeek the welfare of the children of Iſrael. Neh. 4. 10. This is the ſeaſon of that diſpenſation which you have mentioned, Iſaiah 65. 13, 14, 15.
Thus ſaith the Lord, behold my ſervauts ſhall eat, but yee ſhall bee hungry, behold my ſervants ſhall drink but yee ſhall be thirsty, behold my ſervants ſhall rejoyſe, but yee ſhall be aſhamed: Behold my ſervants ſhall ſing for joy of heart, but yee ſhall cry for ſorrow of heart, and houle for vexation of ſpirit. And yee ſhall &c.
The Reaſons of this are taken, 1 from their envy, 2 from their Reaſoncarnall feare, the two principles whereby they are acted in reference to the Saints of God.
1. Their envy: *Quisfacile poteſt quale ſit hoc malum verbis exprimere, quo invidus odio hominis, perſequitur divinū munus in homine: Proſ. vit cont. Invidia eſt triſtitia de bon… proximi prout proprium malum aeſtimatur, & eſt diminutivum proprii boni. Aqu. 22. ae. q. 36. A. 1. c.They have a devouring envy at them, which at length ſhall ſhame them and conſume them, Iſa. 26. 11. They are of their Father the Devill, and he (through envy) was a murderer from the beginning. Joh. 8. 44. The portion God meaſureth out unto his people is in diſtinguiſhing mercies, differencing bleſſings: in ſuch things as the world hath not, giveth not. Now this is that, which envy takes for its proper Object. That others ſhould have enjoyments above them, beyond them, this envious men cannot beare. God accepts Abell, not Cain; preſently Cain is wrath and his countenance falls, Gen. 4. 8. Jacob gets the bleſſing, and this fills the heart of Eſau, with murderous revenge, Gen. 27. 41. Upon all Gods appearances with the Apoſtles, how were the Jews cut to the heart, vexed, perplexed? God gives diſtinguiſhing mercies to his people, ſuch protections, ſuch deliverances, this Cuſhan and Midian cannot bear.
2. Their carnall fear: They have all of them that concluſion in their breſts, which Haman's wiſemen and wife made to him, H…ſt. 6. 13. If they begin to fall before the ſeed of the Jews, utter ruine will follow. When God begins to own his people as they in the Acts, chap. 5. v. 24. they doubt whither this will grow. Their hearts tell them ſecretly they are uſurpers of all they have, and when God ownes any, they inſtantly fear leſt for their ſakes they ſhould be called to account. When a diſtinction begins to be made, in Ordinances, priviledges, deliverances, protections, evidently given to ſome peculiar ones, they tremble within that they are ſet apart for no good. This picking and chuſing of men by the Lord Pſal. 4. 3. they cannot bear with. Such mighty works attend the Iſraelites, what thinkes Midian will be the end of this? It is true their pride calls on them to act openly more of their malice then their fear: but yet this lies at the bottome: like a boaſting Atheiſts nightly thoughts. The chiefe Prieſts and Phariſees, having gotten the Apoſtles Noctu dubitant.before them, what big words they uſe to countenance the buſineſſe? who gave you this power? Acts 4. 7. But when they are by themſelves they cry, what ſhall we do? and whereunto will this grow? This lies at the bottome with many at this day, though they boaſt and lift up their mouthes to Heaven, their hearts do tremble as an Aſpen leafe.
Learn not to be troubled, at the great tumultuating, which is amongſt Vſe.many againſt the wayes of God at this day. God is meaſuring out his childrens portion, giving them their bread in ſeaſon, viewing for them the lot of their inheritance. Men of the world, profane Cuſhanites, ſuperſtitious apoſtaticall Midianites, will not, cannot be quiet. Vexed they are, envious and afraid, and will act according to thoſe principles. Cuſhanites ſee Religion owned, Midianites theirs diſclaimed, and both are alike provoked. The Lord convert them, or rebuk them, or the one will have the armies, the other their wiles. Only judge not their hearts by the outward appearance always: they ſeeme gallant to you, indeed they are frighted, galled, vexed. I have ſeen a galled horſe under dreſſing, leap and curvet, as though it had bin out of metall and ſpirit, when indeed it was paine and ſmart that made him do it. They pretend to deſpiſe us when they envy us. They look like contemners, but are tremblers: be not troubled at their outward appearance, they have inward anguiſh; they bite others, but are laſhed themſelves.
4. The ſeaſon of the Churches deliverance being come, Cuſhan and Midian Obſer. 15.muſt wax vaine and periſh. That there is ſuch a ſeaſon I told you before. When 430 years are expired, Aegypt muſt be deſtoyed, the Amorites rooted out, and all the Nations round made to tremble. When 70 years of captivity expire, Babylon muſt be ruined, and the Caldean Monarchy quite waſted, that the Jews may returne. The Church being to be delivered, Haman muſt be hanged. This you have fully ſet out, Revel. 6. 12, 13, 14, 15, 16, 17. It is the fall of heatheniſh tyranny, by the prevailing of the Goſpell, which you have there deſcribed. Rome and Conſtantinople, Pope and Turk, are preſerved, for a day and an houre, wherein they ſhall fall and be no more. If the ſeaſon of enjoying Ordinances and privileges, be come to this Nation, that the Tabernacle of God, will be here amongſt men, wo be to Cuſhanites, wo be to Midianites, open oppoſers and ſecret Apoſtates. They ſhall not be able to be quiet, nor to prevaile. God will not let them reſt, nor obtain their purpoſes: the Story of Haman muſt be acted over againe; their hearts ſhall be ſtirred up to their own ruin. Revel. 20. 8. this is the frame of periſhing Babylonians, in the day of Sions-reſtauration.
The Reaſons are, 1. becauſe at the deliverance of his people God will plead with their enemies for their oppreſſions. It is the day of Reaſ. 1.the Lords vengeance, the yeare of Recompences for the controverſy of Sion, Iſa. 34. 8. It is the vengeance of the Lord and his Temple that lights upon them, in that day. Jerem. 50. 28. The violence done to me and my fleſh, be upon Babylon ſhall the inhabitant of Zion ſay, and my blood upon the inhabitants of Caldea ſhall Jeruſalem ſay, Jerem. 51. 35. in this day great Babylon muſt come into Remembrance, Rev. 16. 19, 20.
2. The diſcerning Triall, that ſhall, and doth come along with the Churches Vindication, will cut off all ſuperfluous falſe profeſſors, ſo that they alſo ſhall periſh: Mala. 3. 2, 3. Chriſt comes with a fan to ſend away the chaffe in the wings of the wind. Have we not ſeen this end of many Zelots?
3. The Amorites live in Canaan, and muſt be removed. Oppreſſors, and Hypocrites, enjoy many rights of the Church, which muſt be taken from them: Rome and her adherents, ſhall not have ſo much left, as the Name or title, appearance or ſhew of a Church. The outward Court they have troden down and defiled, ſhall be quite left out, in the meaſuring of the Temple, Revel. 11.
Bring this Obſervation home to the firſt from this Verſe, and it Ʋſewill give you the uſe of it: proceed we to the next Verſe.
Was the Lord diſpleaſed againſt the Rivers? was thine anger againſt Verſe 8.the Rivers? was thy wrath againſt the Sea, that thou diddeſt ride upon thy Horſes and thy Chariots of ſalvation?
Was the Lord diſpleaſed foreign kindled, did he burne? that is in wrath: Heat is a great ingredient in the commotion of Anger, in us, here alluded to, or becauſe the effects of Anger are ſo often compared to fire. Againſt the Rivers or Flouds? Again was thine Anger? foreign thy Noſe or Face, or thine anger, foreign ſignifies both: the xCaetera licet abſcondere & in abdito alere; ira ſe profert et in faciem exit. Senec. de ira.Face is the ſeate of angers appearance: fury comes up into the Face. Was thine anger? thy troubling anger (ſo the word) againſt the Sea? the red Sea, through which thy people paſſed. That thou diddeſt ride upon thy horſes, thy Chariots ſalvation, or thy Chariots were ſalvation, currus ſalutares, thy ſafety-bringing Charets.
The words are an admiring expoſtulation, about the mighty works of the Lord, for his people, upon the Sea, Rivers and inanimate creatures.
1. The Rivers: Jordan and its driving back is doubtleſſe eſpecially intended. The Lord ſhewed his power, in diſturbing that antient River in his courſe, and making his ſtreames run backward. The ſtory of it you have Joſh. 3. 15, 16. The people being to enter into Canaan, the Lord divides the waters of that River, making them beneath to ſinke away, and thoſe above to ſtand on an heap. This the Prophet magnifyes, Pſa. 114. 5. What ayleſt thou O Jordan that thou waſt driven back? what marvellous, powerfull diſturbing thing is happened to thee, that contrary to thy antient naturall courſe, thy ſtreames ſhould be frighted, and run back to the ſprings from whence they came?
2. The Sea: that is the Red Sea, which in like manner was divided, Exod. 14. 21. which the Prophet alſo admires in the forecited Pſalme: the Sea ſaw it and fled: what ayledſt thou, O thou Sea that thou fledſt? what ſtrong mighty impreſſion of power was on thee, that the multitudes of thy waters ſhould be parted, and thy chanell diſcovered dry to the bottome?
That thou diddeſt ride upon thy horſes and thy chariots of ſalvation. This you have againe v. 15. thou diddeſt▪ walke through the Sea with thine horſes. Theſe were thoſe Clouds and Windes which the Lord ſent before the Izraelites, to the Sea and Jordan, to drive them back. He maketh the cloudes his chariots, and walketh upon the wings of the wind Pſal. 104. 3. ſo Pſal. 18. 11. hee did fly upon the wings of the Wind.
After the manner of men, God is repreſented as a mighty Conquerour, riding before his armies and making way for them. The Power and Majeſty of God, was with, and upon thoſe clouds and winds, which went before his people, to part thoſe mighty waters, that they might paſſe dry: And therefore they are called his ſaving chariots, becauſe by them his people were delivered.
Or by horſes and chariots here, you may underſtand the Angels, who are the Hoſt of God. Pſal. 68. 17. The chariots of God are twenty thouſands, even thouſands of Angels, They have appeared as horſes and chariots of fire, 2 Kings 6. 17. And their Miniſtry no doubt the Lord uſed in theſe mighty works of drying Rivers, and dividing Seas. Either way, the glorious Power and Majeſty of God, in his delivering inſtruments, is ſet forth.
Thus the words ſeverally, now joyntly.
This admiring Interrogation includes a Negation. Was the Lord kindled againſt the Rivers, was thy face againſt the Rivers, &c. was it that the deep had offended the moſt high, that by thine Angels, winds and clouds, thou diddeſt ſo diſturbe the flouds in their antient courſe, and madeſt naked their hidden channells, untill the hoary deep cryed out for feare, and lifted up his aged hands to the Almighty as it were for pity, v. 10? No ſurely, no ſuch thing; All thoſe keep the order by thee unto them appointed; it was all for the ſalvation and deliverance of thy people. God was not angry with Jordan when he drove it back, nor with the Sea when he divided it, but all was effected for Iſraels deliverance.
The very ſenſeleſſe creatures, are as it were ſenſible of the wrath and Obſer. 16.power of the Almighty. Effects of anger being in and upon the deep, he utters his voyce and lifts up his hands on high, v. 10.
God often in the Scripture ſets forth his power and Majeſty, by the trembling of Heaven, and the ſhaking of the earth, the vaniſhing of Mountaines, and the bowing of perpetuall hills, the profeſſed humble ſubjection of the moſt eminent parts of the Creation. The Sea ſhall fly as afraid, the Rocks as weake rend and crumble, the Heavens be darkened, the Mountaines skip like Rams, and the little hills like young ſheep, Pſal. 114. 4.
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The Heavens ſhook, the Earth dropped at the preſence of God, Pſal. 68. 8. The Almighty Creator, holds the whole frame of the building in his own hand, and makes what portion he pleaſeth, and when he pleaſeth, to tremble, conſume and vaniſh before him. Though many things are not capable of ſenſe and reaſon, yet he will make them do ſuch things as Senſe and Reaſon ſhould prompt the whole ſubjected Creation unto, to teach that part their duty who were indued therewith. A ſervant is beat, to make a child learne his duty.
See hence the ſtoutneſſe of ſinfull hearts. More ſtubborne then Ʋſe.the Mountaines, more flinty then the Rocks, more ſenſeleſſe then the great deep. Friend art thou ſtronger then Horeb, yet that trembled at the preſence of this mighty God, whom it never had provoked? Are thy luſts like the ſtreames of Jordan, yet they runne back from his Chariots of ſalvation? Are thy corruptions more firmely ſeated on thy ſoule, then the Mountaines on their Baſes, yet they leaped like frighted ſheepe, before that God againſt whom they had not ſinned: And wilt thou, a ſmall handfull of ſinfull duſt, that haſt ten thouſand times provoked the eyes of his glory, not tremble before him, comming on his horſes and Chariots of ſalvation, his mighty Workes and powerfull Word? Shall a Lyon tremble and thou not afraid, who art ready to tremble with a thought of that poore creature? Shall the Heavens bow, the deepe begge for mercy, and thou be ſenſeleſſe? Shall all creatures quake for the ſin of man, and ſinfull man be ſecure? know you not that the time is comming wherein ſuch men will deſire the trembling Rockes, to be a covert to their more affrighted ſoules?
No creatures, Seas nor Flouds, greater or leſser Waters, ſhall be able Obſ. 17.to obſtruct or hinder Gods peoples Deliverance, when he hath undertaken it. Is the Sea againſt them? it ſhall be parted; Is Jordan in the way? it ſhall be driven back; both Sea and Jordan ſhall tremble before him: Euphrates ſhall be dried up to give the Kings of the Eaſt a paſſage, Revel. 16. 12.
Waters in the Scriptures are ſometimes afflictions, ſometimes people and Nations. Be they Seas, Kinges and Princes, or be they Rivers, inferior perſons, they ſhall not be able to oppoſe. God has decked his Houſe and made it glorious with the ſpoyles of all oppoſers. There you have the ſpoyles of Pharaoh, gathered up on the ſhore of the Red-Sea, and dedicated in the Houſe of God. Exod. 15. There you have all the armour of Senacheribs mighty hoſt with the reſt of their ſpoyles, hung up to ſhew. 2 Ch. 32. 21. There you have the glory and throne and dominion of Nebuchadnezzar himſelfe being turned into a Beaſt. Dan. 4. 33. There you ſhall have the carcaſſes of Gog and Magog with all their mighty hoſts for comming to encampe againſt the City of God. Ezek. 39. There you have the Imperiall Robes of vEuſeb. vit. Con. Conſt. OratDiocleſian and his companion abdicating themſelves from the Empire for very madneſſe that they could not prevaile againſt the Church. Kings of armies ſhall fly apace and ſhee that taries at home ſhall divide the ſpoyle, Pſal▪ 68. 12. All oppoſers though Nations and Kingdomes ſhall periſh and be utterly deſtroyed, Iſa. 60. 12. Revel. 19. 18.
God will not exalt any creature unto a pitch of oppoſition to Reaſ.himſelfe, or to ſtand▪ in the way of his workings. The very end of all things in their ſeverall ſtations, is to be ſerviceable to his purpoſes towards his Own. Obedience in ſenſleſſe Creatures, is naturall, even againſt the courſe of nature in the ſeaſon of deliverance. Sun ſtand thou ſtill upon Gibeon, and thou Moone in the valley of Ajalon, Joſh. 10. 12. Who art thou, O great Mountaine? Before Zerubbabel, thou ſhalt become a plaine, Zech. 4. 7. The moſt Mountainous oppoſers ſhall be levelled, when the Spirit of God ſets in for that purpoſe. There is a ſtrength in every promiſe and ingagement of God unto his people, that is able to carry the whole frame of Heaven and Earth before it. If they can believe, all things are poſſible to them that believe. When the Decree is to bring forth, the fruit of the promiſe, it will overturne Empires, deſtroy Nations, divide Seas, ruine Armies, open Priſons, break Chaines and Fetters, and beare down all before it. As the winde ſhut up in the Earth, will ſhake the pillars as it were of its mighty body, but it will find or make a paſſage. The leaſt promiſe of deliverance, if the ſeaſon thereof be come, though it were ſhut up under ſtrong and mighty powers, crafty counſells, dungeons and priſons, like the doores and laſting barres of the Earth, the truth and power of God ſhall make them all to tremble, and give birth to his peoples deliverance.
Have we ſeene nothing of this in our days? No Seas divided? Vſe. 1.no Jordans driven back? no Mountaines revelled? no Hills made to tremble? whence then was the late confuſion of Armies? caſting down of mighty ones, reviving of Dead bones, opening of priſon-doores, bringing out the captive appointed to be ſlaine? Is it not from hence, that nothing can ſtand againſt the breakingout of a promiſe, in its appointed ſeaſon? was the Lord diſpleaſed with the Rivers? was his Anger againſt the Walls and Houſes, that he rode upon his Horſes and Chariots of Salvation?
Let Faith be ſtrengthened in an evill time. Poore distreſſed Ʋſe 2.ſoule all the difficulty of thy deliverance lies in thine own boſome. If the ſtreames of thy unbeliefe within, be not ſtronger then all Seas of oppoſition without, all will be eaſy. O learne to ſtand ſtill with quietneſſe, between an Hoſt of Aegyptians, and a raging Sea, to ſee the ſalvation of God. Be quiet in priſon, between your friends Bullets, and your enemies Swords, God can, God will make a way. If it were not more hard with us to believe wonders, then it is to the promiſe to effect wonders for us, they would be no wonders, ſo dayly, ſo continually would they be wrought.
God can make uſe of any of his creatures to be chariots of Salvation. Obſ. 18.This is the other ſide of that Doctrine which we gathered from v. 5. Winds and Clouds ſhall obey him. zforeign Ariſt. Hiſt Anima. 6. pellant nidis pullos ſicut & Corvi. Plin. Nat. Hiſt.Ravens ſhall feed Elijah that will not feed their own young. The Sea ſhall open for Iſrael, and returne upon the Egyptians. And this both in an Ordinary way as Hoſ. 2. 21, 22. and in an extraordinary way as before. So many creatures as God hath made ſo many inſtruments of good hath he for his people: this is further confirmed, v. 9.
Thy Bow was made quite naked, according to the Oathes of the tribes, Verſe 9.thy word: Sela: thou diddeſt cleave the earth with Rivers.
With nakedneſſe thy Bow was made naked. The reſt is Elepticall and well ſupplyed in the Tranſlation.
The Verſe hath two parts
1. A generall propoſition, Thy Bow was made, &c.
2. A particular confirmation of that propoſition by inſtance, Thou diddeſt cleave the earth with Rivers.
The propoſition holds out two things:
1. What God did, he made his Bow quite naked.
2. The Rule he proceeded by herein, according to the oaths of the Tribes, even his word.
The aſſertion of this Verſe, is not of ſome particular act, or work, as the former, but a generall head or fountaine of thoſe particular works, which are ennumerated in the following Verſes.
1. A Bow is a weapon of War, an inſtrument of death, and being aſcribed to God after the manner of men, holds out, his ſtrength, power, might, and efficacy to do what ever he pleaſeth. And this is ſaid to be quite naked: when a man goes about to uſe his Bow, he pulls it out of his Quiver, and ſo makes it naked. The exerciſing of Gods Power, is the making naked of his Bow. This he did in all thoſe wonders, wherein he ſtretched out his hand, in bringing his people into the promiſed Land, here pointed at. And it is ſaid that with nakedneſſe it was made naked, becauſe of thoſe very high diſpenſations and manifeſtations of his Almighty Power. This is the making naked of his Bow.
2. For the Rule of this, it is the Oathes of the Tribes, or as afterward SERM. 2.his word. The Oathes of the Tribes, that is the Oaths made to them: the Word he ſtood ingaged to them in. The promiſe God made by Oath unto Abraham, that he would give him the Land of Canaan, for an inheritance, even to him, and his poſterity, Gen. 12. 7, 13, 14, 15. is here intimated. This promiſe was often renewed to him and the following Patriarches. Hence it is called Oathes, though but the ſame promiſe often renewed: And it had the nature of an Oath, becauſe it was made a Covenant. Now it was all for the benefit of the ſeverall Tribes, in reſpect of actuall poſſeſſion, and was laſtly renewed to them, Exod. 3. 17. Hence called the Oaths of the Tribes: not which they ſware to the Lord, but which the Lord ſware to them. So afterwards it is called his word. Thy word. This then is the purport of this generall propoſition.
O Lord according as thou promiſedſt, and ingagedſt thy ſelfe by Covenant to Abraham, Iſaac, and Jacob, with their poſterity, that thou wouldeſt give them the Land of Canaan to be theirs for an inheritance, ſo by the diſpenſation of thy mighty power, thou haſt fully accompliſhed it: and this he layeth down for the ſupportment of faith in a time of trouble.
The words would afford many obſervations, I ſhall inſiſt only on one.
The Lord will certainely make good all his promiſes, and ingagements, Obſer. 19.to his people, though it coſt him the making of his Bow quite naked, the manifeſtation of his power in the utmoſt diſpenſations thereof. Gods workings, are ſquared to his ingagements. This is ſtill the cloſe of all gratious iſſues of providence, God hath done all according as be promiſed. Joſh. 22. 4. 2 Sam. 7. 21. He brought out his people of old, with a mighty hand, with temptations, ſignes and wonders, and a ſtretched out arme, and all, becauſe he would keepe the Oath which he had ſworne, and the ingagement which he had made to their Fathers, Deut. 7. 8. What obſtacles ſoever may lie in the way he hath done it, he will do it. Take one inſtance, particular places are too many to be inſiſted on. It was the purpoſe of his heart, to bring his Elect home to himſelfe, from their forlorne loſt condition. This he engageth himſelfe to do, Gen. 3. 15. aſſuring Adam of a recovery from the miſery he was involved in by Satans prevalency. This ſurely is no eaſy work. If the Lord will have it done, he muſt lay out all his Attributes in the demonſtration of them to the uttermoſt. His wiſdome and power muſt bow their ſhoulders (as it were) in Chriſt unto it: he was the power of God and the wiſdome of God. His ingaged Love muſt be carried along 1 Cor. 1. 24.through ſo many ſecret myſterious marvels, as the Angels themſelves deſire to looke into, and ſhall for ever adore. Though 1 Pet. 1. 12.the effecting of it, required that which man could not do, and God could not ſuffer, yet his wiſedome will find out a way, that he ſhall both do it, and ſuffer it, who is both God and Man. To make good his engagement to his elect, he ſpared not his onelyonly Son: and in him were hid, and by him layd out, all the treaſures Col. 2. 3.of wiſdom and knowledge.
Now this is a preſident, of Gods proceeding in all other engagements whatſoever. What ever it coſt him, he will ſpare nothing to make them good to the uttermoſt. He is our Rock and his worke is perfect. A good man, if he want not power, will go through with his ſerious promiſes though he be ingaged to his own hurt, Pſal. 15. 4. The power of the mighty God is ſerviceable to his will to the utmoſt. He cannot will, what he cannot do. His will and power are eſſentially the ſame. And his power ſhall not be wanting to execute what his goodneſſe hath moved him to engage unto, for his own glory.
Deut. 32. 4. Hee is the rock and his worke is perfect, all his wayes Reaſ. 1.are judgement, a God of truth, and without iniquity. Here are many Attributes of God to make good this one thing, that his worke is perfect. His foreign, ſelfe-ſufficiency, Perfection, Righteouſneſſe. I will pitch on One, He is a God of Truth. So he is againe called Pſal. 31. 5. and in other places. The Truth of God in his promiſes and engagements, requires an accompliſhment of them what ever it coſt, what power ſoever is required thereunto. This the Saints make their bottome to ſeeke it. Remember thy loving kindneſſe, which thou ſwareſt in thy Truth, Pſal. 89. 4. It is impoſſible but that ſhould come to paſſe which thou haſt ſworne in thy Truth. No ſtronger plea, then, Remember the word wherein thou haſt cauſed thy ſervants to put their truſt. Jacob ſayes he is leſſe then all the Mercy and all the Truth of God, Gen. 32. 10. He ſees Gods Truth in all his Mercy, by cauſing all things to come to paſſe, which he had promiſed him. It is true, ſome particular promiſes have their conditions, whoſe truth conſiſts not in the Relation between the word, and the thing, unleſſe the condition intercede. But the great condition under the Goſpell, being only the good of them, to whom any ingagement is made, we Rom 8. 28.may poſitively lay down, that Gods Truth requires the Accompliſhment of every engagement for his peoples good. It is neither Mountaine nor Hill, King, Kingdome nor Nation, Hell nor Mat. 16. 18.Mortality, nor all combined, that can ſtand in the way to hinder it
His people ſtand in need of all, that God hath engaged himſelfe Reaſ. 2.to them for. Gods promiſes are the juſt meaſure of his peoples wants. Whatever he hath promiſed, that his people do abſolutely want. And whatſoever they want, that he hath promiſed. Our Wants, and his promiſes are every way commenſurate. If thou knoweſt not, what thou ſtandeſt in need of, ſearch the Promiſes and ſee. What ever God hath ſaid he will do for thee, that thou haſt abſolute need ſhould be done. Or if thou art not ſo well acquainted with the promiſes, ſearch thine own wants, what thou ſtandeſt abſolutely in need of for thy good, that aſſuredly God hath promiſed. If then this be the caſe of engagements, they ſhall all be made good. Thinke you, will God let his people want that which they have abſolute neceſſity of? By abſolute neceſſity I meane ſuch as is indiſpenſible, as to their preſent eſtate and occaſions. That may be of neceſſity in one Generation, which is not in another: according to the ſeverall imployments we are called to. Does God call forth his Saints, to execute vengeance upon the Heathen, and puniſhments upon the people, to bind their Kings with chaines, and their Nobles with fetters of Iron, to execute upon them the judgement written, as Pſal. 149. 7, 8, 9? doth he bring them forth to burne the whore, to fight with the Revel. 17. 14.Beaſt and overcome him, and his followers? it is of indiſpenſable neceſſity, that he give them glorious aſſiſtance in their undertakings. They ſhall be aſſiſted, protected, carried on, though it coſt him the making of his Bow quite naked. According to the ſeverall conditions he calls them to, the ſeverall iſſues of Providence, which he will have them ſerve in, ſo want they his Appearance, in them, with them, for them, and it ſhall be preſent. Let them be aſſured they are in his way, and then though ſome prove falſe and treacherous, ſome baſe and cowardly, though many combine and Aſſociate themſelves againſt them, in many places, in all places, though whole Kingdomes and mighty Armies appeare for their ruine, be they reviled and clamoured, by all round about them, all is one, Help they need, and help they ſhall have, or God will make his Bow quite naked.
This day is this Doctrine fulfilled before us. Gods Bow made quite naked according to his Word. We are leſſe then all the Ʋſe.Truth hee hath ſhewed unto us. Though great working and mighty power hath been required, ſuch as he hath not ſhewen in our dayes, nor in the dayes of our Fathers, yet the Lord hath not ſtood at it, for his words ſake, wherein he hath made us put our truſt. I ſpeake of the Generall mercies we have received. The ſurrender of Colcheſter the particular celebrated this day, though marching in the Reare for time, is for the weight in the Van. A mercy of the firſt magnitude. Eſſex hath ſeene more power, in a three moneths recovery, then in the protection of ſix years.
That the mouths of men are ſtopped, and their faces filled with ſhame, who made it their trade to revile and threaten the Saints of God, that the adverſe ſtrength, which hath lien hid theſe ſeven years, ſhould be drawn forth united and broken to pieces; that the people of God, divided, and mutually exaſperated through their abuſe of peace, ſhould by the ſword of a common enemy, and the help of a common friend, have their wrath abated, their counſells united, and their perſons ſet in a hopefull way, of cloſing or forbearance; that God by their owne counſells ſhould ſhut up men collected from ſu dry parts to ruine others, in a City with Gates and Walls for their own ruine; that they ſhould deny peace tendred upon ſuch conditions, becauſe of the exigencies of the time, as might have left them power, as well as will for a further miſchiefe; that ſuch ſalvation ſhould go forth in other parts, as that the proceedings here, ſhould not be interrupted; that the bitter ſervice which men here underwent, ſhould ever and anon be ſweetned with refreſhing tidings from other places, to keepe up theie ſpirits in wet, watching, cold and loſſe of bloud; All theſe I ſay, and ſundry others, ſuch like things as theſe, are the Lords doing, and marvellous in our eyes. Eſpecially let us Remember how in three things the Lord made his Bow quite naked in this late deliverance.
1. In leavening the counſells of the enemy with their own folly.
2. In ordering all events to his Owne prayſe.
3. By controlling with his mighty power the iſſue of all undertakings.
1. In leavening their counſels with their own folly. aQuod homines peccant eorum eſt: quod peccando hoc velillud agant ex virtute Dei eſt, tenebras prout viſū eſt dividentis. Auguſt. de praed. Oportet haereſes eſſe, ſed tamen non ideo bonum, haereſes, quia eas eſſe oportebat: quaſi non et malum oportuerit eſſe, nam et dominum teadi oportebat, ſedvae traditori. Tertul. praef. ad. Haer. Cen. 45. 7. Gen. 50. 20. Acts 4. 27, 28.Gods Power and the efficacy of his providence, is not more clearely manifeſted in any thing then in his effectuall working in the debates, adviſes, conſultations and Reaſonings of his Enemies: compaſſing his ends by their Inventions. When God is in none of the thoughts of men by his feare, he is in them all by his providence. The Sun is operative with his heate, where he reacheth not with his light, and hath an influence on pretious Mineralls, in the depths and darke bottomes of Rocks and Mountaines. The allpeircing providence of God, dives into the deepe counſells of the Hearts of the ſons of men, and brings out pretious Gold from thence, where the gratious light of his countenance, ſhines not at all. Men freely adviſe, debate, uſe and improve their own Reaſons, Wiſdome, Intereſts, not once caſting an eye to the Almighty, and yet all this while do his work, more then their own. All the counſellings, plottings, of Joſephs Brethren, all the tranſactions of the Jewes, Herod, and Filate about the death of Chriſt, with other the like inſtances abundantly prove it. Take a few inſtances, wherein God made his Bow quite naked in the counſells of his and our enemies.
In generall they conſult to take Armes, wherein God had fully appeared againſt them, when in all probability their work would have bin done without. Had they not fought, by this time they had bin conquerers. One halfe years peace more, which we deſired on any termes, & they would on no termes beare, in all likely hood had ſet them where they would be. Their work went on, as if they had hired the Kingdome, to ſerve them in catching weather. What with ſome mens folly, others treachery, all our diviſions, had not their own counſells ſet them on fighting, I think we ſhould ſuddainly have choſen them, and theirs, to be umpires of our quarrels. God ſaw when it was time to deale with them. In their undertaking in our own County, I could give ſundry inſtances, how God mixed a perverſe ſpirit of folly and error in all their counſels. A part of the Magiſtracy of the County is ſeized on: therein their intentions towards the reſidue clearly diſcovered, yet not any attempt made to ſecure them, which they might eaſily have accompliſhed, although they could not but ſuppoſe, that there were ſome gentlemen of publick and active ſpirits left, that would be induſtrious in oppoſition unto them. Was not the Lord in their counſells alſo, when they ſuffered a ſmall inconſiderable party in a little Village within a few miles of them, to grow into ſuch a body as at length they durſt not attempt, when they might have broken their whole indeavour with halfe an hundred of men? Doubtleſſe of innumerable ſuch things as theſe, we may ſay with the Prophet, The Princes of Zoan are become fooles, the Princes of Noph are deceived, they have ſeduced the people, even they that are the ſtay of their Tribes, the Lord hath mingled a perverſe ſpirit in the middeſt of them, they have cauſed the people to erre in every worke, as a drunken man ſtaggereth in his vomit. Iſa. 19. 13, 14. Doubtleſſe the wrath of man ſhall praiſe the Lord, and the remainder of it will he reſtraine.
2. In ordering all events to his own praiſe. The Timing of the enemies eruptions in ſeverall places, is that which fills all hearts with wonder and all mouths with diſcourſe in theſe dayes. From the firſt to the laſt, they had their ſeaſon. Had they come together, to the Eyes of fleſh, the whole Nation had bin ſwallowed up in that Deluge. In particular, let Eſſex take notice of the goodneſſe of God; The high thoughts and threats of men, which made us for divers weeks feare a Maſſacre, were not ſuffered to break out into open hoſtility, untill the very next day after their ſtrength was broken, in the Neighbour Country of Kent. As if the Lord ſhould have ſaid, I have had you in a chaine all this while: though you have ſhewed your teeth, you have not devoured: now go out of my chaine, I have a net ready for you. For the Armies comming to our Aſſiſtance, I cannot ſee how we needed them many dayes ſooner, or could have wanted them one day longer. Further theſe homebred eruptions were timely ſeaſoned, to rouſe, the diſcontented Souldiery, and divided Nation, to be ready to reſiſt the Scottiſh invaſion. God alſo being magnifyed in this, that in this ſweet diſpoſall of events, unto his glory, the counſells of many of thoſe, in whom we thought we might confide, run totally croſſe to the appearance of God in his providence.
What ſhall wee ſay to theſe things, If the Lord be for us, who ſhall be againſt us? All theſe things come forth from the Lord of Hoſts, who is wonderfull in counſ…ll, and excellent in Operation. Iſa. 28. 29. Who ſo is wiſe will ponder them, and they ſhall underſtand the loving kindneſſe of the Lord.
3. In controlling mighty actions. I meane giving ſucceſſe to his people in all their undertakings. The Commander in chief of all the forces in this Kingdome ſince his ſitting down before Colcheſter, was proffered a paſſe to go beyond the Seas for his ſecurity. Whence is it, that he hath now the necks of his enemies, and hath given any of them their lives at their intreaty? greater Armies then this, have bin buried under leſſer walles; did not the number of the beſieged at firſt, exceed the number of the beſiegers? were not their Advantages great? their skill in war amongſt men of their own perſwaſion, famous and renowned? ſo that the ſitting down before it, was judged an action, meete only for them, who could believe they ſhould ſee the Bow of God, made quite naked. It had bin poſſible doubtleſſe to Reaſons eye, that many of thoſe fictions, wherewith a faction in the great City fed themſelves of the many Routings, Slaughters, and Deſtructions of the Army, might have bin true. Some of them I ſay, for ſome were as childiſh as Helliſh. In briefe, they Aſſociated themſelves and were broken in peices, they Aſſociated themſelves and were broken in peices. High walls, Towring imaginations, lofty threats all brought down. So let all thine enemies periſh O Lord, but let them that love him, be as the Sun when he goeth forth in his might, and let the Land have reſt for many years, Judg. 5. 31.
This will diſcover unto us the bottome and riſe of all Gods Ʋſe 2.appearances for his people: even the ingaging of his own free Grace. He doth not make his Bow quite naked, according to their Deut: 7. 7, 8.deſervings, but his own Word Not becauſe they of themſelves are better then others, but becauſe he loves them more then others. Were Gods Aſſiſtances, ſuited to our walkings, they would be very uneven: but his good-will is conſtant ſo are our deliverances.
Be exhorted to Thankfulneſſe, Not bIn beneficio reddendo plus animus quam cenſus operatur, Ambſ. offi. li 1. c. 32.Verball but Reall: not Ʋſe 3.the exultation of carnall affections, but the ſavoury obedience of a ſound mind. There are many ingredients in thanks giving: ſuitable and ſeaſonable obedience to Anſwer the Will of God in his mercies, is doubtleſſe the crown of all. Looke then under the enjoyment of bleſſings, in generall, to cloſe walking with God in the duties of the Covenant, and in particular, to the eſpeciall work of this your generation, and you are in the way to be thankfull.
Be ſedulouſly carefull to prevent that, which God hath mightily decryed by our late mercies: viz. mutuall Animoſities, ſtrife, Vſe. 4.Contention, and Violence, againſt one another, cforeign. Iraenae. Epiſt. ad Vict. apud Euſeb. lib. 5. cap. 23. foreign Clem▪ Ep. ad Cor.I meane of thoſe that feare his Name. God hath interpoſed in our quarrells from Heaven. The language of our late deliverance is, be quiet leſt a worſe thing happen unto you. Our poor Brethren of Scotland, would not ſee the hatefulneſſe of their animoſities towards their friends, untill God ſuffered that very thing, to be the means to deliver them up to the power of their enemies. The weapons they had formed, were uſed againſt themſelves. Let us learne betimes to agree about our paſture leſt the Wolves of the Wilderneſſe devour us. Perſecution and Idolatry have ruined all the ſtates of the Chriſtian World.
Of the Aſſertion we have ſpoken hitherto. Come we now to the particular confirmation of it by inſtance.
Thou diddeſt cleave the earth with Rivers. Cleave the earth, or make channels in the Earth, for waters to flow in.
Another moſt eminent work of Almighty power is here ſet forth. Eminent in it ſelf, and eminent in its typicall ſignification. And the ſame thing being twiſe done, hath a plurall expreſſion; Rivers.
The bringing of ſtreames of waters, from the Rock, for the thirſty people in the Wilderneſſe, is that which is here celebrated. Now this the Lord did twiſe.
1 Exod. 17 6. when the people were in Rephidem, in the firſt year after their comming from Aegypt, they fainted in their journies for want of water, and (according to the wonted cuſtome of that Rebellious people) complained, with murmuring. So they extorted all their mercies, and therefore they were attended with ſuch ſore judgements Whil'ſt the meat was in their mouths, the Plague was on their bones.
Mercies extorted by murmurings, unſeaſoned with loving kindneſſe, though they may be Quailes in the mouth will be plagues in the belly. Let us take heed leſt we r…pine the Almighty into a full Harveſt, and leane ſoules. Get and keepe mercies in Gods way, or there is death in the Pot.Pſl. 105. 15.
Forty years after this, when the firſt whole evill generation was conſumed, the children who were riſen up in their fathers ſtead, fall a murmuring for water in the wilderneſſe of Zin: and with a proffligacy of Rebellion wiſh they had bin conſumed with others in the former Plagues: Num. 20. 4. Here alſo the Lord gives them water and that in abundance, v. 11. Now of this obſerve.
1. The places from whence this water marvellouſly iſſued: they were Rocks, that in all probability, never had ſpring from the Creation of the World: Further they are obſerved to be Rocks of flint, Pſal. 114. 8. which turned the Rock into a ſtanding water, the flint into a fountaine of waters, So Deut. 8. 15. A Rock into a poole, and a flint into a ſtream, is much beyond Samſons Riddle, of ſweetnes from the eater.
2. The abundance of waters that guſhed out; waters to ſatisfy that whole Congregation, with all their cattell, conſiſting of ſome millions. Yea and not only they, but all the beaſts of that wilderneſſe were refreſhed thereby alſo. Iſa. 43. 20. The beaſt of the field ſhall honour me, the Dragon and the Owle, becauſe I give water in the wilderneſſe, Rivers in the Deſert, to give drink to my people, my choſen.
(The very worſt of the ſons of men, Dragons and Owles fare the better Vir bonus Commune bonum. Gen. 39. 3.for Gods protecting providence towards his own.)
And all this in ſuch abundance, that it was as plentifull as a Sea. He clave the Rock in the Wilderneſſe, and gave them drink as out of the great Deepe, he brought ſtreames alſo out of the Rocks, and cauſed waters to run down like Rivers, Pſal. 78. 15, 16. ſo alſo it is celebrated, Iſa. 41. 18. Chap. 48. 21. Hoſ. 13. 5: and in many other places.