A sermon preached in Yorke Minster, before his Excellence the Marques of Newcastle, being then ready to meet the Scotch Army, January, 28. 1643. By the Bishop of Derry. Published by speciall command

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 doe that which seemeth him good.

THis Chapter containeth three parts, Davids Ambassage, Hanun's Discourtesie, and Da∣vids Revenge. Then said David, I will shew kindnesse unto Hanun the sonne of Nahash, as his father shewed kindnesse unto me. It was truely 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 dissuen∣da est amicitia, Friendship ought not to be slashed in sun∣der, but to be unstitched by degrees. But now what is be∣come of this forgotten vertue? which like the Phoenix is much talked of, but seldome seen. Nothing growes aged sooner then a good turne. Now the world hath taken out a new lesson, by cancelling the obligation to avoide the debt, and by picking some feigned quarrell, to rob good deserts of their due reward. This is now held the more compendious way for degenerou•• spirits, to dis-ingage

themselves. The King of Ammon did find no such mea∣sure from David, but the King of Albion findes it from too many treacherous Ziba's, to whom both He and His Father have shewed other manner of kindnesses, then Na∣hash did to David.

Hanun was an Idolater, and more then that, an Am∣monite, of whom the Law saith, Deut. 23.6. Thou shalt nor seek their peace, nor their prosperity all thy dayes for ever. Differences in Religion disoblige no man from civill du∣ties, Faith is to be kept with an Hereticke, and offices of humanity are due from a Jew to an Ammonite.

But things well intended are not alwayes rightly con∣strued, Mala mens, malus animus. The Spider will extract poyson out of the sweetest flowers. A sore eye will be of∣fended with the light of the Sunne. Notwithstanding all Hezekiahs piety, Rabshakeh will not stick to say, That he hath pulled downe the Altars of God, Isay 3.6.7. So here, Davids courtesie is traduced. The Princes of Ammon say to their Lord, Thinkest thou that David doth honour thy father? hath not David rather sent his servants to search the City, and to spye it out? They spake not altogether without reason, Ambassadours are often honourable spies; but in this case their suspicion was groundlesse. You see we are not the first Nation, whom needlesse Jealousies have un∣done, or imaginary Feares have plunged into reall dan∣gers. Evill Counsellors who infuse malignant notions into the eares of Princes, are like those who poyson a common Fountaine, whereof all the City doth drinke. On the other side, Blessed is that Kingdome, where the Kings friends are Alexanders friends, where the favourers of the Common-wealth, 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 Am∣mon,

Evill counsell in the end proves worst for them that give it. By seeking to prevent David, they invite him to their owne ruine. Thus the will of God is fulfilled, even whil'st it is shunned. Yet these evill 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 Sheepe, desired that the Dogs might be destroyed, as Incendiaries and e••ill Coun∣sellors, (Can you blame them?) that they might range and worry at their pleasure.

The evill Counsellour suffered justly: But Hanun was not innocent to take Davids servants, and shave off half their beards, and cut off their garments in the middle: That is, to strip them of the two principall outward ornaments of a man, the one naturall, Haire, the other artificiall, Clothes. I find foure grosse errours in this passage. First, against the light of nature, to punish upon a bare suggestion, with∣out proofe or discussion, whereas in criminall causes the proofes ought to be clearer then the noone-day light. Se∣condly, against the Law of Nations, To use Ambassadours in that barbarous manner, whose office is sacred, and ought alwaies to protect their Person: yet we see how Gods Am∣bassadours 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 dismisse them: which errour cost the Samnites deare, when they had the Roman Consuls and Legions in their mercy, cooped up at Caudium: They did neither dismisse them honou∣rably, to oblige the Romans, as they were first advised, nor cut them off every mothers sonne, to disable the Romans to revenge, as they were advised in the second place, but caused them, after they had disarmed them, to passe dis∣gracefully under the yoke, and so dismissed them with re∣proach,

which they revenged soone after with the ruine of the Samnites. Fourthly, against piety. By the Law, torne garments were proper to Lepers, Levit. 13, 45, They were forbidden to round their heads or to marre the corners of their beards, Lev. 19.27. But the Ammonites thought to put a jeere upon the Jewish Religion, even as some of late have ludibriously abused those holy Garments, and Bookes, and Vessells, which we use in the service of God. The Ammonites found that it was not good to jeast with edge-tooles: Profane Lucian was torn in pieces with dogs, and the other will find, that God is a severe avenger of such impious scoffes.

Davids care of his servants, shewes, how Governours ought to protect their Inferiour and subordinate Mini∣sters, in the execution of their commands, and to preserve them from contempt.

The Ammonites see their errour 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 grosse and publicke to be forgot∣ten. We see by daily experience, that conscience of guilt, and desperation of forgivenesse, drive men into courses pernicious both to themselves and others.

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 neare the gates for a sure retreite, but the Syrians they placed in the open field. It was never held to be discretion in any Nation, to bring Armies of Forreigners, whom they could not regulate into their chiefe strengths and holds, witnesse the Mammertines in Messana, the Saxons in Britaine.

But here they met with Joab, an overmatch for them in the art of Warre, as he shewes by the ordering of his

men, verse 9. By his provident forecast, verse 11, Feare the worst, and the best will alwayes save it selfe. 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 doe that which seemeth him good.

In which words, I observe foure parts. First, A brave exhortation, Be of good courage. Secondly, A magnani∣mous 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 doe that which seemeth him good.

It hath beene ever the custome of Generalls, before an hazardous Battell, to cheere up the hearts of their Soul∣diers in a Patheticall Oration, with arguments drawne from the approved valour and vertue of themselves or their ancestors, from the assured hope of rich spoiles, 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 passe 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 trippes, the other is ready presently to sustaine it. And here in my Text, By encouraging one another to play the men, or ra∣ther to play the man, As it is said of the Children of Is∣rael, that they went out as one man, 1 Sam. 11.7. That is, with one heart, and one soule, animated with the same desire of the publicke good. The left hand doth not stand more in need of the right, then an Army doth of the con∣cord of its Commanders; where I see this blessed sympa∣thy, I cannot but eccho out that of the Psalmist, Behold, how good and joyfull 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 drawne into action as a beare to the stake, by force or feare; where a little base Plunder is preferred before Honour, and Vi∣ctory; where there is Faction, Envy, and Emulation a∣mongst great Officers, it portends Destruction, and Dissi∣pation; The God of heaven and earth ever blesse this Army from it. And if there be any person within the sound of my voyce, 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 doe the duties of their places, I doe 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 Countrey, to sacrifice them this day to the common Cause, or at least with the Serpent to deposite them so long, till this Army returne againe in peace.

And the only way to peace is Courage, which yeelds to no chances, is terrified with no dangers, Et ab ipso ducit opes animumque ferro. There cannot be a worse counsellor then Feare in time of danger. Pessimus in du••iis augur tim••••. Feare caused Moses to stagger at Gods Commandement, Exod. 3.11. Feare caused Elias to flie from the womanish threatnings of Jesabell, 1 Kin, 19.3. Feare caused Peter to deny his Master. Feare will metamorphise a field of Thi∣stle into an Army of men. Feare will cause a man to trem∣ble at the sound of a shaken leafe, Lev. 26.36. As a man standing upon the edge of some lofty turret, or precipiti∣ous cragge, without any to push him forward, even by look∣ing downe, is in danger to tumble down head-long through Feare, So degenerous Feare betraies the succours of the soule. Therefore when Gideons Army was to give the

charge upon the Enemy, he caused proclamation to be made in the Camp, Whoso is timerous, let him depart, Ju••g. 7.3. The reason is given, Deut. 20.8. least his example make his fellow souldiers to faint, But nothing is difficult ••o Courage. In the land of Canaan there were Giants, to whom the Israe∣lites being compared did seem but Grashoppers, yet said Caleb and Joshua, Feare 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 meane dish for a Royall entertainment; some have found out a mystery in it, (they might better call it an allegory,) That as the shoulder doth beare up the beast, so the courage and fortitude of a King, doth sustaine the body politicke, so to teach Go∣vernours how they ought to beare the burthen of the Com∣mon-wealth. The ancient law of governing the Romans Ar∣my, 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 it selfe, and cowardly to betray a good cause. Therefore as one said, that pronounciation was the first, and second, and third part of a good Oratour: So may I say that Courage is the first, and se∣cond, and third part of a good Commander. It is a slander cast upon Religion, that it makes men cowards. The feare of God is the best armour against the feare of man. Religion is the root of Courage, Heb. 11.33. By faith our fathers sub∣dued Kingdomes, &c. Waxed valiant in fight, and turned to flight the Armies of aliens. Let the Heathens bragge of their Decii add Curtii, that devoted their lives to death for the love of their Countrey.

Vicit amor patriae, laudumque immensa cupido.

We have our Moses and Paul, that desired to be made Anathemas for their brethren. Their Socrates drunke his poi∣son

cheerfully: Our Cyprian said Amen to the sentence of his owne condemnation. There Scevola burned his hand for mistaking Porsenna. Wee are able to name a catalogue of Martyrs, who have kissed the stake, sung Hymns in the mid∣dest of the fire, who have accounted their sufferings, palmes▪ their punishments, triumphs; their infamy, glory; their Ex∣ile, their country; their bond, their crowne; their prison, their paradise; their death-day, their birth-day: So in Cou∣rage we equall them, in the cause we farre excell them; this is good Courage indeed. Some think to expresse their courage by roaring and blaspheming over their cups, by unseasonable duells and quarrells, by muttering against their Comman∣ders, by tyrannising over their inferiours, by trampling under foot all Lawes both of God and man: this is so farre from good courage, that it is rather an argument of cowardise. True courage is fearfull to offend God, hath a reverend regard of the Lawes, is obedient to superiours, courteous to equalls, indulgent to inferiours, and evermore grounded upon a good cause, and accompanied with cheerfulnesse 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 martiall and experienced mind. As Job saith of the Leviathan, That hee esteemeth iron as straw, accounts darts as stubble, and laugheth at the shaking of the speare. 2. Sam. 2.14. Let the young men arise and play before us, a fatall skirmish where not one survived. Vertue is derived a viro from a man, so the phrase is used, 1 Sam. 4.9. O ye Philistines be strong, and quit your selves like men. In the same dialect, Da∣vid speaketh to Solomon, 1 King. 2.2. Be thou strong, and shew thy selfe a man, That is, of a masculine vertue and spirit. A men not a child, Vae terra cujus Rex est puer, Woe is that Pro∣vince where the Governour is a child, uncertaine, mutable, without resolution. Ephes. 4.14. That we henceforth be no more as children tossed too and fre, &c. Fluctuating men with∣out

resolution, are compared to children, who may be drawn any way with a faire 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 weare a womans garment, much lesse 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 bragge of a Lacedemonian woman, that they only brought forth men. Let us play the men. But the chiefe Emphasis lies in this word Vs, let Vs play, It was Cae∣sars honour that his commands to his souldiers were not Ite, Goe ye, but venite, Come let Us goe. It was A••imelechs charge to his Army, What ye see me doe, doe quickly, Jud. 9.48. Digna Gideonitarum genere sententia, a saying worthy of the sonne 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 Arke, and Israel, and Judah, abide in tents, and my Lord Joab is incamped in the open fields, And shall I goe into mine house to eat and drinke? My Lord Joab, there is his patterne. It was debated among the Philosophers, whe∣ther an Army of Lions having an Hart to be their Captain, or an Army of Harts having a Lion to be their Captaine, were the more considerable Army, and it was determined, for the Army of Harts, having a Lion to their Governour. The great wheele of a Clocke sets all the little wheeles on going. In Alexanders ••ime all the Macedonians were soul∣diers, In Augustus his raigne, all the good wits in Rome were Poets. The example of a leader drawes his followers, as the load-stone drawes iron, or the jett drawes chaffe. In a word, A vigilant and a resolute Commander, is like a light in a watch-tower, 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 ruine and destruction, Therefore saith Ioab, Let us play the men.

But what is resolution without a good cause? Ioab wan∣ted 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 countrey, 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 Common∣wealth. The very heathens could teach us by the light of na∣ture, that we are not borne only for our selves, but partly for our parents, partly for our Countrey. Vlysses preferred the smoake of Ithaca his native soile, 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 civill institution, as having the same Lawe, the same Ceremonies, the same Temples, the same Markets, the same Tribunalls. 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 Esters resolution for her Country-men, If I perish, I perish. And Nehemiah, though for his owne particular he was Cup bearer to a great King, yet his affections are still the same to his Countrey, Why should not my countenance be sad, when the city, the place of my fathers sepulchres lieth wast, and the gates thereof are burned with fire. Nehem. 2.3. Abra∣ham that was so ready to sacrifice his onely son upon a meete command, yet when God requireth him to leave his native Countrey, he presseth it home to him with many reasons and promises, Gen. 12.1. Brutus commanded his owne son to be slain before his eyes, for conspiring against their Coun∣try.

When Sampson 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 fa∣ther and his mother. There cannot be a juster War then for defence of our Country. It was Tullies wish, that every one in Rome had it written upon his forehead how he stood affe∣cted to the Common-wealth, I thinke 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 chief∣est Cities, as Flo••ence, the Faire, Venice, the Rich, Geneva, the Stately, Millaine, the Great, Rome, the Holy. This is certaine, No City in the Universe can have a more glorious title then 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 inte∣rest 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 stran∣gers 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 childe, So a genuine sonne of the Church may be distinguished from a counterfeit, by his affection to the Church. By the rivers of Babylon we sate downe and wept, when we remembred thee O Sion. And Arise, O Lord, and have mercy upon Sion, for why, thy servants thinke upon her stones, and it pittieth them to see her in the dust? But the Church requires not onely our affections and supplications, but our best endeavours, It is recorded of Theodosius that good Emperour to his eternall honour, that upon his death bed, he was more solicitous for the cities of God, that is, the Churches, then for himselfe, or

his posterity. And when ordinary endeavours will not serve▪ the sword is never more justly drawne then to defend Reli∣gion: As we reade of those builders of Jerusalem, who labou∣red with their trowells in the one hand, and their swords in the other hand, Neh. 4.17. But these were builders up, not pullers downe, whatsoever they did was by the license, and upon the speciall warrant of the great King Artax••rxe••, not rebelliously upon their owne heads. What a pittifull com∣plaint did Laban make for his Images? tulerunt deas, they have taken away my gods; and Mary for the dead body our Sa∣viour, tulerunt Dominum, they have taken away my Lord▪ Much more have we cause to be moved, when men goe about by force to robbe 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 principal∣ly concerne a man, First, in his estate, that is but chaffe; next in his body, that is but branne; lastly in his soule, that's the flower, and there is the greatest losse: What shall it profit a man to winne the whole world, and lose his soul? We do not reade of any Wars among the Heathen for Religion, except to pu∣nish Sacriledge. The reason was partly in their Gods, which were sociable to admit fellowes. When Tiberius made a mo∣tion 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 eares of God. But now see how the world is turned, Sacriledge is grown a principall part of Gods service, (or else some have but a lit∣tle share of Religion, who yet despise all others as profane.) Now uva vel faba, a Grape or a Beane is too too much for Gods service, though David was of a more generous dispo∣sition,

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 thinke it lawfull for private men to mingle Heaven and Earth together, for Subjects to invade their So∣veraignes Dominions. They who lately cryed for nothing but liberty of conscience, now will obtrude their owne conceits upon strangers by the sword. In this case, he is no good Chri∣stian, no good Common-wealths 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 doe that which seemeth him good. This shewes Joabs dependance upon God, and his submission to the will of the Lord. If he see it be good for us to be Conquerers, we shall be Conquerers, If not, we shall die gloriously; however Blessed be the name of the Lord. Men never prosper who deale too magistrally, and will needs be their owne carvers with God. When the hus∣band man hath tilled and sowne his ground, he may not chal∣lenge 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 encrease. We are blind, and know not what is truly good for ourselves. Perieramus nisi perrissemus, said The∣mistocles to his children, We had perished, if we had not pe∣rished, that is, in our owne opinions. Rachell longs and cries for children, and she dies in child-bed. Therefore the Hea∣then prayed, O Jupiter, If I begge of thee those things which will prove hurtfull to me, with-hold them from me. But that which seemeth good to God, is alwayes truely good, who dispo∣seth all things sweetly, and out of poyson can extract a good cordiall, Then let us doe our duties, and submit the successe

to God, Carking and macerating cares dry up the bones▪ plow up deep furrowes in the forehead, make the white Al∣mond-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 then an Infidell: How are these re∣conciled? 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 Gods part to himself, Play thou the man, and let God doe that which seemeth him good.

But besides the dependence, it shewes also Joabs confi∣dence, let not us be wanting to our selves, and God will not be wanting to his owne Cause. The knowne justice of the Cause is a great incouragement to a Souldier in the day of Battell. This was the reason of that Roman pollicy, before they began any Wars, the Herald or Feciall went to the con∣fines of the enemies Country, and made a solemne prayer, Audi Jupiter, &c. Heare, O Jupiter, and thou Juno, Quirinus thou, and all ye Gods Caelestiall, Terrestriall, and Infernall, I call you to witnesse that this people is unjust, &c. And having so said, he threw his javeline into the enemies Countrey. But leaving them to their superstitions, It is an happy conflict which is undertaken for a good cause, where they neither fear sinne 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 lesse was their crime. These find themselves too weake, and therefore hire an Army of mercenary Syrians, strangers to them both, to invade Israel. This forceth Joab King Davids Generall to divide his Army, part against the Syrians, part against the Ammonites, Church and Common-wealth 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 faile them: they never looke into the field againe. Rabba the royall city of Ammon is taken by King David, and upon this occasion Syria is absolutely subjected to the Crowne of Israel. Let the successe 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 Sunne 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 forreigne enemy is or ought to be a composer of Domesticke differences. Na∣ture doth teach us to unite our selves for our owne preserva∣tion. Cast water into a dusty place, and it will contract it selfe into round globes to save it selfe, An Embleme of asso∣ciation; yet this is contrary to it's owne disposition. Humid bodies are easily conteined in other bounds, difficulty in their owne. Vomitio vomitionem sedat, &c. If a veine be broken within the body, the ready way (say the Physitians) to stay the bleeding, is to open another without. If a Forreigne ene∣my doe not cure our rancorous dispositions one towards ano∣ther, I can say no more, but Quos perdere vult Jupiter hos pri∣os dementat, whom God will have destoyed he first infatuat∣eth. Simple and prepossest people, may be seduced by Decla∣rations and Protestations, to beleeve that their comming is really for the good of this Kingdome, 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, goe up against this Land, said Senacherib, Isay 36.10. Can the vast charge and the bitter fruits of the last voyage be so soone forgotten of us? When the Lacedemoni∣ans once made a reasonable suite to the Athenians, even in their owne judgement, yet they rejected it, in this respect,

least 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 suite had been unjust and unlawfull, if their neighbours had made such a motion in a chargeable, commanding, hostile manner?

I have seen their latest and shortest Declaration, sent from Barwicke by the Commissioners, in a Letter to Sir Thomas Glemham, to satisfie their brethren of England in these three things, concerning their present Expedition. First, of the justnesse of their Cause. Secondly, of the lawfulnesse of their calling thereto. Thirdly, of the faithfulnesse of their carriages therein. If they faile in any one of these, their Expedition is unjust, and cannot be approved in the judgement of a bro∣ther, for bonum ex singulis circumstantiis, malum ex quolibet defectu. But if they faile in every one of these (as they doe,) what good shall we expect from such a voyage. Doe men ga∣ther grapes of thornes or figs of thistles? Mat 7.16. First for the justnesse of their cause. Hearing them so often tell of their cleare demonstrations, who would not have expected some downe right authorities, and presidents from the Word of God, or at least some authenticke proofes from the Natio∣nall Lawes of one or both Kingdomes? These are the stan∣dard and measure of Justice to us. Who would not have ex∣pected that they should at least have endeavoured to have an∣swered the late Acts of Pacification, so solemnely passed in both Kingdomes? 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 owne consciences, that the Lawes of God and man are both against them. But in stead of these, they professe before God and the world, that their hearts are cleare from all sinister intentions, that the love of Christ requireth Christians to heare one anothers burthens, that he Law of nature doth challenge their care and endeavour to

prevent their owne danger, which is wrapped up in their neigh∣bours. Alas, what poore bulrushes are these to beare the weight of so much Christian bloud as is like to be shed in this Cause? That Plea taken from their owne danger shewes us plainly, that howsoever they pretend the love of Christ, yet their charity begins at home. Indeed there is no fence for feare, but what cause have we given them to feare? Nihil ti∣mendum video, sed timeo tamen. Unlesse it be that of the wise man, Wisd. 17.11. Wickednesse condemned by her owne witnesse is very timerous, and being pressed with conscience, alwayes fore∣casteth 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 to∣gether, that can justifie an unlawfull action, It is not lawful to doe evill that good may come of it. Charity and Justice goe alwayes hand in hand together, this is for feare of an uncer∣taine danger, to run into a certaine sinne. But they tell us that they come to rescue the Kings Person out of the hands of evill Councellors, who are enemies to Religion. In serious cau∣ses it is dishonourable to trifle with pretences: Doe they thinke, or can they thinke, that the King is kept in durance against his will? or necessitated to do any Act contrary to the dictate of his owne reason? I appeale to their owne consci∣ences. It were greatly to be wished, that they would once speake out and name the evill Counsellors. The History of this Kingdome doth shew that Treason hath often put it selfe into this Dresse, seeking to hide it's deformity from the world, under this painted maske of removing evill Coun∣cellors; God be blessed His Majesty hath now the flower of both Houses of Parliament about him, (I hope these are not the evill Councellors,) and daily more and more are repairing to him, so many for number, so venerable for their condition, that all your Committees put together, doe not deserve to be

named upon the same day. If we look backe to former Par∣liaments, we shall find the most of these, Great Confessours, and in will Martyrs for this Common-wealth. Some of them clapt up into the Tower, others into the Fleete, others dis-justiced in the Countrey, and disabled to leave all offices, for their love to their Countrey, and shall we now be frigh∣ted from them with the name of evill Councellors? But yes perhaps they are enemies to Religion; It may be so, to that Religion which innovations would introduce by force of Armes, but not to that Religion which is established by the Lawes of this Kingdome, and which God hath so long blessed to us and our fathers with peace and happinesse.

In the next place they goe about with the same successe, to justifie the lawfulnesse of their calling. An hard taske, seeing England is quite without the Spheere of their activity. Here I expected that they should have cited some fundamentall 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 ne∣cessity, and mischievous Counsells, which they insert here a∣gaine,) may be reduced to this briefe summe, That this Expe∣dition 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 feare. Yet there are three maine imperfecti∣ons in their calling, First, nothing can give what it hath not, but it is cleare by our Lawes that the two Houses never had, nor have any power of Armes, but his Majesty alone. Second∣ly, if the Parliament had power to call, yet they being Sub∣jects, have no power to entertaine such a motion without the consent of their Soveraigne, notwithstanding all their vowes and Covenants; which never bind a Subject contrary to his Allegiance, nor a child contrary to his filiall duty. Thirdly,

it is as cleare that the Parliament can give no such conclusive power to a Committee. They themselves are but Proctors for our Shires, Cities, and Burroughs, 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 Meanes without idoneity.

Their last labour is to cleare the faithfulnesse of their car∣riages herein, And that is by their promises. A weake tenure, any man may be rich in promises. The Pipe playes sweetly whilest the Fowler is about his prey. But they goe farther, to give the Publicke Faith of the Kingdome of Scotland. It seemes they thinke that English men are to be catched with chaffe. What is the Publicke Faith of a Kingdome worth without the concurrence of the King? especially being given by a Committee. There was a time when such a thing called the Publicke Faith, would have passed currently, though not with a Scrivener, yet with some credulous Citizens, but now they will as soone trust a Knight of the post. They know not how to implead the Publicke Faith, or to arrest the Publicke Faith, or to imprison the Publicke Faith. The Declarers appeale to their former voyage, How little dam∣mage was occasioned by their meanes, how little disorder was com∣mitted by them. But to passe by many things that might be justly alledged, 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-againe,) now they can expect no paiment in mony, and in such a case how is it possible that the souldiers should be kept from disorder? Lastly, they ingage 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 parti∣cular persons? What Committee can undertake that? Wee have not seen any Covenant of theirs to invade England, If they have made any such, it binds them neither more nor

lesse, then Herods oath did bind him to cut off John Baptists head, Mat. 14.7. Or that desperate vow, Acts 23.12. did bind the Jewes to murther Paal. But we have seen a Copy of the Treaty, If it be true, it is the highest burthen that ever was imposed upon a Kingdome. The English Commissioners know how to cut large swatches of other mens Cloth. But who shall tie the bell about the Cats necke? It gives them all the Lands and Estates of all Popish Prelaticall persons, and of all Malignants who have assisted or contributed to the King (That is of all men) betweene Trent and Tweede, untill all the Arrerages for England and Ireland, and the charge of the War be satisfied, With Caution, that the Army shall not de∣part till then out of England, that is untill the Day of judge∣ment. But all the craft is in catching; this is like one of the Popes Donations, it wants the consent of the right owners. Men will fight hard before they be stripped of their lively-hoods. Who ever heard that a conquering sword was capable of any distinction betweene persons? Luculenta fortuna, a good estate will be found more dangerous then a different o∣pinion either in Religion or Pollicy. All the favours their English friends can expect, is Poliphemus courtesie to Vlysses, 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. Repell the Syrians, and the Ammonites will soone turne their backes. We may con∣jecture safely now, where the strength of this Sampson, this great Rebellion hath laid all this while, If the Lord returne you againe with Victory, you shall bring back both a Lawrell Garland to decke your owne Temples, and an Olive-branch of Peace in your hand, for our happinesse.

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 English-man, the spi∣rit

and affection of that Souldier, 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 then death, Schisme, 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 me∣riuntur martyres in praelio? How gloriously they returne Conquerers from the battell? Or how blessedly they die Martyrs in the battell? If they overcome, they are crow∣ned with a Lawrell Garland, If they die, with a crown of Martyrdome, saith Saint Bernard.

If wee compare our present condition, though heavy through Assessements, and some disorder▪ of a necessitous unpaid Army, with what it was within the circumvoluti∣on of the last Yeer, or little more, when we were blocked up almost on every side, and this City now a patterne of loyalty to the whole Kingdome, was even ready to have been made a nest of Rebellion, we shall find that we have cause to blesse God and the Instruments of our safety. In∣deed the burthens 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 burthen of the day, those that have jeopar∣ded 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 French-man in his Description of the severall interests of these European Kingdomes, saith of England, that it is Magnum animal, A great creature that cannot be destroyed, but by it's owne strength. Let us yet hold to∣gether, and every one in his owne element contribute his uttermost endeavours to the advancement of the publick welfare, without all sinister respects: And then I doubt not but we shall both survive this storm, and see Sun-shine and Halcionian dayes againe 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 doe that which seemeth him good.

FINIS.

Notes

• Verse ••▪
• Verse 3.
• Verse ••
• Verse 5.
• Verse 6.
• Verse 6. Verse 8.