A ROYAL EDICT FOR MILITARY EXERCISES: Published in a Sermon preached to the Captains, and Gentlemen that exercise Arms in the Artillery Garden at their general meeting.  
In Saint Andrew's Vndershaft, in London, june 23. 1629.  
By JOHN DAVENPORTE, B. of Divinity, and P. of Saint stephan's in Cole-man-street in London.  ISA. 49.23. 
King's shall be thy nursing Fathers, and Queens thy Nurses.  
LONDON. Printed by ELIZABETH ALLDE for RALPH MAB, and are to be sold by NICHOLAS BOURNE, at the South entrance of the Royal Exchange. 1629.   

To The Right worshipful St. Hugh Hammersly Knight, justice of Peace, and Alderman, and one of the Colonels of the City of London, and Precedent of the Martial Company exercising Arms, in the Artillery Garden: AND To all the rest of the famous Society, Captains, Assistants, and Gentlemen, professing, and exercising Arms.  
Worthy Precedent, Captains, and Gentlemen,  
THe same Persons, and the same Argument, that induced me to preach this Sermon in your ears, have prevailed with me to present it, in this manner to your eyes; not to submit it to your judgements, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. james 3.1. cap. 4.11.  as our masterly-censorious hearers expect, who make themselves judges of that, which should teach them to judge themselves, and shall one day judge them: 
1. Cor. 11.31. Rom. 2.16. Heb. 4.12. jude 11. Psal. 91.4. 2. Thes. 2 10.  nor to crave your patronage or protection of it: for it is the Word of God, mighty in operation, and sharper than a two edged sword, to cut off all that gainsay it, and so, able to defend itself; yea, it is the truth of God, a shield and Buckler to those that receive the love of it, and so, able to defend them. For myself; who am I, that I should hope to be exempted from the common condition of Preachers and Writers, 
jer. 18.18.  that is, to be smitten with the tongues of those, who account nothing worthy acceptance, but the fruit of their own brain? There are principally, three sorts of men, 
Luke 22.50.  that (like Malchus, having his right ear cut off) hear all things sinisterly. First, Ambitious persons. Secondly, 
3. sorts of persons injurious in their censur s of Preach s & Sermons.  Malicious persons. Thirdly, Vicious persons: if this Sermon come into any of these persons hands, I must expect, that (as men looking upon any thing through a coloured glass, judge that thing to be of the same colour with the glass, through which they look so) their opinions of the Preacher, and of the Sermon, will be conformed to the inward distemper of their own hearts. First, 
Malevoli, velut Momi aruedut nos magis animi morbo, quam iudicio. Melanth. Gul. Epis. Hausmano. 4 to. 1. Ambitious persons. Nihil est quod Ecclesiam ita divellere qucat atque ambitio dominandi. Chryst. Hom 11. in cap. 4. ad Eph. 3. joh. 9 james 4.6.  the Ambitious person seeks to raise himself in the fall, and to honour himself in the disgrace of those who seem to outshine him in true worth. Thus Corah, out of a desire of esteem, resisted Moses; Diotrephes, out of a Love of Preeminence, withstood john the Divine; and those false Apostles, that they might exalt themselves, vilified, and traduced Saint Paul. Those we have more cause to pity (because God resisteth them) and to pray for them, that God would make them more humble, and lowly-minded, then to be disquieted at their insolences, which is a sure sign of their folly, and emptiness. For we see, the boughs, the more laden with fruit, they are the more lowly, but in a fan, we see, the chaff is above the Corn, not because its better, but because its lighter. Secondly, 
2. Malicious persons.  the Malicious person, out of an inward hatred against the person of another, misiudgeth all his actions and intentions. This you may see in the carriage of the Priests and Prophets against jeremy, 
Ier 26.11. Amos 7.10.  of Amaziah against Amos, and of those cruel, and scornful men, concerning whom the Prophet Isay speaketh, that would make a man an offendor for a word. 
Isa. 29.21.  For these my prayer is, that the Lord would destroy the works of Satan, that envious man in their hearts, and fill them with the fruits of the spirit, especially, love, 
Gal. 5.22. 3. Vicious persons. Isa. 5.29.  peace, gentleness, goodness, faith. Thirdly, Vicious persons, speak good of evil, and evil of good, these put darkness for light, and light for darkness, these put bitter for sweet, and sweet for sour. David out of much experience of such, saith, They are licentious, and speak wickedly: they talk presumptuously: they set their mouth against Heaven, 
Psal. 73.8, 9 Male de me loquntur, sed mali. Moverer, si de me M. Cato. Si Lelius sapiens, si duo Sci●iones ista loquerentur, nunc malis displicere, laudari est. Soen. de rem. fort.  and their tongue walketh thorough the earth. To be dispraised of such, is a praise; as when an Enemy reviles a General, or Captain, or common Soldier for his faithfulness to his King, and Country: But I must not make a Book of an Epistle.  
To you (right worthy Citizens) with all due respect, I dedicate these Meditations, such as they are, as belonging to you by right. For your sakes they were preached; at your request, they are now published. If herein you shall find any motives to encourage you, any rules to direct you in this laudable Exercise, let God have the Glory, and I am abundantly satisfied, whom nothing could have drawn to this task, but my unfeigned love to your persons, and my hearty desire of your encouragement in so worthy designs.  
Yours in all Christian duties and services, J. D.   

A ROYAL EDICT FOR MILITARY EXERCISES.  2. SAM. 1.18. 
Also he bade them teach the children of judah the use of the Bow. Behold it is written in the Book of jasher.  
THe occasion of these words (as you may see in the last Chapter of the former Book) was the death of Saul and jonathan, 
1. Sam. 31.  with the flight, and discomfiture of Israel, before the Philistims, reported to David by a man, who (in the former part of this Chapter) received condign punishment, 
2. Sam. 1.2. to 16.  for that which he pretended to have done. From the 17. verse to the end of this Chapter, 
Verse. 17. ad finem.  you have David's lamentation for Saul, and jonathan, and the state of Israel, which, as it respected Saul, was asorrow arising from the sense of humane calamities, and charges, whereunto even the greatest Princes are subject: as it respected jonathan, it arose from his dear love to so true a friend; as it respected the state of Israel, it arose from the apprehension of God's dishonour, in the triumphs of the Philistims, and seems to answer that mournful expression of joshua, 
Iosh. 7.8.  Oh Lord, what shall I say, when Israel turn their backs before their enemies? yet he is not so swallowed up with too much grief, 
2. Cor. 2.7.  that he forgets the care of his people, which you may see employed in the copulative particle, Also.  
Also] God hath planted more affections than one in the soul of man: as there is grief, to humble us, so there is fear to quicken us. David knows how to mourn for evils passed, so, as to take a course for prevention of the like for time to come: not to be afflicted after such a loss in Israel, had been Stoical apathy; to have been so afflicted for the loss of Saul and jonathan, as to neglect the people's good, had been base pusillanimity: Therefore David at once acts diverse parts, of a good subject, and patriot, in lamenting the loss of his King and Country, and of a gracious Sovereign, in providing for the safety of his subjects. For as he mourned, with this lamentation, over Saul, and over jonathan his son, So also he bade them, etc.  
He bade them] Not by way of Counsel only, but by way of Command also. So that these words seem to contain an Edict, or a law of David, enjoining the people the use of the Bow. 
History of the world. 2. book 4. c. 15. Sex. 244. p.  For (not to trouble you with the difference observed by some, betwixt a Law, and an Edict) you may observe in these words, all those things, which are required in a Law. 1. It must have a right end, which is the Common-good: so had this: 
Lex est quae dam rationis ordinatio ad bonu commune, ab eo qui curam communitatis habet, promu●gata. T. Aq. 12. q. 90. Art 4. Conc.  for this exercise conduced much to the common peace, and safety. 2. Right means, to attain that end warranted by reason: so had this. For the people might be convinced of the equity of this injunction, by reasoning from natural principles, thus: That which tends to the Common peace and safety, must be practised by all: but the use of the Bow tends to the Common peace, and safety: Ergo. The use of the Bow must be practised by all. 3. A right of authority in him, who imposeth it: so had this. For David, whose command this was, was before this time, by a special command from God, 
1. Sam. 16.12, 13.  anointed to be their King. 4. It must be enacted, and published: so was this: for he not only bade them, but it is recorded in the Book of jasher.  
Teach] Or instruct, which is done by rules, exercise, and examples, as the manner is in your military School, The Artillery Garden.  
The Children of judah] It's an Hebraisme signifying that Tribe, 
2. Sam. 2.4.  over which David was anointed King, in Hebron, called so from judah, the fourth son of jacob, who was the root, 
Gen 29.35.  and father of that Tribe. By the Children] are meant all the people of that Tribe, without exception of age, or condition. 1. Without exception of age; 
Numb. 1.20.  after 20. or sooner, it may be (for, at that age) they went forth to war: and other Nations, as for instance, 
Corn. Tacit. lib. 5. cap. 7.  the Germans, were wont to train up their sons (even from 14. years old, till they grew by age, or weakness, unfit for service. 2. Without exception of condition; Saul the King, jonathan the Prince, Vriah a Noble man; all sorts went to war, as in Rome, none were excused from service, when Hannibal was at the gate.  
The use of the Bow] By a Synecdoche, the Bow is mentioned. 1. Because it was much in use amongst the Israelites. 
Psal. 78.9.  Therefore, the Children of Ephraim are described, Armed, and shooting with the Bow.  
2. Because the enemy was expert in it, and had annoyed them much with that weapon. Hence the Parthians are described by drawing the Bow, and the Lydians, 
Esa. 66.19. jer. 46.9.  by handling and bending the Bow, and it's said of Saul now slain by the Philistims, that the Archers and Bowmen hit him, & he was sore wounded of the Archers. 
1. Sam. 31.3.   
3. Because it was accounted most serviceable, and useful in war: 
Zach. 10 4. jer. 51.3.  therefore it's called The Bow of battle, and the bender that bendeth the Bow, is the Periphrasis of a Soldier. About the usefulness of this weapon, about those Muskets, and Calivers, 
S. I.S his discourses with the preface thereunto.  now in use, it becomes not me to dispute, others have handled this Argument largely, to whose discourses I refer you.  
Behold, it is written in the Book of jasher] What Book this was is questioned. 
3. opinions about the book of jasher.  The word jasher signifieth just. Some by this understand the Pentateuch, which, say they, is called the Book of the just, either because it was penned by Moses, that just man, or because it treateth about just things.  
2. Others think that only the Book of Genesis is meant, and that David intended to encourage them to those Martial exercises, by what they find recorded in that Book, concerning the Tribe of judah, that, The Sceptre should not departed from him, nor a Lawgiver from between his feet, 
Gen. 49.10.  until Silo come.  
3. But to me, their opinion seems more probable, 
Pet. Mart. in locum.  who think it to be some History, containing, after the manner of annal, or Chronicles, the most remarkable passages in the State of Israel: because this Book is mentioned as the Register, wherein that famous success of the Sun's standing still at josuahs' prayer, 
Iosh. 10.12, 13.  for the space of a whole day, is recorded, whereof no mention is made in any of the five Books of Moses: yet this no whit advantageth the Papists, who would from hence, and such like places, prove the defect of the Canonical Books of the Old Testament. For (not to insist upon the ambiguity of the word here used, which signifieth any discourse about a thing, as well as a Book) what if we grant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it was a written Book? must it necessarily follow, that this Book was Canonical? It's true, that some ascribe it to Nathan, and Gad, 
Gen. 5.1. Nehem. 7.5. Mat. 1.1.  who were Prophets: yet all things which the Prophets wrote, were not written by them as Prophets. It cannot be denied that the Prophets were Gods public Notaries: 
Alia, sicut homines, historicâ diligent●a; alia, sicut Prophetae i●sp ratione divinâ scripserunt, atque haec ita ●uer●nt distincta, ut illa, tanquam ipsis, ista vero tanquam Deoper i●sos loquenti iudicarentur esse tribuenda: ac sic illa pertinerent ad ubertatem co●nitionis haec ad religionis authoritatem. Aug de Civit. Dei. li. 18. ca●. 38.  yet all the writings of a Notary are not authentical, unless he do them as a Notary. David the Prophet wrote a letter to joab, concerning Vriah: yet that was not penned by him as a Prophet.  
The Prophets wrote some things as Prophets, other things as Historians. These serve to increase our knowledge; those to increase our faith. Thus we have opened and cleared the sense of the words. In them you may observe two things:  
First, an Act or Edict of David, for the training up of the Children of judah in Martial exercises: He bade them teach the Children of judah the use of the Bow.  
Secondly, a Record; or Register of that Act. Behold, it is written in the Book of jasher. Out of the words thus opened, the conclusion which naturally offereth itself, is this, that,  
Doct. It is a care well beseeming Kings, to provide that their subjects be instructed, and trained up in Military exercises.  
The Scriptures fully clear this in examples: of Abraham, 
Gen. 14.14.  having at least 318. men in his house, fitted for war upon a short warning: of Moses, instructing the people how to camp by their standards, 
Num. 2.2, 3.  and under the Ensigns of their father's house: of joshua, and the judges, 
1. Chro. 12.1, 2.  under whom, of Reuben, and Gad, and half the Tribe of Manasseh, 
1. Chro. 21.5. 2 Chro. 1.8.7, ●, 9 2. Chron. 17.13, etc. 2. Chr. 14 8. 2. Chron. 26.11, 12, 13, 14.  were four hundred, forty thousand, seven hundred and three score exercised in wars. The time would fail me, if I should speak largely of David, of Solomon, of jehosophat, of Asa, of Vzziah, whose care in this particular is plentifully declared in holy Writ.  
This practice was grounded upon good reason, as we shall evince, thus:  
Reason. 1 Sovereign power, Commonwealths, Laws, and Arms had the same original; the same end: which that you may understand, conceive it thus. At first, every father, or eldest of the family, gave laws to the rest of that family, and took care for their safety. Afterwards, mankind multiplying into diverse households, 
Vicus of 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or  
u.a.    joined their Cottages into one common field, and so made up that, which we call a Village; diverse Villages joined together, 
Pagus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they drank of our common Spring. Vrbs, ab orbe. Civitas, ab eo quod multitudo coivit.  grew into that which is called an Hundred: but as pride and emulation increased, with the increase of mankind, they environed diverse of these Villages thus joined; at first with banks and ditches; afterwards with walls: which being so compassed and fortified, were called Towns, and Cities.  
People thus conjoined, that they might live honestly and peaceably together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  must be ordered amongst themselves. Hence came the invention of Laws, which are not only the rule, and levill, and square of the foundation, and building, but the very spirit, and sinews of any Commonwealth, and State, whereby it life's and moves. The end of these is the good of that Community, 
Salus populi suprema lex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.4. jam. 4.12.  where they are in force. The makers or preservers of these Laws, are called Kings, Governors, Magistrates, Higher powers: their end is the Common welfare, he is the Minister of God for thy good: for which purpose the great Lawgiver, who is able to save and destroy, hath by express rules in his Word, ordered the carriage of Rulers towards the people 
(a) Deut. 16.18, 19, 20, 21.  and of people towards their Rulers. 
(b) Rom. 13.1, to 9  This government, according to the diversity of subjects, wherein it rested, had diverse names: as it rested in one person, it was called, A Monarchy: As it rested in few of the chief, it was called. An Aristocraty: as it rested in many, it was called a Democraty. The Commonwealth being thus settled with Laws, and Governors, for the honest conversing of people amongst themselves; it was necessary to provide for their peace, and security from the injuries of others: for men naturally are as Lions, Leopard's Wolves, Asps, 
Isa. 11.6. to 9 Rom. 8.7. 1. Pet. 2.11. james 4.1.  and Cockatrices, by reason of those inward lusts, which maintain Enmity against God, fight against the soul, and raise wars and contentions amongst men; which sinful disposition, Satan, out of his ancient malice against mankind, acteth, and exciteth, enticing men to battle, that they may fall. 
1 King. 22.20.  This being the common danger of all men, every man bethought himself of some course for prevention: and hence came the invention of Arms, and Military discipline.  
Thus you see, we may truly say of these four, Sovereign power, Commonwealths, Laws, and Arms, as it was said of Hypocrates his Twins, They laugh and weep together, they live and dye together. For, as without Laws the Sovereign power, and Commonwealth cannot subsist, by reason of disorders within; so without Arms, and the exercise of them, they cannot be safe, by reason of dangers without.  
Reason. 2 The Common safety both of King and people is much advanced by this course, 
Pro. 14.28.  In the multitude of people is the honour of a King, and for want of people cometh the destruction of a Prince. But what safety is in a multitude of men without weapons, and skill to manage them? Counsel and strength are for war. 
Isa. 36.5.  But how shall Counsel and strength be established, without education and instruction to service? or how shall men be instructed, without such Military exercises? Add hereunto the disadvantages that sometimes happen in wars, partly, by reason of the suddenness of the war; as in the rebellion of Sheba the son of Bichri, 
2. Sam. 20.4.  an Army was to be raised in three days warning; and in the case of jabesh Gilead, in the space of four or five days, 
1. Sam. 11.8, 9  joab raised three hundred thousand men of Israel, and thirty thousand of judah, to fight against the Ammonites; Partly, by reason of the inequality and odds betwixt parties, as between David and Goliath; 
1. Sam. 17.33.  The one a Boy, the other, a Man of war from his youth: and between the Ammonites, and Israel, 
2. Sam. 10.9.  when the front of their battle was against the Israelites before & behind. In such straits, how shaneful & fearful would the loss, and the overthrow of an Army and Kingdom be, if by frequent exercise, the Soldiers had not gained dexterity and skill, to extricate themselves out of such difficulties? To conclude: Herein Kings imitate God, whose providence is seen, as well in defending, as in feeding his creatures. For amongst them, some are fortified with horns, some with hooves, some with tusks, some with teeth; others that have not these, have burrows; some have strength to help themselves; others, that want that, have swiftness of feet to run away; those that have neither of these, have dens and secret places to hide themselves in; and those that have none of these, go by herds and multitudes: but unto man, God hath given reason and understanding, which is in stead of all these, whereby he is able, not only to espy means of escape from dangers, but he can take from every creature upon earth, yea from within the bowels of the earth, what may serve for his use, and benefit.  
Reason. 3 Religion and obedience to God, bind men to use all lawful and possible means of safety. Not that God is tied to the means so, as not to work without them (for he gave light to the world without the Sun, and nourished Moses, and Eliah 40. days, without food) nor so, as always to work with them; only, we are bound to use the means, with submission to his providence who, as a free Agent, works with them, or without them, according to his good pleasure. Excellent, to this purpose, was that resolution of joab, Be strong, and let us be valiant for our people, 
2. Sam. 10.12.  and for the Cities of our God, and let the Lord do that which is good in his eyes.  
For neither God's purpose, nor his power, nor his promise secures any man in the neglect of means.  
1. Not his purpose; for in the greatest matter, that concerns man, 
2. Tim. 2.19. 2. Pet. 1.10.  though The foundation of God remaineth sure, in himself, yet men must give all diligence to make their calling and election sure to themselves.  

Iosh. 5.12.  2. Nor his power; he could feed Israel in Canaan, as he had done in the wilderness: but Manna ceased, when they came to a land, that would yield corn: upon men's ordinary labours, at this day he can feed men, 
Mat. 6.26, 28.  as he clothed Lilies, which neither sow, nor reap, nor carry into their barns; but it is his will, that man should labour with his hands the thing that is good, 
Eph. 4.28.  if he would have wherewith to feed himself, or give to others without theft.  

judg. 6.14. judge 7. ●, 8. Mat. 4.7, 8.  3. Not his promise; Gideon had a promise of victory, yet he used means. Our Lord Christ had a promise of protection, yet he would not cast himself down from the pinnacle. Paul had a promise of safety, 
Act. 27.22.31.  yet he saith, Except these abide in the ship, we cannot be safe.  
We conclude then, that since Sovereign power, Commonwealths, Laws, and Arms, had the same original, the same end; and since the common safety of King and people is procured by Military exercises; and since Religion, and obedience to God binds all men to use all lawful, and possible means for their own safety, and good; we conclude, that it is a care well beseeming Kings to provide, that their subjects may, by such means, be trained up to wars. And so we have, as briefly as we could, dispatched the Doctrinal part: we now come to application wherein, after we have laid down some consectaries, which shall be clearly deduced from the Text, we shall endeavour to speak to the present occasion. 
1 Use, or consectary   
1. Use or consectary is upon this ground, to justify wars lawfully undertaken, now in the times of the Gospel, against the Manichees, and Marcionites of old, with the Anabaptists, and Familists of latter times: for how can it be said, that the care of preparation for wars beseems Kings, if wars themselves be unlawful? or how shall that be recorded to David's praise, which beseems not other Kings?  
Object. But the difference of times altars the case. That might be lawful in David's time, which is unlawful now. For, of these times of the Gospel, it's said: They shall break their swords into Mattocks, 
Isa. 2.4.  their spears into fithes: Nation shall not lift up a sword against Nation, neither shall they learn to fight any more.  
For Answer of this, Answ. we must oppose to it another text, where the Lord calls upon the people to break their ploughshares into swords, 
joel 3.10.  and their fithes into spears. That it may appear there is no contradiction in the Spirit speaking by Isay, to itself speaking by joel, we must distinguish between the purpose, and intent of Christ in coming into the world, and in publishing the Gospel, whereat Isay aimeth, and the success, or event, which was accidental, in respect of man's malice, which joel intendeth. Respectively to the first, Christ said to Peter, Put up thy sword: 
Mat. 26.51, 52  for he that strikes with the sword, shall perish with the sword. As if he had said, I came not to send the sword, but peace. Repectively to the second, he saith to his Disciples, He that hath no sword, let him sell his coat, 
Luke. 21.36.  and buy him a sword. As if he had said, My coming sends not peace, but a sword. So that, though the end of Christ his coming was, to reconcile things in heaven, and things on earth, which end he now attaineth between God & us, in our justification, & will accomplish between man and man in the day of Redemption, yet so long as Satan works in the children of disobedience, and so long as any remnant of sin is in the heart of any, there will be a necessity, and lawfulness of war, and of this care to prepare for it.  

2 Use or Consectary. 2. Thes. 2.  2. Use or Consectary, Is this care well beseeming Kings, as that which belongs to them by right? Then it ill beseems that Man of sin to usurp upon this right of Kings. God committed the Magisteriall power of appointing the times of sounding the silver Trumpets, 
Numb. 10.  unto Moses: But the ministerial power of sounding them, upon command to Aaron. See the pride of this Usurper, who will snatch the Trumpets out of Moses hands, and not the Trumpets only, but the swords also; nor the swords only, but the Crowns and Sceptres also. I doubt not, that in due time, God will unite the ten horns against his pride, who exalts himself above all that is called God, 1. Thes. 2.  
3. Use. It remaineth, that a word or two of encouragement, 
3 Use. Encouragements and Cautions.  and caution be added for the justification, and Direction of your Noble designs, in these Military exercises, which are of so great consequence for the Common good, as hath been formerly declared. If it be a course well-beseeming Kings to provide, that by these means, their subjects be trained up, and fitted to wars, certainly it well becomes subjects to offer themselves willingly to such exercises. 

1. Encouragements to 2. sorts.  
1. Such as are already members of this Society.   Those to whom I am to address this part of my speech, are of two sorts. 1. Such as are already exercised members of this society. 2. Such as may hereafter be added thereunto.  
For the former: I need not seek fare for encouragements: your works praise you; and the abundant fruit, 
Who are encouraged from former success. In respect. judges 5.8. 1 Sam. 13.18, 19 1. Of Arms.  and success of them may encourage you. It was ill with Israel, when there was not a shield or a spear to be found amongst forty thousand in Israel. There was want of Arms. And no less miserable was their estate, when there was no Smith in the Land. There was want of Armourers. Little better was the condition of this Land, when these exercises first began: for, either there were no Arms, or, not so many, and those few that were, not so serviceable as these, nor made after the modern fashion. 
2. Of Armourers.  The like defect here was of Armourers, till you set them on work, whereby their number and skill hath greatly increased, not only in the City, but throughout the Kingdom also. But what are Arms without skill to manage them? It was much to the praise of Martial Discipline in Israel, that One hundred and twenty thousand, every one of them able to lead an Army, or at least to keep rank, 
1. Chro. 12.38.  came to anoint David King in Hebron. According to the proportion of your number, and time, the like may be said of your Society: That, whereas before the happy beginning of this Exercise, scarce one in the City knew the use of Arms, and what did belong to Martial Discipline; now, many educated in this School, are able to exercise a Company: in so much that all the Officers of the trained Bands of the City, from the greatest to the least, are taken hence; and that which adds lustre to all that hath been said, is, 1. The consideration of the persons. 2. Of the time. 3. Of the place. 4. 
Amplified 4. ways. 1. By the persons. Ex colluuie omnium gentium.  The manner of engaging yourselves in so worthy a project.  
1. The persons, a Company not like Hannibal's Army, gathered of riff-raff, the refuse, and dregs of the people, but a Company of worthy Citizens, men whose persons, places, parts, challenge respect, and reverence.  

2. The time.  2. The circumstance of time] In a time of peace, when the foolish inhabitants of Laish would have been without fear, 
judg. 18.  yea in a time of fears, (as the case now stands) wherein men should be like Aunts, providing for that Winter which they foresee not, like Mice running away from that house, which they fear will fall in such times men should be like the Romans Triarij, that would choose to dye in the sight, rather than to preserve their lives by flight: not like those Roman Murci, who chose rather to cut off their thumbs, then to handle their swords.  

3. The place. 1. Generally the Land.  3. The circumstance of place] In this plentiful Land: for we see that usually like unto seeds and plants, so are the lives of men made conformable to the Regions where they abide. Thus Sodom, which was like the Garden of Eden, fruitful and delightful, 
Ezek. 16.  was addicted to pride, idleness, fullness of bread, and contempt of the poor. Histories tell us how the delights of Capua did weaken and enervate Hannibal, and all his Army, whom the rough Alps, and freezing snow had formerly made unconquerable. Therefore Caesar speaks it to the praise of his Soldiers, that no delights disabled them to service in the war. 2. In this famous City] which is to England, 
Mi●ites suos etiam ●nguentatos, bene pugnare dicebat. Suct. in Jul. cap. 67. 2. particularly this City.  as jerusalem was to judea, the Metropolis of the Land, where, bv your actions, are examples to other places; and for this particular, I may say as Paul speaks to the Romans, Your zeal hath provoked many: as may be seen in Coventry, Chester, Bristol, Norwich, besides other places, who not only have yours, raised up like Companies, in imitation of yours, but also have been guided therein by some of your followers, and instructed by some of your Scholars.  
4. The manner] 
4 The manner.  That it is done, not by constraint, but of a ready mind. 'tis true: every Family is commanded the use of Bow and Arrows, under a penalty: 
〈◊〉 3●. of 〈…〉.  and masters are bound to teach children, and servants, from seven to seventeen therein. Hear Masters are instructed, not in the use of the Bow only, but in all weapons, postures, actions necessary or useful in war, and not for fear of a penalty, but for love of their Country. I conclude with the speech of Deborah, My heart is towards the Governors of Israel, 
judges 5.  that offered themselves willingly, amongst the people: bless you the Lord.  
2. For others that are to come in; 
2. Sort encouraged, are such as may hereafter be added to this society. Of 2. sorts. 1 Incouragers.  those are of two sorts. 1. Such as should encourage. 2. Such as should exercise. For the first, I would have directed my speech to the Right Honourable, the Lord Maior, in whose absence, let me speak but a word to the Senators, his brethren, so many as are present. That which is in the Text commanded in David is practised by our dread Sovereign, whose Royal pleasure for the ordering, & encouraging of this Company, hath been plentifully and openly declared. In conformity to which pattern, would it not well beseem his Majesty's Lieutenant, and Deputy in this City, sometimes to visit this School, to observe their proficiency, and at such solemn meetings, to honour them with his presence, yea, and if need should require it, to allow out of the Chamber, the Treasury of the City, something towards their encouragement and maintenance? This motion may be thought the more reasonable, if you reflect upon times past, wherein, for want of able men amongst yourselves, the City was constrained to entertain Strangers, upon such occasions, to their great charge; besides the danger of having Strangers to be Officers in a City. It is reported of Switzerland, that whereas in other places, some are for Arms, some Artisans, some Labourers, there, all are Soldiers. Would you know whence it came? From the liberality of the Government, in propounding rewards in public, for such as could exercise, and dexterously handle the Harquebuz, or Caliver: yea, there was a price, or reward appointed for the children that could draw the Bow. A worthy pattern: but I must hasten.  

2. Those that should exercise.  2. For those that should exercise] If such be the public good that redounds to King and people by these designs, as hath been showed, it should encourage many to come in, and those who have entered themselves into this Society, to apply themselves to those opportunities, which they have, by times appointed for exercise in the Garden: and here, what shall I say to quicken you?  
1. The necessities of other Churches] Were there no danger at home, yet the distresses of our brethren abroad should quicken us to the use of all means, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.  whereby we may be enabled to secure them. If a neighbour's Ox, or Horse be in a ditch, we will even run to help it out, saith our Saviour: much more, if his house be on fire; most of all, if the danger be of the loss of their Country, of Religion, Families, lives and all. 
judges 5.  Curse ye Meroz, saith the Angel, when in such a case, she comes not out to help the Lord.  
2. Our own dangers] What though for the present we seem to dwell safely, 
1. King. 4.25.  every man under his Vine, and under his Fig tree? So long as our sins, our crying sins remain, so long as the abominations that provoke God, are not taken from the midst of us, we can have no security, no assured peace.  
3. But suppose all clouds were dispersed, none to be seen in the firmament of all the Churches, yet the laudablenesse of such Martial exercises should persuade men to the love, and use of them. Former precedents justify this course, in jonathans' shooting for sport, 
1. Sam. 20.20.  that he might be thereby fitted to war. And questionless, the Beniamites attained that dexterity in casting stones out of a sling, at an hair's breadth, by frequent exercise for recreation.  
The ancient Gauls are said to be the most warlike, and valiant of all Nations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. in Misopog. Caesar Come. lib. 5. & 7. Tit. Liv. l. 31. Decad. 6.  But how became they such? By continual exercise & use of Arms: for it was their custom to come armed to their Counsels. Their applause of an Oration was signified by clattering with their Arms. The oath they took was upon their Arms. The Germans also were wont to go armed about their daily negotiations, and came in the same manner to their banquets. Thus the most warlike Nations have accounted it a main policy, to be very frequent in the use of Arms. And in Religious respects, since every man will have recreations: if that be best, which is freest from sin; that best, that most strengtheneth a man; that which inables a man most, to be of use for the public good, be best; then abandon your carding, dicing, chambering, wantonness, dalliance, scurrilous discoursing, and vain ravelling out of time, to frequent those exercises, which are special helps fitting you to be serviceable, and instruments of public welfare: only take in the cautions, with the encouragements, which are these.  
Caution. 1 1. Caution] Have respect to your particular callings. You have heard how God's wisdom declareth itself in feeding, as well as in defending his people: let it be so with you. If any man under pretence of this exercise, shall waste his time and means, to the apparent damage, and undoing of his family; such an one will bring a scandal, an ill report upon this worthy design. He that would be a builder, not a destroyer of the City, must be careful to imitate those builders under Nehemiah, who held their sword in one hand, and their trowel in the other. So mind the exercises in the field, that you forget not necessary business in your shop.  
Caution 2 2. Caution] Preserve unity in the bond of peace amongst yourselves. This will be your safety and the strength of your City. Thus we shall be able to say of you, as Agesilaus answered one who asked him, Why Sparta had no walls? Said he ●●ointing to the Citizens) Behold Sparta's 〈◊〉 ●artaes Citizens were Sparta's walls, 
●n Spartae muros.  by 〈…〉 their concord, and unity amongst 〈…〉 so will it be with this City, you w● 〈…〉 of walls to London, if it should wa● 〈…〉 ●ping unity amongst yourselves.  
Caution. 3 3. 〈…〉 ●et every one seek the public good. St● 〈…〉 ●enerate spirits, as are altogether inte●● 〈…〉 ●r own private and particular conc● 〈…〉 unfit for employments of such publi●● 〈…〉 ●ce as this is. 
Da mihi Scutum, tu vero tibi cau●onum eme in quâ vivas. Epamin.  God seldom honours 〈…〉 service, nor himself by their skill 〈…〉 or wealth, who make themselves 〈…〉 in what they do.  
Caution. 4 4. Caution] Beware 〈…〉 confidence's in your Arms, skill, pre● 〈…〉 For though your Martial provision were 〈…〉 ●fest, like Zenophons', of whom it is sa● 〈…〉 ●an Argolican Target, an Athenian Breastplate, and a Boetian Head-piece; though your men were, for stature like the Anakims, for multitude, like the Aramites, for dexterity, like the Beniamites, for success, like Saul, and jonathan, of whom it is said, 
2. Sam. 1.21.  that the Bow of jonathan never returned back; neither did the sword of Saul return empty from the blood of the slain, and from the fall of the mighty, yet carnal confidence, self confidence will betray you, undo you, as it hath ruined many States before you. They of jerico, trusted in their walls: but how soon, and by how despicable means did God lay them flat? The Philistims trusted in Goliath, and he in his strength: 
1. Sam. 17.45, etc.  but how soon is his head cut off with his own sword? Men rise up early, but God builds the City. The horse and chariot is prepared, but victory is from the Lord. It is Solomon's observation, and we may conclude with it, 
Eccle. 9.11.  The race is not to the swift, nor the battle to the strong.  
Caution. 5 5. Caution] Labour for such preparations as will certainly interest you in a blessing. What are those? Something must be done for the qualifying of your persons; something for furniture, and provision of Armour; something for the use and managing of that Armour. Of these severally.  
1. For the qualifying of your persons] This in general know, 
Psal. 39.5. Re●. 1.13.  that as holiness becomes God's House for e●er, because He walks in the midst of the golden Candlesticks; so, holiness becomes the Lord's Camp for ever; because he walks in the midst of the Camp: 
Deut. 23.12, 13 14.  and if he see any unclean thing in it, will turn away from it. Sin not only causeth wars (They chose new gods, than was war in their gates.) but also ruin, 
Iosh. 7.10.  and desolation. Israel could not stand before the enemy, because there was an execrable thing in the Campe. Therefore it is God's charge to his people: 
Deut. 23.9.  When thou goest out with the Host against thine enemies, keep thee from all wickedness. So may I say, When thou goest to prepare and fit thyself to fight (as you do in your Martial exercises) keep thee from all wickedness. For, what will it avail you, if you could be Conquerors of men, whilst you remain captives to Satan, slaves to your own lusts? But how can you hope to prevail against men, when God himself is become your enemy? This is that which hath brought so much misery upon your brethren, and threatens our destruction, even the sin of Rulers, and subjects, Ministers, and people, Captains and Soldiers; and yet the Lord may renew his complaint, No man speaks aright, 
jer. 8.12.  no man saith, What have I done? Whilst our sins continue, flatter not yourselves, neither trust in lying words, saying, 
jer. 7.  The Temple of the Lord (much less the Artillery Garden, etc.) for your sakes Zion shall be laid waste, jeremy 7. and the Lord will do unto us, as he hath done to our brethren round about us. Wherefore (Beloved in the Lord) as you desire the continuance of the Gospel, and of our peace; as you tender the welfare of Church and Commonwealth; as you affect the safety of yourselves, and families; search out, purge out the sins that provoke God to wrath, from your families, from yourselves, profaneness, covetousness, pride, hypocrisy, corrupt self-love, security, lukewarmeness, and whatsoever else in your persons, places, callings, companies, recreations, is contrary to Gods revealed will, and in stead of those, consecrate your families, 
Deut. 20. Rom. 12.  yourselves to God; be more holy, heavenly-minded, humble, upright, zealous, fruitful, watchful in all your ways: so shall ten of you be able to chase away a hundred, and an hundred a thousand, and a thousand ten thousand.  
2. For furniture and provision of Arms]. The Apostle commends six Pieces to you, out of God's Armoury: Christ's Soldiers may not want any one of them.  
1. Truth] The first is that which was engraven in a Saphire stone, and hanged about the neck of the Egyptian judges in a collar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truth. This is the ground of all constancy; and therefore the Hebrews by one word express both. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This the Apostle calleth a Girdle, and it fare excels those studded bells, wherein Soldier's pride themselves, both in comeliness to adorn, and in sufficiency to strengthen a Christian Soldier against all assaults of Satan, and discouragements in the world.  
2. Righteousness, a Breastplate] The second is that, whereunto we laboured to persuade you in the first direction, for the qualifying of your persons, 
1. john. 3.7. 2. Cor. 1.12. Acts 11.23.  Righteousness of conversation, which consists in a pure or purified conscience for the time past, and in a resolution of proceeding in a righteous course, 
Reu. 1.6.  for the time to come. We are Priests unto God our Father: let us present ourselves before him, and the Congregation of his Israel, with this Breastplate, 
Exod. 23.  wherein is the true Vrim and Thummim, and wherewith the soul is more gloriously adorned, than Solomon was in all his Royalty: yea, the Soul is not only beautified, but also fortified by it, 
Isa. 38. 2. Cor. 1.12.  as you see in Hezekias' case, against the fear of death; and in Paul's case, against the smiting of the tongue.  

3. The preparation of the Gospel of peace, the leg-harness. 1. Cor. 3.21, 22.  The third, is the piece of furniture, which the Gospel doth help us unto, by revealing to us, 1. That God is reconciled to us, in Christ. 2. That every thing that can befall us, is made for us, yea, death itself; and all tribulations are for our good: This is in stead of Greaves, or leg-harness, whereby we are enabled to pass thorough the roughest ways to heaven, without discouragement, yea, in a spiritual sense, to tread upon the Adder, and the Basilisk, without hurt. Christ seeing his Church walking towards him thus shod, breaks forth into an admiration of her: 
Cant. 5.1.  How beautiful is thy going with shoes, oh Virgin, daughter!  
The fourth is Faith, 
4. Faith the Shield.  laying hold on Christ for justification, and on the rest of God's Word, and special promises, for passing this present life. This is a Shield defending the soul, not only from foins and blows, but also from the fiery Darts of the Devil. By this those Worthies of the Lord subdued Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak, 
Heb. 11.33, 34. 1. joh. 5.4.  were made strong, waxed valiant in fight, turned to flight the Armies of the aliens. To conclude; It is the victory, whereby we overcome the world.  
The fift is Hope, which ariseth from Faith, 
5. Hope an Helmet.  and is the expectation of good things to come, grounded upon the promises. This like an Helmet will stand the Christian Soldier in much stead, which keeps off many blows and wounds from him, which else, as a violent stroke on the head, would amaze him, if not quite cast him to the around. Thus Steven having his Helmet on, 
Acts 7.  could with courage look his enemies in the face, and lift up his eyes to heaven, with an undaunted mind, in the midst of a shower of stones cast at him. And blessed Paul rejoiceth in tribulation, 
Rom. 5.3, 4.  under the hope of glory.  
The sixth Piece, 
6. The word a sword.  is that whereby God's mind is revealed unto us, in such things as concern us to know, as a man's mind is by his speech, which is therefore called the Word of God. This is contained in the Scriptures, and is called a Sword, because of its singular use, both for offence, and defence, as you may see in that single combat of the Captain of the Lords Army, 
Math. 4.  our Lord jesus Christ, with the Devil. I may say of this, as David said of Goliahs' sword, 
Sam.  Give me that, there is none to that. A Christian Soldier should have this sword always in readiness, not as swords are in most houses and hands, 
Sam.  hung up by the walls, or kept rusty in the scabbard: but it should be like the sword of joab, ready to drop out of its sheath suddenly, and he should use it against spiritual wickedness, as Eliazer used his against the Philistims. 
2. Sam 23 10.  The Text saith, He smote the Philistims, until his hands was weary, and husband clavae unto the sword. One thing more must be added, and so I'll conclude.  
3. For the use and managing of this spiritual Armour] I will propound only one thing to be done, that is, Prayer, whereby Hezekiah clothed with sackcloth, in stead of a Coat of mail, and having ashes upon high head, in stead of an Helmet, and using prayers in stead of spears, and swords and arrows, 
2. Chron. 32.9.10, Isa. 37.15.36,  he obtained the slaughter of one hundred fourscore and five thousand of the Assyrians in one night. Asa by prayer, slew and put to flight an Army of ten hundred thousand, 
2. Chron 14.9. to 14.  and three hundred Chariots of Ethiopians.  
In Ecclesiastical Histories we read of an Army of Christians, 
Euseb. lib. 5. Tertul. in Apollog.  which was called Legio fulminans, because by prayer they obtained, that God scattered their enemies with thundering and lightning, and refreshed the Christians with showers from above.  
Our own times afford many instances to the same purpose, especially, that Mirabilis annus, in 88 when the prayers of God's people prevailed to raise the winds, which scattered that Invincible Armado, whereof we may say, as Moses sang of Pharaohs Host: The enemy said, I will pursue, I will overtake, I will divide the spoil, 
Exod. 15.9, 10.  my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them, they sunk as Led in the mighty waters. Prayer is to every piece of spiritual Armour, the same, that exercise is to Arms, and weapons, that whereby Christian Soldiers are fitted for service. It holds alike true in both; the more exercise, the more skill; the more courage, the better success. Wherefore be much in prayer, in public, in private, in secret, be assiduous in this duty, be frequent in eiuculations, that your houses and hearts may be purified, that your fore-fellowship, callings, recreations may be sanctified; that by you and all your endeavours, God may be glorified, let it be your ambition to be so qualified, armed, and prepared to manage those spiritual weapons with a prayer-full spirit, as men by long custom exercised therein. What will it avail you to know the whole Discipline of war? Do not the heathen as much? There is more required in you then in other men, in respect of your Christian profession: for you have vowed yourselves to Christ in Baptism, to fight under his Banners, against the world, the flesh, and the Devil, and to continue his faithful Soldiers to your life's end. Perform your vow now, and ever, in the sight of this great City, that every one may say, These are the Lords Worthies, Christian Soldiers indeed. So shall you be valiant in fight, victorious in battle, and in these Military Exercises, the Head and Glory of all the Artillery Gardens in the whole World.  
FINIS.