Grapes Among Thorns

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.

I appoint Samuel Gellibrand to print this Sermon.

A THANKSGIVING SERMON before the Honorable House of Commons.

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 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 then 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 siner rince: The profane party was then sand out; but now he is separating between the faithful and the formalist. Like that work, runneth this Psalm: for it containeth the great Assise or Arraignment of the hypocrite. In which,

I. We read the convention of the Court, and sitting down of the Bench: the witnesses are the whole earth, which is called from East to West, from the ^c rising of the Sun to the going down thereof. The place is out of Zion, the perfection of beauty. The guard and executioners, a fire shall devour before him, and it shall be very Tempestuous round about him. The Assistants, heaven and earth. The Judge, El, Jebovah, Elohim; if you will, the whole Trinity: The Lord is Judge himself. And the summoned delinquents or malefactors, in general, visible Saints and facrificing Covenanters.

II. The Processe, or proceedings 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 Lord's own people, his Israel, and he their God: And that as some conceive, in the strictest sense, they were sincere hearts though too carnal in leaning too much upon bodily exercises and outward duties of religion, upon sacrifices and burnt offerings, in Bullockes and He Goats. To these he hath two words.

1. A reproof of their mere carnal, at least too carnal and extrinsical 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 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, All beasts and cattle, all fowl and wild beasts, they are his, or with him. And therefore,

2 He doth exhort them to 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 founderd 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. Offer to God thanksgiving; this is no work for hypocrites: no, 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. 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 nothing but promises.

3. Call upon me in the day of trouble. Herein also the hypocrite will quickly tire, if he doth begin it at all; Will he always call upon God? King Jehoram wore sackcloth for a while, when Samaria was distrest, but how soon grows he impatient and rayleth? This evil is of the Lord, why should I wait for the Lord any longer? These are the Lord's proceedings with the better party of these Indicted ones.

2. Sort are called the 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 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 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 least some way to share in the profits and commutations. In short, they give their mouths to evil, and frame deceit with their tongues, Yea, finally they fit in the seat of the scorner, and do slander their own brethren and nearest kinsmen. And that which doth encourage: them in all this, is the Lord's silence, and patience, because sentence against their evil works is not speedly executed, therefore they are ready to justify themselves, and condemn the Lord. But, saith he, I will reprove thee, and set them in order before thine eyes, I will bring them forth, and marshall them against thee in battle array. And hence

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 continue in their impenitency: Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver you.

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. 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 twofold confession; of sin, and of praise; so above, 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 honoreth me] The 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 far different sense, thus, And there is the way in which I will show the salvation of God. Thus the Papists generally, from their Vulgar, and out of the Septuagint. Their difference and mistake (I conceive) did arise from the likeness of two Monosyllables in the original; One of which being an Adverb doth signify, here, there, or thence. The 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 &c.

[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, 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, The Trees of God, and the 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.

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 son honoreth 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 honoring of God. Hence [Observation.]

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 Criticall 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, Offer to God thanksgiving: therefore it is a duty of the first and highest form; such a Key as no hypocrite can so counterfeit, 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 Pharisee, is not a praising of God so much as of self, not a thanksgiving but an easing of himself, saith one: yea everyone 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 burnt offerings before mentioned, as if it were the touchstone of all inward sacrifices ; [ Who so offereth praise; ] as if he had said, everyone that doth and can praise me aright, he can doubtless perform all other parts of worship as he ought. Yea this is the surpassing service; I will praise the name of God with a song, this also shall please the Lord better then a Bullock that hath horns and hoofs, better then a calf that is overgrown, or of a year old.

3. This duty especially is here said to glorify or honor God: this is an high and hyperbolical expression indeed, for honor we say, is in the honorer not in the honored; and what? can the poor worm man give or add anything unto God? it is elsewhere called a blessing of God, Bless the Name of the Lord, O my soul: Now saith the Spirit to the Hebrews, The lesser is blessed of the greater. Nay once more, it is called in the Word a magnifying, that is, a greatening of God; an exalting, that is, an heightening of his name: 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 honor, and men look upon it as a giving of honor 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 then ever they did perceive or believe before; Sing praise to the Lord which dwelleth in Zion, declare amongst the people his doings. 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. They appear by its comprehensivenesse and perfections. It is the Sea, that is, both the fountain, and receptacle of all other duties. The Preacher saith of the sea, 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 quarreld 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, 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, Continue in prayer, and watch in the same with thanksgiving: there are the three conditions of prayer, Perseverance, Watchfulness and Gratitude. And unto this last ( saith one) we are always bound, whether we look to God's gifts, promises, delays, or denials; there is cause of thanksgiving for everyone of these, and he is merciful in them all towards his Saints. The like place is, Be careful in nothing, but in everything, by prayer and supplication, with thanksgiving let your requests be made known unto God: there it is as the Axle-tree upon which the duty of prayer doth turn it self. Yea, see it at both ends of prayer, O give thanks unto the Lord, call upon his name, make known his deeds among the people; sing unto him &c. Nay we are commanded this duty in all cases. In everything 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 sacrifice: and therefore is put for the whole. 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. This service is glorious and transcendent in respect of its actors and subject; It is not everyone that is fit to learn Musique; neither the witless, nor the wicked fool can perform or counterfeit 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 Ammonites, against the Philistines, against the Amalekites. But do ye ever read a word of his Thanksgivings? King Ahab did believe the Prophet and humbled himself, and was rewarded according to his work; but what thanks did he ever return? No, no, the formalist that can go (as I said) soundly and roundly in the smoother 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, 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. Ye that fear the Lord, praise him. And, Ye servants of the Lord, praise ye the name of the Lord. Praise is comely for the upright. 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 then if nowadays the profane beasts amongst the people, do scoffingly bid the saints and holy ones, to keep their Thanksgiving Daies. It is a service for a Melchizedek, 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, &c. 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 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. Amen, Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever 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, Thanksgiving never faileth, but whether there be prayers, they shall fail, whether there be preachings, 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. 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, 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 then] the least of all the mercies and of all the truth which thou hast shown 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?

Oh 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. Then 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 Lord's 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 Lord's; and so all-to-be-melted, and half breathless, he falleth down into his chair, and saith, Who am I, O Lord God, and what is my fathers 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; no, he had only lost himself and all his fathers house in the sea of the Lord's 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; 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 banckrupt, I am broken with the former debt that I owe unto thee, I have nothing at all to pay my arrears, for old unspeakable favors and mercies; and wilt thou trust me, and mine with more, greater, and future favors? 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: 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 earnest expostulations.

The same self-emptying effect of this grace of thanfulnesse is to be found in other Psalmists, Not unto us, ô 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 catechize his own heart, and casteth up his estate to see if there were anything in it worth the giving unto God, What shall I render 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 anything that he can think good enough, he doth give the whole unto the Lord. O Lord, truly I am thy servant, I am thy servant, without a complement, 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. Finally, Thanksgiving is transcendent for the largeness and extent of its matter. In everything give thanks; for all, that is in God, and for all that cometh from God. Thou art good, and doest good, and every good thing is matter of praise: as, First, all his spiritual mercies, 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: Election, Adoption, Redemption and forgiveness, an inheritance, with the sealing and earnest thereof. And all this to the praise of the glory of his grace. Secondly, all his 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 will get me honor upon Pharaoh. 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 end. There is a short Psalm, that doth contain a System 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 Hallelujah Hallelujah, first calling upon them in heaven, where there are three stories; In the first, Angels; in the second, Sun, Moon, and Stars; in the third, which is the heaven of heavens, below, there are the clouds. And all these are summoned to praise the Lord. Next all on earth are called upon; all 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 threatenings: Love hath all that is lovely: so every good thing is matter of praise, yea all these and every other grace. Hence the purblind Heathen could say, that this one virtue (virtue was grace with him) is not only the greatest, but the mother of all the rest:

Yea this duty-grace, should run through all our very natural actions too. 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, 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; Giving thanks always, for all things, unto God. And good reason, so long as there is a promise that All things shall work together for good to them that love God.

Then, 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 dishonor to himself: To tell them from nature and the very heathens, that their sin is too bad for a name; it is the Epitome of all sin. But that I may speak distinctly and justly, there are two sorts of Offenders that must here bear a reproof.

I. Such as out of mere wickedness and malignity, are enemies to our thanksgivings; such professed Antipodes, to whom our high Noone, is a midnight; that mock at these our Sabbaths, and like that scornful daughter of King Saul, do look thorough 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 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 then thus; yet at last, shall we be in honor, 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 valor to get a victory, then 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 ayles the scorners?

[Ans. 1] Ans. Surely it is the abounding of unholiness that causeth this abundance of ingratitude, Vnthankfull, and unholy, 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, hearings, readings, because he knoweth whilst they are at these, they are but begging, plowing or sowing; but when they are praising he knoweth they have then received their alms, and are returning home bringing their sheaves with them.

[ 2] 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? then Rabshakeh stood and cried with a loud voice, Let not Hezekiah deceive you &c. But

[ 2] 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, disputings, and railings against the Deity; which seem to argue some secret he sitations and doubting qualms in their own spirits concerning that point.

[ 3] 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, as Peter saith of his scoffers. And because they are willful, and as I conceive absent, I shall spend no more time upon them; but do only desire to send 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, Let favor be shown to the wicked, yet will he not learn righteousness: The men confess they have received more favor at our hands then ever we should have found at theirs: But doth this work upon them? No, In the Land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. 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 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 Gideon taught the Neutrall 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 Lord's convictions, and to the Aphorism of the great phycisian which saith,

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 then ever; and if this will not do, woe unto them for incurable. Thou shalt not be purged from thy filuhinesse anymore, 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 killing of men?

Give me leave to answer these, as Christ did those Jews, 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) then turn to a place or two, and thou shalt see what God's Spirit and Saints have said, and done in this case. Praise ye the Lord for avenging of Israel, when the people willingly offered themselves. This thanksgiving was by authority, Then 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 neighbors.

[Ans.] 1. He that showeth no mercy he is the veryest stranger. 2. Those Canaanites had been conquered by Israel before; but for Israel's sins, and through their own treacheries, were grown considerable again, yea and 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: The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of the wicked.

[ 3] 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 favors 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 off in battle a second time: Will you call this a shedding of blood, and a killing of men, for which the Lord must not be praised? Is self-defense to be called murder? or execution of justice to be accounted man-slaughter?

Do but look I pray you impartially and seriously upon those famous examples and proceedings of wisest Solomon towards Adonijah his elder brother; and say, have we not used these men as brethren? Adonijah had committed a first fault, in usurping the kingdom in his fathers life time, but upon his submission was pardoned by Solomon, upon a condition, or with a proviso, 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 least in a close plodding pernicious design, to the old end: He would have Abishag the Shunamite to be given to him to wife. For this second attempt he dieth. 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 Joab's old crimes, 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 then he, &c. Lastly, railing Shimei, 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?

[ 4] 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 Round-heads blood: For had that party, which is beaten, gotten the day upon us; had they slain thousands of ours, for hundreds of theirs, then thou wouldest have given thanks with a witness, even thanks for killing of men and shedding of blood: thou wouldest 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.

[ 5] Lastly, It is not (God is our record, it is not) for bloodshed and killing of men (to speak properly) that we give thanks: but for the prosperity of the Lord's 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, 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 thanks for mine own deliverance if I beat him? We are wholly, unquestionably defensive in this second war.

II. There is another sort of persons, which though friends and brethren, in the main common cause; yet through some dissatisfaction, discontent, offense, or jealosies, are no friends to so much victory, but are slow and cold at our Thanksgivings; nay (perhaps) do look but sowrely and suspectingly upon such as on these days, do dance before the LORD with all their might. I remember some Auncients did condemn those for Heretics, that held there were Antipodes, that is, people inhabiting the earth just underneath, and diametrally opposite to us. Brethren, I beseech you, let us not come to that degree of ignorance and disingenuity, as to account 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 no, whether the rounds be fast or loose, 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, wouldest thou come down? I hope not willingly by the rope? Honorable 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 self-preservation, and so forsake our own mercies. Let us therefore put on our wedding garments, and countenances when providence doth invite us to feast; And beware, lest when we pretend to avoid Schismaticall Thanksgivings, we run ourselves over on the other hand, into a kind of Orthodox ingratitude. For mine own part, far 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 then sacrificed his Corn, Wine, Wooll and Flax unto our own 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 then, O we shall be willing like fighting School-boys, to forgive each other, if our Master would forgive us. I say it again, that all our selvish Kids flesh will be eaten with bitter herbs: and our Ziglags will be but as new pieces in old garments: And perhaps our Paroxysmes may make us walk for it as far 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 General Joab and David's Army under his command, had slain Absalom, and beaten the unnatural Army that was with him. 'It is said, 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: 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 principal cause of David's unseasonable sadness was his too much good will and affections to the enemy. The 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 judgment against them. Gallant Brutus thou didst publicly scourge, and then slay thine own sons for attempting to re-enslave the Common-wealth!

2. The consequents of David's unseasonable sadness are diverse: 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 threateneth, he sweareth, he chideth. We will look only into the matter. 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, 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 Absalom had lived and all we had died this day, then 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, then 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 Marshall politiques; out of which a Christian may draw many prudent and seasonable instructions. You have read the story of those three Brethren, the Horatii, 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. Israel chargeth Judah with King-stealing, Why have our brethren, the men of Judah stolen thee away? Judah claymeth kindred in David and bearing themselves high upon that relation, they endeavor to purge themselves from taking any gifts, profits, places, for their service. And at last, the great quarrel is, 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 then 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 common enemy one of the old Malignant party. And there happened to be there a man af Belial, whose name was Sheba the son of Bichri, a Benjamite. Mark it well; The man was one of Saul's own Tribe; some think, a Prince of that Tribe, because they followed him so readily, yea and it is conceived, he was of the 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 &c. Presently he was universally followed, and David wholly forsaken. See, self-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 fighting. Away therefore with all sullenness and self-divisions, all ye that are truly godly, well affected and thoroughly 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 above him; that may be just, but this is surely truly honorable. 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 Ostracisme 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 wan his enemy great honor, but greater to himself, for he adventured through the midst of the enemies ships in the night, and with great danger got from Aegina to Themistocles tent, and calling him out thus bespake him.

How clearly hath this poor heathen taught us Christians to bury all our personal quarrels in the wounds of the public Enemy? Well, my Brethren, deceive not yourselves with dreams, if you are godly indeed, you may agree, you must agree, and I dare tell you that (at last) you shall agree, 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. Oh 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, 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. Magnifie him we should for spiritual mercies, and for temporal, for general, and for particular, for former and for present favors; all these, yea, all our Parliament mercies would require the volumes of a Thuanus or Baronius, rather then 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 audit the Debenters of the Lord of your hosts, as well 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 honor God, as in my Text, and then he hath bound himself to honor 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 hook by which they catch in future mercies. Tamerlaine asked of Bajazet, when he had taken him prisoner, in battle, whether or no 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 days salvation. May it please you to lend me your hearts but for half an hour, I shall endeavor to warm them and return them back to you again, when I have given you some special peculiar Observations upon the mercies and victories of this days 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.

1. Consider the number, the multitude, of this days victories. They are the fairest and greatest cluster of mercies, (so far 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; And they came to the brook of Eschol, and cut down from thence a branch, with one cluster of grapes, and the bare it between 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, surprises, 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 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 celebrate 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 then six common-places of danger and deliverance. No marvel if the enemy did never rage more against any one day of Thanksgiving then 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, 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 days dangers and deliverances. The garment of gladness reacheth over all the Quarters of the Land. It is not only for some Northern, or Southerne, for some Eastern or Western mercies, that we now give thanks: 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 poudred throughout; to wit, in the Counties of Westmorland, Northumberland, Bishopwrick, York (both City and County) Nottingham, Lincoln, Rutland, Huntingdon, Cambridge, Norfolk, and Norwich, Suffolk, Cheshire, Hereford, Worcester, &c. Both North and South Wales, Kent, Sussex, Surrey, Middlesex, and West-ward even unto Cornwall. Crown this, with that interjection. Oh give thanks 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 run down like the ointment of Aaron, from the head to the hem.

[Observation. 3] 3. Observe we the secrecy, treachery, and slinesse 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 Lyon, he did roar and bark when he would bite, 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, 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; 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 fire-ball into a Castle, if you throw it too soon, before it is ready to break, the Enemy within may presently cast it back 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 off. There is a certain nick of time to be taken, which our God, who hath all times in his hand, did hide from them, that they knew it not, and so their 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 fire-works, according to that promise, 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 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 Spy-professor, that betrayed and destroyed the Priests of the Lord. Many a Ziba, that belied, betrayed, his own Master, to get his sequestration. Now if Absolom's 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; then 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, 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 tooth-ache, 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 Collicke, 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 it self more abroad, in the West, or North, or North-west 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 learned of King Benhadad, Not to fight against small nor great, in comparison to the heart and head: As if they had learned of Bishop Gardner, that one Salmons 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 it self. 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, 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 talkings of surprising the Parliament where they were sitting, of seising upon Lambeth-house, and planting guns upon it, to batter and annoy you in your very house whilst you were sitting? was the Powder-Treason nearer or more fundamental than this? Take your pens (Honorable Senators) take your pens and write it down, first in your own Table books, and then in the Journal of your House, and over the Chair of your Speaker; If it had not been the Lord who was on our side, now may England say; if it had not been the Lord, then they had swallowed us up quick whē their wrath was kindled against us, &c.

[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 began to rest again; and when we thought we had been near the shore, behold, an Euroclydon driveth us back 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 Mayden Counties, as they call them, have been now most of all deflowered. Unconquered Kent, which had so long been famous for her almost vestall 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 neighbors 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 cup to go round, when once he begins to send 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 burnt 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 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 Lees and dregs, The dregs 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 staid, 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. 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 Albanes did Epitomize their war, and tried it in a combat between three Brethren, (the Curiatii ) on the one side; and other three Brethren (the Horatii ) 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 plaid this Prize.

1. How hath the Enemy put to it against us, by revolts? This is a mischievous weapon indeed, it cost Ishbosheth his Cause, Crown, and life, when Abner in discontent went over to David. And it hath seemed more successful to the Enemy then all the rest of his endeavors. But have their revolts always prospered? Ask Pembroke castle, that great Center and nest of the Revolters; Besides Tenbigh castle in Wales. Ask those Forces of the Bishopric and thereabouts, that were apostatizing 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) as well upon the Seas as on the dry Land. 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 off upon the sea. Therefore fear not Sea enemies.

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, 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 hovering 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 fell 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 gray 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, They imagined a mischievous device, which they were not able to perform.

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 Paire 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 Peters Keys into Tiber, and betook himself to Paul's sword. I might ask, concerning them, how many hours that young Commotion did smoke, and prosper? 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. 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 Barons wars, near Kingstone, and its catastrophe at S ^t Neots. Here the hot and hardy taking in of Maydstone would not be left out, because it was the vertical and Axeltree (in probability) of all those after victories, and was one of the many lives which God had given to this Parliament. Thus everywhere, and in every attempt, may you write these new, second, Enemies, Conijah-like, childless, men that do not prosper 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. 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 Balaam's way, meeting you at every turn? what? Crost, disappointed, broken, in every plot, battle, attempt? Neither Revolts, nor Surprizes, nor Insurrections, nor Commotions succeed with any of you, in any place, at any time? What? will you neither hear the Lord's word, nor feel his work? How often shall that text be beaten into pour flesh, No weapon that is formed against thee shall prosper, and every tongue that riseth up in judgment, 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 hearkened, 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 off? 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. 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 off their Charret wheels that they drave 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 then it was too late; they might confess, to the honor of the Lord's 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. 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 their rock is not as our rock, our enemies themselves being Judges. I dare callenge 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 prosper in anything, 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 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, hearken to it; 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 Fastings, 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 off 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, 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 ad 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 judgment, though God be not more engaged for us then formerly, yet (sure I am,) he is more engaged against them. He was before engaged against them as he was King of Nations, and they fought for tyranny against our just and lawful liberties. But now as 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; 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, then 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 tire, both in his holiness and happiness; for both are as a morning cloud and an early dew that passeth away. Once more, he that hath clean hands shall be stronger and stronger; then 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 (Honorable 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 Ezekiel. 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 brake 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. [Shall be prosper? 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 brake, 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 off many persons, since 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 least twice thus recorded in Scripture. Jerusalem, that whole Kingdom was lost;

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 perfideous Covenant-breaker) forget not the famous battle of Varna. 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, diverse 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 prosper, 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 then, 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; 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 cast-over; 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, 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 thanks unto the Lord for his mercies received, and he gave you another great favor 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; 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 favor, is to be esteemed as much as a whole bargain. It is like fruit upon a graff, 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 endeavor to meet the Lord often in this way, that you may as often be met by him.

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 can deliver you after this sort. But if there be none such to be found, then take heed, lest 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 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 ( 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: Wherefore 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 word that I cannot mention without a note upon it; Trust God to the end; to the end of means, as 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, 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 God's, nor worship the golden Image which thou hast set up. As he replied to that Messenger I fear nothing but sin.

So much for the former half of the text, concerning the praise of thanksgiving.

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 corner-stone 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 corner-stone 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 honor. It is somewhat to praise with the mouth, by speaking praises; It is more to praise with the heart by meditating Thanksgivings: but it is most of all to praise in the life, by ordering the conversation aright, that we should [be] to the praise of his glory.

Applica. Would you then praise the Lord indeed? Would you certainly and fully see the salvation of God? Then for the Lord's sake, as you would honor him; for your own sake, as you would save yourselves and the kingdom; do but order the way aright, and then 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, labor and peril, that you can undergo. Therefore resolve upon it it at all adventures.

Quest. But what is it then?

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. Who shall order [Heb. bind, or tie,] the battle? He answered, Thou. It is applied to the ordering of a cause. 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 lamp, and to order the burnt offering. Thus Moses, the Magistrate, is commanded to set in order the Tabernacle with his appurtenances, and doth it. Thus David, Hezekiah, Ezra, Nehemiah, ordered several affairs abut the house of the Lord; tis a right-setting.

2. It doth contain an establishing, fixing, or settling of things in that right frame and order. As, 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, 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 then 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 everywhere. Take some short hints. The ways that you are to order, are of two sorts.

I. More particularly, respecting yourselves. And here again are two branches.

1. Labor 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 good man could make a good Citizen. Remember Jacob's method, when he was whipt home to pay his vow, in building the Lord an House at Bethel: he first falleth to purging his own house. And God said unto Jacob, Arise, and go up to Bethel, and dwell 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 begins; Then 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, &c. 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 hid them under the Oke which was by Shechem. 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: And it came to pass by the way in the Inn, the Lord met him, and sought to kill him; then Zipporah took a sharp stone, and cut off 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, labor to walk and act, not by 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 flowings of the River? O this hath been our great sin and misery! Men have been generally like a herd of cattle 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 back the Vessel, and then 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. He that walketh uprightly, walketh surely, and the Lord will be his buckler.

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 it self, 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 endeavor to make it as an old Almanac, they will find it full of red letters to them. Let us therefore show ourselves real Covenanters without racking or lopping. (2.) The constant tenor of your Declarations. Oh, 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 least the principal of them, such as that of both Kingdoms, &c. 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.

To bind up all. There are four public high-ways that should be ordered aright.

1. The way of Religion. Till you set, and settle that, neither God, nor good men, will be your thorough friends. Let that Ark no longer dwell in Tents, without doors; neither let it be lodged within doors, in the bed of Procrustes. The Service-book it self was first intended for Crutches: they ruined themselves, and it, that at last, made it a pair of Stoopes.

2. The way of justice to Delinquents. Set and settle that, so far at least, 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. The way of Defense. Set and settle that, for the for the safeguard of the throats of all the godly and well affected through the Land, lest the Enemy regain all his lost battles by one nights massacre, as Caesar lost all his victories in one hour, in the Senate house, and our British Ancestors lost all by the Saxons skeynes or knives, which they had long kept and gotten from them by their swords.

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) unbowelled families; Oh, how many, many, Widows and Orphans are there, which know not whose to call themselves, but God's and yours? The husband is dead, the father is slain in the Kingdoms service, and the poor uncovered family hath 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 seek them out very diligently, till you find them. And the Lord grant unto you, that you may find mercy of the Lord in that day.

I have but a few words more to add. Make it your business (Honorable 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 then 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. It is not now in your power to leave us where you found us, or to land us where we did imbarque; No, no, we must thorough, or sink in the midst; be better or worse then 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, forever, to happy or unhappy Parliaments in this Land. If you by God's blessing shall faithfully and courageously carry us thorough 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 unborne 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 forbid) 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 will. Oh, why will ye die? Then 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 president that 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 everyone of us still do, and say, unto it, as Ruth to Naomi, Intreate 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 when I am dead bury me (O my friends) in the Sepulcher wherein it is buried.

〈…〉 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 Major Gen. Erlach, they have a design against Collin, because Lamboy hath always his recruit from thence who hath an Army again together, and endeavoreth 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 intrenched 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 christning of his brother Prince Elector of Brandenburgs child, but the day being put off to the 2 of August, is returned to the Hague, where the Spanish Ambassador Pegneranda is expected.

The Englishships are said to be riggd, 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 Embassador 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 Kings son by his former wife, Prince Cassimire, and the Prince of Condé: the revolted Parliament ships intend suddenly to be in the Downs, and to put in for a personal Treaty.

July 6.

The Commons permitted Major Gen: Brown to be Shrieve of London, approved of several Counties geting into arms for defense 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 continue 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 Lord's that subscribed it, and those with them traitors. The Committee of Commons recommēded 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: shift 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 Major Gibbons, lately come from Kent. And to meet them with 6 Troops under Command of Col: Scroop from the Leagure 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 colors that distingushes them from the Parliaments forces, and openly inquire the way to them.

The 10.

The Lord's at a Conference did give reason for a Treaty with his Majesty, he being at libert berty before any acts be agreed upon. First, its 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 Vxbridge and Oxford he refused. Fourthly, its not the way of Treaties to confirm any before all is agreed, especially those of most concernment, and that which chiefly will be insisted upon, or to this effect, the Commons concurrence was desired.

Dublin, June 28.

We are here happy (if the least 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 cach other. Preston and Owen Roe near Athlone, striving who may get the Castle from Mr. Audley the newter 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 fighting 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 agree, and out-live 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 8d. 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 cattle: Col: Monk is possessed of Dandalke, Col: Moors 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.

Leagure before Colchester, July 8, 1648.

Yesterday the enemy had planted a small Drake on the Bels 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 vtenaut 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. Neer 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 Major Gen. Lamb • t.

Colchester Legu • e, 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 then in ten days before. We raised this night a new battery, to beat them our of St. Mary's steeple, where they have planted a Demi culvering, 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 sentinell, 60 common Soldiers also escaped in the dark, diverse of the come •• 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, Westmorland, Northumberland, and Bishopric, to make way for the Scots Army, and so bring them into contribution to the Scots. Cumberland is much exhausted. Major Gen: Lambert • emains before Carlisle, and keeps those up within: The Forces here are resolved to go towards their Major 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 bo • ders must come in, for otherwise their S • uldiers will spoil their count • ey, and grow discont • n • , 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 clothes, horses, pistols, swords, &c. a subsidy will hardly recrute them as they were: 15 of the chief are sent into Tinmouth, viz. Col: Grey Col: Ogle, Sir Iervis Lucas, 2 Collinwoods, and others, the rest serured in this Town, where they are as merry and frollick 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 Major Gen: Lambert as fast as you can, in regard the number of Officers are more then before mentioned, they are inserted.

A List of prisoners taken July 1. 1648.

Col: Edward Grey Commander in chief. Sir Francis Ratcliffe. Sir Iervis Lucas. Col: Iobn Tempest. Col: James Ogle. L. Col: John Salkeild. L. Col: Ralph Millet: L. Col: John Thornton. M. Roger Ratcliffe. M. Galeyn Ratcliffe. Col: Ratcliffe. L. Col. Anthony Trellop. Major 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. Will. Hodgshon. Mr. Charles Selby. Mr. John Thirlwell. Mr. Will. 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 Bows. Mr. Cartwridge. Bilton. Shaw. Thampsan. Rigmadan. Serjeants. Besides 309 common-Soldiers, and between 5 or 600 horse, with their pistols and swords.

Pembrook Leagure, July 3.

Friday morning last; about break of day, the enemy made a very stout sally on the North side, upon Col: Reades Quarters with near 300, there being of them only 80 horse, they were upon our men, through a sally port, ere they were aware, but after ours got handsomely together, they so bang'd them, that there went into the Town 40 and upward wounded, 11 killed under our works, 9 taken prisoners, their Commander in chief one Major Williams slain, we lost one Lieutenant Potts, a Serjeant, 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 Leagure before Colchester, to meet with the Noble Army, came to Hartford, Saturday, where they got knowledge of their enemies posture and place of quarter, they got from Hartford some skillful guides who brought them the nearest and best way to Seneeds, Monday morning, before the Nobles could shift 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 fell, 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, &c. 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, Major Holland, Major 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 Kenelme Digbyes son said to be slain, a Col. and divers other Officers slain, whose names we cannot yet learn, we had more then 100 gallant horse, for gold and silver, good clothes 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 Major 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 enterprize, he expected no opposition from him. The Major 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 Major Gen: Lambert had sent, desire the Lord's concurrence, which the Lord's do, and both agree 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 Lord's 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.

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