1. Observe the matter, what is recommended to their remembrance, in two things —
[1.] The plot betwixt Balak and Balaam.
[2.] The many good things that fell out between Shittim and Gilgal.
2. The end why it is recommended to their remembrance, ' That ye may know the righteousness of the Lord.
First, For the matter,
[1.] The plot between Balak and Balaam.
^ Preached November 5, 1676,
SERMON UPON MICAH VI. 5. 41
[1.] What Balak consulted ; how to ruin Israel, and bereave them of God's favour and protection. Therefore he sent for Balaam to curse them, hoping that by this wizard's enchantments and predictions the matter would be easy.
[2.] What Balaam answered — (1.) Somewhat by way of prophecy ; (2.) Somewhat by way of counsel. {1st.) By way of prophecy, he found that to curse Israel was a fruitless endeavour, and God over- ruled his tongue to bless them ; (2c?.) By way of counsel, he persuaded Balak to feast them, to induce them to idolatry and fornication.
2. The second part of the matter which is commended to their remembrance is, what happened between Shittim and Gilgal, Shittim was the place where they went astray after Baal-peor, Num. xxv. 1, and the place where they did abide until after Moses' death ; and from whence Joshua removed them to Jordan, where they passed over to Gilgal, and there the Lord renewed his covenant with them by circumcision, Josh. v. 2. Therefore the Lord willeth his people here to remember the things that befell them from Shittim to Gilgal. What these things were may be seen by the history following — (1.) Though many warped, and committed such heinous whoredoms with Baal-peor, the state and body of the church was still preserved ; (2.) That God led them on dry foot through Jordan, and at length brought them into Canaan, the land of promise ; (3.) There anew confirmeth his covenant with them ; and (4.) The slaying of Balaam, their pernicious enemy, in the interval between their going from Shittim to Gilgal : Num. xxxi. 8, ' Balaam also, the son of Beor, they slew with the sword.'
Secondly, The end, ' That ye may know the righteousness of the Lord.' It implieth here both his mercy and his fidelity. His mercy, which strove with their wickedness, and overcame their evil with his goodness. His faithfulness, in keeping his covenant and his promises ; for though some of the people did perish for that they fell into this wickedness with Baal-peor, yet those that cleaved to the Lord re- mained alive. This was just as they were entering into the promised land.
Doct. That old mercies, especially national mercies, should not be forgotten, that we may know God's uprightness in keeping his cove- nant and gracious promises.
1. I shall give you an account of this instance of mercy which the text ofiereth.
2. What observations may be thence deduced.
3. Why such kind of mercies should not be forgotten.
First, To give an account of this instance of mercy in the text.
1. What Balak consulted. Let us state his design ; for this plot that he laid was most dangerous and wicked, and the most likely to obtain his desire ; for if he could have obtained from God a curse upon Israel, he miglit soon have vanquished them. There are many ways which the devil's instruments take to mischief religion. Some- times by fomenting and promoting divisions among themselves, that they may first ruin one anotlier, and then become a prey to their common adversaries : Gal. v. 15, ' If ye bite and devour one another, take heed that ye be not consumed one of another.' It beginneth in caluminatiug and defaming one another, and then within a while it
42 SERMON UPON MICAH VI. 5.
breaks out into open feuds, and that breedeth mischief and per- secution. The devil hath a hand in all this, and many times his instruments, as Sanballat and Tobiah set up a party among the Jews to weaken their hands in the work, Neh. vi. Sometimes by sowing divisions between them and their rulers. The devil knoweth what an advantage it is to religion to have the countenance of princes, and, on the other side, how jealous they are of their autho- rity and prerogatives ; therefore by his instruments he seeketh to prejudice and prepossess them against those that profess religion in strictness and power. Thus ' Amaziah, the priest of Bethel, sent to Jeroboam, the king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel, and the land is not able to bear all his words,' Amos vii, 10 ; as if he had enticed the people from their duty, and made them enemies to his authority ; and this by clancular insinuation, when Amos was neither called nor heard. So Saul against David : 1 Sam. xxiv. 9, ' Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?' So Haman against the Jews: Esther iii. 8, ' There is a people scattered abroad, and dispersed among the people, in all the provinces of thy kingdom ; and their laws are diverse from all people, neither keep they the king's laws ; therefore it is not for the king's profit to suffer them.' Thus whisperers make princes conceive an ill opinion of religious men. But the devil will soar an higher flight yet, to divide between them and God, and to disengage him from the protection of his people. What else is the meaning of all his temptations ? But most eminently this was the plot now in hand. The Israelites could not be overcome as long as God was with them, and how shall they do to get away God from them ? God was not, as the gods of the heathens, to be called out by sacrifices and enchantments; as they used, before they warred against any people, to endeavour by certain charms and rites to get away their tutelar gods from them. Macrobius hath a chapter De ritu evocandi deos ; and if they conquered any country, they ascribed it to the departure of their gods. Excessere omnes, adytis arisque reUctis, dii quibus imperium hoc steterat. Balak, according to the custom of the nations, would try this ; but they were now to deal with the God of Israel, who could not be charmed away from his people. And though Balaam was of great repute and esteem among that people, and though it was misery enough to be blasted with his curse, and happiness enough to be blessed by his mouth : Num. xxii. 6, ' He whom thou blessest is blessed, and he whom thou cursest is cursed indeed ; ' even as Simon Magus was esteemed the ' great power of God,' Acts viii. 10 ; yet this would not take eff'ect. Therefore —