Sermon to Parliament, Text
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 Sermon ſuited to the occaſion of Time, and Place, and Perſons, is not onelyonly 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 1Chapter is a diſcourſe about that diſcord and jarre that The originall of this quarrel.grew between the nine Tribes and halfe, and the two 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 onelyonly 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 2engage 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 onelyonly 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 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 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 onelyonly 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 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 onelyonly leſſon.
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.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 onelyonly, 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, 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 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 2Brethren 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 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 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 onelyonly a Malady, but a fiery ſickneſſe, even a Frenzie to a State; and how ever 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! 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 onelyonly 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 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 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 conſciences of ſuch as feare God, when in the meane time Religion is no part of their care, but onelyonly 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 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,
The propinquitie, the neare approach of utterruine by 3it: 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 2for 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.
The Generall and Officers of the Army hearing of the 2violence 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 3inſolencie 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 3men 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 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 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 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, 1To all who fear God, to ſtudy peace and reconciliation, ſince our Father is ſo unwilling we ſhould fightto 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 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 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, 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 onelyonly 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 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 onelyonly 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 onelyonly 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 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 onelyonly 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.
End of the text · Stephen Marshall, Sermon to Parliament (1647)