the Church are and sympathize with them inquiring wherein they may be helpefull and then he shews well that somewhat must be done to God for it and somewhat must be done from God for it Somewhat must be done to God for the Church and that it saies he we must pray for it for God hath not promised to do any thing without prayer but he will do all things by it and herein to the shame of many that pretend themselves for the King I must needs say they are most extremely and most Atheistically defective His Sacred Majesty in the piety of his spirit and confidence in God hath strictly commanded fasting and prayer yet what is there practiced in many places by many people on that very day but drinking and swearing yea and by some that should give better example playing at Cards How empty are Gods houses and how full are Alehouses But good Lord lay not this sinne to the charge of thine Annoynted or of those that are truly and conscientiously for him But hence hence it is that the righteous cause lyeth so long in the Sudds for did we pray better our enemies would soone be turned backe this will I do for you howbeit I will be sought unto for it by the house of Israel saith the Lord God And here by the way Master Marshall exhorted his Auditors unto another good duty and that is to prize and esteeme of such as have the spirit of prayer which also is too much neglected by many in some of the Kings quarters for as Master Marshall saies truly to whom I consent to pray is not to read prayers or to say prayers or to sing prayers or barely to conceive and utter prayers but 't is a powring out the soule to God with purity faithfullnesse servency humility and constancy and those that can thus pray are as he well the very Chariots and Horsemen of Israel But alas I say how extremely are such men slighted and scorned by many amongst us insomuch that if injuries or abuses would drive them all as they do too many from the Kings side and from their Allegiance His Majesty should scarce have one praying man in some of his quarters The Rebells by their wicked pretences have brought Religion into such extreme suspicion as that many amongst us who know not themselves what true Piety and Religion meaneth do thinke it impossible as I suppose that any man should be both religious and loyall but let Atheists and prophane men know that our Loyalty is of a better kind then theirs is for it is so strengthend by Religion that all the injuries and reproaches which the Rebells the Divell and themselves together can heape upon us or dart against us shall never be able to enervate or weaken it in us but I returne to Master Marshall who sayes 2ly Somewhat also must be done from God for the Church and that is we must imploy all the gifts and talents which God hath given us in the Churches service they are given us for that end to profit the Church withall 1 Cor. 12.7 and therefore as good stewards of the manifold guifts and graces of God we must dispense them Most true hath God given men wisedome strength or wealth why all these and what ever else they have that may in any thing be availeable they are bound as they will answer it to God at the dreadfull day of Judgement to imploy at this present in the service of their King and Country we thinkes every true Englishman should blush to looke upon any thing which himselfe hath that his Soveraigne wanteth or that may do him any service shall I goe into my house to eate and drinke and lye with my wife saies gallant Vriah when the Arke of God and my Lord Ioab and the servants of my Lord are incamped in open fields So me thinke should every Gentleman every rich man say shall I go in Skarlet while my Soveraigne goes in Sackcloth shall I be richly clad while my Soveraigne is meanely attired shall I have gold in my Chests while my good Soveraigne wants it to buy food to put in to his Souldiers bellies shall I lye soft and fare well while my Soveraigne lodges hard and fares ill yea is hunted up and downe the land like a Patridge upon the Mountaines and is robbed of his maintenance shall my Soveraigne be in my Saviours condition and complaine with him The foxes have holes and the birds of the aire have nests but the King of England hath not where to hide his head and shall I live like that Dives in the Gospell and care for nothing No farre be such things from me I had rather begg with my Prince my naturall Leige Lord if God so please then raigne and domineere with his rebellious Enemies Thus I say me thinke we should all even grutch our selves to fare better then our King or to enjoy any thing which he wanteth or to have any thing in our possession which might be serviceable to farther that righteous cause which His Majesty maintaineth But once againe to Master Marshall who now drawes toward the end of his Sermon which he concludes with an exhortation so the margent calls it to his Right Honourable and beloved Auditors and wisheth that they could heare the Lord himselfe speaking to them in the same language as once he spake to Cyrus and truly I wish the same thing with him for then I hope they might have beene drawne from that bloudy and sinfull way which ever since some of them have walked in For God I am sure would not have spoken to them as Master Marshall hath done But instead of exhorting them he doth fall to commend them you saies he who have heretofore lived at ease injoying the delights of the sons of men have now changed your pleasures for paines your delights for dangers your profits and gaines for expenâ—es c. if they have as he saies beene Changelings in these things I wish they had beene such in nothing else or done no worse but alas they have changed our peace into warre our happinesse into misery they have turned the whole Kingdome upside downe and of a flourishing Country have made it an Acheldama or field of bloud But Master Mashall goes on and tells them such fruitâ— as yours are not brought forth by every plant such plants as you grâ—w not on every ground no God forbid they should the world would soone be at an end then nor had it stood till this day if former ages had produced many such But goe ye on saies he ye nobles and worthyes forget what is behind if the worme of Conscience will give them leave God and his People will never forget it I beleeve they will not for there is too great cause it should be remembred Get the resolution of Zisca that Brave Bohemian Captaine who not onely was willing to fight while he lived but bequeathed his skin when he died to be made a drumme head
beginning of his Epistle Dedicatory before his Sermon doth prove it It is fit saies he my obedience should last as long as your Commands which therefore are supposed to be never errant for so I have alwayes interpreted your requests and desires to be we can say no otherwise to God himselfe and no question but M. Marshall would have all men of his mind ergo 2. That all men should beleeve and take their cause to be Gods c. is evident in that he saies they are all called to be Leaders and Captaines of the Lords Host called that is immediately by the Lord himselfe as Deborah Barack and the Iudges of old were by some speciall instinct and inspiration no other kind of call can he challenge for them for the King by whom God ordinarily calls and makes Captaines and Leaders of his Host I am sure M. Marshall himselfe will not say did call them together to doe as they doe to set his Kingdomes in a Combustion but rather to confirme and establish them in a further Peace not to raise Armies against his owne Person and expresse Commands but to consult together for the tranquillity and safety of his people Now if they be such as M. Marshall intitles them and so called as he without any proofe supposeth them then it must needs follow that they who helpe them helpe the Lord and their cause must be the cause of the Lord 3. That all who doe not helpe them and their cause are to be accursed accounted of and dealt withall as was expressed the tenour of M. Marshalls discourse upon his Text in the proofe of his doctrine doth sufficiâ—ntly declare as I shall shew when I come to note his Misapplications But further that M. Marshalls meaning is the same as was expressed I doe appeale to the people whose Evidence is as sufficient in this case as M. Marshalls owne They will witnesse with me that they doe thus interpret and understand him as was apparent not onely by the Prisoners that were taken at Brampton-Bryan Castle of whom is mention in the Preface to this discourse but also by that extract of them those miserable wretches that were slaine at Hopton Castle for they while they maintained the same against the Kings Souldiers amongst other revileing and blasphemous expressions some of them would cry out O you Rogues you doggs will you fight against the Lord against your redeemer which plainly infers that 't is a generall position infused into them all by their teachers that their cause is the cause of God and they that oppose them oppose the Lord which blasphemous expression occasioned others as vile from some of the prophaner sort of our men which indeed I tremble to expresse and afterward when that Castle was taken that blasphemy of theirs together with other opprobrious and reviling speeches did stir up that rage in the mercilesse Souldiers which occasioned that barbarous and inhumane slaughter of those miserable men for which my heart hath often bled in secret as God knowes it being an Act however deserved on the sufferers part yet too too cruelly inflicted by the Kings men most contradicting His Majesties meeke and gratious Spirit of much disparage among vulgar people to His righteous Cause and most unbeseeming Christian Souldiers insomuch that my prayer is and shall ever be good Lord smite the hearts of the Actors in and Consenters unto that bloody Tragoedy with true remorse for that their barbarous cruelty But here by the way I would have all men note the originall cause of that and such like deeds of barbarousnesse and inhumanity the Preachers of that side infuse by their doctrines such blasphemous and bloody Principles into their men who being of the common sort doe think it part of their zeale to discover the same in words as well as when they have power to performe it in deeds and thereby doe exasperate the opposite party to pay them home in their own Coyne for they think they have as good grounds to reckon themselves to be for the Lord as the others have and if to be bloody and cruell be the way to shew it they can be as bloody as they though I am sure our men have not so learned Christ from their teachers but alas the examples of others though deadly Enemies will prevaile more in matters of evill then the precepts of any though of neerest friends in matters of good And thus have we seen M. Marshalls mistakes in the seasonablenesse of his Text insomuch that I suppose it may be concluded contrary to what he fancyeth that his Text was most unseasonable 1. In respect of the times being times of the Gospell and so times of Blessing and not of Cursing of returning good for evill and not on the contrary of overcoming both ours and Gods Enemies with our benefits and Prayers 2. In respect of the temper of most People who in these last and worst dayes do generally mind their own things and not the things of Iesus Christ to please their own humours their own corruptions which are rather to curse and wish hurt to others then to dislike of such curses the things of Christ his precepts his commands are contrary to our selfish inclinations 3. In respect to the occasion of the dayes meeting which was being a Fast day to humble themselves for their former uncharitablenesse towards their Brethren to get their spirits meekned by Gods word and so fitted to serve the Lord in their callings and to be assistant to his cause and people by their Prayers which must proceed from hearts and mouths seasoned with Charity and not with Cursing 4. But specially it seems to be a Text most unseasonable to the Honourable Assembly of Parliament who all should be as the Lord dealing out blessings to this Nation as the Lord doth and the rather because they were call'd together for that purpose and not to be a Curse unto us they are called saies M. Marshall to be Captains and Leaders of the Lords Host I suppose he means or should meane under the Captain Generall Christ Iesus and therefore 't is fit they should be conformable to his Orders and to his Example in all their wayes and Carriages He was mercifull peaceable and indulgent to his inferiors and so should these have been provoked by him to be whereas to Preach of Cursing to them and so to imbittor their spirits must needs be most improper and unseasonable and the only way to make them unlike the Lord whose Leaders and Captains over us they ought to be I am sure it hath been a meane to breed extreame disorders and confusions And thus I have discovered M. Marshalls Misapprehensions in the Choice of his Text and so I end the first Section SECTION II. Wherein are discovered Mr Marshall's Misinterpretations I Shall now take a view also of his Interpretation of his Text which followes after his division of it which is this In this Text saies he which I call the doom of
Christians to the end that their own designes may succeed the better at home they dare not doe any evill to others that good may come thereby unto themselves nor doe they in any sort allow of that distinction which one of M. Marshalls Auditory did make with the approbation doubtlesse of some fellow Members that though evill may not be done to further the private good of any man yet to further the publique Cause it may No the People of God dare not be so wise as to use any meanes but what they may with confidence from the word expect Gods blessing upon for Gods People rest chiefly upon God for helpe they live by saith accounting as M. Marshall saies the Battaile not theirs but Gods whose cause is united to the cause of his people when Asaph saies M. Marshall had laid downe the Churches sufferings Psal. 74. the pulling down of their Synagogues the wasting of their Country the reproach and scorne cast upon them by their enemies he doth v. 22. 23. interest God in all this From which quotation of M. Marshalls we may also note for our purpose by the way that the pullers downe of Churches the wasters of their Country the casters of reproach and scorne upon their betters are the Enemies of Gods Church and people and so also of himselfe indeed the Psalmist in plain words calls them Gods adversaries Thine Adversaries roare in the midst oâ— the Congregations they set up their Banners for tokens they breake downe the carved worke in thy Temples with Axes and Hammers they have set fire upon thine Holy places and have defiled by casting downe the dwelling place of thy Name yea they have said let us destroy kill slay and destroy them altogether thus have they burnt up the Synagogues of God in the Land Now from this place of Scripture so happily quoted by M. Marshall we learne that the Authors of such actions or expressions may be concluded to be the Enemieâ— of Gods Church and people yea M. Marshall helpes us in this Collection too Pag. 18. of his Sermon where he pronounceth this sentâ—nce They must needs be blessed that serve the Church and he must needs be cursed that deprives it of its dues And who these are that doe so I leave to every mans owne observation to determine 3. The Church and people of God as M. Marshall Pag. 16. inferres unto us are they that maintains the good cause and saies 〈◊〉 when Davids cause was good his adversaries must needs be evill and then he could foretell that they should be ashamed and brought to confusion cloathed with reproach and dishonour who opposed themselves against him which indeed fell out accordingly upon all that pack of Rebells and Traitors that conspired against the Lords Annoynted to pull him from that honour whereto God had advanced him Achitophell hang'd himselfe and a Tree hang'd Absolom and twenty thousand of their followers that did associate with them were slaine in a day And Sheba afterward who trod in their rebelliouâ— steppes against the King had his head severed from his shoulders and therefore M. Marshall was in the right also for that particular And then that we might the better know the good Cause he gives us two markes of it which also may be allowed of the good Cause saies he which is Gods Cause is a noble Cause and a successefull Cause and therein he speakes right for the King For The Kings cause is a noble cause not onely in respect of his Royall selfe whose cause it is and in respect of those Noble Personages that are agents in it but also because it is not for a trifle or a thing of no great Consequent but even for a Crowne which according to Master Marshall's judgement in that place doth enoble the cause the Kings cause sure is for no lesse then for a Crowne and for to keepe the Dominion of three Kingdomes which the Lord of Heaven and Earth hath intrusted him withall He would still hold his Soveraignty onely and immediately from the Lord but they would have him acknowledge his dependance upon themselves and if he would but so farre deny God and debase himselfe as in that manner to worship them they tell him as one did once our Saviour all theâ—e will we give thee or wee 'l make you the most glorious Prince in Christendome but the King like a good Tenant maintaines the right of his true and old Landlord the glorious Lord God therefore his cause is a noble cause 't is Gods Cause and saies Master Marshall 2. Gods cause is a successefull cause in the end or finall issue it will prove so for a while the malignant Church may prevaile against the good and an ill cause may have the better and then that shall be called good falix prosperum scelus virtus vocaâ—ur and the good cause failing in the execution will have the denomination of bad and therefore I beleeve their great Major Crommell was in the right when he said if we prevayle our opposers will be acounted the grandest Traitors to the state that ever were and be used accordingly but if the King prevaile our undertaking will be judged the most horrid and blacke Rebellion that ever the sunne saw If therefore we will judge by the event we must suspend our sentence till all be done the good cause like good men growes illustrious by degrees as the sunne shines more and more bright toward the perfect dayâ— as the waters of Siloe run so doth Gods helpe often come to his people slowly but surely and though successe of late hath in some places favoured the Kings Enemies for the sins sake of us his followers yet I thinke Master Marshall cannot deny if he doth but remember that the King hath thriven somewhat since himselfe went downe with the Army towards Nottingham with this opinion in his heart and these words in his mouth for the incouragement of his Companions that the King might fly from place to place for a little while but there is no remedy he must yeeld and come in at last he cannot possibly withstand our great forces And I doubt not through the the mercy of our stong our just and holy God but in the end Master Marshalls quotation in his 17 pag. from Esa. 44.17 will be evidenced to be true no weapon can prosper that is formed against it the Kings cause and every tongue that rises up in judgement against it shall be condemned Fourthly and lastly we gather from Master Marshall pag. 18. that those who be of the Dragons Army of the Church malignant that have as in pag. 20. their names in the Dragons muster booke are none of the Church or people of God And herein he speaks most truly also But how shall we know who they are Master Marshall like a freind helps us in this too in the same place viz. the later end of the 18 pag. by his quotation of a Scriptures The first is Prov. 30.17 the eye
now distressed in Ireland So that he conceives it seasonable as I apprehend him in respect of the day or the duty thereon to be performed yet the pretended occasion of that dayes meeting as I take it was to pray and not to curse I did never read that bitter cursing was ever injoyned as any part of the duty of a fast day and therefore no marvaile if the fruits of such fasting dayes have proved so bitter to the whole Nation I have heard both M. Marshall and other Ministers of that Faction at some fifty or sixty miles distance inveigh most bitterly against the Cavaleers for their Cursing and Swearing the report whereof doubtlesse they did receive from some good hand for to my griefe and sorrow I find that notwithstanding his Majesties Military Articles and frequent Proclamations to the contrary many that have Relation to his Armies are most extreamly given over to that hellish sinne for in that particular they rather chuse to follow M. Marshalls doctrine then that of their owne Ministers who dislike the same they thinke they may practice Cursing as lawfully as he preach it though I beleeve they mistake him therein for he would have onely those of his owne side to whom he preacheth to practice the same and not the Cavaleers to whom it doth not belong nor indeed in respect of their cause so well become But such is mans nature Nittimur in vetitum in wayes of sinne one will strive to out goe another And let M. Marshall say what he can the Cavaleers will account those in Rebellion against the King as worthy of Curses as they on the other side can account them But this I must say of the Cavaleers I could never observe any of them so transcendently bold as to fancy they did helpe God or his cause by their Cursing nor yet to professe publiquely that the Fast day was a day seasonable for the practice thereof nor dare we who are Ministers among them teach any such doctrine for we have not so learned Christ no but let M. Marshall and all his side know that we thinke we are bound in Conscience upon the Fast dayes to discover the horrid nature of the sinne of Swearing and of Cursing others even to the faces of those we conceive guilty of it endeavouring thereby to humble their soules for it And we pray our selves and teach others that 't is the duty of Christians to pray for all and to curse none no not those that are for the present Enemies to God or to themselves who thirst for the ruine of Christs Gospell and of the defender and Professours of it we hope and pray for their Conversions for we know not but God may call them at the eleventh houre onely we pray that their mischievous imaginations against the Lord and against his Annoynted and servants may never prosper that their Hypocrisie may be discovered that so the simple well meaning People may no longer be deluded by them we pray Fill their faces with shame of their owne doings that they may seeke thy Name O Lord We conceive that cursing of others on the Fast day would rather appeare to be an act of Pride in us and of selfe justification then of selfe condemnation which is the proper act of a Fast day we hope that those Prayers which we put up for our bloud-thirsty Enemies as they are most selfe denying so are they most suteable to the worke of Humiliation and if they prove not effectuall in their behalfe for whom they are made yet in the end they will through Gods gratious acceptance by Christs meanes prove most beneficiall and comfortable to our selves And we thinke we helpe the Lord and his cause best when we walke onely in that way which himselfe doth lead us in and wherein his cause alwayes at the last hath best thrived and prospered and that hath been not the high way of Cursing and selfe advancing but the low way of praying and selfe denying yea we apprehend that 't is the strength of God alone that must pull downe his Enemies and maintaine his owne cause which he will undoubtedly doe by some meanes or other when his wronged and afflicted people are fit for mercy and deliverance and are brought to kisse the rod which beats them and this we tell them they shall doe when they leave cursing their Enemies and with appeasednesse of Spirit can pray for them this is the doctrine which we Preach unto them to be practised on the Fast day and on every day and I beseech God give to every one of the Kings Subjects and People grace to follow it We read Ezek. 22.30 That in a time of generall Calamity God sayes that he sought for a man to make up the Hedge and stand in the gap before him that he might not destroy the Land but he found none Had God looked for Cursers or if they could have done the deed doubtlesse he might in those dayes as well as now have found many for 't is an easier thing to nature and more common to curse Enemies then to pray for them but he looked for a man that should act Moses part who stood in the breach and prayed for them and so was a meanes to preserve them The Story it selfe is worth our observance God offered to make Moses a great man yea a mighty Nation if he would but give him leave to destroy those rebellious Israelites who sure were Gods Enemies for He doth not use to destroy his friends But Moses would not yeeld though he might have come to great preferment by it Had he been of M. Marshalls mind he would have thought it his duty not onely to have left praying for them whereby he held Gods hands but also to have fell a revileing reproaching and doing them all the mischiefe that possibly he could and so have helped the Lord more quickly to have destroyed them But surely that selfe denying course of Moses was more acceptable and pleasing to God then this other of Mr Marshall would have been And I beleeve for my part that God on the Fast dayes when we meet togeather to helpe him and his cause doth expect from us even such like prayers as Moses offered and doth look that we his Ministers should call upon people in that way and manner to afford their assistance and I verily believe had M. Marshall and all the Ministers on his side so done the distressed people in Ireland which he seems so specially to commiserate had been better helped then they have been for let us but consider a little by the way more fully to evidence M. Marshalls mistake what great benefit this Cursing doctrine hath reached out to the afflicted Protestants in that Kingdome Soon after the Preaching of this Sermon which was Feb. 23. 1641. The predominant part of his Auditory their hearts being thereby fitted and prepared to Cruelty fell to put the same in practice for hereupon the lands of that Nation were exposed to
Meroz are two things 1. The Author of the doom or Sentence The Angell of the Lord 2. The sentence given against them in the other words wherein M. Marshall considers their fault They came not to help the Lord considers their punishment a Curse and a bitter one Curse ye bitterly or in cursing continue to curse them vehemently curse them never leave Cursing them thus M. Marshall now for the Interpretation 1. The Author of the doome or sentence against Meroz it was the Angell of the Lord M. Marshall doth not determine whether thereby is meant Deborah the Prophetesse or Barack the Generall or all that have divine inspiration as he speakes only this he saies that the Curse came not from any private spirit as of Deborah and Barack singly but was by Divine Authority and herein he speaks the truth And I wish that all who are prodigall of their Curses in these daies would be sure before they scatter or shoot them that they had also a divine Authority But the things which M. Marshall hereby would hint unto us are these 1. That a like divine Authority or inspiration to Curse is have able in these daies as in ancient times for else this Text could not in his owne conceit be seasonable 2. That many have or are indued with divine inspiration for his phrase all that have doth inferre that many have 3. That though the Curse that comes from the Prophet alone or the Generall alone may be liable to be suspected as the fruit of a private spirit yet if the same also proceed from the many from the people specially in their abstract or representative body the House of Commons or the prevalent part there who are vox populi then it must be accounted vox Dei and of divine Authority what ever they breath forth though the same that Saul did when he persecuted the Church of God must be believed to be by divine inspiration This we shall further evidence anon from Mr Marshalls own words upon another occasion 2. Meroz or the people cursed M. Marshall concludes they were Iewes of the same Country and Religion with Deborah and Baracke by whom they were saies he probably called to lend their assistance being as neere the enemies danger as the rest and because they were such ill neighbours and would not afford their assistance they had an Heavier doome layd upon them then any othâ—r and indeed I adde deservedly for should any City or Towne or County upon a like call from him that is supreme Iudge or Governor under God as Deborah and Barack at that time were refuse to lend their cheerfull and Loyall assistance they deserve an heavy censure and to have an heavy mulct layd upon them but M. Marshall hath a further insinuation which we shall discover by and by 3. Curse them The word signifies saies he maledicere verbo malefaceâ—â— re to speak evill of them to revile them to reproach them to wish mischiefe to them to doe any evill against them to execute indeed what they would wish in words so to order them that they may be barren and desolate as a wildernesse that they may wither away and be as houses and walls without foundations 4. By the mighty he â—aies first and that truly is meant literally King Iabin and his Generall Sisera but then he strâ—tches coming neerer to his purpose and saies But in Gods intent the mighty are all of what ranke or quality soever who are Eminent in wisdome strength Authority or Riches and mannage an ill cause against the Lord or against his Church which may haply be true in thesi though not in M. Marshalls Hypothesi for he supposeth that to be an ill cause without dispute which his side opposeth and those who oppose that or them to be the opposers of the Lord and of his Châ—rch so that in briefe M. Marshall would have the words to be understood thus All Englishmen and Common people that will not ayde the Parliament or the House of Commons when they call against all men whom they are pleased to account Gods Enemies and managers of an ill cause who are first the King with the Generall of his Armies then all his Nobles Gentry and others of what rank or quality soever that are eminent in wisdome Strength Authority or Riches that doe assist and ayde him us their duty is to doe being his sworne subjects against them are to be ill spoken of reviled reproached and have all the mischiefe done them which men whose mouths are full of cursings and ill speeches are able to wish them yea to be so handled that they may wither away and never thrive more they must like briars and thornes be pluckt up by the rootes they and their children that their names might be had no more in remembrance even because they came not to help the Lord that is the House of Commons or the prevailing party there who are all as the Lord as wise and as infallible as he being all call'd to be Leaders and Captains of the Lords Host but doe rather chuse to mannage that which they the Parliament judge to be evill and against God his Church and People This is that which M. Marshall would insinuate to be the meaning of Gods spirit in this his Text and thus doe the vulgar sort of his Faction understand the same as appeares by their calling themselves Gods owne people and their cause Gods cause and the opposers of themselves and it fighters against the Lord and his Church Their Armies they call Gods Host. And as M. Marshall doth the House of Commons the Captaines and Leaders of it and all that side not with them they account and call Malignants and thinke they doe but their duty according to M. Marshalls doctrine to reproach and revile them to rob them and to shed their bloud But I affirme 't is possible that both M. Marshall and they too may erre in the ground of their Hypothesis in the foundation of that good opinion which they have of themselves and of their cause which is onely the judgement of their owne side or of their infallible Parliament for men have alwayes been wont to be too partiall to themselves when they have been their owne Iudges The Arrians were once the onely Orthodox Christians if their owne words might be taken and those that joyned not to them were Gods Enemies and as such to be used the Donatists another while cryed out in their owne behalfe that themselves were onely Gods people and those who opposed them opposed Christ And the Papists have a long time said the same thing concerning their owne cause and Church and such hath been the fancy of all Hereticks and Schismatickâ— in the world in their owne behalfes But if Gods Holy word might be admitted Iudge in this case I dare boldly affirme that some of them who by Mr Marshall and his Faction are accounted Managers of the ill cause and according to his doctrine are reproached
with the names of Malignants Devills and Doggs would undertake with the hazard of their lives to prove that cause which they maintaine suffer in and are persecuted for by them who ingrosse to themselves the name onely of Gods people to be that cause which Scripture warranteth But neither the Arrians nor Papists nor any other the Enemies of Gâ—ds truth when they had once got the Militia or power into their hands would ever referre themselves or cause to Scripture No more now will these men the Arme of flesh indeed now they are possessours of it is more suteable to their purpose to defend them And truly to all them who are not extreamly blinded this is a most convincing Argument that the cause which M. Marshall and his Faction call good is starke naught because it shuns the light they dare not bring it to a publick disputation good Gold would endure the fire and a good Cause would loose nothing by a tryall And indeed for M. Marshall since his whole endeavours are to promote that cause I wonder knowing his ancient ingenuity that he should â—ot bring so much as one Argument to evidence the goodnesse of it can he thinke the matter so unquestionable that it needs no proving or that all men looke with his Eyes and have captivated their faith and judgements to the censure of the Parliament as himselfe hath done must a thing of necessity be true or false as the Parliament judgeth because they say their owne cause is good and the Kings bad themselves are in the right and he in the wrong must it therefore by all men without Haesitation be so taken must all men build upon M. Marshalls foundation and walke by that unwarrantable rule which he hath chosen to walke by there is no reason he should expect it And now least any should thinke that I mistake M. Marshall I will Evidence that he doth fancy his Parliament to be infallible and that he hath submitted his owne faith and judgement to its determination I will to this purpose give you his owne words in a certaine Letter of his to a namelesse Friend it was written in vindication of himselfe from the imputation of madnesse and published to the world in Midsommer moone last yeare 1643. In which after he had handled his case of Divinity as he calls it and proved as himselfe fancieth the lawfulnesse of resisting the Supreame Magistrate though most poorly indeed and most unlike his former selfe as all who knew him may easily judge He comes Pag. 22. to a second case which he calls matter of fact and therein forgetfull of himselfe and of that Scripture Thou shalt not speake evill of the Ruler of the People he falls foule upon the King and like a mad man indeed layes load upon his Soveraigne saying that His Majesty being seduced by wicked Councell did levy Warre against his Parliament He meanes at that time for of then he speaketh when the Parliament raised their first Army which he sayes was onely in their owne defence and it was at that present when the King had neither Men nor Armes nor Ships left him nor scarce mony to buy himselfe and Children bread for they had robbed and cheated him of all And therefore well may the question be asked M. Marshall what Evidence there was of the Kings leavying Warre and I beleeve his Conscience expected the same and thereupon provided his Answer ready in the same place which sure himselfe thinkes abundantly full and able to give all men satisfaction my great Evidence sayes he is the Parliament judgeth so 'T is worth our observation no evidence he had of any word or Act of Hostility on the Kings part for this he sayes was his great Evidence a greater then which he could not shew nor needs he as himselfe supposeth for he proceeds further and sayes the Iudgement of a Parliament of England was never till now questioned by a people of England And yet we read of a Parliament in England called the mad Parliament and of another called the wicked Parliament and Posterity will find mention of a Bloudy and deceitfull Parliament the Iudgement of the first of these was surely questioned by some people of England when they intitled it an Assembly of Rebells and so was the wisedome of the second when all the Lawes made therein were afterward annihilated therefore I may much more truly affirme that a King of England never received so much prejudice and unchristian usage as now by any Parliament in England But the man goeâ— on still to amplifie the Supremacy and infallibility of his present Parliament and addeâ— wisemen say and so doth he that a Parliament of England 't is this he means is like Saint Pauls spirituall man as Satan is to an Angell of light who iudgeth all himselfe is iudged of none O I would to God it were not onely like but endued with the same spirit that St Pauls spirituall man is endued withall for then I am sure it would be lesse bloudy and more obedient But here by the way we may conjecture that M. Marshall will never hence forth finde fault with the Popish Collyer for blindly beleeving as the Church beleeves who thinkes it his owne duty to beleeve as the Parliament Iudgeth And here also let 's note the reason which too few observe why he and others of that side doe conceive as appeares by their practice that telling of untruths breaking of Oathes resisting and defaming the King shedding of innocent bloud and such like things are in these dayes if some men commit them no sinnes this doubtlesse is their great Evidence The Parliament judgeth so But seeing we have heard M. Marshall thus farre let 's listen to him a little further The Iudgement of his Parliament is not onely a sufficient ground for his Faith but for his practice also For he proceeds in his discourse and from the supposed infallibility and Supremacy of his Parliament makes this Collary And therefore if I should give none other account of mine entring upon my office in the Army which was not to fight or to meddle in the Councell of Warre but onely to teach them how to behave themselves according to the word that God might be with them should I I say give no other account but the determination of that wise Assembly I should be acquitted by indifferent men Indeed they must be very indifferent men that will acquit him indifferent for honesty and discretion indifferent whether thâ—y â—peake truly or falsely rightly or wrongfully indifferent whether they speake like wisemen or like fooles such kind of indifferent men will likely enough indeed acquit M. Marshall but for other kind of men I beleeve they would have acquitted him better if when he entred upon his office in the Army he had been preaching Peace and obedience to his Parish and Charge at Finchingfield But that passage of M. Marshall is worthy our further observance that he sayes His entring upon his Office
of the Cavileeres that he can see none of these miscarriages in his owne party or are they no miscarriages because they do them surely M. Marshall hath not discharged himselfe in that particular for which he entred his Office if by the word he meanes Gods word or else he is lesse perswasive and powerfull in his teaching then he was wont to be indeed being so farre out of Christs way no marvaile if God refuse to smile upon his labours with a blessing as heretofore But how mildely and mercifully M. Marshall doth teach those of his Faction and how according to the word to behave themselves we shall see hereafter in this his Sermon and perhaps shall thinke from what we shall therein finde that to behave themselves according to the word in his sense is to justifie themselves in their wicked waies by perverting and abusing the word for that is the thing which by his example he teacheth in the same and herein I confesse he hath been too unhappily successefull upon the weake spirits of the vulgar people But I returne from his selfe to his Sermon Now by this digression we have seene from M. Marshalls own writeings what is the foundation of that good opinion which himselfe and these of his side have of themselves and of their cause tâ—e Parliament judgeth so which is also the reason why the King and all his friends who are eminent in Wisedome Strength Authority or Riches must be beleived to mannage the ill Cause against the Lord and against his Church the Parliament iudgeth so And therefore 't is every mans duty to speak evill of them to reproach them to call them Papists and doggs yea and to do any mischiefe to them in deed that can be wished in word to seize upon their estates and to slaughter their bodies for the Parliament judgeth so Nor must any one doubt but in so doing he helpeth the Lord against the mighty for the Parliament judgeth so And if the Ministers on that side shall please to say that they doe not enter upon their Office in the Army to fight or to meddle in the Councell of Warre and notwithstanding shall manibus pedibusque with tooth and naile and tongue too stir as much and more then any against Law it selfe yet it must be apprehended that they doe all things well and as they should doe for the Parliament judgeth so And if in stead of teaching men to behave themselves according to the word they shall teach them to pervert the word for the justification of themselves in wayes of wrong and blood why this also is well done if the Parliament judgeth so In a word telling of untruths breaking of oathes resisting and defaming the King shedding of innocent blood and such like things if these 〈◊〉 whom the Parliament judgeth Gods people do commit them to promote that which they call the Lords cause are no transgressions but acts of Religion and zeale for the Parliament judgeth so This is the great and undeniable evidence the Parliament judgeth so But let me tell all men that the judgement of God is greater then that of the Parliament and he knoweth all things and will judge all men with righteouâ— judgement even these Parliament men themselves whom ere long he shall fetch before his Barre of Iustice their Militia shall not hinder him therein as it doth at this present his vicegerent and to that great and dreadfull Lord God I leave them and returne to Mr Marshall whose Misinterpretation of his Text we have in part seen and the ground thereof to be a false opinion of the infallibility of judgement in the Parliament I shall still follow him When he had in his sence expounded his Text he doth note by the way some observations before he concludes upon his main doctrine all which he should have done well to have quite omitted or else in more full and cleare tearmes to have propounded them they are these in their order Although Gods people {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must blesse and not curse yet in some cases they may forsake mount Gerazim and ascend mount Eball and there curse and cursâ— bitterly Mr Marshall should have done well in a few wordes to have noted what cases those are for people being naturally inclined rather to curse then blesse are apt to be mistaken in thinking that to be a case which is not beside many true Godly people doe think that in no case they ought to curse in these daies because the Spirit of the Gospell is no cursing spirit nor are the times of the Gospell cursing times and the doctrine of the Gospell is blesse and curse not which they interpret in no case therefore I say M. Marshall should have done well to have set downe his cases which he would have excepted Although the Curse causelesse shall not come yet when Gods people according to Gods direction clave non errante doe curse their curse is like the flying rowle Zack 5.3 4. a consuming curse In this also Mr Marshall should have done well to have given some infallible Rules that people might know when they should curse according to Gods direction clave non errante for every man is ready to think himselfe a Pope and when ever he hath a provocation to curse to think that he hath that clavem non errantem in his possession though some Protestants question whether there be any such unerring Key committed to any upon earth or no The mighty doe frequently oppose the Lord it is no new thing to finde the mighty in strength the mighty in Authority the mighty in wealth the mighty in parts in Learning and Councell to ingage all against the Lord his Church and cause Here also M. Marshall might have done well to have distinguished upon the Mighty for those ignorant people that take M. Marshalls words for Scripture may perhaps misapply his meaning and from what they may learne in the next observation when they see any one of their own side grow mighty above others in â—uthority and wealth by meanes of those estates of other men which they hope shortly to enjoy they may take upon them to murder them and so some of the Worthy Members may chance to have their throats cut because in regard of their mightinesse they may be apprehended likely to oppose the Lord his Church and Cause for the mighty doe frequently do so saies M. Marshall Therefore had he said some of the mighty some of the wealthy do so it had been more safe and more advisedly spoken or had he used St Pauls modesty and saiâ—not many Noble not many Mighty not many Learned doe assist the Lord and his cause he had been lesse liable to misconstruction for not many doth not â—xclude all nor suggest a â—uspition of all but yeeldeth to Gods praise that some of eminent ranke in all Ages have been friends and defenders of the Church of God Indeed to that observation M. Marshall in some
themselves slaine as Zebah and Zalmanah were let such Newters marke that and give their timely assistance to their Soveraigne 2. Some are Newters out of sloathfulnesse and carelessenesse who are indifferent as he saies whether the Beare bite the Dogge or the Dogge bite the Beare and these he resembles to the men of Iabesh Gilead who when all the Tribes had bound themselves by oath against Benjamin would not enter into the Association with the rest for which as he notes it cost them deare even their owne Heart bloud in the Conclusion But here it must be remembred by the way that that Association was not against any Soveraigne King to whom they had sworne Allegiance nor against the minde or without the Consent of any such a one for indeed as yet they had none set over them but their prime Governours whom they were to obey did call them unto it and therefore the case and condition of any amongst us cannot hold Paralell with theirs as haply Master Marshall would insinuate nor can they justly be terrified thereunto with that example Then Master Marshall comes to his second use which is for Exhortation to give up our selves to the service of the Church his motives thereunto are three from Gods Honour from our relation unto the Church and the Churches gaine and from our owne good both inward and outward all which motives may well serve to stirre us to give up our selves to the service of Gods Church and cause now managed and maintained by the King our Soveraigne 1. The Honour of God commands us for hereby we shall ingage our selves to maintaine the Act of Gods wisedome who hath placed the King of all other men in the world to be his Anointed and Vicegerent over us 2. Our relation to the Church requires it for as we are members of the body our care must be to defend the Head and uphold the Body it selfe which the Enemies endeavour also to dissolve Master Marshall tells us from the observation of Politicians that Common-wealths usually thrive when private Subjects are Common-wealths men He saies indeed but usually not alwaies for I am sure our Common-wealth was never so weakened and broken as it hath beene of late since private wealths men have taken upon them to be Common-wealths men But I dare say that the Church hath alwaies best thrived when private men in their proper spheare have proved themselves good Church men and had those amongst us done so they had doubtlesse prooved better Common-wealths men too then they are however they doe conceit of themselves both Church and Common Wealth had fared better had they in publique matters beene lesse busie 3. Our owne good perâ—wades us to give up our selves to the service of the Church we shall gaine three things by it inward peace outward Honours and a great reward saies Master Marshall 1. Inward peace which alwaies is then greatest when we have done any thing for the benefit of the publique 2. Honour before God and man for to have an influence as Master Marshall saies well into the welfare of many is not onely noble but also Angelicall yea divine 't is to imitate God himselfe who above all things minds the good of Sion that is the peace of his Church Saint Paul Rom. 16. commends many that they laboured much in the Lord i.e. in the waies and workes of the Lord which are waies of obedience and workes of mercy not of rebellion strife and cruelty And Saint Paul gloryed as Master Marshall notes in this that he laboured more aboundantly then others viz. to make peace among men and to plant the doctrine of faith and patience in men and he saies he became all things to all men that he might save some not destroy some no he wished in another place that they were cut oâ—f that did so cut off not by Master Marshall's bloudy sword but by Excommunication 3. A great reward we shall gaine to our selves in this life Houses and lands an 100 fold for what we loose saies Master Marshall perhaps he meanes out of the estates of others and everlasting life beside But I dare assure everlasting life if we endeavour in Gods way and suâ—ficiency here at least contentednesse which is equivalent and thus much breifely for the motives After these Master Marshall laies downe directions how we may be able to doe this service for the Church and first he shews what is requisite to fit and prepare us to doe the Church service and the meanes he laies downe are three Godlinesse selfe-deniall and Love 1. Men must be Godly And O that we Ministers on the Kings side could be meanes to worke this Condition in the hearts and lives of all His Majesties Souldiers I dare say the service would be better done and their endeavours would in many places be more speeded with a blessing 2. Men must deny themselves not seeke their owne ends nor proceed in their owne wayes when once they appeare sinfull in themselves or to others detrimentall I wish Master Marshall if he had beene in earnest had beene so happy as to have perswaded all and every of his Honourable Auditory to the practise of this point which as himselfe affirmeth rightly is the A. B. C. in Christs Schoole But alas the whole nation feeleth to its smart that he hath beene as unsuccessefull in teaching this first Lesson as my selfe and others have beene in pressing of the former which is a doctrine of an higher forme and of farther proficiency 3. Men must love the Church indeed love will make men labour and the labour of love is the best labour and most pleasing unto God But though our speciall love must be unto the Church yet we must love others too even those that yet are enemies to us and of a differing opinion from us yea though yet out of the state of grace it selfe and so love them as we may allure them we must not be bloudy or Cruell to them Master Marshall I observe speaks 2 or 3 times of love in his Sermon but it is only of love to the brethren that is as may without breach of Charity be supposed to those of his owne side and faction as for other men though of the same Nation perhaps Nature brethern of the same Parents they may be set at odds and tempted to hate or kill each other for such hath beene the practise of some of them that talke much of love to the brethren But I affirmâ— from Gods word that our hearts must be seasoned with love unto our enemies insomuch that we must after the example of our Saviour and our Soveraigne both truly desire and by our gentlenesse endeavour their good and this love as proceeding from a selfe-denying spirit is of all most acceptable to God and most serviceable to his Church After this Master Marshall proceeds in his method to shew what the freinds of the Church thus prepared must do He saies They must first informe themselves what the wants of