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A04843
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The fourth sermon preached at Hampton Court on Tuesday the last of Sept. 1606. By John Kinge Doctor of Divinity, and Deane of Christ-Church in Oxon
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King, John, 1559?-1621.
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1607
(1607)
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STC 14975; ESTC S108027
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28,604
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52
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this delicate vvine of humane plausible invention let him breefly vnderstand Parents it had of incomparable worth and credit in the Church of Christ which begot it with the strength of imagination I thinke they thought it good bare it not without paine and vvith much contradiction brought it forth with zeale nursed it vvith care christened it vvith the holiest names they could devise apparrelled it with the fairest colours pretexts of scripture the primitiue church and so sent it forth into the worlde as delitias humani generis the blessedst babe that euer anie age of the world brought forth bearing the right stampe of the purest and surest reformation Quis non in hunâ—errorem abripiatur ducibus Calvino Beza saide a learned father of our Church though not of our nation vvho like a Tiresias had in a sorte experienced both kindes of governments You are not ignorant what Ierome held of Origen Malo cum Origine errare quaÌ„ cum alijs vera sentire he had rather erre with Origen then thinke the truth with other men Anaxagoras â—ivem esse nigram dixit ferresnè siegaidem dicerem Anaxagoras might say the snow was blacke an other might not do it The fashion of the world is Pauci res ips as sequuntur plures nominarerum plurimi nomina magistrorum I am of Paul one crieth an other I am of Cephas Tutum est peccare authoribus illis Men hold it safe to erre by authority Of which men I will speake no worse hauing been the sonnes of mine owne mother and fathers of many sonnes begotteÌ„ in the gospel of Christ then Austin said of Cyprian a glorious starre in the firmament of the Church one that lost his light for the testimony of the truth Sicut multa erant quae doctus Cyprianus doceret sic erat aliquidquod Cyprianus docibilis disceret Learned Cypri an raught and learned Cyprian might learne He maintained an errour about the rebaptization of heretikes cum octoginta ferè Episcopis Africanarum ecclesiaruÌ„ that no man may wonder at an errour in the Church an errour of continuance it lasted through many AfricaÌ„ CouÌ„cels vpheld by as worthy pillers as the church had any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may the be it that dwel in mortality say though their fames liue in their ever-liuing bookes and their names are written in the booke of life we also are men we are no better then our fathers we know but in part we haue our affections and imperfections errours and escapes blemishes as all other men Jt is not to bee thought but their grounds were firme vnmoueable wheron they staied themselues According to the rule of TertulliaÌ„ id verius quod prius the elder the better they haue made their discipline the of-spring of Christ the most ancieÌ„t apostolique Church froÌ„ whence they perswade themselues they are able to deriue it along throughout all ages as by certaine ruines they say rather traces and foote prints in the writings of the learned may appeare downe to these present times hence forth of force to continne to the worlds end Our answere to this hath beene whilst the husbandmen yet stept and being not throughly awaked vp on better advise suffered these tares to grow vp in the Church carried it seemeth with the streame of a common receiued opinion that such presbyteries had erst beene our answere hath beenell say admitting that antiquitie that neuer was yet that one and the selfe-same forme of Church-policie be fitteth not all times all places but according to the variety therof recipit imâ— exigit receiueth â—ay requireth variation of orders The answere was verie in it For who can conceiue that one and the same fashion can accorde vnto her in her infancy and fuller growth persecuted in peace flying with the woman in the wildernes and resting as the doue in the arke lying in the caues of the ground sitting as a Queene vpon a glorious seat sometimes vnder an heathen Emperour sometimes a Christian now an ArriaÌ„ and then orthodoxe againe at one time dwelling in lerusalem a citty built at vnity within it selfe at an other diffused into a large and open region whilst shee is pusillus greâ— a little stocke and when her children come stocking by troups as doues to their windowes lastly in the daies of hir marriage if I may so speak and in the daies of hir widowhood when the bridegrome is taken from her in the full floud Ocean and tedundancy of the miraculous gifts of the holy Ghost and when she is reduced to a measure and stint but of ordinary graces You may aswell shape a coat for the moone waxing waning chaÌ„ging into so many formes as set downe one manner of discipline for the body of the Church They call it the Churches Liverie which I see not but in the sommer of hir peace may be of one stuffe of an other in the winter of hir troubles Say these elders had beene in the Primitine Church as they neuer vvere therfore to continue Si revacas temporum illorum mores primùm conditiones statum quoque illorum revoca If you vvill call backe the vses of those times make the state of our times equall vnto them and put vs vnder a pagan Emperour and persequntion againe Gloria filiae regis ab intùs the internal beawty of the Church is alwaies the same but hir outward garmeÌ„t is of diuers colours and requisite it is that it should be so for if there were no alteration ceremonies would be taken not to be ceremonies but matters of substance To conclude Tertullians rule is infallible Regula fidei immobilis irreformabilis caetera disciplina conversationis admittunt nouâ—tatem correctionis One body one spirit one lord one faith one baptisme One gouernment one policy one ceremony one discipline was neuer spoken But that is not the bucklet we hold forth against them at this time Let them lead vs into these cellars of the bridegrome as the phrase of this booke is and from the vessel of any one sentence or syllable therin draw out vnto vs the smallest drop of assurance that ever this presbytery was instituted by Christ or his Apostles and we are ready vpon the sight to ioine hands with them But I verily assure my selfe vnlesse they will wrest and pervert scripture and in steed of the naturall milke it giueth inforce out the bloud of violent interpretation and cause it to walke a mile or two farther for their fancy theÌ„ ever the holy Ghost meant it there is not one word to be founde that assertaineth this opinion J finde in the booke of Christ a double presbytery mentioned one of the Iewes wherof Paul speaketh Act. 22. 5. the cheefe priest doth beare me witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the whole state and consistory of the elders From thence was he armed with letters and power to Damascus to persecute the Saints albeit the
THE FOVRTH SERMON PREACHED AT HAMPTON COVRT ON Tuesday the last of Sept. 1606. BY JOHN KINGE Doctor of Divinity and Deane of Christ-Church in Oxon. AT OXFORD Printed by Joseph Barnes Printer to the Vniversitie 1607. 8. Cantic 11. Salomon had a vineyard in Baal-hamon he gaue the vineyard vnto keepers every one bringeth for the fruit thereof a thousand pieces of Silver I Remember a difference they make of the three bookes of Salomon according to their subiectes three severall sciences or disciplines that lead man to his blisse the first wherof is Morall the second Naturall the third Theoricall and Supernaturall 1 In his Proverbs because of the precepts and institutes of good life they obserue Ethickes 2 In Ecclesiastes because of the search and knowledge of causes and distinction of substances from shaddowes and vanities Physickes 3 Lastly in his booke of the Canticles they consider Metaphysickes wherin is a sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymen or marriage songue Voluntatum non vocâ—m coÌ„sonantia not so much in words as in wilâ— containing an indissoluble coniunction betwixt Christ and his Church Wherfore J make no quaestion but as the rest of the body so this part of the songue also is spirituall diuine that Salomon like Mâ—yses elsewhere hath a vaile vpon his face and leauing the least and lowest roume to the literall sense aimeth for the most part at mysteries For that Salomon in his proper person the first and best knowne by the name of Salomon had a vineyard in proper tearmes without any metaphor or translation and seated in Baal-hamon whither you make it a proper name as Heshbon and Engaddi and other vineyards in the booke of God or whether coÌ„mon and appellatiue because of the plenty and store that was in it and that he set out his vineyard to Keeppers at a price alowing a competency to theÌ„ for their labour and culture bestowed and reserving a rent to himselfe is either true in the storie it was so indeed or incongruity theâ— is none but it might be A part of his Roâ—al demaines is in vineyards and Orchards and paradises in the 2. of Ecclesiastes All this notwithstanding is but the outward shell to an inward kernell the foot of the ladder next to the ground as in the vision of Iacob wherin there is yet no climbing vp wherfore the counsail of Bernard is from the 23. of the proverbs when we are called to the table of a rich man to consider diligently what is set before vs fratres ad men sam Salomoâ—â—â— sâ—demus superniâ— est refertâ— delitiiâ—â— Brethren saith he we sit at the table of Salomon the meate that is set before vs is heavenly and divine The Apostle saide hath God care of oxen Num quid de vine is vitibus virgâ—lt is cuâ—a est Deò in like manner hath God care of vineyardes Homines non arbores amat homo-deus he that is God man louethmen not trees His conclusion for all is opera hic impensa mentibus dâ—nda non fructibus the cost care wee bestowe must bee spirituall vpon our soules not corporal vpon the fruits of vineyards Who then is this Salomon or what this vineyarde what this Baal-hamon These Keepers this fruit this rent who and what are they Salomon is not Salomon the King of Israell but the King of Kinges not Salomon from the earth earthlie but Salomon from heauen heauenly he that in the Gospell is more then Salomon vsque adeo meus Salomon Salomon est vt non modo pacificus â—ed pax ipsa voâ—etur The Salomon whom I meane is so rightly a Salomon that he is not only a peacemaker but very peace it selfe Salomon is Christ. The vineyard is his Church a metaphor wel known in the scriptures were it a stranger vnto you I would lead you into acquaintance vvith it throughout the whole booke of God But it is not so vinea intelligibilis an intellectual mystical vineyard is his Church planted by Gods right hand grounded in faith rooted in charity watered by the word of the preachers digged and manured by the discipline of Magistrates the vvine whereof hath the sauour and tast of a good conscience within the colour and cute of an holy coÌ„versation without and the winepresse by which it ruÌ„neth abroad is the tongue of open and thankeful confession to the praise of God Baal-hamon is the site of it vallis or planities or domius multitudinis soilicet vini a vally or plaine or lord of store to weeâ— of wine The Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the comprehension of people that is of plenty was It is Cornâ— filius olei by an other allegory in the 5. of Esay a fertill and fat hill Jâ—deed so populous is the Church of Christ that she meruaileth at her increase of childreÌ„ asketh in the prophet Quis genuit mihi istâ—s who hath begotten me these and the children themselues cry the place is to strait for vs. Hir beginning was at IerusaleÌ„ but being thence abandoned migrauit non perijt she travailed perished not pulsa de ciuitate ab vniuersitate excipitur being expelled the citty she is receaued of the whole world Howbeit we must euer remember there is also a choice made For this vineyard is planted in Baal-hamon not in the open field whose portioÌ„ is the curse of brambles briars but in a seueral peculiar enclosed peece of ground it is hortus conclusus as the garden of Eden and lieth within a hedge or fense as a mount within railes And whatsoeuer groweth without it is labrusca not vâ—â— some sower or hedge grape not good to eat or rather the grape of Sodome or cluster of Gomorrhe which groweth but to the fire My meaning is extra ecclesiam nulla salus without the Church no salvatioÌ„ which made the good Emperour Theodosius resolue with himselfe Malo esse membruÌ„ ecclesiae quà m caput imperii I hâ—d rather be a member of the Church then head of the whole empire The keepers of this vinyard are both the magistrate minister for that the former also is cannot be doubted he is nutritius ecclesiae the nursing father of the Church perregnum terrenum câ—leste regnum proficit Kingdomes of the earth are good helps and furtherances to the kingdome of heauen Ego communis quidam sum episcepus c. I am a certaine common Bishop among you and as it were at large said the worthy CoÌ„staÌ„tine as you hard not loÌ„g since But this field hath bene reapt already to my hands The later is a keeper also but with no little oddes The difference must euer be held betwene the Diademe Ephod the kingdome and priesthood betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soueraigne any other subordinate magistrate Every superiority is not impery nor euery supervision inspection dominion The power that the one hath is regall imperiall that the