A SERMON, PREACHED IN York MINSTER, Before his EXCELLENCE the marquess OF NEWCASTLE, Being then ready to meet the SCOTCH ARMY, January, 28. 1643. By the BISHOP of DERRY.  
Published by special Command.  
Printed at York by Stephen Bulkley, 1643.   

AMong the public Prayers of the Church of Scotland, in the time of their Persecution by the Frenchmen, Printed by Thomas Bassa●dine, 1575. Havin● acknowledged their Perjury, and breach of faith to England, and that God did justly punish them by that Nation, for whose cause they offended, and afterward being delivered from that bondage, by the help of the English, they give thanks in these words.  

Pag. 62.  O Lord, seeing when we by our own power were altogether unable to have freed ourselves from the tyranny of strangers, and from the bondage of thralldom pretended against us, thou of thine especial goodness didst move the hearts of our neighbours, (of whom we had deserved no such favour) to take upon them the common burden with us, and for our deliverance not only to spend the lives of many, 
Pag. 69.  but also to hazard the state and tranquillity of their realm and commonwealth: Grant unto us, O Lord, that with such reverence we may remember thy benefits received, that after this, in our default, we never enter into hostility against the realm and Nation of England: Suffer us never, O Lord, to fall to that ingratitude and detestable unthankfulness, that we shall seek the death and destruction of those whom thou hast made instruments to deliver us from the tyranny of merciless strangers.  
This solemn Confession is now forgotten without any provocation on our parts, or the least alteration in Religion, they invade the Children of their Deliverers, Shall not God see it, and require it?   
2 Sam. 10.12. 
Be of good courage, and let us play the men, for our people, and for the Cities of our God, and the Lord do that which seemeth him good.  
THis Chapter containeth three parts, David's Ambassage, Hanun's discourtesy, and David's Revenge. Then said David, I will show kindness unto Hanun the son of Nahash, 
Verse●▪  as his father showed kindness unto me. It was truly said by Solomon, Love is strong as death, Cant. 8.6. Gratitude is a branch that springs from this root. It is not buried in the grave, but descends from the parents upon their posterity. Non dissecanda sed dissuenda est amicitia, Friendship ought not to be slashed in sunder, but to be unstitched by degrees. But now what is become of this forgotten virtue? which like the Phoenix is much talked of, but seldom seen. Nothing grows aged sooner than a good turn. Now the world hath taken out a new lesson, by cancelling the obligation to avoid the debt, and by picking some feigned quarrel, to rob good deserts of their due reward. This is now held the more compendious way for degenerou● spirits, to disengage themselves. The King of Ammon did find no such measure from David, but the King of Albion finds it from too many treacherous Ziba's, to whom both He and His Father have showed other manner of kindnesses, than Nahash did to David.  
Hanun was an Idolater, and more than that, an Ammonite, of whom the Law saith, Deut. 23.6. Thou shalt nor seek their peace, nor their prosperity all thy days for ever. Differences in Religion disoblige no man from civil duties, Faith is to be kept with an heretic, and offices of humanity are due from a Jew to an Ammonite.  
But things well intended are not always rightly construed, Mala mens, malus animus. The Spider will extract poison out of the sweetest flowers. A sore eye will be offended with the light of the sun. Notwithstanding all Hezekiah's piety, Rabshakeh will not stick to say, That he hath pulled down the Altars of God, isaiah 3.6.7. So here, David's courtesy is traduced. The Princes of Ammon say to their Lord, Thinkest thou that David doth honour thy father? 
Verse 3.  hath not David rather sent his servants to search the City, and to spy it out? They spoke not altogether without reason, ambassadors are often honourable spies; but in this case their suspicion was groundless. You see we are not the first Nation, whom needless Jealousies have undone, or imaginary fears have plunged into real dangers. Evil Counsellors who infuse malignant notions into the ears of Princes, are like those who poison a common fountain, whereof all the City doth drink. On the other side, Blessed is that kingdom, where the King's friends are Alexander's friends, where the favourers of the commonwealth, are the favourites of the Prince; Such may be truly called, the Worse-men and Chariots of Israel, 2 King. 13.14. But such were not these Princes of Ammon, evil counsel in the end proves worst for them that give it. By seeking to prevent David, they invite him to their own ruin. Thus the will of God is fulfilled, even whilst it is shunned. Yet these evil Counsellors were not in nubibus, in the clouds, the fact was evident. If it were sufficient to accuse, who should be innocent? The Wolves in the treaty with the sheep, desired that the Dogs might be destroyed, as Incendiaries and e●ill Counsellors, (Can you blame them?) that they might range and worry at their pleasure.  
The evil counsellor suffered justly: But Hanun was not innocent to take David's servants, and shave off half their beards, 
Verse●  and cut off their garments in the middle: That is, to strip them of the two principal outward ornaments of a man, the one natural, hair, the other artificial, Clothes. I find four gross errors in this passage. First, against the light of nature, to punish upon a bare suggestion, without proof or discussion, whereas in criminal causes the proofs ought to be clearer than the noonday light. Secondly, against the Law of Nations, To use ambassadors in that barbarous manner, whose office is sacred, and ought always to protect their Person: yet we see how God's ambassadors have often met with the same entertainment. Thirdly, against the rule of policy, First to disgrace and provoke men of parts and power, and then to dismiss them: which error cost the Samnites dear, when they had the Roman Consuls and Legions in their mercy, cooped up at Caudium: They did neither dismiss them honourably, to oblige the Romans, as they were first advised, nor cut them off every mother's son, to disable the Romans to revenge, as they were advised in the second place, but caused them, after they had disarmed them, to pass disgracefully under the yoke, and so dismissed them with reproach, which they revenged soon after with the ruin of the Samnites. Fourthly, against piety. By the Law, torn garments were proper to Lepers, Levit. 13, 45, They were forbidden to round their heads or to mar the corners of their beards, Lev. 19.27. But the Ammonites thought to put a jeer upon the Jewish Religion, even as some of late have ludibriously abused those holy Garments, and books, and vessels, which we use in the service of God. The Ammonites found that it was not good to jest with edge-tools: Profane Lucian was torn in pieces with dogs, and the other will find, that God is a severe avenger of such impious scoffs.  

Verse 5.  David's care of his servants, shows, how governors ought to protect their inferior and subordinate Ministers, in the execution of their commands, and to preserve them from contempt.  

Verse 6.  The Ammonites see their error when it was too late, there is no doubt, but even then upon submission David would have remitted the injury, but their consciences told them, the abuse was too gross and public to be forgotten. We see by daily experience, that conscience of guilt, and desperation of forgiveness, drive men into courses pernicious both to themselves and others.  

Verse 6. Verse 8.  Therefore to secure themselves, the Ammonites wage 33000. Syrians, but in the disposing of their men, this is worthy our observation, that they kept themselves near the gates for a sure retreat, but the Syrians they placed in the open field. It was never held to be discretion in any Nation, to bring Armies of foreigners, whom they could not regulate into their chief strengths and holds, witness the Mammertines in Messana, the Saxons in Britain.  
But here they met with Joab, an overmatch for them in the art of war, as he shows by the ordering of his men, verse 9 By his provident forecast, verse 11, fear the worst, and the best will always save itself. And lastly, by his gallantry in my Text, Be of good courage, and let us play the men, for our people, and for the cities of our God, and the Lord do that which seemeth him good.  
In which words, I observe four parts. First, A brave exhortation, Be of good courage. Secondly, A magnanimous resolution, And let us play the men. Thirdly, A just reason, For our people and for the cities of our God. Fourthly, A pious submission, And the Lord do that which seemeth him good.  
It hath been ever the custom of generals, before an hazardous battle, to cheer up the hearts of their soldiers in a pathetical Oration, with arguments drawn from the approved valour and virtue of themselves or their ancestors, from the assured hope of rich spoils, from the justice and piety of their cause. So God commands, Deut. 20.3. So Joab practiseth in my Text, Be of good courage, &c.  
I cannot pass in silence by the brotherly love of Joab and Abishai, verse, 11. If the Syrians be too strong for me, thou shalt help me, And if the Ammonites be too strong for thee, I will help thee. As when one foot trips, the other is ready presently to sustain it. And here in my Text, By encouraging one another to play the men, or rather to play the man, As it is said of the Children of Israel, that they went out as one man, 1 Sam. 11.7. That is, with one heart, and one soul, animated with the same desire of the public good. The left hand doth not stand more in need of the right, than an Army doth of the concord of its Commanders; where I see this blessed sympathy, I cannot but echo out that of the Psalmist, Behold, how good and joyful a thing it is, brethren to dwell together in unity, for there the Lord hath promised his blessing, and life for evermore. Psal. 133. But where men are drawn into action as a bear to the stake, by force or fear; where a little base Plunder is preferred before Honour, and Victory; where there is Faction, Envy, and Emulation amongst great Officers, it portends Destruction, and Dissipation; The God of heaven and earth ever bless this Army from it. And if there be any person within the sound of my voice, who are conscious to themselves of such sinister respects, or of any other impediment, which may retard our hopes of an happy Victory, either by offending God, or disabling them to do the duties of their places, I do here beseech them by that service which they owe to God, by that allegiance which they owe to His Majesty, by that love which they owe to their native country, to sacrifice them this day to the common Cause, or at least with the Serpent to deposit them so long, till this Army return again in peace.  
And the only way to peace is Courage, which yields to no chances, is terrified with no dangers, Et ab ipso ducit opes animumque ferro. There cannot be a worse counsellor than fear in time of danger. Pessimus in du●iis augur tim●●. fear caused Moses to stagger at God's commandment, Exod. 3.11. Fear caused Elias to fly from the womanish threatenings of Jesabell, 1 Kin, 19.3. Fear caused Peter to deny his Master. Fear will metamorphize a field of Thistle into an Army of men. Fear will cause a man to tremble at the sound of a shaken leaf, Lev. 26.36. As a man standing upon the edge of some lofty turret, or precipitious crag, without any to push him forward, even by looking down, is in danger to tumble down headlong through fear, So degenerous fear betrays the succours of the soul. Therefore when Gideon's Army was to give the charge upon the Enemy, he caused proclamation to be made in the Camp, Whoso is timorous, let him depart, Ju●g. 7.3. The reason is given, Deut. 20.8. lest his example make his fellow soldiers to faint, But nothing is difficult ●o Courage. In the land of Canaan there were Giants, to whom the Israelites being compared did seem but grasshoppers, yet said Caleb and Joshua, fear them not, they are bread for us, Num. 14.9. bread which is eaten without any labour or difficulty. When Saul was to be inaugurated King by Samuel, he set nothing before him but a shoulder, 1 Sam. 9 A mean dish for a royal entertainment; some have found out a mystery in it, (they might better call it an allegory,) That as the shoulder doth bear up the beast, so the courage and fortitude of a King, doth sustain the body politic, so to teach governors how they ought to bear the burden of the commonwealth. The ancient law of governing the Romans Army, was reduced to two heads, First, Non sequi. Secondly, Non fugere. First, not to make a rash hazard without good ground, he that loveth danger shall perish in it. Secondly, not to decline danger timerously when it offers itself, and cowardly to betray a good cause. Therefore as one said, that pronunciation was the first, and second, and third part of a good orator: So may I say that Courage is the first, and second, and third part of a good Commander. It is a slander cast upon Religion, that it makes men cowards. The fear of God is the best armour against the fear of man. Religion is the root of Courage, Heb. 11.33. By faith our father's subdued kingdoms, &c. Waxed valiant in fight, and turned to flight the Armies of aliens. Let the Heathens brag of their Decii add Curtij, that devoted their lives to death for the love of their country.  
Vicit amor patriae, laudumque immensa cupido.  
We have our Moses and Paul, that desired to be made Anathemas for their brethren. Their Socrates drunk his poison cheerfully: Our Cyprian said Amen to the sentence of his own condemnation. There Scevola burned his hand for mistaking Porsenna. we are able to name a catalogue of Martyrs, who have kissed the stake, sung Hymns in the midst of the fire, who have accounted their sufferings, palms▪ their punishments, triumphs; their infamy, glory; their Exile, their country; their bond, their crown; their prison, their paradise; their death-day, their birthday: So in Courage we equal them, in the cause we far excel them; this is good Courage indeed. Some think to express their courage by roaring and blaspheming over their cups, by unseasonable duels and quarrels, by muttering against their Commanders, by tyrannising over their inferiors, by trampling under foot all laws both of God and man: this is so far from good courage, that it is rather an argument of cowardice. True courage is fearful to offend God, hath a reverend regard of the laws, is obedient to superiors, courteous to equals, indulgent to inferiors, and evermore grounded upon a good cause, and accompanied with cheerfulness and resolution, that's my next point. And let us play the men.  
A strange kind of play, but the terrible face of War is sport to a martial and experienced mind. As Job saith of the Leviathan, That he esteemeth iron as straw, accounts darts as stubble, and laugheth at the shaking of the spear. 2. Sam. 2.14. Let the young men arise and play before us, a fatal skirmish where not one survived. Virtue is derived a viro from a man, so the phrase is used, 1 Sam. 4.9. O ye Philistines be strong, and quit yourselves like men. In the same dialect, David speaketh to Solomon, 1 King. 2.2. Be thou strong, and show thyself a man, That is, of a masculine virtue and spirit. A men not a child, Vae terra cujus Rex est puer, Woe is that Province where the governor is a child, uncertain, mutable, without resolution. Ephes. 4.14. That we henceforth be no more as children tossed too and free, &c. Fluctuating men without resolution, are compared to children, who may be drawn any way with a fair word, or an apple. Or to ship lying at Hull, tossed too and fro, still changing postures. Secondly, a man, nor a woman without courage and resolution; God provides strictly, Deut. 22.5. That a man shall not wear a woman's garment, much less pu● on womanish manners. There could be nothing more opprobriously objected then this, 
Vos etenim juvenes animos geritis muliebres,  
Illaque virgo viri.   
Whence was that brag of a Lacedaemonian woman, that they only brought forth men. Let us play the men. But the chief Emphasis lies in this word us, let us play, It was Caesar's honour that his commands to his soldiers were not Ite, go ye, but venite, Come let Us go. It was A●imelechs charge to his Army, What ye see me do, do quickly, Jud. 9.48. Digna Gideonitarum genere sententia, a saying worthy of the son of Gideon. The example of a leader hath a strong influence upon his followers, Observe the words of Vri●h, 2 Sam 11.11. The ark, and Israel, and Judah, abide in tents, and my Lord Joab is encamped in the open fields, And shall I go into mine house to eat and drink? My Lord Joab, there is his pattern. It was debated among the Philosophers, whether an Army of Lions having an Hart to be their Captain, or an Army of hearts having a Lion to be their captain, were the more considerable Army, and it was determined, for the Army of hearts, having a Lion to their governor. The great wheel of a clock sets all the little wheels on going. In Alexanders●ime all the Macedonians were soldiers, In Augustus his reign, all the good wits in Rome were Poets. The example of a leader draws his followers, as the loadstone draws iron, or the jet draws chaff. In a word, A vigilant and a resolute Commander, is like a light in a watchtower, to direct his company to the safe harbour of Victory▪ But a negligent and cowardly Leader, is like fires made among the rocks, brings his followers the ready way to ruin and destruction, Therefore saith Joab, Let us play the men.  
But what is resolution without a good cause? Joab wanted not that, For our people, and for the cities of our God, For our people, that is, our wives, our children, our parents, our neighbours, our friends, our native country, and for the cities of our God, that is, our Churches, our Religion, So for our people, and for the cities of our God, is pro Aris & focis, for our Altars and for our fires, for our Church and commonwealth. The very heathens could teach us by the light of nature, that we are not borne only for ourselves, but partly for our parents, partly for our country. Ulysses' preferred the smoke of Ithaca his native soil, before all those pleasant Regions that he had seen.  
Nescio qua natale solum dulcedine cunctos  
Ducit,  
Whether it be by the instinct of nature, as beasts love their dens, birds their nests, or by civil institution, as having the same law, the same Ceremonies, the same Temples, the same Markets, the same tribunals. It was the prayers of the Elders for Boaz, That he might do worthily in Ephratah, and be famous in Bethlehem, Ruth 4.11. that is, in his native Country, It was ester's resolution for her countrymen, If I perish, I perish. And Nehemiah, though for his own particular he was Cup bearer to a great King, yet his affections are still the same to his country, Why should not my countenance be sad, when the city, the place of my father's sepulchres lieth wast, and the gates thereof are burned with fire. Nehem. 2.3. Abraham that was so ready to sacrifice his only son upon a meet command, yet when God requireth him to leave his native country, he presseth it home to him with many reasons and promises, Gen. 12.1. Brutus commanded his own son to be slain before his eyes, for conspiring against their Country. When Samson without any weapon in his hand set upon a Lion as though it had been a Kid, Jud. 14.6. the reason is intimated in the Verse precedent, for the safeguard of his father and his mother. There cannot be a juster War then for defence of our Country. It was Tully's wish, that every one in Rome had it written upon his forehead how he stood affected to the commonwealth, I think it were a good wish for England at this present, that we might know who are truly zealous for their people.  
The other reason is altogether as strong, And for the cities of our God. The Italians give sundry additions to their chiefest Cities, as Flo●ence, the fair, Venice, the Rich, Geneva, the Stately, Milan, the Great, Rome, the Holy. This is certain, No City in the Universe can have a more glorious title than this in my Text, to be one of the cities of our God. But why are the cities of Israel called the cities of God? For two reasons, First, because the Lord had a peculiar interest in this land above all other lands, Levit. 25.23. The land shall not be sold for ever, for the land is mine, ye are strangers and sojourners with me; So the Lord was the true owner, the Israelites were but the usufructuaries. Secondly, because they were the Church of God, Juda was his Sanctuary, Israel his Dominion, in them he had put his name. Solomon knew the true mother from the feigned, by her love to the child, So a genuine son of the Church may be distinguished from a counterfeit, by his affection to the Church. By the rivers of Babylon we sat down and wept, when we remembered thee O Zion. And Arise, O Lord, and have mercy upon Zion, for why, thy servants think upon her stones, and it pitieth them to see her in the dust? But the Church requires not only our affections and supplications, but our best endeavours, It is recorded of Theodosius that good Emperor to his eternal honour, that upon his death bed, he was more solicitous for the cities of God, that is, the Churches, then for himself, or his posterity. And when ordinary endeavours will not serve▪ the sword is never more justly drawn then to defend Religion: As we read of those builders of Jerusalem, who laboured with their trowells in the one hand, and their swords in the other hand, Neh. 4.17. But these were builders up, not pullers down, whatsoever they did was by the licence, and upon the special warrant of the great King Artax●rxe●, not rebelliously upon their own heads. What a pitiful complaint did Laban make for his Images? tulerunt deas, they have taken away my gods; and Mary for the dead body our Saviour, tulerunt Dominum, they have taken away my Lord▪ Much more have we cause to be moved, when men go about by force to rob us of our Religion. A private man may lawfully keep the possession of his house or land against all acts of violence, much more may a whole Church hold the possession of their Religion. Three sorts of losses principally concern a man, First, in his estate, that is but chaff; next in his body, that is but bran; lastly in his soul, that's the flower, and there is the greatest loss: What shall it profit a man to win the whole world, and lose his soul? We do not read of any Wars among the Heathen for Religion, except to punish sacrilege. The reason was partly in their Gods, which were sociable to admit fellows. When Tiberius made a motion in the Senate to have Christ admitted into the number of their Gods, it was answered, that he was impatiens consortis, not like their Gods, he would admit no companions: And partly in themselves, many of them were of opinion, that as variety of instruments makes the sweetest consort, so variety of Religions makes the best harmony in the ears of God. But now see how the world is turned, sacrilege is grown a principal part of God's service, (or else some have but a little share of Religion, who yet despise all others as profane.) Now uva vel faba, a Grape or a bean is too too much for God's service, though David was of a more generous disposition, 2 Sam. 24.24. Nay, but I will surely buy it of thee at a price, neither will I offer burnt-offerings unto the Lord my God of that which doth cost me nothing. Now the duties which many men pay to the Deity, are nothing but opinions and crotchers, and for these they think it lawful for private men to mingle Heaven and Earth together, for Subjects to invade their sovereign's Dominions. They who lately cried for nothing but liberty of conscience, now will obtrude their own conceits upon strangers by the sword. In this case, he is no good Christian, no good commonwealth's man, no true English man, that will not say cheerfully with Joab in my Text, Be of good courage, and let us play the men, for our People and for the Cities of our God. Deo duce, ferr● comitante, with a good sword to attend them, and God Almighty to lead them.  
That brings me to my last part, And let the Lord do that which seemeth him good. This shows Joab's dependence upon God, and his submission to the will of the Lord. If he see it be good for us to be conquerors, we shall be conquerors, If not, we shall die gloriously; however Blessed be the name of the Lord. Men never prosper who deal too magistrally, and will needs be their own carvers with God. When the husband man hath tilled and sown his ground, he may not challenge a good crop at the hands of God, but expect it of his bounty: Paul may Plant, and Apollo Water, but still it is God that gives the increase. We are blind, and know not what is truly good for ourselves. Perieramus nisi perrissemus, said Themistocles to his children, We had perished, if we had not perished, that is, in our own opinions. Rachel longs and cries for children, and she dies in childbed. Therefore the Heathen prayed, O Jupiter, If I beg of thee those things which will prove hurtful to me, withhold them from me. But that which seemeth good to God, is always truly good, who disposeth all things sweetly, and out of poison can extract a good cordial, Then let us do our duties, and submit the success to God, Carking and macerating cares dry up the bones▪ plow up deep furrows in the forehead, make the white Almond-tree to flourish before the time, shorten the life. Our Saviour bids, take no thought, yet Saint Paul tells us, That he that taketh no care, is worse than an infidel: How are these reconciled? Take care for the means, that is good, Take no care for the event, that is bad. Tolle quod tuum est, Take up thy part, and leave God's part to himself, Play thou the man, and let God do that which seemeth him good.  
But besides the dependence, it shows also Joab's confidence, let not us be wanting to ourselves, and God will not be wanting to his own Cause. The known justice of the Cause is a great encouragement to a soldier in the day of battle. This was the reason of that Roman policy, before they began any Wars, the Herald or Feciall went to the confines of the enemy's Country, and made a solemn prayer, Audi Jupiter, &c. Hear, O Jupiter, and thou Juno, Quirinus thou, and all ye God's celestial, terrestrial, and infernal, I call you to witness that this people is unjust, &c. And having so said, he threw his javeline into the enemy's country. But leaving them to their superstitions, It is an happy conflict which is undertaken for a good cause, where they neither fear sin from the slaughter of their enemies, nor danger from their own deaths, where they kill securely, and are killed more securely, being defended with armour without, and with a good conscience within. Now I have done with my Text.  
The Application is short, The Princes of Ammon conspire against David, they were kinsmen as descended from Lot, but no Subjects, the less was their crime. These find themselves too weak, and therefore hire an Army of mercenary Syrians, strangers to them both, to invade Israel. This forceth Joab King David's general to divide his Army, part against the Syrians, part against the Ammonites, Church and commonwealth are both at stake, but by the valour and providence of Joab, the Syrians are first beaten, and presently thereupon▪ the hearts of the Ammonites fail them: they never look into the field again. Rabath the royal city of Ammon is taken by King David, and upon this occasion Syria is absolutely subjected to the crown of Israel. Let the success prove answerably to all that hate his Majesty, and let the application be to his Enemies. But let those that love him be as the sun when he goeth forth in his might. So and never but so shall this Land have rest.  
The Exhortation will be somewhat longer. It was wisely said, Externus hostis unitatis vinculum, A foreign enemy is or aught to be a composer of domestic differences. Nature doth teach us to unite ourselves for our own preservation. Cast water into a dusty place, and it will contract itself into round globes to save itself, An emblem of association; yet this is contrary to its own disposition. Humid bodies are easily contained in other bounds, difficulty in their own. Vomitio vomitionem sedat, &c. If a vein be broken within the body, the ready way (say the physicians) to stay the bleeding, is to open another without. If a foreign enemy do not cure our rancorous dispositions one towards another, I can say no more, but Quos perdere vult Jupiter hos prios dementat, whom God will have destroyed he first infatuateth. Simple and prepossessed people, may be seduced by Declarations and Protestations, to believe that their coming is really for the good of this kingdom, I deny not but it may so accidentally fall out, But I desire to know when did ever any Nation that intended War, want such pretences? Am I now come up without the Lord against this land? The Lord hath said unto me, go up against this Land, said Senacherib, isaiah 36.10. Can the vast charge and the bitter fruits of the last voyage be so soon forgotten of us? When the lacedaemonians once made a reasonable suit to the Athenians, even in their own judgement, yet they rejected it, in this respect, lest they should teach their neighbours of Lacedem●● the way in like cases to Athens, or give them an haunt to make such suits. What I pray you would they have done, if the suit had been unjust and unlawful, if their neighbours had made such a motion in a chargeable, commanding, hostile manner?  
I have seen their latest and shortest Declaration, sent from Berwick by the Commissioners, in a Letter to Sir Thomas Glemham, to satisfy their brethren of England in these three things, concerning their present Expedition. First, of the justness of their Cause. Secondly, of the lawfulness of their calling thereto. Thirdly, of the faithfulness of their carriages therein. If they fail in any one of these, their Expedition is unjust, and cannot be approved in the judgement of a brother, for bonum ex singulis circumstantiis, malum ex quolibet defectu. But if they fail in every one of these (as they do,) what good shall we expect from such a voyage. do men gather grapes of thorns or figs of thistles? Mat 7.16. First for the justness of their cause. Hearing them so often tell of their clear demonstrations, who would not have expected some down right authorities, and precedents from the Word of God, or at least some authentic proofs from the national laws of one or both kingdoms? These are the standard and measure of Justice to us. Who would not have expected that they should at least have endeavoured to have answered the late Acts of Pacification, so solemnly passed in both kingdoms? But for all these behold a deep silence. If silence be not a plenary consent, yet in this case it implies strongly, that they know in their own consciences, that the laws of God and man are both against them. But in stead of these, they profess before God and the world, that their hearts are clear from all sinister intentions, that the love of Christ requireth Christians to hear one another's burdens, that he Law of nature doth challenge their care and endeavour to prevent their own danger, which is wrapped up in their neighbours. Alas, what poor bulrushes are these to bear the weight of so much Christian blood as is like to be shed in this Cause? That Plea taken from their own danger shows us plainly, that howsoever they pretend the love of Christ, yet their charity begins at home. Indeed there is no fence for fear, but what cause have we given them to fear? Nihil timendum video, sed timeo tamen. unless it be that of the wise man, Wisd. 17.11. wickedness condemned by her own witness is very timorous, and being pressed with conscience, always forecasteth grievous things. But let us take their words for once, seeing we can have no other assurance of their intentions. It is not a good intention, nor a pretended love of Christ, nor a supposed necessity, nor any one of these, nor all of these together, that can justify an unlawful action, It is not lawful to do evil that good may come of it. Charity and Justice go always hand in hand together, this is for fear of an uncertain danger, to run into a certain sin. But they tell us that they come to rescue the King's Person out of the hands of evil councillors, who are enemies to Religion. In serious causes it is dishonourable to trifle with pretences: do they think, or can they think, that the King is kept in durance against his will? or necessitated to do any Act contrary to the dictate of his own reason? I appeal to their own consciences. It were greatly to be wished, that they would once speak out and name the evil Counsellors. The History of this kingdom doth show that Treason hath often put itself into this dress, seeking to hide its deformity from the world, under this painted mask of removing evil councillors; God be blessed His Majesty hath now the flower of both Houses of Parliament about him, (I hope these are not the evil councillors,) and daily more and more are repairing to him, so many for number, so venerable for their condition, that all your Committees put together, do not deserve to be named upon the same day. If we look back to former Parliaments, we shall find the most of these, Great confessors, and in will Martyrs for this commonwealth. Some of them clapped up into the Tower, others into the fleet, others disjusticed in the country, and disabled to leave all offices, for their love to their country, and shall we now be frighted from them with the name of evil councillors? But yes perhaps they are enemies to Religion; It may be so, to that Religion which innovations would introduce by force of arms, but not to that Religion which is established by the laws of this kingdom, and which God hath so long blessed to us and our fathers with peace and happiness.  
In the next place they go about with the same success, to justify the lawfulness of their calling. An hard task, seeing England is quite without the sphere of their activity. Here I expected that they should have cited some fundamental league of both Nations to this purpose, or something that might have satisfied conscience. But all they say in defence of their calling, (except the iterated Pleas of their own necessity, and mischievous counsels, which they insert here again,) may be reduced to this brief sum, That this Expedition is desired by our Parliament, and concluded by the consent of their Committee: We will for the present suppose that which we know to be otherwise, and they once never able to prove, that the two Houses were full, and free, both from force, and fear. Yet there are three main imperfections in their calling, First, nothing can give what it hath not, but it is clear by our laws that the two Houses never had, nor have any power of arms, but his Majesty alone. Secondly, if the Parliament had power to call, yet they being Subjects, have no power to entertain such a motion without the consent of their sovereign, notwithstanding all their vows and Covenants; which never bind a Subject contrary to his Allegiance, nor a child contrary to his filial duty. Thirdly, it is as clear that the Parliament can give no such conclusive power to a Committee. They themselves are but Proctors for our Shires, Cities, and boroughs, and by the Law, a Deputy cannot make a Deputy. Then let all men judge what a calling this is like to be, where the Cause is without all efficacy, the Object without capacity, and the means without idoneity.  
Their last labour is to clear the faithfulness of their carriages herein, And that is by their promises. A weak tenure, any man may be rich in promises. The Pipe plays sweetly whilst the Fowler is about his prey. But they go farther, to give the public Faith of the kingdom of Scotland. It seems they think that English men are to be catched with chaff. What is the public Faith of a kingdom worth without the concurrence of the King? especially being given by a Committee. There was a time when such a thing called the public Faith, would have passed currently, though not with a Scrivener, yet with some credulous Citizens, but now they will as soon trust a Knight of the post. They know not how to implead the public Faith, or to arrest the public Faith, or to imprison the public Faith. The Declarers appeal to their former voyage, How little damage was occasioned by their means, how little disorder was committed by them. But to pass by many things that might be justly alleged, in respect there is an Act of Oblivion, Then they were well paid, with a large overplus, (I hope it was not for a come-again,) now they can expect no payment in money, and in such a case how is it possible that the soldiers should be kept from disorder? Lastly, they engage themselves that this Expedition shall be made no use of to any other ends, then are expressed in the Covenant, and in the Treaty subscribed by the English Commissioners. What not accidentally by particular persons? What Committee can undertake that? We have not seen any Covenant of theirs to invade England, If they have made any such, it binds them neither more nor less, than Herod's oath did bind him to cut off John Baptists head, Mat. 14.7. Or that desperate vow, Acts 23.12. did bind the Jews to murder Paal. But we have seen a Copy of the Treaty, If it be true, it is the highest burden that ever was imposed upon a kingdom. The English Commissioners know how to cut large swatches of other men's Cloth. But who shall tie the bell about the cat's neck? It gives them all the Lands and Estates of all Popish prelatical persons, and of all Malignants who have assisted or contributed to the King (That is of all men) between Trent and Tweed, until all the arrearages for England and Ireland, and the charge of the War be satisfied, With Caution, that the Army shall not depart till then out of England, that is until the Day of judgement. But all the craft is in catching; this is like one of the Pope's Donations, it wants the consent of the right owners. Men will fight hard before they be stripped of their livelihoods. Who ever heard that a conquering sword was capable of any distinction between persons? Luculenta fortuna, a good estate will be found more dangerous than a different opinion either in Religion or policy. All the favours their English friends can expect, is Poliphemus courtesy to Ulysses, to be last eaten up.  
The case being thus, Give me leave for one Word to your Excellence. Be of good courage, and let us play the men, for our people, and for the cities of our God. repel the Syrians, and the Ammonites will soon turn their backs. We may conjecture safely now, where the strength of this Samson, this great Rebellion hath laid all this while, If the Lord return you again with Victory, you shall bring back both a laurel Garland to deck your own Temples, and an Olive-branch of Peace in your hand, for our happiness.  
I have another Word to the Auditory, Be of good courage, and let us play the men, for our people, and for the cities of our God. In this case, I wish to every true Englishman, the spirit and affection of that soldier, who having his legs cut off in fight for his Country, yet desired to be cast into the breach, that he might dull the edge of one sword more. It is better to die, then survive the honour of our Nation, and to suffer these things which are worse than death, schism, Slavery, Beggary, and whatsoever an insulting Enemy can inflict upon a degenerous people. Dulce & decorum est pro patria mori, It is a sweet and comely thing for a man to die for his Country, and for his Religion. Quam gloriosi revertuntur victores de praelio, quam beati meriuntur martyres in praelio? How gloriously they return conquerors from the battle? Or how blessedly they die Martyrs in the battle? If they overcome, they are crowned with a laurel Garland, If they die, with a crown of martyrdom, saith Saint Bernard.  
If we compare our present condition, though heavy through assessments, and some disorder▪ of a necessitous unpaid Army, with what it was within the circumvolution of the last year, or little more, when we were blocked up almost on every side, and this City now a pattern of loyalty to the whole kingdom, was even ready to have been made a nest of Rebellion, we shall find that we have cause to bless God and the Instruments of our safety. Indeed the burdens of the Country have been great, but how collected, how distributed, how ordered, all men are not satisfied. This is evident, that those who have born the greatest heat and burden of the day, those that have jeoparded their lives unto death in the high places of the Field for our protection, have had the least share. I say no more, nor would have this construed to the disrepute of any well deserving Patriot.  
Qui monet ut facias quod jam sacis, ipse monendo  
Laudat,  
A noble Frenchman in his Description of the several interests of these European kingdoms, saith of England, that it is Magnum animal, A great creature that cannot be destroyed, but by its own strength. Let us yet hold together, and every one in his own element contribute his uttermost endeavours to the advancement of the public welfare, without all sinister respects: And then I doubt not but we shall both survive this storm, and see sunshine and Halcionian days again in England. Therefore, Be of good courage, and let us play the men, for our people, and for the Cities of our God, and the Lord do that which seemeth him good.  
FINIS.