A sermon preached before the Honourable House of Commons assembled in Parliament

A SERMON PREACHED at the late FAST, before the Honourable House of COMMONS.

ISAIAH 53.10.

Yet it pleaseth the Lord to bruise him, he hath put him to griefe: when thou shalt make his soule an offering for sin, he shall see seed, he shall prolong daies, and the pleasure of the Lord shall prosper in his hand.

THe great workes of man-kind, for soule and body, beare heard upon Christ: to Jew and Gentile, doth this text relate; both which in a very sad condition, and yet Christ here affirmed unto them a full reliefe. The Jew, waste chapter foregoing verse 9. Choreb dried up: Mount Choreb, so called from hence because a drie dead thing, and so all

the rest of the wildernes Choreb, a land of drought, great drought, wherein there was no water, and this one reason why called a terrible wildernesse Deut. 8.15. The wisdom of God is glorious, hee led our Fa∣thers in such a way externall, as all along in every step thereof spake unto them their internall state; they were Choreb to God, a land of drought, their soules withered and dead, no one scarse of any sap. Who hath beleived our report? chapter contaning my text, ver. 1. And yet the bravest roote that ever was, must spring out of this drie ground; and when at driest, (as in deed it was very drie when Chrst sprang up amongst them) and by vertue of it, all made fruitfull. Hee shall spring up before me as a tender plant, and as a roote out of a drie ground, verse 2. The fruitfulnesse of this roote, in very drie ground, read ver. the 4. Surely he hath borne our griefes, and caried our sorrowes. A full relation of this precious fruite, is continued verse after verse, to the very text I am to stand upon.

The Jew, Choreb, and the Gentile, Coreb, both drie and barren, and yet this latter also (which was as given up of all) to be made fruitfull, and by the same hand, and therefore called upon to sing; Sems Redeemer, Iapheths Redeemer. Her Redeemer the holy one of Israel, the God of the whole Earth shall he be called. Chapter following the text verse the 5. The misery of both these barren ones is largely exprest in the Scriptures foregoing and fol∣lowing that we are to stand upon, under the metaphor of barrennesse; and this metaphor divinely carried out to note all manner of bondage both outward and in∣ward, captivitie to sin and for sin, and one infolded in another; Yea, so divinely carried out, as to set forth both Jew and Gentile, wrapt up totally under the power

of sin, Satan and men, and yet both to be brought out of the hand of all these, all which wonderfull indeed. The greatnesse of the worke, makes the fulnesse and the solemnesse of the assertion here. And the apt situ∣ation of the words, betweene both, as equally respect∣ing either, casts more vigour and lustre upon the de∣signe. Yet it pleased the Lord to bruise him, he hath put him to griefe: when thou shalt make his soule an offering for sin, he shall see seed, he shall prolong dayes, and the pleasure of the Lord shall prosper in his hand.

The text is a full affirmation of all good, to Jew and Gentile, not withstanding all opposition; it speakes deliverance from all sorts of slavery and bondage what∣soever. Not ashamed, nor put to shame, is the expression proper to both, chapter following my text, ver. the 4. the one expression noting all naturall internall weak∣nesse, the other all extrinsecall coercive powers.

The text hath two branches: the action of the Father towards the Sonne; and the issue of this action to∣wards the sonnes of men. The action of the Father to∣wards the Sonne is sad, and exprest exaggerately, some expressions pointing more properly at the body of Christ, though the soule not excluded, others poin∣ting more properly at the soule of Christ, though the body not excluded: those expressions which point at the bodie of Christ are the beginning words of my text, the Father bruised the Sonne, Dacha, tore him in pieces, so is the word rendred Psal. 94.5. They breake in pieces thy people O Lord. Not a bone of Christ was broken, Exodus 12.46. John 19.36. But the flesh of Christ was. Hee gave his backe to the smiters, and his cheekes to them that plucked off the haires Esa. 50.6. pluckt &c. Marat, scratcht or rooted up* 1.1. What that Prophet

there speakes of his backe, and his cheekes, that an∣other Prophet speakes of his eyes and his belly. Mine eyes are consumed with griefe, my soule and my belly, Psal. 31.9. consumed, gnashash, gnaw'd and fretted, as a moth frets and gnaw's a thing; from thence is gash which signifies a moth, and used Esa. the 50.9. the moth shall eate them up. The wrath of God like a moth did gnaw, teare, and eate up the flesh of Christ; the flesh of his backe and cheekes, the flesh of his eyes and belly, (i.) all his body from head to foote. The wrath of God did so gnaw and teare the flesh of Christ, that one might tell all his bones, Psal. 22.17. It did so teare and rend, that it made him sicke, which is the next expression in the text, amplifying the action of the Father upon him. He did put him to griefe, Chalah, which signifies to make sicke, so rendred, Isa. 38. the 1. Hezekiah was sicke unto death.* 1.2

Now lest any should thinke, that the sufferings of Christ were but skin deepe, that the Father did but onely touch and teare the flesh of the Sonne, all that was said is resum'd and souled, as I may say: When thou shalt make his soule an offering for sinne, asham, pec∣catum (i.) peccatum & pretii peccatum, to beare and present our sinne, to stand with our filthy garments up∣on him, covering him from head to foote bodie and soule; and withall, paying the price thereof, that these may be taken off. Bodie and soule suffered; Christ was a whole burnt offering, which the Hebrewes call Chalil from Chalal, perficere, to perfect, he did per∣fectly suffer, that is, in all, and so did perfectly satis∣fie, that is, for all our sinnes. Their chalil, or whole burnt-offering, was their most compleat and prime offering, and did above all other offerings set out what

an offering Christ was to the Father, and what an of∣fering wee should be to the Sonne: See the dignitie of it above other offerings in Deutoronomie, upon the faithfull carriage of Levi, whom God did prove at Massah and Mertbah, who in the execution of that sinne, knew neither Father nor Mother, and therefore saith God, He shall offer upon mine Altar chastil, a whole burnt-offering, Deut. 33.10.

Though this action of the Father towards the Son was terrible, yet pleasant to himselfe; it pleased the Father to bruise him:* 1.3 the word notes the highest con∣tent that may be, to wit, delight: which is the intenti∣on and strength of affection: the emphasis of this word is best reached, by another word out of the same mouth in the New Testament,* 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If the Lord delight in us he will bring us into the good Land, Numbers 14.8. To the Saints in whom is all my delight, Psalm. 16.3. In both those places is this word Chaphets used. That so very sad action upon Christ, should be so exceeding content full to the Father, is won∣derfull: The sad action of the Earlier upon the Sonne, may be considered formerly, or finally; pre∣cisely in it selfe, or in order to such an end: in that former sense, not joyous in the least, because a conversation about sinne and punishment, two of the undelightfullest things to God in all one world; but considered in order to such an end, that is, his own glo∣ry, and mans eternal good, so 'twas very pleasant to the Father to bruise, and to griefe, and to Christ to be bruised and grieved. A skilfull physitian, in some cases delights to contrive art so as to tag nature, not sim∣ply, but in order to such an end, to wit, the removall of some deepe malignity, and so the ••••••••th of the pa∣tient.

Christ is a patient in the person of mankind, and it pleaseth that great Physitian to contrive art so, and Justice so, as to tug Christ extremely, and our corrupt nature in him, not simply, but in order to his owne glory and our salvation. The end of the Fa∣thers action is in his eye, and the certaintie of this end, which is another circumstance, which causeth such content in the performance of it: if a physitian be in any degree certaine of the good event of strong phy∣sick upon his patient, this makes him with much con∣tent and delight to prescribe such and such ingredi∣ents, though he knowes they will tug and gripe much; when thou shalt make his soule an offering for sinne, he [shall see] seed, [he shall] prolong dayes,] &c. Drugges shall not lie in him to kill him, that is, to make an utter end; not an utter end of the person, but of all evill that assailes it. I know as if the Father had said, when my Sonne shall be compleatly passive, he will be compleatly active, when he hath fully borne my wrath, he will fully and yet legally command and reveale my love, to creatures that otherwise can up∣on no ground pretend to it, though their onely hap∣pinesse.

The issue of the Fathers action upon the Sonne, to∣wards the Sonnes of men, is mentioned two wayes, particularly, and generally: particularly, and so two things are mentioned, he shall see seed, he shall prolong dayes. [He shall see] curiose inspicere, Raah, it doth not onely signifie to see, but to see plainely, and to see wonderfully. In the mount of the Lord it shall be seen, Gen. 22.14. that is, plainly, there the word is used: this word notes more then Nabat, which signifies pro∣perly and simply to see, or to looke, and therefore

the Kings Translators set forth the emphasis of this word above the other, rendering it stare, Psal. 22.17. They looke and stare upon me; staring is a kind of ocular appetite, that is, such a state wherein the eye is like the stomack sometimes, mightie greedie, and takes in species by thousands, and yet cannot tell how to take off it selfe, things that are taken in, are so taking, that is, so great and so sweet, so incomprehensible in all excellencie. Staring notes a beholding unto won∣derment, all faculties at once looking out at win∣dow, and utterly unwilling to shut the casement, in the least, that a full hold may be taken of what fully affects it; thus shall Christ see seed, plainely, wonder∣fully, he shall stand and stare upon the glorious births of all his travels; he shall behold unto wonderment, unto ravishment. Thou hast ravished my heart my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chaine of thy neck, Cant. 4.9. and yet Christ but personating us in this, as in the former passive∣nesse: we shall see plainly and wonderfully with him; wee shall stand and stare with open eye, and with open face, beholding the glorie of God, and his good will to man, even unto ravishment, which is their Heaven above, and ours here below.

He shall prolong dayes, or stretch out dayes, Arach, the word is used about the cloud which waited upon the Tabernacle,* 1.5 which did stretch out it selfe eve∣ry way, and covered over the Tabernacle, by which was shadowed the providence of God that stretcheth out its wings and feathers, and covers us all over, as a hen her young. Man that was for life a beame of eterni∣ty, his time is now shrunke, a creature short-breath'd, his dayes so short, as not to be measured by length,

but by breadth, and by the least of that dimension, to wit, a hand. Behold, thou hast made my dayes as a [hand breadth] mine age is nothing, Psalm. 39.5. Hence it is that man is put upon't, to doe all his worke of a day, To day if you will heare his voyce, to day if you will be for Christ. Yea hence 'tis, that man is put upon't, to doe all his worke in one houre, in a moment, his time is so shrunke up. Now is the accepted time; Christ stretch∣eth out mans time and dayes againe to their full length, and this is one of the wonders that he stands and stares upon; this is one of those things which he lookes upon and admires, to see Adam in Paradise againe living for ever, which is admirable indeed. He asked life of thee and thou gavest him long life, even life for evermore. And in this also personating us, wee shall stand and wonder with him, to behold our very glorious, and never dying condition, wee shall be ravished to behold our selves, not as the flowers of the field, which in the morning are, and in the eue∣ning are not, but as the herbes of Eden, that garden inclosed semper vivens, ever living, who were ever dy∣ing. Thus you have the particular expressions of the issue of Christs sufferings.

The generall followes, which is the last expression in the text, and indeed the sum of all, and because so, I shall sit downe here, to give out from the Lord what I have to say. The pleasure of the Lord shall prosper in his hand. The pleasure, chephoets* 1.6, will of the Lord (i.) all the will of the Lord. Compare with this the type, Act. 13.22. To whom also he gave testimony and said, I have found David the Son of Jesse, a man after mine owne heart, which shall fulfill all my will; which is spoken in opposi∣tion to Saul, who did fulfill but a part. Christ did not

baulke one title, Heaven and Earth shall passe,* 1.7 but one ti∣tle of the Law shall in no wise passe till all be fulfill'd: such parts of Divine will, as were most debasing of Christ, were fulfilled, as well as other parts which were dignifying; he stoopt to men, who were not worthie to stoop to his shooe latchet. Suffer it to be so now, for thus it becomes to fulfill all righteousnesse, Mat∣thew 3.15. as if Christ had said, the will of the Lord shall prosper in my hand, though I lie at any ones foot. Take the next word in the text, and it will carrie it to this sense, the pleasure of the Lord shall [prosper.] Tsa∣lach, it signifies the carrying on, or the carrying tho∣rough of a thing against all difficultie, a breaking through, or a cutting through with the foote. As if God had said, My will will be much opposed by De∣vills and men, yet he into whose hand I have put it, will breake through all. The word is used, 1 Samuel the 10. the 6. And the Spirit of the Lord will come up∣on thee, and thou shalt prophecie. The Spirit of the Lord will come upon thee; Tsalach, will breake in upon thee, and thou shalt prophecie whether thou wilt or no. 'Tis used in the 2 Sam. 19.17. There went a thousand men of Benjamin over Jordan before the King. Tsalach, brake through before the King. Thus shall he into whose hand Gods will is put, breake open the everlasting doores, and breake in upon dead soules, and breake down whatsoever hinders their eternall life.

Consider the word in its simple signification, or, consider it in the time in which it is here put. [Shall prosper] by his hand. Which future tense carries us not so much to the futuritie of the worke, as to the certaintie of it, as noting upon what strong bottome it beares, to wit, the Justice of God, and this in a dou∣ble

respect. Gods voluntary chusing Christ, and owning him to be his servant. 'Tis a matter of justice, that whom I voluntarily take and owne to any busi∣nesse of mine, I should cleave to him, and assist him as I am able. This I take to be the emphasis and life of those words, Psalm the 89.20. I have found David my servant, with my holy oyle have I anointed him, with whom my hands shall be established, mine arme also shall strengthen him, the enemie shall not exact upon him, and I will beate downe his foes before his face, &c. I have [found] David my servant, &c. Matsa, I have laid hands upon him, or, taken hold of him, so the word is rendred, Psal. 116.3. The paines of hell tooke hold upon mee; I have laid hands upon my Son, and therefore tis but Justice I should keep hold of him, and that these hands which I have laid upon him, should be every way vertuall to him, and they shall be so; the enemies shall not exact up∣on him. The word used for exact is Nasha, sedu∣cere, decipere, and signifies to seduce, cheat, and de∣ceive, and so is rendred, Jer. 29.8. Let not your Pro∣phets deceive you, &c. As if God had said, the times through which my Sonne shall passe will be full of craft, and if it were possible to deceive mine elect; but it is not possibe, because hee is mine elect; he is my servant, and because my servant he shall deale pru∣dently, not the subtlest wit in the world shall put a trick or cheat upon him, in order to any punctum of my will. The word Nasha, hath no affinity with Nasag, which signifies to be overtaken and catcht as hunts∣men doe their prey. Christ is the Hinde of the mor∣ning, hunted from Sun-rise to Sun-set, but having Hindes feet, he cannot be taken. Thou hast made my feet like hindes feet, saith Christ oft in the Old Testa∣ment.

Christ cannot be taken nor overtaken, hunt, and catch, and lay snares who will; Saul, Judas, or all the violent craftie hypocrites in the world. A bow of steele is broken by his hand. Hell is naked before him: not onely open, but naked as a thing without all strength or force to hurt, because one walking in this furnace with him, the support of the God-head. You have the Father telling all the world, that he goes up∣on this ground along with the Sonne, to wit, that he is his chosen servant. Behold my servant whom I uphold, mine elect, &c. I have put my Spirit upon him, my man∣tle and livery as my servant, he shall not faile, nor be dis∣couraged, not darkned or broken, till he hath set Judge∣ment in the earth, (i.) accomplished all my will, Isa. 43.1, 2, 3, 4. Upon this ground God sticks close to us, because his chosen servants, see it largely and com∣fortably set forth by the same Prophet, Isa. 48.8, 9, &c. and therefore bid againe and againe, though wormes, yet not to feare, because wormes upon such a ground.

Shall prosper] the futurity of the word, points at [ 2] the certainty of the worke, upon another ground of Justice, that is, Christs merit. Christ hath bought and paid to the utmost farthing for all that may ac∣complish him, in order to any part of the pleasure of God towards the creature: this is a ground granted by God himselfe in the text. When thou shalt make his soule an offering for sinne, he shall see the issue thereof, &c. There be many difficulties about the creature, but may be all infolded in one, to wit, sinne. Man would have the heart of God, were it not for sinne, and he that hath the heart of God, hath his hand, and can doe any thing: Now Christ hath paid the price of sinne ful∣ly, and presents in our person a primitive state, and so

hath bought the eare, the hand, and the heart of God, that is, a full concurrence of the Father, for all exe∣cutions and accomplishments in order to the crea∣ture: which is the reason of that strong language of Peter, in his converting Sermon. VVhom God hath rai∣sed up,* 1.8 having losed the paines of death, because it was not possible that he shorld be holden of it, Acts 2.24. Not possible? why? the reason is rendred, verse 27. Thou wilt not suffer thy holy One to see corruption, Christ is a ho∣ly one, that is, legally holy; thou hast made his soule an offering for sinne, bought the soule with a soule, an eye with an eye, a tooth with a tooth; he hath pur∣chased all the fulnesse of the God-head to concurie with him, and therefore I should be unholy to a holy one, if I should leave his soule in grave, &c. Compare with this place, Isaiah 50.6, 7, 8, 9. verses, I gave my back to the smiters, and my cheeks to them that plucked off the haire, I hid not my face from shame and spitting;* 1.9 and my Lord God will help me, therefore I shall not be confoun∣ded, therefore have I set my face like a flint, and I know that I shall not be ashamed. He is neare that justifieth me, who will contend with me? Let us stand together, who is mine adversary? let him come neare to me. Behold, the Lord God will help me, (again he repeats) who is he that shall condemne me? the Moth shall eat them up. If any one could condemne Christ for any thing, that he had not done all things well, in order to his Fathers will, then something might be said, why things should not prosper in his hand, why he should not have a full concurrence of divine power, to carie him thorow al in order to the creature, but none can say this, no not the Father himselfe, He will justifie me, and He is neare, that is, ready to doe it: and therefore I am sure, as I have

been a holy One to my Father, so He will be a holy One to me, and will not suffer me to see corruption, not be overcome by any adversary: who will contend with me? compare with this Psal. 45.7. Thou lovest righteousnesse and hatest wickednesse, therefore God [thy God] hath anointed thee with oile of gladnesse above thy fellowes, where Christ's legall righteousnesse is menti∣oned, he did performe all things for the matter exact∣ly, and for the manner exactly, with such a degree of affection* 1.10 that he did buy all the oile of his lamp, which might accomplish him for the creature; therefore God called his God, as by purchase: thou lovest righte∣ousnesse, therefore God [thy God.] Compare with this that type, Deut. 33.8, 9, 10. And of Levi he said, Let thy Thummim and thy Urim be with thy holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah: who said unto his Father, and to his Mother, I have not seen him, neither did he acknowledge his brethren, nor knew his owne children, for they have obser∣ved thy word and kept thy Covenant; they shall put in∣cense before thee, and a whole burnt-offering upon thine altar. The exactnesse of Levi's righteousnesse in that point of great triall, is made a type of Christ's exact righteousnesse, whereby he purchased not onely Or lux, but Urim lights, that is, all the treasures of wisdom, & know∣ledge: And so not only thamam integrity or perfection, but Thummim, perfections (i.) all righteousnesse.* 1.11

This point may exhort us, to bee patient; pa∣tience hath two things in it, a spirit free from perturbation, and pure in' expectation, and both these, would I distinctly enforce,* 1.12 from the truth in hand. It's a very shaking time of all sorts, bodies, soules, persons, Kingdomes; and when trialls are

strong, passions are so too for the most part, and men forget themselves as men, much more as Christians, and play the beast. One would not have thought there had been so many unreasonable creatures in this land, until the hand of God appeared amongst us.* 1.13 Harvest is past, the Summer is ended, and wee are not saved. Everie wheele breakes, and then the heart breakes too, when 't hath forgot the truth in hand, that the pleasure of the Lord prospers in Christ's hand. No wheele moves fast enough, nor well enough, when the heart makes haste: no body is wise, nor faithfull, none hath braines nor hands to doe any thing; tis strange to see how all is carried, stranger to thinke what all will come to. No body wise nor faithfull? Yes, Christ is, and it should bee enough to everie one in any straight, that he is and will be a succesfull agent. When many are about a busines, oftt-imes no body is, one jostles so against another, til all be in danger to jostle against Christ, and the very principles of sober men. When wheeles have much weaight upon them, they oft-times make a very unpleasant noise. Is God amongst us? Israel wants water, Amalek waites to give battell, and this great straight, made that great State fall a chiding of God and one another. Is God amoungst us? The place was called for this, Massah, Meribah (i.) striv∣ing and chiding. The bigger bodies are, with the greater difficulties they move; now when great difficulties, make great impatience, towards God and towards one another, this and not our straights indangers all, as you may see in the example forementioned. Straights simplie considered,* 1.14 though never so great, can undoe none, neither a person nor a Kingdom, but how either behave themselves in them. When wee retort temp∣tation

upon God, this overturnes all: that is, when he tempts us, then wee fall a tempting of him. Wa∣ter is wanting, mony wanting, enemies not wanting, Amalekites in abundance readie to combine, yet as long as Christ is, there is enough for the prosperity of any good worke; and then not enough for the quiet and tranquillitie of thy spirit? What though mountaines move, yet should wee be still: so long as Christ is, there is a streame that will refresh the Citie of God, in the greatest drought.

Impatience is very excogitous: a man had need have more naturall strength then ten men, or else he will fall into a consumption, the soule is so unces∣santly hammering it selfe, and other folks, about its owne devices and divine events.* 1.15 Every founder is con∣founded. If every founder, then an impatient man, for he is one founder; he is heating and melting his braines night and day, casting this and casting that, till he hath no more metall to cast, and then quite confounded: when he cannot cast the Idol he would, then quite casts off the true God. Is God amongst us? What and things so hard? and so crosse and confu∣sed? Action may be in our hand, but successe is in Christs, this the founder doth not see, (I meane the impatient man) and therefore is confounded. Impa∣tience is spiced with pride and ignorance, though possibly neither discerned by the subject in which it is. What if the will of the Lord whilst in our hand, be nothing but straights, and difficulties, bloud and death? wilt thou therefore rage and fret against God, his people and will? this is to make a God of thy self, to be angry because the successe of things is not plac'd in thy hands, and under thy cognisance, whereas God

hath said it shall be onely in Christs hand.

As impatience is spiced with pride, so with igno∣rance. Great stormes bring great darknesse with them you know; God usually is so much hid in such times from man, that nothing but his hand is seene, and this too, rather felt then seen; and in such cases, Solomon tells us how ordinarily, poore blind man goes to worke. Say not thou what is the cause, that for∣mer dayes were better then these, for thou dost not in∣quire wisely concerning this, Ecclesiastes 7.10. An im∣patient man thinks, that the revolution of all times, should be of the same aspect; that present times, should be as full of trade, as full of friends, as full of peace, and plentie, as former times, or else that former times were better then these: Men doe not inquire wisely as the wise man saith. Times and conditions are to be called good, or better, not as our owne will, but as the will of the Lord prospers in them: I may be more poore, more contemptible then I was in time past, yet if Christ be made more rich, and more glorious hereby, I am bound to say, that this time is better then the dayes past. Possibly the will of the Lord, in order to the men of this ge∣neration, may be, to put them to it in all that is dear, that our worke shall be to labour as it were in the fire, to bast and waste our selves out, about the refining furnace, to bring out the next age more pure and ho∣ly then this; wee may sow and others after us reape, as they did before us, in order to many mercies then which now we have; & if Christ make such a noble work to succeed and take by us, wee are bound to say, that these are very happy times* 1.16; and this Christ will, 'twas sealed in that apparition, two appeared in glory

and spake of Christs decease. There is a communication of this in a degree, and 'twas done for our sakes, as it is said of other cariages. Messengers appeare to our soules in glory, when about the hardest parts of the will of God, a spirit of glory, and of God visiteth us, which is the hand of Christ prospering his Fathers will. Impatient men are blind, they can see no glory, but that which is externall: all that ever God hath said about the glory of times, is onely this in my text, that his pleasure should prosper by the hand of Christ; and this indeed is the glory of times and per∣sons in every age. Doth the will of God by the hand of Christ prosper? within thee without thee? in the world, in thine owne heart? then tis a glorious time, that wherein thou shouldest content and solace thy selfe* 1.17. The still breathing of every age should be, the will of the Lord be done.

Patience hath two things in it, as I formerly told you, perturbation removed, and expectation seated in the place of it, and the Doctrine in hand inforceth both. Be still and know that I am God, Psalm 46.10. The one expression notes passion allaied and the other expectation raised; Know that I am God, that is, that I will accomplish my will, so it followes, I will be ex∣alted among the Heathen, &c. Let your expectation be pure, to such a height the point in hand lifts, Weeds creepe up by every flower, and in every ground, un∣lesse very well look't to. Confidence becomes car∣nall, and then dies as instruments die, and swels and flants as they live and prosper; millions of such men are not worth a straw in a storme, they are the great bubbles of boysterous weather, which break as fast as they swell. The Nations shall blesse themselves in him, and

in him shall they glory, or shine, Halal, what ever hath been done for us, hath been done by him, what ever is to be done for us, or for others, is to be done by him: if ever England shine, or any instrument in England, 'twill be as in his hand, by whom alone all shall pro∣sper. Expectation pure, the spirit is solid, very high, and yet very low, never at a losse, let times and things goe how they will, but when 'twould speake of the vertue and excellence of that hand, by which the plea∣sure of the Lord is fulfilled, and truly there one may pardonably lose ones soule. Tis not an easie thing to be pure in expectation: one is like a child that hath been used to be caried, that when set downe to goe a∣lone, catcheth at every thing next it, and there hangs and will not let goe, and yet falls at last with its props in his hands. God hath spoken once, twice have I heard this, that power belongeth unto God, Psalm 62.11.12. The speech of God in providence, is of great eccho, especially in some more remarkable works: God speakes in providence so wonderfully sometimes, to a person or to a Nation, that it sounds oft in a mans soule, once, twice, that is, frequently, that God alone does all, and a man is readie to say so oft, and yet in a renewed distresse, old unbeliefe revives and the soule dies. The Psalmist in the context, bids not to trust in poore or rich, one is vanity, t'other's a lye, saith he; but trust in the Lord at all times; and then renders the reason in the words forecited, Power belongs to the Lord. Which is no more then the enforement of my text, the pleasure of the Lord shall prosper in his hand. The word of the Lord is very pure, so should our building upon it be, 'twas very gloriously taught in that significant providence to Abraham, The Ram

caught behind him, Genesis 22.13.* 1.18 The pleasure of the Lord doth prosper at his pleasure, and as his plea∣sure; sometimes before us, that is, in wayes which we can reach, and serve Gods providence in; some∣times again, behind us, that is, in such wayes as wee cannot reach, to lend him the least concurrence in, to teach that our expectation should be purely plac'd up∣on his word, and that wee should say to our soules in all straights, The pleasure of the Lord shall prosper in his hand. Abraham had no hands behind him, neither doe men ordinarily goe that way to catch things, yet there was the Ramme caught.

Hitherto I have exhorted to contentation,* 1.19 now I shall exhort you to imitation, and so close up the point and the day. Be followers of Christ as deare children; what shall prosper in his hand, let that pro∣sper in yours, according as you are able to give pros∣perity to things: and in the pursuit of this particu∣lar, give me leave (Honourable Worthies) to ap∣ply my selfe more particularly to you. Be valiant for the truth upon the earth; be so in heart, be so in tongue and hand; give not the Prophets and people of the Lord cause to mourne over you, as Jeremy did over the generation of his time. They bend their tongue like their bow for lies, but they are not valiant for the truth upon the earth, Jeremie 9.2, 3. 'Tis a gallant thing, to lay hearts and hands upon all that which Christ doth, and say, let this prosper though I dye; if it will not grow without warring with my bloud, yet I cannot hand off nor heart off: the will of the Lord be done; you have many things to looke after and yet but one, the pleasure of God in all that comes before you; be true to this, and you and wee shall doe well. I can∣not

give more for truth then tis worth; I cannot give more for truth then Christ, though I give all my bloud: that soule is alive and brave, that thus breaths. Conversation in all callings, is the glory and welfare of persons and Kingdomes: in private callings tis so, in publick callings tis so, in our most publick cal∣ling, I meane our generall calling, tis so. 'Tis not called persons simply, whether to this or that, which are the safety of a Land; neither is their calling sim∣ply, their owne welfare, but as they walke answerably to their calling, whether Civill, or Divine. I will not execute the fiercenesse of mine anger, they shall walke after the Lord, Hosea 11.9, 10. Some give a kind of a dry sense upon this place, but I take the meaning to be this, that a holy and brave conversation, is any ones vigour and life, to his owne or a generall welfare; for by fierce anger is there meant, as in other places is plentifully explained, the destroying of all, righteous and wicked; which God doth, when the righteous are wicked, that is, lying in common pollutions, together with the rest of the world. I may truly tell you, Ho∣nourable Worthies,* 1.20 that a Saint is a cipher, in order to his owne or a generall welfare, when he walks un∣worthy of his holy calling; but not so in order to the hurt of either: One Jonah, that is froward and un∣faithfull, is more numerous and ponderous to tosse and overset the ship, then all the brutish Mariners in it. There is a great losse amongst the godly, of per∣sons, that is sad; and of graces, that's a thousand times more sad; carnality takes much hold of the spiri∣tuall, which is the blackest presage I see in the Land, and that which wee have this day to spread before the Lord: if this losse, Honourable Worthies, should

be sound amongst you, 'twere death at the heart, and the whole Kingdome a Patient of little hope: then that would runne right upon us, which the Prophet hath, Jeremy 6.13. From the least to the greatest every one is so and so, &c. Much wisdome and faithfulnesse hath hitherto appeared amongst you, to the great re∣freshing of all the faithfull in the Land; let these a∣bide and increase, according to all the calls of a de∣sperate condition.

In the desperatest Nationall condition that ever was, when the bravest State under Heaven lay just as wee doe now, looking when to give up, and breath out their last, 'tis observable what counsell the Pro∣phet gives, Jeremy 6. the 13. verse: he saith they were all naught, small and great; at the 16. verse he delivers you his counsell, viz. Stand yee in the wayes and see, and aske for the old paths, where is the good way and walke therein, and ye shall finde rest for your soules: but they said, We will not walke therein. Which Vote, was their ru∣ine without remedy. Two things I gather by this place, are necessary in a desperate condition: a dili∣gent inquitie after the will of God, and then a faith∣full pursuit of it. Diligent and acute inquiries are be∣hovefull, especially about such matters of weight as you are upon, but then all our time must not be on∣ly ravelled out here: to be alwayes whetting is very dull. 'Tis the heaviest curse that I read, in all the book of God, which Jeremy wisheth to himselfe,* 1.21 viz. That his mothers womb had been alwayes bearing of him. Di∣sputes and debates, they are but media, & subordinata, to dwell alwayes upon media, & subordinata, speakes the braine very criticall, and the heart (I doubt) ve∣ry hypocriticall. Some cannot beare iniquities about

truth at all, at least not strict and acute inquiries, but all must be swallowed by present times, which former times have practised, without any more stirre; this is a great temptation upon men, and God I trust will remove it by little and little: others can beare as long, and as acute inquiries as you will, but cannot come on to practise; this I take to be a greater temptation, by how much the lesse simplicity in it, and by how much the more mens owne wisedome and will are Idolized. Know honourable Worthies, that the maturity of all results and debates, whether divine or civill, are to be looked upon by us, as the answer of many prayers, as the price of much bloud, much pretious bloud, to wit, the bloud of Christ, and of many gallant men, and so indeed as a birth from Heaven, if ever any was: strangle not such a birth when borne, nor leave it unswathed, to shift for it selfe, in the hands of a few poore despised ones, but let it have your hearts and hands, as nursing Fathers to it, and be leaders in Isra∣el, and practically precedentiall to all the Land, as Christ, a glorious beame of whom you are, as chiefe Magistrates under him amongst us. If the poore rude multitude shall say as they in the place forecited, wee will not walk therein, yet ô let there never be one such a vote amongst you.

[ 1] Consider, honourable Worthies, these two things: if you should vote any thing against the will of God, pursu'd by any of his, you cannot carrie it; you may carrie it possiblie against me,* 1.22 or any other such like poore creature as I am; that is, against our persons, and liberties, and externall welfare amongst men, but you cannot carrie it against the will of God which we pursue; that will prosper in Christ's hands, what ever

your hands doe with us. Nay, you cannot carrie it against the will of Christ, let what person will be the pursuer of it, suppose the person be not so worthie in conversation as could be wished: that place is worthie indeed of the consideration of any State to this pur∣pose, 2 Chron. 35.20, 21, 22. The storie is of good Josiah, who reformed the things of God, and kept such a passover, as not the like kept from the daies of Sa∣muell the Prophet ver. 18. and yet after all, split him∣selfe upon a Heathen, that had but the advantage of a parcel of civill truth and justice upon him. After all this, when Josiah had prepared the Temple, Necho King of Egypt came up to fight against Charchemish by Eu∣phrates, and Josiah went out against him: but he sent Embassadors to him saying, What have I to doe with thee thou King of Judah? I come not against thee this day, but against the houses wherewith I have warre, for God com∣manded me to make haste: forbeare thee from medling with God, who is with me, that he destroy thee not. Neverthelesse Josiah would not, and so was shot to death in that bout by God indeed. Tis observable here, how this Heathen speakes to a Christian, as twere in his owne dialect, to divert him from doing unlike a Christian. Forbeare thee from medling [with God who is with me] that he destroy thee not. Here may I ground such a distinction as this, A man may have God with him, which hath not God in him; as a man may have God in him, which oft-times and in many things, hath not God with him. There be many poore creatures in the Land, whose lives possibly, nor discretion, can by no meanes be pleaded for, as being very unworthy of their calling, as Christians, and yet possibly these may have God with them, though not God in them: that is, they may, as that Heathen,

have the advantage of some parcell of truth, against those that come forth to warre against them, and so stand capable of divine assistance under that notion, from him who is ready to owne every beame of his, and to looke upon't and love it, though the Orbe in which it shines be not, not move not so sutably as wee would; and so it may be dangerous and deadly, to set voluntarily upon them; and persons and States of great account, may split themselves upon persons and States of none, and then our shipwracke will be much at one for miserie, whether it be upon this rocke or that; whether we split our selves upon them that have God in them, or them that have God onely with them, and not in them.

[ 2] Secondly consider, honourable Worthies, you cannot vote nor act so singly in sin, nor at so low and so cheape a rate as the people may: they cannot by their vote involve you in guilt, let them vote what they will; but you may involve them, and your selves. The vote of the people may make more noise upon earth then yours, but yours will make more noise in Heaven then theirs. The axe in your hand is an axe to the roote; if you cut and wound, 'tis not one but all: you beare or strangle a Nation in a day. The poore Hea∣then Prince had this light, and load in his conscience. Abimelech called Abraham, and said unto him, What hast thou done to us, that thou hast brought on me and on my King∣dom a great sin? and yet Abimalech only the actor; his place spread and spattered his sin, over all the King∣dom, and so will yours. You should thinke how strong your breath is, and how many you kill or save, everie time you goe to speake: The speech of Samuell to the people, is seasonable here to be considered.

Come let us Goe to Gilgall and renew the Kingdom there, 1. Sam. 11.14. this was spoken upon the unction of Saul. The whole Kingdom was at Gilgall, because such men were there, and about such State businesse. So I may say to you, honourable Worthies, the whole Kingdom is at Westminster, because such men as you are there together, and upon such State imployments; and therefore I beseech you be noble in spirit,* 1.23 and say like those, Come let us goe to Gilgall and renew the King∣dom there: call upon one another, and stirre up life in one another: Come let us goe downe to Westminster and renew the Kingdom there: let us goe and be valiant for God, his people and this poore dying Land* 1.24. The word for renew is Chadash, and doth not note a naked alteration of a thing, but such an alteration, as hath in it a restauration; to renew as the Eagle doth her bill, and there is the word used Psal. 103.5. and that it notes a restauration, read Isa. 61.4. where it is so ren∣dered.

You cannot I know, as times and things now stand with us,* 1.25 want temptations of all sorts to the contra∣ry. Some may flatter: but of such I will say unto you as the Prophet, When thou art spoiled what wilt thou doe? thy lovers will despise thee, they will seeke thy life, Jer. 4.30. When the Kingdom is destroyed, by harkening to flatterers and selfe-seekers, what will ye doe? If you shall to please fawning men, or froward men, displease God, and betray all into the hands of his wrath, what will these unworthy persons advantage you? when the guilt of the bloud of thousands, lies upon your con∣sciences, will you send then for those Clergie men, or States men, which mislead you? why, you may, and miesrable comforters will they be: the Holy

Ghost hath told you here what such wil then bee unto you, upon such a disadvantage of time; they will despise you, spit in your face; I, they will be the first, that will seeke your lives. Wherefore honourable Worthies, be followers of Christ as deare children, and of no body else, but as they are followers of him, and let the pleasure of the Lord prosper in your hands: be valiant and faithfull for that, for all that, and then let smile or frowne who will, and I am perswaded you will save your selves, and a sinking Kingdom [I say for all that,] because truly, when I read that place, 1 Sam. 28.18. I tremble, it's God speaking by the Devil to Saul, Because thou obey-cast not the voyce of the Lord, nor executed'st his fierce wrath upon Amalck, therefore hath the Lord done this thing unto thee this day; He did in part, but not in full, exe∣cute the will of God: he spared the fatte, and this made him leane, a man without a Kingdom, a man without the Spirit of God, and such a one is a leane creature indeed: all the will of the Lord did not prosper in his hand, and therefore neither he nor his Kingdom, ever prospered afterward. Take heed of this, and the rather, because flatterers & fleshly spirits are for abatments e∣ven upon truth it selfe; if you run to the end of the line say they, you will run your selves out of breath, and destroy all. What if it be the golden line that wee run by? such persons and Counsels I doubt indeed, out∣run conscience, and too fast for such an honourable body as you to follow, our ruins come not by being faithfull, but by being base; I speake not of fidelity here, in opposition to wisdom, nor any other grace, for all the vertues of Christ are consistent, and like Ladies goe hand in hand, unto their Lord and husband Jesus Christ. All our ruins at this day, are for ought I

know, the fruits of such counsels and practises, as be∣fore mentioned.

Nothing makes the way of a mans spirit so wide and sweet within him, as fidelity to God and to his Con∣science: 'tis so in bigger bodies, nothing makes the way of a Kingdome more quiet and prosperous with∣in itselfe, then faithfull dealing with God, and the ad∣vantages it hath by his hand. And as for straightes and difficulties which come in this way, reade that place, Isaiah 48.20, 21, 22. and it will set you above them all, or any man else, that hath any thing of the Spirit of God in him. Goe yee forth of Babylon, flee from the Chaldeans with a voyce of singing, &c. verse 20. But they might object, Lord, wee are poore and few in Babylon, that have any hearts to this, and wee are to goe a long Journey, and by many potent ene∣mies, and alas! wee shall be eaten all up ere we come there, what with our owne wants and weaknesses, and others violence. Observe what a secret answer God gives to this, in the verse that followes, And they thirsted not when he led them thorow the desarts, he caused the waters to flow out of the rock for them, he clave the rock also and the waters gushed out: there is no peace, saith the Lord, unto the wicked. As if the Lord had said, 'tis not a harder taske for me, to provide for you all, in your journey from Babylon to Jerusalem, then for your Fa∣thers in their journey from Egypt to Canaan; whilst they obeyed my will, did they or could they want? wa∣ter, bread, protectiō, or provision whither soever they went, but when nothing would draw them, and keep them on to this, then I pronounced them wicked, and there was no peace to them. Propose my pleasure and to this submit, and talke not of wildernesse, Serpents,

Scorpions, or any thing else; nothing will undoe you, but disobedience to my will. Let this place be thought on by all, when I am gone to mine. You are, Honourable Worthies, going out of Babylon, accor∣ding to the call of God, which hath been long upon us by his faithfull servants; many of which are scat∣tered, and many fallen asleep, whose eccho at this day to you am I. Goe out, and leave not a hoofe: E∣gypt, and Babylon, and Rome, are one spiritually, and answerably should be departed from. And doe not carnally object, 'twill worse become you, then any of our Fathers heretofore, having seene what you have seene. In your wildernesse, in your greatest straights, God will still appeare, and carie you through, so much is shadowed and sealed in this Scripture; and such persons and Nations, as cannot receive this, have their doome also sealed, No peace shall be unto the wicked, saith the Lord.

Hitherto I have spoken to direct your cariage to God, I have onely a word more to direct your cari∣age to men, and so I shall shut up all. Be faithfull to God, of which I have at large spoken; and towards men, be wise, and humble. Gallant things will now every day come into your hand, if you be followers of Christ, and faithfull to your God as he was; and as they shall still come into your hand, chuse such instru∣ments still to be imployed about them, as most suite the pleasure of God, these and these onely, will be the prosperous agents.* 1.26 Saul immediately after his unction, was much surely indowed with wisdome, and observe, whil'st so, whom he takes next to him; men whose hearts God had touch'd. Saul went home to Gibea, and there went with him a band of men whose hearts God

had touch'd; but the children of Beliall said, How shall this man save us? And they despised him and brought him no presents, but he was as though he had been deafe, which was heavenly wisdome indeed. Charash which signi∣fies much attention, and per antiphrasin, no attention at all. Surduit, siluit. 1 Sam. 10.27. To take per∣sons next you whose hearts God hath touch'd, will render you disregarded at least, if not scorned: but by whom? by sonnes of Belial. Can such a Parliament, and such an Army, that consists of such Sectaries, and strange spirits, save us? you must diligently heare now, that is, not at all: you must be deafe, this will be your wisdome. Because God hath given the Judge∣ment of the Whore under the whole Heaven to the Saints of the most High, Dan. 7. And the battle-axe of Babylon is the rod of Gods inheritance, Jer. 51.19. Upon my mountaines will I tread him under foot, saith the Lord of the Assyrian: And this is the purpose, that is purposed upon the whole earth, Isa. 14.25, 26. Whom God hath said shall be his battle-axe, those doe you thoose: and to whom he hath given this Judgement of the Whore, to them doe you; let his pleasure prosper in your hand. You may lose honour & presents from sons of Belial this way, but you will have honour from the Lord. Neither will the clamour of ignorant unwor∣thie persons alwayes last; Adoniah kept a great stirre a while about his title to the Kingdome, but at last when he saw how manifestly God was with Solomon, he comes with other language to his mother,—and in∣deed, saith he, the Kingdome was my brothers from the Lord 1 King. 1.16. So when these shal see the plea∣sure of the Lord prosper in the hands of his people, they will change their note, and say, the worke was

theirs from the Lord; and the Parliament did but ap∣point such as God appointed long agoe.

[ 2] Towards men be wise, be humble; You are in place above others, but 'twill be your glory to be in spirit below all. 'Tis very observable, what Discipline Kings were to be kept under, by the command of God;* 1.27 They were by no meanes to set a stranger over them, which was not their brother, neither was he when set up, to multiply horses nor wives, nor silver, nor gold, but to have the word of God diligently opened and applyed to him, that he might feare the Lord, and keepe all the words of his Law, and that [his heart might not be lifted up above his Brethren,] &c. Disparity of place, must not take off a brotherly parity of spirit, let the place be never so high; you cannot want temptation to exalt your selves above what is here written. Jesabel said unto Ahab, Dost not thou governe the Kingdome? Arise and eate bread, and let thine heart be merry, I will give thee the Vineyard of Naboth, the Iezreelite, 1 Kings 21.7. Pride is that Jesabel, which is apt to creep into the bosome of the best men when in high places. What? doe not wee governe the Kingdome? is not all now in out hands? May not we doe what wee list, give and take, smile and slight, as we please? I beseech you Honou∣rable Worthies,* 1.28 every time you goe through West∣minster-Hall, and every time you enter in at the Par∣liament-dores, cast your eyes upon both hands, possi∣bly of one side or other, you may see Christ sit in a poore oppressed condition, unpitied by all passers-by. Many a poore widow stands with a Petition in her hand, written with the heart-bloud of her husband, and subscribed with a thousand thousand teares, be∣cause she can get no eye to reade it, no hand to pre∣ferre

it, nor no bowels to dispatch it; Sir, sir, I be∣seech you read this, 'tis a very legible lamentable cha∣racter within, and without lamentation, mourning, and woe, like Ezekiels roll, and yet every one passeth by and over-lookes her: As you may eate up the sins of the people, by winking at them, so you may doe their miseries. How sad is this may you conceive, to such a poore soule, and how sadning to the Spirit of the Lord that is in you, that can so voyde of bowells, goe by? The tith possibly of some trifling time that is spent by you, O what service might it doe to put bread into the mouthes of many that are ready to starve? Alas poore creatures, of which this King∣dome is now but too full, whither should they come but to you? The widow hath no husband but you, the fatherlesse hath no Father but you, the cripple hath no legs but you, the wounded have no money to buy plaisters but from you, all the oppressed are bid by God to call you Gods, Fathers, and if you cast them off too, when they have cast off all for you, or if you shall while them off, when they tell you, Sir, this, is our last meale in the barrell, and this our last oyle in the cruse, I must goe home and eate this and dye, if you doe not help me. The Lord Jesus be mercifull to us, these living rafters of the house, will crie out against us all. I beseech you, I beseech you,* 1.29 Honou∣rable Worthies, let as little guilt lie at your dores, as possible may be, I assure you, Judgement lies not farre off it: I know your necessities are great, and yet I professe my heart I feare, there be some cases, if not more pitied, will make your necessities greater. Re∣member 'tis but a Kingdome of men which you rule, and that the most High also rules in these Kingdomes

of men. Seven times shall passe over thee, said God to that great and lofty Prince, till thou know that the most High rules in the Kingdomes of men, and giveth it to whom he will, Daniel, 4.32. Misery enough attends that great∣nesse, that cannot stoope to hand and heart, the condi∣tion of the distressed. Honourable Worthies, I have said, and with much simplicitie of heart, have I deli∣vered the message of my Master, all these things which I have spoken, I humbly judge to be the pleasure of the Lord, which if they may prosper in your hands, I will say of your Kingdome as Daniel speaks of Ne∣buchadnezars,* 1.30 that let the Lord humble us as he plea∣seth, and make seven times passe over us, till there be nothing but a stump left (as truly now tis not farre from it) yet this stump shall be with a band of iron and brasse.

Notes

• * 1.1

  radicitus evulsit pilos; scalpsit, exco∣riavit.
• * 1.2

  It may be Chizk ••••••ak from Chazak strong: and then very strong was very weake; so was Christ.
• * 1.3

  Chaphets.
• * 1.4

  This is my beloved Son in whom I rest.
• * 1.5

  Numb. 9 19.
• * 1.6

  A derivative from the same roote in the front of the text.
• * 1.7

  Matth. 5.
• * 1.8

  He 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 demanded life of thee, &c. Psal. 21.
• * 1.9

  The infe∣rence neces∣sary.
• * 1.10

  He did doe righteously and love the doing of it: his affection was as com∣pleat as his action, though the worke very sad.
• * 1.11

  Vse.
• * 1.12

  Contentation.
• * 1.13

  Ier. 18.20.
• * 1.14

  Exodus 17.
• * 1.15

  Jer. 10.14.
• * 1.16

  Luke 9.30.31.
• * 1.17

  Every time is best to its best impro∣vers.
• * 1.18

  I heard be∣hinde mee a voyce of a great rushin blessed be th•• glory of the Lord from his place, Ezek. 3.12. Gods glori∣ous place is behinde us.
• * 1.19

  Imitation.
• * 1.20

  Slay utterly old and young, &c. and begin at my Sanctua∣ry.

  Ezek. 9.6. The wood of the Vine if it beare not, is it good for any worke, Ezek. 15.
• * 1.21

  Jer. 20.17.
• * 1.22

  Will ye hunt the soules of my people, Ezek. 13.18.
• * 1.23

  In terra{que} pa∣tris, cur te∣lum perpeti∣untur.
• * 1.24

  That the Kingdome may not be base and un∣able (as the Prophet speaks in an∣other case) to lift up it selfe, Ezek. 17.14.
• * 1.25

  I will accom∣plish my wrath upon the walls, and upon them that have daubed it with untem∣pered morter, and will say unto you, the wall is no more neither they that dau∣bed it. Ezek. 13.15.
• * 1.26

  Upon one stone shall be seven eyes: Zach 3.9. Be every one of you like that stone.
• * 1.27

  Deuteronomy 17.15, 16, 17.
• * 1.28

  He covereth the faces of the Judges of the earth, if not where and who is he? Job 9.24.
• * 1.29

  Neither did she strengthē the hand of the poore and needy, there∣fore I tooke them away as I saw good. Ezek. 16.49 50.
• * 1.30

  Dan. 4.15.