Immanuel

O Rdered by the Commons assembled in Parliament, That Sir John Trevour do from this House give Thanks to Mr. Marshall, for the great pains he took in his Sermon he preached this day at Margaret's Westminster before the House of Commons, (it being a day of public Thanksgiving for the Victory obtained by the Parliaments Forces in Southwales:) And that he be desired to Print his Sermon, wherein he is to have the usual privilege in Printing thereof.

A SERMON PREACHED Before the Honorable House of Commons at their Public Thanksgiving, May 17. 1648.

T His Chapter doth contain a threatening of two judgments; One against the Kingdoms of Syria, and the Kingdom of Israel, or the ten Tribes, that is in the four first Verses, and the sum 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 be able to call, my Father, my Mother, before he should be able to say Dad or Mam, The riches of Damascus, and the spoil of Samaria shall be taken away before the King of Assyria: and it came to pass accordingly, for this Prophesy was about the third year of King Ahaz, and in the fourth year, which was the year after, a great part of Israel was plundered and spoiled, and the Kingdom of Syria was wholly broken. The second part of the chapter, begins at the fifth verse, and that contains a threatening of judgment, against the Kingdom of Judah; and in it there are four things remarkable: First,

Here is the cause of this terrible judgment, that God would bring upon the Kingdom of Judah; Secondly,

Here is laid down, the judgment itself, what it should be; Thirdly,

Here is contained the deliverance of God's people from the judgment; and, Fourthly,

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

The cause of the judgment you have laid down, in the sixth verse; Forasmuch (saith he) as this people refuseth (or slights) the waters of Shiloah, which run slowly, and rejoice in Rezin, and Remaliahs son, because of this, that is in one word, because of their infidelity, because they did not rest upon the Gospel promises made them in Immanuel, that salvation which he had promised to come from the house of David, but slighted it because the house of David was now low, and their neighbor Kingdoms of Syria and Israel were more pompous and stately, then David's throne, therefore they regarded not the promises made to it, but would be glad to be like those Kingdoms, who overtopped them; and to this end they made a confederacy with the King of Assyria, that they might be 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 rejoicing in Rezin and Remaliahs son. Shiloah was a little River which arose at the foot of Mount Zion, whence ran flowly, and in a crooked channel, which some thinks it's called the Dragons Well, Nehem. 2. 13. and this smooth stream was conveyed in some subterranean channells into that pool mentioned, John 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 Jerusalem: The same River of Shiloah is that which the Prophet mentions, Psalm. 46. There is a River, the streams whereof make glad the City of God, the holy place of the Tabernacle of the most High. By this River the Lord shadows out the Kingdom of Zion and the house of David, which now was in a mean and low estate, and therefore despised by those unbelieving Jews; and it is usual with the Prophets, by Rivers to signify the adjacent Provinces, Egypt by Nile, Babylon by Euphrates, &c. Now for this sin of their unbelief, and relying upon an arm 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 not in their esteem do them good, would not comfort them, the Lord would bring them waters, broad enough, foreign waters, such as they desired but little for their good, he would bring the Assyrian upon them, he 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 go over all his banks, and he shall pass through Judah, he shall overflow and go 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 judgment is laid down in two comparisons: one of a great river, or the sea, that had broke over all his banks, a flood 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 Judea should at one time be overspread by the mighty Army that Sennacherib (whom they expected to be their Savior) should bring upon them with a purpose to destroy them; and in the close of this threatening, there is an elegant Apostrophe, he turns his speech to Christ, he shall 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 signify the certainty of the judgment, all that could possibly be pleaded, why there should be any hope of keeping off the judgment 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 contains the third, which is the deliverance which the Lord would give them notwithstanding their great unworthiness; 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 do forsake his promises, and trust to an arm of flesh, he makes that arm of flesh to be their scourge, which they expected to be their helper; they had nothing that they would trust to against these two neighbouring Kingdoms, but the power of the King of Assyria, and this King of Assyria should be their scourge to beat and almost to break them in pieces: which is notably expressed 2 Chron. 28. 20, 21. Ahaz sent all the treasure he could rap and rend, thereby to engage the King of Assyria. And Tilgath-Pilneser the King of Assyria came to him, and distressed him, but strengthened him not, he helped him not: therefore

Let us learn, that when we do trust either to any nation, to any Army, or to any Council, and rely upon them, with with-drawing ourselves from the gracious promises of God, we take the ready way to bring ruin and destruction upon ourselves.

The third part of the Chapter, is that which I intend by the Lord's 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 express it:

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

Here is a great conspiracy 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 conspiracy against them, is laid down 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 business; gather yourselves together, associate yourselves ye people, come and meet: Thirdly,

Here is the Association of their Council; take counsel together; contribute everyone what you are able toward this design: Fourthly,

Here is their agreement in the Conclusion; Speak the word, set it positively down, nemine contradicente, this is the business we will do, and carry it on as one man: then

Here is the preparation likewise of their Arms; Gird yourselves, do not only meet, and talk and agree, but arm, and march, and go on with your business; 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 counsels, the ruin of all their enterprises; Associate yourselves, but ye shall be broken; gird yourselves, but ye shall be broken; take counsel, but it shall come to naught; speak the word, set down your conclusion, that you will never part from, yet all shall not stand, all shall be a vain thing, it shall not only not take effect, but return upon your own heads, to your own ruin, ye shall be broken in pieces: Thirdly,

Here is the Author of it, and in the Author the cause; for God is with us: the Hebrew is, for Emmanuel; gather yourselves, gird yourselves, take counsel, speak the word, all shall come to naught, for Immanuel; 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 General 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 do but kick against the pricks; this is the matter of these two verses: then, Secondly,

Note likewise the manner, how the Lord is pleased to lay this down; which is done by several rhetorical, and figurative expressions: as First,

Here is an Apostophe; though the speech be intended to his people, yet the Lord turns himself to the Assyrians, who were coming against them; Associate yourselves, ye people, hearken all ye of far Countries: Secondly,

It is laid down in the way of an Irony, and of a Sarcasme, a bitter scoff, the Prophet sets down this whole business by way of contempt of these enemies, that were engaged in the business; as if he should have said thus, I know your devices, you have concluded what you will do against Jerusalem, engage you will, well be doing, go on with your business, point your rendezvouz, carry your Troopes and Regiments complete with you, take an Oath of them all, resolve what you will do, try your skill, do your utmost, but it would not hold, it would not do, you are too weak, you will be broken, you will be dashed; Thus in a way of scorn the Lord is pleased to lay down this whole business, and he chooses this manner of expressing of it, partly, that he might thereby upbraid the confidence of the Enemy, who thought their business was so sure, that no check, much less checkmate should ever be given them; you think you are very sure of your business, you make no question of carrying the day: and partly, in it he would express 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 Lord's protection, securely look upon all the preparations that their enemies make against them; for as it is the speech of God, so it is the speech of the Church, Immanuel, God is with us, therefore do your worst against us, we fear you not: this I take to be the sum and the meaning of the words; Now out of the words many excellent instructions might be learned: I intend but one, though I shall point at several others: as First,

From the conspiracy that was in all these people, thus associating their persons, their counsels, their treasure, their arms, all for the ruin of the Church, and people of God; we may observe the wonderful consent that is found in the enemies of Zion, to ruin and destroy it: learn I say,

That there is a Concord, Harmony, and Unity of Spirits, and endeavors in the enemies of the Church, to bring ruin 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 appeared 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 Lamb; but what ever their shape be, their purpose and work hath ever been to make war against the woman and her seed, to endeavor by all means possible, the ruin of the people of God, pursuing it with deadly fury, and pouring out floods of malice and rage against it. I know it could not be burthensome, if I should a little open the several ways, that they have taken; some more spiritual, some more carnal. Some more spiritual, one while endeavoring to corrupt their lives, by drawing them to wickedness: 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 schisms and divisions: at other times to interrupt and break their spiritual 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 Devil, and all his instruments could ever bring to pass, they never have ceased to endeavor by all possible means to destroy Immanuels people; this is a known truth.

The true ground is only that inbred enmity and 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 amote, nec possum dicere quare; they do not love them, they hate them, they must endeavor to destroy them; there is an enmity against them: but yet because no hatred found amongst rational creatures, is without (at least) some pretence of Reason, know ye 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 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 God's people are, because the laws and rules by which they walk, do threaten nothing but ruin and destruction, to all those that walk in other ways; other people in the several ways they walk in, if you let them alone in their ways, they will allow you to promise yourself what you will in your ways, their religions, and courses are good fellows one to another, they can bear with them in their principles; but the people of God do hold out that, which must be the only rule, and they tell all the world, that if they walk not according to their rule only, they will be damned, and destroyed eternally, and so they vex them; and therefore one notes well, that when Tiberius the Emperor of Rome, having heard of the miracles of Christ, did propound to the Senate of Rome, that Christ might be worshipped as a God, as well as their other God's were, the Senate upon serious consultation rejected it, because (they said) if they entertained him, they must cast out all the rest, he would suffer none to be God but himself; and therefore instead of owning him to be 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 be so bitterly hated and opposed Again, another ground is,

That which Jesus Christ expresses, he hath chosen his people out of the World, as out of a base, vile, and unclean company, and upon his thus choosing, and calling, they in their whole conversation and garb, do leave the rest of the world, as unclean, vile and base; and there can be nothing so odious to a people as to be so left: If there were some amongst ourselves whose whole work and endeavor should be to leave England, and carry away all that they have out of it, as from a base people, and unworthy to be loved or dwells withal, and should seek their welfare in another Country, it were enough to turn the heart of all the Nation against them: this is the way of all God's people, they cry down the glory of the world; the pleasures of the world, the riches of the world, the honor and pomp 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 bear 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 many things that will challenge respect and reverence, but they are not seen; all the outside is poor, and base, and mean, and contemptible, unattended, unhonoured; and for such a poor low sort of people to take so much upon them, who have no worth in them, that others can discern, is intolerable, no marvel that the world be against them; this made the two Witnesses so hated, Revel. 11. that though they were but two, and they also clothed 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 endeavor, 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, while their lot is to live amongst worldly men; they must look for no other, but plots, and conspiracies, and confederacies for their ruin; and let it not be hard, It was so with the Lord himself, Quod erat Christus erimus Christiani; What Christ was, we Christians must be; and it is enough, to be like our Master, while he he lived upon earth, although he never did hurt any, walked unblamably, pitied all, helped all that came to him, yet he was not believed 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 be so with his servants, while there is a devil and a devilish spirit in the world, the gates of hell will be working, in one kind or other, Non semper saeviunt Nerones, sed nunquam cessat diabolus, there are not always raging Nero's, but there are always devils and devilish men, every Abel shall be sure of a Cain, and the Congregation of Christ's people must be opposed by the association of Malignant enemies. But Secondly,

That which I would fain leave with you is this, even a use of wisdom; which all the servants of God should learn, since there is such a confederacy and an harmony in the spirits and endeavors of all the enemies of God's people for their ruin; how should this provoke all the servants of Christ to associate and unite themselves together, for their mutual safety? 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 God's people, it were a stark madness for Ephraim then to bite Manasseh, and Manasseh to bite Ephraim, and both these to devour Judah; 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 rain 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 learn that wisdom of our adversaries? look over all the world, and you shall find, that the generality of the world, are all children of Babel, children of confusion, have several interests one from another, can undermine one another, can fight one against another, yet they all can and do convenire in hoc tertio, they all agree in this, that when there is a business against the Church of God, they will all be one against it: Shall not the servants of God join together for their safety? this duty of loving one another our Savior presseth upon us by many arguments, we have one God, one Lord, one Faith, one Baptism, &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 knows how open we lie 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 Apostasy from God, the divisions that have been found amongst God's people, have been the greatest means of their hurt and mischief; God in mercy teach us now to learn our duty; sure I am, this exhortation was never more needful, and useful, 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, we 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, we 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 Turkey, 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 Turk better then they love one another, and that the Turk makes use of them as his instruments, and informers to ruin one another, and that if there were an Army of the one side able to cope with an Army of the Turks, 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 near 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 devour them both when they have weakened & wounded one another. This is our present sad condition, God in mercy amend it; I have much ado to keep off from further enlarging my complaint upon this woeful theam, because our divisions (beside all other mischiefs which attend them,) hinder us from prising and esteeming deliverances and the mercies which God bestows 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 woeful fruits of our discord! Christ will not bear these things at our hands, he will either make us one or none; I am persuaded 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 witness. 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 own hands. Thus from the first part, the confederacy against the Church; the other I principally aim at, and that is,

The deliverance from it: where you have considerable two things: First,

The deliverance it self; the breaking of all the counsels 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 four 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 employed 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 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 fear the fury of their enemy, that he would exalt himself too much against them: Sennacherib is a famous instance of this, Isaiah 10. God had stirred him up to go against his people, to take the spoil of them, and to tread them down as the mire in the streets: but Sennacherib's rage grew higher, he would destroy and utterly cut them off, he would do to Jerusalem as he had done to Samaria, but even therefore did God compassionate his people, and ruin 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 return to Jerusalem with mercies.

Thus you see God compassionates the misery of his people, the more the rage and fury of the adversary is kindlled against them: And therefore (to apply this in a word or two) that which is to many in these days, is a wonderful discouragement of heart, I think rather should to be a ground of hope to us; I mean the extreme rage and fury which appears in the spirits of most wicked men against such as fear God; I believe there was never so much blood, nor wrath, rage, nor fury, in the hearts of the enemies of God's people as is this day to be found; they fear not to speak it out, that not a man of them shall live in the Kingdom, when once power comes into their hands; they hope the day is coming, and they make account to do, as Pharaoh said he would do, when he followed the Israelites into the Red sea, I will now overtake them, my wrath shall be now satisfied to the full upon them; now who knows but the Lord will do 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 do me good for his cursing of me; the more pride, and wrath there is in the hearts of those, that think to tread his people down, the more will God lay their insolency to his heart.

Again, you may observe here, with what scorn and contempt the Lord doth speak 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 Kingdom, and made account to carry all before them, but how disdainfully the Lord speaks of all their preparations; Associate yourselves, go your ways on, you think to do a great act, you make account to carry all, but it will not do, it will not stand; poor peoplel you reckon without your host; thus the Lord (as the prophet saith) sits in heaven, and laughs 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, Surely (saith he) if Jesus Christ sit in heaven and laugh at them, we should be foolish on earth, to sit and cry for fear of them; for Christ well enough knows what they can do, and what they shall do, let us never tremble at that which Jesus Christ laughs at. Observe further,

That when the Lord doth think upon deliverance for his afflicted people, it is nothing of their worth, but only the interest of Immanuel, which prevails with God; here the Lord had stirred up an enemy to come against them, and they came, and when they thought to do great matters, the Lord would not let them, but would turn all upon their own heads; and why? for Immanuel, Immanuel is interested in it, not the worthiness of God's people, as he often saith it; be it known to you, I do 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, Christ's interest will bring deliverance, when the unworthiness of the Church would rather call for vengeance. 'It is true, God dearly loves his people, they are to him as the apple of his eye, Kingdoms and nations are nothing to him in comparison of his people, but 'tis no worth in them, nothing of their own, which commends them to him, they often lie in their blood which yet is a time of love to him, and should he forbear healing and helping till their worthiness called for deliverance it would, never come, 'tis that love wherewith he hath loved them in Immanuel, which brings all; therefore though we should be humbled and even tremble at the thought of our present unworthiness, yet should God's people comfortably hope and wait, that for Christ's interest in our present cause and work, deliverance will come.

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

That when the greatest inundations of miseries do 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 ears; the Lord often afflicts his people, but he will not give them up to a total spoil, and desolation; all these things deserve to be handled more fully, but the time will not allow it; I come now therefore to that only lesson, that I intend more full to insist upon; and that is this,

Immanuel, our blessed Savior, doth turn all the plots 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 God's people, Jesus Christ doth so order the matter, that 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 book of God more frequently repeated in various instances, then this doctrine which I have propounded: that of Egypt, of Sisera, of Sennacherib, of Haman, of the conspiracy against Christ; and a hundred others more, some relating to the Church in general, some relating to particular godly men, in all of them the Lord hath ever made it good, that the mischief intended 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,

That all the plots and conspiracies, that wicked men have against the Church and people of God, Jesus Christ hath a hand in the contriving of them: here was Sennacherib, 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 Lord bringeth upon them the King of Assyria: the Lord had determined how far he should go, how he 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 think so: So also in the 4. of Micah, Many nations are gathered together against thee, &c. but it follows presently, I gather them as sheaves; so in the famous case of the death of Christ, Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together against the Lord and against his Christ, but it was to do what God's hand and counsel had before determined to be done. Secondly,

In this contrivement, Jesus Christ intendeth one thing, and the enemies intend another thing, each of them working according to their own principles; that you have plain here, the Assyrian comes in, his intent is to swallow up all, the Lord's intent is, that he himself and all his company shall be broken to pieces; thus Joseph's brethren thought evil against him, but God meant good to him; thus Pharaoh intended the extirpation of Israel, by that which God intended their propagation; thus Haman intended the ruin of Mordecai and all the Jews, when God intended light and gladness 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 of the adversaries of his Church go on, with a great deal of success and prosperity, until they think themselves cock-sure of the whole business: 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 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 until the very 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 egg, 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, until they make account that there be no way in the world to stop them, or to prevent them; so that if God's people be delivered, their souls 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 they question not, but the day is their own, then doth 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 ruin of Nineveh thus, when they are folden together, like thorns, and when they are drunken like drunkards, then shall they be devoured as stubble fully dried; 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 thorns; they have so contrived the business that they would fain see the man that durst appear against them; They are folded together as thorns, and when they are drunken like drunkards, that is, they are drunken with pride and confidence of their success, they can hardly speak or go, 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 flood, the spirit of the Lord lifts up a standard against him. Thus God delights to take his time, when they are at the highest, and fear the least, then God breaks their design; the last conclusion is,

That when God breaks their designs, he delights to break themselves, not only to frustrate their designs, but to ruin them too, and deliver his people; so it is here, Associate yourselves, gather yourselves, gird yourselves, take counsel, 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 God's people: Thus was it to Pharaoh and his host, thus was it 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 Sennacherib 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 several ways, how Jesus Christ uses to affect this, which are all unexpected ways unto his enemies; they are such as these,

Sometimes the Lord doth make some diversion sor them; calls them off that they cannot go on though they fully purposed it: 2 Kings 19. 7, 8.

Sometimes the Lord doth infatuate their counsels, that they go a simple way to work in a business, that else might be carried easily, Isaiah 19. 20, 12.

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

Sometimes the Lord strikes into them a spirit of terror, and amazement, that they do not know whence it is, nor why it is, and yet their courage is wholly gone, and so God threatened it should be both to Nineveh and Babylon, Isaiah 13.

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

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

Sometimes the Lord doth it by giving mighty strength unto a handful of his own people, to be able to tread down, and to break through huge hosts of them who made account to lick them up, as the Ox should lick up a little fodder, Judges 1. Kings 20. there are plentiful examples of all these; such ways as these doth Jesus Christ delight to turn the plots of all the enemies of the Church upon their own hands, and for his people's deliverance; the ground of it in one word, is this,

It all comes from that infinite love that Jesus Christ bears 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 bears 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 with loving kindness will I thus draw thee; and in the 43. of Isaiah, Since thou wast precious 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 ransom of them that are precious in his eyes: and in another place, I will make them of the Synagogue of Satan, fall at thy feet, and they shall know that I have loved thee; for their sakes is he Immanuel, for their sakes is all power in heaven and earth committed to him, the Father judgeth no man, that is, the execution of all the Sovereign authority of God; is now put into the hands of Jesus Christ, for this very end, God hath given him to be the head over all things to the Church, they are all to be subordinate for the good of the Church, his only work and design is the welfare of his Church, upon the Church he hath set his heart, the Church he carries in his bosom, his Church he hath writ upon the palms of his hands, and the tablet of his breast, and he being furnished with all the power of God, and all the wisdom of God, and all the righteousness of God, it can be no otherwise but that all designs and plots that are against the Church must be dashed and come to naught, according to that promise in the latter end of the 54. of Isaiah, No weapon that is formed against thee can prosper, but every tongue that riseth up against thee in judgment thou sholt condemn, this is the heritage of all God's 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 you not, a confedracy with them that say a confederacy; this use of Prophet makes of it in the 12. verse, as soon 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, that is, when others do either out of ill will against God's people, or from base fear, or any other principle whatever, associate themselves with the churches enemies do not you join in that confederacy with them the same caution I give you, let it be a watch-word to all of you, to beware how you have your hand in any design that is against the cause and people of God, for certainly in it you can contrive nothing but your own ruin; Ahithophel was a wise man and he would join with Absalom, possibly only out of policy, because he saw Absalom was the rising star, and the people were discontented with David's government, and factions were spread, and this man was like to carry it, and what became of this wise man? God turned his counsel into foolishinesse, he twisted a halter to hang himself, and that was all; Thou mayest by such plots kindle a fire to burn thy own house, thou mayest furbish a sword to run into thy own bosom, 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 anything to do with them; therefore as Pilate's wife sent to him, have thou nothing to do against that just man, so say I to you, have you nothing to do against God's Servants, it is a dangerous and a wretched thing to be engaged against them, it's a wretched thing to carry the devil in ones brain, to be plotting mischief, but to be unsuccessefull in attempts, yea to advance and do good to them whom men would destroy, and themselves to perish for their labor, this is miserable, many a man with Sampson would be 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 engaged against thee: this is one use, The second is,

A use of comfort; because Immanuel was with his people, therefore saith he, Fear not their fear, be not dismayed, sanctify 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 encourage the servants of God, in their greatest confusions which can possibly lie upon them, not to let their faith in Immanuel go, but bear themselves upon him in the midst of all difficulties; This also would I a little press upon you, because the Lord is thus engaged, and will order all things for the ruin of his enemies, and the good of his servants, therefore in the midst of all our darknesses and difficulties, hold your faith strong in Immanuels promises, which are many, hold you to them, and fear not any fear of man; I confess, when in my weakness, I look upon the condition of these three Kingdoms 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, we may say of our troubles, as Leah said, when she had a son born, she called him Gad, Behold (said she) a troop cometh; Troopes of misery break out against us, and threaten the people of God in all these three Kingdoms; the adversaries of the cause that we have been 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 battle against the Lamb, 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 be raised; and we at home are a most pitiful, divided, disjointed people, even we who have owned and joined in God's cause, as if we were the children of Cadmus, making it our work to thrust our swords into one another's bowels; or like the brethren of Ishmael, every man's sword is against us, and our sword against them; so that when I look upon the difficulties, and dangers that do inviron us, seriously I see no more probability of our withstanding the invading ruin, then it is for a level of sand to withstand a Torrent of water, that comes running upon it, I say thus it appears to me when I look upon these things, with carnal 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 spoil, and a prey; all our foundations are out of joint, and our whole house seems falling; but what then? Must we therefore sit down, and despair? No, for Immanuel, because of Immanuel we may bear up our hearts still; and to encourage you, I pray you carry home, these four or five meditations: First,

Know you for certain, that there is not one of all these businesses, not any of these designs and plots that are in hand against us, but the best friend we have in heaven and earth, hath stirred them all; no man could offer at you, so much as a drawn Dagger, if Jesus Christ did not draw it, and put it into his hand: and truly God's people need not fear any great hurt from any design that Jesus Christ hath his hand in; the clouds which Jesus Christ raiseth will all drop fatness, that is one, Christ hath contrived them all, and you may therefore look for good from them; Secondly,

Know for certain that in the greatest rage and fury that ever is found amongst wicked men, Immanuel hath a negative voice; he is not only privy to all the counsels that are, but he hath a negative voice in them too: If he say nay, all their yeas are: not worth a farthing, to advance their business; we use to say to the Papists, that if a general council could be called in Christrendome, no good could be expected from it, if the Pope be allowed to have a negative voice, for certainly he will never pass anything 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 tell you,

Over the Sun; he saith to the Sun, do not shine; though the Sun be prepared as a Giant to run his race, if Christ do but say, do not shine, the Sun puts his head in a cloud.

He hath a negative voice over the Seas; if he say to the Seas, go 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 only the Lord doth not give his voice to it; he hath said to the waves of it, Hitherto ye shall come, and here ye shall turn back up on a level ground; yea run away from a lower ground, and when the waves roar, he but saith, peace, be still, and husheth them as a child.

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

He hath a negative voice over all mortal men; in all their plots and conspiracies; If he say, it shall not stand, it is to no purpose: certainly Beloved, we may bear 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 do but work his work: he is not only one of them, but they are all his Agents too; he hath some work to do, whatever it be wherein he employs them, and though he let them work according to their principles, yet they all work the work of the Lord, the devils in hell work the work of Christ, as well as the Angels in heaven; the Pope of Rome works the work of Christ, as well as a faithful Minister in a Pulpit doth; I mean not that they do it from right principles, or do it according to rule, but de facto, they do nothing but what Christ will have done, as the Jews and Romans did in crucifying Christ, when they hung him upon the cross, they did nothing, but what the Lord's counsel had determined to be done before the foundations of the World were laid; Nay I add in the last place, to strengthen you, that as they work all of them the Lord's work; So

The Lord's work & design is, the good of his Church, the calling, the purging, the preserving, the building, and nourishing, and growth of the Church, is all the work that Jesus Christ hath to do, when that is done, the world ends, and he resigns up the Kingdom into his Fathers hand; now certainly if we can believe all these things, may not our hearts rest quiet? May not we (if we be engaged in a good cause, may not we I say) with comfort and confidence, put it into the Lord's hand, and let him do what he will? I am persuaded 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 public affairs, and I know also that to those men that are but Politicians, and carry carnal and worldly designs 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 spiritual eye, and would be 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 wisdom, care and goodness of Immanuel; they have the whole world to join with them, but we have Jesus Christ with us, and that's more; non est consilium contra Dominum; there is no counsel, nor strength against the Lord: therefore stay, and quiet your hearts with these things, especially this might stay us against our fears of having this tender plant of Reformation blasted and spoiled by the many enemies who oppose it, it hath been Christ's ordinary way to let his enemies set against his work, when its but a tender plant, when in all likelihood it may be most easily spoiled, and he orders it so purposely to make men see and know that when they have vented their utmost rage, and done their worst, he will carry it on in despite of them. I conclude this use in the Prophets words in this place, Sanctify the Lord in your hearts, fear not men's fear, look to Christ, even though he 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 applied here by the Prophet likewise,

For duty, therefore saith he, Bind up the testimony, and seal up my Law amongst my Scholars, and when any say to you, seek to Witches, or Wizards, or they that have familiar Spirits, go 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 only from Immanuel, therefore we should be careful to engage Immanuel to us, hold close to his rules, bind up Immanuels testimonies, seal them up, that is, ratify and confirm them, let them only be of authority among his scholars, go no 〈…〉 ayes of human policies, use not any devilish arts, look not succor in any unlawful 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 be safe, let us engage Jesus Christ closely, let us hold him with us, and we are well enough; and herein Honorable and beloved, I more especially direct my speech to you that are called to be the great Council of the Kingdom, according to my poor understanding, you never stood in more need of help, then you do at this day, your enemies are very many, and full of rage and fury; and your friends truly, 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 steer your counsels and courses, to give that satisfaction, which (I think) you would be glad to do to honest men, dissenting one from another; the Lord knows I cannot imagine, what it should be, it is a hard thing to say in these difficulties, what you should do, in the ways of human wisdom, to satisfy the people, and to settle and save the Kingdom; but I am sure my Text doth furnish me with somewhat upon which I can pawn what ever is precious to me, and venture my everlasting comfort upon it, if the Lord direct you to take that course, you may yet save yourselves, and this Kingdom, that is, hold Immanuel to you, bind up Immanuels laws and testimonies, let Jesus Christ but be engaged with you, and he hath ways to fetch all about again, beyond what the heart of man can think of; Truly the mercy which this day we praise God for, is a great pledge and 〈◊〉 to us, how easily the Lord could do it, when with asmall handful 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 evil affected men in forty places of the Kingdom to have appeared suddenly; Now the Lord coming in thus unexpectedly, and dashing them thus easily, lets us see how soon he can turn the stream; That you may therefore engage Immanuel to own you, I beseech you receive this humble advice, which I give you in his Name, do you obey his will in it, I dare promise you, he will yet be with you, and do all your work for you.

Humble yourselves deeply under that hand of God, which is gone out against you, God hath now laid you very low; it's true, there was never Parliament of England, upon which God hath poured so many favors, so many deliverances and victories, and it's as true that there was never Parliament upon which God hath poured so much scorn; the glory and honor 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 repair this dishonor, 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, acknowledge the Lord to be righteous in all the contempt that he hath poured upon you, and that you have deserved far worse at his hands then he hath done unto you.

Look into your own hearts & lives, inquire whether you walk as a people whom Immanuel may be 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 ways: 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 goodness, unjust men, and oppressors, Blasphemers, and Drunkards; pardon this plain language, you know other people talk these things, I do not charge you with them, but I profess, 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, labor by his strength to cast them out; by unfeigned repentance for the Lord delights not, (though he knows how to make use of all) to bless men that will walk in ways so contrary to him; and

In your Parliamentary ways if you would have Immanuel be with you, look that all your proceedings be according to the rules of righteousness▪ 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 suffered 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 believe it, if such things be found amongst you, and that through sinful negligence or carelessness, they be not looked into, and amended, the Lord will not regard you, and you and we are a lost people, if Immanuel own you not: And lastly,

Look (I beseech you) to Immanuels cause above all things else, if you would have him; own your cause, be you faithful in his cause, and to this end look back into the Vowes and Covenants you have made, into the solemn oaths you have sworn, in the time of your distress, 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 • ache into your thoughts, as near as you can remember, the counsel 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 solemn days, and know ye that what counsel from Immanuel hath been given must be obeyed, you must not square his counsels to serve your own designs, but all your design must be to advance his cause and Kingdom, he will not have any Agitators in his Army, that shall give check and laws to him, but he will be Lord of all, or he will break all; therefore for the Lord's sake, make Christ's cause the cause of Religion, the cause of Worship, the cause of Justice, the cause of righteousness, 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 go 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 do, 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 be the same, and your heart be right, and always the same. Honored and Beloved, if you take this course, Immanuel will own you, but if you try other ways, he knows how to break and dash all your designs, all your hope is only 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 ye seek him, he will be 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.