no famyliar acquaintance with him that thou maist put him to shame 5 Finally there ought to bee no doubt but this was spoken to the Iewes because the reproach is sit tibi tanquam Ethnicus let him be vnto thee as an heathen there being no nation vnder heauen that disdeigned and detested Gentiles saue the Iewes alone Ethnicis exquibus deindè composita erat ecclesia praeceptum dare noluit vt seipsos fugereÌ„t He gaue no precept to the GeÌ„tiles of whom the Church was afterwards composed to shunt themselues He would rather haue said if hee had spoken to the Gentiles sit tibi tanquam Iudaus let him be as a Iew vnto thee What is all this then to vs Christians 6 Shall wee further aske the mindes of the learned for the clearer explanation of these words One telleth vs Non ad synagogam ablegat suos hee remitteth not his disciples to the synagogue for redresse of their wrongs There was little helpe to be hoped for where they presentlie excommunicated all that but profest Christ. An other helpeth out the reason Erat tuÌ„ ecclesia adulterata the Church that them was was adulterated and therefore vnmeete to bee iudge over Christians Was there no church of Christ which they might repaire vnto Yes fuit illorum temporum Ecclesiola in deed there was a little church at that time but ecclesiae facies nulla that Church had no apparance vvithout Nay nulla adbue ecclesia will a third say ther was not any Church at all And yet we are willed you heare to tell the Church Which some say was an order appointed by CHRIST to last to the vvorldes ende others no generall rule prescribed to the Church for all ages but a temporatie precept like those other in the Gospell Go not into the vvaie of the Gentiles and possesse not siluer nor gold in your purses St. Ierome saith Die Ecclesiae is as much to say as multis dicendum est vt detestationieum habeant tell many to make him hateful vnto them vt qui pudore non potuit saâ—uetur opprobrijs that whom honestie and ingenuity could not disgrace may reclaime St. Chrysostome saith ecclesiae that is his qui praesideÌ„t ecclesiae the rulers of the Church Carth. ioineth theÌ„ both in one vel congregationi communitèr vel praelato id est iudici either the coÌ„gregatioÌ„ at large or the praelate that is the iudge noÌ„ quod ipse sit multitudo sed praeest multitudini Abulens not that the prelate is the whole multitude but because he is chiefe ouer it Aquinas likwise both Ecclesiae that is vel toti multitudini vt coÌ„fuÌ„datur vel iudicibus ut corrigatur either the whole multitude for his coÌ„fusioÌ„ or the iudges for his correctioÌ„ Lastly Erasmus both vt vel multitudinis coÌ„sensu vel â—oruÌ„ authoritate qui multitudini praesunt emendetur that either by consent of the multitude or authority of those that are ouer the multitude he may be amended Some say Dic ecclesiae that is in caetu fidelium in quo verbum sacramenta rectè administrantur in the assembly of the faithfull wherin the word and sacraments are rightly administred Others to the coÌ„trary Nemo it a accipiat quasi in publica concione let no man vnderstand it so as if in a publique auditory for nec ratio nec vsus suadet congregandaÌ„â—sse ecclesiaÌ„ saith Caietan it staÌ„deth not either with reason or custome that the whole Church should be troubled about a priuate fault Lastly they are but of yesterday that tel you Dic ecclesiae is no more to say then Dic sentoribus et Doctoribus personam ecclesiae representaÌ„tibus tell the elders Doctors that repraesent the person of the Church wheras it should be rem defer ad certos illos iudices qui ex vniuerso corpore ecclesiae in magistratum legitimè sunt electi deferre the matter to those select iudges which are lawfully chosen to the magistracy out of the whole body of the Church Now summe vp al into one 1. Not to the Synagogue why 2. that Church was adulterated 3. the other was but a little Church 4. had no face of a Church 5. no essence 6. an order to the worlds end 7. a temporary praecept 8. elders and doctours 9. Certaine and lawfull magistrates 10. in the assembly of the faithful 11. not in an open auditory 12. multitude in common 13. presidents over the multitude How is it possible out of a place of scripture so variously interpreted by ancient and moderne writers to make faith and perswasion to the world that the Church intended by our Sauiour is that Church which they labour for But they haue other subsidiary scriptures especially where the Christian presbytery is more expresly named that make without controuersy for their purpose By name that to Timothy 1. and 4. per impositionem manuum presbyterii which though some haue expounded the office and ministration it selfe which Timothy then receiued yet grant it importeth an order and company of men from whom he receiued it the very imposition of hands there named doth sufficiently discharge them from being lay-elders There was a presbytery we deny not in the primitiue Church that is to say a colledge or conuent of presbyters assistants to the Bishop which Ignatius in an epistle to the Trallians calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knot of Apostles and afterwards asking what that presbytery was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy congregation counsailours and coassessours to the Bishop And for these at the time of ordination to hold their hands vpon the heades of presbyters and deacons iuxta manum episcopi as you haue heard before neare the hand of the Bishop was agreable to a Canon of the fourth couÌ„cel of Carthage There remaineth one place more 1. Tim. 5. 17. which they hold as a Delphian oracle their Deus Terminus that yeeldeth to none an vnremoueable argument never to be answered The elders that rule wel let them be accompted worthy of double honor especially those that labour in the word doctrine This is the mine wherout the whole body and frame of their consistory is digged pastours where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word Doctours out of the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doctrine Their lay elders out of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elders that rule well where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the genus common to both kindes but the essential difference that giueth name being is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring and not labouring in word and doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially is their Mercury to interpret all a signe of discretion and distinctioÌ„ to passe betwixt the gouernours of both these sorts Their illation is there were elders that ruled well and laboured besides in the word and doctrine therfore there were
cal to minde neuer a CypriaÌ„ nor ChrysostoÌ„ nor Basil nor Naâ—ianzeÌ„ nor Austin â—o one of those ancieÌ„t Bishops of Rome which wel neare 40. in a row witnessed their good coÌ„fessioÌ„s vnder those bloudy persecuting Pilats of the Empire which may stand in the gap and plead for the seruice that Bishops had done to the Church of Christ but all must downe Esto Athanasium culpauerint aliqui say that Athanasius said Athanasius him selfe of himselfe were to blame might iustly be taxed quid alij fecere episcopi aut quis ab illis Arsenius interfectus est what haue the rest of the Bishops done what Arsenius hath bin murt bexed by them A strange kinde of reformation the whole body destroyed because some parts are disordered and diseased Our Sauiour dealt not thus in that other institution of marriage but when he perceiued saith â—eâ—ome that things were come ad â— to their last and worst condition hee brought theÌ„ back ad â— to their first anâ— best againe Ab initio noÌ„ erat sic fâ—oÌ„ the beginning it was not so The Merchant in St. Austin doth better plead for himselfe and his calling Si mentior ego mentior non negotium when they chardged his professioÌ„ with lying fraud if I lie it is I that lie not my profession So shall you haue husbandmen that for a storme of wether destroying their come wil blâ—sphâ—me the name of God At hoâ— non faciunt agriâ—olaboni those that are good wil neuer doe it The like perhaps is in other courses trades of life At hominuÌ„â—sta non rerum peccata sunt these are personalorimâ—s not reall impâ—tations All this is not maâ—kt in the â—ase of these keepers but against them their callings their liuings is the voice of Edom heard Downe with them down with them even vnto the ground And when they are downe let theÌ„ nâ—uer rise vp againe In steede of these are erected a new sort of keepers of a strange composition concretion part of cleargy part of Laity as of old new cloth peeced togither the assembly sessions Senate Synedryon Consistorie Court of which persons call it as you list they name the Presbyterie and that presbyterie they call the Church at least an epitome of the Church a liuely representation and portrâ—icture of the vniversall Church the perfit body of Christ the tribunall of Christ yea coelâ—m in terrâ—â— fitum a verâ—e heâ—veâ— seated vpon the earth the administration in these mens handes they teaâ—me dâ—uine and apostolique institution an individuall companion of the Gospel the holy discipline the discipline of Christ halfe the kingdome of Christ an vndoubted note of the Church the eternall counâ—aâ—â—e of God the sceptre of Iudah yea the sceptre of the sonne of God without which he ruleth not lastly they intitle the governors theÌ„selues â—enâ—ors of manners guardians of discipline presidents over the â—â—we of God Vicars of Christ set over the people in things appertaining to God and such as watch ouer their soules and rather then faile they make them Ecclesiâ—sticall Ministers Bishops prophets to whom the spirits of prophets are subiect yea they sâ—icke not to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily the Angell of the Church of Ephesus c. to whom our Saviour writeth may bee vnderstoode of their prâ—â—byters with other the like innumerable attributes wherwith they labor to aray the nakednes novelty of this late formed discipline which neuer to this houre saw the age of a maÌ„ threesâ—ore teÌ„ years What needed al this licet sapere sine pompâ— men may be wise without glâ—rying too much of their wisâ—â—â— But it fared herein as at the dedication of Nabuâ— hodo â—oâ—oâ—s idâ—ll with cornet trumpet sackbut pâ—â—ltâ—râ—â— dulâ—imeâ— and all manner of instruments of musicke so the whole booke of God must be vnbowâ—lled and all the wiâ— of man ransaâ—kt to findeouâ— a stile honourable enough for their new erected presbytery And because â—omâ—n sine actâ— nihil est name without power availeth not they haue assigned theÌ„ offices noâ— inferiour to their titles You vvoulde vvonder to heare that those of the laity should haue ought to doe in administration of sacraments yet haue I heard that even these doe deliuer the Cup in some places But what of the preaching of the word you shall bee tolde that there is no difference betweene them and pastours saue publike priuate for what the one doe in pulpits the other doe in their consistories It were incredible to be spoken but that he that runneth may read it in their published and divulged bookes that those whole descriptions appropriated by the holy Ghost to Bishops presbyters and deacons 1. Tim. 3. Tit. 1. should be applied to their vn preaching presbyters They may consult admonish comfort correct examine alow refuse suspend excommunicate absolue finally order all things beloÌ„ging to the Church that is to say in effect directly or indirectly and collaterally at first or at second hand all things some of these dutieâ— seuerally apart each elder in his tribe others iointly in coÌ„munioÌ„ with colleagues As naÌ„ely when they meete togither 1. Theirs are elections reiections of all church officers 2. Excommunications absolutions and the power of the kâ—ies theirs 3. Theirs the disceptation and decision of all matters vvhatsoever concerning either corrupt manners or peruerse doctrine Adde vnto these imposition of handes common and prophane vpon consecrate persons and ordination of the ministers of Christ by those that are without orders After such harde and burthensome provinces perhaps you will aske mee what the persons themselues â—râ— these Areopagites and Amphictiones iudgeâ— of sâ—weightie affaires to whom it is giuen thus to expatiate and revell through everie corner of the house of God No doubt they are all Bezâ—lâ—â—ls at least and Aholiabs or Zorobbabels men of excellent both spirits and giftes furnished for such businesses I distinguished formerly in the Christian coÌ„mon-wealth two severall sorts to wâ—â—t Cleargy and Laity One aâ—d it may be the better part of this Court are pastours and Doctors the other and far the more such for the most part Quales ex humili magna ad fastigia reâ—uâ— Attollit quoties voluit fortuna iocari Such as the satyre noteth to day Dâ—mâ— momento turbinis exit Marcus Dama to day a tradesman tomorrow a churchman to day an artificer tomorrow an elder so likewise backe againe Alternarâ— vices mirabâ—re wee may iustlie wonder at their changes Hesterni Quirites our yesterdaies rulers and gouernours of the Church the next day return back to their woÌ„ted callings like him that professed Zach. 13. I am no prophet I am an husbandman Husbandry was my trade from my youth vp â— knowe not well what to make of them but as St. Bernard wrote of himselfe Epist. 245. Ego quaedaÌ„ Chimaera mei saeculi nec clericum gero nec laicum I am a kind of moâ—ster of my time for I am neither
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