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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19887	A royall edict for military exercises published in a sermon preached to the captaines, and gentlemen that exercise armes in the artillery garden at their generall meeting. In Saint Andrewes vndershaft, in London, Iune 23. 1629. By Iohn Dauenporte, B. of Diuinity, and P. of Saint Stephans in Cole-man-street in London.	Davenport, John, 1597-1670.	1629 (1629)	STC 6313; ESTC S118437	18,564	36

A ROYALL EDICT FOR MILITARY EXERCISES Published in a Sermon preached to the Captaines and Gentlemen that exercise Armes in the Artillery Garden at their generall meeting In Saint Andrewes Vndershaft in London Iune 23. 1629. By IOHN DAVENPORTE B. of Diuinity and P. of Saint Stephans in Cole-man-street in London ISA. 49.23 Kings shall be thy nursing Fathers and Queenes thy Nurses LONDON Printed by ELIZABETH ALLDE for RALPH MAB and are to be sold by NICHOLAS BOVRNE at the South entrance of the Royall Exchange 1629. To The Right worshipfull St. Hugh Hammersly Knight Iustice of Peace and Alderman and one of the Colonels of the Citty of London and President of the Martiall Company exercising Armes in the Artillery Garden AND To all the rest of the famous Society Captaines Assistants and Gentlemen professing and exercising Armes Worthy President Captaines and Gentlemen THe same Persons and the same Argument that induced me to preach this Sermon in your eares haue preuailed with me to present it in this manner to your eyes not to submit it to your iudgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3.1 cap. 4.11 as our masterly-censorious hearers expect who make themselues Iudges of that which should teach them to iudge themselues and shall one day iudge them 1. Cor. 11.31 Rom. 2.16 Heb. 4.12 Iude 11. Psal 91.4 2. Thes 2 10. nor to craue your patronage or protection of it for it is the Word of God mighty in operation and sharper then a two edged sword to cut off all that gainsay it and so able to defend it selfe yea it is the truth of God a shield and Buckler to those that receiue the loue of it and so able to defend them For my selfe who am I that I should hope to be exempted from the common condition of Preachers and Writers Ier. 18.18 that is to bee smitten with the tongues of those who account nothing worthy acceptance but the fruite of their owne braine There are principally three sorts of men Luke 22.50 that like Malchus hauing his right eare cut off heare all things sinisterly First Ambitious persons Secondly 3. sorts of persons iniurious in their censur s of Preache s Sermons Malicious persons Thirdly Vicious persons if this Sermon come into any of these persons hands I must expect that as men looking vpon any thing through a coloured glasse iudge that thing to be of the same colour with the glasse through which they looke so their opinions of the Preacher and of the Sermon will be conformed to the inward distemper of their owne hearts First Maleuoli velut Momi aruedut nos magis animi morbo quā iudicio Melanth Gul. Epis Hausmano 4 to 1. Ambitious persons Nihil est quod Ecclesiam ita diuellere qucat atque ambitio dominandi Chryst Hom 11. in cap. 4. ad Eph. 3. Ioh. 9. Iames 4.6 the Ambitious person seekes to raise himselfe in the fall and to honour himselfe in the disgrace of those who seeme to outshine him in true worth Thus Corah out of a desire of esteeme resisted Moses Diotrephes out of a Loue of Preeminence withstood Iohn the Diuine and those false Apostles that they might exault themselues vilified and traduced Saint Paul Those wee haue more cause to pitty because God resisteth them and to pray for them that God would make them more humble and lowly-minded then to bee disquieted at their insolencies which is a sure signe of their folly and emptinesse For wee see the boughs the more laden with fruite they are the more lowly but in a fanne we see the chaffe is aboue the Corne 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 Ieremy Ier 26.11 Amos 7.10 of Amaziah against Amos and of those cruell and scornefull men concerning whom the Prophet Isay speaketh that would make a man an offendour for a word Isa 29.21 For these my prayer is that the Lord would destroy the workes of Satan that enuious man in their hearts and fill them with the fruites of the spirit especially loue Gal. 5.22 3. Vicious persons Isa 5.29 peace gentlenesse goodnesse faith Thirdly Vicious persons speake good of euill and euill of good these put darkenesse for light and light for darkenesse these put bitter for sweet and sweet for sowre Dauid out of much experience of such sayth They are licentious and speake wickedly they talke presumptuously they set their mouth against Heauen Psal 73.8 9. Male de me loqūtur sed mali Mouerer si de me M. Cato Si Lelius sapiēs si duo Sci●iones ista loquerentur nunc malis displicere laudari est Soen de rem fort and their tongue walketh thorow the earth To be dispraysed of such is a prayse as when an Enemy reuiles a Generall or Captaine or common Souldier for his faithfulnes to his King and Country But J must not make a Booke of an Epistle To you right worthy Cittizens 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 heerein you shall finde any mo●iues to encourage you any rules to direct you in this laudable Exercise let God haue the Glory and J am abundantly satisfied whom nothing could haue drawne to this taske but my vnfeigned loue to your persons and my hearty desire of your incouragement in so worthy designes Yours in all Christian duties and seruices J. D. A ROYALL EDICT FOR MILITARY EXERCISES 2. SAM 1.18 Also hee bade them teach the children of Iudah the vse of the Bow Behold it is written in the Booke of Iasher 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 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 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 It s 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 Vriah 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. 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. 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 it s 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. Because it was accounted most seruiceable and vsefull in warre Zach. 10 4. Ier. 51.3 therefore it s 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 either because it was penned by Moses that just man or because it treateth about just things 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. 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 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 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 denyed that the Prophets were Gods publicke Notaries Alia sicut hom nes historicâ diligent●a alia sicut Prophetae i●sp ratione diuinâ scripserūt atque haec ita ●uer●nt distincta vt illa tanquā ipsis ista vero tanquam Deoper i●sos loquēti 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 Vriah 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