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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89588	A thanksgiving sermon: preached to the Right Honorable the Lord Maior, aldermen, and Common Councell of the Citie of London, upon occasion of the many late and signall victories, and deliverances vouchsafed to the Parliaments forces, in Pauls Church London, July 28. 1648. By Stephen Marshall, B.D. Minister of Gods Word at Finchingfield in Essex.	Marshall, Stephen, 1594?-1655.	1648 (1648)	Wing M791; Thomason E455_2; ESTC R205009	23,539	38

A THANKS GIVING SERMON PREACHED To the Right Honorable the Lord Maior Aldermen and Common Councell of the Citie of London Upon occasion of the many late and signall Victories and Deliverances vouchsafed to the Parliaments Forces In Pauls Church London July 27. 1648. By STEPHEN MARSHALL B. D. Minister of Gods Word at Finchingfield in Essex Psalme 66. 11 12 13. Thou broughtest us into the net thou laydest affliction upon our loynes Thou hast caused men to ride over our heads we went through fire and water but thou broughtest us out into a wealthy place I will goe into thy house with burnt offerings I will pay thee my vowes LONDON Printed by R. Cotes for Stephen Bowtell at the Signe of the Bible in Popes-head Alley 1648. TO THE RIGHT HONORABLE John Warner Lord Major of the Citie of LONDON My Lord THis plaine Sermon was preached in obedience to the call I received from you it is published according to your request and that it may be though in never so weak a measure a strengthning of your hands in your great work it is humbly presented unto you as a pledge of the unfeigned respect and service of Your Lordships much obliged STEPHEN MARSHALL A THANKSGIVING SERMON PREACHED To the Right Honorable the Lord Maior Aldermen and Common-Councell of the Citie of London ISAIAH 9. 4 5. For thou hast broken the yoke of his burden and the staffe of his shoulder the rod of his oppressour as in the day of Midian For every battell of the Warriour is with confused noise and garments rolled in blood but this shall bee with burning and fuell of fire THE first word of my Text For For thou hast broken the yoke of his burden doth tell us this hath dependence upon what is laid down before If you please to looke into it you 'l find it to be thus The Lord in the former Chapter had threatned the terriblest calamitie that ever came upon the Jewish nation a wofull darke night of affliction of severall hundreds of yeers was now beginning and such calamities were threatned as the Lord professed that many men amongst them when they look'd up to heaven and saw nothing but darknesse there nothing but confusion upon earth they should rave and be mad they should curse their God that would not helpe them curse their King that could not helpe them should bee driven into utter darknesse but yet notwithstanding in the beginning of this Chapter the Lord saith that unto those that feared him to his own people the darknesse and uncomfortablenesse of it should not bee so great as they had formerly met with in some lesser afflictions for God did as i● were create a new Star that should shine unto his people all that long and darke night that is a most glorious promise of Jesus Christ and salvation by him which is laid downe in the seven first verses of this Chapter and there are severall degrees or breakings out of the light of this comfort I 'le but name them so farre as may leade me to the Text First The Lord tells them whence this comfort should come there should a glorious light shine to them in the second verse the people that walked in darknesse should see a great light they that dwelt in the land of the shadow of death upon them hath the light shined which is the promise of Jesus Christ setting up his Gospel amongst them as it is expresly interpreted in the fourth of Matthem This Text seemes to bee a propheticall description of Capernaum where Christ first set up his Ministery some hundreds of yeers before it was built which stood in the land of Galile by the Sea side in the way leading to the Gentiles Secondly The next degree is what the comfort is that they should have from this light in the third verse they should have great joy by it the Lord had formerly more multiplied their nation but never gave them more joy then now they should have though they should bee in a very afflicted condition yet they should have as much joy in the Gospel of Christ as ever that nation injoyed in the dayes of David or Solomon though now they should live after a precarious manner and should be tributaries to all the foure great Monarchies of the world in their succession first to the Assyrian then to the Persian then to the Grecian and then to the Roman and all this time a space of some 700. yeers they should bee a despised contemned people yet from the Lord Christ and the promise of the Gospel should they have as much joy as ever they had when their Nation was most enlarged yea such joy that it should bee like the joy of harvest or the joy that Souldiers have when they divide the spoile that is the second degree now my text is the third degree or breaking out of this glorious comfort and that tels you What the mercy shall bee that shall bee the cause of so much joy what it is that should fill them with so much joy why hee would breake every yoke of their burden every staffe that lay upon their shoulders every rod of their oppressors that whipped them hee would break all as hee did once doe it in the day of Midian he will burn up their enemies with fewell of fire hee would free them from them all and tread them under their feet then the last branch of all and the height of their comfort is That Christ will not only break other yokes but would put the yoke of his own sweet and easie government upon them himselfe will bee their King To us a Son is given to us a child is borne upon whose shoulder the government shall bee his name is Wonderfull Counsellor the mighty God the everlasting Father the Prince of peace and in these things should the hearts of Gods people rejoyce in their most afflicted times Thus stands the dependence of my Text so that these two verses that I have read containe the cause of all the joy that the people of God should finde in Christ in their afflicted times and there are two branches of the Text to bee handled First Here is the blessing that should bee conferred upon them in these words thou hast broken the yoke of his burden the staffe of his shoulder the rod of his oppressors that is the mercy they should receive Secondly Here is the manner how this should bee done and that is laid downe First It should bee as in the day of Midian that is as in the day when in Gideons time with 300. men with lamps and pitchers the Lord destroyed an innumerable multitude of Midianites so would the Lord Christ now worke this great deliverance that he promises to his people Then Secondly The manner of it is yet more clearely and fully laid downe in the 5. verse by shewing that the way of Gods working of this shall bee diverse from the manner

together to bite Iudah and for this the Lord gives them up to Senacherib and he bites devours them all Thus was it also Ieremy 6. 6. when the people were given wholly to oppresse one another the City was wholly oppression in the midst of it violence and spoile griefe and wounds were every where found then was Ierusalem a Citie to bee visited by them who should gleane them as a vine who should be cruell to them and shew no mercy Thus you see the Lord sometimes leaves his people under heavy yokes yokes put upon their lives estates consciences liberties when they will not bee under Gods government when they are not thankfull for good governours when they according to their own power will be tyrannicall and oppressive one to another I shall not stay upon the Application of this I onely say of it as Christ of the Cup he was to drink Father if it bee possible let this cup passe from me Lord let this Cup passe from us let not our God give us up to spoyle to confusion to oppression for I am too well assured that in all these things I have spoken wee have deserved to drinke this cup and our sinnes cry loud in the eares of God for it and whatsoever you may say of the two latter I am confident you 'l all beare mee witnesse wee have highly deserved it in the first of these the Lord hath offer'd to England the government of his own Scepter the government of his Gospel he is shewing us the way how he will rule us in Ecclesiasticall things but alas there is not a thing under heaven more abominable to the people of this Land then to think that they should have such a yoke put upon them though the aime and end of it bee onely to make them holy but we will have none of it the thing we will have is to live as we list wee will not have this man rule over us the Lord grant wee bee not broken with other yokes And as for ingratitude for our other Magistrates and Rulers and for our biting and devouring one another the Lord knowes it is to bee found in every corner of the Land I onely mention these things that in this day of rejoycing for mercies received you may all joyne in prayer that the Lord bring not this evill upon us Thus briefly for the first the second lesson which I mainely aime at is That howsoever the Lord sometimes lets his people lie under heavy and terrible yokes yokes upon their lives names estates liberties consciences call them by what names you will yet Jesus Christ hath a time when hee will break them all Thou hast broken it was not broken yet but God uses to speak of his mercies intended for the Church in the preterperfect tense as things already done because they were so sure the Lord Christ will breake the yoke of their burden the staffe of their shoulder the rod of their oppressor when the Lord doth at any time leave his people in this sad condition which I have spoken of hee never puts them out of his own hand though hee may deliver them into the hands of others hee alwayes keeps the line in his owne hand that the adversary cannot doe what they list they are bounded by him and it is not for want of love or of power that the Lord lets any such yoke ever come upon the neck of his people but onely from his owne will and from his own wisedome the Lord orders it so that the heaviest thing that betides them shall never hurt a haire of their heads as Christ hath it in Luke though some of them be put to death not a haire of their heads shall perish hee never gives them so into the hand of wicked men as to put them out of his owne hand or to cease his owne care but this doctrine holds out a further mercy that though the Lord sometimes puts them into the hands of wicked men and lets them be his rod to scourge them beate them pinch them thresh them yet in his due time hee will breake all those yokes and the yokers together all such as put them upon his peoples necks they their yokes shall all perish for both of them are equally intended as it is in the next words as in the day of Midian not onely the people of Israel were saved from Midian but the Midianites destroyed also and so in Senacheribs time not onely the people delivered but the enemies destroyed now that the Lord will doe it blessed be his name there are 1000. promises that it shall bee so and as great a cloud of instances to prove it hath been so Egypts yoke was broken the Philistims broken Ashur and Babylon broken yea the ruine of all the kingdomes of the earth who have successively laine heavy upon his Church and people doe all beare witnesse to this truth that the rod of the wicked shall not alwayes rest upon the back of his people I shall not inlarge my discourse upon this because I thinke it is a knowne theame every one that hath read the Scriptures can give proofes of it I shall onely present to your consideration two or three Texts one is that of Isa. 49. 24. The Lord promised in the former Verses a great inlargement increase prosperitie so that their Land should be too narrow for them Kings and Queens should bow unto them now he knowing how hard it would bee for his people to beleeve this because of the great bondage they lay under and the utter improbability of getting out of that state brings them in in this 24. verse objecting thus Alas our miseries plead prescription over us our hope is gone shall the prey be taken out of the hand of the mighty or the lawfull captive delivered now our adversaries say we are a lawfull prey we are prisoners of warre and they can plead right as well as might to bring us under and now shall wee ever bee delivered yes saith the answer of God even the captive of the mighty shall bee delivered and the prey of the terrible shall bee taken out of his hand for I will contend with him that contendeth with thee and I will save thy children and all flesh shall know that I the Lord am thy Saviour and in the 51. of Esay after hee had promised to consume their enemies as a moth eates a garment and that his people should returne with the voyce of singing unto Sion hee then chides their feare and unbeleefe Why fearest thou a worme that shall die why fearest thou because of the fury of the oppressor as if hee were ready to destroy and where is the fury of the oppressour alas it 's gone as a puffe of wind then followes the captive exile hastneth that hee may bee loosened that hee may not die in the pit nor that his bread should faile hee feares lest he should starve or die in

his bondage and therefore makes hast out of it but Gods people shall not need to make such hast their seasonable deliverance is sure enough many other Scriptures speak this truth as plainely But that which I chiefly aime at for cleering this doctrine is the discussing of two questions the one is 1. When the Lord uses to doe this 2. How hee doth it For the first that hee will deliver his people from all their oppressors is not to be doubted but when the Lord will doe it that is the time that every sad soule cries after How long Lord holy and true doest thou not avenge us or when Lord shall it bee I answer Though it bee not for us to search curiously into the times and seasons that the Father keeps in his owne bosome as you have it in Acts 1. 7. yet the Lord hath left very comfortable prognosticks in his Word whereby wee may guesse when the time of the deliverance of Gods people from their bondage is even at hand certainly it will come in the best time in the fittest time but when that time doth appropinquate drawes nigh you shall find it cleer in the Word by these three things the one is The Lord ordinarily makes that the time of his breaking the power of the enemies of his Church when they are fill'd most with rage and fury against the Church when they breath out nothing but slaughter and threatnings against them blaspheme not onely them but their God and their profession and their way when they are risen up to that height that their sinnes are full against God and their rage against Gods people that is the time when the Lord suddenly uses to break out and crush his enemies I might give you many examples of this in the book of God take that expression in Ieremiah 30. 17. for one the Lord would speedily come to deliver his people but why even because they said This is Zion whom no man cries for Zion was then a scorned company I will therefore saith hee restore healing to them therefore would hee come because the enemy said this is Zion that no body cares for every one can tread it under foot So likewise Ezek. 25. 3. because the Ammonites said Aha against his Sanctuary against the Land of Israel and against the house of Iudah when they went into captivitie Behold I will therefore deliver them c. and Ezek. 28. 67. because the King of Tyrus had set his heart as the heart of God therefore God would bring enemies upon him What need I multiply examples you shall find it was thus to all the people that ever had Gods people under them goe from Egypt to those of Syria Palestina to the Assyrians the Babylonians the Grecians the Romans you shall find in them all that when their rage was most furious against Gods people then was the time neer that God used to breake them and deliver his people from them Secondly another time is When the Lord by the threshings of their enemies hath purged the chaffe out of his people when the Lord hath by delivering his people up into the hands of wicked men wrought in their hearts a spirit of repentance a spirit of humiliation a spirit of Prayer a spirit of looking unto God the Lord never stayes long before he doth deliver them I beseech you search the Scriptures and you will find that the morning starre is not a more infallible argument of the day of the Sunnes approach or rising then a spirit of humiliation and prayer powered upon Gods people is an argument of their deliverance at hand The burden of Hadrach and Damasous Tyre and Sidon ruine to them is prophesied of in the 9. of Zachariah but when should it bee When the eyes of the Tribes are towards the Lord when God puts it into the hearts of his people to looke to God to humble themselves and seek his favour the Lord is then at hand to ruine their enemies and deliver them So also in the 102. Psalme Vers 13. Thou shalt arise and have mercy upon Zion marke the phrase Thou shalt arise it is somewhat akin to that place of Isaiah where the Lord saith Aske me of things to come and concerning my sonnes and daughters command yee mee so the people of God come in Thou shalt arise and have mercy why what makes them so confident the set time is come the time of deliverance of Zion is come even the set time is come how can they tell that thy servants mourne over the dust of it thy servants are compassionate they pitie they poure out their soules and mourne to God and out of this the Church could set downe the conclusion the set time is come for it when the Lord hath prepared his people and humbled them And then thirdly When hee hath broke all other meanes of deliverance so that they see no hope or meanes of helpe in any other the heart of man cannot thinke how prone even Gods servants are to relie upon other Crutches besides God and to catch as sinking men at every twig and every Bulrush but when the Lord hath broke all their probabilities and expectations elsewhere that there is none shut up nor none left then doth the Lord use to come himself rescue his people and break those that thought to swallow them up of this you may please to take two notable instances the one is a Prophesie in Deuteronomy 32. 36. the Lord had said how hee would scatter his people but saith hee when hee saw that their strength was all gone that there was none shut up nor none left that is none to bee a helpe there were enow of Gods people left but not any one that could worke any deliverance for them what then then did the Lord repent concerning his servants and his owne Arme delivered them you have it yet rather more cleerly in Isaiah 59. 16. the words are these The Lord looked and there was no man and wondred that there was no intercessor the Lord could finde none that could speake for them none that could act for them when God saw that then his owne arme will doe it hee then put on his mercy and goodnesse and arrayed himselfe with his zeale like a robe and his owne Arme did it that they might feare the name of God from the rising of the Sunne to the setting of it and that is the reason why the Lord uses to come in at such a time because hee hath the more glory This for the time when God uses to break the yokes of his people that lie upon them when the enemies are at highest when he hath humbled and prepared his people and when all other helpes doe faile them then the Lord doth it But then in the next place How doth he doe it after what manner doth he use to deliver them I answer first in generall Which way soever the

saith hee there are sinnes amongst you great is the wrath of God that is kindled against you let them goe home againe meddle not with them and truely though the people were naught they tooke the Prophets counsell they saw it would be in vaine for them to kick against the prick so I say it may bee there may bee some such here for I can heare of strange insultings and threatnings in the mouths and tongues of many against those whom they thinke shortly to have under their feet but doe not flatter your selves the people of God are too heavy a stone for you to carry farre I will make saith the Lord in the 12. of Zachariah Ierusalem a burdensome stone for all people that burthen themselves with it shall bee broken in peeces though all the nations of the earth should bee gathered together against it the people of God will bee too heavy a weight for them in the same place hee speakes to them that thought to drinke their blood I will make Ierusalem a cup of trembling unto all the people round about you cannot hurt them you may bee Gods flaile to thresh out their Chaffe bee a meanes to purge and winnow them which they will have cause to thank God for but for you to thinke to oppresse them long that the rod of the wicked shall remaine or rest upon the neck of them that feare God it cannot bee you 'l ruine your selves in the designe bee wise therefore and leave it off but I forbeare for such ordinarily are more fill'd with fury and rage against that that is spoken in this kind then willing to profit by it and therefore my next Vse is To them that will profit by it and whom I hope the Lord will teach to profit by it to all those that have sincerely owned Christ and his cause amongst us I would speake somewhat to them the Lord grant I may speake effectually I am sure it is a word in season you who are the Lords people that are in Covenant with him who desire to know feare him and to see the welfare and prosperity of Zion the thing I would leave with you is this lay not to heart overmuch the dangers you seeme to be in for the present from the hands of those who would destroy you lay it not I say so far to heart as to be dismayed I confesse it is as Arrowes in the hearts and Swords in the bowels of many to heare the extream threatnings and scornes wch in many places are cast upon those that desire to feare God they are often told You are not farre from hanging you must shortly looke for it England will bee too hot for you your doores are mark'd you are known well enough the day is comming you 'l be caught ere long what of all that which if these things bee belched out I confesse if our lives were in the hands of men if the Lord would deliver us up to them to doe what they would and put us out of his hand I beleeve there would not bee a godly man left before to morrow night so much rage and fury is throughout the Land against them if Satan might have the ruling of the rost and the determination of businesses but truely the servants of God are never nearer to deliverance then when such threats lie upon them and the Lord Jesus Christ being the same yesterday to day and for ever knowes his own best time and his own best way and we should fix our eyes upon him when all other things goe crosse and studie onely to walke so as wee may bee under the power of this doctrine that wee may bee under the reach and cover and wings of it and when wee have done that wee have done all wee should doe and therefore to this end give me leave in this close of the Sermon to give a threefold advice to Gods people what they should now do in regard of the present straights and dangers that wee are cast in that so wee may the more comfortably expect deliverance from Christ the one is Let us all in the first place take the counsell of the Prophet in Ieremiah 8. 14. when the Lord was giving up his people to most wofull spoiles the Prophet speakes to them after this manner Why doe you sit still assemble your selves and let us enter into the defenced Cities and let us be silent there for the Lord our God hath put us to silence and given you the water of gall and wormeword to drinke for wee have sinned against God so I would say to all O that the voyce of God in this could reach his servants in the Parliament in the Court of Aldermen in the Common-Councell in the Citie and throughout England that it might prevaile with all that have been unfainedly devoted to this work to get into their closets to lay their hand upon their mouth and weep before God and say This cup of gall and bitternesse is given us to drinke because wee have sinn'd against God my meaning plainly is this I thinke the servants of God in England since the Gospel came into England have never miscarried nor dishonoured the Gospel so as we have done since God hath wrought these enlargements for us surely wee walked 100. times better in the dayes of persecution then wee have in the middest of our inlargement O to what abundance of loosenesse even good people are come what pride in many of their hearts what scandalous walking in the eyes of those that are enemies to Religion what bitter divisions one against another undermining one another opposing one another when one side gets power striving to beate downe the other if the other get the ball they kick as unmercifully against the other even to the scorne of Religion truely wee have even lost our selves our foolish walking hath took off the awe that the profession of Religion laid upon the hearts of wicked men who heretofore though they did not love goodnesse yet they saw such a conversation in those that were good that it laid a bridle upon them but now they see that many godly or who at least pretend to bee godly appeare so selfish so bitter so worldly not onely to bee of differing minds but of differing affections falling into horrible rents and abominable opinions this I say hath tooke off the awe that lay upon mens consciences and therefore is there so much rage let out against us I desire therefore that we all that professe our selves to bee Christs servants may get our selves into our Closets and bee silent lay our hands upon our mouths and say It is most just with God wee should bee given up wee had a little power and wee have abused it wee have dishonor'd the Gospel and now the Lord hath given us the water of Gall and Wormewood to drinke because our finnes have called for it Beloved our adversaries can speak of these things and it is good

Lord doth it all wayes are alike easie to him alike easie for him to contrive alike easie for him to use his infinite wisdome and his infinite power knows no degrees of ease or strength in any way all are alike to him It is all one to him to save by many or to save by few Secondly I answer That when the Lord comes to deliver his people he seldome doth it that way that his people expect seldome walks in the paths that we have causeyed for him or by the line that we have chalked out for his direction seldome or never doth God take that way We are prone to deal with God as Naaman did when the Prophet had sent for him to cure that he and his master might know there was a God in Israel who knew how to cure him of his Leprosie Naaman believed it but he had fancied by the way how it should be done Now saith he I shall finde a Cure and he will surely come out to me and strike his hand over the place and stand and call on the name of God and so I shall see a miraculous work wrought upon me the Prophet went clean another way and because the Prophet did not come out and take that way he thought of he went away in a rage and thought there was no cure for him So verily most people deal with God we think this is the way how our deliverance must come by such a Parliament by such an Army by such a designe by such an association by such and the other way here it must come if this way fail we think all is lost and God seldome goes the way we have chalked out study you the Scriptures and you will finde it But yet if positively you 'll know what way he doth it I answer more particularly Very frequently by his own immediate hand without the help of any other he alone trode out the winepress of the wrath of God and there was none of the people with him to help him but doth all himself so my Text saith in the next verse The battail of the Warriours c. if other Nations conquer they doe it by garments rolled in blood and by confused noise but this shall be by burning and by fuell of fire by Gods own hand Or which is all one He ordinarily doth it by most unlikely and contemptible meanes he will not alwayes work Miracles that is to doe a thing without any meanes at all but in the deliverance of his Church he alwayes works miranda marvailous things by doing it by such meanes as are altogether improbable and unsuitable to the great things that are to be done by him This instance of my Text is a most notable proof He will break every yoke of the oppressor as in the day of Midian how was that you may read the Story in the 17 of Iudges the way was this there was such a numerous and mighty Army of the Midianites that the text saith they lay like grashoppers and cover'd over all the Countrey the Lord meant to destroy them and Gideon must goe with 300 men and these 300 men must every one carry a pitcher and a lamp therein in one hand and a trumpet in another hand and compass in this mighty Company every one at his post and blow with the trumpet and not strike a stroke but cry The sword of the Lord and Gideon and this routs and destroys an invincible Army As in the day of Midian saith the Lord so will Jesus Christ that is by some unlikely meanes And give me leave to say confidently That whosoever reads the book of God from one end to the other will finde that most of all the deliverances which the Lord hath given his Church have been by people that have been most unlike to doe their businesse A shepheard shall bring Israel out of Egypt Rams hornes shall blow down the Walls of Iericho A Shepheards boy with a sling and a stone in it shall overthrow Goliah the Israelites like two little flocks of Kids shall overthrow the Assyrians that fill all the Countrey thus hath the Lord used to doe it If you 'l know the reason of this manner of proceeding as well as of the time when he doth it it is Because then hee appeares like himselfe the truth is let God doe it by never such probable meanes it is God that workes all God did no more when hee destroyed the Midianites by Gideons 300. then hee did when he destroyed the Army of the Israelites with 400000. of the Tribes of Iudah and Benjamin God did no more in the one then in the other for it is God who workes all in all but God doth not so much appeare for wee that are thick sighted can see what the creature doth but wee cannot see that this creature is in Gods hand and that it is God that doth all but now when the Lord uses meanes which are altogether unlike to attaine it and are wholly unfit for the worke then to doe it all say this was digitus Dei this was the Lords doing now the Lord saith when there was none to speak then his owne arme did it that Gods name might have the praise from the rising of the Sunne to the setting of it these things I might have prosecuted further give me leave to wind it all up with an Application and I shall dismisse you and there are but two Vses which I intend of this Lesson the one is First A word or two of admonition to enemies if there should be any such here that are ill-willers to the Church and people of God that love not Christs cause in the hands of his servants who wish ill to it who are glad when power and strength comes into the hands of those that would or are likely to oppresse Gods people and as farr as they can are contributing their power towards such designes let mee tell thee who ever thou art Thou wilt wholly be frustrate of thy expectation flatter not your selves O yee malignant spirits if any such heare mee this day I say againe flatter not your selves with any thought that you shall bee able to doe any great matters against the servants of Christ your plots will all come to nothing I will tell you a story you shall finde it in 2 Chron. 28. the Church malignant I meane the Church of the ten Tribes who had made apostasie under Ieroboam had rallied a mighty Army together and went against the true Church of Christ against Iudah and they got the day and carried away 200000. of their brethren whom they made account to keepe or sell for slaves and so keep them in bondage and now they thought all was their owne there comes a Prophet and meets them who tells them from God With a rage that reacheth unto heaven you have slaine many of your brethren and now you think to keep the people of Iudah under it will not bee