ESHCOL, OR Grapes (among) Thorns.  
As they were delivered IN A Thanksgiving Sermon, to the Honourable House of COMMONS.  
BY JOHN BOND, Mr. of the Savoy.  PSAL. 76. ver. 10. 
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.  
Nam de eo quid dicam, qui in murmur & impatientiâ obstinato perdurat animo, aut quem poenitet adhaesisse deo, & contra mortem, & contra rationem, bonum factum poenitentiâ comitatur, qui sine dubio miserationibus Dei non modò non habet gratiam, sed contumeliam reddit? etc.  Bern. de Sept. misericord: Serm. 2. 
Quicunque Gratos esse docet, & hominum caussam agit, & deorum. Senec. 2. de Benef. c. 30.  
LONDON, Printed by M. F. for Samuel Gellibrand, at the Brazen Serpent in St. Paul's Churchyard. 1648.   

TO The Honourable House of COMMONS, Now Assembled in PARLIAMENT.  
Honourable Senate;  
I Do at last present you with that Cluster of Grapes, which have been longer in the Press than your Order doth seem to permit: they are called the 
a Num. 13. & 14.  Grapes of Eschol, because that Cluster was both a taste, and pledge of Canaan, to the few believing spies; but to the rest, and to all other murmurers, they proved Grapes of gall, and bitter Clusters, as 
b Deut. 32. v. 33.  Moses saith afterwards. That History of Eschol would be seriously read by us all, in this juncture of time, for we may there fully found our present conditions and divisions, and guess at our future estate. If you would be in the same side and case with Caleb and joshua, I have two lessons to commend unto you. 1. Ye must be men of 
c Num. 13. v. 24.  another spirit, and must follow the Lord fully: an hard task at such a time; but you may be excellently directed in it by that 
d Burroughs Gracious spirit, ad loc.  holy man now with God. 2. You had need to pled strongly with all murmurers, both for God, and for their advance into the promised rest, yea, though they bid 
e Numb. 14. v. 10. v. 12.  stone you with stones; jest the Lord smite us all with pestilence, and disinherit us. For mine own part, I know that there are not only a sort of fierce enemies, which like the Turkish janissaries will be ready to stave, and break the cask, because they are not to share in this wine; and to these I say, as he in the Epigram— Rode caper vites—; But there are also many voluntary 
f Jerem. 35.  Rechabites amongst our friends, which will not touch with these clusters, because they like not (perhaps) the vine on which they grow. Alas! is there no way yet to make us all of a diet at our necessary food? Surely, hunger and thirst will bring us to it. In our History of Eshcol, I found two grand causes of that murmuring.  
1. Base carnal fear of the enemy's strength. 
b Num. 13. v. 27, 28.  Surely the land floweth with milk and honey, and this is the fruit of it, nevertheless the people be strong that devil in the land, etc. The work is like to be long and bloody. But what, shall we on that pretence 
c Numb. 14. v. 1, 2, 3, 4. v. 9  1. Repent of our coming out of Egypt, and make us Captains to return thither again? Or, 2. Shall we believe Caleb and joshua, that say; Fear them not, for they are bread for us? And will any man dislike a loaf of bread for its bigness?  
2. 'Cause was jealousy against, non-confiding in, the Cluster-bearers. The Lord remove all stumbling blocks, and heart-divisions, now that we are upon the borders of Eshcol, or of Hormah. 
Num. 14. v. 45.  They are Satan's last make against us, he could not beat us by a common enemy, and therefore would now break us by one another; as that juno in the 
d Sen: Herald. Fur. Quaeris Alcidae parem? nemo est nisi ipse.  Tragedy, dealt with Hercules when he had conquered Hell, and was returned safe from all his labours. She concludes, none can conquer Hercules, but Alcides. None can conquer the conquering party but themselves. No Arrow can wound us unless it be made with our own feathers. 
Melanctthonis dictum.  There are now but these four choices left to us; either to continued still in the wilderness, or to return back again to Egypt, or to submit to the Canaanites, or to trust God and one another, and so enter into that good rest. And 'tis notable, that these very Israelites which first murmured and recoiled because of difficulties, they could, would, did endeavour and adventure upon the work at last, when their unbelief and murmuring had shut the door, but than it was too late; than Eshcol was turned to 
a Cap. 14. v. 41, 42, 43.  Hormah, even discomfiture and desolation. Surely, there are common enemies and dangers enough, 
Gen. 13.9.  there is work and wages enough in earth, or heaven, to employ us all, we need not to 
b Mic. 7. v. 2.  hunt one another with a net.  
But I forget that I am writing an Epistle, and that to a Parliament. Pardon I beseech you my necessary zeal at such a time, some men (they say) read nothing of Sermons but the Epistles; and I would feign be some kind of (poor) real Ligature to this broken bone. Now the mighty God, the wonderful Counsellor, the Prince of peace, strengthen, direct you, to Landlord the great interests of our Religion, and Rights, without wrack or waste. So prayeth continually,  
Savoy, Aug. 12. 1648. The unworthiest of Your Servants, JOHN BOND.   

Die jovis 20. Julii, 1648.  
ORdered by the Commons Assembled in Parliament, That Master Hill do give thanks to Master Bond, that preached before the House of Commons at the Thanksgiving yesterday, and that his Sermon be forthwith printed and published, and that he have the like privilege in printing his Sermon, as others in the like kind usually have had.  
Hen: Elsing Cler: Parl. D. Com.   

I appoint Samuel Gellibrand to print this Sermon.  
JOHN BOND.   

A THANKSGIVING SERMON before the Honourable House of Commons.  PSAL. 50.23. 
Whoso offereth praise, glorifieth me; and to him that ordereth his conversation aright, will I show the salvation of God.  
THe work of the Lord in these times, and his word in this Psalm, do appear unto me much alike: in our first war the Lord made it his work to 
a Isa. 30. v. 28.  sift these three Nations somewhat generally, and as it were, with a wider and courser sieve: so wide and course it was, that much chaff and straw went through it with the wheat, and only the grosser trash, as sticks and stones, did stay behind. I mean (generally) the open profane and scandalous party in these Lands. And there was a special providence in that, for should the first sieve have been too shy and fine, it might have kept back so great a mass and weight on that side, as might have borne and broken out the bottom or floor of the sieve. Therefore the Lord did than sort and sift us as the work would bear at that time. But now, behold in this second war, he is sifting the sifted again with a much sinner rinse: The profane party was than sand out; but now he is separating between the faithful and the formalist. Like that work, runneth this Psalm: for it 
b Analysis of the Psalm.  containeth the great Assize or Arraignment of the hypocrite. In which,  
I. We read the convention of the Court, 
x The Session.  and sitting down of the Bench: the witnesses are the whole earth, which is called from East to West, 
v. 1.  from the ᶜ rising of the Sun to the going down thereof. The place is out of 
d v. 2.  Zion, the perfection of beauty. The guard and executioners, 
e v. 3.  a fire shall devour before him, and it shall be very Tempestuous round about him. The Assistants, 
f v. 4.  heaven and earth. The 
g v. 1.6.  Judge, El, Jebovah, Elohim; if you will, the whole Trinity: The Lord is Judge himself. And the summoned delinquents or malefactors, in general, visible 
h v. 5.  Saints and facrificing Covenanters.  

2 The process  II. The Process, or proceed upon them: And these are of two sorts, according to the number and kinds of the arraigned.  
1. Sort of the Arraigned are called the Lords own 
a v. 7.  people, his Israel, and he their God: And that as some conceive, in the strictest sense, they were 
b Etsi in ratione cultus errarunt, animo tamea erant ad colendum Deum verè ac sincerè dedito etc. Musculus ad loc.  sincere hearts though too carnal in leaning too much upon bodily exercises and outward duties of religion, upon sacrifices and  offerings, in 
c v. 8, 9  Bullocks and He Goats. To these he hath two words.  
1. A reproof of their mere carnal, at lest too 
d v. 8.9.  carnal and extrinsecall services or form of godliness, in which they did rest and bless themselves too much, neglecting (mean while) the inside and power thereof. And the reason is, because God is not as a man or a beast, as a Bell and a Dragon, that 
e v. 13.  needeth to be fed with carnal oblations, with meat and drink: Nay, if he had need or desire to such brutish sacrifices, he hath enough of his own, he has them all in his hand and power, he needeth not to beg or borrow from them, 
f v. 9, 10, 11, 12.  All beasts and cattles, all fowl and wild beasts, they are his, or with him. And therefore,  
2 He doth exhort them to 
g Compositum jus, fasque animi, sanctos que recessus Mentis, & incoctum generoso pectus honesto. Pers. Sat. 2.  real, spiritual, inward services. Of which sort three special ones are named, viz. 1. The oblation of praise. 2. The payment of vows. 3. The prayer of faith. All these are such hard and solid ground that if you try a foundered formalist upon them, and put him to it, you shall soon find him halting, though he seemed to run nimbly in some softer and easier duties.  
1. 
h v. 14.  Offer to God thanksgiving; this is no work for hypocrites: not, 
i Psal. 64. v. 10.  The righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall glory. But the unsound heart is as an Ass to this Harp. 
k job. 27. v. 10.  Will he delight himself in the Almighty?  
2. And pay thy vows to the most High. The hypocrite is as forward in promising as any, yea commonly more large than the real Saint, because he doth purpose to give 
l Verba dare.  no thing but promises.  
3. 
m v. 15.  Call upon me in the day of trouble. Herein also the hypocrite will quickly tyre, if he doth begin it at all; 
n job 27. v. 10.  Will he always call upon God? King jehoram wore sackcloth for a while, when Samaria was distressed, 
o 2 Kings 6. v. 30, 31.33.  but how soon grows he impatient and raileth? This evil is of the Lord, why should I wait for the Lord any longer? These are the Lords proceed with the better party of these Indicted one's.  
2. Sort are called the 
a v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expers omnis timoris dei & verae pietatis etc. Mollen.  wicked, 1. inwardly; And yet a kind of professors too, for they do declare his statutes and take his Covenant into their mouths, though in real practice they are wide enough, for they are 
b v. 17.  haters of instruction and they cast his words behind them. Thus they were rotten at the core, and therefore it is not long before it comes out into the Skin, yea they proceed to break the second Table, though not in the most gross degree and manner; they 
c v. 18.  consent with the thief, they are concealours and accessories, though not principals; they partake with adulterers; that is, secretly under hand they stick not to act such abominable wickednesses, or at lest some way to share in the profits and commutations. In short, they 
d v. 19  give their mouths to evil, and frame deceit with their tongues, Yea, finally they 
e v. 20.  fit in the seat of the scorner, and do slander their own brethrens and nearest kinsmen. And that which doth encourage: them in all this, is the Lords silence, and patience, because 
f Eccles. 8. v. 11.  sentence against their evil works is not speedly executed, therefore they are ready to justify themselves, and condemn the Lord. But, saith he, 
g v. 21.  I will reprove thee, and set them in order before thine eyes, I will bring them forth, and marshal them against thee in battle array. And hence  

3 The sentence.  III. The verdict and sentence upon the whole matter, which according to the two parties is also twofold.  
1. A censure of terror to the last and worst sort of delinquents, in case they continued in their impenitency: 
h v. 22.  Now consider this ye that forget God, jest I tear you in pieces, and there be none to deliver you.  

Explication of the words.  2. A cordial and promise to the former and better sort of the arraigned, if they return to real duty, and a well ordered way. 
i v. 23.  Who so offereth praise glorifieth me, and to him that ordereth his conversation aright, will I show the salvation of God.  
There is not much to do about the reading of the words.  
[Who so offereth praise] Or, he that sacrificeth confession. There is a 
a Confessio gemina est, aut Beccati, aut laudis. August. in Psal. 29.  twofold confession; of sin, and of praise; so above, 
b v. 14.  Sacrifice or offer unto God a confession. And by [praise] in the text, we are to understand the whole inward worship of God.  
[Glorifieth, or honoureth me] The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek thus, the sacrifice of praise, in the abstract, shall glorify me.  
[And to him that ordereth his conversation aright] In the Original, that putteth, composeth, disposeth the way: for that word Way is left in its full latitude in the original. But others read this in a fare different sense, thus, And there is the way in which I will show the salvation of God. Thus the Papists generally, from their 
d Et illic iter quo ostendam, vel ibi est via in quaostendam.  Vulgar, and out of the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Septuagint. Their difference and mistake (I conceive) did arise from the likeness of two Monosyllables in the original; 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibi, illic.  One of which being an Adverb doth signify, here, there, or thence. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit, apposuit, composuit.  other, a defective verb signifies, to put, order, compose, as before. But we follow the fountain, and read it as in our last translation, To him that ordereth the way etc.  
[I will show] Or, I will make, or 'cause him to see. And that not flatly or barely, but with affection and delight: as elsewhere, 
h Psal. 112. v. 8. Quast iucundo frui spectaculo.  His heart is established, he shall not be afraid, until he see his desire upon his enemies.  
[The salvation of God] By it understand we, either extraordinary great and divine salvation, as, 
i Psal. 104. v. 16.  The Trees of God, and the 
k Psal. 34. v. 6.  Mountains of God, that is, fair and eminent ones: Or, that God will assure and make good this salvation unto all such: Or, he speaks in the third person that the emphasis may be the greater.  

Division of the words.  The text, if we look upon it without dependence, doth contain the whole twofold end and duty of man; with the proper and special means to each of those ends, and these cannot well be divided.  
1. The Principal and Ultimate end of man, in respect of God, is to glorify him.  
And the means to that end, is all duty, but especially that of praise and thanksgiving; Who so offereth praise glorifieth me.  
2. The next principal end of man, in respect of himself, which is also subordinate to that former end, is to be saved, or to see the salvation of God.  
And an especial means unto this end, is the right ordering of the way. Thus the words do contain [the praise of Thanksgiving.]  
Who so offereth praise, glorifieth me.  
This is true of every inward and right service that is performed by any son or servant of God. 
a Malach. 1. v. 6.  A son honoureth his father, and a servant his master. But it must needs be eminently true of the service of Thanksgiving, which alone is here expressly named in the words, and called a glorifying or honouring of God. Hence Observation. Thanksgiving to God, is a very glorious and transcendent service.  
There is a threefold Crown or Emphasis put upon the head of this service in this Psalm and Text.  
1. It is put (in this Psalm) in the front of those three Critical trying duties which are set up as the standard to weigh all professors by them; namely, Praise, Payment of vows, and Prayer. And the first of these you see is Praise, 
b v. 14.  Offer to God thanksgiving: therefore it is a duty of the first and highest form; such a Key as no hypocrite can so sergeant, but that he will easily be espied; though he hath the fiddle (as he said) yet he wants the stick: And therefore that [Lord I thank thee] of the 
c Luk. 18. v. 11.  Pharisee, is not a praising of God so much as of self, not a thanksgiving but an 
d Saturatus ructabat. August. in Psal. 49.  easing of himself, saith one: yea every one that readeth him spiritually, findeth him tripping at the threshold.  
2. Again in the text, praising is put as I said, for all inward and spiritual worship, and is opposed to all those carnal sacrifices and  offerings before mentioned, as if it were the touchstone of all inward sacrifices; [Who so offereth praise;] as if he had said, every one that doth and can praise me aright, 
a Psalm 69. v. 30, 31.  he can doubtless perform all other parts of worship as he aught. Yea this is the surpassing service; I will praise the name of God with a song, this also shall please the Lord better than a Bullock that hath horns and hooves, better than a calf that is overgrown, or of a 
b Mich. 6. v. 6.  year old.  
3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad loc.  This duty especially is here said to glorify or honour God: this is an high and hyperbolical expression indeed, for honour we say, is in the 
d Honour est in honorante non in honorato.  honourer not in the honoured; and what? can the poor worm man give or add any thing unto God? it is elsewhere called a 
e Psal. 103 1.  blessing of God, Bless the Name of the Lord, O my soul: Now saith the Spirit to the Hebrews, 
f Heb. 7. v. 7.  The lesser is blessed of the greater. Nay once more, it is called in the Word a magnifying, that is, a greatning of God; an exalting, that is, an heightening of his name: 
g Psal. 34. v. 3.  O magnify the Lord with me, and let us exalt his name together.  
Demonstrations. Quest. But how can these things be? Ans. The Lord takes it as an honour, and men look upon it as a giving of honour to God when we do so record, declare, proclaim, the greatness and goodness of the Lord, whether of his being, or works, that others do see more of him and in him than ever they did perceive or believe before; 
h Psal. 26. v. 6, 7.  Sing praise to the Lord which dwelleth in Zion, declare amongst the people his do. That I may publish with a voice of thanksgiving, and tell of all thy wondrous wooks. But for methods sake, which is the mother of memory, the special excellency and transcendency of this service, may be demonstrated in these particulars.  

1. From the comprehensiveness and perfection of this duty.  1. They appear by its comprehensiveness and perfections. It is the Sea, that is, both the fountain, and receptacle of all other duties. The Preacher saith of the sea, 
i Eccles. 1. v. 7.  all the rivers run into it, yet the sen is not full, unto the place whence the rivers come thither they return again: that is, all rivers run into the sea, and (as some say) from the sea they arise again. Though this be quarreled in Philosophy, yet I am sure it is true in Divinity, concerning the ocean of thanksgiving. Let us lay our instance in the continual duty of prayer, which (as one saith) is the bread and salt at every spiritual meal; for it must be one whatsoever is the other. Behold, thanksgiving is both the root and fruit, the beginning, middle, and end; yea the both ends of this service. The beginning, 
a Colos. 1. v. 3.  We give thanks to God and the father of our Lord jesus Christ, praying always for you: there it is to prayer as the needle to the thread. The middle, 
b Colos. 4. v. 2.  Continued in prayer, and watch in the same with thanksgiving: there are the three conditions of prayer, Perseverance, Watchfulness and Gratitude. And unto this last (
c Dr Davenant. ad loc.  saith one) we are always bound, whether we look to God's gifts, promises, delays, or denials; there is cause of thanksgiving for every one of these, and he is merciful in them all towards his Saints. The like place is, 
d Philip. 4. v. 6.  Be careful in nothing, but in every thing, by prayer and supplication, with thanksgiving let your requests be made known unto God: there it is as the Axletree upon which the duty of prayer doth turn itself. Yea, see it at both ends of prayer, 
e Psal. 105.1, 2.  O give thankss unto the Lord, call upon his name, make known his deeds among the people; sing unto him etc. Nay we are commanded this duty in all cases. 
f 1 Thes. 5. v. 18.  In every thing give thanks, for this is the will of God in Christ jesus concerning you: In every condition, say some; but I think it closer Divinity and Exposition, to say, and with every duty, for praise is the best sauce to God and man in every Gospel's sacrifice: and therefore is put for the whole. 
g Heb. 13.15.  By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks unto his name.  

2. From its Actors and Subject.  2. This service is glorious and transcendent in respect of its actors and subject; It is not every one that is fit to learn Music; neither the witless, nor the wicked fool can perform or sergeant this duty artificially. There is not any other outward service of religion (that I remember) which I cannot show you some profane ones or gross hypocrites have been acting it handsomely in Scripture, whereas I never find them (and I think I am right) meddling with this; King Saul was at his sacrificing, though unseasonably; at his Altar building, and enquiring of the Lord; and all this to get victory and successes, some of which he did obtain, as against the 
a 1 Sam. 11. v. 11.  Ammonites, against the 
b 1 Sam. 14. v. 20.  Philistines, against the 
c 1 Sam. 15. v. 7.  Amalekites. But do ye ever read a word of his Thanksgivings? King Ahab did believe the Prophet and 
d 1 Kin. 21. v. 27.  humbled himself, and was rewarded according to his work; but what thanks did he ever return? Not, not, the formalist that can go (as I said) sound and roundly in the smother and softer ground of other duties, because they may have more of self in them, yet turn him upon this grand service of thankfulness and he will halt. Saith the Holy Ghost, 
e job 27. v. 10.  Can he delight himself in the Lord? It is almost an uncounterfeitable service. And hence it is that the Saints of the highest form are called upon for this performance. 
f Psal. 22. v. 3.  Ye that fear the Lord, praise him. And, 
g Psal. 113. v. 1.  Ye servants of the Lord, praise ye the name of the Lord. 
h Psal. 33. v. 1.  Praise is comely for the upright. 
i Ps. 149. v. 1.5.  Praise ye the Lord, sing unto the Lord a new song, and his praise inthe congregation of Saints. Let the saints be joyful in glory. No marvel than if now adays the profane beasts amongst the people, do scoffingly bid the saints and holy ones, to keep their Thanksgiving Days. 
k Gen. 14. v. 18, 19, 20.  It is a service for a Melchisedeck, a King of Peace, and a Priest of the most high God, for an Abraham, the father of the faithful; for a Moses, Aaron, Miriam, for a Deborah, Baruck, etc. The truth is that the holiest and highest Saints on earth, are too low, they are bunglers for this duty, whilst here beneath; and their choicest songs are but a tuning of the instrument, towards perfect praises. The heaven of heavens is the proper Choir, and the Choristers are 
a Heb. 12. v. 22.  innumerable companies of Angels, and the souls of just men made perfect: It is to be their everlasting work and wages to sing Hallelujahs before the Throne, and unto the Lamb. See them at it, in their glory. 
b Rev. 7 v. 9, 10, 11.  Amen, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever, Amen. Thus Thanksgiving is the only Celestial, Angelical, eternal service and Ordinance. So as what Paul saith of Charity amongst, yea beyond other graces, that may I apply unto Thanksgiving beyond, above, all other religious duties, 
c 1 Cor. 13. v. 8.  Thanksgiving never faileth, but whether there be prayers, they shall fail, whether there be preach, they shall cease, whether there be Sacraments, they shall vanish away; thanksgiving, like Moses his rod, shall devour, and eat up all other Ordinances, and therefore the greatest of all is thanksgiving.  

3. Because of its special ends and effects.  3. This service is so glorious, in respect of its special ends and effects. It is a most unbottoming, unselfing, humbling, melting, kindling duty. It strikes out the bottom of flesh and nature, carrying out all unto God. Joy (they say) is an affection that carrieth out all the blond and spirits from the heart and inward parts towards the object, as it were, to meet and welcome it. Hear jacob a little in his begging thanksgiving at Mahanaim, 
d Gen. 32.9, 10.  O God of my father Abraham, and God of my father Isaac, the Lord which said unto me, Return unto thy Country, and to thy kindred, and I will deal well with thee: I am not worthy of [or, I am less than] the lest of all the mercies and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this jordan, and now I am become two bands. Do you not seem to see the good Man holding his cudgel in his hand, and humbly looking down upon it, whilst he speaks to this purpose? Alas! I was not worth this stick in all the world when I was forced to flee for my life, on foot, alone, from my father's house, and was feign to take up an hard Stone-burrough for my pillow, and the blue heavens for my Canopy, and now see what a little Army the Lord hath made me? O if one could have exchanged hearts with jacob for an hour at that time, how would his heart have warmed ones breast! Nothing to jacob, (saith he) Nothing to Jacob, but all to jehovah.  
But the example and expressions of good old David in such a like case, are so ravishing, that you had need to look to your hearts, and gird them up, before you turn to the place. It was when he had been casting about to glorify God by building him an house: his will is accepted for the deed, and to boot the Lord sends a very glorious promise by Nathan concerning the building of David's own house. 
a 2 Sam. 7. v. 118.  Than went King David in and sat before the Lord. Good old man! was he so aged that he could not stand or kneel? Or rather, had the Lords merciful message so carried out his blood and spirits as to weaken his heart within? Sure I am this was not an usual posture, to sit before the Lord. But we must conceive him creeping and panting by the way, from his own house, unto the Lords; and so al-to-be-melted, and half breathless, he falleth down into his chair, and saith, Who am I, O Lord God, and what is my father's house, that thou hast brought me hitherto? Who am I? What, had David forgotten his own name? or did he not know himself, that he doth ask, who he is? I read of some that through length of time and brutish sensuality have forgotten their own names. But surely neither of these had befallen good David; not, he had only lost himself and all his father's house in the sea of the Lords present goodness: he is amazed to think how he got up to that condition, That thou hast brought me hitherto? and to consider whither the Lord was now farther carrying them; 
ver. 19  And this was yet a small thing in thy sight, O Lord God, but thou hast spoken also of thy servants house for a great while to come; and is this the manner of man, O Lord God? Lord, saith he, I am bankrupt, I am broken with the former debt that I own unto thee, I have nothing at all to pay my arrears, for old unspeakable favours and mercies; and wilt thou trust me, and mine with more, greater, and future favours? Surely this is not the course of the world; for men do require us to pay one score when we make another. But me thinks his next words (if we could look thoroughly into them) are the most passionate and emphatical of all: 
a ver. 20.  And what can David say more unto thee? Every word hath its weight, and his interrogation and appeal, have their especial weight; But the principal thing to be noted is, that he doth name his own name unto God, which is an unusual and surpassing strain of rhetoric, though sometimes taken up in the most melting petitions, and 
b Gen. 14. v. 23.  earnest expostulations.  
The same self-emptying effect of this grace of thankfulness is to be found in other Psalmists, 
c Psal. 5. v. 1.  Not unto us, o Lord, not unto us, but unto thy name give the glory. He doth empty himself wholly, and as it were shakes the bag by the bottom after all was out; he thrusteth away self-glorying with both hands, that he might be sure that nothing of the creature should be left behind. And in the next Psalm, that thankful Saint doth 
d Ps. 116. v. 12.  catechise his own heart, and casteth up his estate to see if there were any thing in it worth the giving unto God, 
d Ps. 116. v. 12.  What shall I tender to the Lord for all his benefits towards me? He doth turn the dish (as we say) for a bit worth the presenting, and at last not finding any thing that he can think good enough, he doth give the whole unto the lord 
e v. 16.  O Lord, truly I am thy servant, I am thy servant, without a compliment, and the son of thy handmaid, thou hast loosed my bonds; I am doubly thy servant, both by birth and redemption, thy creature, thy captive. This is the real effect of thanksgiving.  

4. For the extent of its matter.  4. Finally, Thanksgiving is transcendent for the largeness and extent of its matter. 
f 1 Thes. 5. v. 18.  In every thing give thanks; for all, that is in God, and for all that cometh from God. 
g Ps. 119. v. 68  Thou art good, and dost good, and every good thing is matter of praise: as, First, all his spiritual mercies, 
h Eph. 1. v. 3.  Blessed be the God and Father of our Lord jesus Christ who hath blessed us with all spiritual blessings in heavenly things, in Christ; and afterwards he doth reckon up particulars: 
a v. 4.  Election, 
b v. 5.  Adoption, 
c v. 7.  Redemption and forgiveness, 
d v. 11.  an inheritance, with the 
e v. 13.  sealing and 
f v. 14.  earnest thereof. And all this 
g v. 6.12.  to the praise of the glory of his grace. Secondly, all his 
h Prov. 16. v. 4.  creating and providential mercies. The Lord hath made all things for himself, even the wicked for the day of evil. All creatures shall be for the praise of his mercy or justice, every tree shall serve him for fruit or firing, every head shall give its milk, fleece, or flesh. 
i Exod. 14. v. 17.  I will get me honour upon Pharaoh. 
k Iosh. 7. v. 19  My son, give glory to God. Yea, all his works in heaven and earth they are matter for this service, they were made for this 
l Psal. 148.  end. There is a short Psalm, that doth contain a Systeme or Epitome of the whole Creation, which is there severally called upon for this duty: the top or highest round of that ladder doth reach to the highest heaven, the foot standeth upon the earth below. Let us speedily run it up, it beginneth 
m ver. 1.  Hallelujah Hallelujah, first calling upon them in heaven, where there are three stories; In the first, 
n v. 2.  Angels; in the second, 
o v. 3.  Sun, Moon, and Stars; in the third, which is the 
p v. 4.  heaven of heavens, 
q Coeli Coelorum dicuntur in fimi Coeli, ut servus servorum est infimus & abjectissimus servus. Ford ad loc.  below, there are the clouds. And all these are summoned to 
r v. 5, 6.  praise the Lord. Next all on 
s v. 7.  earth are called upon; all 
t v. 8, 9, 10, 11, 12.  Elements, meteors, places, plants, living creatures, fish, beasts, fowl, reasonable creatures, high & low, young & old, men & women, that is, all ranks, ages, sexes. In short, as faith hath promises and experiences as its ground: fear hath threaten: Love hath all that is lovely: so every good thing is matter of praise, yea all these and every other 
u Colos. 2. v. 7.  grace. Hence the purblind 
x Haec est enim una virtus non solum maxima sed etiam mater virtutum omnium reliquarum. Quid est pietas nisi voluntas grata in parents etc. Cicer. pro C. Plancio.  Heathen could say, that this one virtue (virtue was grace with him) is not only the greatest, but the mother of all the rest: for what is piety (saith he) but a thankful heart towards ones parents? Who are good Patriots, but such as are mindful of the kindness of their Country towards them? Who is holy, but he which payeth his thankss unto the gods? Yea this duty-grace, should run through all our very natural actions too. 
a 1 Cor. 10.31.  Whether therefore ye eat or drink or whatsoever you do, do all to the glory of God. Nay & through all our actions, speeches in general, 
b Colos. 3.17  And whatsoever ye do in word or deed, do all in the name of the Lord jesus Christ, giving thanks unto God and the Father by him. There is yet a more full expression from the same Apostle; 
c Ephes. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Giving thanks always, for all things, unto God. And good reason, so long as there is a promise that 
d Rom. 8. v. 28. Application. 1. Reproof.  All things shall work together for good to them that love God.  
Than, First, I must take leave to reprove all that are enemies or back friends to this duty, and to tell them from God; that he taketh their ingratitude for a dishonour to himself: To tell them from nature and the very heathens, that their sin is too bad for a 
a Ingratum dixeris, omnia. dixeris.  name; it is the 
b In quo vitio nibil mali non in est liceco  Epitome of all sin. But that I may speak distinctly and justly, there are two sorts of Offenders that must here bear a reproof.  

1. To malignant enemies.  I. Such as out of mere wickedness and malignity, are enemies to our thanksgivings; such professed Antipodes, to whom our high Noon, is a midnight; that 
c Lam. 1. v. 7.  mock at these our Sabbaths, and like that scornful daughter of King Saul, do 
d 2 Sam. 9 v. 16.  look through their windows upon these days, and despise us in their heart for dancing before the Lord with all our might. But let all such Michals know, that 
e ver. 21.  It is before the Lord which chose us before them and their party, and therefore we will play before the Lord, and will be yet more vile than thus; yet at last, shall we be in honour, whilst perhaps their forces and hopes shall go with barren wombs and dry breasts unto their graves. I confess the spirit of ungrateful malignity is now risen to that height in these parts, that it is scarcely an act of greater valour to get a victory, than to dare keep a thanksgiving for it. I have heard that in France, the Papists do account all as Huguenots and Heretics that do praise God by singing of Psalms, which is in our language to say that a Prayser and a Puritan are both one: shall we come up to that degree?  
Quest. Quest. But what may be the cause of such an horrid sudden spirit of blasphemous ingratitude? What ails the scorners?  
Ans. 1 Ans. Surely it is the abounding of unholiness that causeth this abundance of ingratitude, 
f ver. 22.  Unthankful, and unholy, 
2 Tim. 3.  do usually go together. And this is observable, that the more of Devil there is in any man, the greater enemy is that man to all holy praises; yea Satan himself is not so much enraged against any or all duties of the Saints, as against their Thanksgivings. He can better bear their prayers, fastings, hear, readings, because he knoweth whilst they are at these, they are but begging, ploughing or sowing; but when they are praising he knoweth they have than received their alms, and are returning home bringing their sheaves with them.  
2. But the enemies have their pretences of reason, nay, religion, inducing them to abhor this duty they say; let us hear and answer them.  
Object. Our victories (say they) are but lies and delusions, they are mockings of of God and men, and therefore intolerable.  
Sol. 1 1. Doth not this language run well like that of Rabshakeh? 
2 Kings 18.28.  than Rabshakeh stood and cried with a loud voice, Let not Hezekiah deceive you etc. But  
If it be false, why are you so troubled, impatient, enraged? Surely we gather that you do secretly believe our news even whilst you cry it down for lies. Divines say, that one good argument against Atheists, which pretend they believe there is no God, is their own continual clamours, dispute, and rail against the Deity; which seem to argue some secret he sitations and doubting qualms in their own spirits concerning that point.  
The truth is, men will not know, nor believe, nor see, the truth of our good tidings and successes; These things they are willingly ignorant of, 
2 Pet. 3.3.  as Peter saith of his scoffers. And because they are wilful, and as I conceive absent, I shall spend not more time upon them; but do only desire to sand them a Token by some Neuter or other (for these two are much together) whom I desire to turn down a leaf, and to show it them at next meeting, 
Isa. 26.10.  Let favour be showed to the wicked, yet will he not learn righteousness: The men confess they have received more favour at our hands than ever we should have found at theirs: But doth this work upon them? Not, In the Land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. 
ver. 11.  Lord, when thy hand is lifted up (whether to strike or bear the Banner) they will not see. Mark, the defect, the fault, is not in their heads or eyes, but in their hearts, and wills, and there is no argument so fit to confute we will not, as, you shall; But they shall see; 
a Prov. 10.13.  a rod for the backs of fools) they shall see, and be ashamed for their envy at the people, or towards the people, yea, the fire of thine enemies shall devour thom: That is, as 
b judg. 8.16.  Gideon taught the Neutral and Malignant men of Succoth with briers and thorns of the wilderness; so the Lord will teach and convince these men, by devouring fire at last, if they will not see by its light, they shall feel its heat. And because some bitter, winking enemies will believe none other arguments: let us leave them to the Lords convictions, and to the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippoc. Sect. 8 Apbor. 6. Amos 7. v. 4. Ezek. 2●. v. 13. Object. 2.  Aphorism of the great physician which saith, what things soever medicines do not cure, those Iron cureth; what Iron doth not cure, that fire cureth; what fire doth not cure, those things are to be judged incurable. God hath tried to heal the land, and especially our enemies, by his word and by his sword in our first war, and now he contendeth by fire, that is, by sharper, clearer, works and discoveries than ever; and if this will not do, woe unto them for incurable. Thou shalt not be purged from thy filuhinesse any more, till I 'cause my fury to rest upon thee.  
But suppose your victories true as you report them, (say they) yet we will not, cannot join to give thanks unto God for the shedding of blood, and for the kill of men?  
Give me leave to answer these, as Christ did those Jews, 
d Mat. 21. v. 24.  with some other Questions.  
Sol. 1 First; Canst thou read? hast thou a Bible? (for this is commonly the objection of the illiterate and profane person) than turn to a place or two, and thou shalt see what Gods Spirit and Saints have said, and done in this case. 
e judg. 5. v. 2.  Praise ye the Lord for avenging of Israel, when the people willingly offered themselves. This thanksgiving was by authority, 
Ver. 1.  Than sang Deborah and Baruk on that day saying. Yet that day of a song, was a day of much blood, to Sisera and all his host.  
Quest. But the Canaanites were strangers, and open enemies; we fight against our own Country men and neighbours.  
Ans. 1. 
f Luk. 10. v. 36.37.  He that showeth no mercy he is the veriest stranger. 2. Those Canaanites had been 
g jud. 1. v. 4, 5.  conquered by Israel before; but for Israel's sins, and through their own treacheries, were grown considerable again, yea and 
h cap. 4. v. 1, 2, 3.  mightily oppressed them, wherefore Israel doth fight and break them the second time, and blesseth the Lord for their victories over them, and his vengeance upon them. Nay, the Spirit of God elsewhere doth warrant, promise, command, such thanksgivings: 
a Psal. 58. v. 3.  The righteous shall rejoice when he seethe the vengeance, he shall wash his feet in the blood of the wicked.  
3. Who is it that doth shed blood, and kill m●n? The Assayllants, or the defendants? they that offend us, or we that defend ourselves? what, when a sort of men have been beaten and conquered the first time, and being conquered have received many confessed favours from their Conquerors; have promised, covenanted, sworn (thereupon) never more to bear Arms against them, were suffered to live peaceably amongst them; but after all this do rebelliously, ingratefully, treacherously, arise in arms, surprise Castles, cut the throats of them that were quiet in the Land; and are by God's just justice and immediate hand disappointed, cut of in battle a second time: Will you call this a 
b Qui jubet, is facit scelus. Sense.  shedding of blood, and a kill of men, for which the Lord must not be praised? Is self-defence to be called murder? or execution of justice to be accounted manslaughter?  
Do but look I pray you impartially and seriously upon those famous examples and proceed of wisest Solomon towards Adonijah his elder brother; and say, have we not used these men as brethrens? 
c 1 King. 1. v. 5.  Adonijah had committed a first fault, in usurping the kingdom in his father's life time, but upon his submission was pardoned by Solomon, upon a condition, or with a proviso, 
Ver. 52, 53.  If he will show himself a worthy man, there shall not an hair of him fall to the earth; but if wickedness be found in him, he shall die. And he is sent away with this condition. After this, Adonijah is found faulty again, at lest in a close plodding pernicious design, to the old end: He would have Abishag the Shunamite to be given to him to wife. 
1 King. 2. v. 15. 16, etc. Ver. 22, 23, 24, 25. Ver. 26, 27.  For this second attempt he dyeth. Yea and some of his old complices do fall with him, though it is not expressed that they had their hands in this second design. Abiathar the Priest, he is sequestered and ejected out of his place, though he hath his life given him for former good services. And Joabs' old crimes, 
Ver. 32, 33.  they are remembered and punished. It is worth the while, to repeat the grounds, upon which Solomon proceedeth against them. Fall upon him, saith he, that thou mayest take away the innocent blood which Joab shed, from me, and from the house of my Father, and the Lord shall return his blood upon his own head, who fell upon two men more righteous and better than he, etc. Lastly, railing Shimei, 
Ver. 42, 43, 44.  cometh to an account, and justice findeth him out in his old age, by his own help and directions, because he kept not the oath of the Lord, and the commandment that Solomon had charged him with. Now tell me, O thou adversary of our Thanksgiving days, how much do the crimes of our vanquished enemies exceed those of Adonijah, Abiathar, Joab, Shimei? And how much is the mercy of our State above the severity of Solomon?  
For whose blood shed? For what killing of men art thou so offended? Surely, it is because it was the blood of Malignants, because it was not the Roundheads blood: For had that party, which is beaten, gotten the day upon us; had they slain thousands of ours, for hundreds of theirs, than thou wouldst have given thankss with a witness, even thankss for killing of men and shedding of blood: thou wouldst have kept such a revel or wake for it, as all the ten Commandments should have been sacrificed by thee for a thank-offering. Away, away, with this gross hypocrisy. God knows thy heart, and man may see thee, though thou winkest.  
Lastly, It is not (God is our record, it is not) for bloodshed and killing of men (to speak properly) that we give thankss: but for the prosperity of the Lords cause, for the preservation of the blood of his servants; 'tis for a further step towards peace and settlement, by removing implacable impediments out of the way of a full deliverance and reformation, men who now let, and will let. Shall a Robber on the way, 
2 Thes. 2. v. 7.  fall upon me for my purse and life, so that nothing but the loss of his blood, can be the security of mine: and must I not give thankss for mine own deliverance if I beat him? We are wholly, unquestionably defensive in this second war.  

2. To male-contented friends:  II. There is another sort of persons, which though friends and brethrens, in the main common cause; yet through some dissatisfaction, discontent, offence, or jealousies, are no friends to so much victory, but are slow and cold at our Thanksgivings; nay (perhaps) do look but sourly and suspectingly upon such as on these days, do dance before the LORD with all their might. I remember some Ancients 
a chrysostom. Austin. Lactantins'.  did condemn those for Heretics, that held there were Antipodes, that is, people inhabiting the earth just underneath, and diametrally opposite to us. Brethrens, I beseech you, let us not come to that degree of ignorance and disingenuity, as to accounted all men Erroneous that are hearty and hot in affirming that we have direct Antipodes, I mean (in plain English) that declare loudly to the world that there are many mighty bitter opposites and Malignants; and do act against them to their uttermost both in prayers & praises. Let me have leave to deal freely this day, especially with our own friends. Are there not many, very many amongst us, which are like a man condemned, upon the Gibbet, ready to be presently executed, one cometh to him and offereth him a Ladder to come down by, and save his life: but he standeth scrupling, objecting, doubting, whether the Ladder be firm or not, whether the rounds be fast or lose, whether they may not deceive him, or break under him, and so endanger a fall? yea, but O man, O friend, what will become of thy neck if thou stayest there? Or by what other way canst, wilt, wouldst thou come down? I hope not willingly by the rope? Honourable Senators, pardon my plainness, and take me seriously, the neck of every thorough-godly well affected man in England is now in danger, and the breaking or saving of it depends upon the come-off, in which, the rounds, or nothing, must save us. Beware therefore, how we grow shy or sullen at any necessary lawful means of selfe-preservation, and so 
a Jon. 2. v. 8.  forsake our own mercies. Let us therefore put on our wedding garments, and 
b Non potest autem quisquam & invidere, & gratias agere: quia invidere, querentis & moesii est; gratias agere, gaudentis. Sen. de Benef. lib. 3. cap. 1.  countenances when providence doth invite us to feast; And beware, jest when we pretend to avoid Schismatical Thanksgivings, we run ourselves over on the other hand, into a kind of Orthodox ingratitude. For mine own part, fare be it from me, to plead for the extravagancies of any sort of instruments. I believe we have all had our great and special opportunities and seasons of doing much good for God, and have all neglected to improve them. Nay, perhaps we have than sacrificed his 
a Hos. 2. v. 5, 9  Corn, Wine, Wool and Flax unto our own 
b Hab. 1. v. 16.  nets and drags, and I am deceived if God doth not take us up and scourge us of all sides, for it, and for our self-divisions: perhaps upon the backs of one another. And than, O we shall be willing like fight Schoolboys, to forgive each other, if our Master would forgive us. I say it again, that all our selvish 
c Gen. 27.  Kid's flesh will be eaten with bitter herbs: and our 
d 1 Sam. 27. v. 2, 6. compared with chap. 30. ver. 1.  Ziglags will be but as new pieces in old garments: And perhaps our 
e 1 Acts 15. v. 39, 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Paroxysmes may make us walk for it as fare as America, as it was with pettish Paul and Barnabas. But however this is not the way of amendment or composure, to fall out with our meat, and to cast it from us, or to be sullen towards the Lord when he smileth upon us with deliverances.  
I read one example of such an April-Thanksgiving for a great victory in Scripture: which gives us divers proper passages and serious Observations. It was when 
f 2 Sam. 19  General Joab and David's Army under his command, had slain Absolom, and beaten the unnatural Army that was with him. 'Tis said, 
g Ver. 2.  The victory that day was turned into mourning unto all the people, for the people heard say that day, how the King was grieved for his son: 
h Ver. 3.  And the people got them by stealth that day into the City, as people being ashamed steal away when they flee in battle. Here was a strange kind of victory and Thank giving indeed, considering the greatness of the mercy received. But mark we upon it, (out of the same story) both its cause, and consequents.  

1. The Cause.  1. The principal cause of David's unseasonable sadness was his too much good will and affections to the enemy. The 
i Plurima beneficia continet patria, & est antiquior parens, quam is, qui ut ajunt, creaverit. Cicer Fragment.  father (in him) was too hard for the Magistrate, and his private love toward a son, swallowed up that public justice du● to a Malefactor. Are there some of the right party, nay and good men too sick of that dangerous disease? very heathens shall rise in judgement against them. Gallant Brutus thou didst publicly scourge, and than slay thine own sons for attempting to re-inslave the Commonwealth!  

2. The consequents.  2. The consequents of David's unseasonable sadness are divers: as,  
Consequent. 1 1. The Answer or high speech of General joab you must allow, for the Soldier, the Courtier, and the kinsman, in his expressions, for he threatneth, he sweareth, he chideth. We will look only into the matter. 
ver. 5.  Thou hast shamed this day, the faces of all thy servants, which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy wives, 
ver 6.  and the lives of thy concubines. In that thou lovest thine enemies and hatest thy friends, for thou hast declared this day, that thou regardest neither Princes nor servants, for this day I perceive, that if Absolom had lived and all we had died this day, 
ver. 7.  than it had pleased thee well. Now therefore arise, go forth and speak comfortably unto thy servants, for I swear by the Lord, if thou go not forth, there will not tarry one with thee this night, and this will be worse unto thee, than all the evil that befell thee from thy youth until now. This bold speech needeth no Comment, but there is in it a great deal of Marshal politicss; out of which a Christian may draw many prudent and seasonable instructions. You have read the story of those three Brethrens, the 
a Immaturum virginisamorem ultus est ferro, citavere leges nefas: sed abstulit virtus parricidam, & fa cinus intra gloriam fuit etc. Flor. lib. 1. ca 3.  Horatij, how the sister of the surviving Conqueror, weeping to see the spoils of her lover (but an enemy) upon her Brother, was paid with blood for her tears. The fact I confess, was horrid in that Victor, but it may teach us that the slighting of our deliverance is a dangerous provocation to nearest friends.  
Consequent. 2 2. Observe we in that sadness of David, the perilous animosities arising between Israel and judah about bringing home the King. 
ver. 9, 10. ver. 41. ver. 42.  Israel chargeth judah with King-stealing, Why have our brethrens, the men of judah stolen thee away? judah claimeth kindred in David and bearing themselves high upon that relation, they endeavour to purge themselves from taking any gifts, profits, places, for their service. And at last, the great quarrel is, 
ver. 43.  who hath the most share in the King and should have the principal hand in bringing him back. A dispute that had like to have cost them dearer than all the wars before.  
Consequent. 3 The third consequent that floweth from that weeping thanksgiving, and this royal contention, is an advantage taken from both those by the 
i 2 Sam. 20.1.  common enemy one of the old Malignant party. And there happened to be there a man of Belial, whose name was Sheba the son of Bichri, a Benjamite. Mark it well; The man was one of Sauls own Tribe; some think, a Prince of that Tribe, because they followed him so readily, yea and it is conceived, he was of the 
a Pet. Martyr.  kindred of Saul, and was never well affected to David, and therefore now, he blew a trumpet and said, We have no part in David etc. 
ver. 2.  Presently he was universally followed, and David wholly forsaken. See, selfe-division is the next way to set up the old common Enemy again, and to bring down the Kite upon the Mouse and Frog. which may sweep away both, whilst they are a fight. Away therefore with all sullenness and selfe-divisions, all ye that are truly godly, well affected and throughly engaged in this common cause against the common Enemy, whatsoever discontents, provocations, injuries you have received from one another. Suffer not any Gangrenes to strike to your wounds, for that will be noisome indeed to others, but mortal to yourselves, and to that good old godly Puritan Cause and Interest, with which we must all now sink or swim. Revenge showeth me to be a man, but forgiving to be a christian; that, makes me even with mine enemy, but this, sets me 
b See Pro. 20.3. Eccles. 10.4.  above him; that may be just, but this is surely truly honourable. 
c Plutarch. in vita Aristidis.  O that carriage and language of Aristides was truly noble, of which we read in the story; Aristides by the furtherance of Themistocles, had been banished from Athens by the law of Ostracism for ten years; but within three years he was recalled again because Xerxes' King of Persia, was come with a vast Army into Attica; after Aristides his return, Themistocles is chosen the only Lieutenant General of Athens, and Aristides, (notwithstanding all former passages) doth always faithfully aid and assist him in all things, as well with his travel as with his Counsel, and thereby won his enemy great honour, but greater to himself, for he adventured through the midst of the enemy's ships in the night, and with great danger got from Aegina to Themistocles tent, and calling him out thus bespoke him. Themistocles, if we are both wise, it is high time we should now leave of this vain envy and spite we have long time borne each other, that we should enter into another sort of envy more honourable and profitable for both: I mean, which of us two should do his best endeavour to save Greece: you by ruling and commanding; and I by counselling, etc. How clearly hath this poor heathen taught us christians to 
d Privatas inimicitias Reipub. ignoscere.  bury all our personal quarrels in the wounds of the public Enemy? Well, my Brethrens, deceive not yourselves with dreams, if you are godly indeed, you may agreed, you must agreed, and I dare tell you that (at last) you shall agreed, either as fellow Conquerors, if you please, or as fellow prisoners, if you will still be sullen; the dogs shall drive you together, or eat you severally. O do but unite so near in affections as you are united in dangers, and you have undone the Devil.  
Instruction. 2 Secondly, We have hence a lesson of praises, it is worded for us by King David, 
a Psal. 34.2, 3.  My soul shall make her boast in the Lord, the humble shall hear and beglad. O magnify the Lord with me, and let us exalt his Name together. Magnify him we should for spiritual mercies, and for temporal, for general, and for particular, for former and for present favours; all these, yea, all our Parliament mercies would require the volumes of a Thuanus or Baronius, rather than this piece of a Sermon to set them forth. But I hope you have pens employed about that subject all this while: I hope you have appointed some Committee to audite the Debenters of the Lord of your hosts, aswell as of the soldiers. And let me have leave to tell you here (in a seasonable parenthesis) that such Records are acts of Justice, for Gratitude is a branch of the Law of nature: They are acts of Religion, for herein we honour God, as in my Text, and than he hath 
b 1 Sam. 2.30.  bound himself to honour us: They are acts of prudence and policy, for they do knit a knot upon the mercy received that it ravels not out again; and in that knot they have a 
c Vetus beneficium comemorando, invitas novum. Senec.  hook by which they catch in future mercies. Tamerlaine asked of Bajazet, when he had taken him prisoner, in battle, whether or not he ever had been thankful to God for making him an Emperor? He answered freely, he never thought upon that matter in all his life. Tamerlaine replieth, And why should God make you, a man that hath but one eye, to be King of the Turks? and me, a man lame in one leg, King of the Tattars, above all other men? No marvel if thou, being so unthankful, hast lost so great a Battle. Thankfulness is the way to bring in more: and therefore, though I cannot launch out, into this Sea of all our mercies, yet I would, I must fish in the river of this day's salvation. May it please you to lend me your hearts but for half an hour, I shall endeavour to warm them and return them bacl to you again, when I have given you some special peculiar Observations upon the mercies and victories of this day's praise, and have set up a triumphant pillar, though but of brick, like that ascribed to Noah's sons, to tell posterity what the Lord hath done for your souls.  

Observation. 1. upon the mercies of this day.  1. Consider the number, the multitude, of this days victories. They are the fairest and greatest cluster of mercies, (so fare as I can find or remember) that ever the Lord gave you at once. A cluster like that at Eschol, which the Spirit of God thus recordeth; 
a Num. 13. ver. 23.  And they came to the brook of Eschol, and cut down from thence a branch, with one cluster of grapes, and the bore it between 
b Viz. joshua & caleb. Sic aijt Ambr.  two upon a staff; and they brought of the Pomegranates and of the figs. This was a good earnest of their nearness unto Canaan, and of the goodness of that land. Why may not our Cluster be somewhat a like token unto us for good, even of a speedy entrance into an happy settlement? This is the day of the Cluster. I observe that the enemy, in this second war, hath never (hitherto) brought forth single births, but multitudes, Gads, troops, of insurrections, revolts, surprisals, at once. It is observed by Naturalists, that your vilest and venomest creatures, do bring forth most frequently, most numerously; as Rats, Mice, Serpents; whereas the 
c Partus Elephantinus. Adag.  Elephant is some years breeding, and the Royal Lion brings forth but one or two at a birth. Surely, our enemies grow more venomous and more verminous now in their attempts, plots, assaults: For this day we celebrated deliverances from a numerous issue of mischiefs. Your own Order for this day, that toucheth but generals, calleth for a six stringed instrument; it mentioneth a parcel of no less than six common-places of danger and deliverance. No marvel if the enemy did never rage more against any one day of Thanksgiving than against this, I have found the cause of their fury: never were they so manifoldly beaten, in so many places, plots, attempts at once, as this day recordeth. The following observations will express some of the particulars; Mean while, let this first be crowned with that blessing, 
d Psal. 68.19.  Blessed be the Lord who daily loadeth us with his benefits, even the God of our salvation. Selah.  
Observation. 2 2. Observe the universality and spreadings of this day's dangers and deliverances. The garment of gladness reacheth over all the Quarters of the Land. It is not only for some Northern, or Southern, for some Eastern or Western mercies, that we now give thankss: but the Robe reacheth from Cocquet-water in Northumberland, in the North, to Horsham in Sussex in the South: there is its latitude. From Dover-Castle and all Kent in the East, to Pensands, the utmost part of Cornwall, in the West: there is its longitude. Besides all the Inland victories, all over the kingdom, with which this Robe is powdered throughout; to wit, in the Counties of Westmoreland, Northumberland, Bishopwrick, York (both City and County) Nottingham, Lincoln, Rutland, Huntingdon, Cambridge, Norfolk, and Norwich, Suffolk, Cheshire, Hereford, Worcester, etc. Both North and South Wales, Kent, Sussex, Surrey, Middlesex, and Westward even unto Cornwall. Crown this, with that interjection. 
a Psal. 107. v. 1, 2, 3.  O give thankss unto the Lord, for he is gracious: Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the Enemy, from the East and from the West, from the North and from the South, the oil of gladness hath 
b Psal. 233. v. 2.  run down like the ointment of Aaron, from the head to the hem.  
Observation. 3 3. Observe we the secrecy, treachery, and slyness of our dangers, and thence, the greatness of our deliverance. In the first war the common enemy, had in him more of the Bear and Lion, he did roar and bark when he would by't, did profess himself an open and armed Enemy: But now, in this second war, he hath more in him of the Fox and Serpent; he cries, Peace, 
c Psal. 55. v. 21.  peace, when war is in his heart. Their present hostilities have in them more of the Powder Treason than of Eighty eight; more of a Massacre than a war. They seem to say now in this second Edition, as Sanballat and the rest with him, against Nehemiah and his party; 
d Neh. 4. v. 11.  They shall not know, neither see, till we come in the midst among them, and slay them, and 'cause the work to cease. How many mines of surprises, revolts, insurrections, had they prepared ready to spring and play in all parts of the Land (yea and of the Sea too) at once? Only the Lord he did countermine them whilst we thought not of it. Yea, had not the Lord confounded their language, so that they could not time it exactly as they intended, they might have swallowed us up quick. But the truth is, they marred their music by ill-timing it. It was with them as they say it is in throwing of a Granada, or fireball into a Castle, if you throw it too soon, before it is ready to break, the Enemy within may presently cast it bacl upon you, and destroy you; if you hold it too long, it may fly abroad in your hand and destroy yourself ere you can put it of. There is a certain nick of time to be taken, which our God, who hath all times in his hand, did hid from them, that they knew it not, and so their 
a Eccles. 8. v. 6.  misery was great upon them. For some of them did arise up and attempt too soon, others of them stayed too long, and so all were broken in pieces with, by, their own fireworks, according to that promise, 
b Psal. 7. v. 16. Nec enim lex justior ulla est, quam necis artifices arte perire suam.  His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. Add we also, that very many of these new-old-enemies were Covenanters, or such as had taken the negative Oath, that is, never more to bear Arms against the Parliament. They were Benhadad's, that had been kindly entreated, and sent away with an oath, as he: for 
c 1 King. 20.34  Benhadad took a Covenant, or some kind of negative oath: and by this means our credulity and their engagements, had put into them a greater capacity and cruelty to deceive and destroy us. Besides, with those were joined many a treacherous Doeg, you know he was a kind of 
d 1 Sam. 22. v. 9, 10, 22.  Spy-professour, that betrayed and destroyed the Priests of the Lord. Many a 
e 2 Sam. 16. v. 1, 2, 3, 4.  Ziba, that belied, betrayed, his own Master, to get his sequestration. Now if 
f 2 Sam. 15. v. 7, 8, 11.  Absoloms' pretence of a vow at Hebron, gave advantage to his treason, and drew with him many men, in their simplicity: if Benhadad's taking that negative Oath, made him the more apt and able to conquer Israel; than what snares, what rages, what deaths, have we escaped, in being delivered from false and hypocritical enemies! Let this Observation be crowned with that acknowledgement, 
g Psa. 118. v. 12.  They compassed me about like bees; they are quenched as the fire of thorns.  
Observation. 4 4. Observe we, that our dangers were fundamental and radical; I mean, they came most and nearest to our head and heart, to our most noble and vital parts. The toothache, I confess, is a very smart and tormenting pain: but yet not accounted mortal. The Gout is very painful, and may prove dangerous: but yet being in the hand or foot, 'tis more safe than the stone and Colic, which sit closer and are more perilous. But yet a Malignant fever upon the spirits: a Pestilence or a Gangreen, that aims speedily, immediately at the heart; these are accounted present death, and therefore a recovery from those is more highly esteemed. Now, these fits and distempers of our second war, have all, generally, struck at the heart and vitals. Formerly, the war kept itself more abroad, in the West, or North, or Northwest parts of the kingdom, for the most: and those parts were reckoned by some, but as the exterior members of the body. But now, as if the Enemy had learnt of King Benhadad, Not to 
a 1 Kings 22. ver. 31.  fight against small nor great, in comparison to the heart and head: As if they had learned of Bishop 
b Acts and Monuments.  Gardner, that one Salmon's head was worth many Herrings; they have lately made all their blows at our Parliament, and this great City. Our insurrections, tumults, fightings, have been in Kent, Sussex, Essex, Surry, yea in very Middlesex itself. Now, the whole head was sick, and the heart heavy indeed; the foundations were shaken: Our Corps-du-guard was assaulted, death came up into our windows; when our Parliament and City, the whole cause and party, have been said down at every stake, and have had so many, near, and dangerous casts thrown at them. Give me leave to describe those palpitations of England's heart in a few borrowed words, 
c 2 Cor. 7. ver. 5, 6.  We were troubled on every side; without were fightings, with in were fears, nevertheless the Lord, who comforteth those that are cast down, comforted us. Remember and forget not, how death did knock at your very door: what, Alarms and fightings, even at both ends of London, East and West? what, dangers, and talk of surprising the Parliament where they were sitting, of seizing upon Lambeth-house, and planting guns upon it, to batter and annoyed you in your very house whilst you were sitting? was the Powder-Treason nearer or more fundamental than this? Take your pens (Honourable Senators) take your pens and writ it down, first in your own Table books, and than in the Journal of your House, and over the Chair of your Speaker; 
a Psal. 124. v. 1.  If it had not been the Lord who was on our side, now may England say; if it had not been the Lord, than they had swallowed us up quick when their wrath was kindled against us, etc.  
Observation. 5 5. Observe we, that those dangers were new, fresh, and progressive. This last war hath been doubly new: new in respect of time, and new in respect of the Scene and places in which it hath broken forth. For time, it is now come on, when the Land had begun to rest again; and when we thought we had been near the shore, behold, an Euroclydon driveth us bacl into the Ocean. But for its place and Scene, there is much to be observed. Those parts of the Kingdom which had hitherto been untouched, the Maiden Counties, as they call them, have been now most of all deflowered. Unconquered Kent, which had so long been famous for her almost vestal virginity, hath had a principal share of these troubles. And her sister Essex, is now in the furnace. Besides Surrey, Middlesex, Hertford, Huntingdon, Suffolk, and Norfolk; if they have not been scorched by the flame, yet have they had some of the smoke in their eyes, whilst their neighbour's houses have been on fire. For mine own part, I dare not to determine, the causes of their fresh and new visitation. I will not say, that the war marched into those fresh-quarters (1.) because God will have his 
b Jer. 25. v. 15. 16. etc.  cup to go round, when once he gins to sand it forth, though I read that hath been his usual method. Or (2.) because the fire of war and tumult had not so good fuel of plunder to feed it in other exhausted Counties, as in these; nor so ready Fuellers to entertain it; other people, like the  child, dreading the Coals. Neither (3.) will I say that it was, because these people, like dandled children, did need a rod to teach them experimental sympathy and compassion. In sum, I will not dare, (as in God's stead) to give the principal reason or cause of this their new scourge. But yet it would become the suffering and warned people themselves, to consider of all possible conjectures; and to examine themselves by all interrogatories that can be suggested, what may be the provoking cause of this new storm upon them. What, did I call it a storm? Nay, rather it is yet but a little mist, or as some few drops before a shower, as that 
a 1 King. 18. v. 44.  cloud like a man's hand. The Lord make the inhabitants of these yet unplundered Counties, Cities, Towns, Parishes, to be wise for themselves, that they may not cry for a rod, or grow sick of their own peace. But let them know and believe, that those that drink last of the Cup, are nearest the bottom, and the nearer the bottom, the more sour and deadly; for there lie the Leeses and dregss, 
b Psal. 75. v. 7, 8.  The dregss thereof all the wicked of the earth shall wring them and drink them out. O pray this cup from you.  
But there was much mercy even in the midst of this new, progressive misery, in that the sword went forward into fresh Quarters, and yet was stayed, whereby our deliverance appeareth the more wonderful, in that the Lord did so soon quench the fire even amidst a multitude of fresh fuel; yea amidst so much ripe corn and dry straw as was about it on every side. Surely, God did but only fire their Beacons hitherto rather than their houses: they were Sentinels rather than Armies that were sent amongst them; even enough, I hope, to alarm, awaken, and instruct them, but not so many as to destroy and devour them. 
c Psal. 107. v. 43.  Who so is wise and will observe these things, even they shall understand the loving kindness of the Lord.  
Observation. 6 6. Observe we, the evident unsprosperousnes and visible disappointments of the Enemy, in all these dangers and deliveratices. The whole conflict doth look as if it had been a pitched battle, a challenged Duel, or solemn prize played between Michael and the Dragon, God and his enemies. Like as when the Romans and the Albans did 
a Misso in compendium bello, ter gemenis hinc atque inde fratribus utriusque populi fata commissa sunt. Flor.  Epitomise their war, and tried it in a combat between three Brethrens, (the Curiatij) on the one side; and other three Brethrens (the Horatij) on the other side: For never did the Enemy, on his part, act more numerously, subtly, valiantly, by so many, so treacherous, so daring, attempts, as in this bout. Never did the Lord appear more plentifully, more profoundly, more peremptorily, for his poor people. And seeing it is both the duty and delight of a Saint, to tell others what the Lord hath done for his soul. Give me leave to reckon up some of the most visible and mighty passes or thrusts, that have been made between the Lord and his enemies, in these late eminent encounters. We will reduce them to three or four heads, which are as so many weapons, at which Michael and the Dragon have played this Prize.  

1. Revolts.  1. How hath the Enemy put to it against us, by revolts? This is a mischievous weapon indeed, it cost 
b 2 Sam. 3. & 4.  Ishbosheth his Cause, Crown, and life, when Abner in discontent went over to David. And it hath seemed more successful to the Enemy than all the rest of his endeavours. But have their revolts always prospered? Ask Pembroke castle, that great Centre and nest of the Revolters; Besides Tenbigh castle in Wales. Ask those Forces of the Bishopric and thereabouts, that were apostatising to Langdale, but come short at Cocquet water, where 'twixt five and six hundred horse were taken. And believe it, Our God is a righteous Lord (Tam in salo, quam in solo) aswell upon the Seas as on the dry Land. 
c Psal. 65.5.  By terrible things in righteousness wilt thou answer us, O God of our salvation, who art the confidence of all the ends of the earth, and of them that are afar of upon the sea. Therefore fear not Sea enemies.  

2. Surprises.  2. The Enemy hath tried it at surprises too; This is also a very dangerous weapon, as appeareth by the counsel of Achitophel the Oracle, 
d 2 Sam. 17. v. 1, 2, 3.  I will come upon him when he is weary and weak handed, and will make him afraid, and all the people that are with him shall flee, and I will smite the King only. But hath not the Lord worsted them at this weapon also? Ask Denbigh castle in Wales, where the treacherous Enemy combined with a party of prisoners and soldiers within, had entered, was in part possessed, and yet wonderfully discovered, repulsed, vanquished. Ask the City of York, where the day was come, the Enemy hover and ready to enter, but disappointed; of Chester, where the neck was near the block, yet scaped the blow: of Norwich (formerly) where they struck, but the blow fell short, nay fallen back upon themselves: of Nottingham castle, in which some of the surprisers were surprised and imprisoned. Ask that conspiracy in the Counties of Worcester, Hereford and others adjacents there was a whole nest full of eggs of treason, which were blown upon and dashed so early, that one could hardly tell what birds were in them, whether Owls or Eagles. Surely that discovery and disappointment deserveth to have its Pillar of remembrance erected upon the banks of Severne, with the names of the active instruments engraven upon it. Nay ask finally, that their must successful surprise of Pomfrect, hath it grown grey in successes? did not their foot also slide in due time at Willoughby field, where their spoiling Band was broken, taken, scattered? This must be closed up with that of David, 
a Psal. 21. v. 11.  They imagined a mischievous device, which they were not able to perform.  

3. Insurrections  3. They have sought with the desperate weapon of manifold Insurrections and Commotions. But were they Conquerors at this? I might here appeal to that Pair of Clergy, near Stamford (but that one of them falling headlong, is burst asunder in the midst) I mean that Jolly pair, that imitated Pope julius the second, that cast Peter's Keys into Tiber, and betook himself to Paul's sword. I might ask, concerning them, how many hours that young Commotion did smoke, and prospero? O most vigilant Commanders and Colonels, that scarcely slept in all the time of their command! Another Insurrection I must instance in. It was in the uttermost part of the utmost part of England westward, near the Mount, in Cornwall, 'twas Dangerous I assure you, though suddenly and gallantly suppressed and quenched in the Sea, forsome of the principal firebrands themselves, were so desperate, that scorning mercy, they joined hand in hand and violently ran themselves into the Ocean, where they perished in the waters.  

4. Battles.  4. There was yet one terrible weapon more, at which our Enemies would needs fight it out with our God, and that was open, pitched battles, and fixed Garrisons (to that strength were they grown in some places) was not Willoughby field a set battle? were not Pembroke and Maydstone, Garrisons? Besides that Scene of the Baron's wars, near Kingston, and its catastrophe at St Neots. Here the hot and hardy taking in of Maydstone would not be left out, because it was the vertical and Axletree (in probability) of all those after victories, and was one of the many lives which God had given to this Parliament. Thus every where, and in every attempt, may you writ these new, second, Enemies, 
a jer. 22.30.  Conijah-like, childless, men that do not prospero in their days and ways. But there are two branches out of this last root: I will gather the fruit of them, and I have done with it.  

1. To Enemies.  1. A word to the Adverse party. Sirs, will you not yet see the hand of God stretched out against you from heaven, in all this second war? Will you not see a sword, like that in Balaams' way, meeting you at every turn? what? Crossed, disappointed, broken, in every plot, battle, attempt? Neither Revolts, nor Surprises, nor Insurrections, nor Commotions succeed with any of you, in any place, at any time? What? will you neither hear the Lords word, nor feel his work? How often shall that text be beaten into pour flesh, 
b Isa. 54.17.  No weapon that is form against thee shall prospero, and every tongue that riseth up in judgement, thou shalt condemn; This is the heritage of the servants of the Lord? O remember, how Pharaohs servants did give him good counsel in time, if he would have harkened, 
c Exod. 10.7.  Knowest thou not yet that Egypt is destroyed? So I, to you; know ye not yet that Poor England, the common Mother of us all, is almost ruined? Nay, that many of your own companions, are already cut of? But you will despise that counsel? so did Pharaoh, till at last, himself, and all his Militia, were forced to believe, confess, and yet perish in the bottom of the Sea. 
a Exod. 14. v. 25.  And it came to pass that in the morning watch, the Lord looked unto the host of the Egyptians, through the pillar of fire and of the cloud, and troubled the host of the Egyptians. Hath not the Lord appeared for his servants, and against you, with open face, in the morning of this your second war? Hath he not troubled all your hosts, and taken of their Chariot wheels that they drove them heavily? Surely, you must all subscribe to this, that the Lord hath unwheeled all your late projects and attempts. The Egyptians said, Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. But than it was too late; they might confess, to the honour of the Lords justice, but could not thereby help themselves. The Lord give you all to see in the evening, in the Eleventh hour, of this your day, the things that concern your peace.  

2 To friends.  2. Howsoever, be encouraged by this fresh and clear experience, O all ye friends of God and his cause, and learn from these last and greatest appearings of God for you, to see, and say, that 
b Deut. 32. v. 31.  their rock is not as our rock, our enemies themselves being Judges. I dare calling them all, to name that one attempt, in which they have been successful, in this their second offensive war: Or if they have seemed at first to prospero in any thing, hath it not been only so far as might lift them up for the greater fall? But as for you, O friends, I charge all your hearts, to answer me seriously, did you ever see so much of God at once? Such a visible hand from heaven, with his Banner, and Motto in it, like that of the first Christian 
c Eusebius in vita Constant. Magn.  Emperors (in hoc vinces:) what should the Lord do more? How would you have him to express himself more plainly, unless by some audible voice from heaven? Nay, but that is also vouchsafed you, harken to it; 
d 2 Chron. 15. ver. 2.  The Lord is with you, whilst ye are with him. It was one of God's first solemn Messages to you in the beginning of your Fast, and hath been often inculcated upon those days. What God will do with us at last, in this great cause, I know not: perhaps he may make us as great monuments of his Justice in the end, as he hath made us wonders of his Mercy in the beginning: (yet let me interline this comfort, he doth not use to cast of a coming-people;) but if we should perish in the conclusion, yet we must say and confess, that hitherto he hath been, and yet he is, 
a Isa. 28. v. 29.  wonderful in counsel, excellent in working for us.  
Ob. Ob. But how can that be, seeing we were never so unworthy, unwilling, unfit for mercy, as at this time? never so profane, divided, bitter, against God and one another?  
Sol. Ans. All this is confessed, and a great deal more, if any will add it: but therefore know, that we must not thank ourselves, but our enemies, for these successes; not our own goodness, but their wickedness is the cause of all our late victories. Though we are not ripe for Mercy, yet they are ripe for judgement, though God be not more engaged for us than formerly, yet (sure I am,) he is more engaged against them. He was before engaged against them as he was 
b Jer. 10. v. 7.  King of Nations, and they fought for tyranny against our just and lawful liberties. But now as 
c Rev. 15. v. 3.  the King of Saints, he will fight against them for treachery, hypocrisy, and forsworn Covenant-breaking. In short, the Lord is now many ways engaged against them. (1.) As enemies against Reformation and civil liberties. (2.) As ungrateful to those that have spared them. (3.) As deceitful and treacherous against Oaths, Articles, and Covenants. (4.) As bitter Formalists against the power of godliness. There is a comfortable Text, in this particular, in the book of job; 
d Job 17. ver. 18, 19  The innocent shall stir up himself against the hypocrite, the righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. Mark the words, Doth the Lord command or promise, that the innocent shall stir up himself against the hypocrite? And will not God stir up himself against them? Yea, believe it, he is more engaged against an hypocrite, than against the open profane person. (1.) Because such an one is profane, and somewhat more, he is as wicked within as the other, and yet pretends to godliness without. (2.) Because he doth cause the way of God to be evil spoken of, which is a pitch of wickedness, of which the open profane person is uncapable: therefore the Lord doth, will, must stir up himself against him above all others. He addeth, And the righteous shall hold on his way, that is, both his way of piety, and of prosperity, but the hypocrite must needs hobble, lame, and tyre, both in his holiness and happiness; for both are as a 
a Hos. 6 ver. 4.  morning cloud and an early dew that passeth away. Once more, he that hath clean hands shall be stronger and stronger; than what shall become of him that hath foul hands, whether by flesh, earth, or blood? Surely, he must needs grow weaker and weaker. Fear not therefore the faces of such men (Honourable Senators) fear them not. He hath said it, and you may adventure your lives upon it. Were I to choose mine own enemy, I would, above all other, choose to fight against an ungrateful hypocrite, because both God, and all reasonable men, must needs abhor him. It is a famous example and sentence that we find recorded in Ezekiell. Zedekiah the King of Judah had his condition, changed, from a private man to a Prince, and with it, his name changed from Mattaniah to Zedekiah. Hereupon he sweareth fidelity to that King of Babylon which so advanced him; but upon advantage, basely broke his Oath and faith with him, betaking himself to the King of Egypt for assistance. For this, God falls upon him, takes the Babylonians part against him, and puts these interrogatories. 
b Ezek. 17. v. 15, 16, 17, 18.  [Shall be prospero? shall he escape that doth such things? Or shall he break the Covenant and be delivered? As I live, saith the Lord God, in the place where the King dwelleth that made him King, whose Oath he despised, and whose Covenant he broke, even with him, in the midst of Babylon, he shall die, neither shall Pharaoh with his mighty Army, and great company, make for him in the war, by casting up mounts and building forts, to cut of many persons, sigh he despised the Oath, by breaking the Covenant (when lo, he had given his hand) and hath done all these things; he shall not escape. Read thorough the following verses, to the end of that Chapter, we do all know, how truly and sadly this was fulfilled upon him, for it is at lest twice thus recorded in Scripture. Jerusalem, 
2 Kings 25. v. 4.5, 6, 7. Jer. 52. v. 6, 7.  that whole Kingdom was lost; Zedekiah taken, his sons slain before his eyes, than his eyes put out, himself bound with fetters of brass, and carried to Babylon, where he died. Nay, one example more. The Lord will take the part, even of a Turk, against a perfidious Christian. To this purpose, remember and forget not, so long as you have to do with this kind of enemy, (the treacherous and perfidious Covenant-breaker) forget not the famous battle of Varna. 
The battle of Varna: See Turkish Hist. in Amurath sixth King of the Turks. pag. 287.  It was fought between Amurath sixth King of the Turks, and Vladislaus King of Poland and Hungary. These two after much war between them, at last concluded a peace for ten years, confirmed it solemnly, by taking their mutual Oaths: the Christian upon the Evangelists, the Turk upon his Alcharon. This done, Amurath securely withdraws his Forces out of Europe, and leaveth his Countries there ungarded. Upon this advantage, and some others, King Vladislaus, by the persuasions of julian the Cardinal, divers Christian Princes, and many Prelates (pretending that it would be for the good of Religion and the Christian cause) is induced to break the peace and his Oath (of which julian absolveth him) he taketh up arms and invadeth the Turks dominions: where at first he seems to prospero, and carry all before him; till at last his Army meets the Turks (who by this, had made head against him) in the pitched battle of Varna: where the victory, almost all the day, inclineth to the Christians, insomuch as Amurath himself was about to flee, till a common Soldier laid hand upon his bridle, and stayed him. The fight is again renewed, and the Christians again have the better; till Amurath now almost despairing, espied the picture of the Crucifix in the displayed Ensigns of the Christians, and than, plucking out the writing that contained their last League and peace, out of his bosom, and holding it up in his hand, with his eyes cast up to heaven, he said; Behold, thou crucified Christ, Note. this is the League the Christians, in thy Name, made with me, which they have, without any cause, violated. Now if thou be a God, as they say thou art, and as we dream, revenge the wrong now done unto thy Name and me, and show thy power upon thy perjurious people, who in their deeds deny thee their God. Immediately the battle began to turn for the Turks against the Christians, and that, first of all, in that part where julian the Cardinal did command: And without delay the Turks break all the Christians forces in pieces; King Vladislaus is slain upon the place, julian, mortally wounded, dies in his flight; besides divers great Prelates and Commanders, with many thousands of common men. Remember it again; God will take part with an Amurath, with an appealing Turk; against a perfidious Vladislaus, though a Christian. Let us keep our Covenant in our bosom, and remember to show and plead it in like time and case. This was the sixth Observation.  
Observation. 7 7. And now to this half dozen of observable mercies, Behold, the Lord hath given you in a kind of castover; a seventh observable, which I must call, a meeting-mercy: For I believe you shall find, that the Articles of Pembroke Castle, and your Order for this Thanksgiving, do both bear the same date and day, even the twelfth of this instant. The Psalmist saith of his prayers, 
Psal. 32. v. 5.  I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. So was it in your praises, you said that you would give thankss unto the Lord for his mercies received, and he gave you another great favour the same day. Let it be called a meeting-mercy, for that reason: As also because the Spirit of God seems to give it that very name in the Scripture; 
Isa. 64. ver. 5.  Thou [meetest] him that rejoiceth and worketh righteousness, those that remember thee in thy ways. You were about to rejoice in the Lord, and to remember his way of mercy, and, behold, he met you in your rejoicing. One such a meeting-mercy, such an after-cast of mere favour, is to be esteemed as much as a whole bargain. It is like fruit upon a graft, the first year of its engraffing: For your Thanksgiving did bear the same day that it was set. Let it therefore be your care and endeavour to meet the Lord often in this way, that you may as often be met by him.  

3 Encouragement  The last lesson must be a short, but strong encouragement. Now will you? can you? dare you to distrust the Lord another time? will you warp and waver from, or in, his way again hereafter? I give you leave to do it, if you can find a better Master, if you can meet with any other God that 
a Dan. 3.29.  can deliver you after this sort. But if there be none such to be found, than 
b Heb. 3.12.  take heed, jest there be in any of you hereafter, an evil heart of unbelief, in departing from this living God. Let the heads of these Leviathans be as 
c Psal. 74.14.  meat to you in the wilderness; For I believe we have a long way of wilderness yet to go; but feed upon these past experiences, in all your new and future Marches. Let this double breakfast strengthen and enable you (
d 1 King. 19.6, 7, 8.  Elijah-like) for the great journeys which you have yet to go. Perhaps they are not of forty days only, (as was his) but for many more weeks or months; when you are to travel through briers and thorns, before your work, or yourselves, may arrive at the mount of God: Wherhfore 
e 1 Pet. 1.13.  gird up the loins of your [mind:] All saints have or should have but one mind, or heart. Be sober and hope unto the end, or trust perfectly: It is a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word that I cannot mention without a note upon it; Trust God to the end; to the end of means, as 
g 1 Kings 17.12.15.  she that at God's command gave a Cake out of her last handful and little oil: and was she a loser by it? As those three worthies at Babylon, when they said, 
h Dan. 3.16, 17, 18.  Our God whom we serve is able to deliver us from the burning fiery furnace: but the hard question was, whether he would do it? Yes, he will deliver them from the evil, or from the extremity of the evil, they believe; He will deliver us out of [thy hand] O King, i e. He will so preserve us, that thou shalt not have thy will upon us. But how were they sure of that? What if he should not have vouchsafed that unto them neither? But if not be it known unto thee O KING, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. As he 
a Nil nisi peccatum metuo.  replied to that Messenger I fear nothing but sin.  
So much for the former half of the text, concerning the praise of thanksgiving.  

2 Part of the text.  I want time and spirits to speak to the latter part as I would, concerning [Ordering the way aright.] This clause standeth here in the midst, between the God-glorifying duty of praise, and the men-blessing mercy of salvation; because it is the top-stone of praises, and the cornerstone of deliverance; To him that ordereth his conversation aright, will I show the salvation of God. Whence we might fetch a double Lesson.  
1. That a right ordering of the way, is the perfection of Thanksgiving. And,  
2. That it is the best step to a complete salvation. But to put both into one, Thus.  
Doct Right Ordering of the way is the top-stone of all duty, and the cornerstone of all deliverance. We have heard, that Thanksgiving is the crown of duty; now Right ordering the way, or conversation, is the pearl of that crown, and the very glory of that honour. It is somewhat to praise with the 
b Psal. 63.34.  mouth, by speaking praises; It is more to praise with the 
c Psal. 77.11 12.  heart by meditating Thanksgivings: but it is most of all to praise in the 
d Eph. 1.12, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Application.  life, by ordering the conversation aright, that we should [be] to the praise of his glory.  
Applica. Would you than praise the Lord indeed? Would you certainly and fully see the salvation of God? Than for the Lords sake, 
Si enim male vivis, & bona dicis, nondum laudas. Non ergo laudat, qui malè vivendo offendit Dominum. Aust. ad Psal. 49.  as you would honour him; for your own sake, as you would save yourselves and the kingdom; do but order the way aright, and than I dare promise' you that he shall be glorified by you, and ye shall be saved by him.  
Quest. Order the way aright? What is that?  
Answ. Let it be what it will, what it can, though never so costly, never so painful, never so hazardous, it is worth all the charge, labour and peril, that you can undergo. Therefore resolve upon it it at all adventures.  
Quest. But what is it than?  
Answ. Take it in short; [Right ordering] doth contain these two things, as I find in Scripture.  
1. A right setting, methodizing, framing, or casting of things into their proper order, shape and platform. A putting of things into due place, and so it is applied to the ordering of battles. 
a 1 King. 20.14.  Who shall order [Heb. bind, or tie,] the battle? He answered, Thou. It is applied to the ordering of a cause. 
b job. 23 4. job 34.18.  I would order my cause before him, and fill my mouth with arguments. It is applied to the ordering of the things of God. Thus Aaron and his sons are appointed to order the 
c Exo. 27.21.  lamp, and to order the 
d Levit. 24.3.   offering. Thus 
e Leu. 1.6, 7, 8.  Moses, the Magistrate, is commanded to set in order the Tabernacle with his appurtenances, and doth it. Thus David, 
f 1. Chron. 24.19.  Hezekiah, Ezra, Nehemiah, ordered several affairs about the house of the Lord; 'tis a 
g Heb. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, directio, correctio; Reformation Angl.  right-setting.  
2. It doth contain an establishing, fixing, or settling of things in that right frame and order. As, 
h Pro. 4 26.  Ponder the paths of thy feet, and let all thy ways be established, or, all thy ways shall be ordered aright. And elsewhere, these two are put together, 
i Col. 2.5.  Beholding your order and steadfastness. And thus, a right ordering, is not only a putting of things into a right frame, but a fixing of them there: a right setting and a sure settling. Would you but do this, or do your uttermost towards this, and than you might be said to order the way aright.  
Quest. The way? What way?  
Answ. There are many necessary Cause ways now to be set and settled, for want of which we wander and plunge ourselves every where. Take some short hints. The ways that you are to order, are of two sorts.  

1. Particular and personal ways to be ordered aright.  I Moore particularly, respecting yourselves. And here again are two branches.  
1. Labour to order the ways of your persons and families aright: else you are like to do little good or service towards the public. The Heathen could say, none but a 
a Nemo civis bonus, nisi vir bonus. Cicer.  good man could make a good Citizen. Remember jacobs' method, when he was whipped home to pay his vow, in building the Lord an House at Bethel: he first falleth to purging his own house. 
b Gen. 34. ver. 1, 2, 3, 4, 5.  And God said unto Jacob, Arise, and go up to Bethel, and devil there, and make there an Altar unto God, that appeared unto thee, when thou fleddest from the face of Esau thy brother. Mark how he gins; Than Jacob said unto his household, and all that were with him, Put away the strange gods that are amongst you, and be clean, and change your garments, and let us arise and go up to Bethel, etc. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears, and Jacob hide them under the Oak which was by Sichem. Remember Moses his danger, for neglecting this method; when he was to bring Israel out of the house of bondage, he must have no uncircumcised thing remain in his own house: 
c Exod. 4. v. 24, 25, 26.  And it came to pass by the way in the Inn, the Lord met him, and sought to kill him; than Zipporah took a sharp stone, and cut of the foreskin of her son, and cast it at his feet, so he let him go. I know the words are read by some in another sense, but you may safely and profitably gather that lesson from them, To begin Reformation at home.  
2. Order your own way aright in reference to the public. I mean, labour to walk and act, not by 
d An passim sequeris corvos, test âque lutoque securus quo pes ferat? atque ex tempore vivis? Pers.  successes and parties, but by rules and principles. How many public instruments among us are like vessels upon the Thames, that do rise and fall, go out and in, according to the ebbings and flow of the River? O this hath been our great sin and misery! Men have been generally like a herd of cattles in a ship at Sea, when the storm doth roll the ship to this side, the brutish herd run all over to the other side, thinking thereby to avoid the toss; but their weight soon brings bacl the Vessel, and than they flee over to the old side again, and so the ship is overset, and all are drowned at last. Let us maintain our ground: keep close to our stations; and stand upright in our places. A man in a skirmish, gets a bullet as soon by stooping, as by standing upright: yea, and perhaps by his crouching, that bullet takes him in the head, which else would have hit him but in the arm or shoulder. 
a Pro. 10. v. 9 & 28. v. 18.  He that walketh uprightly, walketh surely, and the Lord will be his 
b Pro. 2. v. 7.  buckler.  

2. Public and general ways.  II. Concerning right ordering the public ways; they are divers. But let me tell you, ye have cast your way, and your work generally, very well, and rightly already, ye have your frames and Platforms well drawn forth, (1.) In our solemn League and Covenant; an holy, just, and good Covenant it is in itself, and so we took it; how ever wicked men do turn every stone to abase it. Believe it, that Covenant shall break those that design to break it; and if any shall endeavour to make it as an old Almanac, they will find it full of read letters to them. Let us therefore show ourselves real Covenanters without racking or lopping. (2.) The constant tenor of your Declarations. O, would you but frequently read them over! you know to whom it was said; I beseech Your Majesty to read over your book. May it please you, to get all those your solemn promises and Declarations, to God and man, at lest the principal of them, such as that of both Kingdoms, etc. to be bound up together in one book, and make that book, your Vade mecum, your pocket companion, where ever you go. Surely, this might be one effectual means to order the way aright.  

4. Necessary Highways, viz. of  To bind up all. There are four public highways that should be ordered aright.  

1. Religion.  1. The way of Religion. Till you set, and settle that, neither God, nor good men, will be your thorough friends. Let that Ark not longer devil in Tents, without doors; neither let it be lodged within doors, in the bed of Procrustes. The Service-book itself was first intended for Crutches: they ruined themselves, and it, that at last, made it a pair of Stoops.  

2. Justice.  2. The way of justice to Delinquents. Set and settle that, so far at lest, as to stop the mouths of that party, which say, ye cannot try them, because ye do not. There is also a way of justice to your friends, that are sunk for the cause of God, upon your command, and promise' of support.  

3. Militia.  3. The way of Defence. Set and settle that, for the for the safeguard of the throats of all the godly and well affected through the Land, jest the Enemy regain all his lost battles by one night's massacre, as Caesar lost all his victories in one hour, in the Senate house, and our 
* At, or near Stonehenge in Wiltz.  British Ancestors lost all by the Saxons skeynes or knives, which they had long kept and gotten from them by their swords.  

4. Mercy.  4. The way of Mercy. Set and settle that, for your poor, helpless, undone friends, whether undone in estates, bodies or friends. Be merciful to the poor broken families, and owners of families, of which there are so very many now in the Land, that have spent the last handful of meal in the barrel, and oil in the Cruse, at God's command and yours, in that public cause. We Ministers were instrumental in putting them onwards upon those disbursements, I pray give us now leave, to speak a word, though not for their present repayment, yet for present subsistence. Be merciful to poor broken bones: There are many such pieces of maimed men, men walking like trees abroad in the Land, that want necessary food to sustain those remainders of their bodies that are left, though here about the City, blessed be God, and blessed be your care, they are generally provided for. Be merciful to poor broken, beheaded, and (as I may say) unboweled families; O, how many, many, Widows and Orphans are there, which know not whose to call themselves, but Gods and yours? The husband is dead, the father is slain in the Kingdom's service, and the poor uncovered family hath 
b Psal. 72. v. 12.  no helper. Yea, and many of these, which have most need, are the most silent: For the Lord's sake, let your bowels within you roll towards them. Think of some way to 
c 2 Tim. 16, 17, 18.  seek them out very diligently, till you find them. And the Lord grant unto you, that you may found mercy of the Lord in that day.  
I have but a few words more to add. Make it your business (Honourable Senators) to follow God fully in this great Cause, at this needful time, and remember that the vessel which you do steer, doth carry in her more than the estates, liberties, lives of three Kingdoms. For the eyes and expectations of all the Christian world are towards you, the Protestants hoping, the Papists fearing your success; all the precious godly honest party in this and the other two Nations have adventured their whole estates, lives, posterities upon you; yea, their Religion and Reformation with you. With you must we and ours swim or sink. 'tis not now in your power to leave us where you found us, or to landlord us where we did embark; Not, not, we must thorough, or sink in the midst; be better or worse than ever. Ye are set up for the final fall, or total rising of godliness, property, liberties in England; and according to your closure, so shall we say, welcome, or farewell, for ever, to happy or unhappy Parliaments in this Land. If you by God's blessing shall faithfully and courageously carry us through this storm and voyage, (which I doubt not if ye stand fast to God and your friends) how shall all the Saints on earth, all the Angels in Heaven, and all the children unborn bless your persons and memories? but if thorough wickedness or weakness, you, or any amongst you shall betray or destroy this glorious cause, (which God forbidden) surely it had been better for you and us, that we had never been borne: the sin, the scandal, the ruin, would be unpardonable, unanswerable, intolerable. The name of Religion would be abhorred in England; and the name of English hissedat over all the world. There are many grounds of hopes and encouragement for you; remember the good old fervent prayers and martyrdoms which our godly Ancestors have laid in for this time, ever since the dawning of our Reformation: Consider the volleys of cries, the bottles, rivers, of tears that have been poured out for you and your cause by all the Saints on earth since your sitting, remember the wonders from heaven that your eyes have seen. You may, you may, you shall, save yourselves, and us, and all, if you william. O, why will ye dye? Than stand fast in the name of the Lord, to the great interest of godliness, and to that holy and honest party, that have cast their lives, estates, posterities upon you; they are a precious though despised people, if you save them, you save yourselves, if any of you should forsake them, (especially now that the ship is near to a wrack, or an Anchor) such apostats may thereby ruin themselves, but yet that poor dear faithful remnant have a God, who hath promised by a precedent that 
a Psal. 27. v. 10.  When Father and Mother (King and Parliament) do forsake; himself will take them up. And therefore let all complemental formal Orpahs' kiss, weep, and part, with that good old Cause and party, as they will, when it shall from a Naomi (pleasant) be turned by misery, to a Marah (bitter:) yet must every one of us still do, and say, unto it, as Ruth to Naomi, 
b Ruth 1. v. 16, 17.  Entreat me not to leave thee or to return from following thee, after thee; for whither thou goest, I will go, and where thou lodgest I will lodge, thy people shall be my people, and thy God: my God and 
c 1 King. 13. v. 31.  when I am dead bury me (O my friends) in the Sepulchre wherein it is buried.  
Cum mihi supremos Lachesis perneverit annos,  
Non alitèr cineres mando jacere meos.  
FINIS.   

〈…〉 Col 50 of 100 for a Cap: the Life guard is kept whole. The new Swedish Generalissimo Charles Gustave Palsgrave, is arrived in Germany with 8000 men, he is to meet Mayor Gen. Erlach, they have a design against Collen, because Lamboy hath always his recruit from thence who hath an Army again together, and endeavoureth to be revenged upon the Heshish. Out of Westphalia is come unto him Count Hennigo, with 8 pieces of Ordnance, and 1400 foot: The Heshish are entrenched near Neuse, expecting Lamboys coming, who hath about 3000 horse, and as many foot. The Heshish expect Landgrave Fredrick with his horse, which if he doth not come timely, the other may be the hard for them. The Prince of Orange was to go to Cleve to the christening of his brother Prince Elector of Brandenburgs child, but the day being put of to the 2 of August, is returned to the Hague, where the Spanish Ambassador Pegneranda is expected.  
The Englishships are said to be rigged, but by whose leave, or by whom, is not known: not by any authority. At Osnabrugk, the Ambassador of Bavaria, having propounded that in case a peace should not be suddenly concluded on, that his Master would take a course to preserve Him and his Dominions; which being exploded by the Catholic Imperial States, Bavaria thereupon resolved to stand to the Emperor to the last. The Portugal Ambassador at the Hague hath desired the States (that seeing they had made an end of their great affairs with Spain) to begin to treat with him about the affairs of Fernambuck, that that Treaty being brought to a period, each party might enjoy their own to the great benefit of both. Prince Charles of Wales hath been as Calais, and is by this time in Holland, where he was expected.  
In Poland they have in nomination for King, the late King's son by his former wife, Prince Cassimire, and the Prince of Conde: the revolted Parliament ships intent suddenly to be in the Downs, and to put in for a personal Treaty.  
july 6. The Commons permitted Mayor Gen: Browne to be Shrieve of London, approved of several Counties getting into arms for defence before authority came to them, Letters from their Commissioners out of Scotland, of there proceeding being approved were ordered to be printed, as for their coming back to England they did not think it fit as yet, they being public Ministers, and while peace is between the Nations, it was thought fit they continued to be ready to give and receive what was given or received.  
The 7. Letter came from the Noble Army inviting the City to a concurrence with them. The Com. Vote the Lords that subscribed it, and those with them traitors. The Committee of Commons recommended the desire of their house to the Common Council, as to satisfaction about his Majesty's coming to London to treat, another meeting was appointed to resolve upon some what.  
The 8. Came news that Col: Rossiter had so dispersed the Pomfret party, that 450 were become his prisoners, all their plunder, and what else there's. This day came also the news of routing the Noble Army by the forces of Sir Miles Livesy and of the Army, and that they were disappointed of their sport in Windsor Forest, many of them wounded, others taken, some slain, among whom was the Lord Francis Villers Brother to the Duke of Buckingham refusing quarter, they that escaped got over at Kingston Bridge, some passing in boats, for the Commander in chief cried Gent: shifted for yourselves, 10 lib for a boat: this routed party flies to Harrow Hill, thence to Watford, but that proved to hot for them, & so to Redburn, & thence to Shefford, between Bedford & Hitchin where they were, Saturday night, after whom, with 5 Troops went Mayor Gibbons, lately come from Kent. And to meet them with 6 Troops under Command of Col: Scroop from the Leaguer before Colchester, who Sunday night was not far from them: the joint forces that defeated them of Pomfret stand ready to receive them come they North: and to this royal party go from London and other parts, very many horse and foot with colours that distingushes them from the Parliaments forces, and openly inquire the way to them.  
The 10. The Lords at a Conference did give reason for a Treaty with his Majesty, he being at libert berty before any acts be agreed upon. First, it's the desire of the Kingdom or Parliament of Scotland. Secondly, the agreement will be the more Authentic. Thirdly, its probable having no Army in being, he will condescend to that which at Uxbridge and Oxford he refused. Fourthly, it's not the way of Treaties to confirm any before all is agreed, especially those of most concernment, and that which chief will be insisted upon, or to this effect, the Commons concurrence was desired.  
Dublin, June 28. We are here happy (if the lest of happiness be to be in this unhappy Kingdom) in that we are so many minds as parties, and all by that means at present in an incapacity to hurt each other. Preston and Owen Roe near Athlone, striving who may get the Castle from Mr. Audley the neuter Governor, but he hath not, nor it's conceived will deliver it to either: Owen and the Nuntio are in the Town on this side the water; no fight hath been between them only stragglers, yet they plunder each other daily, their miseries great, roots are their chief food, bread being wanting: and yet it's to be feared they may at last agreed, and outlive their wants, we being not i●●capacity to increase them and fall upon us. The Scots have so much inveigled divers of our horse, that many are gone to them (there's a fourth party) they give 20 sh. advance, and 8ds. per diem to a man, during their stay in the Kingdom, for it's pretended they must go for Scotland: On the other side divers come to Col: Monk, from Munroe with their cows and cattles: Col: Monk is possessed of Dandalke, Col: Moor's Regiment, being not great, is brought to this City, and is to be reduced into 2 Companies, My Lord Inchequins Forces in wants enough as well as we, and thus stands the State of the five parties at present, when any action will be is uncertain.  
Leaguer before Colchester, July 8, 1648. Yesterday the enemy had planted a small Drake on the Bells frame in St. Mary's steeple, and from it made some shot, Col. Rainsborow waiting upon my Lord, to the battery made a shot in at the window, which we are credibly informed shot the Gunner through the belly. This we are certain, that they never made shot from that place since, and it is said, he was their best Cannoneer. Upon some volleys of shot yesterday towards the evening at the burial of Lie utenaut Col. Shamb ook, the enemy made their Soldiers believe relief was come, and the walls and Steeples was full of people to see it come. Eighteen of our soldiers which were prisoners, and this day released, complain, that from Wednesday to Saturday, they had but three penny loaves of bread, and each man an ounce of flesh, and a pale of water allowed. We hear the enemy hath drawn all their horse and foot together, causeth all their fire locks to be brought into a Church, and all manner o● horses, with such furniture as the Town can make to be ready, whereby, we conceive, they will attempt to escape with as many of their foot as they can mount their horse being so straited that they have nothing left for them but green corn. Near 20 deserted them this day, and came into us, they tell that provision is very scarce, and what there is they cannot eat but for mere hunger. We sent them in a List of the prisoners taken in Northumberland, by Mayor Gen. Lambe●t.  
Colchester Legume, July 11. Our Line goes so fast on, that we are in far better case to offend the enemy, and correspond with Suffolk men, many of their soldiers come to us, the people of the Town in great want; all their bread is made of R●e, and but half ground; and that (not without a Ticket) their hay gone, the green Corn they get for their horse, they fetch with hazard of the lives of their men: yesterday having placed a guard to secure those who came to get horsneat, the guard was bear by us, divers of them killed, some taken, great shooting with cannon from both sides; they have spent very much powder: more yesterday than in ten days before. We raised this night a new battery, to beaten them our of St. Mary's steeple, where they have planted a Demi culverin, which annoys us in our new Quarters. We have two whole Culverings play hard against the Lord Lucas house; the women would come by hundreds out of the Town, but that is not permitted. Captain Ves●y, upon the petition of his wise is pardoned, and hath a protection from violence, some of both sides being last night near each other, fell to parley and proved old acquaintance, it seems they were some of ours disbanded, in which act we have seen our error, but no more.  
Newcastle, ●uly 6. You have had the deseat of Langdales' horse by an express from our Governor, to add a little, the prisoners of quality were most taken in their beds, being assured by Col: Grey, their Cheifrain, that there was no danger, they were near 1200, ours 900. Col: Rich. Tempest escaped from Morpeth, by feeling the hand of the sentinel, 60 common Soldiers also escaped in the dark, divers of the com●●n Soldiers serve willingly in this Town: The Scots Army he on the borders not yet come in Gen: Langdale undertook to clear the Counties of Cumberland, Westmoreland, Northumberland, and Bishopric, to make way for the Scots Army, and so bring them into contribution to the Scots. Cumberland is much exhausted. Mayor Gen: Lambert ●emains before Carlisle, and keeps those up within: The Forces here are resolved to go towards their Mayor Gen: being now 33 Troops of horse, Col: Harison being joined, and to attend the motion of the Scots, or further the gaining the City: It's resolved by the English Forces to fight, if there come but 20000 horse and scor. On the other side, the Scots now upon the borders must come in, for otherwise their Soldiers will spoil their country, and grow discontent, having their expectations upon England, many common Soldiers who made it appear, they were forced, are set at liberty, divers that come in as common Soldiers, are found since to be Gentlemen of quality, as it's probable were some of those that escaped, they were so full of gold, which they parted with at under value, though bought over, that common Troopers got 15, 16, 18, and 20 lib. a man, good , horses, pistols, swords, etc. a subsidy will hardly recrute them as they were: 15 of the chief are sent into Tinmouth, viz. Col: Grey Col: Ogle, Sir jervis Lucas, 2 Collinwoods, and others, the rest serured in this Town, where they are as merry and frolic as if they had had the victory, and spend as if they had as good mines of money a we of coals. Some are of opinion the Scots will not come in, but be assured they will, and therefore hasten a reserre for Mayor Gen: Lambert as fast as you can, in regard the number of Officers are more than before mentioned, they are inserted.  
A List of prisoners taken july 1. 1648. Col: Edward Grey Commander in chief. Sir Francis Ratcliffe. Sir jervis Lucas. Col: jobn Tempest. Col: james Ogle. L. Col: john Salkeild. L. Col: Ralph Millet: L. Col: john Thornton. M. Roger Ratcliff. M. Galeyn Ratcliff. Col: Ratcliff. L. Col. Anthony Trellop. Mayor Trollop. Cap George Rellasis. Mr. George Collingwood. Mr. john Collingwood. Cap. Hugh james. Cap. Francis Carlton. Cap. Francis Brandling. Cap. Fetherstonhaugh. Cap.: Ascue. Cap. Cholmley wright. Mr. Tho. Salkeild Co●net. Mr. William. Hodgshon. Mr. Charles Selby. Mr. john Thirlwell. Mr. William. Lampton. Mr. Lanclot Selby Mr. Rich. Woodhouse. Mr. Ralph Claxton. Licurenant Lance Procter. Mr. Cuthbert Kennet. Mr. Peter Forcer. Mr. Ambrose Carlton. Mr. john Fitzwilliams'. Mr. john Hardy. Mr. Thomas Cope. M. john Wright. Mr. james Shastoe. Mr. Ingram Stellinge. Mr. Tho. Tempest. Cap. Smith. Mr. john Farneley. Mr. Per. Warden, Corner. Mr. john Goodman. Ensign Tho. Burrell. Mr. Lodowick Burnell. Mr. john Sison. Mr. In. Watson. Mr. Rich. Holmes. Mr. Hen. Brahant. Mr Ralph Bowes. Mr. Cartwridge. Bilton. Shaw. Thampsan. Rigmadan. Sergeants. Besides 309 common-Souldiers, and between 5 or 600 horse, with their pistols and swords.  
Pembroke Leaguer, July 3. Friday morning last; about break of day, the enemy made a very stout sally on the North side, upon Col: Reads Quarters with near 300, there being of them only 80 horse, they were upon our men, through a sally port, ere they were ware, but after ours got handsomely together, they so banged them, that there went into the Town 40 and upward wounded, 11 killed under our works, 9 taken prisoners, their Commander in chief one Mayor Williams slain, we lost one Lieutenant Potts, a Sergeant, 2 soldiers, and 2 or 3 more were wounded, they are well nigh starved, run daily forth to us, we believe a few days will give us the Town, but our guns are not yet come up to us, which is a great inconvenience and much troubles us, had they come, we had done our work before this, and been ready for the North to receive the forward if they come out of Scotland, and encourage the suffering party.  
Seneeds, July 11. five in the morning. The party of horse commanded by Col. Scroop, sent from the Leaguer before Colchester, to meet with the Noble Army, came to Hartford, Saturday, where they got knowledge of their enemy's posture and place of quarter, they got from Hartford some skilful guides who brought them the nearest and best way to Seneeds, Monday morning, before the Nobles could shifted away, yet not before they were got into three bodies in the Town. The Parliaments Forlorn being entered, charged, routed them before the body came up, but when come up, there was speedy work made with them, that in an instant they fled several ways; yet many fallen, and of the chief, the Duke of Buckingham fled with about 60 horses to Lincolnshire, who must either disperse or fall into the hands of that party of Leicester, Lincoln, etc. which lately defeated the Pomfret party; for our march was so long, and our horse so tired, that we could not pursue: we have prisoners the Earl of Holland, Sir Gilbert Gerard, Col. Skeimisher, Mayor Holland, Mayor Slepkin, Lieutenant Col. Goodwin, and Col. Dolbeere mortally wounded, one Col. Legg in the same condition, 100 common men, and yet no ordinary men, Sir Kenelm Digbyes son said to be slain, a Col. and divers other Officers slain, whose names we cannot yet learn, we had more than 100 gallant horse, for gold and silver, good clotheses and weapons, good and good store.  
It's believed the Duke of Buckingham and those with him will desist and seek mercy. Lord Andover going to the Prince, is taken, and put into Dover Castle.  
We had two men slain, Col. Scroops, Captain Lieutenant wounded, and three more.  
July 12. There came an express from the Mayor Gen. Lambert, which certifies the houses that he had received a Letter and Declaration from Duke Hambleton, which tells him that the Parl. of England had not given satisfaction to the Parl. of Scotland in their desires sent unto them, for effecting whereof he was to come with an Army into the Kingdom of England, in which enterprise, he expected no opposition from him. The Mayor Gen: returned him answer, that as to non satisfaction from the Parl. of England, he had not to say; but as to his coming in an hostile way into England, he had authority from Parl. to resift to his utmost any power not raised by them, and he [that] must expect if he came upon English ground. The Commons vote, they approve what Mayor Gen: Lambert had sent, desire the Lords concurrence, which the Lords do, and both agreed the Committee of Derby house draw up against morning an answer to the Declaration of the Duke, to be presented to the House. A Petition of many thousand householders of quality, in London, and parts about, was this day presented, praying the Lords and Commons, that in a Treaty for peace or agreement, they will keep up close to their many Declarations and protestation formerly made, for which, both Houses give them thanks.  
Walmer Castle in Kent yielded, they march out with swords.   

Printed for R. Leybourn. in Monk-well-street.   

Imprimatur  
G. Mabbor.   
This is the true Moderate Intelligencer.