A sermon preached to the two Houses of Parliament, at their solemn meeting to praise God for his infinite mercy in the restoring of the said Houses of Parliament to their honor and freedome with so little effusion of blood: at the Abbey-Church in Westminster, Aug. 12. 1647. / By Stephen Marshall, B.D. Minister of Finchingfield in Essex.

A sermon preached to the two Houses of Parliament, at their solemn meeting to praise God for his infinite mercy in the restoring of the said Houses of Parliament to their honor and freedome with so little effusion of blood: at the Abbey-Church in Westminster, Aug. 12. 1647. / By Stephen Marshall, B.D. Minister of Finchingfield in Essex.

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Title page

Die Veneris, 13 Augusti, 1647.

TO THE RIGHT HONORABLE THE LORDS and COMMONS Assembled in PARLIAMENT.

A THANKSGIVING-SERMON PREACHED To the Two Houses of Parliament, August 12. 1647.

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A THANKSGIVING-SERMON PREACHED To the Two Houses of Parliament, August 12. 1647.

JOSHVA 22. part of the 33 Verse.‘And the Children of Israel blessed God, and did not intend to go up against them in battail, to destroy the Land wherein the children of Reuben and Gad dwelt.’

WEE are this day assembled to blesse Introduction. and praise the name of God for his Shewing the suitablenesse of the Text to the occasion▪ infinite Mercy, in restoring the two Houses of PARLIAMENT to their Honor and Freedome, with so little effusion of Blood; and for keeping the great CITY and ARMY from dashing one against another. And I (being called to this Service) did endeavour to finde out a Text suitable to this Mercy, because a word spoken in season, is like Apples of gold in pictures of silver; A [Page] Sermon suited to the occasion of Time, and Place, and Persons, is not onely more acceptable, but profitable: But I confesse, that in all the Book of God I could not finde one instance where his own People were so neare imbruing their hands in each others blood, and God so wonderfully appearing to prevent it, as in this our case; this that I have read comes the nearest to it of any other; for here were Brethren of the same Countrey, and of the same Religion, who had for a long time been engaged in one common Warre against Enemies which God had subdued before them; and there remained nothing, but for them quietly to settle themselves in the fruition of all the good that God had wrought for them; and now in the very close of all, they were ready to destroy themselves, and devour one another upon mistakes and jealousies, when no other Enemy could do it; and we have here also a most blessed end of it by a Treaty, wherein God did so remove all stumbling-blocks, that The sum of this Chapter from verse [...]0▪ to the end. their hearts were firmly united, and they joyned together to blesse God, and resolved not to goe to Warre.

Which, that it may be the more profitable to you, I pray take a very brief view of the Story: When the A discord between the two Tribes and half and the other Tribes. Warres were ended in the Land of Canaan, the two Tribes and half, the Tribes (I mean) of Reuben and Gad, and half the Tribe of Manasseh, whose habitation and possession lay on the other side of Jordan, were now to returne home, and their brethren had dismissed them with a blessing; but before they got out of the countrey there fell out an occasion of a quarrell and discord between Wherein two things. them and their brethren, which begins about the tenth verse of this Chapter, and all the rest of the 1 Chapter is a discourse about that discord and jarre that The originall of this quarrel. grew between the nine Tribes and halfe, and the two [Page] Tribes and halfe; wherein there are these two things, First, the Originall of the quarrell, or the causa procreans, what the difference was betwixt them; Secondly, causa corrumpens, the composure of it, the making an end of it: The originall of the quarrell, briefly was this, the two Tribes and halfe when they came upon the bankes of the River Jordan, did there build an Altar every way like to the Altar of God, which by Gods appointment was to stand before the Arke, and the Tabernacle, upon which onely the Israelites were to offer their Sacrifices; This newes was presently carried to the rest of the Tribes, and they looked upon it, as if their brethren had built an Altar to offer Sacrifice to God, which had beene Crimen apostasiae, an Apostasie from then true Religion, and they resolved presently in this quarrell to 2 engage their lives, and appoint a generall Rendezvouz The making up of this breach or quarrell. at Shiloh where the Arke of the Covenant was, here they all met as one man togoe up to war against them; here was their Quarrell; the rest of the Chapter is the taking up of this quarrell, and that was done by a Treatie, the summe whereof in a few words, is this, the Tribes did send ten men, one for every Tribe, and with them they sent Phinehas the sonne of Eleazar the Priest, they goe as Commissioners to their Brethren, and when they come to them they first expostulate the greatnesse of the sinne, which they thought they were committing, they shew them the mischiefe that would come of it, not onely destruction upon themselves, but upon all the whole Congregation, unles they in the name of God should revenge it: this they prove by the example of the iniquity of Peor, from which they were not yet clensed, and by the instance of Achans sacriledge, which brought wrath upon all the Congregation of Israel, but withall [Page] they request them, that if they thought their land was unclean, because they had not among them those pledges of Gods presence, the Arke and Testimony, which their brethren had, that they would leave that Countrey where they should be exposed to such temptations, and with all their hearts, they would part with a portion of their owne inheritance, that they might live together as brethren. To this the Tribes and halfe make answer; First, they doe solemnely call God to witnesse, that they were farre from being guilty of that which was laid to their charge, it never came into their thoughts to build an Altar to offer Sacrifice, they pleaded not guiltie. Secondly, they tell them the true reason of that fact of theirs, namely they were afraid lest the Generations to come, might occasion their posteritie to fall off from the true worship of God, when the rest of the Tribes should tell them that Jordan was the bounds of Gods peoples inheritance, and so they bee cast off as people that were not within the Communion of Saints: hereupon they resolved to build this Altar, that it might be a pledge, and that the generations to come might plead it, that this was set up at the time, when the warres ended, to remaine as an evidence that they and their brethren were all one, both in Nation and Religion. Which as soon as the Commissioners heard, they rejoyced, they concluded God was amongst them, and they returne home and acquaint their brethren with it, who when they heard it were all well pleased; The thing pleased the Some generall observations our of this story. children of Israel, and they blessed God, and resolved they would have no warre with their brethren.

Here is the Summe of the Story, and in this story there are very many excellent things for our instruction: This Altar built on the bankes of Jordan, is much debated [Page] of in the dispute of humane significant ceremonies in the worship of God or for religious use. Whether such ceremonies may be justified by this example, is very disputable, but without any dispute, here are many notable examples of Piety; it was a great example of Piety in the two Tribes and halfe, that they were so desirous to provide that their posteritie might not bee deprived of the Communion of Gods people in his Ordinances.

And a great example of Piety there is in this, that they were so ready by (not onely Protestations, but) Oathes to cleare themselves from any thought of corrupting the worship of God.

Wee have also a great example of Piety in the other Tribes, that in such a cause, as the case of Apostasie from Gods truth, they would not have spared the lives of their owne brethren.

And a great example of Piety was in them, that they were so desirous by all Arguments, to take them off from any such sinfull way, yea to have parted with their owne inheritance to them, rather then they should bee exposed to temptations to Apostasie.

Here are notable examples likewise of justice amongst them; justice in the Tribes, that before they would beleeve any informations, or apprehensions of their brethren, they would send Commissioners to know the bottome of it, to see whether the things were so; and justice in the Commissioners, that they did so faithfully relate backe to the Tribes the true state of the case, and so to hinder as much as in them lay the effusion of blood.

Here are likewise some examples of humane frailtie, that are not to bee excused; it's not to bee excused in the two Tribes and halfe, that they would goe upon such a dangerous businesse, which is disputable to this [Page] very day, whether such a thing was lawfull to bee done, to set up such a way of instruction or remembrance, that they would goe about such a thing which might prove a stumbling block, and not first acquaint their brethren with their intentions.

And as great or greater weakenesse was that in the nine Tribes and halfe, that they would almost resolve upon a warre, and make preparations for it, upon a rash and wrong interpretation, before they did so much as know, whether there were cause or no.

But the greatest document of all the rest in the whole story, is that which they made the ground of their warre, which you'le finde about the 23. Verse, That if their brethren had played the Apostates from God in matters of his worship, the wrath of God would presently fall upon the whole Nation, unlesse they had joyned together to vindicate the glory of God.

All these & severall other Lessons are worth the handling, but I resolve to make a short Sermon, and therefore wave them all, and confine my selfe to that, which is the result, and event of the Treatie, which was a solemne Thanksgiving to God; They blessed God, and they resolved, not to go to warre against their brethren; the words are cleare, and I think need no interpretation; they blessed God, that their brethren had not committed the sinne that they were afraid they had done; and that therefore the wrath of God was not like to bee kindled against them; and as the close of both these, that God had mercifully prevented that which they feared, that they should have beene compelled to embrew their hands in one anothers blood, they blessed God that there was no cause of fighting. And from this I shall (by the Lords assistance) handle this, and this onely lesson.

[Page] That it is a Mercy worthy of abundance of praises to God, Doct. It's a great mercy when God seasonably appeares to prevent his peoples ingaging in war one against another. when God doth seasonably appear to prevent his peoples ingaging in one anothers blood, when they are neare to doe it.

This lesson lyeth cleare in the words, 1 In the 31. Vers. as soon as Phinehas had heard their Apology hee tells them, This day wee perceive the Lord is among us, now you have delivered the Children of Israel out of the hand of the Lord. And all this Congregation here in my Text blesse God and intend not to fight, they rejoyced because the ground of a warre was prevented; and for further proofe of it, looke into a few plaine Texts of Scripture, you shall finde one in the 1. of Samuel 26. 1 Sam. 26. 32. about the 32. Vers. It is an example of David, who upon an unworthy usage of a Gentleman in the Countrey, a great man, one Nabal, that had extreamely provoked him, and abused him, had sworne that hee would cut off his Family, and not leave a man of them; and in his heate was going to avenge himselfe, but as hee was in the middest of his march, Abigail Nabals wife meets him, tells him the story, infinuates into him by her excellent Counsell, endevours to stop his hand from his enterprize; now marke how David rejoyceth in it, though the warre would have beene but against one Family, where hee was to meete with no resistance; Blessed be thou of the Lord, and blessed be God that sent thee to mee, and blessed bee thy Counsell that hath with-held my hand from shedding blood; hee looked upon it as a wonderfull mercy, that when hee was ready to engage, God had offered such a faire meanes to take him off from it. There is another in the second of Samuel, of a great Souldier 2 Sam. 20. [Page] and Generall, Joab by name, when hee was in the pursuit of one Sheba, that had played the Rebell and Traytor against his King, Joab had pursued him far, and now had chac'd him into a Citie called Abell, there besieged him and the Citie for his sake, with a purpose to batter the Walls downe, and to destroy all that were in the Citie, as guilty of protecting this villaine; very seasonably a wise woman over the wall calls to Joab, and would know of him, why hee would come to destroy a Citie of Israel, and so to swallow up a part of the inheritance of the Lord; now marke Joabs answer, The Lord forbid, saith he) God forbid, it is farre from mee, that ever I should take any pleasure to devoure, or swallow up; there is no such matter; there is one Sheba a Traytor against his King, I pursue him onely, deliver him up, I am gone, not a man dies amongst you. You see a Souldier, a man enur'd to blood, abominates the thoughts of it, further then necessitie compells, to have his hand in the blood of any of Gods people. This will yet bee clearer, if you consider, that the Lord himselfe lookes upon it, as the saddest judgement, that ever hee gives his people up to, when hee suffers them to imbrew their hands in one anothers blood. Take but one or two instances, that in the 9. of Isaiah at the 19. verse; Through the wrath of the Lord (saith the Text) Esay 9. 19, 20. 21. the Land is darkned, the wrath of God was like a furnace, and the smoake of it filled all the Land, and the people shall bee as fewell to this fire; This was a terrible judgement which is expressed in such dreadfull tearmes, darkenesse and devouring fire are horrid things, nothing more intolerable then these two; But what was this judgement, or by what meanes should this fierce wrath of God bee executed? marke the next words, [Page] no man shall spare his brother, they shall snatch on their right hand and bee hangry, and snatch on their left hand and not bee satisfied, they shall every man eate the flesh of his owne arme, Ephraim against Manasseh, and Manasseh against Ephraim, and both of them together helpe to devoure Judah; No man ever hated his owne flesh, faith the Apostle, but this people should bee so blinded, and so given up to a reprobate sense, that they should devoure and destroy their nearest friends, and eate as it were the flesh of their owne armes. If ever God give up a people to this, that brethren thus come to engage in one anothers blood, it is a token that the wrath of God burnes the hottest that it can burne against a Land. Take one expression more, it is in Jer. 13. 14. I will dash Ier. 13. 14. them one against another, even the fathers and the sonnes together, saith the Lord, I will not pitty nor spare, nor have mercy, but destroy them; a strange expression from a God of mercy, whose delight is in mercy, I will not pity, shew no mercy! kill, kill, kill; but how shall this be executed? why, I will dash them one against another, without any enemy from abroad, there shall be no need to send for strangers, the father shall destroy the children and children their fathers, and a mans murderers shall be his neighbours or the men of his owne houshold; You may by these plainly discerne that God accounts it the terriblest of all judgements to give his people up to destroy each other, and therefore it must be acknowledged a great mercy to have it prevented.

To this I might adde, that in Gods book, those men that are the occasions of peoples ruining one another are accounted the most ahominable; and they that endeavour to prevent it, are counted the blessedest men that live; this is one of the things that Gods soule [Page] hates, Even that man that sowes dissention amongst Prov. 6. 19. brethren, boutifews and kindle-fires are an abhomination to him, and he will scatter the people who delight in warre, he will destroy the Blood-thirsty man: the Peace-makers that labour to compose and comprize differences, to keep people from it, are blessed; Blessed are these Peace-makers, they shall truly he called the Matth. 5. 9. This Doctrine further cleared by shewing three things. children of God. But to open this truth more fully, give me leave to cleare these three things.

First, That Blood-shed warre is a terrible judgement, wherever it is, fall it out among whom it will. 1

Secondly, That it is yet a greater judgement, when 2 Brethren come to devoure and destroy one another, brethren of one Nation; Civill warres is a greater judgment then war with Strangers.

Thirdly, and above all. 3

The greatest of all judgements is, when Gods people who are brethren in the profession of his true Religion, come to imbrew their hands one in anothers blood: these things opened it will certainly be concluded, that Gods mercy in preventing this, is most worthy to be acknowledged. For the first,

That to have a people given up to warre, and blood, and 1 Warre is a sore judgement. spoile, is a great plague. You all know in the Scripture it is counted one of Gods sorest judgements, Ezek. 14. 21. When I send my foure sore judgements upon Jerusalem, the Sword, and the Famine, and the noy some Beast, and the Pestilence to cut off man and beast, the Sword is the first and chiefe of Gods sore judgements: It is granted that sometimes war is lawfull, and necessary; and indeed never lawful but when necessary; when as the saying is, Pax populi, patriaeque salus & gloria regni, when publique Safetie, Libertie and Religion have no other [Page] way to preserve them under heaven but the Sword, the Sword is then lawfull and then necessary: but however war may sometimes be lawfull, it is alwaies a great judgment, at least to the one part, if not to both; It is the Idea of all miseries that can befall a Countrey; nothing thrives where this Woolfe sets his foot; and hee that would have a Land-skip of it, that would have a representation of war, let him but conceive the burning of houses, confused noise, garments rowled in blood, ravishing of women and virgins, and dashing of Infants against the stones, destroy of trade, spoyle of wealth, blood, and wrath, and fury marching every where, a Countrey like the land of Eden before the face of man, and nothing but a desolate Wildernesse when once it have walked over it; a Land sowne with the seed of man and beast, fruitfull and flourishing, suddenly made an Aceldama, a Golgatha, a Field of blood, or a place of Sculs, this is warre: in a word, if a man would in one short sentence describe a Country to bee most miserable, hee need say no more, but hic fuit hostilitas, Warre hath raged and raigned in this place; our selves, alas, for these yeeres past, have had so much experience of it, that our women and children are able now to bee Rhetoricians in setting forth the miseries of warre; and is it not a mercy when God will prevent this? But secondly, Looke upon civill wars, and you will judge them a 2 Civill warre a greater judgement. greater judgement, when brethrens Swords come to bee drawne against their brethren; when a mans deadly enemies must prove those that were his old companions, when Cities are divided among themselves, and Countries among themselves, and all the miseries of Warre come to bee inflicted by them that have beene acquaintance and deare to us, when safety and shelter may as [Page] soon be expected among enemies as old friends; let all men that have understanding say whether this doth not double, or treble the miseries of warre; had it been an enemy that had done mee this displeasure, I could have borne it, but tu Brute, thou my friend and companion, that these things should come from thy hand! all men know how deepe this sinkes; this teares the heart of man in peeces; Solomon saith, that a brother offended is harder Prov. 18 9. to bee wonne then a strong City, and they are like the barres of a strong Castle; it's hard breaking of them, but when once they are divided they are more hardly joyned: as wee say of a strong Cord made up of a great many threds, it is hard to bee broken, but when it is broken, you'le hard ever sew it againe to make it strong; by how many arguments any did perswade their hearts, that they should not receive plunder, or spoile, or mischiefe from such a man, or family, from so many arguments ariseth a difficulty, if not impossibility to be reconciled; and hence arise lasting grounds of animositie, enmitie and hatred scarce ever to bee worne out, when upon every meeting this thought is suggested, This is the man who as an enemy entred my habitation and spoyled my wealth, it may bee murdered my children or parents, ravished my wife or daughter; adde further, that frequently in these civill broyles the victory ends not the occasion or ground of the quarrell, nor takes away but increaseth the former misery, the conqueror commonly proving insolent, inhumane, cruell, and more grievous to the Common-wealth, then the thing or persons were against whom men have fought, that I may boldly set downe for a certaine the conclusion of a wise man, that civill warres are not onely a Malady, but a fiery sicknesse, even a Frenzie to a State; and how ever [Page] God sometimes brings good out of them, (as sometimes men have better health after a deadly sicknesse) yet for the most part, States are never made better, but very often ruin'd by them; and when once the seed of it hath tooke deep root in a Land, if God from heaven doe not miraculously appeare, that fire burnes till all is consumed; And is it not then a mercy from God seasonably to prevent brethren, when they are falling into civill warres, thereby to devoure and destroy one another? But thirdly, which is nearest to my Text, and indeed nearest to the occasion of our meeting;

The greatest misery of all miseries in the world is, When Brethren of the same Religion, when Gods people and 3 Warre of Gods people one against another the greatest of all judgements. servants come to bee so farre prejudiced against one another, or mistaken, that they come to imbrew their hands in one anothers blood; this I say is the heaviest judgement that ever God powres upon his Church and people. There is nothing so contrary to Christianitie; the Lord Jesus Christ is the Prince of peace, his holy Spirit Rom. 12. 18. Ephes. 4. 3. Esay 11. 9. is a Spirit of peace, his children are all called the children of peace, and by their Covenant and duty bound to live in peace, if it bee possible they must live in peace with all men, but among one another they must keepe the unity of this Spirit in the bond of peace, there must nothing hurt or destroy in the Lords holy mountaine wch is his Church: now when these that are one body have one spirit, have one Father, one Lord, one hope, one Baptisme, one hope of their calling, one everlasting inheritance prepared for them, that these should so farre deny their Christianitie, as to imbrew their hands in one anothers blood, and not bee content to let one another live and breath on earth, with whom yet they hope to live eternally and triumphantly in heaven, O qu [...]a dementia! [Page] Quisialia fando, temperet à lacrymis! who is able to thinke of it without horrour? what upon earth brings forth so cursed fruits, as warre amongst the people of God? Infinite dishonour to Gods name, when his redeemed, covenant servants walke so contrary to his rule: Religion becomes a stumbling blocke, a thing even therefore abominated by the enemies of it, when the professors of it shall bee looked upon as factious, seditious, turbulent, bloody, hatefull and hating one another, it overthrowes all power of godlinesse in their owne hearts, when once the grace of Love which nourishes all good in the hearts of Gods people is overthrowne, and the Spirit of God thus quenched in them, grace decayes, and the wofull fruites of Satan and sinne prevaile over them, and now they grow corrupt in their mindes and conversation, loose from their God, bitter against their brethren, companions with wicked men, with whom they joyne against their brethren, and so leave their Religion, profession and name, as a curse behind them. Now to have all these prevented, not onely warre and civill warre prevented, but brethren in Religion, who are the Lords people, hindred from destroying one another, when God seasonably apppeares to prevent all this, Is it not a mercy worthy the acknowledgment? To all this I might adde the excellency of the blessing of peace, which is hereby preserved, that blessing which is the Jewell of the world; yea the unitie, peace and love of the Church and people of God preserved by such a seasonable prevention, which is such a mercy as no tongne or pen is able to expresse. Behold how good and pleasant a thing it is for brethren to dwell together in unity; This is Psal. 133. per torum. like Aarons garment, this is like the dew upon the mountaines of Sion, which makes every seed and every [Page] plant of Gods planting to prosper; where this is, the Lord commands his blessing, even life for evermore. A large Volume would not contain what might be said of this precious Jewell, which is hereby preserved: But all this further cleares it, that it is a mercy worth abundance of praise, when God seasonably appeares to prevent his peoples engaging in Warre one against another.

I come now to the Application of it; and there are but three Uses that I shall make of this Lesson. First, Application.

This Lesson doth speak very sadly against severall 1 For Reproof of three sorts. sorts of People: If it be so great a Mercy, when God will prevent his peoples destroying one of another; then certain it is a great curse for any to bee guilty of making Gods people destroy one another, that is clear; Therefore al such are guilty, as are the Moral causes of the destruction 1. of Gods people in blood and war; I mean, who Of such as live in such sins as bring down judgements. live in such sinnes, as for which God in his righteous judgement, gives the Sword a commission to come and devour flesh, and to drink blood; such as are the fins of Idolatry and superstition, Judg. 5. 8. Contempt of the Word, and Ordinances, and Ministery, Mat. 21. 35. neglecting the day of Grace, Luk. 19. 42. unprofitablenesse under the meanes of grace and Salvation, Esa. 5. 4. living in sins of blood, Ezek. 35. 6. Carnall security, laying nothing to heart, Jer. 5. 12. abuse of Peace and Plenty, Deut. 28. 47. trusting in an Arm of flesh, 2 Chron. 16. 9. Sabbath breaking, 2 Chron. 36. 21. Pride in apparell, Esay 3. 16, 25. want of Compassion to them who live and lye under the misery of war, Amos 6. 67. For these sins, and such as these are, God hath threatened to send a Sword, to avenge himself upon the doers of these things, and upon the Nations where these live [Page] unpunished: and therefore let all such who dare walke in any of these wayes, know, that however they may goe for good Patriots amongst men, when they happen to take the right side in these Publick quarrels, yet before God they will one day bee found guilty of the rapine, and blood, and spoile, and plunder, and all the miseries that War hath brought upon us, and if they repent not of it, let them be assur'd, it will one day lye at their door, and they must answer for it. Secondly,

It speakes more terribly against those that are the Physicall causes of it, that directly and properly doe endeavour 2. Of such as are Physicall causes, who endevor to engage Gods people in War one against another. to widen differences, to divide between King and Parliament, between Parliament and City, between City and Army, that they may by all meanes keep our wounds open; and all this for their owne private ends and interests. These indeed are cursed men; whereas good men would be willing to die for their Countrey, a generation of men are found amongst us, that are willing their Countrey should perish for them, or perish with them; who are willing to have the lives and blood of poore Innocents sacrificed to their lusts; as if the people for whom Jesus Christ thought not his owne blood too precious for their redemption, were no more worth, then to perish like brut Beasts for their cursed and carnall ends; who, like the Priests of Mars, scatter curses and firebrands betwixt Army and Army, to provoke and raise their fury; who to their utmost labour that animofities and divisions, blood and contests bee kept on foot: These Politicians use to take in the differences of Religion which are found among Gods people, and weave them into their own designes, and pretend to stand for Religion, and joyne with this and that party for Religion-sake, and thereby ingage the [Page] consciences of such as feare God, when in the meane time Religion is no part of their care, but onely seek to make use of godly men for their own ends and interests. God will finde them out, and reckon with them in his own time. I'll say no more to them now, but as old Jacob said of his two sons, Cursed bee their rage; the instruments Gen. 49. 56. of cruelty are in their hands: my glory be not thou associated with them; into their lot let my soule never come: And let us al pray, that when God comes to cal all men to an accompt, none of us be ever found among the people that delight in War. And as these are cursed, so truly there is a third sort are not to bee excused this day: I meane,

Whoever they are, who in stead of rejoycing and enlarging their hearts to blesse God for this his late mercy 3▪ Nor are they to be excused who praise not God for the mercy of this day. shewed in preventing the misery and ruine that was comming upon us, have their hearts even grieved, and cannot looke upon the worke of this day as that which deserveth praise and thanksgiving to Almighty God: I would not willingly passe a rash sentence upon any, I know jealousies and misapprehensions have been many on both sides, and Gods administrations have been so dark, that the Consciences of many godly men have not been clearly satisfied in the carriage of things; but however, methinks any man that could look upon the Lords dealing with a single eye, must needs say, it was an infinite mercy, That God should thus unexpectedly turn away that torrent of Blood that was comming in upon us: For I beseech you, for what end should it have been? what good could ever have come of it? to say nothing of the misery of them that would have had the worst of it, I am certain who ever had been the Conquerors, must have taken up the lamentation of [Page] the ten Tribes, when they had almost destroyed the Tribe of Benjamin, in the 21. of Judges: And in Iudg. 21. 3. stead of keeping a day of Thanksgiving must have kept a day of mourning, and said Alas, alas! O Lord God of Israel, why is it come to passe this day that there should bee one Tribe lacking in Israel? Alas Lord! why is it come to passe that either the Parliament is destroyed, or alas Lord! why is it come to passe that the goodly Citie is destroyed, or alas Lord! why is it come to passe, that the Army that hath done so worthily is destroyed? certainly who ever had had the best, lamentation and woe would have been written upon every honest heart; and therefore why all our soules should not bee enlarged to praise God for it, joyne with those who have their hearts inlarged, I know not: Nulla salus bello, our fighting could have produced nothing but ruine.

The second and maine use I intended, is, Ʋse 2. To provoke to blesse God for the mercy of this day.

To helpe you this day to give that glory and praise to God, which the mercy of this day calls for at all our hands, God hath in all our publique troubles watched over us, and appeared in the mount of all our difficulties, and hath hitherto alwayes found out wayes, when we could find none, and alwayes come in with seasonable deliverances, blessed bee his name for it, but to my poore thoughts, never did the Lord give a more seasonable deliverance, and appeare more mercifully to keep us from utter ruine, then in that mercy, which wee meet this day to celebrate, and I thinke you will judge so, if with me you consider these foure things that meet in it: First, 1.

The sad occasion of our danger. Secondly, 2.

The persons (some of them through mis-information) The greatnesse of this deliverance appeares by considering foure things. who were ingaged in the preparation to this new warre. Thirdly,

[Page] The propinquitie, the neare approach of utterruine by 3 it: And fourthly. 4

The consequents of it. First, 1

The occasion of it: the Originall was, that most horred The sad oceasion of it. and abominable rape and violence offered unto the two Houses of Parliament, wherein the most loath some filth and durt was throwne in the faces of our Nobles, and our Senators, that I thinke was ever found in any Nation; confident I am, the like was never done in England; so great a blot and stain cast upon the Parliament, as I may truely say, is tantum non irreparable, when a rude multitude shall by violence compell the honorable Houses of Parliament to passe what they pleased, shall reproach them, revile them, shall thereaten their lives, shall enter the House, and order what the Speaker must propound to the question, what the Glerke must write, and after eight houres keeping them prisoners and using them at their pleasure; when night was comming on the Members hardly to escape with their lives; such an indignitie it was, that I am perswaded, if rightly understood, many hundred thousands in this Kingdome of England would not count their dearest blood too great a price to vindicate or expiate; and as if this were not enough, against the next Friday, Printed Bills set up, to call all the company together againe, and hereby the Speakers, and many of the Noble Lords and Gentlemen compelled to flie, so that they could not with safetie of their lives attend the publique serieve; this you know was the Originall. Secondly,

Consider the persons that were ingaged in preparation 2 for a new warre. The persons ingaged in the preparation of a new war.

First, the Honorable Houses tooke both conscience and honour engaged to have this vindicated, and their safety provided for.

[Page] The Generall and Officers of the Army hearing of the 2 violence that was offered to the Parliament, resolved to enable the Parliament to call it to an accompt, or they would perish in it; and thereupon the Army that was scattered almost 200. Miles, within the space of one weeke, was brought together to a Randezvouz, which was within a few houres march of the Citie of London.

The Citie of London (not to patronize or protect the 3 insolencie offered against the Parliament for multitudes of them professe and protest an abhorrencie of it; but) apprehending that the Army would come, and either plunder them, or give Lawes to them, are presently upon their preparation for defence; the Army on the other side looking upon the Cities preparation, judge that the Citie was resolved to protect this Insolency, and Villany that was committed, thus both make all possible preparations.

Thirdly, take in the propinquitie of it, how neere this was to execution, so neere that I am perswaded most 3 men that looked upon it, did (as to the judgement of The nearenesse of our danger. man) conclude it unavoydable; wee must now dash one upon another; so neere, that the very night before the day, wherein we might have been embrewitg our hands in one anothers blood, there appeared no probability of right understanding between the two differing parties: so neer, that I thinke there was never any destructive worke so neere the execution, unlesse it were the Gunpouder plot. And lo, now in this nicke of time, the Lord appeares in the Mount, the cloud breakes, the Citie will trust the Army, they will open their works, & their gates to them, the Army will trust the Citie, they will march in peace quite thorough it, from end to end, no word, or act of hostilitie betweene them both; The Speakers [Page] and the Honorable Lords and Gentlemen who were driven away returne backe, the Parliament fits in peace and safety, and all this preparation for war and destruction ends in a calme; all this hath God done, but this will yet appeare more wonderfull, if you take in the fourth consideration, and that is,

The Consequents of it. First,

What would have beene, and must have been if 4. God had not appeared. And Secondly, The consequents of it.

The Consequents that are, and I hope shall bee upon 1. this his mercifull appearing for us. 2.

The Consequents that would have beene, my tongue 1. cannot expresse, my heart cannot conceive how sad our condition would have beene if the Lord had suffered this neare engagement to have been brought to execution, if he had permitted this child of blood to have been borne, certainly either the Parliament, that hath so dilligently and constantly consulted the good of the Kingdome, Citie, and Army, must have been destroyed, or the Army that hath fought so faithfully, resolutely and successefully, for Parliament, for Kingdome and Citie, must have been destroyed, or the Citie which in the worst of our times hath so cordially with their state and blood adhered to Parliament and Army, must have been destroyed, and in the destruction of any one of these, I am able to apprehend nothing, but the ruine and destruction of them all, wee should have seene a sad Catastrophy, an end of all the expected hopes, even the giving up the ghost of what wee have fought and contended for hitherto; wee had seene the Embryo of Reformation strangled, and made an end of, we had seene all delivered up into the hands of that partie, that was full with the expectation of such a day, and [Page] now doubted not but all must be in their hands, who hoped soone to give Lawes both to Parliament and Army, Citie, and Ministers, to all godly people, by what names or titles soever they bee called, each should bee carved out, what they would have alotted unto them. In a word, actum esset, there had been an end of England for any good dayes that we should have hoped for; but the Lord appearing hath prevented this, and given us hopes of better things, for already wee have that wch Phinehas took as a blessed fruit of his Embassage here in my Text, We perceive this day that God is with us; This day have we a further pledge that God is not wearie of the Parliament of England, not weary of the Citie of London, not weary of the Army, but his interposing thus seasonably to take weapons out of their hands, shews us new evidence of his watchfull eye, of his carefull heart, to doe good to us all, gives us a further proof that he hath waies of deliverance when wee have none; and is not that a blessed consequence? and this likewise we see already, that the Parliament not only sits in peace and safety, but hath an opportunity put into their hands to send some timely succors to Ireland, that our Brethren there may have cause to blesse God with us, and for us, and to settle and make a comfortable close of the long calamities of England, and the King and Parliament, City and Army come to a better understanding each of other: there may be such consequences and fruit of it, if God please to blesse and guide the Parliament, to improve it, that the generations to come shall have great cause to praise God for appearing upon that day, when he kept his people from imbruing in one anothers blood. Now, Honourable and Beloved, is not this a mercy worthy of acknowledgments have we not cause [Page] to say this day, Loe, This is our God, and we have waited for him, and he will save us; this is our God, we will be glad and rejoyce in his salvation: hath not the Lord done very mercifully, when as beyond our expectation hee hath put this song of Praise into our mouths? whereas this day we might have all been flying into caves or deserts, or seeing our dearest friends blood pouring out, and our selves given up for a spoil: O if you understand these things aright, give glory to God who hath vouchsafed this Mercy to us.

Since the Lord hath appeared thus mercifully, given Ʋse 3. 3 Exhort. to improve this deliverance to right ends. us such a pledge as he hath done, let us all endeavour to improve this mercy: What shall I render to the Lord, is the constant question of a thankfull heart; so is this also, How shall I use this mercy aright. We must study therfore how to improve this great deliverance: For our help herein, I humbly commend two Directions, one in generall, which concerns all of us; the other more particular, which properly concerns you the Honourable Lords and Gentlemen of the two Houses of Parliament.

For all of us: Besides all those Uses which should be made of every deliverance, which are, to teach us, 1 To all who fear God, to study peace and reconciliation, since our Father is so unwilling we should fight to turn to God, to beleeve in him, to trust him for time to come, to tell abroad his wonderfull works which he hath done: Besides all these, methinks this mercy doth hint to all Gods people, that God is very willing they should study to bee reconciled one to another; for truly (Brethren) if we had gone to War now, whatever might have been the pretended cause, the reall truth had bin, Gods people had gone to destroy one another; They that have fought together against their common Enemies, who have pray'd together, mourn'd together, lov'd one another, liv'd as brethren, contributed, borne [Page] burthens, done all with one heart and one spirit, now under the pretence of I know not what, must have sheathed their swords in one anothers bowells: And when they were so neare it, and their Father would not permit them, Is it not a voice from heaven; Children you must be reconciled? Doth it not speak to them, as Moses to the two Israelites, Sirs, you are brethren, doe not fall out one with another: Do not wrong one another? Had God for our sins left us under this judgement, to help to destroy each other, and then the remainder of us given up into the hands of other adversaries, they would have taught us to be at peace one with another; wee should have agreed in prisons, or in banishment, or in the shadow of death. O that the Lord would fix it upon the hearts of all that feare him, to make this collection from this great Mercy, that the people of God must study to be reconciled and united together, and to bear one with another, every one to indeavour to keep the unity of the spirit in the bond of peace:

More especially (my Lords and Gentlemen) this dealing of God toward you, seems to call for some notable 1 More especially it concerns the Parliament to impr [...]ve it. 1 To search why God thus abased them. Esay 35. duties at your hands: Let me freely speak a few things unto you.

1 That God hath oftentimes cast reproach upon you, and humbled you heretofore; but in this last abasement, the Lord hath set such a stigma, such a mark of scorne, suffering you to bee spit in the face, after that manner, suffering the young to beare themselves insolently against the Ancient, and the base against the Honorable; that I cannot but say, there was some high displeasure of God, either to your persons, or to the Kingdome whom you represent, or both: I doe therefore most humbly pray you, that you would search your own hearts, and enquire [Page] whether there be not some cause why our gracious God did thus abase you; certainly a Father uses not to spit in the face of his Childe, if there bee not some speciall cause for it: And I cannot think that the Lord would ever have let such an ignominious act, that carryes so much abomination in the face of it, to bee offer'd to a Parliament, if he would not thereby put them to search for somewhat, for which they ought to lay themselves low in secret before him: When Shimei did curse and revile David, David presently reflected upon himself, So-let him curse, since God bids him curse David; hee presently remembred how hee had dishonored God in the matter of Uriah, and therefore looked at this reproach as righteously inflicted by the hand of God, how culpable-soever Shimei was in it. I commend it to your serious thoughts, whether as men, or Parliament-men, or whether as Houses of Parliament, the honour and glory of God have not been slighted by you; and therefore the Lord hath suffered this slight and scorn to bee cast upon you; enquire whether there bee not as much cause, why the God of heaven let this reproach bee cast upon you, as you have to appoint a Committee to enquire who they were that have done it; I blame not your care in that, but I humbly pray that you would be carefull of this. As I would fain have you learn somewhat from the disgrace which God cast upon you: So,

Principally I desire you to improve the deliverance 2 To attend their great worke now he hath thus restored them. that now God hath afforded; he hath now vouchsafed in his mercy to bring you to sit in Parliament in safety, that you may consult the welfare of this Kingdome, my most humble suit unto your Lordships, and you Noble Gentlemen, is, consider more seriously then ever heretofore, [Page] what a task lies upon you, you have a very sick Patient of the Kingdome of England to cure, it is almost ready to give up the ghost at your doore, and in your hand; now for the Lords sake, if ever any of you have before-time thought of any private interest of your own, lay it a side, and now attend wholly to the publick, now God hath given you one opportunity more, try whether possibly you can save the Kingdome, or no, and in your endeavours I commend onely these two Heads to your serious consideration. First,

Know for certain, you can never save this Land In making Religion their greatest care. without God; If the Lord will not work with you, you can work nothing; Except the Lord build the House, they labour but in vaine who build it. But if you will work for Gods interest, the Lord will work with you, and carry on your own interests, so far as yours is good: Now the Lords interest in the Kingdome is Religion, his Worship, his Truth, his Saints, his People; let them have the deepest part of your care; you will but set up a wall without morter, Arena sine calse, Sand without lime, if you do not take God along with you; preserve Gods Truth in the first place; buy not Peace with the selling of the Truth of God. 2 Look to Gods Worship, let that be set up and preserved in purity, and take all rubbish and filth from it. 3 Let the Ministers be encouraged with countenance, maintenance, provide that every Flock may have a Shepheard; and that thev may be helped forward, look to Universities, those Schools of the Prophets, out of which may be sent laborers into the Lords vineyard; you have begun many good things in this kind, but you have bin hindred by many intervening accidents, and the work still hangs, the Reformation still sticks in the birth: now make it your great work, be faithful [Page] in building Gods house, & God wil build your house▪ but if you shall be slight in it, know for certain, you shal never be able to settle the Kingdom in Civill peace and Libertie: when Jehu cut God short in matter of Reformation, 2 King. 10. 30. God cut the Civill State short, in matter of authoritie, libertie and wealth, and gave them up to be like the Summers threshing. 4. As you should regard his truth, worship, Ministry, so you must love, countenance, and incourage his people, let your eyes bee upon the godly in the land, consider their sad condition at this time, they are not onely hated by wicked men, but extremely divided among themselves, bee you pleased to reach forth a healing hand try whether God will honour you so far as to helpe to reconcile the divisions that are between Gods people; that those things that rund and divide their hearts and affections one from another, may be taken away; make it your care, and God will administer not onely occasions, but will help you to do it; Begin it first in your houses, set an example to others to follow you; Oh that God would perswade you to beleeve that God hath shewed you the mercy of this day for this very end, that you are as Joshua the High Priest, Zach. 3. 2. Zach. 3. 2. so many brands shatcht out of the fire, that you might keepe his charge and build his house, I am sure Gods portion in the land hath been your safety hitherto, and if you be faithfull in this work, it will bee your security for time to come; Religion is Gods glory, it will bee your glory, and the Lands glory, yea, the Lands security: The Esay 4. 5. Lord will create upon every dwelling place of mount Sion, and upon her assemblyes a cloud and smoak by day, and the shining of a flaming fire by night; for upon all the glory shall bee a defence: let this then bee your first and greatest care to look to Gods interest in the Kingdome. 2 For setling the Kingdom in matters of civill liberty and Peace, that [Page] you would remember, it is unity of hearts, and not power of Arms that must settle England; and had you an Army ten times as good and great as it is, unlesse you carry your affaires so, as to satisfie the hearts of honest men, of men that will be satisfied with Reason, though you may carry things on, while your force compels men, yet things so set up, will not long continue, the kingdom will be divided, and you divided with them, and we shal be in danger to be ruined all together; therfore I beseech you, let the interest of men who will bee satisfied with honesty, truth, justice &c. be consider'd in their due place, carry things so, that no moderate men may wish they had power in their hands to dissolve or cut in pieces that peace and establishment which you shall make, yea, I could wish that even such as are lyable to just exceptions might be gratified with favors, so far as there is hope that they may be won, Desperatio fasit audaces, ac fortes: he was a wise Statesman who said, Saevitia victoris sape facit magnas seditiones ex parvis, Severity of Conquerors oftentimes makes great seditions to arise out of small ones. But these things I onely mention, you are wise, and know what is best in things of this nature: This I am sure of, stand you for God, and he will guide and honor you; study to settle Truth, Peace, and Unity in the Kingdom, and that God who hath now given you such a deliverance beyond your expectation, doth well know how to repair your Honor, to take away your reproach out of the land in one day, to make you the most honorable and renowned Parliament that ever was; and can make all these things that have been your discouragements and abasements, to prove so many scales, or degrees to raise you higher in the thoughts of God and man. Consider what I say, and the Lord give you understanding in all things.

FINIS.

§

§

[Page]

[Page]

A SERMON PREACHED TO THE TWO HOVSES OF PARLIAMENT, At their solemn Meeting to Praise God for his infinite Mercy in the restoring of the said Houses of PARLIAMENT to their Honor and Freedome with so little effusion of Blood: At the Abbey-Church in Westminster, Aug. 12. 1647. By STEPHEN MARSHALL, B.D. Minister of Finchingfield in Essex.

And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me. And blessed be thy advice, and blessed be thou which hast kept me this day from comming to shed blood,

1 Sam. 25, 32, 33.

Scatter thou the people that delight in Warre,

Psal. 68. 30.

London, Printed by R. Cotes for Stephen Bowtell, at the Bible in Popeshead-Alley, 1647.

Die Veneris, 13 Augusti, 1647.

[Page]

ORdered by the Commons assembled in Parliament, That thanks be given to Mr. Marshall, for the great pains he took in the Sermon he preached yesterday before the Lords and Commons the day of publique Thanksgiving: And that hee bee desired to print his Sermon with the usuall priviledge. Sir William Massam is appointed to give him the Thanks of this House; and to desire him to print his Sermon accordingly.

H. Elsynge, Cler. Parl. D. Com.

I appoint Stephen Bowtell to Print my Sermon:

Stephen Marshall.

TO THE RIGHT HONORABLE THE LORDS and COMMONS Assembled in PARLIAMENT.

[Page]

My Lords and Gentlemen,

I Am not ignorant of the truth and weight of that speech of Pliny, Aliud est scribere uni, aliud omnibus: the same holds of Preaching, it's one thing to Preach a Sermon to a Congregation, another thing to Preach it to all the world in Print; especially upon such an occasion as this, and such a season as this, when the spirit of jealousie and mis-understanding is let loose, and mens [Page] hearts as tinder ready to catch and kindle at every sparke; yet since you are pleased to conceive that this plaine Sermon may bee usefull to others, and thereupon to order my publication of it, I humbly obey your Order, desiring the Lords blessing to accompany it so farre as to make men wisely consider the wonderfull works of God, and returne to him the glory due unto his name; The same Lord watch over you, sanctifie you and guide all your consultations, that you may bee his blessed instrustruments to make this Land a quiet habitation for his people, and a place which himselfe may delight in: This is the daily prayer

Of your humble servant in the Lords work S. M.

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Title statement

A sermon preached to the two Houses of Parliament, at their solemn meeting to praise God for his infinite mercy in the restoring of the said Houses of Parliament to their honor and freedome with so little effusion of blood: at the Abbey-Church in Westminster, Aug. 12. 1647. / By Stephen Marshall, B.D. Minister of Finchingfield in Essex.

Marshall, Stephen, 1594?-1655.

Edition statement

1647

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A89582

ID [STC]

Wing M779

ID [STC]

Thomason E401_29

ID [STC]

ESTC R201798

ID [EEBO-CITATION]

99862292

ID [PROQUEST]

99862292

ID [VID]

114446

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(EEBO-TCP ; phase 1, no. A89582)

Transcribed from: (Early English Books Online ; image set 114446)

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— A sermon preached to the two Houses of Parliament, at their solemn meeting to praise God for his infinite mercy in the restoring of the said Houses of Parliament to their honor and freedome with so little effusion of blood: at the Abbey-Church in Westminster, Aug. 12. 1647. / By Stephen Marshall, B.D. Minister of Finchingfield in Essex., Marshall, Stephen, 1594?-1655..

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[4], 24, 27-30 p.

Printed by R. Cotes for Stephen Bowtell, at the Bible in Popeshead-Alley,. London, :: 1647.. (Order to print on verso of title page.) (Text is continuous despite pagination.) (Reproduction of the original in the British Library.)

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