THis Chapter doth containe a threatning The Introduction, ſhewing the parts and ſcope of this whole chapter. of two judgements; One againſt the Kingdomes of Syria, and the Kingdome of Iſrael, or the ten Tribes, that is in the foure firſt Verſes, and the ſumme of it is this, The Prophet had a young ſon, the Lord bids him, at the Circumciſion of his ſon, name him, Maher-ſhalal-haſh-baz, which ſignifies, Make haſte to the ſpoil, make haſte to the prey; and the Lord gives the reaſon of it, becauſe before that child ſhould bee able to call, my Father, my Mother, before hee ſhould bee able to ſay Dad or Mam, The riches of Damaſcus, and the ſpoile of Samaria ſhall bee taken away before the King of Aſſyria: and it came to paſſe accordingly, for this Propheſie was about the third yeer of King Ahaz, and in the fourth yeer, which was the yeer after, a great part of Iſrael was plunder'd and ſpoiled, and the Kingdome 2 Kings 16. 2 Chron 28 of Syria was wholly broken. The ſecond part of the chapter, begins at the fifth verſe, and that containes a threatning of judgment, againſt the Kingdome of Iudah; and in it there are foure things remarkable: Firſt,

Here is the cauſe of this terrible judgement, that God would bring upon the Kingdome of Iudah; Secondly, 1.

Here is laid down, the judgement it ſelf, what it ſhould be; Thirdly, 2.

Here is contained the deliverance of Gods people from 3. the judgement; and, Fourthly,

Here is laid down the uſes, that God would have made 4. of all this.

The cauſe of the judgement you have laid down, in the ſixt verſe; Foraſmuch (ſaith hee) as this people refuſeth (or ſlights) the waters of Shiloah, which run ſlowly, and rejoyce in Rezin, and Remaliahs ſon, becauſe of this, that is in one word, becauſe of their infidelity, becauſe they did not reſt upon the Goſpell promiſes made them in Immanuel, that ſalvation which hee had promiſed to come from the houſe of David, but ſlighted it becauſe the houſe of David was now low, and their neighbour Kingdomes of Syria and Iſrael were more pompous and ſtately, then Davids throne, therefore they regarded not the promiſes made to it, but would bee glad to bee like thoſe Kingdomes, who overtopt them; and to this end they made a confederacy with the King of Aſſyria, that they might bee the better able to cope with Rezin the King of Syria, and Pekah ſon of Remaliah the King of Iſrael: this the Prophet ſignifies in the words of refuſing the waters of Shiloah that run ſoftly, and rejoycing in Rezin and Remaliahs ſon. Shiloah was a little River which aroſe at the foot of Mount Sion, whence ran flowly, and in a crooked channell, which ſome thinkes it's called the Dragons Well, Lapid. in locum. Nehem. 2. 13. and this ſmooth ſtream was conveyed in ſome ſubterranean channells into that pool mentioned, Iohn 9. 7. and was thence by pipes conveyed into the Kings Gardens and Orchards, and was of uſe to the whole City, yea and Temple of Ieruſalem: The ſame River of Shiloah is that which the Prophet mentions, Pſalm. 46. There is a River, the ſtreames whereof make glad the City of God, the holy place of the Tabernacle of the moſt High. By this River the Lord ſhadowes out the Kingdome of Sion and the houſe of David, which now was in a mean and low eſtate, and therefore deſpiſed by thoſe unbeleeving Jews; and it is uſuall with the Prophets, by Rivers to ſignify the adjacent Provinces, Egypt by Nilus, Babylon by Euphrates, &c. Now for this ſinne of their unbeleif, and relying upon an arme of fleſh the King of Aſſyria, was this judgment to come upon them. Then, Secondly,

Here is the judgment which therefore ſhall come upon them; becauſe that little River of Shiloah, would 2. not in their eſteem doe them good, would not comfort them, the Lord would bring them waters, broad enough, foraine waters, ſuch as they deſired but little for their good, he would bring the Aſſyrian upon them, hee who they truſted in to be their deliverer, ſhould come in, and be their ſpoil; Now therefore behold the Lord bringeth upon them the waters of the rivers ſtrong and many, even the King of Aſſyria and all his glory; and he ſhall come up over all his channels, and goe over all his banks, and he ſhall paſſe through Judah, he ſhall overflow and goe over; he ſhall reach even to the neck, and the ſtretching out of his wings ſhall fill the breadth of thy land Oh Emmanuel.

This terrible judgement is laid downe in two compariſons: one of a great river, or the ſea, that had broke over all his banks, a floud ſhould ſpread over all their land, and reach up to the very neck; the other compariſon is of an Eagle or fowl of prey, he ſhould come and ſpread his wings over the breadth of the whole land; the whole land of Iudea ſhould at one time be overſpread by the mighty Army that Senacherib (whom they expected to be their Saviour) ſhould bring upon them with a purpoſe to deſtroy them; and in the cloſe of this threatning, there is an elegant Apoſtrophe, he turns his ſpeech to Chriſt, he ſhal ſpread his wings over the breadth of thy land, O Immanuel; though it be thy land and thy people, O Emmanuel, yet becauſe of their unbelief all this ſhall come upon them. This turning of his ſpeech to Chriſt ſeems to be an indignity to Chriſt, that his land, under the notion of his land ſhould be waſted by ſuch a wicked King, but this appears to be added for two ends, one to ſignifie the certainty of the judgement, all that could poſſibly be pleaded, why there ſhould be any hope of keeping off the judgement was Emmanuels title to this land, but it ſhall come though it be Emmanuels land; ſecondly, this is added as a ſecret ground of comfort of deliverance, becauſe it was the land of Emmanuel, the land and people where Emmanuel was to be borne, and where he was to reign, where he had and would have his fire and furnace, his ſeat • nd habitation, therefore their faith may expect deliverance: theſe are the two firſt parts of the Chapter; now my Text containes the third, which is the deliverance which the Lord would give them notwithſtanding their great unworthineſſe; but before I come to that, let me name this one leſſon, from the other two parts, namely,

That it is ordinary with God, when his people doe Obſerv. forſake his promiſes, and truſt to an arme of fleſh, he makes that arme of fleſh to bee their ſcourge, which they expected to be their helper; they had nothing that they would truſt to againſt theſe two neighbouring Kingdomes, but the power of the King of Aſsyria, and this King of Aſſyria ſhoud be their ſcourge to beat and almoſt to breake them in pieces: which is notably expreſſed 2 Chron. 28. 20, 21. Ahaz ſent all the treaſure he could rap and rend, thereby to ingage the King of Aſſyria. And Tilgath-Pilneſer the King of Aſſyria came to him, and diſtreſſed him, but ſtrengthned him not, he helped him not: therefore

Let us learne, that when we do truſt either to any Ʋſe. nation, to any Army, or to any Councell, and relie upon them, with with-drawing our ſelves from the gratious promiſes of God, we take the ready way to bring ruine and deſtruction upon our ſelves.

The third part of the Chapter, is that which I intend The Text opened. by the Lords aſſiſtance to treat upon; and that is, the deliverance which the Lord was pleaſed to promiſe this unworthy people in this 9, and 10. verſes: for the underſtanding whereof I would open two things; Firſt,

The matter contained in theſe two verſes: Secondly,

The manner, how the Lord is pleaſed to lay this down, and expreſſe it:

The matter of the two verſes, containes theſe three Heads: Firſt,

Here is a great conſpiracie againſt the Church of God: Secondly,

Here is an eminent deliverance of the Church from this conſpiracy: Thirdly,

Here is both the author of the deliverance, and the cauſe, why they ſhould be delivered.

The conſpiracie againſt them, is laid downe in theſe branches; Firſt,

Here is the multitude of people, that were engaged in it, called, ye people, and ye of far Countries; a great many of them: Secondly,

Here is their aſſociation, their meeting about their buſineſſe; gather your ſelves together, aſſociate your ſelves 2. ye people, come and meet: Thirdly,

Here is the Aſſociation of their Councell; take counſell together; contribute every one what you are able toward 3. this deſigne: Fourthly,

Here is their agreement in the Concluſion; Speake the word, ſet it poſitively downe, nemine contradicente, this 4. is the buſineſſe we will doe, and carry it on as one man: then

Here is the preparation likewiſe of their Armes; Gird your ſelves, doe not only meet, and talke and agree, but 5. arme, and march, and goe on with your buſineſſe; all this is the preparation to the plot: Secondly,

Here is the defeat of this plot, and that is very notable, even the diſſipating of their counſells, the ruine 2. of all their enterprizes; Aſſociate your ſelves, but ye ſhall be broken; gird your ſelves, but ye ſhall be broken; take counſell, but it ſhall come to nought; ſpeak the word, ſet downe your concluſion, that you'l never part from, yet all ſhall not ſtand, all ſhall be a vain thing, it ſhall not onely not take effect, but returne upon your owne heads, to your owne ruine, ye ſhall be broken in pieces: Thirdly,

Here is the Authour of it, and in the Author the 3. cauſe; for God is with us: the Hebrew is, for Emmanuel; gather your ſelves, gird your ſelves, take counſell, ſpeak the word, all ſhall come to nought, for Emanuel; that is, for it is Emmanuels cauſe that you oppoſe, it is Emmanuels people, that you fight againſt; it is Emmanuel who is the Leader, the Generall of that Army, one that will out-wit you, and out-plot you, and out-fight you, one for whom you are too few, and he alone will be too many for you, it is againſt Chriſt, and you doe but kick againſt the prickes; this is the matter of theſe two verſes: then, Secondly,

Note likewiſe the manner, how the Lord is pleaſed 2. to lay this downe; which is done by ſeverall rhetoricall, and figurative expreſſions: as Firſt,

Here is an Apoſtophe; though the ſpeech bee intended 1. to his people, yet the Lord turnes himſelfe to the Aſſyrians, who were comming againſt them; Aſſociate your ſelves, ye people, harken all ye of far Countries: Secondly,

It is laid down in the way of an Irony, and of a Sarcaſme, 2. a bitter ſcoffe, the Prophet ſets down this whole buſineſſe by way of contempt of theſe enemies, that were ingaged in the buſineſſe; as if hee ſhould have ſaid thus, I know your devices, you have concluded what you'l doe againſt Ieruſalem, ingage you will, well be doing, goe on with your buſineſſe, point your rendezvouz, carry your Troopes and Regiments compleat with you, take an Oath of them all, reſolve what you'l doe, try your skill, doe your utmoſt, but it won't hold, it won't doe, you are too weak, you'l bee broken, you'l bee daſhed; Thus in a way of ſcorn the Lord is pleaſed to lay down this whole buſineſſe, and hee chuſes this manner of expreſſing of it, partly, that hee might thereby upbraid the confidence of the Enemy, who thought their buſineſſe was ſo ſure, that no check, much leſſe checkmate ſhould ever bee given them; you thinke you are very ſure of your buſineſſe, you make no queſtion of carrying the day: and partly, in it hee would expreſſe likewiſe, the holy confidence of the Prophet, and with the Prophet of all the people of God, when they have got a promiſe from God, that they can under the Lords protection, ſecurely looke upon all the preparations that their enemies make againſt them; for as it is the ſpeach of God, ſo it is the ſpeech of the Church, Immanuel, God is with us, therefore doe your worſt againſt us, wee feare you not: this I take to be the ſumme and the meaning of the words; Now out of the words many excellent inſtructions might bee learned: I intend but one, though I ſhall point at ſeverall others: as Firſt,

From the conſpiracy that was in all theſe people, thus aſſociating their perſons, their counſels, their treaſure, their armes, all for the ruine of the Church, and people of God; wee may obſerve the wonderfull conſent that is found in the enemies of Zion, to ruin and deſtroy it: learn I ſay, Obſer. 1. There is a content and unitie in the enemies of the Church in their oppoſition againſt it.

That there is a Concord, Harmony, and Vnity of Spirits, and endeavors in the enemies of the Church, to bring ruine and deſtruction upon it. This is a truth that I ſhall not need to prove, all the ages of the World have given ſufficient proof of it; Satan and his inſtruments have appear'd in many ſhapes, ſometime in the ſhape of a Lion, ſometimes of a great red Dragon, ſometimes of a ſubtle Fox, ſometimes in the ſhape of an innocent Lambe; but what ever their ſhape bee, their purpoſe and worke hath ever been to make warre againſt the woman and her ſeed, to endeavour by all means poſſible, the ruine of the people of God, purſuing it with deadly fury, and powring out flouds of malice and rage againſt it. I know it could not be burthenſome, if I ſhould a little open the ſeverall wayes, that they have taken; The ſeverall wayes how they attempt it. ſome more ſpirituall, ſome more carnall. Some more ſpirituall, one while indeavoring to corrupt their lives, by drawing them to wickedneſſe: ſometimes to corrupt their faith, by drawing them to blaſphemies or hereſies: ſometimes to corrupt their worſhip, by tainting it with idolatry and ſuperſtition: ſometimes to break their union, by interrupting them with ſchiſmes and diviſions: at other times to interrupt and breake their ſpirituall liberty, by putting bonds and yokes upon them, contrary to the Word; and at other times by outward means, by perſecutions and open hoſtilities, by all the terrors, and threats, whatſoever the hand, and tongue, and intereſt, and power of the Devill, and all his inſtruments could ever bring to paſſe, they never have ceaſed to endeavour by all poſſible meanes to deſtroy Immanuels people; this is a knowne truth.

The true ground is onely that inbred enmity and Reaſon. From their enmity againſt it. oppoſition that is in the heart of all the ſeed of the Serpent againſt the ſeed of the woman, though no good reaſon at all, can be given why it ſhould be ſo, yet non Gen. 3. 15. Which preceeds from three cauſes. amote, nec poſſum dicere quare; they doe not love them, they hate them, they muſt endevour to deſtroy them; there is an enmity againſt them: but yet becauſe no hatred found amongſt rationall creatures, is without (at leaſt) ſome pretence of Reaſon, know yee that the Reaſon of their hatred, is grounded upon ſuch things as theſe; the one is,

That the Church of Chriſt, is a terrible plague and 1. vexation to all the reſt of the World; I ſay, there is not ſuch a plague to all the people of the world, as the Church of Chriſt is, and as Gods people are, becauſe the lawes and rules by which they walke, doe threaten nothing but ruine and deſtruction, to all thoſe that walke in other wayes; other people in the ſeverall wayes they walke in, if you let them alone in their wayes, they will allow you to promiſe your ſelfe what you will in your wayes, their religions, and courſes are good fellowes one to another, they can beare with them in their principles; but the people of God doe hold out that, which muſt bee the onely rule, and they tell all the world, that if they walke not according to their rule onely, they will be damned, and deſtroyed eternally, and ſo they vex them; and therefore one notes well, that when Tiberius the Emperour of Rome, having heard of the miracles of Chriſt, did propound to the Senate of Rome, that Chriſt might bee worſhipped as a God, as well as their other Gods were, the Senate upon ſerious conſultation rejected it, becauſe (they ſaid) if they entertain'd him, they muſt caſt out all the reſt, hee would ſuffer none to bee God but himſelf; and therefore in ſtead of owning him to bee one of theirs, they perſecuted him, and owned all the reſt: So it is, the two witneſſes you read of, Revel. 11. vexed all the men that lived upon the earth, by their Propheſies, all the ſervants of God by their rules, their faith, their lives, their worſhip, &c. Throw fire and brimſtone in the faces of others, and therefore no wonder though they bee ſo bitterly hated and oppoſed Againe, another ground is,

That which Jeſus Chriſt expreſſes, hee hath choſen his 2. people out of the World, as out of a baſe, vile, and uncleane Iohn 15. 19. Iohn 17. 14. company, and upon his thus chooſing, and calling, they in their whole converſation and garbe, doe leave the reſt of the world, as unclean, vile and baſe; and there can be nothing ſo odious to a people as to bee ſo left: If there were ſome amongſt our ſelves whoſe whole worke and endeavour ſhould bee to leave England, and carry away all that they have out of it, as from a baſe people, and unworthy to bee loved or dwels withall, and ſhould ſeek their welfare in another Country, it were enough to turne the heart of all the Nation againſt them: this is the way of all Gods people, they cry down the glory of the world; the pleaſures of the world, the riches of the world, the honour and pompe of the world, they cry all down as a baſe thing, and they profeſle, to lay up all their treaſure elſewhere, and therefore the world cannot beare it: then add in the laſt place,

That all that is excellent in the Church, is inviſible and undiſcernible by a carn all eye; they have in them 3. many things that will challenge reſpect and reverence, but they are not ſeen; all the outſide is poore, and baſe, and mean, and contemptible, unattended, unhonoured; and for ſuch a poore low ſort of people to take ſo much upon them, who have no worth in them, that others can diſcern, is intolerable, no marvaile that the world bee againſt them; this made the two Witneſſes ſo hated, Revel. 11. that though they were but two, and they alſo cloathed in ſackcloth, yet they durſt undertake to throw fire in the faces of all men, who lived upon earth. Upon ſuch grounds as theſe, there ever hath been in the hearts of all the enemies of the Church, an inceſſant indeavour, and an unanimous confederacy, to ruin them, and deſtroy them; I note this but for theſe two ends briefly; Firſt,

That it may teach all the ſervants of Chriſt, all the people of God, what they muſt look for in this world, Ʋſe 1. Therefore the the people of God, muſt look for no quiet in this world. while their lot is to live amongſt worldly men; they muſt looke for no other, but plots, and conſpiracies, and confederacies for their ruine; and let it not bee hard, It was ſo with the Lord himſelf, Quod erat Chriſtus erimus Chriſtiani; What Chriſt was, we Chriſtians muſt bee; and it is enough, to be like our Maſter, while hee hee lived upon earth, although hee never did hurt any, walked unblamably, pitied all, helped all that came to him, yet hee was not beleeved in his word, he was reproached in his life, hated in his perſon, grieved in his Spirit, the whole way of the world went againſt him; and it muſt and will bee ſo with his ſervants, while there is a devill and a devilliſh ſpirit in the world, the gates of hell will bee working, in one kind or other, Non ſemper ſaeviunt Nerones, ſed nunquam ceſſat diabolus, there are not alwayes raging Neroes, but there are alwayes devils and devilliſh men, every Abel ſhall be ſure of a Cain, and the Congregation of Chriſts people muſt bee oppoſed by the aſſociation of Malignant enemies. But Secondly,

That which I would faine leave with you is this, even a uſe of wiſdome; which all the ſervants of God Ʋſe 2. Therefore they ſhould unite for their own ſafety. ſhould learn, ſince there is ſuch a confederacy and an harmony in the ſpirits and endeavours of all the enemies of Gods people for their ruine; how ſhould this provoke al the ſervants of Chriſt to aſſociate and unite themſelves together, for their mutuall ſafetie? certainly when Gebal, and Ammon, and Amalek, and the Philiſtines, and they that dwell at Tyre, Aſher, and the children of Lot, are all confederate againſt Gods people, it were a ſtarke madneſſe for Ephraim then to bite Manaſſes, and Manaſſes to bite Ephraim, and both theſe to devoure Iudah; O how uncomely, and unſeaſonable a thing is it, to find the people of God divided one from another, and helping by their jealouſies, and diviſions, the hurt and raine one of another, at that time when there is one ſoul and ſpirit, poſſeſſes all their adverſaries to deſtroy them; how ſad is it, that we cannot learne that wiſedome of our adverſaries? looke over all the world, and you ſhall find, that the generality of the world, are all children of Babel, children of confuſion, have ſeverall intereſts one from another, can undermine one another, can fight one againſt another, yet they all can and doe convenire in hoc tertio, they all agree in this, that when there is a buſineſſe againſt the Church of God, they will all be one againſt it: Shall not the ſervants of God joyn together for their ſafety? this duty of loving one another our Saviour preſſeth upon Epheſ. 1. 4. Iohn 13. Col. 3. us by many arguments, we have one God, one Lord, one Faith, one Baptiſme, &c. it was one of his laſt injunctions, Love one another, it's the band of perfection, &c. yet all will not do it, our great enemy knowes how open we lye to him, when a ſpirit of diviſion is got in; they that have read the ſtories of the Church, are able to prove it, that next to Apoſtaſie from God, the diviſions that have been found amongſt Gods people, have been the greateſt means of their hurt and miſchief; God in mercy teach us now to learne our duty; ſure I am, this exhortation was never more needfull, and uſefull, then it is at this day, and unto this nation, where there are found a people, a godly people, for whom the Lord hath done admirable things, greater then which he hath not done ſince he brought Iſrael out of Egypt, and now after God hath done all this for us, wee are tantum non ſwallowed up, and ſhould it prove ſo, it muſt lie upon this, our diviſions have undone us, when the Lord hath prevented our enemies, wee have undermined one another, and been jealous one of another, and hated one another, and that ſo bitterly that I have often with ſorrow thought, that in England this day, it is not much better, then it is in Turkie, in this reſpect; they who write of the ſtate of the Chriſtians among the Turks, ſay this of them, that their diviſions are ſuch one againſt another, and their hatred ſo implacable, that they love the Turke better then they love one another, and that the Turke makes uſe of them as his inſtruments, and informers to ruine one another, and that if there were an Army of the one ſide able to cope with an Army of the Turkes, he that ſhall expect to have but one good wiſh from the reſt of the Chriſtians to accompany them, would be utterly deceived; which (ſaith a learned obſerver) makes their bondage irrecoverable; Alas that we ſhould be ſo neer if in England, that the diviſions that are got in amongſt the ſervants of God, ſhould make us like the Hieroglyphique of the Dragon and the Lion, fighting one againſt another, when the Griffin hangs over them to devoure them both when they have weakened & wounded one another. This is our preſent ſad condition, God in mercy amend it; I have much adoe to keep off from further enlarging my complaint upon this wofull theam, becauſe our diviſions (beſide all other miſchiefes which attend them,) hinder us from priſing and eſteeming deliverances and the mercies which God beſtowes upon us, as in ſuch a deliverance and mercy as we meet to praiſe God for this day; many, yea many honeſt and good men hardly know how to praiſe for it, when the inſtruments of it are men from whom we are divided in our affections, leſt poſſibly ſome ſuch reſpect ſhould be offered them as we like not: and thus God is deprived of his glory and we of our comfort. O the wofull fruits of our diſcord! Chriſt will not bear theſe things at our hands, he wil either make us one or none; I am perſwaded he will either make us lay down theſe oru diviſions, or he will give us up into their hands, who will make us agree in eating the bread of affliction, and drinking the water of affliction, make us agree in one common calamity with a witneſſe. Pardon this digreſſion (if it be one) which the exigence of the times and our dangers, put me upon; I urge theſe things to ſtir up your frequent prayers that God would be merciful unto us, that we might not thus pul down our houſes with our owne hands. Thus from the firſt part, the confederacy againſt the Church; the other I principally aime at, and that is,

The deliverance from it: where you have conſiderable Second and third part of the Text, the Churches deliverance and the cauſe of it. two things: Firſt,

The deliverance it ſelfe; the breaking of all the counſells of their enemies, and the turning of all upon their own heads: and Secondly,

The cauſe of it; and that is Immanuel, he is the worker of it.

Now though there be but one main leſſon, that I purpoſe to handle, yet there are three or foure particulars, that I would hint and but little more then name; one is, that although the Lord had brought theſe Aſſyrians upon his people, and delivered his people into their hands, yet their rage, and cruelty, and fury againſt his Church did move God to turn his hand upon them, though he had imployed them to afflict, and chaſtiſe his people:

That the more rage and fury is in the enemies of the Church, the ſooner doth the Lord compaſſionate the Obſerv. 3. The rage and fury of the Churches enemies haſten the Churches deliverance. Deut. 32. miſeries of his Church; there are very many examples of it, in the 32. Deuter. I ſaid I would ſcatter them, ſpeaking of the rebellions of his people, which had anger'd him; I ſaid (ſaith he) I would even ſcatter them into corners, I would make the remembrance of them to ceaſe from among men, were it not that I feare the furie of their enemy, that he would exalt himſelfe too much againſt them: Senacherib is a famous inſtance of this, Eſay 10. God had ſtirred him up to goe againſt his people, to take the ſpoil of them, and to tread them downe as the mire in the ſtreets: but Senacheribs rage grew higher, he would deſtroy and utterly cut them off, he would do to Hieruſalem as he had done to Samaria, but even therefore did God compaſſionate his people, and ruine this proud adverſary: ſo likewiſe, Zach. 1. 14, 15, 16. &c. God was a little angry and diſpleaſed with his people, and the enemies helped forward the affliction, but therefore was God ſore diſpleaſed with their enemies, and even therefore did he returne to Hieruſalem with mercyes.

Thus you ſee God compaſſionates the miſery of his people, the more the rage and furie of the adverſary is Application. kindlled againſt them: And therefore (to apply this in a word or two) that which is to many in theſe dayes, is a wonderfull diſcouragement of heart, I thinke rather ſhould to be a ground of hope to us; I mean the extream rage and fury which appears in the ſpirits of moſt wicked men againſt ſuch as fear God; I believe there was never ſo much bloud, nor wrath, rage, nor fury, in the hearts of the enemies of Gods people as is this day to be found; they feare not to ſpeake it out, that not a man of them ſhall live in the Kingdome, when once power comes into their hands; they hope the day is comming, and they make account to doe, as Pharaoh ſaid he would do, when he followed the Iſraelites into Exod. 15. 9. the Red ſea, I will now overtake them, my wrath ſhall be now ſatisfied to the full upon them; now who knowes but the Lord will doe his people the more good for this; as David ſaid of Shimei, when he curſed him, and they would have had him take off his head, No (ſaith he) let him curſe, it may be God will doe me good for his curſing of me; the more pride, and wrath there is in the hearts of thoſe, that thinke to tread his people down, the more will God lay their inſolency to his heart.

Again, you may obſerve here, with what ſcorne and Obſerv. 2. With what ſcorn and contempt, God looks upon the preparations and forces of his Churches eenemies. contempt the Lord doth ſpeake of all the preparations of man againſt his people; here was a mighty Army liſted and rallied, gathered together, met at their rendezvouz, yea, come into the Kingdome, and made account to carry all before them, but how diſdainfully the Lord ſpeakes of all their preparations; Aſſociate your ſelves, goe your wayes on, you thinke to doe a great act, you make account to carry all, but it will not doe, it will not ſtand; poore peoplel you reckon without your hoſt; thus the Lord (as the prophet ſaith) ſits in heaven, and laughs Pſ. 22. at them; he ſcorns all their preparations, that they make againſt his ſervants: and truly the naming of it, ſhould teach us to make the ſame uſe of it, that Luther did, Application. Surely (ſaith he) if Jeſus Chriſt ſit in heaven and laugh at them, we ſhould be fooliſh on earth, to ſit and cry for feare of them; for Chriſt well enough knowes what they can doe, and what they ſhall doe, let us never tremble at that which Ieſus Chriſt laughes at. Obſerve further,

That when the Lord doth think upon deliverance for his afflicted people, it is nothing of their worth, but only Obſerv. 3. the intereſt of Immanuel, which prevailes with God; here the Lord had ſtirred up an enemy to come againſt them, and they came, and when they thought to doe great matters, the Lord would not let them, but would turne all upon their owne heads; and why? for Immanuel, Immanuel is intereſſed in it, not the worthineſſe of Gods people, as he often ſaith it; be it knowne to you, I doe nothing of all this for your ſakes, be you aſhamed and confounded, it is for my own names ſake which I work for; I regard the glory of my Son, Chriſts intereſt will bring deliverance, when the unworthines of the Church would rather call for vengeance. 'Tis true, God dearly loves his people, they are to him as the apple of his eye, Kingdomes and nations are nothing to him in compariſon of his people, but 'tis no worth in them, nothing of their owne, which commends them to him, they often lye in their blood which yet is a time of love to him, and ſhould he forbeare healing and helping till their worthineſſe cal'd for deliverance it would, never come, 'tis that love wherewith he hath loved them in Immanuel, which Application. brings all; therefore though we ſhould be humbled and even tremble at the thought of our preſent unworthines, yet ſhould Gods people comfortably hope and wait, that for Chriſts intereſt in our preſent cauſe and worke, deliverance will come.

Before I come to the chiefe leſſon, point at one more,

That when the greateſt inundations of miſeries doe flow in upon the Church, yet the Lord ſets bounds to them, that they cannot go ſo far as the enemy would: here the waters ſhould come up to the chin, but yet not over head and eares; the Lord often afflicts his people, but he will not give them up to a totall ſpoile, and deſolation; all theſe things deſerve to be handled more fully, but the time will not allow it; I come now therefore to that onely leſſon, that I intend more full to inſiſt upon; and that is this,

Immanuel, our bleſſed Saviour, doth turne all the plots Obſerv. 5. The main obſervation from the deliverance and the author of it. and conſpiracies, that are againſt his Church, upon the heads of the contrivers, and makes them for the ſalvation, and deliverance of his people: that is the leſſon,

That all the aſſociations, and plots that are againſt Gods people, Jeſus Chriſt doth ſo order the matter, that Ieſus Chriſt turns the moſt deſperate deſignes of his Churches enemies upon their own heads, &c. in the reſult and event, they ſhall be all turned upon the heads of the adverſaries; and for the welfare of thoſe that are his ſervants: there is no one argument in the whole booke of God more frequently repeated in various inſtances, then this doctrin which I have propounded: that of Aegypt, of Siſera, of Senacherib, of Haman, of the conſpiracie againſt Chriſt; and a hundred others more, ſome relating to the Church in generall, ſome relating to particular godly men, in all of them the Lord hath ever made it good, that the miſchief intended This cleared by five concluſions gathered out of the text. againſt his people, turns upon the heads of the contrivers. But to make it a little clear to you, I pray you note theſe four or five concluſions, which all lie in my Text: Firſt, 1.

That all the plots and conſpiracies, that wicked men God and our Lord Ieſus Chriſt hath a hand in contriving all the deſignes that are againſt his people. have againſt the Church and people of God, Jeſus Chriſt hath a hand in the contriving of them: here was Senacherib, he and his people had confederated and aſſociated 〈1 page duplicate〉 〈1 page duplicate〉 in this plot: but God ſent him, verſe 7. Now therefore the Concluſion. 1. Chriſt hath a hand in contriving every plot that is againſt the Church. Lord bringeth upon them the King of Aſſyria: the Lord had determined how far he ſhould goe, how hee ſhould ſpread over all the land, and his waters ſhould reach up to the neck: in the next Chapter but one, in the 10 Iſa. God ſaith of him, I ſent him againſt them, though he did not thinke ſo: So alſo in the 4. of Micah, Many nations are gathered together againſt thee, &c. but it followes preſently, I gather them as ſheaves; ſo in the famous caſe of the death of Chriſt, Herod and Pontius Pilate with the Acts 4 26, 27, 28. Gentiles and the people of Iſrael were gathered together againſt the Lord and againſt his Chriſt, but it was to do what Gods hand and counſell had before determined to be done. Secondly,

In this contrivement, Jeſus Chriſt intendeth one thing, 2. and the enemies intend another thing, each of them Chriſt intends one thing, the enemy another thing. working according to their owne principles; that you have plain here, the Aſſyrian comes in, his intent is to ſwallow up all, the Lords intent is, that he himſelf and all his company ſhal be broken to pieces; thus Ioſephs brethren thought evill againſt him, but God meant good to him; thus Pharaoh intended the extirpation of Iſrael, by that which God intended their propagation; Gen. 50. 20. Exod. 1. 12. Heſter 3. 1. Micah 4. 12, 13. thus Haman intended the ruine of Mordecai and all the Iewes, when God intended light and gladneſſe and a good day to them; thus the nations Micah 4. intended to tread down Zion, when God intended they themſelves ſhould be threſhed out: and a hundred examples more might be given, but I can only point at theſe things. Thirdly,

That Jeſus Chriſt doth very frequently let the deſigns 3. of the adverſaries of his Church goe on, with a great Chriſt often lets them goe on till they think to attain their end. deale of ſucceſſe and proſperity, untill they think themſelves cock-ſure of the whole buſineſſe: this you may ſee in the Text here, they came with ſuch a mighty Army, that they made no queſtion of carrying all before them, made account all was their own; thus Pharaoh went Exod. 15. 9. Heſter. 10. 8, 9. on till he was confident his wrath ſhould be ſatisfied upon them, Exod. 15. So Haman had got his decrees ſigned by the Kings letters, which by the law of Perſia was irrevocable; thus was Peter kept in priſon untill the very Acts 12. 7. night before he ſhould be executed: and ſo in abundance of other deſigns againſt the Church you may ſee the like, though it is very true that ſometimes the Lord cruſhes them in the egge, and will not let them break out into Serpents; yet very often (as we ſay in the Gunpowder-treaſon) there wanted nothing, but to put the match to the powder, and the blow had been given; ſo God lets the plots and contrivements of the enemies of his Church, go on, untill they make account that there be no way in the world to ſtop them, or to prevent them; ſo that if Gods people be delivered, their ſoules muſt eſcape as a bird out of the ſnare of the Fowler. The next concluſion is,

That when the enemies make account all is ſure, that 4. they queſtion not, but the day is their owne, then doth Chriſt defeats them when they thinke themſelves moſt ſure. Acts 20. 12 &c. the Lord in ſome unexpected way, daſh all their plots, bring them to nothing; thus God defeated Pharaoh, Exod. 15. thus was Haman defeated, thus was the conſpiracy againſt Paul defeated, Acts. 26. a hundred inſtances might be given, but I ſhall only open one ſimilitude which God uſe to ſet down the manner of the deſtruction of Nineveh, Nahum 1. 10. Nineveh was then the head of this Aſſyrian Empire, and God expreſſeth the ruine of Nineveh thus, when they are folden together, like thornes, and when they are drunken like drunkards, then ſhall they be devoured as ſtubble fully dryed; that is, when their plots are curiouſly weaved, and ſet ſo, that no man ſhall dare to touch them, no more then he would touch a wreath of thornes; they have ſo contrived the buſineſſe that they would faine ſee the man that durſt appeare againſt them; They are folded together as thornes, and when they are drunken like drunkards, that is, they are drunken with pride and confidence of their ſucceſſe, they can hardly ſpeak or goe, they are ſo drunken with confidence, when they are come thus to the top, then ſhall they be devoured like dry ſtuble, ſome way or other fire will be put to the thatch of the houſe, and ſet it a burning, and in a moment all is gone off. Thus when the enemy is come in like a floud, the ſpirit of the Lord lifts up a ſtandard againſt him. Thus God delights to take his time, when Eſa • 9. 19. they are at the higheſt, and feare the leaſt, then God breaks their deſign; the laſt concluſion is,

That when God breaks their deſignes, hee delights to 5. break themſelves, not onely to fruſtrate their deſignes, When Chriſt breaks his enemies plots, he often breaks themſelves alſo. but to ruine them too, and deliver his people; ſo it is here, Aſsociate your ſelves, gather your ſelves, gird your ſelves, take counſell, but ſtill you ſhall be broken to pieces, ye ſhall be broken to pieces, ye ſhall be broken to pieces, three times it is in one verſe; all breaking to pieces, ruin and deſtruction to them, and ſalvation, and deliverance to Gods people: Thus was it to Pharoah and his hoaſt, thus was it Exod. 1. 4. Iudges 15. Iudges 8. Pſal. 3. 11. Iudg. 5 ult. to Siſera and his army, thus was it to Oreb and Zeeb, who periſhed at Endor, and became like dung upon the face of the earth, thus with Senacharib and his great Army, thus with all the Nations who were gathered together to defile Zion, and thus ſhall it be with all the enemies of the Church, ſo let all thine enemies periſh O Lord. Could the time permit me, I would a little further inſtruct you, out of the word, in the ſeverall wayes, how The ſeverall wayes how Chriſt delivers his Church and ruines their enemies. Jeſus Chriſt uſes to affect this, which are all unexpected wayes unto his enemies; they are ſuch as theſe,

Sometimes the Lord doth make ſome diverſion ſor them; calls them off that they cannot goe on though they fully purpoſ'd it: 2 Kings 19. 7, 8. 1. 2 Kings 19 7, 8.

Sometimes the Lord doth infatuate their counſels, that they goe a ſimple way to worke in a buſineſſe, 2. that elſe might bee carried eaſily, Eſay 19. Eſa 19 20, 12. 20, 12.

Sometimes the Lord doth breed diviſions amongſt themſelves, that they who thought to deſtroy Gods 3. 2 Chron 20. people, help to deſtroy one another; 2. Chron. 20.

Sometimes the Lord ſtrikes into them a ſpirit of 4. terror, and amazement, that they doe not know whence Eſay 13. 8. it is, nor why it is, and yet their courage is wholly gone, and ſo God threatned it ſhould be both to Niniveh and Babylon, Eſay 13.

Sometimes the Lord ſtirres up other creatures to 5. doe it; the Wind, the Sun, the Stars, nay it may be Exod 8▪ 9, 10. the very inſecta animalia, Exod. 8. 9, 10. the Rats and Mice, and Frogs, and ſuch poore creatures, and ſo delivers his people, as he did Ieremiah out of a dungeon by rotten rags.

Sometimes the Lord Jeſus doth it, by his own immediate 6. hand, as in my Text here; the hand of the Lord Eſay 9. 6. Eſay 3. 7. doth it as with devouring fire; So hee did againſt Senacharib; the Angel of God ſent a plague, that in one night kil'd a matter of nineſcore thouſand: Eſay 9. 6. and Eſay 1. 3. 7.

Sometimes the Lord doth it by giving mighty ſtrength unto a handfull of his own people, to bee able to tread 7. downe, and to breake through huge hoſtes of them who made account to lick them up, as the Oxe ſhould lick up a little fodder, Iudges 1. Kings 20. there are plentifull examples of all theſe; ſuch wayes as theſe doth Jeſus Chriſt delight to turn the plots of all the enemies of the Church upon their owne hands, and for his peoples deliverance; the ground of it in one word, is this,

It all comes from that infinite love that Jeſus Chriſt R • aſon. From the tender love and regard Ieſus Chriſt bears to his people. beares to his people; my Text hath it, you muſt be broken to pieces, for Immanuel; it is Immanuels land, it is Immanuels cauſe, it is Immanuels people: the tender love that Chriſt beares to his people, is the cauſe of all this, though they are altogether unworthy of it; With an everlaſting love have I loved thee, in Ier. 31. 3. therefore Ier. 31. 3. Eſay 43. 4. with loving kindneſſe will I thus draw thee; and in the 43. of Iſaiah, Since thou waſt pretious in mine eyes, (ſaith God) that is, ſince I ſet my heart upon thee, I will give men for thee, and people for thy life: the Lord cares not to give a mighty Army of enemies for the ranſome of them that are pretious in his eyes: and in another place, I'le make them of the Synagogue Revel. 3. 9. of Satan, fall at thy feet, and they ſhall know that I have loved thee; for their ſakes is hee Immanuel, for their ſakes is al power in heaven and earth committed to him, the Father judgeth no man, that is, the execution of all the Soveraigne authority of God; is now put into the Ioh 5. 22. hands of Jeſus Chriſt, for this very end, God hath given Epheſ. 1. 21, him to be the head over all things to the Church, they are all to be ſubordinate for the good of the Church, his onely work and deſign is the welfare of his Church, upon the Church hee hath ſet his heart, the Church he carries in his boſome, his Church he hath writ upon the palmes of his hands, and the tablet of his breaſt, and hee being furniſhed with all the power of God, and all the wiſdome of God, and all the righteouſneſſe of God, it can bee no otherwiſe but that all deſignes and plots that are againſt the Church muſt bee daſhed and come to nought, according to that promiſe in the latter end of the 54. of Iſaiah, No weapon that is formed againſt Eſay 54. 17. thee can proſper, but every tongue that riſeth up againſt thee in judgement thou ſholt condemn, this is the heritage of all Gods people, ſaith the Lord: theſe things I know you are not unacquainted with, I ſhall now wind it up with an Application in two or three uſes, and they are all of them ſuch uſes which the Lord teaches his people to make of it, in this very Chapter; the firſt is,

A word of Caution, becauſe all plots and conſpiracies againſt the Church muſt come to nothing, therefore ſay Ʋſe 1. Therefore let all men feare to have any hand againſt Gods people. you not, a confedracy with them that ſay a confederacy; this uſe of Prophet makes of it in the 12. verſe, aſſoon as the Lord had made this promiſe, He preſently with a ſtrong hand inſtructs him not to walk in the way of that people, ſaying, ſay not a confederacy with them, that ſay a confederacy, Verſe 12. that is, when others doe either out of ill will againſt Gods people, or from baſe feare, or any other principle whatever, aſſociate themſelves with the churches enemies do not you joyn in that confederacy with them the ſame caution I give you, let it bee a watch-word to all of you, to beware how you have your hand in any deſigne that is againſt the cauſe and people of God, for certainly in it you can contrive nothing but your owne ruine; Ahitophel was a wiſe man and hee would joyne with Abſalon, poſſibly onely out of policy, becauſe hee ſaw Abſalon was the riſing ſtar, and the people were diſcontented with Davids government, and factions were ſpread, and this man was like to carry it, and what became of this wiſe man? God turned his counſell into fooliſhineſſe, hee twiſted a halter to hang himſelf, and that was all; Thou maiſt by ſuch plots kindle a fire to burn thy owne houſe, thou maiſt furbiſh a ſword to run into thy owne boſome, but all thy contrivements and joynings with them, how wiſe or cunning ſo ever they are, muſt turn upon thy own head to thy ruin, if thou have any thing to doe with them; therefore as Pilates wife ſent to him, have thou nothing to doe againſt that juſt man, ſo ſay I to you, have you nothing to do againſt Gods Servants, it is a dangerous and a wretched thing to be ingaged againſt them, it's a wretched thing to carry the devill in ones brain, to be plotting miſchief, but to be unſucceſſefull in attempts, yea to advance and doe good to them whom men would deſtroy, and themſelves to periſh for their labour, this is miſerable, many a man with Sampſon would bee content to periſh upon condition, that they whom they oppoſe might periſh with them, but that cannot be here, no plot will take, therefore let them alone, meddle not againſt thoſe men for whoſe ſake God will be ingaged againſt thee: this is one uſe, The ſecond is,

A uſe of comfort; becauſe Immanuel was with his people, therefore ſaith he, Feare not their feare, be not diſmayed, Ʋſe 3. Verſ. 12, 13, 14. 17. Therefore let Gods people ſtay upon Chriſt in all dark & difficult times. ſanctifie you the Lord of hoſts in your heart, he will be a ſanctuary to you, truſt in him though he hide his face from the houſe of Iſrael; In many words the Prophet here doth animate and incourage the ſervants of God, in their greateſt confuſions which can poſſibly lie upon them, not to let their faith in Immanuel goe, but beare themſelves upon him in the midſt of all difficulties; This alſo would I a little preſſe upon you, becauſe the Lord is thus engaged, and will order all things for the ruine of his enemies, and the good of his ſervants, therefore in the mid'ſt of all our darkneſſes and difficulties, hold your faith ſtrong in Immanuels promiſes, which are many, hold you to them, and feare not any feare of man; I confeſſe, when in my weakneſſe, I look upon the condition of theſe three Kingdomes of England, Scotland, and Ireland, there is not in reference to the people of God, a ſadder ſpectacle upon earth, preſented to my eye; Clouds of confuſion hang over all our heads, wee may ſay of our troubles, as Leah ſaid, when ſhee had a ſon born, ſhee called him Gad, Behold (ſaid ſhee) a troope cometh; Troopes of miſery break out againſt us, and threaten the people of God in all theſe three Kingdomes; the adverſaries of the cauſe that we have beene engaged in, were never more, never ſo full of fury, never ſo diligent, they are like unto the Frogs, that came out of the mouth of the Dragon, and the falſe Prophet, and the Beaſt, that were to gather all the Kings of the earth to battaile againſt the Lambe, ſetting their confederacies, and ſending their Emiſſaries into every corner; into every corner of France, of Holland, of England, and Scotland, and Ireland, where ever any confederacy may bee raiſed; and wee at home are a moſt pitifull, divided, disjoynted people, even we who have owned and joined in Gods cauſe, as if wee were the children of Cadmus, making it our worke to thruſt our ſwords into one anothers bowels; or like the brethren of Iſhmael, every mans ſword is againſt us, and our ſword againſt them; ſo that when I look upon the difficulties, and dangers that doe inviron us, ſeriouſly I ſee no more probability of our withſtanding the invading ruine, then it is for a levell of ſand to withſtand a Torrent of water, that comes running upon it, I ſay thus it appeares to mee when I look upon theſe things, with carnall eyes: I can then ſee no way, but the wofulleſt confuſion breaking in upon us, which a Kingdom can be plunged in, eſpecially that the godly party are even like to be given up for a ſpoile, and a prey; all our foundations are out of joynt, and our whole houſe ſeemes falling; but what then? Muſt we therefore ſit downe, and deſpaire? No, for Immanuel, becauſe of Immanuel wee may beare up our hearts ſtill; and to encourage you, I pray you carry home, theſe foure or five meditations: Firſt,

Know you for certain, that there is not one of all theſe buſineſſes, not any of theſe deſignes and plots that are in 1. hand againſt us, but the beſt friend wee have in heaven and earth, hath ſtirred them all; no man could offer at you, ſo much as a drawne Dagger, if Jeſus Chriſt did not draw it, and put it into his hand: and truly Gods people need not feare any great hurt from any deſigne that Jeſus Chriſt hath his hand in; the clouds which Jeſus Chriſt raiſeth will all drop fatneſſe, that is one, Chriſt hath contrived them all, and you may therefore look for good from them; Secondly,

Know for certaine that in the greateſt rage and fury that ever is found amongſt wicked men, Immanuel hath 2. a negative voice; hee is not onely privy to all the counſels that are, but he hath a negative voice in them too: If hee ſay nay, all their yeas are: not worth a farthing, to advance their buſineſſe; wee uſe to ſay to the Papiſts, that if a generall councel could be called in Chriſtrendome, no good could bee expected from it, if the Pope bee allowed to have a negative voyce, for certainly hee will never paſſe any thing that ſhall be againſt the Church of Rome: Jeſus Chriſt hath this negative voice; you may demand over whom hath Chriſt a negative voice? I tel you,

Over the Sun; hee ſaith to the Sun, doe not ſhine; 1. though the Sun be prepared as a Gyant to run his race, if Iob 7. Chriſt doe but ſay, doe not ſhine, the Sun puts his head in a cloud. 2.

He hath a negative voice over the Seas; if he ſay to the Seas, goe not there, the raging waves of the Sea cannot ſtir; it is an obſervation that Baſil hath upon Egypt, that the land of Egypt lies lower then the red Sea, that the red Sea, is higher then the land of Egypt, ſo that there is no reaſon can be given why the red Sea doth not drown all Egypt and ſwallow it up, every day, but onely the Lord doth not give his voyce to it; he hath ſaid to the waves of it, Hitherto ye ſhall come, and here yee ſhall turne back up on a levell ground; yea runne away from a lower ground, and when the waves roare, he but ſaith, peace, bee ſtill, and huſheth them as a child.

Chriſt hath a negative voice over the Devill; If 3. the Devill would but goe into a hog, and Chriſt ſay, no, you ſhall not goe, he cannot enter into a Swine.

Hee hath a negative voyce over all mortall men; in 4. all their plots and conſpiracies; If hee ſay, it ſhall not ſtand, it is to no purpoſe: certainly Beloved, wee may beare up our hearts comfortably upon ſuch grounds as theſe; yea, Thirdly, as Chriſt contrives all, and hath a negative voice in all; ſo,

All theſe doe but work his work: hee is not onely 3. one of them, but they are all his Agents too; hee hath ſome worke to doe, whatever it bee wherein hee imploys them, and though hee let them worke according to their principles, yet they all worke the work of the Lord, the devills in hell worke the worke of Chriſt, as well as the Angels in heaven; the Pope of Rome works the worke of Chriſt, as well as a faithfull Miniſter in a Pulpit doth; I mean not that they doe it from right principles, or doe it according to rule, but de facto, they doe nothing but what Chriſt will have done, as the Iews and Romans did in crucifying Chriſt, when they hung him upon the croſſe, they did nothing, but what the Lords counſell had determined to bee done before Acts 4. 28. the foundations of the World were laid; Nay I adde in the laſt place, to ſtrengthen you, that as they work all of them the Lords work; So

The Lords work & deſign is, the good of his Church, the calling, the purging, the preſerving, the building, and nouriſhing, 4. and growth of the Church, is all the work that Jeſus Chriſt hath to doe, when that is done, the world ends, and he reſignes up the Kingdome into his Fathers hand; now certainly if we can beleeve all theſe things, may not our hearts reſt quiet? May not wee (if wee be ingaged in a good cauſe, may not wee I ſay) with comfort and confidence, put it into the Lords hand, and let him doe what hee will? I am perſwaded the ground of all the diffidence and diſcouragement that is found amongſt the people of God this day, ariſes from their ignorance of the intereſt of Jeſus Chriſt in theſe publick affaires, and I know alſo that to thoſe men that are but Politicians, and carry carnall and worldly deſignes of their own, ſuch a leſſon as this can be of no uſe, nor ſtay to them, for Jeſus Chriſt is againſt them; but for thoſe that have a ſpirituall eye, and would bee glad to have ſome prop to lean upon, this may ſtay and quiet their hearts; they may comfortably ſet down this concluſion, their Adverſary may have great power and ſtrength, but the Church hath Immanuel; they have the wealth of the World, the Church hath the wealth of Immanuel, the wiſdome, care and goodneſſe of Immanuel; they have the whole world to joyn with them, but we have Jeſus Chriſt with us, and that's more; non eſt conſilium contra Dominum; there is no counſell, nor ſtrength againſt the Lord: therefore ſtay, and quiet your hearts with theſe things, eſpecially this might ſtay us againſt our feares of having this tender plant of Reformation blaſted and ſpoiled by the many enemies who oppoſe it, it hath been Chriſts ordinary way to let his enemies ſet againſt his worke, when its but a tender plant, when in all likelihood it may bee moſt eaſily ſpoil'd, and he orders it ſo purpoſely to make men ſee and know that when they have vented their utmoſt rage, and done their worſt, hee will carry it on in deſpight of them. I conclude this uſe in the Prophets words in this place, Sanctifie the Lord in your hearts, fear not mens feare, looke to Chriſt, even though hee hide his face, one word ſpoken by him, can and will in due time quiet all theſe ſtormy waves: and then Thirdly, with which I will end, This leſſon is applyed here by the Prophet likewiſe,

For duty, therefore ſaith hee, Bind up the teſtimonie, Ʋſe 3. Exhortation: Therefore keep Chriſt with us and we are well enough. V. 16. 19, 20. and ſeale up my Law amongſt my Schollers, and when any ſay to you, ſeek to Witches, or Wizzards, or they that have familiar Spirits, goe not after them; but hold to Immanuels teſtimony, the plain meaning of it: is this, that becauſe the ſalvation and deliverance of the Church from all dangers, comes onely from Immanuel, therefore wee ſhould bee carefull to ingage Immanuel to us, hold cloſe to his rules, bind up Immanuels teſtimonies, ſeale them up, that is, ratifie and confirme them, let them onely be of authority among his ſchollers, goe no 〈…〉 ayes of humane policies, uſe not any devilliſh arts, look not ſuccour in any unlawfull way, but hold you cloſe to the rules of Chriſt, that Immanuel may own you, and you are well enough; this is the laſt uſe I ſhall make of it, becauſe the Lord Jeſus doth thus order all things for the welfare and good of his Church and people, therefore if we would bee ſafe, let us engage Jeſus Chriſt cloſely, let us hold him with us, and wee are well enough; and herein Honorable and beloved, I more eſpecially direct my ſpeech to you that are called to be the great Councell of the Kingdome, according to my poore underſtanding, you never ſtood in more need of help, then you doe at this day, your enemies are very many, and full of rage and fury; and your friends truely, they are but few, and they divided amongſt themſelves, they are jealous one of another, and many of them jealous of you, and what advice, to give you, ſo to ſteere your counſels and courſes, to give that ſatisfaction, which (I think) you would bee glad to doe to honeſt men, diſſenting one from another; the Lord knowes I cannot imagine, what it ſhould be, it is a hard thing to ſay in theſe difficulties, what you ſhould doe, in the wayes of humane wiſdome, to ſatisfie the people, and to ſettle and ſave the Kingdome; but I am ſure my Text doth furniſh mee with ſomewhat upon which I can pawn what ever is pretious to mee, and venture my everlaſting comfort upon it, if the Lord direct you to take that courſe, you may yet ſave your ſelves, and this Kingdome, that is, hold Immanuel to you, bind up Immanuels lawes and teſtimonies, let Jeſus Chriſt but be ingaged with you, and he hath wayes to fetch all about again, beyond what the heart of man can think of; Truly the mercy which this day wee praiſe God for, is a great pledge and 〈◊〉 to us, how eaſily the Lord could doe it, when with aſmall handfull ſuch a thing was done, and at ſuch a ſeaſon able time, when (I am confident) the Malignant enemies throughout the Kingdom, had ſet and appointed to have had riſings in every corner of the land, (which I conceive is the reaſon; why they ſo cry it down as an untruth, that they might hold up the ſpirits of them, who run in the ſame way) a little check to our Forces there, would probably have made evill affected men in forty places of the Kingdome to have appear'd ſuddenly; Now the Lord comming in thus unexpectedly, and daſhing them thus eaſily, lets us ſee how ſoone hee can turn the ſtream; That you may therefore ingage Immanuel to own you, I beſeech you receive this humble advice, which I give you in his Name, doe you obey his will in it, I dare promiſe you, he will yet be with you, and doe all your work for you.

Humble your ſelves deeply under that hand of God, which is gone out againſt you, God hath now layed you 1. very low; it's true, there was never Parliament of England, upon which God hath powred ſo many favours, ſo many deliverances and victories, and it's as true that there was never Parliament upon which God hath powred ſo much ſcorne; the glory and honour of Parliamentary Authority, ſeems now utterly loſt, and like the loſt innocent ſtate of man, never more to be repaired, but by an Immanuel, none but Jeſus Chriſt is able to repaire this diſhonour, and reproach, ſcorn, and hatred, which is eaſt upon the Parliament, now if you expect any reparation from him, you muſt put your mouth into the duſt, humble your ſouls, acknowledg the Lord to be righteous in all the contempt that he hath powred upon you, and that you have deſerved far worſe at his hands then hee hath done unto you.

Look into your own hearts & lives, enquire whether you walk as a people whom Immanuel may bee the head and leader of; whether you be a company that Jeſus Chriſt may take any pleaſure in or delight to regard and proſper you in your wayes: Inquire whether there be not found amongſt you many who never knew Jeſus Chriſt, nor any ſaving work of his upon your own hearts, whether there be not adulterers among you, men that keep harlots, whether there be no haters of goodneſſe, unjuſt men, and oppreſſors, Blaſphemers, and Drunkards; pardon this plaine language, you know other people talke theſe things, I doe not charge you with them, but I profeſſe, if you intend Immanuel ſhould look towards you, you muſt look into your hearts to ſee whether theſe things be not ſo, if they be, labour by his ſtrength to caſt them out; by unfained repentance for the Lord delights not, (though he knowes how to make uſe of all) to bleſſe men that will walke in wayes ſo contrary to him; and

In your Parliamentary wayes if you would have Immanuel be with you, look that all your proceedings bee 3. according to the rules of righteouſneſſe▪ you cannot be ignorant of the reports of many, it may be ſome of them ill affected men, it may be ſome others of them through miſtake have ſuffer'd and ſo are prejudiced againſt you, but you cannot but know that there are reports overall the Kingdom, how that in ſome of the Committees there is as great oppreſſion and injuſtice as was ever found in the High Commiſſion, and Star-chamber, thoſe Courts that God hath defiled like Tophet; Make an inquiry after theſe things; for beleeve it, if ſuch things be found amongſt you, and that through ſinfull negligence or careleſneſſe, they bee not looked into, and amended, the Lord will not regard you, and you and wee are a loſt people, if Immanuel own you not: And laſtly,

Looke (I beſeech you) to Immanuels cauſe above all things elſe, if you would have him; own your cauſe, 4. bee you faithfull in his cauſe, and to this end looke back into the Vowes and Covenants you have made, into the ſolemn oaths you have ſworn, in the time of your diſtreſſe, with hands lifted up to the moſt High God; remember how many promiſes you have made concerning Religion, in matters of Faith, Worſhip and Government, whether the Oaths of God which are upon you are performed, and • ake into your thoughts, as neere as you can remember, the counſell that hath been given you either by the Aſſembly of Divines you have called to attend that ſervice, or by any other Miniſters of God, whom you have called to Preach upon theſe ſolemne dayes, and know ye that what counſell from Immanuel hath been given muſt bee obeyed, you muſt not ſquare his counſels to ſerve your owne deſignes, but all your deſign muſt bee to advance his cauſe and Kingdome, hee will not have any Agitators in his Army, that ſhall give check and lawes to him, but he will be Lord of all, or he will break all; therefore for the Lords ſake, make Chriſts cauſe the cauſe of Religion, the cauſe of Worſhip, the cauſe of Juſtice, the cauſe of righteouſneſſe, make it yours, and promote it ſeriouſly & unanimouſly, and if there have been got in amongſt you, any factions or diviſions, any driving of parties, or ſiding with this or the other, becauſe you would have your part goe well, throw them all in the duſt, lay them aſide, know not the meaning of being of ſuch a party, or ſuch a party, but with a ſingle heart do that which Chriſt would have you doe, and hold to it, Vote not one thing this day to pleaſe one party, and then another thing, another time, to pleaſe another party, but let your Rule bee the ſame, and your heart be right, and alwayes the ſame. Honored and Beloved, if you take this courſe, Immanuel will owne you, but if you try other wayes, hee knowes how to break and daſh all your deſignes, all your hope is onely in him: I conclude with that ſpeech of the Prophet Azariah, 2 Chron. 15. 2. The Lord is with you, while ye be him, and if yee ſeek him, hee will bee found of you, but if ye ſorſake him, he will forſake you, and if the Lord forſake you, ye are loſt: Conſider what I have ſaid, and the Lord give you underſtanding in all things.