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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

Saint Quintins by our meanes and when we lost Casis in his quarrell he left vs in the lash and gaue vs the slip Thirdly Sennacherib was not tyed to Hezechiah by any band of affinity or consanguinity This man besides the name of Brother and Sister which goeth betweene Christian Princes currant marryed her Maiesties owne sister and afterwards would haue marryed her and so should l●ue her euen naturally Lastly Sennacherib inuaded Hezekiah in his flourishing times surely in his best times He a woman I need not adde well stricken in yeeres whose very sex pleadeth weakenesse enough Yet well fare Iustinian the Emperour for he was so farre from setting vpon Amalosuntha that vertuous and wise learned Queene of the Gothes that dwelt in Italy though he might well haue pretended that Italy belonged to the Empire and therefore that she was after a sort an Vsurper that contrariwise as Procopius writeth he shewed himselfe to be very carefull of her safety and to be enemy to her enemies first and last But what speake I of Iustinian a Christian Emperour and a ciuill Cosroes himselfe that cruell King of Persia a Barbarian and for ought I reade a Pagan he though his fingers were itching to be medling with the Empire yet vpon the Empresse Sophia her letters as Euagrius writeth declaring that the gouernment was in her hands and that he should get no great hon●ur in conquering a woman c. he was perswaded to be quiet and to sit at home But this man had rather be like that dis-honourable miscreant Caesar Borgia his countrey-man by blood who would not suffer Catharine ●fortia a Lady of Italy to enioy her Signiories in quiet but would needs seeke a conquest and a triumph ouer her and like to his father and vncle who would needs haue warre with that Queene of Hungary King Iohns widdow though all Christend●me yea and Turky too did hisse at ●hem both for it Well God that taketh vpon him the protection of Widdowes and Orphans he also doth in a more neere respect tender the s●fety of his anoynted Queene and so I hope our enemies shall find and feele to their perpetuall shame if they shall be so hardy as to inuade vs the Lord that fought for Hezekiah and Ierusalem against Sennacherib will also fight for her Maiesty and this Realme against the Spaniard they shall not come forth against vs so proudly but they shall flee from vs as fearefully c. Which God for his mercy sake grant to whom be praise for euer Amen A SERMON VPON THE SEVENTY SIXTH PSALME THE SIXTH SERMON PSALME 76. verse 9 10. When God arose to Iudgement to saue all the meeke of the earth Selah 10. Surely the wrath of man shall prayse thee the remainder of wrath shalt thou restraine PRAISE is not comely in the mouth of the foolish saith the Wiseman but it becommeth well the iust to be thankefull sayes the Psalmist Thankefulnesse is a most necessary duty and a principall part of Iustice sayes the Philosopher therefore he that is vnthankefull is iustly odious both to God and man What a staine is that to Pharaoh his Butler that he forgat Ioseph To Ioas King of Iudah that he forgat the kindnesse of ●ehoiada by whose meanes he attained the Kingdome I will trouble you with no more such examples On the other side Iethroes gratitude towards Moses for helping his daughters to water their flockes Dauids towards Barzillai for furnishing him and his men with victuall I might recite diuers others out of the Scriptures is greatly renowned Now if we ought thus to be thankefull to men and to suffer no benefit to be spilt vpon the ground like water but to proclaime as Dauid did Who is left of the Linage of Ionathan that I may doe good vnto him for Ionathans sake who hath made me beholding to him that I may requite them If I say we are bound to be thankefull to men for small fauours then how much rather are we bound to God for giuing vs life and breath and all things to enioy and if we cannot be thankefull enough to God for ordinary blessings in that in him we liue moue and haue our being in that he causeth his Sun to shine vpon vs and his raine to fall downe vpon our Lands then what doe we owe him and how can we possibly be thankefull enough for deliuering our soules from death our eyes from teares and our feet from falling for catching the wicked in his owne snare and bringing the mischiefe that he imagined vpon his owne head The Israelites hauing escaped the hands of the Egyptians and the danger of the red Sea sung praises to God with ioyfull lippes So did Deborah and Barack for the victory which God gaue them against Iabin King of Canaan and his Captaine Sisera so the women came out of all the Cities of Israel singing and dancing to meet King Saul and Dauid after he had slaine the Philistine and which commeth neerest our purpose the Iewes in the Kingdome of Persia that had escaped the bloody practices of Haman were not content to reioyce for the present time for a day but ordained it for a Law that such two dayes should be kept festiuall euery yeere Now if we will cast our eyes abroad to other Countries we shall find the like custome to haue beene taken vp by Romanes Grecians Scythians Barbarians ancient modern A taste of them The Romanes counted it for an vnspeakeable blessing to be deliuered from the Tyranny of the Tarquins they celebrated the memoriall of it euery yeere called the feast Regis fugium The same Romanes were glad most glad to haue the turbulent popular Estate remoued and a Monarchy established among them and so glad they are of their Emperour Augustus for that cause that they honour the memory of his victory at Actium whereby the same was settled by an annuall festiuity So the Sicilians for escaping the danger of destruction threatned by the Athenians And to come to later times So they of Lubeck celebrate the first day of the moneth for their deliuerance from the Rugians as Helmoldus witnesseth The Venetians also the fifteenth day of Iune for the defeature of a most fearefull Conspiracy tending to the wracke of that Common-weale as Egnatius writeth And the Antwerpians such a day of the moneth for driuing the French out of the City that thought to haue sacked it and surprized it it was vnder the gouernment of such States as were Protestants when the City was deliuered but yet the Romanists after getting it kept the day holy still To be short The Lubecians that I spake of before celebrate such a day of the moneth euen Saint Lamberts day for escaping the like danger threatned by certaine Traitors of their owne City as Crantzius writeth And because that Conspiracy doth much pourtray forth and fore-describe that same hellish one that was lately vndertaken by our cruell vnnaturall ones for the confusion of whom we

vnto Dauid a righteous Branch and a King shall raigne and prosper and in his dayes Iudah shall be saued and Israel shall dwell safely and this is the name whereby they shall call him The Lord of righteousnesse This is he that was promised Iacob The Scepter shall not depart from Iudah vntill Shiloh come And to Abraham and Adam before that The seed of the woman shall breake the Serpents head In thy seed shall all generations of the earth be blessed And to Dauid and Symeon afterward All Nations shall blesse my Sonne and bee blessed in him Thou shall not see death vntill thou hast seene the Lord Christ. Briefly this is He that being appointed for the fall and vprising of Israel for the gathering of the Gentiles for the ioy of the whole earth was when the fulnesse of time came made of a woman borne vnder the Law that he might deliuer vs from the curse of the Law that so we might receiue the adoption of sonnes Will you vnderstand a little more of his nature Being in the forme of God and thinking it no robbery to be equall with God he tooke vpon him the shape of a seruant the substantiall forme not the accidentall there be his two natures Diuine humane Will you heare of his Person whether it be two or one because of his natures The Word became flesh and dwelt among vs Here begin againe his ●●o natures and we saw his glory as the glory of the only begotten Son of God Lo Son he calleth him not Sons for all that he was called Word flesh that is God and man Will you heare of his kindred of the time of his comming of his behauiour of his miracles of his Doctrine of his doings suffrings of the effects of his doings suffrings The time was prophesied of by the Prophets by the Euangelists he is set forth to haue beene of the Linage of Dauid in the Towne of Dauid vnder the gouernment of a stranger in great humility and meekenesse with powerfull Doctrine with great signes and wonders with great and wonderfull obedience euen vnto death Finally to haue triumphed ouer Principalities and Powers and led Captiuity captiue to haue deliuered man who for feare of death was all his life time subiect to bondage to set at peace by the blood of the Crosse both things in heauen and things in earth In a word He dyed for our sinnes and rose againe for our Iustification This is the blessed Babe of whom my Text occasioneth me to speake the memory of whose Natiuity we celebrate this day But how doe we celebrate it We put on our best apparell that we doe and that wee may doe but doe we decke our selues inwardly with lowlinesse of minde with purity and integrity c. that wee should doe Wee draw neere vnto God with our lippes that we doe and that we may doe but doe we draw as neere with our hearts with hearty thankesgiuings for Gods mercies in his Sonne with hearty acknowledgement and repentance for our sinnes and wickednesses that we should doe Wee stand here before the Preacher as they that would be edified in their holy faith and to learne their duty that we doe many of 〈◊〉 and that wee ought to doe all but doe wee care to carry any thing away and to lay it vp in our hearts and to ponder it in our minds and to expresse it in our liues and conuersations that we should doe that is the thing that is necessary So we will fare well as many as are able and we will lade our tables with dishes and haue plenty of wine and strong drinkes c. but will we remember withall the affliction of Ioseph as it is in Amos will we send vnto them for whom nothing was prepared as it is in Ester that is will we helpe and releeue them that haue need of our comfort then we shall doe well Lastly we will laugh and be merry and reioyce and shout as in the dayes of Haruest as it is in Esay wee will call for the Violl and the Pipe the merry Harpe and the Lute as it is in the Psalme we will sit vp long haue many conferences with our neighbours and many songs and this we will doe and this we may doe But shall our songs be of the praises of the Lord and our talking of the most Highest Shall our watchi●g be vnto prayer not vnto vnthriftinesse our ioy in the holy Ghost not in worldly vanities our pastime a sober recreation not wanton daliance c Then we shall doe well then we shall please God then the Lord will say of vs as he did of Ierusalem Hephzi-bah that is My delight in her Indeed as the Apostle Saint Paul calleth vs away from the Iewish obseruation of the Passe-ouer to a Christian and spirituall keeping thereof not for a day or a yeere onely but thorowout our whole life saying Christ our Passe-ouer is sacrificed for vs therefore let vs keepe the Feast not in old leauen neither in the leauen of maliciousnesse and wickednesse but with the sweet bread of sincerity and truth So are we to be called vpon Beloued and waightily charged in Gods name and so I doe charge you that in this Feast you beware of all heathenish profanity and all carnall loosenesse and intemperancie and as they that looke for the comming of the Bride-groome and are carefull to shew forth the vertues of him that vouchsafed to be borne and to become man for their sakes see that we walke in newnesse of life The Gentiles indeed at this time of the yeere celebrated diuers feasts in honour of their Idols as Saturnalia Vacunalia c. wherein they allowed themselues and their seruants too in one of them all kinds of loosenesse and knauery But the Apostle doth declare and testifie vnto vs that wee henceforth should not walke as other Gentiles in vanities of their mind and being strangers from the life of God through the ignorance that is in them For the grace of God which bringeth saluation to all men hath appeared and commandeth that we should deny vngodlinesse and worldly lusts and to walke iustly and soberly and godly in this present world They that sleepe saith Saint Paul elsewhere sleepe in the night and they that are drunke are drunke in the night but now we are the children of the light and of the day and God hath not called vs to vncleannesse but vnto h●linesse Therefore it becommeth vs to cast away the workes of darkenesse and to put on the armour of light and as he that hath called vs is holy so we to be holy in all ma●ner of conuersation This know that meat and drinke apparell doth not commend vs to God much lesse doth sporting or reu●lling much lesse doth chambring or wantonnes gluttony or drunkennes strife or enuying or the like but if any will be in Christ he must be a newe creature and

Lord presently rise vp and come among them were they deliuered as soone a● they groaned O no The King sent and deliuered Ioseph the Prince of the people let him goe free but when his feet were first hurt in the stockes the yron entred into his soule He was many yeeres in prison first So the Israelites were hardly dealt with in Egypt by their Taske-masters that th●y cryed out for the very anguish of their hearts Againe in the Land of the Chaldees they serued tenne Apprentiships before they had leaue to returne to their Countrey This for the faithfull before Christs time As for the faithfull since as God in the 15. of Gen. told Abraham Know this of a surety That thy seed shall be a stranger in a Land that is not theirs foure hundred yeeres and shall serue them and shall be euill intreated but the Nation whom they shall serue will I iudge and afterward they shall come out with great substance So you shall find that the Church had but little peace or rest for the better part of foure hundred yeeres after Christs comming in the flesh and in the later perillous times prophesied of by the Apostles Antichrist had no sooner gotten to high strength which he compassed in Gregorie the seuenths time by superstitious false-hood established in Innocent the third his time by bloody Lawes but the faithfull went to the post and wandred vp and downe hungry and naked and had no dwelling place and were counted as the filth of the world and the off-scowring of all things yea the time was that whosoeuer killed them thought he did God good seruice and this for the most space in a manner that the persecution lasted in the Primitiue time This may suffice to shew Gods patience both towards his seruants and towards his aduersaries The second thing is his Iustice. For although God make a shew as though he were asleepe and saw not what is done as also he sometimes maketh a shew as though he heard not yet for all that at the appointed time he will not faile an inch but comming he will come and will not breake and the iust shall liue by faith but woe be to the wicked it shall be euill with him the reward of his hands shall be giuen him The Lords Seate is prepared for Iudgement and the Lord ruleth ouer all if he whet his glittering sword and his hand take hold on Iudgement hee will execute vengeance on his enemies and reward them that hate him Hee will make his arrowes drunke with blood and his sword shall eate flesh c. Deut. 32. This for his Iustice in punishing the wicked as for his Iustice to right the Godly and comforting of them you know what 's written in the 12. Psalme Now for the oppression of the needy and for the sighs of the poore I will vp saith the Lord and set at liberty them whom the wicked hath snared It is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with him For that the righteous should be euen as the wicked be that farre from God said Abraham Genes 18. In this world many times there seemeth to be but a small difference betweene the deuout and profane the pure and polluted him that sacrificeth and him that sacrificeth not Thus all things seeme to fall out alike to the one and to the other nay the wicked seeme to be the warmer and to haue a greater portion in this life What then is the way of the Lord vnrighteous God forbid nay let God be iust and all men sinners as it is written But this it is The Heauen of Heauens is the Lords and for them to whom it was appointed euen for them that call vpon him in truth and thinke vpon his Commandements to doe them but the earth and the commodities thereof He distributeth without respect of persons euen to them that are his children by creation onely and not by adoption But yet there is a difference betweene the prosperity of the one and the other for the ones is but with anxiety of heart euen in laughter their heart is heauy the others is with cheerefulnesse and ioy in the Spirit the ones is a pledge of the greater preferment in the world to come the others is their whole portion and as if God should say Let them take that and looke for no more the ones is with the blessing of the people who wish they had more the others with their curse and hatred who are grieued that they haue so much Briefly the one flourish but for a time and often fore-see the ruine of their house in their life-time but generally within a few Generations their name is cleane put out but now the other hauing their house built not with blood or oppression but vpon the foundation of Iustice feele no shaking or tottering of it while they liue and when they are to leaue the world they are full of hope that their house shall not be like the grasse on the house tops which withereth before it commeth forth Psalme 129. but that it shall continue for a long season euen for many generations Therefore let not the godly be discouraged because he is kept downe and troad vpon neither yet let the wicked be bragge because their imaginations prosper for God hath not forsaken the earth neither hath he forgotten to doe Iustice but his eyes are ouer the righteous and his eares are open to their prayers as for the wicked his countenance is set against them to roote out the memoriall of them from off the earth God is iust let this content the godly he telleth all their bones so that none of them are broken he hath all their teares in his bottle will right them in due time And that God is iust let this appall the wicked he shall cast vp that which he hath gotten vnlawfully the Lord will draw it out of his belly God ariseth to Iudgement This we haue considered of It followeth To saue all the meeke of the earth It is good to be zealous in a good matter alwayes sayes the Apostle to be wise to doe good and in euill to haue no skill as the Prophet doth intimate So it is good to rise betimes to serue God to doe the workes of righteousnesse of mercy and of our lawfull and honest vocation that is pleasing to God that is well reported of by men Abraham did so he rose vp early in the morning to offer a sacrifice to the Lord which he had prescribed So Iob rose betimes to offer for himselfe and his children The good Lepers blamed themselues for sitting still hauing so good newes to impart to their neighbours touching the great plenty of victuall the Lord had sent them by the running away of the Syrians So the people rose in the morning to come vnto Christ to heare him in the Temple Luke 2. And Lysias the high Captaine caused

his men to rise very betimes to conuey away Saint Paul from the lying in wai●e of the Iewes These and such other were good risings good stirrings to saue life to saue soules On the other side there haue beene as many bad and a thousand times more As the people you know in Exodus sate downe to eate and drinke and rose vp to play And in Esay they rise vp early to follow drunkennesse and to smite with the fist of wickednesse and to catch their brother with a net c. and I would to God there were not infinite such among vs. Well the Lords rising is not of this fashion he riseth to helpe to deliuer to saue and whom Not all without difference tag and rag good and bad but the meeke of the earth And how many of these Not a few but all all the meeke So then you haue in these words First the benefit Sauing and no lesse Then the disti●ction Me●k and none other Then the content or full number All. Touching Sauing flesh and blood would gladly part stakes with God ascribing to the Lord some part ●f the worke and yet assuming to her owne will or strength that he quit himselfe so well from his enemy or that he got the vpper hand of him But now the wisedome that is of Gods Spirit otherwise God hath wrought all our workes in vs sayes Esay And n●ither is he that planteth any thing neither he that watereth but G●d is all in all 1. Cor. 3. And Augustine Tutiores viuimus si totum Deo damus non autem nos illi ●x parte nobis ex parte committimus It is more for our safety sayes he if we ascribe all vnto God and doe not commit our selues partly to God partly to our selues And Lactantius most agreeably to my purpose No man saith he doth pray in that manner that God would helpe him but that he would saue him that he would giue him health or saluation c. He addeth Non intelligit beneficia diuina qui se tantummodo à Deo iuuari putat He doth not vnderstand Gods benefits but doth vnder-value them that thinketh that God doth onely helpe him Thus Lactantius So then it is too little to confesse God to be our helper onely euen touching our temporall life and shall we make our selues helpers with God for our euerlasting life God forbid Let it be Gods property and let him haue the honour to be the Sauiour and the onely Sauiour as he saith in Esay I am the Lord and there is no Sauiour besides me Why then is it said We as helpers exhort you Our helpe is in the Name of the Lord. And To helpe the Lord against the mighty I answere that these phrases are vsed because of transgression that we should not be slothfull in the businesse that we haue in hand but should stirre vp the gift that is in vs. For God hath not giuen vs wit memory and tongue and hands and legges in vaine but that we should vse them As causes to concurre with God No but as instruments that we should vse them at the most that we should vse them so farre as he appointeth yea and as he enableth It is strange that Plutarch an Heathen man should obserue a speech in Homer and comment vpon it as he doth in his Tract How a man may praise himselfe and not be enuyed for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You thinke that I haue slaine the enemy of our Countrey said one and therefore you looke vpon me No but God hath done it he gaue me strength in the Combat he subdued him vnder me And in the same place he recordeth and highly commendeth the speech and behauiour of one Pitho who hauing slaine one Cotys and the Officers of the people striuing who might doe him most honor for the same he made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some God did this we did but lend our hands This was modestly and this was humbly We haue heard what God doth when he riseth to Iudgement he saueth he doth not onely helpe Now let vs see whom and how many he saueth or rescueth The Meeke and all the Meeke of the earth If the Psalmist had said that God will saue the mighty of the earth the gallant the high-minded then this had beene wel-come to the great Ones they would not say This is an hard saying who may abide it but This is sweet giue vs euer-more of this food Againe if the Prophet had said God will helpe all that bee in low estate that be in pouerty or necessity whether they be righteous or vnrighteous faithfull or vnfaithfull he shall be sure to haue support and protection from God euen for this cause because he is poore This againe were a delightsome doctrine to such euen to scatter-thrifts to slow-backs c. But now there is no such respect of persons with God The rich and poore meete together The Lord is the maker of them both Pro. 22.2 And there is one God Father of all who is rich vnto all that call vpon him therefore the Prophet did weigh well his word when he said that God would saue Gnanavim he doth not say Gnaniijm that is poore but Gnanavim that is meeke It is true that the Iewes haue a Prouerbe Bathar gnanijah azelah Gnaninthah that is Meekenesse abideth vpon pouerty As on the other side Bernard hath this speech In alto posito non altum sapere difficile est omnino inusitatum sed quantò inusitatius tantò gloriosius To be in high place and not to be high-minded it is a hard matter and altogether strange vnusuall but by how much the more vnusuall by so much the more glorious For all that as Saint Paul saith The Kingdome of God is not meat and drinke So we may say The Kingdome of God is neither wealth nor pouerty neither silkes nor ragges A good rich man out of the good treasure of his heart bringeth forth good things and a bad poore man out of the bad treasure of his heart bringeth forth bad things for these things are as the person is to whom God sendeth them they be not Gnaniijm as I told you that is poore or afflicted but Gnanavim that is meeke to whom God promiseth this blessing and saluation for euer But some man will say Why doth God promise so much to the meeke as in this place God ariseth to saue the meeke And in Saint Math. Blessed are the meeke for they shall inherit the earth Math. 5. And The meeke shall possesse the earth and shall haue their delight in the multitude of peace Psalme 37. What is thy Beloued more then other beloueds Cant. 5. And so what is in meekenesse more then in other vertues that so much should be attributed to it Shall we say that in this speech there is ●ynecdoche speciei the particular taken for the generall one vertue for all vertues that the meeke

Iames in that he is exalted to the knowledge of God to the faith of Christ to the Adoption of sons to be a Citizen with the Saints and of the house-hold of Gods He is not a bond-man that is set free by Christ nor poore that is rich in faith nor contemptible that is enrolled in the booke of life nor base-borne that hath God to his Father and Christ to his brother If the King would bestow an Office vpon you you would not onely be glad but be proud but now if a great man would adopt thee to be his sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arrianus vpon Epictetus your superstitiousnesse and arrogancy would be intolerable Now see saith Saint Iohn how great loue the Father hath shewed vs that we should be called the sonnes of God If sonnes then heires saith Saint Paul heires of God and fellow-heires with Christ. And yet doe we complaine of our hard fortune as though God had done nothing for vs And yet doe we demand impatiently Where is the promise of his comming Where is the exalting preferment the Apostle speaketh of Beloued if we haue murmuring within our selues and grudging at the good-man of the house because he setteth vs below and not aboue because he doth not cast vs vp our Indentures before we haue serued our yeeres then doe we walke and talke vnorderly after the fle●h and not after Christ We doe not humble our selues vnder the mighty hand of God And so there is no promise made vnto vs. The Husbandman must first labour before he receiue of the fruite Iacob must serue seuen yeeres before he haue his hearts desire in one thing and seuen more before he haue it in another and seuen to that before he haue it inthe third Vnderstand what I say the Lord giue you vnderstanding in all things Blessed the man that endureth temptation for when he is tryed he shall receiue the Crowne of life if he faint not But take heed that you doe not mistake the case and make that to be a temptation or a crosse that is not You haue not so much as you would haue but haue you not more then you deserue You are made the taile and not the head as Moses speaketh Peraduenture it is good for the Common-weale that you be so yea and good for your selues too Many being set on horse-backe haue roade so madly that they haue broken their horses necke and their owne also Therefore let euery one be content with the estate that God hath giuen him and let him not enuy him that is greater or higher then himselfe For the promise of exalting which is in my Text if you referre it to the blessings of this life hath a secret condition implyed namely if it be good for vs. And shall we be so vnwise or vnhappy to wish for that which will doe vs no good God forbid children indeed will be medling with kniues with edge-tooles also they will not feare to take a Snake or Adder by the taile in stead of an Eele But wee must not be children in vnderstanding but in wit be perfit As concerning maliciousnes and ambition and greedinesse it were good to conuert and become as children but for knowledge and discerning betweene good and euill we must be of a ripe age we must not be deiected for euery light affliction neither must we be puffed vp for any good successe or aduantage We must reioyce as though we reioyced not and mourne as though we mourned not vsing the world as though we vsed it not and humble our selues vnder the mighty hand of God and take all things in good part saying alwayes The Lord be praised This is true riches to be content and this is true honor not to be ambitious and this is true preferrement nay happinesse to be in the fauour of God which none sooner getteth then the humble man if his humility proceed from a pure heart and a good conscience and faith vnfained The Lords Name be euer blessed Amen Amen A SERMON VPON THE SECOND PSALME THE TENTH SERMON PSALME 2. verse 10. Now therefore be wise O Kings be instructed O Iudges of the earth SOME of the Iewish Doctors would haue these words to be an Apostrophe to those Kings and Princes which plotted against the Crowne and dignity of Dauid first to keepe him from his right then to disrobe him being inuested The Psalmist therefore doth aduise them to bethinke themselues better and not to make head any longer against Dauid lest they be found to fight against God himselfe This exposition is good but it is not good enough if that which is not good enough may be truly called good For as Tertullian saith Ratio Diuina non in superficie sed in medullâ plerumque aemula manifestis That is The sence pith of the Word of God is not in the vttermost skinne but in the marrow and commonly crosseth the apparancy of the letter And as Hierome to Paulinus Whatsoeuer we reade in the Scripture it shineth truely and glistereth euen in the rinde but is sweeter in the marrow Therefore to rest vpon the Type or Figure and not to proceed so farre as the thing figured is to deale as weakely as if a man searching in minerals for gold or siluer should content himselfe with the first rubble and giue ouer before he come to the precious Oare It is truth that Dauid did not onely spe●ke and prophesie of our Sauiour as is euery-where to be seene in the Psalmes and euery-where vouched in the New Testament but also was a Figure of him so expresse a one and liuely that Christ might seeme to haue beene borne in Dauid euen long before He came in the flesh and Dauid to haue reuiued and beene borne againe in Christ euen long after he was dead and rotten This is not to make Iesum Typicum with the Franciscans nor yet to bring In Somnia Pythagoraea that is the passing of soules from bodies from one body to another with those phantastikes but this is to teach as the truth is in I●sus that Christ not onely is now painted out before our eyes and among vs crucified in the preaching of the Gospell but also was shadowed and fore-described in the Old Testament by certaine personall Types as it were Verbo visibili as Augustine speaketh To such an effect as Iustine Martyr toucheth when he saith The G spell what is it but the Law fulfilled The Law what was it but the G●spell foretold This I would say that as Dauid did and suffered many things which were not to haue an end and consummation in Dauid but were to fore-shew the doings and sufferings of Christ the true Dauid He is called Dauid by Hieremy Ezechiel and Hosea to speake of no more and the glory that should follow after so we are to thinke that the Psalmist requiring the Kings of those dayes to be wise and to stoope to Dauids command doth by good

sacrifice They talke in fabulous Stories such as Wittikindus and Gregorie Turonensis are that such a City could not be taken because the body of Saint Author lay there such an one could not be taken because the body of Saint Ambrose lay there such could not be taken because such Saints and such Saints prayed for them Strong illusions of Satan or rather grosse and palpable credulities in men of a degenerous mind that had sold themselues to belieue lyes The truth is the prayer of a righteous man can doe much with God if it be feruent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be operatiue or haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an efficacy in it But the Apostle speaketh of the righteous that are liuing not that are departed as is apparant in the Text As also Eusebius did when he said that a righteous prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such a thing as there is no fighting or standing against It is such a thing indeed when it is offered by a faithfull people for a faithfull Prince It pierceth the heauens and thrusteth into the Throne of grace and will not be repelled till it hath obtained at Gods hands both the safety of the Prince and the reuenge of the Elect. Prayer therefore is the best guard that we can yeeld vnto our King and piety is the best Armour that his Maiestie can put on Other habiliments munitions and policies haue their place and are profitable for somewhat but godlinesse is profitable for all things hauing the promise of this life and of that which is to come Be wise now therefore O Kings and Princes serue the Lord in feare and reioyce before him in trembling kisse the Sonne lest he be angry and kisse the Sonne and he will be well pleased but kisse him with the lippes of your heart wi●h faith and with loue Be pi usly wise and wisely pious in Colendo sapere debemus in sapiendo colere as saith Lactantius So shall the King haue pleasure in your beauty for he is your Lord God and you must worship him So shall he giue his Angels charge ouer you to keepe you in all his wayes So shall he blesse your going forth and your being forth your comming home and your being at home yea the Lord shall so blesse you that you shall multiply your yeeres vpon earth and see your childrens children and peace in Hierusalem and ioy vpon Sion all your life long which God the Father grant for his Sonne Christs sake to whom with the holy Ghost be all honour and glory Amen A SERMON VPON THE FIRST TO THE HEBREVVES THE ELEVENTH SERMON HEBREVVES 1. verse 1 c. God who at sundry times and in diuers maners spake in times past vnto the Fathers by the Prophets Arab. Gnalei alshan that is by the tongue of the Prophets 2. Hath in these last dayes spoken to vs by his Sonne whom he hath appointed heire of all things by whom also hee made the worlds 3. Who being the brightnesse of his glory and the expresse Image of his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vpholding all things by the Word of his power Syr. Bechaila Demelletheh that is by the power of his Word when he had by himselfe purged our sinnes sate downe on the right hand of the Maiestie on high c. AMong all the passages and portions of Scripture which yeeld fit matter of discourse and which doe not euen from the beginning of Genesis to the latter end of the Reuelation there is none in my iudgement that affordeth greater store either of heauenly doctrine or of spirituall comfort than this doth that I haue in hand For when the ,Apostle saith that God hath reuealed himselfe vnto vs in his Sonne and that he appointed his Sonne heire of all things and that his Sonne is such an one for power for person for nature for glory what a floud or rather Sea of Diuinity doth it containe Againe when he tells vs that the Sonne of God hath ,purged our sinnes by himselfe and is sate downe on the right hand of the Maiestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that hee is aduanced on high and is able perfectly to saue them that come vnto him what hope are we to conceiue thereby yea strong confidence yea vndauntable consolation that we cannot want whilest our Sauiour hath it and cannot be lost whilest he liueth and raigneth The Prophet Ezekiel and Saint Iohn in the Reuelation speake of a tree the fruit whereof is for meate and the leaues for medicine So Nauigators tell vs and many that be aliue haue seene it with their eyes and felt it with their hands and with their mouthes haue tasted of the excellency of the tree that beareth the Nutmeg the barke the huske the filme the fruite all aromaticall all good for the Braines or for the Stomacke or both So the Pomegranate is a very extraordinary fruite the hard rinde being dryed is medicinable many wayes as for the iuice and kernels they are not onely wholesome but also delightsome yet for all that it is obserued and the Iewes vse it for a Prouerbe amongst them that There is no Pomegranate so sound but it hath some rotten kernels in it fewer or more and we also vse to say Euery Beane hath his blacke And Plutarch reporteth it to haue beene the speech of Simonides that as euery Larke hath his tuft so euery man hath his imperfection Now it is not so in the Word of God euery part of it is Homogen●ous euery part like it selfe as being deliuered by one Spirit and leuelled by one rule You know what is deliuered by the Prophet All the words of the Lord are pure words as the siluer that is tryed in a fornace of earth and fined seuen-fold and by Saint Paul that the Law euen the Law is holy and the Commandement holy and iust and good But as it is a fault in the building of a City to make the gate vaster than for the proportion of the Perimeter or compasse thereof Shut your gate said a Philosopher to the men of Mindas lest your Towne runne out at it so long Pre●aces in a small scant of time and a great field being to be surueyed are very vnseasonable to speake the least It was said of long time by Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a great book is as bad as a great deale of euill the like is to be said of a long tedious Preface For our Text it containeth at once two seuerall declarations the one of the excellency of the Gospell aboue the Law from the beginning of the first verse to the middle of the second The second declaration is of the excellency or rather superexcellency of our Sauiour aboue Moses and the Prophets yea aboue euery name that is named both in heauen and in earth from the middle of the second verse to the latter end of the third where my Text endeth so

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

and owners You know what Christ himselfe confesseth that his Kingdome is not of this world and that he came not to be ministred vnto but to minister and therefore if they will be heires vnto him they must be heires of his Crosse He that will be my Disciple must take vp his Crosse and follow me Christ was heire of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a spirituall vse not for a temporall In such a sense as Saint Paul speaketh All is ours we Christs and Christ Gods But the Romanists are they that we are more troubled with therefore a word or two to them Christ is made heire of all therefore his Vicar must be confessed so to be therefore he may plant and plucke vp build and destroy hee may doe what he will Why the Apostle saith plainely that we haue this power he speaketh of himselfe and other Apostles and consequently their Successors to build and not to destroy and how then can they take vpon them to destroy or demolish And the Law saith that benefits from the Crowne are strictae nay strictissimae interpretationis because in such grants so much is taken away from the publicke which is chiefely to be tendred as is imparted to the Priuate Therefore they must shewe expresse words in their Patent to carry it or else they doe but trifle I grant they doe pretend Texts for their claime as for example All Power is giuen to me both in heauen and earth Mathew 28. Also The Nation and Kingdome that will not seru● thee shall perish and those Nations shall be vtterly destroyed Also he hath on his vesture and on his thigh a name written King of Kings and Lord of Lords But what of this These places shew that Christ is superexcellent and that his Dominion is ouer all and that they that rely not vpon him cannot be established But what maketh this for the man of Rome that he should be Paramount for authority that his doctrine should be held irrefragable his Commandements for little lesse than Diuine Truly no more then that reason of Peter Pinak Archbishop of Lions out of the sixt of Mathew was sound The Lilies of the field neither labour nor spinne therefore the Crowne of France that hath for her Armes the Lilies or Flowres de Luc● is not to descend to the Spinsters that is to the Female or that of Boniface out of Gen. 1. In the beginning God made heauen and earth In principio not in princi●ijs therefore there must be one vniuersall Head and all Soueraignty must be deriued from him or God made two great lights the greater light to rule the day the lesser to rule the night Therefore He of Rome is so many degrees greater and higher than the Emperour because the Sunne is so much and so much bigger than the Moone Or lastly for there must be an end of fooleries because God saith in the Psalme Thou hast put all things vnder his feet all sheepe and Oxen c. the fowles of the ayre the fish of the Sea Therefore he of Rome must weare a Triple Crowne one part in respect of his Dominion ouer Angels signified by the fowles of the ayre the second in respect of his Dominion ouer earthly creatures yea Princes signified by Sheepe and Oxen a very honest resemblance the third in respect of his Dominion ouer Purgatory which he may exhaust and cleane rid by his Bulls if they be well paid for them I will not stand to refute these not errors but fopperies Perfidiam eorum exposuisse superasse est Note and recite their errors and you confute them sufficiently Come we now to that which followeth By whom also he made the world The Apostle seemeth to speake thus Is not this a sufficient argument of the greatnesse of Christ that the Father made him heire of all things This then will satisfie you or choake you if you will not be satisfied that by him he made the world that they both concurred in the making of the world so saith Saint Iohn All things were made by him and with●ut him was nothing made that was made And Saint Paul By him the Sonne of God w●re all things created which are in heauen and which are in earth things visible and inuisible c. And Hebrewes 1. verse 10. Vnto the Sonne he saith O God thy Throne is for euer and euer and thou Lord in the beginning hast established the ea●th and the heauens are the workes of thy hands c. So then Christ made heauen and earth therefore God for it is aboue the power of a creature to make such Creatures yea to create any thing at all t●at is to produce a thing out of nothing for ex nihilo nihil fit of nothing comes nothing naturally as a Carpenter or Mason cannot make a house or wall vnlesse he hath timber and stone or the like So it is impossible for any creature be he man or Angell to forme any materiall thing otherwise than ex praeiacente materia Therefore the Prophet Ieremy giueth it for a rule and putteth it downe in Chaldee euen in the Hebrew Text he speaketh Chaldee to teach the Chaldeans among whom the Iewes were to liue in banishment or if they would not be taught to vpbraide them to their teeth in their mother-tongue at least if the Iewes should forget their Hebrew tongue yet they should not forget this Chaldee lesson Elahaija di shemija veark● la ignabadu ●ebaddu me argna vmin techosh shemaija elleh that is The gods that haue not made the heauens and the earth euen they shall perish from the earth and from vnder these heauens But now on the other side Christ made the world or worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me helpe the vnlearned and make them that are learned already more learned as the Hebrew word Cheleà in the old Testament that signifieth properly the lasting of the world is sometimes there taken for the fabricke of the world so is it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Newe it surely signifieth properly the lasting or continuance of the world yet in this place as in some other it is taken for the very masse or frame of it therefore God without question and because God therefore to be feared for he that made vs of nothing can consume vs to nothing if he hold but vp his finger Then further we are to adore him and to worship him as it is written Let vs kneele before the Lord our maker for he is our God and we the people of his pasture c. And yet further then we must serue him in holinesse and righteousnesse as it is written We are his workemanship created Gr. formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ Iesus vnto good workes which God hath prepared that wee should walke in them Lastly then wee must loue the brethren and not be bitter