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A04851
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A sermon preached in Oxon: the 5. of November. 1607. By John Kinge Doctor of Divinity, Deane of Christ Church, and Vicechancellor of the Vniversity
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King, John, 1559?-1621.
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1607
(1607)
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STC 14985; ESTC S108045
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19,773
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38
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those that were ignorant see that is vnderstand and learne knowe that which you know not now it is videte of an higher reach you that know alreadie acknowledge consider apply make vse of that you knowe What shall they knowe that you your selues are but men put theÌ„ in minde o Lord that they may knowe they are but men wormes vanitie nothing Ego Deus it is I that am God Ego ego I even I et non est alius praeter me and there is none besides mee And not a popular idle abiect God like the Gods of the gentiles which are not able to wipe the dust from their eies I wil be exalted Not onlie amongst my people of Israel but in gentibus amongst the nations if they receaue mee volentibus with their good contents if they reiect me inuitis maugre their wills And if there bee anie ground the lines wherof are extended farther then people and nations inhabit J wil be exalted there also Exaltabor exaltabor I wil be exalted J say againe I wil in the whole earth It maie be spokeÌ„ to two sorts of meÌ„ 1. to freinds and then it carrieth the same sense that the speech of Moyses to the children of Israel 14. Exod. 13. Feare yee not stand stil behold the saluation of the Lord which hee wil shew on you The Lorde shall fight for you therfore hold you your peace Trouble not you your selues with your enimies neither trust in your owne strength nor saie to your selues Manus nostra excelsa our owne high hande shall deliuer vs. These were Dauids conclusions 44. Psalm c. I wil not trust in my bow my sword shal not saue mee And an horse is but a vaine thing to saue a maÌ„ And some trust in horses other in chariots but wee wil remember the name of the Lord of hostes 3. it may bee applied to enimies after this sort vacate that is desistite cessate giue ouer your wicked purposes and plottinges it is harde for you to kick against the pricks of Gods prouideÌ„ce there is noe couÌ„saile noe streÌ„gth against his decrees Last of al followeth the conclusion a repetition of the first verse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the iteruÌ„ dicâ— I say againe 4. Philip. Seruing in the first place for the prooeme in this last for an epiphoneÌ„e the Key of my whol speech it opened me a dore of entrance at the beginning now at my giuing oâ—er it closeth locketh vp all againe The Lord of hostes is our refuge This is the seale or staÌ„p wherof I told you before Spare me a while to applie it to effigiate shape forth to the patterne and tipe of my text that most prodigious de solation intended by the aduersarie but intercepted by God which this fift of Nouember so long as the sun and moone last shal be both famous and infamous for 1 First as touching the proposition and conclusion being both the same the carceres metam head and foot of my text as it were voice and echo a circular annular serpentine verse winding into it selfe againe like that in the 8. Psalme O Lord our God how excellent is thy name in al the world The two tropicks points betweene which the whole motion of this scripture goeth and like the two Cherubins ouer the mercie-seate which turned their faces each to other your selues giue sentence if euer anie nation or language vnder heauen had iuster cause to saie and saie againe once in their harts by beeleeuing once more with their mouthes by confessing to make it both their morning and euening sacrifice the proram puppim beginning and ending of their dailie meditations to common it in priuate with their owne spirits and to publish it forth in the greatest congregations and assemblies Dominus virtutum nobiscum The Lorde of hostes is with vs with the presence of his power wheÌ„ there was opus Deo a worke euen of the deity to bee wrought a knot worthie the finger of God and Deus Iacobi the God of Iacob assisted vs with his grace Iacobi seminis Iacobi populieius euen the God of the seed people of Iacob Say whither hee loued not the tents and habitations of Iacob more then al the taber nacles and conuenticles of Mesek vngodlines superstition idolatrie whether he gaue not ample testimonie to the world that hee loued Iacob his house his issue and hated Esau and the whole Esauitical hairie rough barbarous sauadge generation of meÌ„ which said The daies of mourning are come venite occidamus IACOBVM let vs kil Iacob subvert his Kingdome And whether wee maie not adde in the end of our praiers and thanksgiuing as the strength and sting of the bee that lieth behind as a goad to awake vs stir vs vp a naile to fasten it in our harts as in a sure place a diapsalma rest to our song a pawse to our meditaons that wee passe not lightlie awaie for qui credit noÌ„ festinet and lastlie the amen the fiat the closure of al our deuotion Selah as much as to saie o rempraeclaraÌ„ admirabilem Deum habere defensorem o magnum inexpugnabilem defensorem O happy thrice happy we that are in such a case Blessed thrice blessed people that haue the Lord of hostes the God of Iacob for our defense Doth anie man doubt of this or is anie ignorant Venite videte opera Come from the vttermost ends of the earth as far as the fowre windes blowe one against the other if you wil see a worke a straÌ„ge worke wherof you wil saie when you see it wee neuer saw it after this sort and when it shal bee told you you will not beleeue it Come And you that turne your backs to the temple of the Lord and are euer departing from vs and our congregations you whose motion is not comming Eamus in domum Domini but going our feet shal stand within thy gates o thou sinagogue of Roome you that cannot perswade your selues that God is the God of Protestants Tush say you God hath forsaken them God and man haue concurred to punish the wickednes of this time you knowe the text you prophecied against vs terrible things quandocunque contingeret miseram illam faeminam e vitâ excedere and saw in the visions of your heads our streets flowing with bloud c. And magnuÌ„ annum Platonis a returne and reuolution of al things your temples altars sacrifices restored reformed secundum vsum after the forme of Romish superstition Come and bee not incredulous but beleeue harden not your hartes as in the daies of idolatrie and blindnes behold the mightie hand of the Lord the workes hee hath wrought for vs we follow not deceauable fables we haue seen them with our eies handled them with our hands nor were they done in a
through his death he might euacuate abolish him that had power of death to weet the deuil ◠Col. 14. it is most amplie described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of desolation he hath razed out the hande writing against vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase of desolatiō tooke it awaie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fastened it to his crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And hath spoiled vnharnessed principallities and powers and made a shew of them openlie and triumphed ouer them vpon his crosse Al are tearmes of desolation so that now the Prince of this world is cast out and the children that were appointed of death gehēna singe a songe of thāsgiuing O death where is thy sting O hel where is thy victorie This is the great and wonderful worke of desolation aboue al others appertaineth to soules as wel as bodies and to our deliuerances both from first and seconde death our redemptiō from spiritual wickednesses rather then corporal from our immortal foes and endlesse calamities Dauid is content to insist in one of the workes of God but of temporal and corporal desolation that is the ending of warre He causeth warrs to cease vnto the ends of the earth That he proueth by sufficient induction a recitall of instruments and weapons of warre He breaketh the bow and cutteth the speare c. As whē the Philistins tooke the Smithes out of Israel they could not fight No smithes noe armour noe armour noe warre Warre of it selfe is opus de solationis a worke of desolation havock wast ruin it turneth a land in solitudinē into a desert an habitatiō for foxes wild beasts Let it bee sowed with the seed both of man and beast as a field with wheate warre wil consume it eate it out Bellum si naturā spectes mininè bonum rather in vicinity to the name mos bellurum fitter for beasts then men As for men iustum quibus necessarium never iust but when they cannot avoide it nor euer to be waged by a christian but obseruinge St. Austins rule Esto bellando pacificus though thy hand be bloody thy hart must be peaceable Pacem habere debet volūtas bellum necessitas You see the instruments nāed in my text are not mattocks spades tools of husbandrie or manuarie crafts but instruments of murther and spoile the bow to doe mischeife eminùs a far of the speare cominùs neare at hād the chariots especiallie ferrati falcati shod and prepared with iron whinged like birds with their siths and hooks on both sides to mow downe al that they mett with they rage in the streets their burning is like lamps their shooting like lightning 2. Nahum Now in the heate and height of these desolations when an enimie of a feirce lookes and truculent hart who neither reuerenceth the person of the aged nor pittieth the sucking babe dasheth the infants against the stones in the streets and rippeth vp the woemen with child as the booke of God describeth him one whose breath is slaughter and destruction whose nūber is as the locusts hiding the face of the earth able to deuoure a countrie as an oxe licketh vp grasse all whose purposes and designes are Downe with thē downe with them let vs cut them of from beeing a people and roote out their name al whose promises to himselfe Thy siluer and gold is mine thy woemen and faire children be mine and if anie be denied the Gods doe so vnto me and more too if the dust of thy land bee enough for my people euerie mā to take an hādful whose threatnings rest not in men but their insolencies blasphemies ascend against God himselfe Let not thy God deceaue thee in whom thou trustest you knowe whose word it was and it is thought by the learned that that victorie gaue occasion to the writing of this Psalme thinke with your selues how strange and prodigious a thing it is by the vnexpected help of this Lord alone often by vnprobable meanes somtimes by the hande of the weaker sexe al this intended desolation to bee desolated disapointed defeated al their warlike prouision dissolued their companies and troupes scattered discomfited the eater himselfe to be made meate the spoiler to be spoiled for not onlie bridles to be put into their lipps and hooks into their nostrels to turne them backe to their home but their swords and spears to be turned each mans into his fellowes bowels till they become drunck with their owne bloud as with new wine Manie such wonderful works of desolation hath the Lord wrought vpon Pharao and his host when they sunck like stones to the bottome of the sea vpon Iabin and Sisera and al the Kings and people of Canaan vpō Zenacherib Rab saketh which is thought to be the storie here aimed at where Iudah hunge downe his head and couered his face for shame and rent his clothes and there was nothing left vnto thē but Domine inclina aurē audi aperioculos vide O Lord bow downe thine eare and heare open thy eie and consider saue vs out of the hands of our enimies O how memorable renowned is it to al posterity that in that exigent of theirs by an angel of the Lord an invisible hand there should be slaine in one night an hundred fowrescore and fiue thousand when the morning arose they were al found to be dead corpses Octoge simus octauus mirabilis annus for as strange a deliuerie from as prowde an enimie with as vnquenchable furie and a most inuincible navie they bare the ensignes of victorie as others of Castor and Pollux vpon their ships brought with thē instruments of slaughter and torture against our bodies and swallowed a plentiful hope of ouer-running desolating the whole Kingdome But they that wēt downe at that time into the sea with shipps ipsi viderūt opera Domini mirabilia prodigia solitudines eius in profundo They saw wee al knowe O that men would therfore praise the Lord for his goodnes and declare his wonderful workes before the sonnes of men That our childrens children to the last point and period of anie generation within this Island maie be able to saie O God wee haue hard with our eares our fathers and grandfathers haue declared vnto vs that noble worke of deliuerance which thou wroughtest for them in forepassed times Hauing sufficiently proued demonstrated evicted the matter in question and stopt the mouthes of all gainesaiers vt iustificetur in sermonibus at length hee falleth to aduising or rather by a prosopopaeia bringeth in God perswading in his owne person Bee still and knowe Before when they were absent and not come then was it venite videte come see now they are present vacate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stande stil or sit downe as Mary did take leasure make not hast to depart from it Before it was videte to