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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	prophet_n	samuel_n	2,676	5	9.8228	5	true

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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

merit for themselues but as for the imputing of Christs righteousnesse vnto vs beleeuing that they make a iest at euen as their forefathers the Heathen did Irridere fidem Christianorum iocularibus facetijs lancinare as Arnobius sayes yet Saint Paul saith Rom. 5.19 As by the disobedience of one man many were made sinners so by the obedience of One many shall be made righteous How were wee made sinners by one mans disobedience that is Adams Was not the same imputed to vs and laid to our charge as if we had beene actuall transgressors with Adam and had bin in Paradise with him and had eaten of the forbidden fruit as well as he Euen so we must haue Christs obedience and sufferings imputed to vs as though we had suffered and done as much as the Law requireth in our persons or else we cannot be presented blameles in Gods sight Neither hath this Doctrine seemed strange to the Fathers Pro delictis nostris ipse precatur delicta nostra sua delicta facit vt Iustitiam suam nostram iustitiam faceret He prayeth for our offences and maketh our offences to be his owne offences that he might make his righteousnesse to be our owne righteousnesse Thus ●ugustin Bernard also that I trouble you with no more was of th● same mind Cur non aliunde iustitia cùm aliunde reatus Why may not righteousnesse come from another as well as guiltinesse comes from another As if he said Might the first Adams sinne be imputed to vs and may not the second Adams righteousnesse be imputed as well But to whom The Scripture is so plaine God so loued the world that he gaue his onely begotten Sonne that as many as beleeued in him should not perish but haue euerlasting life Yee are saued by grace through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes. 2. In which words the Apostle doth set downe the two maine causes of our Saluation the fi●st and efficient whereof is grace that is the grace of Christ the second faith being the instrumentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the quality inherent in vs could merit any thing in the matter of our Iustification without respect vnto Christ but excludeth that together with all worth and workes of ours Not of workes saith the Apostle and rendreth the reason lest any man should boast signifying that because God would barre all flesh from glorying in his sight haue all the glory himselfe therefore therefore that works are wholy excluded from being causes or instruments of our sauing But there must be an end of the former part of our discourse except we will haue the later altogether vntouched Come we therefore to the reason or ground of St. Pauls resolution For it is the power of God to saluation to euery one that beleeueth c. Euery word of this reasonisa reason how strong therfore is the reason I cannot be ashamed saith S. Paul of power specially of such power as is Diuine specially of such Diuine power as saueth specially of such that saueth not him that meriteth but him that beleeueth specially such as saueth not two or three beleeuers but euery one without exception And such a thing is the Gospell therefore I cannot be ashamed of it The major of whose Argument we will first consider of briefely and then wee may insist vpon the minor more at large Phocion that worthy Athenian being sent and employed by Chabrias then in the chiefest office to gather the tribute of the Ilanders and with twenty ships made answer That if he were sent to fight the Nauy was too small if to friends and companions in waste it was too great one ship might serue the turne The like is written of Tigranes King of Armenia that when he espyed the Romane Army containing not aboue eluen thousand of horse and foote his being of aboue 200000. he despised them in his heart saying If they come as Embassadours they are too many if as Soldiers too few So in the Booke of God namely 1. Reg. 20. When Benhadad that had so great an Army that he vanted saying The gods doe so and so vnto me if the dust of Samaria be enough to all the people that follow me for euery man an handfull and was otherwise so puissant that thirty two Kings did helpe him When he I say sawe the seruants of the Princes as it were a forlorne Company embatteld against him Whether they be come out for peace take them aliue or whether they be come out to fight to take them aliue So also Numb 13. When the Spies that were sent out to search the Land of promise made report of it that all the people that they sawe there were men of great stature euen Gyants the sonnes of Anak and that themselues were in comparison to them but as Grassehoppers the whole Congregation lifted vp their voyce and cryed and wept all the night they were so much abashed at the report of their power By which examples that I produce no more you may see that as opinion of power and strength maketh the one part bold and couragious so feeblenesse and weakenesse dismayeth and confoundeth the other Thou art not able to goe and fight with yonder Philistine said Saul to Dauid 1. Sam. 17. For thou art a boy and he is a man of warre from his youth So lest any should say to our Apostle You threaten to come to the Romanes Rerum Dominos gentemque togatam and to bring your Gospell with you Alas what can you doe what can it doe Your bodily presence is but weake your speech rude your words but wind nay distastefull and vnwelcome to all the world Is it not euery where spoken against Doth any of the Rulers Consuls Tribunes Pretors c. beleeue on Christ but onely a few of the rascality which know not the Law Lest any I say should say so the Apostle answereth for himselfe that he knoweth what he doth the Word that hee bringeth is not his owne but His that sent him the Gospell that he preacheth is not weake but mighty in operation able to cast downe strong holds and whatsoeuer opposeth it selfe to it It is power and therefore what can it not doe Yea it is the power of God that is such a powerfull Instrument as whereto God promiseth a blessing and force for euer therefore shall it stand out to the end What if the Romanes be mighty Yet he that dwelleth in the heauens is mightier What if he be a strong man armed that keepeth the house Yet when a stronger then he commeth he will take away his armour wherein he trusted and rifle him If God be on our side if his presence goe with vs as Moses said we shall find all things worke for the best to bring men to faith and consequently to Saluation Therefore

nor yet for the Iustices to lay the fault vpon the twelue men for euery man shall beare his owne burden And as the righteous shall liue by his owne faith so the vnrighteous shall die for his owne faultinesse and a pillow of blood is a very hard pillow for a tender conscience to take rest vpon harder then the pillow of stones in Genesis for vpon that Iacob did sleep But that ought to be done in such weighty cases that concerne life which the Law of God requireth to be done in the case of Idolatry namely They should seeke and make search and inquire diligently and if it be true and the thing certaine c. then thou shalt not faile to slay them c. And as Iob professed that he did in these words The cause which I knew not I searched out Otherwise if the matter be not euident it is better to be slow then forward lest Cinna Cesars friend be slaine in place of Cesars enemy that had railed vpon him as in the Romane Story And lest Histiaeus make the shoo and Aristag●ras weare it as in the Greeke Story And lest that one sowe and another reape as in the Gospell I meane lest one commit the offence and another be punished If the least imputation of cruelty did sticke to your reputation Honorable men and brethren if it might be said of you with any probability which was said of Claudius the Emperour that his hands were otherwise weake and feeble but strong and sturdy to shead blood I could vse many reasons to moue and induce you to lenity and clemency so farre-forth as the state of the Common-weale would beare for that is alwayes to be vnder-stood Salus Reipublicae summa Lex but I perswade my selfe of you that you propend thereunto by nature and specially by grace and that you say many times to your selues when you are about to giue Sentence as the successor of Claudius did when a Bill was brought vnto him for the execution of a man condemned Quam vellem nescirem literas Oh that I could not write my name Oh that another had my roome And that it may be said of you as it was of that good Emperour Augustus Qui cum triste aliqui● statuit fit tristis ipse cuique fere poenam sumere poena sua est that si You are grieued your selues when you pronounce a grieuous Sentence and you thinke your selues are punished when you punish others I haue stood very long vpon the three first words of my Text I put on Righteousnesse Wherein I haue shewed First the meaning Fitnesse and vsualnesse of the Phrase secondly for the Vettue the bulke of the Phrase how necessary and goodly it is the goodliest Robe that a Magistrate can put on thirdly and lastly what be the hinderances and staines of it First Preiudice Secondly Partiality Thirdly Brib●ry and lastly Precipitancy Now Iob is not content to tell vs that he put on Iustice but addeth it clothed me Meaning that he did not cast it behind him like a cloake or throw it about him like a mantle to couer some p●rts and to leaue the others vncouered but that it couered him on all parts from top to toe like the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a long Garment downe to the feet mentioned in the Reuelation And like the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Garment wherein one might wrap and roll himselfe mentioned in the Booke of Ester Meteranus in his Belgicke Story writeth of a certaine old woman in the Low-Countries that she being neere her end required her Keeper of all loues and in any case to put vpon her the Cowle of a Fryer Minorite when shee should be ready to yeeld vp the ghost which she had prepared for the purpose And said she if death happen to come on so suddenly that thou canst not put the whole Cowle vpon me yet faile not at the least to put one of mine armes into it that by vertue thereof three parts of my sinnes may be forgiuen me and the fourth expiated in Purgatory Thus Meteranus of the old wiues perswasion touching the vertue of the Fryers Cowle which perswasion Superstition bred Couetousnesse tendered and folly entertained I cannot say so much of the vertue of the Robe of Iustice either commutatiue or distributiue either priuate or publicke though I thinke passing well of it that it should haue power to forgiue sinnes No The blood of Iesus Christ cleanseth vs from all sinnes And He hath washed vs in his blood And Wee must be found in him not hauing our owne righteousnesse which is of the Law but that which is by the faith of Iesus Christ euen the righteousnesse of God through faith But this I dare boldly say that it yeeldeth a pleasant sauour vnto the nostrils of our heauenly Father as Esaus garment vpon Iacobs backe did to Izack their father And of all the garments yee can put on after faith and loue there is none to be compared to it There is mention in Saint Mathew of soft clothing but it was onely for them that were in Kings Courts Also in the Psalme of a garment of needle-worke wrought about with diuers colours but it was onely for the Queene Also in the 2. Sam. of garments of many pieces or colours but they were for Kings daughters that were virgins Also of garments of Linnen and Woollen which were forbidden the Israelites who thereby as by an Allegery were forbidden all hypocrisie and insincerity not onely in matters of faith but also in conuersation Also in the booke of Ioshuah of a Babylonish garment which Achan purloyned to his destruction Further there is mention in Stories of garments of gold and of siluer at which Dionysius iested That they were too cold in the Winter and too heauy in the Summer but now they are in speciall request euery ordinary fellow weareth cloth of gold and of siluer nay he is not an ordinary fellow but a No-body that is not so attyred Also there is mention in Story of perfumed garments which were the vndoing of Muleasses King of Tunis for by the smell thereof he was hunted after taken and bereaued of his eyes and of his Kingdome as Iouius writeth Thus the outward garment or ornament is for some persons and purposes and not for others and for some certaine times and not for all But now Iustice is for all sorts of men and for all times of the yeere sweet without fulsomnesse precious without burdensomnesse safe without dangerousnesse indifferent to all degrees to all persons common equall glorious full of Maiestie and full of all good workes We haue not so great vse of fire and water as we haue of Iustice said one or one maysay The Morning-starre or the Euening-starre is not so faire as Iustice said another Faire as the Moone pure as the Sunne terrible as an Armie with Banners So haue

controuersie betweene vs and the Romanists seeking out of the woodden Crosse worshipping of the Crosse yea of the counterfeit of it fighting for the Crosse seeking to the Sepulcher fighting for the Sepulcher worshipping of the Sepulcher setting vp Images in Churches worshipping of Images and of some of them with latria Inuocating of Saints wo●shipping of their Relikes yea of the Relikes of Theeues and Murderers yea of the bones of Apes and Foxes yea of the Pictures of Adonis and Venus these things were not done in a corner neither were they reueiled in the twy-light but in the sight of the Sunne To be short eleuating of the Sacrament adoring of the Sacrament inuocating of the Sacrament and calling it Lord and God yea dedicating of bookes vnto it Saunders doth so these and a hundred more such abominations had neuer beene so admitted nor so long allowed in the Church of God if they that sate at the Sterne had beene wise and intelligent in Gods matters For when the Emperour or King was wise then the streame of Idolatry and superstition was greatly stopped and stayed though not dryed vp As by Leo Isaurus and his sonne and his sonnes sonne in the East By Charles the great and his sonnes sonne in the West These partly gathered Synods for the crossing of certaine superstitious worshippings partly they either wrote bookes themselues or caused bookes to be written by others in the cause of truth So when either the Empire had such a head as Otho the great or Hen●y the second and fourth or the two first Frederickes or France such a King as Philip the faire To speake nothing of our late English Wor●hies then they did not suffer themselues to be out-faced with counterfeit Titles neither could they indure to heare either that the Imperiall Crowne was beneficium Papale as Pope Alexander the third would haue it or that the Crowne of France was at the Popes disposing as Boniface the eighth vanted Much lesse such swelling words of vanity nay of intolerable insolency as Innocent the fourth deliuered to the Embassadors of King Henry the th●rd Nonne Rex Angliae vassallus meus est vt plus dicam Mancipium that is Is not the King of England my vassale nay I will say more bond-man or bond-slaue witnesse Mathew Paris They did not onely dispute the case with him as Michael did with Nicholas the first and a successor of Michael with Innocent the third Their Epistles some of them answering and crossing one another are to be seene in the Decretals but also went more roundly and roughly to worke with them taking them downe a pinne or two lower and sometimes putting them besides the Cushion and placing others in their roome It importeth therefore the cause of Religion mightily that Kings be wise and skilfull in Gods Booke that they be able to discerne what is Gods right what their owne yea that they can distinguish wisely betweene the Vicars of Christ and the angels of Satan betweene the Keyes of the Church and counterfet Pick-lockes as Doctor Fulke calls them For where wisedome is not and doth not abound there there is much going out of the way there there is often f●lling into the ditch Inscitia mater omnium err●rum saith Fulgentius that is Ignorance is the mother of all errors So Bernard calleth Ignorance the mother of all vices So Iustin Martyr Let knowledge be thy heart and truth thy life And Clement Alexandrinus seuen Stromate Knowledge is the food of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Ignorance is the staruing of the soule or the disease called Atrophia to eate and to be neuer the neere or better for the eating Thus we are to hold in Thesi of the singular vse that is of wisedome as necessary as the ayre we drawe in as faire as the morning starre nay as the Sunne when hee riseth in his might So of Folly or Ignorance that the same is as darke as the night as foule and as vgly as the face of hell This I say in Thesi. Now for application a word or two I doubt not but as in the Romane Common-weale vnder Marcus Antoninus when that saying of Plato was considered of It goeth well with Common-wealths when either Philosophers be made Kings or Kings addict themselues to Philosophy There was a generall applying of it to their State vnder that Marcus and as in Athens when a speech out of a Poet was recited touching the sweet-singing Grassehopper all with one consent applyed it to Socrates And as in the fourth of Luke when that sentence was read out of Esay The Spirit of the Lord is vpon me wherefore he anointed me he hath sent me to preach the Gospell to the poore c The eyes of all in the Synagogue wer● fastned vpon our Sauiour and all bare him witnes●e and he said that that day that Scripture was fulfilled in their eares So as many as doe heare me this day doe reioyce in themselues and congratulate to their Countrey that his Maiestie is not as many other Princes are that haue need to be called vpon with the words of the Prophet Ieremy 31. Chapter Know the Lord or that hath need to aske after the old way which is the good way c. as it is Ieremy the 6 but that hath knowne the Scriptures from his youth as Saint Paul speaketh to Timothie and is able both Preacher-like to exhort by wholesome doctrine and Doctor-like to conuince them that are contrarie-minded Flesh blood hath not reuealed the same it came not either by education or by Institution or by reading or by Conference though these be excellent helps and happy they be that finde them or vse them but by the Spirit of our Father which is in heauen euen as it is also said Zach. 4. Neither by an Army nor by strength but by my Spirit saith the Lord Almighty Therefore as Christ saith Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and haue not seene them and to heare those things which you heare and haue not heard them So we of this Land are to hold our selues happy and thrice happy that the Lord hath giuen vs a King after his heart and our owne heart that can gouerne with Counsaile and rule with Wisedome that hath the Spirit of the liuing God resi●●t in him and his senses exercised in the knowledge feare of the Lord that needs not to be taught but that can teach nor to be exhorted but onely c●ngratulated This is not to flatter to giue the King his due specially when the giuing of due doth giue encouragement and implyeth exhortation to perseuere in well-doing Did not our Sauiour praise Nathaniel to his face And who such a patterne of veracity and plaine dealing as he Did not the Queene of Sheba praise Salomon to his

in his house but put all things vnder the hand of Ioseph as is to be seene in Genesis So 2. King 22. 2. Kings 12. The King is there said not to take any account of them that were trusted with the repairing of the Temple for they did it faithfully But in my iudgement these and such other examples if there be any such are set downe in the Scriptures rather to commend the speciall honesty of them that were trusted then the great prudence of those that did trust I am sure Elisha called his seruant to account where he had beene though he had serued him long And Isaack his sonne how he got the Venizon so soone though he thought him to be his eldest son whom he most loued And so did Achish his mercenary Dauid where he had been rouing though he had made him keeper of his head And so did Salomon Shemi how he durst passe ouer the brooke Kedron being confined to Hierusalem though his father had sworne vnto him And to be short so the King in the Gospell those seruants to whom he had committed Talents and againe the rich man that steward which had wasted his goods Frontinus in his third booke writeth of Iphicrates that being besieged in Corinth he thought good to suruey his watch and finding a watch-man asleepe hee made no more adoe but thrust him thorow vsing these words I haue done him no wrong as I found him so I left him I found him asleepe and I haue left him asleepe But in the later place hee spake not of the bodily sleepe but of the sleepe of death So Luitprandus writeth of an Emperour of Constantinople that his manner was many times to suruey the watch of that City and those whom he found vigilant and faithfull to reward and the negligent and corrupt to punish It is certaine that Licentia sumus omnes deteriores And as it is ill for the body of the Common-weale to be vnder such Officers sub quibus omnia liceant So it is ill for the Officers themselues to haue too much scope vnder the chiefe Magistrates by the Iudgement of Saint Augustine who approueth the saying of Tullie which he vttereth O miserum cui peccare liceat that is He is not happy but wretched that hath a licence in his pocket as it were to commit a sinne and a protection in his bosome from suffering punishment I presse this point no further Wee haue seene what vertues are required of Kings in my Text namely Wisedome and Prudence Wisedome in Gods matters Prudence in State matters Touching the latter Prudence what be the parts of it namely Insight foresight and ouerseeing These things be necessary at all times but more specially at one time than at another the Psalmist doth insinuate by saying in my Text Now therefore be wise O yee Kings As i● he said How-soeuer you haue long time stood out and said We will not haue this man to raigne ouer vs yet now at the length imbrace him for your Messiah and King How-soeuer heretofore you haue refused to take vp his yoke vpon your shoulders and to learne of him to be gentle and meeke yet now at the length turne vnto him and humble your selues vnder his hands that he may exalt you Briefely Howsoeuer heretofore you haue despitefully intreated them that were sent vnto you yet henceforth be no longer mockers lest your bonds increase whilest it is called To day submit your selues vnto him and craue pardon and remission Now is the accepted time now is the day of saluation now or neuer c. If euer there were a time when this alarum-bell was needfull to bee rung I thinke it as necessary at this time as euer For when did the Deuill rage more fiercely hauing great wrath because his time is short when did Antichrist Primogenitus Diaboli as Polycarpus called Marcion storme more tempestuously being full of wrath for two causes that is for being stripped of his ends in England for England had beene a plentifull Granary to him as Sicily had beene to Rome nay a very Paradise by the Popes owne confession as witnesseth Mathew Paris Secondly being not onely outed by Proclamations and Edicts but also confuted and confounded by a Princely golden Pen golden I call it not as the Prophet Esay called Babylon golden or goldseeking but as Pythagoras his verses were called golden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly when did his Emissaries Seminarists and Iesuits take on more impatiently These because they cannot accomplish their traiterous designes of troubling our Estate that they may fish in troubled waters those because they cannot compasse their long hopes and desires to be planted in our Land and to eate vp the fat thereof The danger therefore being as great as euer it was and peraduenture greater it standeth them vpon that sit at the sterne to looke about them and to be wise To be wise as Serpents but innocent as Doues concerning maliciousnesse to bee children but in wit to bee perfect to obserue the haunt of the old Foxes and the young Cubs for they destroy the Vines and make the grapes to be small grapes c. Now the beginning of wisedome is the feare of the Lord that is a right beliefe in him and a due seruing of him a good vnderstanding or policy it is the same word that is in my Text haue all they that doe thereafter the praise thereof endureth for euer It is indeed not onely the beginning o● chiefe point of wisedome but it is Alpha and Omega the first point and the last yea it is vtraque pagina both the sides of the leafe as Plinie speaketh There be many high hills in such a Country many strong holds in such a Country c. said Aratus to Philip the second of Macedon but there is no such sure hold for a Prince as to be beloued of his subiects it is a good speech and a true touching earthly defence none like to it for where affectionate and firme good-will is there is continuall watching and warding for the safety of the Prince there there are Hawkes eyes and standing-vp eares to sound and descry dangers and to expell them Briefely there are Laterum oppositus as he said yea offring vp of strong cryes and teares to God that is able to saue from death that they may be heard and deliuered in that they feare as the Apostle almost in so many words speaketh to the Hebr. De nostris annis tibi Iupiter augeat annos God lengthen your yeeres though it should bee with the shortening of our owne thus in the time of Paganisme they prayed for their Emperour as witnesseth Tertullian The like they did in the time of Christianity as the same Tertullian acknowledgeth We offer sacrifice for the Emperour saith he but to his Lord and our Lord he doth not say to any Saint and we doe it Puraprece he doth not say with any visible

gnal cisse-din mezareh be gneinaiu col ragn HERE we haue an excellent Person and an excellent function and an excellent worke and an excellent Instrument or meane The Person is a King the function or exercise isto sit onthe Throne of Iudgement the worke or effect is the scattering away of all euill lastly the instrument or mean is his eyes For the first Glorious things are spoken of thee thou Citie of God it is said of Ierusalem Ps. 87. And so Glorious things are spoken of Kings in the Booke of God we may say For their innocency they are called Lambes for their care Shepheards for their louingnesse Nursing-fathers for their bounty and liberality Franke-giuers Benefactors Nedibim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their authority Leaders nay Controwlers such as haue a negatiue voyce gnotserim nay Alkumim such as is no standing with or against lastly for the profit that we reape by them Physicians nay Sauiours nay Gods after a sort Behold King Salomon with the Crowne wherewith his mother crowned him in the day of his espousals Cant. 3. And so Behold euery true successor of Salomon with the Crowne that the heauenly Father hath adorned him in the day of his coronation it may be said This out of the Booke of God Also in the booke of Nature I meane in the writings of meere naturall men we finde the like titles and Elogies giuen to Kings and Princes A good King differeth not from a good Shepheard said one from a good Father said another Hee is the Image of God the liuely Image of God said another A seeing Law a speaking Law said another Briefely he is a breathing Law a Law that hath life and soule in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said another euen Zeno in Clem. Alexandrinus Finally Sauiours they haue b●ene called and by such as would not be counted flatterer● Flamminius Soter Antiochus Soter c. Now these Titles of high renowne and honour haue beene giuen to Ki●gs and such as had Kingly authority both by them that spake so as they were moue● by the holy Ghost and by them that spake so as nature dictated vnto them not to the end they should be high-minded and vtter such swelling words of vanity as either the King of Babel doth Esay 14. I will ascend into heauen I will exalt my Throne aboue the starres of God c. Or as the King of Persia doth in Marcellinus Sapor Rex Regum particeps siderum frater Solis Lunae c. that is Sapor King of Kings companion to the starres brother to the Sunne and to the Moone c. these were words of men of corrupt minds and which made their madnesse knowne to all men but for two causes chiefely were those titles giuen vnto them First to moue them to be thankefull to God who had so highly aduanced them euen aboue all that is called high in this world The King hath none aboue him vpon earth said Agapetus to Iustinian Secondly to incite vs to yeeld all honor and feare and reuerence and obedience vnto so diuine a calling Of the calling duty of Kings I cannot speake I need not speake I cannot speake worthily fitly Seemeth it a light thing to be sonne in Law to the King A light thing answered Dauid vnto those that motioned him a match in King Sauls house and so a Preacher may say Seemeth it a small thing to speake of Kings matters in the Kings Court and not be confounded Why the men of Beth●hemesh for daring to looke once in the Arke were destroyed with a great destruction 1 Sam. Yea Vzzah for seeking to stay the Arke when it tottered was smitten that he dyed 2 Sam. Yea Theopompus and Theodectes for aduenturing to write of holy matters contained in the holy Scriptures with an vnhallowed pen lost their wits and sight for their labours neither was it restored vnto them vntill they recanted their presumption witnesse Iosephus vpon the report of Demetrius Phalareus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. euen to speake true things of God is many times very dangerous saith Epiphanius out of Origen Gods matters and Princes matters be not the same I grant yet are they very like and as God will not hold them guiltlesse that breake their bounds approach too neere to the mount of his secrets so Kings haue no cause to thanke those that be audaciously officious But the best is a Preacher needeth not to speake one word of instruction either to our King being present or for our King being absent He is as an Angell of God knowing good euill as the woman of Tekoah and Mephibosheth told Dauid He can speake of trees from the Cedar tree that groweth in Libanon to the Hyssop that springeth out of the wall 1 Kings 4. I meane hee is skilfull and expert in all Arts in all Sciences in all Faculties and in the chiefest faculty of all he can speake and iudge and write and moderate in the most difficult and arduous points euen from the diuine Attributes of the Trinity to the deepest mysteries of the Reuelation euen from Antichrist that sitteth vpon the Throne to the begging Fryer that goeth from dore to dore euen from concupiscence that entreth with vs into the world vnto Purgatory that is made the end of all flesh or most flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said one And so his Maiesty can say with Iacob when Ioseph tooke vpon him to aduise him I know I know And againe it may b e said of him as Saint Paul said of Agrippa The King knoweth of these things and none of these things are hidden from the King Erasmus speaking of Basil surnamed the Great saith of him that there is not one in the Latine Church fit to be compared to him but if we will make an equall match for him saith he we need to ioyne the worth of two together the smooth sweet stile of Lactantius and the Scripture-learning of Hierome To this effect Erasmus in imitation of him as I thinke a worthy moderne writer saith the like of S●aliger the father that to paralell him aright and not to doe him wrong we had need to ioyne the worth of two together namely the wit of Xenophon and the valour of Masinissa And euen so if we will counterpoize the sufficiency of his Maiestie for matter of learning and knowledge we must take the worth of a great many of Princes to wit the Poeticall veine of such a one the eloquence of such a one and the Philosophy of a third and the Diuinity of halfe a doozen of the best This is the Kings honor before all Nations and this is our Crowne of reioycing on the behalfe of our King before men and Angels I will therefore speake no more of the dignity of a King nor of the worth of our King and I haue shewed reasons why I need not to deliuer one word of instruction for him But now

Athenians for they hauing gotten Pausanias within their danger who had done them many despights yet calling to minde the good seruice he had done against the common enemy at a place called Plataea they let him escape and bid him thanke that place Well-fare also the Spaniards who hauing taken Peter of Nauarre a famous Engineer who had fallen from them to the French and layed him vp in prison in one of the Castels at Naples when they remembred that they had taken the same Castell before by his prowesse they could not finde in their hearts to doe him any violence but suffered him to depart But Saul and his Court are like those Iewes whom Christ reproues Iohn 10. Many good workes haue I shewed you from my Father for which of these doe you stone me As if he should haue said Suppose I had giuen you some probable cause of discontent by a word spoken should that make my good deeds to be forgotten as namely my giuing sight to your blind hearing to your deafe life to your dead c. were this honesty So Abigail suppose thou hadst giuen him some cause of offence as by departing the Courtwithout leaue when thy life was sought for by eating of Shew-bread and taking away a consecrated sword this when thou wast in necessity fleeing to the Land of the enemy when thou couldest not be safe in thine owne Country should this make thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy worthy deeds thy martiall acts offensiue and defensiue to be forgotten and thy selfe to be reputed and condemned for a Traytor This were hard extreme hard Abigail might thinke and we might say and therefore Saul to be condemned of most enuious ingratitude Now if it be such a fault for King Saul to rise vp against Dauid and to persecute him and to seeke his soule who was but his seruant and his subiect what is it then for the subiect to practise against his Soueraigne and to seeke to destroy him This is not so much ingratitude as inhumanity nay impiety For a kinde of piety is due vnto the Prince his person ought to be sacred vnto vs yea his Estate yea his authority yea his honour He is a kind of God vpon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which is Soueraigne is thought to be God in some sort Now a King is a liuely Image of God said the Heathen man therefore not onely he that resisteth shall receiue damnation because he resisteth the ordinance of God but also he that offendeth against the Maiesty of a Prince with his tongue he offendeth against the Maiesty of God himselfe for this cause it is said in Exodus Thou shalt not raile vpon the Iudges or Magistrates Elohim neither shalt thou speake ill of the Ruler of thy people that is the King especially And Salomon in the booke of the Preacher Curse not the King no not in thy thought c. for the fowles of the ayre shall carry the voyce and that which hath wings shall vtter the matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If any man be disposed to fight against God let him dare to fight against my King If any will presume to fight against my King let him presume to fight against God also In which words he seemeth to confound fighting against God and fighting against the King as though they were almost alike hainous Now if euery striuing against the Prince be most vnlawfull and deserueth seuere punishment what is it then to doe some act of hostility against him as for example to blow the Trumpet of sedition as did Sheba to leuy an Army against him as did Absalom to lift vp the hand against him as Achitophel counselled I confesse that there haue beene Princes that haue beene more tender in their eares than in their bodies and whereas they haue pardoned such as had borne armes against them yet they would not pardon such as had beene ouer-lauish of their tongues It is not because a wound that is made with a weapon a plaister may heale but for the gash that is made with the tongue there is no balme in Gilead nothing will cure it so throughly but the scarre will remaine For all that this is but the conceit of some few and more superficiall than solid for words be but wind and neither breake bones nor skinne nor hurt any others but them that are content to be hurt but blowes make a dent that will not so easily be healed vp Therefore the Tenet is that they that doe some acte of hostility be viler Traitors than they that stay themselues at words Now of these kinds of Traitors there haue beene too many found in all ages and Countries and against as worthy Princes as euer raigned Who might compare for policy with Augustus for vertue with Traian yet how many Treasons in their time though in their time Rome was as flourishing as euer it was before or after So to leaue Heathenish times Were not Constantine Theodosius Iustinian Charles Otho so great that they had the name of Great giuen vnto them by common consent as well for their worth as for their power and had not all these their hands full by meanes of seditious practisers As for Lewes surnamed the Pious his portion was by much worse than any of the former for his owne sonnes that came out of his bowels made head and warre against him and tooke him prisoner and kept him in prison certaine yeeres But as 2 Sam. 14. When the woman of Tekoa was demanded by Dauid whether Ioabs hand were not in the businesse that is whether he did not set her on worke confessed and denyed not but said plainely He did So if you will consult impartiall Story it will tell you that either the beginning of that hurly-burly or the progresse had much life from him of Rome who threatned to excommunicate the Prelats that remained faithfull to the Father Now if this were done in a greene tree when the leaues of piety and vertue yet remained I meane before Satan was let loose and men had abandonned themselues vnto all kinds of outrages and villanies what then might be expected in the later decaying ages when Satan had his full swinge what maruell I say if two hundred yeeres after Gregorie the seuenth stirred vp against Henry the fourth Rodolpho a great Prince of Sweden sending him the Imperiall crowne with a verse that euery Scholler hath in his mouth Petra dedit Petro Petrus Diadema Rodolpho And not content herwith he lastly stirred vp against the said Emperour his owne sonne alluring him with faire promises of this life and of that that is to come to rebell against his father In those dayes was nothing but warres and rumours of warres a Post went to meet a Post and a Messenger a Messenger as the Prophet speaketh and the Powers of heauen and earth seemed to be moued and mens hearts to faile with

feare and anxiety and all to be brought to a combustion But what was the issue of all this The Emperour had successe in most battels and he fought 52. more than euer did any before or since and saw the end and confusion of all his foes saue of his sonne whom God suffered to suruiue to make him a subiect and spectacle of his wrath After the dayes of Henry the fourth the succeeding Emperours had much adoe with their disloyall subiects being set on by them of Rome who would be counted Fathers and yet incense their children one against the other that themselues might deuoure them being weakened with open mouth How did they deale with Fredericke the second to remember him onely They worke a conscience in him to make warre vpon the Infidels as though Christ would haue his Kingdome aduanced by the materiall sword But that was euen their houre and the power of darkenesse and while he is beyond the Seas they inueigle his subiects at home to rebell against him yea to shew that they hated the Christian Emperour more than the Mahometan they send vnto the Souldan the Emperours picture that he might the more easily destroy him But the Souldan dealt generously with him and acquaints him with the plot and aduiseth him to looke to himselfe To make the matter short he maketh peace in the East to the aduantage of the Christians there and hasteth home with all speed and by his valour and prudence soone recouereth what was lost in his absence Thus in Italy But was he suffered to be quiet in the Empire in Germany No there the Popes set vp against him Anti-Emperours two or three one after another presuming that if one did misse the other would hit But the deceitfull man rosteth not that that he taketh in hunting Prouerb 12. And this gift is giuen to such persons of the Lord that they lie downe in sorrow all of them that admitted of their election and tooke vpon them the name of Emperour the true Emperour being aliue did in a manner suddenly perish and come to a fearefull end one of them was slaine with an arrow another in the marishes of Frizeland the third otherwise all by a violent and vntimely death If I had not promised the contrary I might tell you of Hen●y the seuenth poysoned by a Monke in the Sacrament Of Lodowicke of Bauaria vexed with all the stormes that perfidious malice could bring vpon a Prince both of these Emperours So of our King Iohn deuested of his Regalitie and bereaued of his life by vnpriestly practices So of Philip surnamed the Faire the French King brought in danger to haue suffered as much And truly by the hands or heads of such as Aeneas Syluius that was afterwards Pope speaketh of in his Story of Austrich Non fuit vllum insigniter grande malum in Ecclesia quod non exeat originem sumat à Presbyteris that is Whatsoeuer great mischiefe hath befallen the Church the same was caused or occasioned by some Shauelings But as all misery hath its determined period and as the Psalmist saith The rod of the wicked shall not lie vpon the lot of the righteous for euer So when the fulnesse of time came that the mysterie of iniquity should be reuealed it pleased our good God that stirred vp the spirit of Cyrus to send them that were in captiuity vnder old Babylon vnto their owne Country Land of promise to stirre vp the spirits also of many Kings in our later times to slip out their neckes and the neckes of their subiects I say to quit themselues and their subiects from the yoke of new Babylon that is Rome These hauing the Booke of God layd open which had beene for a long time hid like as the Booke of the Law had beene vnder Iosiah more plainely and explicatly than for many hundred yeeres before did easily by the light thereof discerne vsurpation from right and superstition from true worship They dared also to examine the validity and authority of the Bulls that came from Rome and were ashamed that they were so long gulled and affrighted by Scarre-crowes Hereupon it came to passe that our King Henry the eighth a magnanimous Prince pluckt his necke out of the collar and feared not to put in the Letany from the Bishop of Rome and his detestable enormities Good Lord deliuer vs. By his example or not long before Gustauus King of Swethland a Prince likewise of great valour and wisedome he banished the Pope and his authority out of his Kingdomes So did also Christian King of Denmarke a Prince not much inferiour to either of the former in vertue that I speake nothing of the Princes and Free Estates of Germany which fell from the Pope by heapes yea and Henry the second King of France yea and Charles the fifth Emperour though both of them most superstitious protested against the Councell of Trent summoned by the Pope thereby not a little questioning and shaking his absolute authority neither had this declining and sinking stayed here but as it is written in the Reuelation Babylon is fallen it is fallen So surely it had beene vtterly ruined if it had not beene strengthened or vnderlayed by new props or Buttraces They fable of Innocent the third that he forsooth should haue a vision or dreame that Saint Peters Church in Rome tottered and had fallen if those worthy Fryers Dominicke and Francis had not offered their shoulders And surely it had gone hard with the Romish cause ere this if the Iesuits the last vomit of Satan and the last hope of Antichrist had not stayed it from ouerthrow These are they that comming out of the smoke of the bottomelesse pit Reuelation 9. haue power giuen them as the Scorpions of the earth haue power and though their faces be like the faces of men and their haire like the haire of women that is though they vse great Hypocrisie and Flattery and insinuation as great as Harlots doe to entertaine and retaine their Louers yet their teeth are as the teeth of Lions and will deuoure their soules that doe beleeue them and their bodies that doe oppose them nay that doe trust them too farre They write of Paris the Troian that what time his mother went with him she dreamed she was with childe of a fire-brand and so he proued to his Country being the authour of the vtter desolation thereof They write also of Dominicke the Fryer of whom I spake euen now that his mother being with child of him she dreamed she had a whelpe in her wombe that had a fire-brand in his mouth and so he proued barking against the truth reuealed in Gods word being the cause of the burning and butchering of those good and faithfull men the Albigenses by hundreds and by thousands Briefely it is written of Caligula that Tiberius presaged of him that he would proue a very poysonous Serpent to the people of Rome and a