Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

them nothing more vnconstant then their mindes and hearts you cannot tell when you haue them nothing more vngratefull or a worse esteemer of mens deserts you cannot make account of any recompence ftom them humorous clamorous vnrespectiue these haue beene their proper adiuncts Looke but vpon two or three examples Regium est cùm bene feceris malè audire It was the complaint of a great King that is It is the Fate of Kings to be rewarded with euill speeches for their good deseruings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said of another King Agamemnon deserued wel of the Graecians but hee was rewarded with bands or cruell death for his labour Neither haue Gods people beene free from these faults None e uer more faithful in Gods house then Moses none deeper in Gods Booke none more graced with miracles none more carefull of the peoples good c. Yet if any feare of hunger or thirst or enemies c. doe assaile them presently they are ready to returne into Egypt and to that end to elect another Captaine in place of Moses as you may see in Exodus and the Booke of Numbers so great interest had he in them I skip ouer Samuel Dauid Ieremy and other Kings and Prophets and righteous men Come we to Saint Paul and his Galatians his I call them because he had begotten them in the Gospell and as a Nurse cherisheth her children so was he tender among them but when he came to reape fruit from them hee found that he reckoned without his Hoast and so was disappointed of his hope At the first I grant they receiued him as an Angell of God euen as Christ Ie●us they were ready to pull out their owne eyes and to giue them to him if they would doe him good but after they had harkened once to seducers which turned them away from the simplicity of the Gospell then was Saint Paul no longer a Father vnto them but an enemy and in stead of plucking out their owne eyes they seemed forward enough to pull out Saint Pauls to doe their false apostles pleasure so great hold had he of them Neither did they better intreat the Lord of the house Christ Iesus himselfe for these were but his seruants It is true the Father said They will reuerence my Sonne and indeed so he well deserued for hee went about doing good and healing all that were possessed of Deuils or visited with any other sicknesse for God was with him He spake so diuinely as never man spake his enemies being witnesses yea the people wondred at the gracious words that proceeded out of his mouth and flocked betimes to heare him and hung as it were vpon his shoulders Thus Christ might seeme to say of them My beloued is mine and I am hers I haue married her to my selfe in righteousnesse iudgement and mercy But all this was but Hony-moone or as the hasty Summer fruits within a while they became rotten and corrupt and forgate their first loue Nay for a word spoken which that they did not vnderstand was their owne fault onely they gaue him the back and became Apostates Looke a little higher vpon the 51. verse and so downeward Because Christ said that he was the Liuing Bread that came downe from Heauen And Except yee eate of the flesh of the Sonne of man and drinke of his blood you haue no life in you Hereupon groweth a quarrell and such a quarrell as will not be taken vp by any Apologie or mediation but they must needs part yet all Lawes and common reason also will allow a man to interpret his owne meaning and when he professeth that he speaketh figuratiuely and spiritually he ought not to be taken properly and carnally When Christ affirmeth and auerreth that the words that he speaketh are Spirit and life that is are spiritually to be taken and then they will giue life as Augustine full well expoundeth Spiritualiter intelligenda sunt Intellexisti spiritualiter Spiritus vita sunt Intellexisti carnaliter E●iam sic illa Spiritus vitae sunt sed tibi non sunt Hast thou vnderstood them spiritually Then they be Spirit life Hast thou vnderstood them carnally Euen so also they be Spirit and life but to thee they be not Should not this content indifferent men though neither himselfe nor others had spoken so before But now it hath beene an vsuall thing with Christ by a kind of Anagoge to deduce matters from the currant carnall ●ense to an heauenly vnderstanding and therefore with more equity may he be allowed here You know Math. 12. when one said to him Behold thy mother and thy brethren stand withou● desiring to speake with thee He answered and said Who is my mother and who are my brethren And stretching out his hand vpon his Disciples he said Behold my mother and my brethren for he that shall doe the will of my Father which is in heauen he is my brother sister and mother Thus Christ. Now I aske Was Christ ashamed of his kindred By no meanes for he taught others to honour father and mother and not to turne away their eyes from their owne flesh therefore himselfe would not be found defectiue in that duty But this is that that Tertullian saith Hoc dicto vsus est ad excutiendam importunitatem ab opere reuocantium That is By this saying he would meete with and shake off their importunity or vnseasonablenesse that withdrew him from his worke and therefore I say that he denieth that simply in shew which hee denieth not but in comparison indeed namely that if any hinder him in his heauenly vocation hee would not take him for his kinsman So Iohn 4. My meate is to doe the will of him that sent me and to finish his worke Had he no other meat at any time Yes hee did hunger and thirst and eate and drinke as other men doe but in comparison of this he cared not for the other this was meat and drinke to him So the Prophet Esay Is not this the fasting that I haue chosen to loose the bands of wickednesse to take off the heauy burdens and to let the oppressed goe free c. To deale thy bread to the hungry c. There was another bodily fasting or pinching of the belly but that was nothing to this spirituall One. So another Prophet Rent your hearts and not your garments And another Circumcise the fore-skin of your hearts c. Neither doe the Scriptures only vse to speake thus but ordinary wise men also whether they were in the Church or out of the Church What dost thou meane to angle for Trowtes and Gudgeons or the like Thy angling is Castles and Towres and Forts c. said Cleopatra to Marcus Antonius Doe you aske me where be my Iewels My Iewels are my husband his triumphs said Phocions wife Doe you aske me where be mine ornaments My ornaments be my two sonnes whom I haue brought vp in vertue and

a Christian Thus Augustine And to the same purpose Chrysostome who liued but a little before him Where haue ye read this saith he Forasmuch as he hath not read it written but speaketh of himselfe it is euident that he hath not the holy Ghost And to be short Irenaeus who liued before them both shall be instead of all others To sticke vnto the Scriptures which containe Lat. are a certaine and an vndoubted truth that is to build ones house vpon a strong and firme Rocke Thus he whereby ●e ●heweth that they that build their faith vpon any other foundation as namely vpon Tradition they build it but vpon sand which will not abide the least blast oftentation nor the least push of strong reasoning but will soone fleet and fall to the ground To shew the vanity and vncertainty of Tradition let this one Story that I shall recite vnto you suffice and then I will proceed to that which remaineth In the Primitiue Church by the report of Eusebius there was a sharp contention and betweene such as would not be counted babes or obscure fellowes but Fathers and Pillars touching the celebrating of Easter The Easterne Church went one way and the Westerne another And what was the cause of their iarre The Easterne Church pretended a Tradition as from Saint Iohn the Euangelist that he forsooth should command it to be kept vpon such a day The Westerne Church a Tradition as from Saint Peter that he should ordaine it to be kept such a day vpon a Sunday by all meanes What shall we say to this were Saint Peter and Saint Iohn diuided that yea should be with them nay and nay yea No but their Disciples misse-heard them or misse-remembred them or misse-reported them and hereupon they brake forth into quarrell Now i● in the best times when many that had heard the Apostles or Apostolicke men were yet aliue when the extraordinary gifts of the holy Ghost as the miraculous curing of the sicke and the casting out of Deuils c. were yet to be seene in many by the testimonies of Iustine Martyr Irenaeus Tertullian c. if this were done say I when the Church was yet a Virgin as it were by the iudgement of Polycrates in Eusebius what can we looke for in the latter perillous times when she had abandoned her selfe to Spirituall fornication I meane not onely to superstition but also to Idolatry Is any mans word to be taken that Christ spake thus or thus by his Apostles when he hath not their writing to shew Thus much against Papists Traditions now in the words that follow I pray you obserue with me how Angelically or rather Diuinely the Apostle doth mount and cause●h his speech to grow Sermo crescit in describing the Sonne of God by his estate by his Acts by his Nature Person c. He hath taught vs saith the Apostle by his Sonne would ye know what Sonne Not an ordinary Sonne such as we are but the Heire and Owner of all things nay the Creator of heauen and of earth nay the very brightnesse of Gods glory and the ingraued forme or expresse Image of his person distinguished onely in person not separated or diuerse in nature nor inferiour to him Is this all No he preceedeth bearing vp all things by his mighty power therefore not onely the Creator but also the preseruer of the world Is that all No it had beene to small purpose at least to small benefit to vs if God should make vs and preserue vs onely and there stay but that which is a greater matter for vs he hath redeemed vs by purging vs from our sinnes yea and for the full consummation of his victory and our Redemption he sitteth at the right hand of the Maiestie in the highest places from thence to oppugne our spirituall enemies and from thence to reach-out his hand to helpe vs and supply vs. And what can be spoken more fully more richly more comfortably Christ called the two sonnes of Zebedee sonnes of Thunder Augustine speaking of a certaine Sentence of Ambrose exclaimeth ô sensum hominis Dei ex ipso haustum fonte gratiae Dei that is O sense of a man of God drawne out of the very fountaine of the grace of God! Hierome calleth Hilary a Rhodan that is a most swift riuer of Eloquence Theodoret calleth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Ocean of Diuinity I cannot tell what I may call this third verse else but a very depth of mysteries a fountaine of Water of life that can hardly be sounded to the bottome I find that the Iewes haue a booke which they call Tse●ormor that is a bundle of myrrh that they haue another which they call Tsemach Dauid that is The branch of Dauid that they haue another also which they call Orach Chaiim that is the path-way of life False titles the bookes be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not deserue such glorious names But surely he that should say that this one verse deserueth all these Elogies and Titles should not speake a whit out of the way For it is no lesse than a bundle of most fragrant odoriferous flowrs refreshing the inward man and preseruing the whole soule from putrefaction it describeth also the true branch you know Christ is called so by the Prophet Zechary so expressely that fewe places of the Scripture may be compared with i● Lastly it sheweth the path of life namely wherein our true Life consisteth to wit in the Sacrifice and bloody Offering o● Iesus Christ which purgeth vs from all our sinnes But let vs come to the particulars that remaine yet to be handled The first is that God hath made hi● Sonne Heire of all things This place is abused by two sorts of Hereticks Anabaptists and Romanists I will but point at their err●rs The former vrge Christ is made heire of all things therefore faithfull Christians onely they meane specially such as be of their stampe haue interest in the things of this world all others are but vsurpers and therefore may lawfully be stript of them But they should know that the heauens euen the heauens are the Lords the earth hath he giuen to the children of men to the children of men promiscuously he doth not say precisely to the children of God indeed he that made Abraham and Isaack rich which were faithfull and the Fathers of the faithfull made also Laban and Nabal which were prophane he that causeth the Sunne to shine and the raine to fall vpon the iust did and doth the same for the vniust Briefely he that gaue Caesar a mercifull Prince gaue before him Marius a cruell Tyrant Caesar was not to be iustled with being chosen by the people and Marius was to be stooped vnto while he had Lawe on his side Now whereas they would make their claime by Christ Christ was heire of all things therefore they rightly beleeuing in Christ are the onely true heires