a general combustion communeÌ„ rogum a common bonefire not onlie of mortal men but of immortal monuments trophees pillers yea charters and records of eternitie and to haue offered holocaustum a whole burnt offering of vs to haue caused to passe through the fire to their Moloch of Rome our sonnes and our daughters our King Queene and Prince Nobles Senatours and Priests with the flower people of our Land without distinction of Maiestie dignitie degree sexe age merit yea or religion it selfe in some part which what had it else beene but a type of the deflagration of Sodome Gomorre an image of Tophet 30. Esay the burning wherof was much fire wood a verie represeÌ„tatioÌ„ the nearest on earth that caÌ„ be of that ignituÌ„ diluuiuÌ„ that shal be at the end of the world of that Gehenna ignis which God hath prepared for the wicked when both root and branch flesh arme father and sonne and nephew damme and yonge in a neast together al had beene blowne away with a blast a whirlewind of destruction and the whole state of Kingdome and pollicie dissolued as a man turneth a platter vpside downe and that in an instant of time before wee could haue swallowed downe our spittle or in remembrance or remorse for our sinnes haue said Miserere Deus O Lord haue mercie vpon vs. Like to the destruction threatned to the house of Ieroboam 1. Kings 14. The house of Ieroboam shal be destroied in that daie VVhat Euen now as you would saie in a moment before they had leasure to thinke of it This was the worke of desolation meant and proiected wherof J haue told you so often Aske now froÌ„ one end of heauen to the other and throughout al the generations of the earth if euer the like were Herein J must confesse my text faileth me and scripture and al nature faileth me There neuer was example in the world of so facinorous a fact a sin so exceedingly sinful the primum genus of al sin and not a crying but a roring thundring sin as his excellent Maiestie tearmed it nor of bloud but of fire and brimstone a whole penuarie and store-house of sin wherin was proditioÌ„ perdition deperdition al congested and heaped vp in on But the goodwil of him that sat in the bush as Moyses spake the bush that flamed but consumed not the compassion of his sonn who waded in the midst of the firie fornace of Babylon deliuered vs as the bush the three childreÌ„ froÌ„ the StygiaÌ„ lake the mouth of hel freed vs from their Catholike dooms-daie and in a parable brought vs back from death to life as for those SalmoneaÌ„ artificial fireworkes he confounded many of them by their owne skil and brought their intended mischeefes vpon their owne heads Now according to my text come and behold the works of the Lord what desolatioÌ„s he hath wrought vpon the earth shal J saie he causeth warrs to cease Or breaketh the bow It was far worse For at that very time when they said of our soules There is noe help for them in their God there there thus would wee haue it their stratageme being as ripe as the mellowest sommer fruit there wanting nothing in the world but the last hand to act it at that very time that God maie be al in al and that the honour may be wholy his without anie thought of copartnership were al these machinations of theirs desolated discomfited and defeated And notwithstanding their vowed and dejerated secresie their threefold bond of keeping counsaile religion oath sacrament You shal sweare by the blessed Trinitie and the holie sacrament that neither directly nor indirectlie by word nor circumstance c Yet was their worke of darknes discouered their Troian horse of the most barbarous villanie that euer eare hard opened their Labyrint their dungeon their hel of secresy yea the deep and vnsearchable hell of their harts who caÌ„ find them out saith the Prophet eviscerated raÌ„sacked and manifested to the light of the world Then were we as men that drempt when the Lord waked ouer vs wee sat vnder our vines and suspected nothing peace peace and al is wel the noise of milstones light of caÌ„dles bride bridgroome was our song at what time that the word of the Psalme may euer be verified dedisti metueÌ„tibus te significationeÌ„ ut fugiant a facie arcus that he wil euer giue warning to his seruaÌ„ts to flie from a flash of powder before it coÌ„meth from one of this Plutoes band is a letter seÌ„t to a Noble thrice noble Lord whose memory be euerblest that letter not kept but imparted where it was fit examined skanned ouer againe againe afterwards by One wise as the Angel of the Lord to knowe good bad a regius propheta who spake not by priuate motion but as he was inspired by the holie ghost interpreted against the rules of art Whervpon those penetralia mortis in most chambers of death were narrowlie searched the last designed actor of the bloudy tragedy depreheÌ„ded the whole matter detected with such amasemeÌ„t to the actor himselfe that he said it was not God but the deuil that discouered it J now aske in the language of the 9. Psalme rendred by Tremelius Oinimice absolutae nesuÌ„t vastitates in aeternum an ciuitates extirpasti Haue thy desolations sped so maie they euer speed thus bee thy handie workes alwaies prospered hast thou spoiled and gotten possession Quies cite videte if there bee any sparke of grace left in you giue ouer your deuilish practisings Si genus humanum et mortalia temnitis arma At sperate Deum memorem fandi atque nefandi If you thinke that the Lawes of Princes be to weake against you their punishments too easie yet feare the iudgments of the dreadful Lord of hostes And you the faithful seruants of God and subiects of your Soueraigne whersoeuer deliuered as the scapgoat in the law froÌ„ the danger of death pulled out of the gulfe and bottomlesse pit of imminent destruction quie scite et videte put your trust in the Lorde hang vp your votiuas tabulas tables of boundeÌ„ thankfulnes in the open sight of the world And let the scription of those tables bee Non nobis domine noÌ„ nobis sed nomini tuo O Lord al wisdome goodnes saluation in disclosing and dispersing the hole of those aspes belongeth vnto thee thine is the honor and thankes wee take to our selues noe part of thy glorie I knowe you haue long looked for an end Much speaking is wearines to the flesh and long hearing is offense to patience Wil you heare the end of al Thus began thus endeth my text The Lord of hostes is with vs that Dominus virtutum with and for whome the starres in their courses fight Et coniurati veniunt in praelia venti the winds and waues fight and pugnat orbis terrarum al the creatures in the world fight to take vengance of his enimies himselfe fighteth for vs Deus IACOBI of whom I trust he hath sworne by his holinesse that hee wil neuer faile him and hath made an euerlasting couenant with him and his seed his image our hopeful Prince and his whole happie race si custodierint if they wil keep his testimonies walke after his laws this God of Iacob is our defense To this God the author and finisher of al our welfare Father Sonne and holy Ghost be ascribed almight and Maiestie praise and thanksgiuing this daie and al the daies of our life in our Chambers at home and abroad in our Churches for our time and throughout al the generations of our Childrens children after vs til Christs comming in the cloudes Amen Amen FINIS 12. Eccl. The Proposition Dominus virtutum Deus Iacob 28. Eccl. 25. 15. Exod. Nobiscum susceptor noster 2. Probation 28. Es. 21. Quaâ— solitudiâ—es Genes Basil. 32. Deut. 45. Esay 20. Psalm Curt. 5. Auferens bella 1. Sam. 13. Liuy 205 Epist Arcus hasta Currus 1. Reg. 20. 2 Reg. 19. 16. Psalm 107. Counsaile Vacate videte Vacate Videte Ego Deus Exaltabor In gentibus In terra vniuersa Conclusion Application Salah Come Behold Iob. 19. 21. Ioh. 10. Act. In eo nimium sapientes quod se putant caelo vel ipsi quandoque imperaturos Pap. Mat. in Paul 4. 64. Psal.
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
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
A SERMON PREACHED IN OXFORD the 5. of November 1607. By JOHN KINGE Doctor of Divinity Deane of Christ Church and Vicechancellor of the Vniversity At Oxford Printed by Ioseph Barnes 1607. The Text. 46. Psal. vers 7. 8. 9. 10. 11. 7 The Lord of hostes is with vs the God of Iaakob is our refuge 8 Come and behold the workes of the Lord what desolations he hath made in the earth 9 He maketh warres to cease vnto the ends of the world hee breaketh the bow and cutteth the speare and burneth the Chariots with fire 10 Be stil and knowe that I am God I will be exalted among the heathen and I will be exalted in the earth 11 The Lord of hostes is with vs the God of Iaakob is our refuge MY travaile for the choice of my text parallel to this daies worke was as the flying of Noahs doue or floting of his arke the one had no footing til it came to the arke againe the other noe restinge place but on the mountaines of Armenia nor I where to settle my diuided thoughts til I fel vpon this Psalme here I met with manie vniformities The event the same We maie as trulie and as happily say as these might of whō the Psalm treateth God is our hope and strength in angustijs auxilium praesētissimum or adiutor in tribulationibus quae invenerūt nos nimis our readiest help in our sorest dangers v. 1. Wee were the children of death and were euen come to the birth there wanted a verie little strength to bring vs forth Tempus faciendi domino it was then time for the Lord to put to his hand yea the time was almost past digitis à morte remoti quatuor aut septem there remained but a few houres to accomplish their mischeife The extent of the danger noe lesse Theirs was against both their Citie of God and the sanctuarie of his Tabernacles vers 4. Ours against both city sanctuarie the two sisters the Martha and Marie policie pietie Commonwealth and Church of our Countrie The thrones of Dauid chaire of Moyses golden sceptre golden candle stick our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Act. 28. our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also people law place temple must haue beene dissolued The places seeme to accord With them their citie of God so with vs too Our city of God the faierest the excellentest the absolutest that we had or contiguous to it our Ierusalē the Princesse of the thousands the mother of al the daughters of our land the Chāber of our famous Kings Queenes ioie of our English earth empresse of the Island and the renouned Emporie and Mart of the whole Kingdome And the Sanctuarie of our Tabernacles no lesse as theirs Our Bethel our Siloh our Hill of Sion where were our goodliest Tēples and Basilikes Chappels oratories where our verie oracles were wont to bee giuen the fountaine and spring of religion the arke of the presence of God aboue al other places of this land Omit not the season vers 5. Their deliuerance was verie earlie Manè diluculò ante auroram ad cōspectū aurorae So was ours For by fowre in the morning of that daie which had bin the evening and long night the blacknes of darknes to our state was the treasō discouered the Lords of the priuie Counsaile acquainted and the King in his bed chamber awaked and aduertised There wanted but a mornings worke which if it had sped sufficient vnto the daie the yeare and many ages of the world had the malice of that morning bin Betwixt the midnight of that eue whereon the Incendiarie kept his vigilles the middaie of their feast their greate Iubilee expected were but 12 houres and on of those twelue as of the 12. Apostles a devill so must haue been hora potestas tenebrarum the houre and power of the deuil the houre of firie trial hora nefasta nefanda the blackest that euer the eie of the sunne looked vpon worse then the worst Sodomiticall and Gomorrhean the most accursed and infamous that euer was accompted in anie Kalendar of time Mee thinketh the whole phrase of the Psalme hath great congruitie For surelie our ground had bin shakē vers ◠yea her ioints had bin shiuered in peices and our mountaines if not of nature of art monumēts of age and honor as stable and statelie as mountaines huge masses and piles of magnificent buildings roiall pallaces religious temples Mausolean sepulchers shrines which the holie Ghost calleth domos seculi houses of eternitie had beene throwne into the midst of the riuer if not the sea and our waters had raged beene troubled vers 3. yea the foundations of their chānels had been discouered And that Riuer of ours the streames wherof make glad our Citie of God vers 4. had changed hir gladnes into mourning died her christal into rubies and turned as the riuers of Egypt into a riuer of bloud running as a Maister-veine with a full tide of bloude along the sides of the city hir carriages in stead of wonted cōmodities had beene dead corpses manie a thousand discerpted limme both of men and buildings must it haue drank downe buried within hir bosome Lastlie and in a worde the subiect of the Psalme throughout is very like The incursiō of the enimie to both strong and furious the danger imminēt vast peremptorie the deliuerance strange glorious the preventiō of the mischeife suddaine the commemoration and thanksgiuing solemne and most generous heroical invincible as in them so in vs J hope the resolutiō The Lord is our refuge c. Therefore wil wee not feare though the earth be mooued c. Si fractus illabatur orbis Notwithstanding al these resemblances the reede metwand of that danger and deliuerance of theirs is far to short to bee the measure of ours Ours is casus omissus a transcendent of transcendents a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our danger a monster of dangers such as nature neuer brought forth our deliuerance a mirrour a miracle of deliuerances such as the finger of God neuer wrought But taking my text as it is you shal finde in the opening of it 1 A proposition professiō protestatiō as it were to the whol world The Lord of hostes is with vs v. 7 2 A probation or demonstration therof Come behold his workes vers 8. 3 Confirmatiō explicatiō enumeratiō he maketh warrs to cease c. he breaketh the bow c. v. 9. 4 Exhortation aduise Be stil and know c. v. 10. 5 Conclusion acclamatiō The Lord of hostes c. vers vlt. Which being a repetition of the seauenth verse in the self same words and syllables carmen amaebaeum maie seeme to stand in the first place as a challendge and defiance to al aduersarie forces Dominus virtutū nobiscum we wil not feare for thousands and tē thousands whole armies of mē legiōs of deuills the gates of hel and when they haue
proued demonstrated cleared the truth of their assertion they singe it once more in the last place as their Paean their victorious and triumphāt songe Dominus virtutum nobi scū c. Looke not for much explication discourse at my hands you shal finde me a short paraphrast or scholiast application is my end My text seruing me to noe other vse then as a seal or stamp or mold which whē J haue set to the late storie of our times you shal find if not so liuelie in al points of collation yet some liklie expression and forme of my text sticking vpon it For the order then and connexion of the words in breife thus it standeth 1 They propose The Lord of hostes is with vs. How proue they that 2 Thus. Come and behold his works That were an endlesse taske 3 They giue Instance in a species VVhat desolations he hath wroght Yet this were to lardg a feild to range in 4 They exemplifie some one kind of them hee maketh warrs to cease How shal that appeare 5 By a sufficient enumeration He taketh awaie al instruments of warre breaketh the bow c. 6 Then followeth the counsaile Lastlie the conclusion Touching the proposition Dominus virtutum nobiscum c. They not onlie presume it laie it for their surest ground as a maxime and principle which they wil neuer bee driuen from but assume it vnto themselues in the hypothesis and appropriate it to their people persons Nobiscum noster Which are not onlie voces charitatis words of charitie whē by a stile of pluralitie and community they comprehend al the members of their state but voces fidei words of faith also when they make Iehouam exercituum the vniuersal Lord of the world whose power is over al to bee their proper peculiar God Like wise builders that build vpon the rocke al the winds and stormes in the world maie beate vpon their house either of Church or Kingdome but cannot shake them Wise Merchāts that sell al the substance they haue to buy one pearle more valuable and precious then al the rest Vnus omnia And omniam omnibus Compendiū mirabile One Lord of hostes is more vnto them then al the armes of flesh and bloud al armies of men and Angels all the powers in heauen and earth One God of Iacob more vnto them then al the Gods of Ammon Aram Moab and whatsoeuer is named God throughout the whole world But that which I obserue principally in the proposition is the wisdome and perfection of their speech For according to the two members of it so doe they stile God with two titles and ascribe vnto him two attributes or actions His titles are Dominus virtutum Deus Iacob That is to saie strong sweet The one virium the other voluntatis the on of ability the other of willingnes the on roboris the other faederis One of power an other of fauor one of maiestie an other of mercie on of puissāce another of promise in a word one vniuersal the other more special J remember the counsaile of the Sonn of Syrach Facito verbis tuis stateram Ballance thy words euē Was there euer speech in the book of God more equallie ballanced In the one skale you haue the Lord of Hostes virū or rather Deum bellatorem vvith whom it is al one to saue with manie or vvith few the God of Gods with his out streched arme of power and his right hande bringing terrible things to passe whose throne is the heauen of heauens the earth his footstoole the sea his washpot Angels his ministring spirits men his vessels of claie Deuils the vassals of his wrath and al the creatures in the vvorld euen the poore insectes flies the scorns of nature executioners of his vengance and able by his appointmēt to lay one sure strokes O this is a glorious and feareful skale who can abide it Who euer saw God in his strength liued What piller of heauen or what foundation of the vvorld could stand if there were not an nother skale to match and mitigate the rigor of his strength Behold then in the other part there is the God of Iacob in which name is comprised vvhatsoeuer belōgeth to mercie fauor compassion whatsoeuer to election dilection purchase inheritance promise couenant word sacrament Nay the prescription and antiquitie of his loue is exprest herein for Deus Iacob beareth an auncient date And these two together Lord of hosts God of Iacob make a iust aequi-libriū betweene greatnes and grace and bring al things to a faire medlie a sweet and acceptable harmonie like that in the 34. of Exod. The Lord the Lord Stronge there is the roote of all afterwards mercifull gracious c. a number of goodlie branches springing frō that roote The actions ascribed vnto him are likwise two The one of presēce Nobi scum the other of protection susceptor noster arx exaltatio locus editus the latter is an auxesis increase to the former Dominus nobiscum is not so much vnlesse you vnderstand that great mysterie which was hidden from the beginning of the world and reuealed in fulnes of time that is Emanuel Dominus nobiscum God in our nature God in our flesh for God is present to al his creatures Iouis omnia plena caelum terram impleo I fil heauen and earth VVhether shal I flie from thy spirit if I climbe vp into heauen c. Hee is present with those that shunne his presence that saie vnto him depart from vs and thinke they are safe from his sight Tush none seeth the God of Iacob regardeth not But when it is added that God is not onlie with vs but for vs nobiscum and pro nobis then are we safe secure from all possible dangers The assertion I confesse is verie audacious if it be not wel warranted Many haue trusted in lying words as the Prophet Ieremy speaketh Templum Domini Templum Domini and whie not these aswel brachium Domini brachiū Domini the arme of the Lord is with vs and perhaps noe such matter They are not the first that haue been deceaued There were that called thē selues the children of Abrahā the disciples of Moyses the sōnes of the most High were nothing lesse You saie the Lord of hostes is with you and the God of Iaakob your defense How proue you it Or why yours more then the whole world 's besides Assured it is there were noe outward apparant transient worke from God to perswade vs of his presence and defense if besides his promises which promises are yea amen besides his word othe which word and othe are 2. immutable things wee had nothing to stand vpon if he made as if hee slept and had thrust his hand of working into his bosome would not drawe it out but might seeme to haue forgotten to be gracious and to haue buried his mercies in euerlasting
forgetfulnes more theÌ„ this if his works were quite contrarie as wee might conceaue to his works of mercie not diuersa but aduersa which the Prophet calleth opera peregrina strange and vnproper workes aliene almost from his nature I meane of troubling and afflicting his people so farr forth that the verie heathen should say of vs where is now their God Yet should we liue by our faith and possesse our soules in patience and waite for the time when the vision should speake for it shal certainelie speake and shal not lie vnto vs. But there are that beleeue not vnlesse they may see plus oculo quà m oraculo Non videmus signa An adulterous and wicked generation carnal at least seeketh a signe Vnlesse wee maie see with our eies saie they and handle with our hands thrust our very fingers and nailes into the prints of Gods works wee wil not beleeue it must be brachium reuelatum demonstrated to sense or it cannot moue them For the satisfaction therfore of them and the whole world they ioine potentèr patentèr togither the works and the euideÌ„ce of theÌ„ Venite videte opera Come behold his works wee feed you not with deceaueable fables Sensus assensus sunt See them touch them handle them they are not spirits fansies speculations they are true bodies and haue the flesh bones of real acted accomplished workes It is iustlie that answere that Philip shaped to Nathanael 1. Iohn when he asked him commeth there anie good thing out of Nazareth Come and see Let thy foote bring thine eie to behold that which thou beleeuest not Yea our blessed Sauiour himselfe vouchsafed to perswade with this argument â—o Iohn If you beleeue not me beleeue my works opera testantur de me for my works beare witnesse of mee Now though the noblest demonstration of things bee from their causes and principles yet the nearest to vs warde and most apprehensible is from effects and performances But what are the works they tel vs of The workes of God are without number if wee saile in the maine Ocean of them put not in into some special arme or creeke we shal neuer find an end 104. Psal. Quà m magnificata o how manifold are thy works o Lord In wisdome hast thou made them al. The earth is ful of thy goodnes So is the great and wide sea wherin are things creeping innumerable both great and smale beasts c. Manifold are they and maruaillous from the huge Leuiathan to the little worme Omnia in sapientia But that as St Austin speaketh Consuetudinis perseuerantia amisit admirationem we maruaile not because they are common The like Tertullian Semper abundantia contumelio sain semetipsam est Of fulnes commeth lothing at least neglect VVee see nothinge but this Man Assiduitate oculorum saith Tully assues cunt animi It is vse that beguileth vs and it is not magnitudo but nouitas the greatnes but newnes of the thing that draweth vs after it Otherwise to goe noe farther how admirable are the works of God eueÌ„ vpon ourselues It is hee that hath made vs wonderfully in our mothers wombes tooke vs forth of our mothers bellies and when father and mother forsook vs tooke vs vp that giueth vs our dailie breade to feede vs and our dailie breath to quicken vs with many the like blessings Al which shew that hee is not far of froÌ„ every one of vs Act. 15. but watcheth continuallie ouer vs with his heauenlie and fatherlie prouidence But of the works of God there is noe end if we thinke to take a view of the whole suÌ„me of theÌ„ Come therfore to some particular The holie Ghost teacheth mee to distribute the workes of God into 2. sorts One of which sorts is exprest in my Text Solitudines desolations Some reade mirabilia wonders not ordinarie workes some prodigia prodiges not ordinarie woÌ„ders The most solitudines So then by the light of my Text J perceaue the workes of God are two fold 1 SoÌ„e of position coÌ„stitution creatioÌ„ in the beginning God made heauen and earth quicquid me diuÌ„ cum ipsis finibus exortum est al things contained with in them of supportation and gouernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Heb. He carrieth althings with the word of his power of redemption purchase reconciliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor 5. 10. of restitution reparation renouation 3. Act. 20. there shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of the restauratioÌ„ of al things These bee his positiue works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoeuer I meane either giueth or maintaineth or bettereth and amendeth the beeing of things of which we maie read pleÌ„tifully the mean time in the book of nature more happily in the bookes of grace but hereafter most blessedlie contentedlie in the lardge volumes of glorie 2 Other are his workes of corruption dissolution as my text calleth them desolation The Scripture testifieth of both viuifico occido I quicken I kill Creans lucem formans tenebras Creating the light and forming darknes These workes of desolation are not such the onlie end wherof without farther good is to marre destroie depriue of beeing as the drowning of the old worlde the burning of Sodome with hir sisters the sacking of Ierusalem where the scope proposed to God was to overturne ouerturne overturne without sparing they are desolations to our enimies but consolations to vs ruins to them to vs resurrections they are falen downe saith the Psalme wee stande vpright corruptions to them generations creations recreations to vs. And without these corruptiue destructiue works of God to let passe the other meÌ„ber we could not bee or at least wise not so happie Take for example God neuer made death Inuidia diaboli intrauit 2. Wis. through the enuie of the deuill it entred into the world through sinne the inspiratioÌ„ of the deuil 5. Rom. not onlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entred but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weÌ„t ouer al as a gangraine and infection more theÌ„ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Alexander the great a triumphant conquerour peruenimus ad solis ortum occasum reigned ouer al the sonns of Adam Now vnder this accursed brat thus entring borne by equiuocal and spurious generation vnder this epidemical oecumenical contagion possessing al the corners of the earth and not a King but a tyrant vsurping bearing swaie ouer al flesh what flesh could euer haue beene saued for what man had liued and not sinned or sinned and should haue liued not died the second death but for a worke of desolation comming betweene to desolate and disapoint the works of death Of this worke you maie read I. Ioh. 3. 8. To this end was the sonne of God manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolue the works of the deuil that is to saie sinne and death 2. Heb. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
corner but in the light of the sun that al the world may take notice of them O that my words were now written O that they were written in a booke and engrauē with an iron pen in lead or stone for euer I knowe that my Redeemer liueth said Iob. We know our Protector liued and you your selues knowe it and heauen and earth knowe King and captiue knowe yea the stones in the wals and timber in the beames knowe that our Protector liued and that the Lord of hostes was with vs and the God of Iacob was our defense whē mē were so furiously set against vs and meant to haue destroyed flesh and arme head and members in one daie and at one instant I could lead you by a long tract of the works of God in the daies of that glorious Saint our late soueraigne of happie memorie Queene Elizabeth a woman after Gods heart who walkt in the waies and ouerliued the daies of hir father Dauid and led hir people as a flock forty fiue years through a wildernes of many distresful dangers a Queene of Queenes a Paragon whilest she liued of mortal Princes the diamond in the ring of the monarches of the earth the glorie of hir sexe the pleasure of mankind the miracle of the christian the mark scope euē of the infidel world for they had an eie after hir who notwithstanding al the rorings of the bulls of Basan Centaures and Minotaures of Rome their thundrings lightnings excommunications execrations incantations conspiracies rebellions drugges daggers dagges yet liued to out-liue the malice of hir enimies drew vp hir feet vnto hir in hir bed of peace had hir eies closed with the fingers of hir seruants frends and was buried with Regal burial in the sepulchers of the Kings and Queenes of England hir noble Progenitours When we had exchāged hir for our gracious Soueraigne that now is Luciferum roseo cum sole how glorious were the workes of God in his most peaceable entrance not so much as a fly mouing the whinge or hissing against him Besides manie vnexpected escapes of manie vnsuspected dangers Al these were his workes of desolatiō But there is one behind aboue al the rest which I maie call the desolation of abomination in the hart and purpose of the enimie the most abominable detestable vnmatchable that euer was thought vpon It was not solitudo in terra with them but subter terram itum est in viscera terrae for the perpetration of it they went downe into the bowells of the earth but for the inuentiō to the very vmbilicke and centre of the earth I had almost askt qui gurges aut quis tartarus hoc scelus est ausus attrectare sith in so many thousāds of years from the fal of the reprobate and faithlesse angels it neuer came into the head of anie deuil to suggest to the hart of any mā before this time so nefarious flagitius portentuous a wickednesse as this was Actors it had vpon the earth with whome I must acquaint you 1. that Lateran Iupiter that Balaam Caiphas high-preist of Rome the great Antichrist the maine Alastor Abaddon destroier of the christian world whose first prize in the Church of God was that he might be Episcopus episcoporum cheife and vniuersal Bishop a proud prophane sacrilegious Luciferian name afterwards Rex regum King of Kings and Terror regum terrour of Kings and the hammer of nations turning the keies of the Kingdome of heauen into the keyes of the kingdomes of the earth and not medling with the crimes and sinnes of the people but crownes of Princes not soules but scepters nor contenting himselfe with his first commission though corrupted with false glosses pasce oues vnlesse there were added occide mandūca that is excōmunicate depose dispoliate Eagle Falkons Emperor inferiour Kings not onlie of their dominions possessions but of their liues too It were infinit to follow histories They were not so readie to chandge their names at their first inuestiture into their sees and to be called Vrbanes Bonifaces and the like as afterwards the christian world to change them againe and to call their Vrbanes Turbanes Bonifaces Malefaces Eugenies Dusgenies Hildebrandes titiones infernales hell brandes indeed Pios Impios Clementes Inclementes instead of Caput Ecclesiae to tearme him Caudam Ecclesiae and fūdamētum detrimentū they proued so pernicious both to Church and Christian policies 2 Al other ministers of this man of sin pillers props of his Chaire of pestilence I let passe There is a generation of men more degenerate then euer Nabuchodonoser was not men into beasts but verie deuills incarnate of al the sectes in that Popish Sodome which haue beene multiplied as the monsters of Africke the most pestilēt You cal them Iesuites Bar-Iesuites you wel may of that damned Sorcerer Act. 13. or Iebusites Esaüites Suites as some haue done the disloiall broode of Ignatius Loiola the notorious Incendiaries Bustuaries of Christian states they thinke one daie to be rulers even over heauen it selfe satanicum genus one stiled them the ofspring of Satan the fallest Sinons impostors couzeners of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelliones Bispelliones you knowe not what to make them their liues their tongues their harts their habits all are so false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee said of the Spartanes Nulla fides nisi quantū expedit as the rule of the Parthians was The new Priscilianistes of our age of whom St Austin cōplained soli inuenti sunt dogmatizare mendacium the onlie men that are found to dogmatize defend lying yea and periurie also and that in the worship of God Cū Dei nomen Deus testis Dei sacramentum interponitur Wherof St Austin added o vbi est is fōtes lacrymarū quo ibimus vbi occult abimus nos a facie veritatis O where are you fountaines of teares whether shall wee go or where shal we hide our selues frō the face of truth whose mixt Hermaphroditical epicaene half-borne and half-vnborne propositions are like J say not there seruations of the Gentiles Iuraui lingua but the oracles of the deuiles themselues Jn a worde they are the marow and spirit of the mystery of iniquitie the trumpets of sedition and rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their crie is dirumpamus vincula proijciamus funes let vs breake their bonds and cast away their cordes Noe bond of nature consanguinitie allegiāce alliāce affiance wedlock oath sacrament stādeth good if they list to dissolue it Of al the religions in the world J denounce vnto you let me a little inuert the wordes of the Psalme Nolite fieri sicut equus mulus they differ not much in kind in quibus non est intellectus Bee not like Iesuite Priest they are not far a sunder in whō there is noe conscience no religion whose mouthes thou canst not hold in with bit or bridle of anie either ciuil or sacred