distinction betwixt i i i 1 King 12. 19 20. Iudah and Israel was afterwards more inviolably ratified when by the apostasie of the ten Tribes from the house of David in Rehoboams time Israel under the raigne of Ieroboam and his successours became one kingdome and Iudah under the raigne of Davids linage became another 4. By a Trope the land where the children of Israel inhabited is stiled k k k Lev. 20. 2. Israel 5. By another Trope the Church of God whether Iewes or Gentiles is called l l l Gal. 6. 16. Israel 6. By a kind of propriety it is applied to God who is stiled m m m Isa 37. 16. The God of Israel n n n 21. The Lord God of Israel o o o Isa 1. 4. The holy one Israel p p p 24. The mighty one of Israel q q q 1 Sam. 15. 29. The strength of Israel c. Or as some interpret some of those phrases The holy Israel The mighty Israel meaning the holy and mighty God In this place Israel being a collective word is put for all the posterity of Iacob that came out of Egypt thorow the Red Sea assembled in the wildernesse which congregation was at that time the only visible Church of God on earth So as in this instance we may behold the Condition of Gods Church in this world §. 6. Of the Churches assaults in this world GODS true Church is subject to assaults in this world Every age from the beginning of the world giveth too evident demonstration hereof Thus much was at first prefigured by Cains rising up against Abel and slaying him Gen. 4. 8. the like hath been verified time after time even Turbabatur mare fluctuabat navicula Navicula Ecclesia est Mare seâ—ulum est Aug. Enar. in Psal 92. till this our time Fitly in this respect is the world resembled to the sea and the Church to a ship therein As well may a ship in the sea be free from stormes and waves beating upon it as the Church from assaults That enmity which is betwixt the seed of the serpent and of the woman Gen. 3. 15. is an especiall cause hereof The seed of the one is of a contrary disposition to the seed of the other and there is an inbred antipathy betwixt them as we heard before § 3. This is not so much to be understood of the visible serpent as of the spirituall serpent to whom it Quod si de sensi bili serpente haec dicta sunt multo magis accipienda sunt haec de spirituali serpente Chrys in Gen. 3. Hom 17. doth much more agree As well therefore may calves where lions and lambs where wolves and hares where hounds and mice where cats and birds where buzzards are thinke to be quiet secure and safe as the Church in this world The Devill himselfe as a roaring lyon walketh about seeking whom he may devoure 1 Pet. 5. 8. And he is the God of this world 2 Cor. 4. 4. As a God he raigneth and ruleth in this world and the men of this world do subject themselves to him as to their God wherefore he is also stiled e e e Ioh. 12. 31. 14. 30. The Prince of this world and his hellish brood f f f Eph. 6. 12. worldly governours By this spirit are all the men of this world guided he g g g Eph 2. 2. worketh in them He is their father and h h h Ioh. 8. 44. the lusts of their father they will do Prince and Subjects therefore will in what they can annoy the Church which is the kingdom of Christ Ob. Is not Christ able to maintaine and preserve his Church against all that the enemies thereof can do against it Ans He is able and will so farre preserve it as i i i Mat 16. 18. The gates of hell shall never prevaile against it That therefore which is done against it is done by his k k k See The whole armour of God Treat 1. Part. 3 §. 22 27. permission and that with respect had to l l l Ibid Part. 2. §. 2. Treat 2. Part 5 §. 13. his owne glory and his Churches good Many reasons tending to those ends may be gathered from this particular instance of suffering Israel to be assaulted by Amalek He suffered this in regard of his owne glory to manifest 1. His providence in taking care of them as to provide Gods glory set out by atteÌ„pts against his Church things needfull as Manna and water which he had done not long before so to protect them from things hurtfull as the attempt of Amalek was 2. His power in enabling them who were unacquainted with warres and destitute of warlike preparations being lately delivered from a long bondage wherein they and their fathers had lien to vanquish so potent and well prepared an enemie 3. His truth in beginning to accomplish that promise which was made to him that was first called Israel to him I say and to his seed that should also be called Israel Thou shalt prevaile with men 4. His justice in revenging so malicious an enemy as Amalek Gen 32. 28. was and causing him to fall into the snate that he laid for Israel 5. His wisdome in turning that to Israels advantage which the enemy intended to his great damage as is manifest by the reasons following which shew how God herein aimed at Israels good For hereby 1. At their entrance into the wildernesse an evidence is Enemies assaults prove good to the Church given of that successe they should have when they should come into Canaan so as their faith might thus be much strengthened 2. A means was affoorded to furnish them with armour For Amalek comming prepared against Israel by the victory which Israel had was spoiled of all his preparation 3. An occasion was given of exercising them to warre before they entred into Canaan 4. Ioshua their Generalls authority and courage was evidenced before hand Vses of the Churches assaults Vltima Ecclesiae nota est foelicitas temporalis Bellarm controvers 2. l. 4. c. 18. de notis Eccles At contrà August de Civit. Dei l 2. c 23. Ne magni pendamus terrenam foelicitatem quae malis etiam plerunque conceditur 5. The power and efficacy of prayer was demonstrated The fore-mentioned condition of the Church to be subject to assaults 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church Temporall felicity If this were so Israel was no true Church nor they of whom Christ said In the world ye shall have affliction Ioh. 16. 33. 2. It instructeth us in the difference betwixt the Militant Church here on earth and the triumphant in heaven Nor Satan nor any other enemies of the Church can enter into heaven to assault it there 3. It putteth us in mind to be
returne with victory giveth proofe of his praying for the armies d d d Gen 14. 20. So doth Melchizedechs congratulation of Abrahams victory 1. Gods honour is engaged in the successe of such as professe Gods truth 2. Their cause ought to be accounted a common cause of all that are of the same profession 3. Christian sympathy and the Communion of Saints should make us account others dangers and others successe as our owne 4. If they which go out to warre be of our owne country or nation by their overthrow we incurre hazzard by their victory the more safety is brought to us that tarry at home yea we all partake of the benefit of the spoiles which they make of enemies the whole kingdome is enriched thereby if they be great If these be not sufficient motives to enforce the equity of the fore-named duty what can be sufficient Remember therfore what Vriah said The Arke and Israel 2 Sam. 11. 11. and Iudah abide in tents and my Lord Ioab and the servants of my Lord are encamped in the open fields shall I then go into my house to eate and to drinke He when he was at home was as much affected with the armies in the field as if himselfe had beene there Can any then be so carelesse of them as not to pray for them Assuredly if Magistrates and Ministers if great ones and meane ones were more conscionable in performing this duty better successe might be expected But so farre are most from obtaining a blessing upon the armies that go forth as rather on the contrary Achan like they trouble the armies Ios 7. 1. 25. that are sent out by provoking Gods wrath against them thorow their impiety and prophanesse lewdnesse and licentiousnesse Such either pray not at all or they make their prayers to be an abomination to the Lord. For he that Prov. 28 9. turneth away his eare from hearing the Law even his prayer shal be abomination Thus wicked persons are betrayers of such as out of the places where they dwell goe to warre §. 29. Of manifesting our inward desire by our outward gesture III. * * * See §. 26. Flexo corpore mens est erigenda ad Deum Bern. medit devo c. 6 INward devotion of heart must be manifested by the outward disposition of body As the many gestures which in Scripture are recorded and approved being used by Saints in prayer whereof before § 22. do afford good proofe to the point so also the manifold expressions of prayer by sundry gestures proper thereto as such as these b b b Psal 123. 1. I lift up mine eyes c c c Eph. 3. 14. I bow my knees that is I pray d d d Psal 95. 6. Let us lift up our hands e e e Lam 3. 41. Let us kneele that is let us pray f f f Psal 141 2. Let Animus in gestu corporis apparet Gestus corporis signum est mentis Corporis gestu animus proditur Bern. de modo benè viv Scr. 9. Benefits of outward gestures in prayer the lifting up of my hands be that is let my prayer be So here in this place I will stand that is I will pray As in other cases so also in prayer the mind appeareth in the gesture of the body for this is a signe of that So as by the manifestation of our inward devotion by our outward gesture God is more honoured others are made like minded and our owne spirits are quickned 1. For God he is by that means glorified both in soule and body as we ought in both to glorifie him 1 Cor. 6. 20. Ob. God is a Spirit and they that worship him must worship him in spirit and truth Ioh. 4. 24. Answ True But what then Is he not therefore to be worshipped in body Fie on such a consequence Indeed God is most especially to be worshipped in Spirit All outward worship without it is altogether in vaine Isay 19. 13. But Gods delight in the spirit doth not imply a dislike or no liking of a manifestation thereof by the body He that said in regard of an upright manner of performing the things which we do Take heed that ye do them not before men to be seene of them Mat. 6. 1. said also in regard of our zeale to Gods glory Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven Mat. 5. 16. What therefore God hath joyned together let no man put asunder Mat. 19. 6. 2. For others our outward gesture manifesting our inward affection they may be brought to adde their prayers also and joyne with us as they who saw the company of Prophets prophesying prophesied also among them 1 Sam. 19. 20. or at least say Amen to our petitions and desire God to grant them as old Elie did when he understood how Annah had powred forth her soule before God 1 Sam. 1. 17. 3. For our selves by the outward gesture of the body our owne spirits within us are much affected For there is a sympathy betwixt soule and body Bowing the body in prayer as it testifieth the humiliation of the soule so it maketh the soule to stoupe somwhat the lower Beating the breast doth somwhat the more breake the heart lifting up eyes or hands raiseth up the heart spreading the armes abroad enlargeth the desire of the heart standing erect maketh the soule the more steddy Exhortation to use seemely outward gesture in prayer Let us on these grounds both declare and helpe the inward faith and fervency devotion and contrition of our soules by the outward gestures of the body There needs no great labour after outward gesture if at least there be true devotion in the heart The parts of the body are so commanded by the soule as they will soone declare the intent thereof This is evident by the private prayers which persons truly devoted do make For when they are alone and no creature present to take notice of the outward gesture according to the affection of the heart when it is indeed fervent the eyes wil be cast up or cast downe the armes spread abroad the hands lift up or beating the breast the body cast prostrate upon the ground and other like gestures performed They who use to pray privately and fervently know this to be true I urge not this outward gesture to make men play the hypocrites Farre be such intents from my mind Men are too prone to make shew of more then is in them they need no provocations thereto Besides hypocrisie is so odious in Gods sight as it makes our best works abominable Isa 66. 3. But that be referred to him who searcheth the heart and knoweth the inward thoughts of men and to every ones conscience that will excuse or accuse him I urge a manifestation of inward affection and that by such outward gestures as are Gestures in prayer how ordered
said I have given thee a wise and an understanding heart 1 King 3. 12. so that there was none like thee before thee neither after thee shal any arise like thee This Salomon enjoyed much peace and had a promise to enjoy peace all his daies and had no cause to feare any assaults or invasions of enemies all the nations round about being brought under by his Father David Yet this Prince of Peace built fenced cities with walls gates and barres and chariot-cities and cities of horsemen and had his 2 Chron. 8. 5 6 9. trained men of Warre which are here noted in my Text yea to shew his store of warlike provision it is expresly noted that he had 40000 stalls of horses for his chariots 1400 1 King 4. 26. 2 Chron. 1. 14. Abrahams Artillery Garden chariots and twelve thousand horsmen The first Father of that stocke wise Abraham whose house was a place of peace for the feare of God fell upon all nations round about him they honored reverenced him they accounted him a Prince of God yet had this Abraham his Artillery Garden wherein Gen. 14. 14. The number by Patent granted to the Artillery Company of London is 500. which number was not full at the time of preaching this Sermon were trained up and fitted for Warre such as were borne and brought up in his house the number of which Company I suppose was greater then the number of your Company For at once on a sudden he armed and led to the War more then three hundred trained men And it is not likely that he left his house destitute of all defence He had questionlesse many more of that his Artillery Company Now note the benefit hereof On a sudden in a time of necessity and case of extremity he had them ready to rescue five Kings that were overthrowne by their enemies To presse this patterne yet further for the point in hand the Holy Ghost noteth that Melchizedek King of Salem whose name declared him to be a King of Righteousnesse whose nation shewed him to be a Prince of Peace this Melchizedek King of Gen. 14. 18 19. 20. Heb. 7. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem met Abraham with his forenamed troupes blessed him and them gave good entertainement to them all and congratulated their returne giving thereby an evident demonstration of his approbation of Abrahams providence and prudence in maintaining an Artillery Garden for his house The condition of Iehosaphats Kingdome who was the fourth sonne that by lineall discent came from Salomon 2 Chron. 17. 10 11 13 c. and sate on his Throne was much like to Salomons For the feare of the Lord was upon all the kingdomes of the land that were round about Iudah so that they made no warre against Iehosaphat But in Testimony of amity they sent him yeare after yeare many presents Yet he placed sorces in all the fenced cities of Iudah and set garrisons in the Land and had eleven hundred and threescore thousand Men of Warre mighty men of valour that waited on him besides those whom he put in the fenced cities thorow out all Iudah Admirable it is and but that the word of truth records it incredible that in so small a Kingdome as Iudah was there should be so many trained expert valiant men of Warre as were in Iehosaphats time When Iudah and all Israel were joyned together even all the twelve Tribes in one Kingdome that Kingdome was nothing so spacious as England is For some of our Shires are larger then some of their Tribes were and yet our Shires are in number above foure times more then their Tribes were For wee have * * * In England 39. in Wales 13. above foure times twelve shires How farre then do the three Kingdomes under the Dominion of our Soveraigne England Scotland and Ireland how farre do they exceed in spaciousnesse the Kingdome of Iehosaphat Yet question may be made whether in these three Kingdomes there be so many score thousands of trained Souldiers well disciplined men of Warre mighty men of valour as there were hundred thousands in Iudah We account twenty or thirty thousand a great Army fifty thousand a royall Army What then an hundred thousand What an hundred thousand eleven times multiplied and threescore thousand added thereto All these were under their Captaines by name Ready for Warre Waiting on the King to be sent forth at his command and yet all the fenced cities which were very many well replenished with Garrisons over and above those 1160000. Surely they counted it an honour and safety to their land to have store of trained souldiers men expert and ready for Warre at all times Therefore frequent mention is made thereof To omit other particulars in Davids time Ioab gave up the number and summe of fifteene hundred and seventy thousand men of Warre and yet left two 1 Chron. 21. 5. Tribes un-numbred Surely there must needs be many Artillery Gardens and they well replenished Martiall discipline must needs be there much exercised where were so many thousands yea hundred thousands trained up to Warre If the wiseman might send men to the Ants to learne of them Pro. 6. 6 c. to provide meat in the summer and to gather food in the harvest much better may men be sent to such worthy patterns as were guided and approved by God to be alwaies provided with expert Souldiers trained up to Warre even in times of peace A maine difference is herein put betwixt wisemen and fooles We have a proverbe that saith A foole will take his cloake in foule weather But a wise man takes it with him at all times He knoweth that a bright sun-shine day may be soone turned into a cloudy rainy day Peace is not like the unmoveable mountaines but rather like to the variable skie Wisdome teacheth men to forecast the worst that they may be provided against the worst yea and thereby prevent the worst It is an old and true Motto Pax armis Peace is procured preserved secured by preparations and provisions for Warre §. 16. Of the benefits of Artillery Gardens WHere are many Artillery Gardens and they much frequented and Martiall discipline therein daily and duly exercised Amitie with such Kingdomes will be earnestly desired and welcomely embraced Kings of such Kingdomes will be admired of their friends and feared of their foes Subjects of such Kingdomes will find just and kind entertainment in forraigne parts Natives and Allies wil be secured All manner of callings freely exercised Lands and inheritances quietly enjoyed Enemies danted Invasions and insurrections prevented and many many evills avoided They who reverence nor God nor man where they see or heare of an over-mastering power wil be kept within compasse and though conscience do not alter their inward disposition yet constraint will order their outward conversation But on the contrary by fearlesse and carelesse security The damage of neglecting Armes by neglect of Artillery
accessary thereto and in that respect are visited for them As the vertues of predecessors descend to their posterity as Davids and others so the wickednesse of sinners shall fall upon their posterity if their children and childrens children do the like things In Iosiahs dayes c 2 King 23. 2 c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abominations yet d Ier. 3. 6. 10. the people were not thorowly reformed e 2 King 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies was not in regard of Iosiah for it is said that f 2 King 22. 20. he should be gathered into his grave in Deus non exaudiet Moysen aut Samuelem quoniam consummata sunt scelera populi delinquentis Hier. Comment l. 3. in Hier. 15. peace but it was in regard of the people who continued to cleave to the sinnes of Manasseh notwithstanding all the care that Iosiah tooke for an universall reformation For God will not accept the intercession of his best Saints when the wickednesse of a sinfull nation is full and in that kind perfected As for Sauls sinne 1. David had not redressed it as he might and should have done The slaying of the Gibeonites was a publique fact and that against a publique agreement and oath so as David could not be ignorant thereof He might therefore and ought to have enquired of the remnant of the Gibeonites what satisfaction he should make as he did being put in mind of Sauls sinne by Divine oracle 2. It may be thought that the people had their hand as accessaries in slaying the Gibeonites For it is said that d 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah They therefore are justly punished with this famine 3. Sauls sonnes were a wicked of-spring of a wicked stocke and retained their fathers evill disposition For Sauls house is stiled e 1. a bloudy house Vnder his house his children are comprised The Lord therefore purposing to root out all his posterity taketh this just occasion And by this meanes Davids fact in rooting them out is more justified before all the people the envy thereof taken from him and his kingdome the more secured to him and his posterity In hoc Dei Creatoris clementia demonstratur Non enim truculeliae est severitatis ir ā tenere usque ad tertiam quartam generationem sed signum misericordiae paenam differre peccati c. Hier. Comment lib. 5. in Ezek. 18. Herein therefore the clemency of the Creatour is manifested for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation but a signe of mercy to deferre the punishment of sinne For when he saith The Lord God mercifull and gracious long-suffering and abundant in goodnesse and addeth visiting the iniquity of the fathers upon the children and upon the childrens children he sheweth that he is of such compassion that he doth not presently punish but defers the execution of punishment §. 14. Of mis-judging a profession by outward judgements IT being so evident that famines befall pious polities it Audlant qui temerè incircū spectè loquuntur divinant dicentes quoniam quispia madvenit sames facta Ecce etiam in adtētu justi fames c. Chrys Hom. 32. in Gen. 12. must needs be a perverse ground of censure to question a Religion and the truth thereof by reason of such an event Was there any true Church in the world but the Church of the Iewes while that politie stood Yet was there no externall judgement from which that was not exempted A Religion may be sound and good though the Professours thereof thorow their unworthy walking pull many judgements upon their owne heads a 1 Cor. 11. 30. The Church of Corinth in the Primitive and purest time thereof provoked God to judge them in this world Yet was the Religion which they professed taught them by an Apostle the Religion I say not their abuse therof There is a better touch-stōe to try the truth of Religion by then externall events b 1 Pet. 4. 17. Iudgement must begin at the house of God c Pro. 11. 31. The righteous shal be recompenced in the earth Shall then that be accounted no Church where judgements are Or they not righteous who on earth are recompenced Well may we judge that God inflicteth no judgement without a just cause But a false Religion is not the onely cause of judgement Wherefore neither judge other Churches in their Religion because of famine plague or other like judgements befall them nor thinke the worse of thine owne profession especially when thou hast evidences of the correspondency thereof to Gods Word for such causes §. 15. Of duties which judgements under pious Princes require WOrthy directions are affoorded even to pious Governours and their people by this publique judgement which God laid on Israel in Davids time Governours must therefore 1. Make the best enquiry they can into former times and take notice of such publique crying sinnes as have beene committed and not expiated either by any publique judgement on Gods part or by any publique humiliation and satisfaction on peoples part Such sins are treasured up Vengeance may be executed for them in succeeding times Successours therefore ought to do what lieth in their power to make an attonement in such cases 2. Be carefull over their people to keepe them in good order That as they themselves professe affect and maintaine true Religion so their subjects may subject themselves thereto and shew forth the power thereof Not common A Principibus non requiruntur opera tantum trita vulgaria sed ut sapiāt alijs ut vivant alijs ut illis praeluccant omni virtutum genere Martyr Comment in 2 Sam. 21. 17. and ordinary works onely are required of Governours but that they be wise for others live for others and shine out to them in every kind of vertue Otherwise the sinnes of subjects notwithstanding the piety of their Governours may pull downe publique vengeance As for people under pious Governours 1. They may not be secure and carelesse much lesse dissolute and licentious because they have such Governours as if no judgements could fall on a land in the time of good Governours God hath many wayes to punish such people even in such times As by inflicting such judgements as prove greater plagues to the common people then to their Governours as this famine was For famine for the most part lieth most heavy on the meaner sort Or by giving over their Governours to commit such sinnes as will pull downe publique judgements as he gave over David or by taking away their Governours as he tooke away Iosiah 2 Sam. 24. 1. 2 King 23. 26 29. and then powring out the vials of his indignation 2. They must
themselves over the armies which they have gathered together for their peoples protection Thus have done not onely Iudges who were extraordinarily and purposely stirred up to deliver the people as Othniel Ehud Shamgar Barak Gideon Iephthah Sampson and such others but also Kings both such as were immediately chosen of God and such as by lineall descent came to the crowne as Saul David Abijah Asa Iehosaphat and others Kings of old were wont to be Generalls in warre In this respect it may be said of them as Iephthah said of himselfe They put their soules in their hands that is they jeoparded Iudg 12. 4. their lives It was the protection of her people wherby Esther was moved to attempt that which made her say If I perish I perish It was also the like cause that made Nehemiah undertake a long journey from Shushan to Ierusalem Est 4. 16. Neh. 2. c. and there to oppose himselfe to the envy and malice of the Iewes enemies That which the Bramble is feigned to Iudg. 9. 16. say is a speech proper to a King and it properly appertaineth to him to say If in truth ye annoint me King over you then come and put your trust under my shadow A King ought to be as a shadow under which his people may put their trust Read Psal 72. 4 c. Lam. 4. 20. That dignity and authority which Governours have over Governours dignity is for their subjects welfare Deus pro utilitate communi principatus instituit Chrys Hom 6. in 1 Tim 6. their people is not simply and onely for their owne exaltation but for the preservation and protection of them over whom they are set They are Ministers of God to them for good Rom. 13 4. Of David whom God made King over Israel it is said The Lord brought him to feed Iacob his people c. Psal 78. 71. And to Saul whom the Lord anointed King over Israel it was said Go and utterly destroy the sinners the Amalakites and fight against them c. 1 Sam. 15. 17 18. They must therefore feed their people and fight for them if not in their owne persons yet by using their power and authority to leavy armies to send forth armies to furnish armies with all things needfull for them and to give such directions as shal be meet So did Moses here who went not out in his owne person So David when he saw it meet for himselfe to tary at home sometimes he sent forth Ioab and all the host of the strong men other times he sent forth others and gave directions what to do 2 Sam. 10. 7. 18. 2. 20. 4 6. The very order of nature accommodated to the peace Ordo naturalis mortalium paci accommodatus hoc poscit ut suscipiendi belli authoritas consilium penes principes sit Aug cont Faust Manic l 22. c. 75. of men requireth thus much that the authority and counsell of undertaking warre should be in the power of Princes Happy are those people and polities that have such Princes that like Mordecai seeke the wealth of their people Est 10. 3. that preserve them in peace that protect them from perill Pray for such Be thankfull for such Be subject and obedient to such Give to such their due Such are worthy of double honour and the double honour of maintenance and reverence is to be yeelded to such §. 11. Of preparing men to great exploits II. * * * §. 9. MEn deputed to weighty works ought to be prepared thereto before hand Thus Ionathan the heire to the crowne of Israel if his fathers wickednesse had not forfeited it was in his fathers time much exercised to warre 1 Sam. 14 4. 31. 2. Because God intended that David should be King over Israel and subdue many enemies his imployments were such before hand as he could not but be much better thereby prepared to do what he did when he was King For first he had occasion given him to a a a 1 Sam 17. 34 48. graple with a Lion and a Beare then with a Giant after that with the b b b 18. 27. 23. 5. Philistines c c c 27. 8. and the Geshurites and the Gezrites and the d d d 30. 17. Amalakites Yea Sauls fierce persecuting him was no small meanes to prepare him the better for his kingdome e e e 2 Chro. 11. 22. Rehoboam shewed himselfe wise in making his sonne Abijah whom he deputed to the kingdome Ruler among his brethren The reason that moved f f f Iudg. 8. 20. Gideon to carry his first borne sonne Iether to the warre and to put him to slay the kings that were taken was without all question to prepare him for future exploits and to put boldnesse courage and spirit into him To this end tend all seminaries and meanes of education as Schooles Colledges Vniversities Innes of Court Incorporations Companies and other such like Societies so Artilery and Military gardens and all sorts of trainings and exercising of armes yea and such kind of recreations as make men fitter for warre such as the Olympian and Isthmian games and shooting playing at wasters and foines all manner of fencings and other like in use among us Preparation before hand enableth men much better to manage matters then otherwise they could Experience makes expert Of those that came to establish David in his kingdome it is said that being expert in warre they could Vsus promptos facit 1 Chro 12. 33 38. set a battell in array and lead an army They who intend to do their country service by standing for the defence thereof against enemies may here learne to take occasion betimes of acquainting themselves with the warre And in case there be not enemies by fighting with whom experience may be learned to exercise themselves in trainings at home * * * See The Dignity of Chivalry §. 7 16 17 c For which purpose Artilery gardens and Military fields are usefull and therefore to be maintained and frequented §. 12. Of keeping out enemies III. * * * See §. 9. MIlitary men must be choice men Of this sufficient is spoken in the Dignity of Chivalry IIII. * * * See §. 9. Enemies must as much as may be be kept out I say as much as may be because the power of enemies may be such as they can not be kept from entring Before Deborahs time there was a a a Ind. 5. 8. warre in the gates And in Hezekiahs time though he did what he could to prevent the enemy b b b 2 King 18. 13 17. Senacharib tooke the strong cities of Iudah and encamped before the walls of Ierusalem But if possibly they can they must be kept out The phrases of c c c Luk. 14. 31 32 meeting an enemy or sending to him while he is yet a great way off used by Christ in the parable import as much
Azariah to Asa and g g g 2 King 19. 25 Isaiah to Hezekiah Governours over others being by such meanes well instructed in the mind and power of God and therby brought to feare God and to trust in him have opportunity according to their calling to instruct and encourage others so as the benefit which they reape thereby may prove a singular benefit to many others The application of this point as it concernes Governours themselves to use all diligence in acquainting themselves with Gods former works especially such as concerne his Church the preservation of it and the destruction of the enemies of it so it concernes their Chaplens and such Ministers as in any particular relation belong unto them to rehearse in their eares and declare unto them the marvellous works that God hath done for such as feare him and rest upon him §. 69. Of Gods avenging VIII * * * See §. 61. See also The Plaister for the Plague on on Num. 16. 45 § 21. IT is God that avengeth The Lord challengeth this as his owne prerogative a a a Deut. 32. 35. To me saith he belongeth vengeance b b b Rom. 12 19. Vengeance is mine Iustly therefore doth the Psalmist give this title to him c c c Psal 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of vengeances and by an d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegant figure thus doubles it O Lord God of vengeances O God of vengeances So the Prophet Nahum and that with somwhat more emphasis e e e Nah. 1. 2. God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance of his adversaries Gods absolute soveraignty almighty power infinite justice incomprehensible wisdome perfect hatred of sin indulgent care over his Church and other like divine properties give proofe hereof For 1. It is a part of supreme or absolute soveraignty to take Gods properties manifested in destroying enemies vengeance of such as obstinately rebell against his will and seek to do what mischiefe they can to his servants and Saints 2. By so doing he gives evidence of his almighty power whereby he is able to subdue his Churches enemies and shewes how f f f Act. 9. 5. hard it is to kicke against the pricks 3. Iust revenge is as true an effect of justice as due reward e e e Rom. 2. 5 c. The Apostle therefore exemplifieth the righteous judgement of God in both 4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them g g g Psal 9. 15. They are sunk down in the pit that they made in the net that they hid is their foot taken 5. Execution of due vengeance of sinne is an apparent demonstration of his hatred of sinne 6. By that vengeance which the Lord executeth on enemies of the Church the Churches tranquillity and security is maintained and Gods providence over her thereby manifested On these premises it may well be concluded that h h h Psal 9. 16. Iudgment on enemies ministers comfort to Saints The Lord is knowne by judgement which he executeth 1. Great consolation hence ariseth to the Church of God God is their Lord. What if their enemies be many mighty malicious sedulous yet are they under the power of him who is the Protectour of the Church Their power their wit their breath is in his hands to take away all as he will On this ground i i i Heb. 13. 6. Wee may boldly say The Lord is my helper and I will not feare what man can doe unto mee 2. When we see judgement executed on the Churches God to be praised for enemies destruction enemies we are to take notice of the principall agent therein and to say This is the finger of the Lord and answerably to give him the glory thereof as k k k Exo 15. 6. Moses l l l 2 Sam. 22. 1 c. David and others 3. The terrour of the Churches enemies must needs be Gods executing vengeance terrour to wicked much aggravated by this that God takes upon himselfe to execute vengeance For this Lord is an almighty ever-living just and jealous God His stroaks are heavy There is no avoiding them no enduring them His vengeance is endlesse and easelesse mercilesse and remedilesle It is a fearefull thing to fall into the hands of the living God Hebr. Deus justè vindicans tradit impios in concupiscentias aliorum nocere volentium sua semper incommutabili aequitate servato Aug. ad Simplic l 2. Quaest 1. 10. 31. Quest How doth God revenge Answ Sometimes by causing judgements to descend immediately from himselfe as on Sodom Gen. 19. 24. and somtimes by giving men over to the desire of such as have a mind to worke misehiefe but so as he alwayes keeps safe his owne immutable justice and equity §. 70. Of Gods vengeance extended to mans utter ruine IX * * * See § 61. GOD may be provoked to the utter ruine of a people Instance a a a Gen. 6. 7. the old world b b b 19. 24 25. Sodom and Gomorrah the c c c Num. 21. 32. Amorites d d d Ios 11. 14. Canaanites and other nations utterly rooted out by Israel As much is proved by these and such like phrases frequent in the Prophets e e e Nah. 1. 14. No more of their name shal be sowen f f f Ier. 48. 42. They shal be destroyed from being a people g g g Isa 13. 19. They shal be as the destruction of God in Sodom and Gomorrah Quest When was Amalek of whom this utter desolation was here threatned utterly destroyed Answ This was not done at once but at severall times by degrees If Saul had faithfully executed h h h 1 Sam. 15. 3. the charge of God by him had this denunciation beene executed But yet then it was i i i 14. 48. 15. 7 8. in part performed k k k 30. 17. afterwards more fully by David For after Davids time we read little of any of them Extremity of judgement is somtimes executed 1. To give instance of Gods almighty power For l l l Psal 47. 2 3. by utter ruinating of kingdomes and nations he sheweth that no power can stand against his almighty power 2. To give proofe of the severity of his wrath which being kindled and not quickly quenched burneth up whole nations 3. To give demonstration of his patience in sparing such as stand for he that rooteth out some nations can as easily root out others one after another as he did the seven nations before Israel Deut. 7. 1. 4. To give evidence of the intolerablenesse of mens impiety and iniquity For such severity of vengeance shewes that mens sinnes are growne to Afulnesse
food destroy the inhabitants of a land enemies will forbeare to invade it especially if they be not able to bring with them provision enough for horse and man to so remote a place fearing least they and their cattell be all starved Thus these two judgements may be some meanes to avert warre But warre ordinarily causeth plague and famine These Lev. 26. 25 26. Ier. 14. 12. Ezek. 6. 11. three Sword Pestilence Famine are very oft joyned together and for the most part Sword is put in the first place as the cause of the other two Plagues oft arise from multitudes of people thwacked together from noisome savours from want of cleane shiftings from unwholsome food from infected aire and other like causes which are ordinarily occasioned by warre especially when people are by enemies blocked up and have not liberty to goe abroad and to provide for themselves In Ierusalem when it was besieged by the Babylonians Ier. 21. 6 7. there was a great pestilence and much famine but much greater * * * Ioseph de Bello Iud. l. 6. c. 11. when it was besieged by the Romanes The first great plague that was in Queene Elizabeths daies was brought into England by the souldiers that came from Stow in his generall Chron. of Engl. an 4. Eliz. New haven that was somwhile besieged and after taken by the enemy Of famine caused by warre see Dearths Death on 2 Sam. 21. 1. § 22. 24. If warre be an usuall occasion of plague and famine it must needs be the greatest of them and if of them surely the greatest of other judgements §. 89. Of delighting in warre II. NO true Christian can or may delight in warre He may b b b §. 17 18. on just cause wage warre but there is a great difference betwixt the doing of a thing and delight therein God doth afflict and grieve children of men but not c c c Lam 3. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex corde suo from his heart willingly Iudgement is d d d Isa 38. 21 his strange worke his strange act So ought warre to be unto Christians A true Christians heart is possessed with true charity But charity delighteth not in spoiles in wounds in paines and tortures in bloud of men nor in any other evils that warre ordinarily causeth They are therefore destitute of true Christian charity and in that respect no true Christians that simply desire warre that without just and urgent cause raise warre that with delight enbroile themselves therein They are worse then savages yea then savage beasts Though the Lord made many of the Heathen his rod to correct his people yet because they delighted in shedding bloud the Lord brought heavy judgements upon them as on Ashur Isa 10. 5 c. on Babylon Isa 14. 4 c. Ier. 50. 23 24. Hab. 2. 7 8. on Mount Seir Ezek. 35. 5 6. Yea also upon the house of Iehu who destroyed the stocke of Ahab Hos 1. 4. §. 90. Of Christians backwardnesse to warre III. CHristians ought to be very backward to warre The evils thereof are ordinarily so many as they should make a Christian trie all other faire meanes for retaining or recovering his owne and for preventing or redressing wrongs then by warre to seeke the accomplishing of his desire Christians should be affected to warre as the Apostle would have them to law 1 Cor. 6. 1 c. They ought not to use it but in the last place after all other good meanes have beene used as a desperate remedy when no other remedy will serve the turne Vrgent necessity should force Christians to warre The evill effects of warre cannot but be very grievous to a true Christian soule How then may he be forward to that which causeth such evill effects See the caution even for just warres before given in the latter end of § 18. §. 91. Of circumspection in waging warre IIII. GReat circumspection must be used in waging war Many evils ordinarily arising from warre if men be not watchfull over themselves pride wrath revenge cruelty and many other corruptions whereunto our nature is much prone will soone find occasion to display themselves by reason of that power which men gathered together in an army have David a man in a great measure renewed a a a Act. 13. 22. yea a man after Gods owne heart b b b 1 Sam. 25. 22. being accompanied with an army of valiant men upon a discurtesie offered unto him by a churle was so incensed with rage and enflamed with revenge as he vowed and swore to destroy all that pertained to that churlish Nabal before the next morning If such a man by reason of his warlike power was so soone provoked to so great an evill what will not warre provoke others unto especially if they be confident in their power and get any advantages against their enemies Wherfore to prevent the evils of war such as have just occasion of waging war must look to their manner of waging war and lay aside al malice envy wrath revenge desire of bloud cruelty other inhumane passions and continually walk before him carying themselves as in the presence of God ordering all their actions according to the word of God yea and oft looking to God calling upon him and doing such things as in the good successe of them may give them just cause to praise God Thus may we avoid the ordinary evils of warre §. 92. Of warre kept out of a land V. IT is a blessing to have warre kept out of a land Warre being a cause of many evils to have war kept out is to be freed from those many evils This is that case wherof the Psalmist thus saith a a a Psal 144. 15. Happy is that people that is in such a case This was the happinesse of Salomons raigne for b b b 1 Chro. 22 9 God gave him rest from all his enemies round about As a blessing on Iehosaphat and his kingdome it is recorded that c c c 2 Chro. 17. 10 The feare of the Lord fell upon all the kingdome of the lands that were round about Iudah so that they made no warre against Iehosaphat Thrice happy is England in this respect that under the blessed government of Queene Elizabeth King Iames and our now and long may be be our now royall Soveraigne King Charles hath beene preserved from warre the cause of many evills and from the many evills of warre It cannot be denied but that in blessed Queene Elizabeths daies there was much warre and that many attempts were made by enemies abroad and traitors at home to disturbe our Peace extirpate our Religion and ruinate our State but they all turned to the increase of our happinesse in that we are delivered from them all and so preserved from the evils of open hostility and privy conspiracy as those attempts proved thorow the divine providence more glorious and many wayes beneficiall to Soveraigne
Scope whereat the Holy Ghost aimeth in this Chapter thereby you may discerne that the forenamed point The Dignity of Chivalry is not violently wrested but properly ariseth out of my Text. The Summe of this Chapter is A Declaration of the Magnificence of Salomon Among other evidences thereof this is one that his native Subjects Children of Israel THEY were MEN of WARRE The originall expresseth none but words of weight Circumstantiall words which are as bonds to knit word to word it leaveth to be understood There are therefore three onely words in the originall all which set out the Dignity of Chivalry and that by the Persons their Property and Part whereunto they were put The parts of the Text. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY noteth out Singular Persons The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN a Speciall Property The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WARRE a Select imployment THEY were MEN of WARRE §. 2. Of such as are fit or unfit for warre IN the two verses before my Text it is said that there were left of the Hittites and the Amorites and the Perizites and the Hivites and the Iebusites who were not of Israel 2 Chro. 8. 7 8. and that being left they were so brought under as Salomon made them to pay tribute They might therefore have beene put to any office or worke that the King would yet were not THEY MEN of WARRE They were too meane and unmeet persons for a function so high and honourable On Who not fit for Warre the contrary in the words immediately before my Text it is said Of the children of Israel did Salomon make no servants for his worke They being men of better note and name were 2 Chron. 8. 9. reserved for a more honourable imployment which my Text thus expresseth THEY were MEN of WARRE which words are inferred on the former by way of opposition with this adversative Particle BVT They were no servants for worke BVT THEY were MEN of WARRE As the meaner and baser sort were made servants for worke so Who fit for Warre the better and excellenter sort were made Souldiers for War THEY were MEN of WARRE Nor Hittites nor Amorites nor Perizites nor Hivites nor Iebusites BVT Israelites THEY were MEN of WARRE No Slaves no Captives no Aliens no Forrainers but Free-men Free-borne Native Subjects Naturall Citizens THEY were MEN of WARRE Thus this relative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY as here it is used is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an excellency as importing some eminency of the Persons here meant This choice then of Persons maketh much to the Dignity of Chivalry §. 3. Of the property of men of Warre 2. AS there was choice made of persons in regard of their outward priviledge Israelites Natives Citizens Elegit Deus ex fortissimis Israel ad bella dectissimos Bern. ad Mil. Temp. cap 4. so also in regard of their inward property For the second word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN though it be oft used for mortal men subject to many miseries yet is it also put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valorous men and attributed to those choice men which were taken out of the twelve severall Tribes of Israel and sent to spie the Land of Canaan Yea this very word Numb 13. 2 3. is twice used in that exhortation which the Philistims use to encourage one another when they heard that the Arke of the LORD was brought into the host of the Israelites and it is used to set out valour and courage in men For thus word for word it may be translated Be men some translate it thus Play the MEN Others thus Quit you 1 Sam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estote viri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—is viri like MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of a letter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of place and power Commanders Captaines Thus the MEN here meant may be distinguished from the vulgar common sort of men The Hebrews put such a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecians doe betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines betwixt Vir and Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth such an one as hath in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire Life and Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the earth Vir by the Latines is so called of vertue and prowesse but homo ab humo as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth In Greeke they most properly are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod in Polym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtuous valorous magnanimous but all of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our English is herein penurious it wanteth fit words to expresse this difference We call all whether mighty or meane Men yet sometimes this word MEN in our tongue hath his Emphasis as in these and such like phrases They have played the MEN. They have shewed themselves MEN. They are MEN indeed Thus in the English translation of the Scripture it is used I Cor. 16. 13. Quit you like MEN. And 2 Sam. 10. 12. Let us play the MEN. That the word here in my Text is so to be taken is evident by comparing this with like places Those valiant men that came out of sundry Tribes to David in Hebron to turne the kingdome of Saul to him of whose courage 1 Chron. 12. 23. and Prowesse much is spoken are stiled with the words here in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre 38. Iocl 27. 3. 9. 2 Chro. 17. 13. The Prophet Ioel applieth these two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty Men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre to the same persons Where the magnificence of Iehosaphat is set out as Salomons magnificence is here set out in Ierusalem there are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre and by way of exposition they are further stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty men of valour They were therefore choice Men of courage Men of valour that are here meant in my Text so as their Property doth further set out the Dignity of Chivalry In that though Natives onely and Israelites were deputed to the imployment here mentioned yet not all sorts of Natives and Israelites but such as were well reputed of for virtue and valour and fit for their imployment §. 4. Of preparation for war under a Prince of Peace 3. THese Natives of name select Subjects Men of mighty minds to what imployment were they appointed Even to Warre They were men of WARRE What need might there then be thought to be of Men of Warre Had all the Nations round about proclaimed Warre against Israel as in Ioshuas time Or was Warre within their Ios 9. 1 2. gates as before Deborahs daies Or were their enemies Iudg 5. 8.
them in points of common equity and policy malice like a thick cloud ariseth before that light and so obscureth and hideth it as no direction can from thence be taken Herein then men offend against the light of nature For the Heathen Philosophers who had no other light accounted that Summa quidem authoritate Philosophi quicquid justum sit id utile etiam esse censent Cic Offic. l. 2. Complex est honestatis semper utilitas utilitatis honestas Amb. Offic l. 3. c. 14. which was just and honest to be profitable and nothing but that Profit is alwaies a companion of honesty and honesty of profit Ob. Were the two sonnes of Iacob who first set upon the Shechemites and slow all the males among them Gen. 34. 25. and Ioshua who went and fought against the Canaanites and utterly destroyed them Ios 12. 7 c. and David who went and smote the Philistines Moabites Edomites Syrians and other nations 2 Sam. 8. were these and others of the people of God-blinded with hatred and whetted on with malice in that they first set upon their enemies Answ 1. All particular actions of such as are otherwise good men are not every way justifiable and imitable Instance that of q q q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed 2. That which those sonnes of Iacob did they did not altogether without cause They did it in r r r Gen. 34. 31. revenge of the dishonour done to their sister But this is not altogether to excuse them For their anger was fierce and their wrath was cruell 3. As for Ioshuaes rooting out of the Canaanites he was How warre justly begun not moved thereto by malice because he did it not of his owne motion but by expresse s s s Ios 1. 1. charge from God himselfe For the Canaanites by their extreme wickednesse had deserved utterly to be rooted out of their land God therefore the supreme Lord over all nations made Ioshua his Minister to execute his just judgement upon them 4. The enemies whom David subdued had before his time done exceeding great wrong to Israel that therefore which he did was partly as a just punishment of their unjust wrongs for lawfull warre is a publique execution of publique justice and partly as a means to secure Israel for the time to come from further wrong These premises duly considered it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum ne videretur ingratus P. Martyr Comment in 2 Sam. 5. 17. Fories magnanimi sunt habendi non qui faciunt sed qui propulsant injuriam Cic Offic. l. 1. waâ—re but provoked thereto Of the Philistines it is in speciall said that when they heard that David was annointed King over Israel all the Philistines came up to seeke David 2 Sam. 5. 17. that is to prevent David by giving the first on-set and beginning warre For God so ordered it that David should not begin warre against them least he might seeme ungratefull By these answers the difference betwixt warres begun lawfully on just causes and unlawfully and maliciously upon no just ground may be discerned The application of this point especially concerneth Kings Princes States Generalls Captains Souldiers and all such as wage warre to take heed that inward passion hatred malice undue desire of undeserved revenge or any such like unjust and unwarrantable provocation whet them not on to begin warre They are to be accounted truly valorous The issue of unjust war begun and magnanimous not who offer but who protect from wrong I shall afterwards § 18. have occasion to treat of the just causes of lawfull warre In the meane let notice be taken of the ill successe that such warres have Not to insist on this of Amalek or of other malicious enemies of the Church let the wofull issue of Iosiah his going to fight 2 Chro. 35. 20 c. against Necho King of Egypt without any just cause on Nechoes part be noted If God punished this fault so severely in such a worthy such a beloved one as Iosiah was who not in hatred or malice but upon rash suspicion and unadvised policy went out and fought against Necho how can they whom malice sets on worke in like cases looke to escape the revenging hand of a just God Behold the righteous shal be recompenced in the earth much more the wicked and the sinner Pro. 11. 31. §. 5. Of the title Israel Cum Dco invaleseens est in terpretatio Israelis Tertul advers Marcion l. 4. III. THe party assaulted was Israel Israel was a name given to Abrahams grand-child who was first called Iacob But in memory of his stedfast faith whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b compâ—nituo ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dei nut qui principalem potentiam obtinuit à Deo he is said to prevaile with God who wrestled with him hee was called Israel Genesis 32. 28. The word is compounded of two words the one signifieth to obtaine principality or to prevaile the other is the name of God so as it signifieth as the Holy Ghost himselfe expoundeth it a Prince that hath power with God So doth the Prophet c c c Hos 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principent se gessit cum Deo Hosea also expound the meaning of this word for in relation to this name Israel he saith of him that was so called He had power with God or he behaved himselfe princely with God This being a title of much honour and a name which gave evidence of Gods great favour to him and of his strong faith in God It was first given to d d d Gen. 32. 28. Iacob himselfe 2. To an e e e 33 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Deus Israelis Vel ut Trem. Iun. sic Altare Dei sortis Dei Israelis altar that Iacob built to God which was called God the God of Israel or as some by inserting the word altar expound it thus The altar of the strong God the God of Israel 3. To all the Posterity of IacoÌ„b who as they are called f f f Gen 32. 32. The children of Israel so also are they called g g g 47. 27. 48. 20. Israel And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob till the Tribe of Iudah together with the Tribe of Benjamin that bordered next to Iudah and lay part within him grew so populous and so potent as it got a peculiar name to it selfe which was h h h 1 Sam. 18. 16. 2 Sam. 5. 5. Iudah and the other ten Tribes retained this name Israel This