THe occasion of these words (as you may see in the last Chapter of the former Booke) was the death of Saul and Ionathan, 1. Sam. 31. with the flight, and discomfiture of Israel, before the Philistims, reported to Dauid by a man, who (in the former part of this Chapter) recei­ued condigne punishment, 2. Sam. 1.2. to 16. for that which he pre­tended to haue done. From the 17. verse to the end of this Chapter, Verse. 17. ad finem. you haue Dauids lamentation for Saul, and Ionathan, and the state of Israel, which, as it respected Saul, was asorrow arising from the sence of humane calamities, and char­ges, [Page 2] whereunto euen the greatest Princes are sub­iect: as it respected Ionathan, it arose from his deare loue to so true a friend; as it respected the state of Israel, it arose from the apprehension of Gods dis­honour, in the triumphs of the Philistims, and seemes to answer that mournfull expression of Io­shua, Iosh. 7.8. Oh Lord, what shall I say, when Israel turne their backes before their enemies? yet hee is not so swallow­ed vp with too much griefe, 2. Cor. 2.7. that he forgets the care of his people, which you may see implyed in the copulatiue particle, Also.

Also] God hath planted more affections then one in the soule of man: as there is griefe, to hum­ble vs, so there is feare to quicken vs. Dauid knowes how to mourne for euils past, so, as to take a course for preuention of the like for time to come: not to be afflicted after such a losse in Is­rael, had beene Stoicall apathy; to haue beene so afflicted for the losse of Saul and Ionathan, as to neglect the peoples good, had beene base pusil­lanimity: Therefore Dauid at once actes diuers parts, of a good subiect, and patriot, in lamen­ting the losse of his King and Country, and of a gracious Soueraigne, in prouiding for the safety of his subiects. For as he mourned, with this la­mentation, ouer Saul, and ouer Ionathan his son, So also he bade them, &c.

He bade them] Not by way of Counsaile only, but by way of Command also. So that these words seeme to containe an Edict, or a law of Dauid, inioy­ning the people the vse of the Bow. History of the world. 2. booke 4. c. 15. Sex. 244. p. For (not to trou­ble you with the difference obserued by some, be­twixt a Law, and an Edict) you may obserue in these words, all those things, which are required in a Law. 1. It must haue a right end, which is [Page 3] the Common-good: so had this: Lex est quae dam rationis ordinatio ad bonu commune, ab eo qui curam cōmunitatis ha­bet, promu [...]ga­ta. T. Aq. 12. q. 90. Art 4. Conc. for this exercise conduced much to the common peace, and safety. 2. Right meanes, to attaine that end warranted by reason: so had this. For the people might be cōuin­ced of the equitie of this injunction, by reasoning from naturall principles, thus: That which tends to the Common peace and safetie, must be practi­sed by all: but the vse of the Bow tends to the Common peace, and safety: Ergo. The vse of the Bow must be practised by all. 3. A right of authoritie in him, who imposeth it: so had this. For Dauid, whose command this was, was before this time, by a speciall command from God, 1. Sam. 16.12, 13. anointed to bee their King. 4. It must be enacted, and published: so was this: for he not only bade them, but it is re­corded in the Booke of Iasher.

Teach] Or instruct, which is done by rules, exercise, and examples, as the manner is in your military Schoole, The Artillery Garden.

The Children of Iudah] Its an Hebraisme signi­fying that Tribe, 2. Sam. 2.4. ouer which Dauid was anoin­ted King, in Hebron, called so from Iudah, the fourth sonne of Iacob, who was the roote, 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 warre: and other Nations, as for instance, Corn. Tacit. lib. 5. cap. 7. the Germaines, were wont to traine vp their sonnes (euen from 14. yeeres old, till they grewe by age, or weakenesse, vnfit for seruice. 2. Without excep­tion of condition; Saul the King, Ionathan the Prince, Ʋriah a Noble man; all sorts went to war, as in Rome, none were excused from seruice, when Hannibal was at the gate.

The vse of the Bow] By a Synechdoche, the Bow is mentioned. 1 1. Because it was much in vse amōgst the Israelites. Psal. 78.9. Therefore, the Children of Ephraim are described, Armed, and shooting with the Bow.

2 2. Because the enemy was expert in it, and had annoied them much with that weapon. Hence the Parthyans are described by drawing the Bowe, and the Lidians, Esa. 66.19. Ier. 46.9. by handling and bending the Bow, and its said of Saul now slaine by the Philistims, that the Archers and Bow-men hit him, & he was sore woun­ded of the Archers. 1. Sam. 31.3.

3 3. Because it was accounted most seruiceable, and vsefull in warre: Zach. 10 4. Ier. 51.3. therefore its called The Bow of battaile, and the bender that bendeth the Bow, is the Periphrasis of a Souldier. About the vseful­nesse of this weapon, about those Muskets, and Caliuers, S.I.S his dis­courses with the preface thereunto. now in vse, it becomes not me to dis­pute, others haue handled this Argument largely, to whose discourses I referre you.

Beholde, it is written in the Booke of Iasher] What Booke this was is questioned. 3. opin [...]ons ab [...]ut the booke of Ia­sher. The word Iasher si­gnifieth iust. Some by this vnderstand the Penta­teuch, which, say they, is called the Booke of the just, 1 either because it was penned by Moses, that just man, or because it treateth about just things.

2 2. Others thinke that only the Booke of Gene­sis is meant, and that Dauid intended to incourage them to those Martiall exercises, by what they find recorded in that Booke, concerning the Tribe of Iudah, that, The Scepter should not depart from him, nor a Law-giuer from betweene his feet, Gen. 49.10. vntill Silo come.

3 3. But to me, their opinion seemes more pro­bable, Pet. Mart. in locum. who thinke it to be some History, contai­ning, after the manner of Annales, or Chronicles, the most remarkable passages in the State of Is­rael: [Page 3] because this Booke is mentioned as the Regi­ster, wherein that famous successe of the Sunnes standing still at Iosuahs prayer, Iosh. 10.12, 13. for the space of a whole day, is recorded, whereof no mention is made in any of the fiue Bookes of Moses: yet this no whit aduantageth the Papists, who would from hence, and such like places, proue the de­fect of the Canonicall Books of the Old Testament. For (not to insist vpon the ambiguity of the word here vsed, which signifieth any discourse about a thing, as well as a Booke) what if we grant, [...] it was a written Booke? must it necessarily follow, that this Booke was Canonicall? Its 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 denyed that the Prophets were Gods publicke Notaries: Alia, sicut ho­m nes, historicâ diligent [...]a; alia, sicut Prophetae i [...]sp ratione di­uinâ scripserūt, at (que) haec ita [...]u­er [...]nt distincta, vt illa, tanquā ipsis, ista vero tanquam Deo­per i [...]sos loquē ­ti iudicarentur esse tribuenda: ac sic illa pertinerent ad vber­tatem co [...]nitio­nis haec ad reli­gionis authori­tatem. Aug de Ciuit. Dei. li. 18. ca [...]. 38. yet all the writings of a Notary are not authenticall, vnlesse he doe them as a Notary. Da­uid the Prophet wrote a letter to Ioab, concerning Ʋriah: yet that was not penned by him as a Pro­phet.

The Prophets wrote some things as Prophets, other things as Historians. These serue to increase our knowledge; those to increase our faith. Thus we haue opened and cleared the sence of the words. In them you may obserue two things:

First, an Act or Edict of Dauid, for the training vp of the Children of Iudah in Martiall exercises: He bade them teach the Children of Iudah the vse of the Bow.

Secondly, a Record; or Register of that Act. Be­hold, it is written in the Booke of Iasher. Out of the words thus opened, the conclusion which natu­rally offreth it selfe, is this, that,

Doct. It is a care well beseeming Kings, to prouide that their subiects be instructed, and trained vp in Military exercises.

The Scriptures fully cleare this in examples: of Abraham, Gen. 14.14. hauing at least 318. men in his house, fitted for warre vpon a short warning: of Moses, instructing the people how to camp by their standards, Num. 2.2, 3. and vnder the Ensignes of their fathers house: of Ioshua, and the Iudges, 1. Chro. 12.1, 2. vnder whom, of Ruben, and Gad, and halfe the Tribe of Manasseh, 1. Chro. 21.5. 2 Chro. 1.8.7, [...], 9. 2. Chron. 17.13, &c. 2. Chr. 14 8. 2. Chron. 26.11, 12, 13, 14. were foure hundred, forty thousand, seuen hundred and three score exercised in warres. The time would faile me, if I should speake largely of Dauid, of Salomon, of Iehosophat, of Asa, of Vzziah, whose care in this particular is plentifully declared in ho­ly Writ.

This practice was grounded vpon good reason, as we shall euince, thus:

Reason. 1 Soueraigne power, Common-wealths, Lawes, and Armes had the same originall; the same end: which that you may vnderstand, conceiue it thus. At first, euery father, or eldest of the family, gaue lawes to the rest of that family, and tooke care for their safety. Afterwards, mankind multiply­ing into diuers housholds, Vicus of [...] or v.a. joyned their Cotta­ges into one common field, and so made vp that, which we call a Village; diuers Villages joyned together, Pagus of [...], be­cause they dranke of our cōmon Spring. Vrbs, ab orbe. Ciuitas, ab eo quod multitudo coiuit. grew into that which is called an Hun­dred: but as pride and emulation increased, with the increase of mankinde, they inuironed diuers of these Villages thus joyned; at first with bankes and ditches; afterwards with walls: which be­ing so compassed and fortified, were called Townes, and Citties.

People thus conjoyned, that they might liue [Page 7] honestly and peaceably together, [...]. Arist. must be ordered amongst themselues. Hence came the inuention of Lawes, which are not only the rule, and leuill, and square of the foundation, and building, but the very spirit, and sinewes of any Common-wealth, and State, whereby it liues and moues. The end of these is the good of that Community, Salus populi su­prema lex. [...]. Rom. 13.1. [...]. Rom. 13.4. Iam. 4.12. where they are in force. The makers or preser­uers of these Lawes, are called Kings, Gouernours, Magistrates, Higher powers: their end is the Com­mon welfare, he is the Minister of God for thy good: for which purpose the great Law-giuer, who is able to saue and destroy, hath by expresse rules in his Word, ordered the carriage of Rulers towards the people Deut. 16.18, 19, 20, 21. and of people towards their Ru­lers. Rom. 13.1, to 9. This gouernment, according to the di­uersity of subjects, wherein it rested, had diuers names: as it rested in one person, it was called, A Monarchy: As it rested in few of the chiefe, it was called. An Aristocraty: as it rested in many, it was called a Democraty. The Common-wealth being thus settled with Lawes, and Gouernours, for the honest conuersing of people amongst themselues; it was necessarie to prouide for their peace, and securitie from the iniuries of others: for men na­turally are as Lyons, Leopards Wolues, Asps, Isa. 11.6. to 9. Rom. 8.7. 1. Pet. 2.11. Iames 4.1. and Cocka­trices, by reason of those inward lusts, which maintaine Enmity against God, fight against the soule, and raise warres and contentions amongst men; which sinfull disposition, Satan, out of his ancient malice against mankind, acteth, and exciteth, inticing men to battell, that they may fall. 1 King. 22.20. This being the common danger of all men, euery man be­thought himselfe of some course for preuention: and hence came the inuention of Armes, and Mi­litary discipline.

Thus you see, we may truely say of these foure, Soueraigne power, Common-wealths, Lawes, and Armes, as it was said of Hippocrates his Twinnes, They laugh and weepe together, they liue and dye toge­ther. For, as without Lawes the Soueraigne power, and Common-wealth cannot subsist, by reason of dis­orders within; so without Armes, 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 aduanced by this course, Pro. 14.28. In the multitude of people is the honour of a King, and for want of people commeth the destruction of a Prince. But what safety is in a multitude of men without weapons, and skill to manage them? Counsell and strength are for war. Isa. 36.5. But how shal Counsell and strength be establi­shed, without education and instruction to ser­uice? or how shall men be instructed, without such Military exercises? Add hereunto the disaduan­tages that sometimes happen in warres, partly, by reason of the suddennesse of the warre; as in the rebellion of Sheba the sonne of Bichri, 2. Sam. 20.4. an Army was to be raised in three dayes warning; and in the case of Iabesh Gilead, in the space of foure or fiue dayes, 1. Sam. 11.8, 9. Ioab raised three hundred thousand men of Israel, and thirty thousand of Iudah, to fight against the Am­monites; Partly, by reason of the inequality and oddes betwixt parties, as betweene Dauid and Goliah; 1. Sam. 17.33. The one a Boy, the other, a Man of warre from his youth: and betweene the Ammonites, and Israel, 2. Sam. 10.9. when the front of their battell was against the Is­raelites before & behind. In such straights, how shāe­ful & fearefull would the losse, and the ouerthrow of an Army and Kingdome be, if by frequent exer­cise, the Souldiers had not gained dexterity and [Page 9] skill, to extricate themselues out of such difficul­ties? To conclude: Herein Kings imitate God, whose prouidence is seene, as well in defending, as in feeding his creatures. For amongst them, some are fortified with hornes, some with hoofes, some with tushes, some with teeth; others that haue not these, haue burrowes; some haue strength to helpe themselues; others, that want that, haue swiftnesse of feet to run away; those that haue neither of these, haue dennes and secret pla­ces to hide themselues in; and those that haue none of these, goe by heards and multitudes: but vnto man, God hath giuen reason and vnderstanding, which is in stead of all these, whereby he is able, not only to espie meanes of escape from dangers, but he can take from euery creature vpon earth, yea from within the bowels of the earth, what may serue for his vse, and benefit.

Reason. 3 Religion and obedience to God, binde men to vse all lawfull and possible meanes of safety. Not that God is tied to the meanes so, as not to worke without them (for hee gaue light to the world without the Sunne, and nourished Moses, and Eliah 40. dayes, without food) nor so, as alwayes to worke with them; only, wee are bound to vse the meanes, with submission to his prouidence who, as a free Agent, workes with them, or without them, according to his good pleasure. Excellent, to this purpose, was that resolution of Ioab, Be strong, and let vs be valiant for our people, 2. Sam. 10.12. and for the Citties of our God, and let the Lord doe that which is good in his eyes.

For neither Gods purpose, nor his power, nor his promise secures any man in the neglect of meanes.

1. Not his purpose; for in the greatest matter, [Page 10] that concernes man, 2. Tim. 2.19. 2. Pet. 1.10. though The foundation of God remaineth sure, in himselfe, yet men must giue all diligence to make their calling and election sure to themselues.

Iosh. 5.12.2. Nor his power; he could feed Israel in Ca­naan, as hee had done in the wildernesse: but Manna ceased, when they came to a land, that would yeeld corne: vpon mens ordinary labours, at this day hee can feed men, Mat. 6.26, 28. as hee clothed Lillies, which neither sowe, nor reape, nor carry into their barnes; but it is his will, that man should labour with his hands the thing that is good, Eph. 4.28. if he would haue where­with to feed himselfe, or giue to others without theft.

Iudg. 6.14. Iudg 7. [...], 8. Mat. 4.7, 8.3. Not his promise; Gideon had a promise of vi­ctory, yet he vsed meanes. Our Lord Christ had a promise of protection, yet hee would not cast himselfe downe 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.

Wee conclude then, that since Soueraigne power, Common-wealths, Lawes, and Armes, had the same originall, the same end; and since the common safety of King and people is procured by Militarie exercises; and since Religion, and obe­dience to God binds all men to vse all lawfull, and possible meanes for their owne safety, and good; we conclude, that it is a care well beseeming Kings to prouide, that their subjects may, by such meanes, be trained vp to warres. And so we haue, as briefly as we could, dispatched the Doctrinall part: we now come to application wherein, af­ter we haue laid downe some consectaries, which shall be clearely deduced from the Text, we shall endeuour to speake to the present occasion. 1 Vse, or consectary

1. Vse or consectary is vpon this ground, to [Page 11] iustifie warres lawfully vndertaken, now in the times of the Gospell, 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 warrs beseemes Kings, if warres themselues be vnlawfull? or how shall that be recorded to Dauids praise, which be­seemes not other Kings?

Obiect. But the difference of times alters the case. That might be lawfull in Dauids time, which is vnlaw­full now. For, of these times of the Gospell, its said: They shall breake their swords into Mattockes, Isa. 2.4. their speares into fithes: Nation shall not lift vp a sword against Nation, neither shall they learne to fight any more.

For Answere of this, Answ. we must oppose to it ano­ther text, where the Lord calls vpon the people to breake their plow-shares into swords, Ioel 3.10. and their fithes in­to speares. That it may appeare there is no contradi­ction in the Spirit speaking by Isay, to it selfe speaking by Ioel, we must distinguish betweene the purpose, and intent of Christ in comming in­to the world, and in publishing the Gospell, whereat Isay aimeth, and the successe, or euent, which was accidentall, in respect of mans malice, which Ioel intendeth. Respectiuely to the first, Christ said to Peter, Put vp thy sword: Mat. 26.51, 52 for hee that strikes with the sword, shall perish with the sword. As if he had said, I came not to send the sword, but peace. Re­pectiuely to the second, he saith to his Disciples, He that hath no sword, let him sell his coate, Luke. 21.36. and buy him a sword. As if hee had said, My comming sends not peace, but a sword. So that, though the end of Christ his comming was, to reconcile things in heauen, and things on earth, which end he now attaineth be­tweene God & vs, in our Iustification, & will accō ­plish [Page 12] betweene man and man in the day of Redemp­tion, yet so long as Satan workes in the children of dis­obedience, and so long as any remnant of sinne is in the heart of any, there will be a necessity, and law­fulnesse of war, and of this care to prepare for it.

2 Vse or Con­sectary. 2. Thes. 2.2. Vse or Consectary, Is this care well beseeming Kings, as that which belongs to them by right? Then it ill beseemes that Man of sinne to vsurpe vpon this right of Kings. God committed the Ma­gisteriall power of appointing the times of sound­ing the siluer Trumpets, Numb. 10. vnto Moses: But the ministe­rial power of sounding thē, vpon cōmand to Aaron. See the pride of this Vsurper, who will snatch the Trumpets out of Moses hands, and not the Trum­pets only, but the swords also; nor the swords only, but the Crownes and Scepters also. I doubt not, that in due time, God will vnite the ten hornes against his pride, who exalts himselfe aboue all that is called God, 1. Thes. 2.

3. Vse. It remaineth, that a word or two of in­couragement, 3 Vse. Inc [...]urage­ments and Cautions. and caution be added for the Iusti­fication, and Direction of your Noble designes, in these Military exercises, which are of so great con­sequence for the Common good, as hath beene formerly declared. If it be a course vvell-besee­ming Kings to prouide, that by these meanes, their subjects be trained vp, and fitted to vvarres, certainely it vvell becomes subjects to offer them­selues willingly to such exercises. 1. Incourage­ments to 2. sorts. 1. Such as are already mē ­bers of this Society. Those to whom I am to addresse this part of my speech, are of two sorts. 1. Such as are already exercized members of this society. 2. Such as may hereafter be added thereunto.

For the former: I need not seeke farre for in­couragements: your workes praise you; and the [Page 13] aboundant fruit, Who are in­couraged frō former suc­cesse. In respect. Iudges 5.8. 1 Sam. 13.18, 19. 1. Of Armes. and successe of them may incou­rage you. It was ill with Israel, when there was not a shield or a speare to be found amongst forty thousand in Israel. There was want of Armes. And no lesse 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 Armes, or, not so many, and those few that were, not so seruiceable as these, nor made after the moderne fashion. 2. Of Armou­rers. The like defect here was of Ar­mourers, till you set them on worke, whereby their number and skill hath greatly increased, not only in the Citty, but throughout the King­dome also. But what are Armes without skill to manage them? It was much to the praise of Mar­tiall Discipline in Israel, that One hundred and twenty thousand, euery one of them able to leade an Army, or at least to keepe rancke, 1. Chro. 12.38. came to anoint Dauid 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 Exercize, scarce one in the Citty knew the vse of Armes, and what did belong to Martiall Discipline; now, many educated in this Schoole, are able to exercise a Company: in so much that all the Officers of the trained Bands of the Citty, from the greatest to the least, are ta­ken hence; and that which addes lustre to all that hath beene said, is, 1. The consideration of the persons. 2. Of the time. 3. Of the place. 4. Amplified 4. wayes. 1. By the per­sons. Ex colluuie omnium genti­um. The manner of ingaging your selues in so worthy a proiect.

1. The persons, a Company not like Hannibals Army, gathered of riff-raff, the reffuse, and dregs [Page 14] of the people, but a Company of worthy Citti­zens, men whose persons, places, parts, challenge respect, and reuerence.

2. The time.2. The circumstance of time] In a time of peace, when the foolish inhabitants of Laish would haue beene without feare, Iudg. 18. yea in a time of feares, (as the case now stands) wherein men should be like Ants, prouiding for that Winter which they fore-see not, like Mice running away from that house, which they feare will fall in such times men should be like the Romanes Triarij, that would chuse to dye in the sight, rather then to preserue their liues by flight: not like those Romane 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 plenti­full Land: for we see that vsually like vnto seeds and plants, so are the liues of men made conform­able to the Regions where they abide. Thus So­dom, which was like the Garden of Eden, fruitfull and delightfull, Ezek. 16. was addicted to pride, idlenesse, fulnesse of bread, and contempt of the poore. Histories tell vs how the delights of Capua did weaken and eneruate Hannibal, and all his Army, whom the rough Alpes, and freezing snow had formerly made vnconquerable. Therefore Caesar speakes it to the praise of his Souldiers, that no delights disabled them to seruice in the warre. 2. In this famous Citty] which is to England, Mi [...]ites suos e­tiam [...]nguenta­tos, bene pugnare dicebat. Suct. in Jul. cap. 67. 2. particular­ly this Citty. as Ierusalem was to Iudea, the Metropolis of the Land, where, bv your actions, are examples to other places; and for this particular, I may say as Paul speakes to the Romanes, Your zeale hath prouoked many: as may be seene in Couentry, Chester, Bristow, Nor­wich, besides other places, who not only haue yours, [Page 15] raised vp like Companies, in imitation of yours, but also haue beene guided therein by some of your followers, and instructed by some of your Schollers.

4. The manner] 4 The man­ner. That it is done, not by con­straint, but of a ready mind. Tis true: euery Fa­mily is commanded the vse of Bow and Ar­rowes, vnder a penalty: [...] 3 [...]. of [...]. and masters are bound to teach children, and seruants, from seuen to seuenteene therein. Heere Masters are instructed, not in the vse of the Bow one­ly, but in all weapons, postures, actions necessary or vsefull in warre, and not for feare of a penalty, but for loue of their Country. I conclude with the speech of Debo­rah, My heart is towards the Gouernours of Israel, Iudges 5. that offred themselues willingly, amongst the people: blesse you the Lord.

2. For others that are to come in; 2. Sort incou­raged, are such as may hereafter be added to this society. Of 2. sorts. 1 Incouragers. those are of two sortes. 1. Such as should incourage. 2. Such as should exercise. For the first, I would haue directed my speech to the Right Ho­nourable, the Lord Maior, in whose absence, let me speake but a word to the Senatours, his brethren, so many as are present. That which is in the Text commanded in Dauid is practized by our dread Soueraigne, whose Royall pleasure for the ordering, & incouraging of this Company, hath beene plentifully and openly declared. In conformity to which paterne, would it not well beseeme his Maiesties Lieutenant, and Deputy in this Citty, sometimes to visit this Schoole, to ob­serue their proficiencie, and at such solemne mee­tings, to honour them with his presence, yea, and if need should require it, to allow out [Page 16] of the Chamber, the Treasury of the Citty, something towards their incouragement and maintenance? This motion may be thought the more reasonable, if you reflect vpon times past, wherein, for want of able men amongst your selues, the Citty was constrained to en­tertaine Strangers, vpon such occasions, to their great charge; besides the danger of ha­uing Strangers to bee Officers in a Citty. It is reported of Switzerland, that whereas in other places, some are for Armes, some Artizans, some Labourers, there, all are Souldiers. Would you know whence it came? From the liberality of the Gouernment, in propounding rewards in publicke, for such as could exercise, and dex­terously handle the Harquebuz, or Caliuer: yea, there was a price, or reward appointed for the children that could draw the Bow. A worthy paterne: but I must hasten.

2. Those that should exer­cise.2. For those that should exercise] If such be the publicke good that redounds to King and people by these designes, as hath beene shew­ed, it should incourage many to come in, and those who haue entred themselues into this Society, to apply themselues to those oppor­tunities, which they haue, 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 vs to the vse of all meanes, [...]. Hesiod. whereby wee may bee inabled to succour them. If a neighbours Oxe, or Horse be in a ditch, wee will euen runne [Page 17] to helpe it out, saith our Sauiour: much more, if his house be on fire; most of all, if the danger be of the losse of their Country, of Religion, Families, liues and all. Iudges 5. Curse ye Me­roz, saith the Angell, when in such a case, shee comes not out to helpe the Lord.

2. Our owne dangers] What though for the present wee seeme to dwell safely, 1. King. 4.25. euery man vnder his Vine, and vnder his Fig tree? So long as our sinnes, our crying sinnes remaine, so long as the abominations that prouoke God, are not taken from the middest of vs, we can haue no securitie, no assured peace.

3. But suppose all clouds were dispersed, none to be seene in the firmament of all the Churches, yet the laudablenesse of such Mar­tiall exercises should perswade men to the loue, and vse of them. Former presidents iustifie this course, in Ionathans shooting for sport, 1. Sam. 20.20. that hee might bee thereby fitted to warre. And questionlesse, the Beniamites attained that dex­terity in casting stones out of a sling, at an haires breadth, by frequent exercise for re­creation.

The ancient Gaules are said to be the most warlike, and valiant of all Nations. [...] per [...]. Iuli­an. in Miso­pog. Caesar Commen. lib. 5. & 7. Tit. Liv. l. 31. Decad. 6. But how became they such? By continuall exercise & vse of Armes: for it was their custome to come armed to their Councels. Their applause of an Oration was signified by clattering with their Armes. The oath they tooke was vpon their Armes. The Germanes also were wont to goe armed about their daily negotiations, and came in the same manner to their banquets. Thus the most [Page 18] warlike Nations haue accounted it a maine policie, to be very frequent in the vse of Armes. And in Religious respects, since euery man will haue recreations: if that bee best, which is freest from sinne; that best, that most strengthneth a man; that which inables a man most, to bee of vse for the publicke good, bee best; then abandon your carding, dicing, chambring, wantonnesse, dalliance, scurrillous dis­coursing, and vaine rauelling out of time, to frequent those exercises, which are speciall helpes fitting you to be seruiceable, and in­struments of publicke welfare: only take in the cautions, with the incouragements, which are these.

Caution. 1 1. Caution] Haue respect to your particu­lar callings. You haue heard how Gods wis­dome declareth it selfe in feeding, as well as in defending his people: let it be so with you. If any man vnder pretence of this exercise, shall waste his time and meanes, to the apparant dam­mage, and vndoing of his family; such an one will bring a scandall, an ill report vpon this worthy designe. He that would be a builder, not a destroyer of the Citty, must be carefull to imitate those builders vnder Nehemiah, who held their sword in one hand, and their trowell in the other. So minde the exercises in the field, that you forget not necessary businesse in your shop.

Caution 2 2. Caution] Preserue vnity in the bond of peace amongst your selues. This will be your safety and the strength of your Cittie. Thus wee shall bee able to say of you, as Agesilaus answered one who asked him, Why Sparta had no walls? Said [Page 19] he [...]ointing to the Cittizens) Behold Spartaes [...] [...]artaes Cittizens were Spartaes walls, [...]n Spartae mu­ros. by [...] their concord, and vnity amongst [...] so will it be with this Cittie, you w [...] [...] of walls to London, if it should wa [...] [...] [...]ping vnity amongst your selues.

Caution. 3 3. [...] [...]et euery one seeke the publicke good. St [...] [...] [...]enerate spirits, as are altoge­ther inte [...] [...] [...]r owne priuate and par­ticular conc [...] [...] vnfit for imployments of such publi [...] [...] [...]ce as this is. Da mihi Scu­tum, tu vero tibi cau [...]onum eme in quâ vi­uas. Epamin. God sel­dome honours [...] seruice, nor him­selfe by their skill [...] or wealth, who make themselues [...] in what they doe.

Caution. 4 4. Caution] Beware [...] [...]onfidence in your Armes, skill, pre [...] [...] For though your Martiall prouision were [...] [...]fest, like Zenophons, of whom it is sa [...] [...] [...]an Ar­golican Target, an Athenian B [...]-plate, and a Boetian Head-peece; though your men were, for stature like the Anakims, for multitude, like the Aramites, for dexterity, like the Beniamites, for successe, like Saul, and Ionathan, of whom it is said, 2. Sam. 1.21. that the Bow of Ionathan neuer returned backe; neither did the sword of Saul returne emptie from the blood of the slaine, and from the fall of the mightie, yet carnall confidence, selfe confidence will betray you, vndoe you, as it hath ruined many States before you. They of Ierico, trusted in their walls: but how soone, and by how despicable meanes did God lay them flat? The Philistims trusted in Goliah, and he in his strength: 1. Sam. 17.45, &c. but how soone is his head cut off with his owne [Page 20] sword? Men rise vp earely, but God builds the Cittie. The horse and chariot is prepared, but victorie is from the Lord. It is Solomons obseruation, and wee may conclude with it, Eccle. 9.11. The race is not to the swift, nor the battell to the strong.

Caution. 5 5. Caution] Labour for such preparations as will certainely interest you in a blessing. What are those? Something must be done for the qualifying of your persons; something for furniture, and prouision of Armour; some­thing for the vse and managing of that Ar­mour. Of these seuerally.

1. For the qualifying of your persons] This in generall know, Psal. 39.5. Re [...]. 1.13. that as holinesse becomes Gods House for e [...]er, because Hee walkes in the middest of the golden Candlestickes; so, holinesse becomes the Lords Campe for euer; because hee walkes in the middest of the Campe: Deut. 23.12, 13 14. and if hee see any vncleane thing in it, will turne away from it. Sinne not onely causeth warres (They chose new gods, then was warre in their gates.) but also ruine, Iosh. 7.10. and desolation. Israel could not stand before the enemy, because there was an execrable thing in the Campe. Therefore it is Gods charge to his peo­ple: Deut. 23.9. When thou goest out with the Hoast against thine enemies, keepe thee from all wickednesse. So may I say, When thou goest to prepare and fit thy selfe to fight (as you doe in your Martiall exercises) keepe thee from all wickednesse. For, what will it auaile you, if you could bee Conquerours of men, whilst you remaine captiues to Satan, slaues to your owne lusts? But how can you hope to preuaile against men, when God himselfe is become your ene­my? [Page 21] This is that which hath brought so much misery vpon your brethren, and threatens our destruction, euen the sinne of Rulers, and subjects, Ministers, and people, Captaines and Souldiers; and yet the Lord may re­new his complaint, No man speakes aright, Ier. 8.12. no man saith, What haue I done? Whilst our sins continue, flatter not your selues, neither trust in lying words, saying, Ier. 7. The Temple of the Lord (much lesse the Artillery Garden, &c.) for your sakes Sion shall be layd waste, Ieremy 7. and the Lord will doe vnto vs, as hee hath done to our brethren round about vs. Where­fore (Beloued in the Lord) as you desire the continuance of the Gospell, and of our peace; as you tender the welfare of Church and Common-wealth; as you affect the safety of your selues, and families; search out, purge out the sinnes that prouoke God to wrath, from your families, from your selues, pro­fanenesse, couetousnesse, pride, hypocrisie, cor­rupt selfe-loue, securitie, luke-warmenesse, and whatsoeuer else in your persons, places, callings, companies, recreations, is con­trary to Gods reuealed will, and in stead of those, consecrate your families, Deut. 20. Rom. 12. your selues to God; bee more holy, heauenly-minded, hum­ble, vpright, zealous, fruitfull, watchfull in all your wayes: so shall tenne of you bee able to chase away a hundred, and an hundred a thousand, and a thousand ten thousand.

2. For furniture and prouision of Armes]. The Apostle commends six Pieces to you, out of Gods Armory: Christs Souldiers may not want any one of them.

[Page 22] 1 1. Truth] The first is that which was ingra­uen in a Saphire stone, and hanged about the necke of the Egyptian Iudges in a collar. [...], Truth. This is the ground of all constancie; and therefore the Hebrewes by one word expresse both. [...] This the Apostle calleth a Girdle, and it farre excels those studded bells, wherein Soul­diers pride themselues, both in comlinesse to a­dorne, and in sufficiencie to strengthen a Christian Souldier against all assaults of Satan, and discou­ragements in the world.

2 2. Righteousnesse, a Brest-plate] The second is that, whereunto we laboured to perswade you in the first direction, for the qualifying of your per­sons, 1. Iohn. 3.7. 2. Cor. 1.12. Acts 11.23. Righteousnesse of conuersation, 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 vn­to God our Father: let vs present our selues before him, and the Congregation of his Israel, with this Brest-plate, Exod. 23. wherein is the true Vrim and Thum­mim, and wherewith the soule is more glorious­ly adorned, then Salomon was in all his Royalty: yea, the Soule is not only beautified, but also fortified by it, Isa. 38. 2. Cor. 1.12. as you see in Hezekias case, against the feare of death; and in Pauls case, against the smiting of the tongue.

3. The prepa­ration of the Gospell of peace, the leg-harnesse. 1. Cor. 3.21, 22.The third, is the piece of furniture, which the Gospell doth helpe vs vnto, by reuealing to vs, 1. That God is reconciled to vs, in Christ. 2. That euery thing that can befall vs, is made for vs, yea, death it selfe; and all tribulations are for our good: This is in stead of Greaues, or Leg-harnesse, where­by we are inabled to passe thorow the roughest [Page 23] wayes to heauen, without discouragement, yea, in a spirituall sence, to treade vpon the Adder, and the Basiliske, without hurt. Christ seeing his Church walking towards him thus shod, breakes forth into an admiration of her: Cant. 5.1. How beautifull is thy going with shooes, oh Virgin, daughter!

The fourth is Faith, 4. Faith the Shield. laying hold on Christ for Iustification, and on the rest of Gods Word, and speciall promises, for passing this present life. This is a Shield defending the soule, not only from foynes and blowes, but also from the fiery Darts of the Deuill. By this those Worthies of the Lord sub­dued Kingdomes, wrought righteousnesse, obtained the pro­mises, stopped the mouthes of Lions, quenched the vio­lence of fire, escaped the edge of the sword, of weake, Heb. 11.33, 34. 1. Ioh. 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 ouercome the world.

The fift is Hope, which ariseth from Faith, 5. Hope an Helmet. and is the expectation of good things to come, grounded vpon the promises. This like an Hel­met will stand the Christian Souldier in much stead, which keepes off many blowes 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 Steuen hauing his Helmet on, Acts 7. could with courage looke his enemies in the face, and lift vp his eyes to heauen, with an vndanted mind, in the midst of a showre of stones cast at him. And blessed Paul reioyceth in tribulation, Rom. 5.3, 4. vnder the hope of glory.

The sixt Peece, 6. The word a sword. is that whereby Gods mind is reuealed vnto vs, in such things as concerne vs to know, as a mans mind is by his speech, which is [Page 24] therefore called the Word of God. This is contained in the Scriptures, and is called a Sword, because of its singular vse, both for [...]ffence, and defence, as you may see in that single combate of the Captaine of the Lords Army, Math. 4. our Lord Iesus Christ, with the Deuill. I may say of this, as Dauid said of Goliahs sword, Sam. Giue me that, there is none to that. A Chri­stian Souldier should haue this sword alwayes in readinesse, not as swords are in most houses and hands, Sam. hung vp by the walls, or kept rusty in the scabberd: but it should be like the sword of Ioab, ready to drop out of its sheath suddenly, and he should vse it against spirituall wickednesse, as Eliazer vsed his against the Philistims. 2. Sam 23 10. The Text saith, He smote the Philistims, vntill his hands was weary, and husband claue vnto the sword. One thing more must be added, and so Ile conclude.

3. For the vse and managing of this spirituall Armour] I will propound onely one thing to bee done, that is, Prayer, whereby Hezekiah clothed with sacke-cloth, in stead of a Coat of maile, and hauing ashes vpon hie head, in stead of an Helmet, and vsing prayers in stead of speares, and swords and arrowes, 2. Chron. 32.9.10, Isa. 37.15.36, hee obtained the slaughter of one hundred foure-score and fiue thousand of the Assyrians in one night. Asa by prayer, slew and put to flight an Army of tenne hundred thousand, 2. Chron 14.9. to 14. and three hundred Chariots of Ethiopians.

In Ecclesiasticall Histories wee 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 thundring and lightning, and refreshed the Christians with showres from aboue.

Our owne times afford many instances to the same purpose, especially, that Mirabilis annus, in 88. when the prayers of Gods people preuailed to raise the winds, which scattered that Inuincible Armado, whereof wee may say, as Moses sang of Pharaohs Hoast: The enemie said, I will pursue, I will ouertake, I will deuide the spoile, Exod. 15.9, 10. my lust shall be satis­fied vpon them; I will drawe my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea couered them, they sunke as Lead in the mighty waters. Prayer is to euery piece of spirituall Armour, the same, that exercise is to Armes, and weapons, that whereby Christian Souldiers are fitted for ser­uice. It holds alike true in both; the more exercise, the more skill; the more courage, the better suc­cesse. Wherefore be much in prayer, in publike, in priuate, in secret, be assiduous in this dutie, 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 indeauours, 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 custome exercised therein. What wil it auaile you to know the whole Discipline of warre? Doe not the heathen as much? There is more required in you then in other men, in respect of your Christian profession: for you haue vowed your selues to Christ in Baptisme, to fight vnder his Banners, against the world, the flesh, and the Deuill, and to continue his faithfull Souldiers to your liues end. Performe your vow now, and euer, in the sight of this great Citty, [Page 26] that euery one may say, These are the Lords Wor­thies, Christian Souldiers indeed. So shall you be va­liant in fight, victorious in battell, and in these Militarie Exercises, the Head and Glory of all the Artillery Gardens in the whole World.