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life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	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

Doue which are couered with siluer their feathers with fine gold There is no resisting the Lord or his power he is stronger then you Gods will shall be done either by you or vpon you as Augustine saith If his Gospell proue not vnto you to be the sauour of life vnto life then it will proue the sauour of death vnto death Therefore let no man any longer despise him that speaketh bringeth vnto him the Gospell for if they escaped not that despised him that spake from earth that was the Minister of the Law much lesse shall any of vs escape if wee despise him that speaketh from heauen that bringeth the more heauenly Doctrine But some man will say If the Gospell be such power euen the power of God how can it be withstood Why be there any Recusants Why doth it not inforce all to embrace it I answere with Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Arnobius 2. contra Gentes Vis ergo est ista non gratia c. This were force not grace neither Princely liberalitie in God but a kind of childish and vaine emulation to get the mastery c. And with Tertullian in Apologet. Nemo se ab inuito coli vellet ne hom● quidem There is not a man in the world but he despiseth forced seruice Indeed the Lord did not commend Zipporah for circumcising her sonne when she was thereto forced Neither yet Balaam for staying his iourney when he was therefrom letted by his Angell Thy people shall come willingly Psalme 110. This is thanke-worthy with God Et hoc ipsum quod fit rectum est si sit voluntarium Nothing is iust but that which is voluntary this is the common esteeme euen of men Therefore as Marius answered Silo Popedius when he braued him and challenged him saying If thou be a worthy Captaine Marius fight with me nay if thou be a worthy Captaine make me to fight with thee against my will So may God seeme to answer them that are so lusty with him as to say Shew the power of thy Gospell Let it make me beleeue whether I will or no Let it saue me whether I will or no Nay rather may God answer Doe thou shew that it is my honor to doe so as thou requirest Is it not enough that Gods wisedome doth reach from one end to another mightily and disposeth all things sweetly or commodiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome 8. That hee teacheth vs more then the beasts of the field as Iob saith That hee hath made vs after his owne Image and instilled into vs a reasonable soule That he giueth his Word plenteously great is the multitude of the Preachers In a word that he standeth at the dore and knocketh Open to me my Loue my Doue my vndefi●ed one c. What would you haue him to burst open the dores and come vpon you by force Indeed the Kingdome of heauen suffereth violence and the violent take it by force they that are violent and striue with might and maine to get it they are commended but when did God thrust it vpon any by force No he is debtor to none and therefore will be brought into subiection to none Therefore let no man so thinke of the power of the Gospell as that he be wanting to himselfe and looke for extraordinary illuminations and incitements and thinke it is no matter how seldome he heareth it but rather let him thus thinke of it that it is a power perswasiue not compulsiue alluring not enforcing and all that it doth it doth by the power of Gods Spirit which must be begged of the Father and by most ardent prayer and well vsed also that it be not grieued and fostered that it be not quenched And let so much be spoken of the first attribute that is giuen to the Gospell in my Text and what both Preacher and hearer ought to learne thereby Now the Apostle thinketh it not enough to commend it by its attribute but setteth downe the worthy act or efficacy thereof namely that it saueth To the same purpose speaketh Saint Iames Receiue with meeken●sse the Word that is gr●ffed in you which is able to saue your soule It is an Art of Arts sai●h Gregory to rule soules And surely it is an act of acts a worke of workes to saue soules Is not the life more worth then meate saith Christ Is it to any purpose to winne the whole world and to lose his owne soule No God knoweth yet such is our vnhappinesse that we labour least for that meat that endureth to euerlasting life and care least to learne the skill to saue our soules The Latine Orator complaineth that there being so many Professors of Philosophy in his time as they were yet the most had rather Dis●um audire quàm Philosophum And the Greeke Orator he complaineth in his time they chose rather to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most vile Comedie then most worthy Sentences But what speake I of naturall men The holy Prophet complaineth of his Country-men the people of God That they spent their m●ney and not for bread and their labour without being satisfied Esay 55. And so doth Ieremy That they forsooke God the Fountaine of liuing water and digged to themselues pits broken pits that would hold no water Ieremy 2. And so doth Saint Paul that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louers of pleasure more then louers of God And our Sauiour Luk 12. That some did treasure vp to themselues and were rich but not in God If the Gospell had power to make vs rich or noble or mighty or to get the vpper hand of our Aduersaries or to saue preserue vs from sicknesse or misaduenturs c. then we would hearken to it a little better we would say How beneficiall are the feet of them that bring glad tidings of peace bring glad tydings of good things We would hang vpon the necke of the Preacher as they did vpon our Sauiour Yea wee would say with the woman of Samaria Sir giue mee of that water that I may not thirst Or with them in the 6. of Saint Iohn Lord giue vs eue● more this bread Money that is the thing that maketh a man said one while thou art poore thou art no body And Simonides by the report of Theodorit The best thing that a man can desire is health and the second thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be well fauoured or discended the third is to be rich So that if Piety or knowledge of God will haue any place it must be cast at the Cartes taile and come after these This is the corrupt iudgement of sinfull flesh and blood though the holy Ghost doe seriously inculcate meat for the belly and the belly for meat and God shall destroy both And againe No mans life cōsisteth in the multitude of the things that he possesseth and The fashion of this world vanisheth away and to be short

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

be resolute Peter answered and said The next note is like to it namely That we be forward yea and formost too in a good cause As Peter doth not straine courtesie nor pause to see whether any other would speake and ease him of his labour but as though the waight of it lay vpon his shoulders hee dischargeth himselfe of it valiantly and hardily The Lord loueth a cheerefull giuer saith Saint Paul and so The Lord loueth a forward Confessor say I. Thou commest to see me the last of all my friends saith Octauius to Tully in Appium And 2. Sam. 19. Dauid reproueth the Elders of Iudah for that they were behind to bring the King againe to his house he meaneth that they were hindmost and lag On the other side Shimei that had abused Dauid so villanously for words that no man was euer abused worse by any for hee called him man of blood and man of Belial yet because he was the first of the house of Ioseph that came downe to meete him after his restitution to his Kingly Estate Dauid thought himselfe bound to pardon him and so assured him of his life by an oath So much it importeth a man what he doth well to doe quickly and to doe it betimes then there is thanke with God th●n it is accepted of man Euen as Dauid setteth forth his forwardnesse saying I made haste and prolonged not the time to keepe thy righteous iudgements and Saint Paul his When it pleased God to reueale his Sonne in me immediatly I communicated not with flesh and blood but went about that worke And Iames and Iohn being called Math. 4. forsooke their ship and their father forthwith and followed Christ And Luke 19. Zacheus being bid to come downe from a tree came downe in haste and receiued him Now as this haste and forwardnesse is necessary and to be vsed by all so especially by them that are Ring-leaders and Captaines of the flock In their countenance there is hope and despaire in their courage there is life and death If L. Martius had not bestirred himselfe and shewed an vncontrolable quicke resolution and an vndauntable fiery courageousnesse after the ouerthrow giuen to the two Scipio's all had beene lost in Spaine the name of a Romane had beene no more in remembrance This one example for hundreds for matters of warre So if Nasica had not presently vpon the hurly-burly stirred by the Gracchi obiected himselfe as a Bulwarke against their seditious complotments the Common-weale had beene drencht in the gulph of sedition out of which it would hardly haue popped vp for the hearts of the valourous would haue failed them for feare and the hearts of the turbulent would haue been strengthened Thus one example out of hundreds for matters of peace So if Saint Peter vpon the reuolt of so many Disciples and staggering peraduenture of some of the Apostles had hanged the wing as they speake or let fall his Crest who doth know but that many by his example would haue beene drawne away to obiect cowardize or amazed distraction Therefore blessed be God that gaue such strength vnto him for by his strength many were confirmed Let vs thinke of this Beloued specially we that are or should be men in Christ let vs reproue them that cannot abide wholesome Doctrine and let vs confute such vpon occasion and modestie and in order as are contrary-minded and teach contrary to the truth that is the Scriptures For the Scriptures are true and whatsouer is repugnant to the same is false-hood Let vs not draw backe and say Why doth not such a one speake and why doth not such a one but rather as in a common fire let euery man bring his bucket of water to quench it let euery one presently put his hand to the worke and helpe to beare anothers burden and then he shall be blessed in his worke This is my second note That not onely we professe boldly but also that we doe it presently The third note shall be shorter then the second namely that we be charitable What in Gods name might one say what meanes Saint Peter to be so liberall to vndertake for others He knew what himselfe would doe but he did not know what others meant Cato refused to vndertake for Catulus his honesty and none of better note for vertue then Catulus Cato therefore was a wise man So Ieremy saith The heart is deceitfull and wicked aboue all things who can know it So Saint Paul What man knoweth the things of man but the spirit of man that is in him Paul was an Apostle as well as hee How then could Saint Peter say boldly To whom shall we goe but vnto thee Hee should rather haue said To whom shall I goe To make the matter short I answere in a word that Saint Peter sheweth hereby his great charity which thinketh none euill and his brotherly loue which conceiteth another as himselfe The better a man is the lesse euill he suspecteth to be in another the worse a man is himselfe the more naught he suspecteth to be in another It is written of Nero by Suetonius that persuasissimum habuit He was verily perswaded that there was no continent man vpon the earth What maruell he was most vicious and most abominable himselfe On the other side Solon that carryed a naturall heart to his Parents could not be induced to thinke that there was any vse of a Law to be made against murderers of Fathers Mothers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speakes that which is free from naughtinesse is slower to suspect naughtines As it is written for example of Francis the fi●st that carrying a generous minde himselfe he thought he should be intreated with like generousnesse by his enemy As on the contrary side the brethren of Ioseph that had vsed cruelty themselues were no sooner brought within their brothers danger specially their father being dead but they said It may be that Ioseph will hate vs and will pay vs againe all the euill which we did vnto him Now St. Peter was not like to these later bad ones but to those former good ones or rather better then they He knew whom he beleeued and he knew that his owne heart was established and his faith built vpon the Rocke Christ and therefore thought that others would be as forward as he and as firme as he Hee neuer thought that any of the Apostles would play the Traytor or that Iudas would be other then Iudas that is a Confessor He knew peraduenture that he was a Theefe and bare the bagge c. but yet who would not looke for reformation vnder such a Censor and Master This made Peter to say not in the singular number To whom shall I goe but in the plurall To whom shall we Let vs be slow to anger slowe to iudge swift to pity swift to hope Saint Paul hoped of the whole Nation of the Iewes that in time they should be saued Rom. 11. And

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

sword by the sword of the en●my or by handling their owne sword dastardly or vnskilfully Againe many haue lost that for want of gold which they got by the sword euen children can instance these points Therefore as Ioseph is commended for his good husbandry in that he gathered together an infinite deale of corne and layd vp the same in store-houses against the yeeres of dea●th And as Calebs daughter is commended for her good huswifery in that she would not suffer her husband to be content with the fields allotted vnto him but she would needs begge of her father the springs of water for the continuall watering of the same Briefly as on the other side Hezekiah is commended for his good policy that he caused the people to stop all the fountaines and the riuer that ran thorow the middest of the Country that the enemy might be distressed for want of water So if we will not haue the riuer of our hope turned away by the enemy nor otherwise dryed vp if we meane either to win or to saue we must be willing most willing to furnish the State with store of treasure before-hand that there be ●o want when time requireth I confesse that Eusebius reporteth of Constantius Chlorus that he should say that he cared not to haue treasure in his owne coffers all the while his friends his louing subiects had money in their coffers or purses because he could command the same But I thinke it was spoken more confidently than prouidently for howsoeuer it may be as certain that is in friends hands as if it were in our own yet it is not so ready and that euen Constantius himselfe did find for he was faine to detaine with him the Embassadours of Dioclesian to whom he vttered that confident speech for a good time before he could amasse that together that was worth the shewing as is to be seene in the same Eusebius So it is Quod à multis fit negligenter fit It is commonly said that is That which is to be done by many hands it will be long before it be done and so that which is to be gathered from many hands will be long in gathering If any thing be to be receiued we striue who shall be foremost fearing all will be gone before we come but if any thing be to be layed out we striue to be hindmost hoping the burthen will be borne before we come Now by this staggering and looking one vpon another as Iacobs sonnes are said to haue looked one vpon another when they knew not what to doe for want of corne there hapneth delay and delay proueth many times dangerous Neither is that in the 17. of Deut. Where Moses sayth The King shall not gather vnto him much siluer and gold against that which is proiected for in that place not so much the hauing as the coueting nor the coueting simply as to couet with an euill couetousnesse to set our nests on high as the Prophet speaketh to couet to bestow vpon our lusts as Saint Iames speaketh to couet to make ostentation of our wealth as Hezekiah did and by his example Aquinas doth explicate Moses Lastly to couet and to gather by extreme exactions such as Rehoboam would haue vsed and Marcus Antonius de facto did vse imposing vpon Asia two maine Tributes in one yeere who therefore was told but mannerly and perswasiuely not rudely that if he would haue two such Tributes in one yeere he must help them to two Haruests in one yeere But English Tributes moderate Tributes such I say as haue these three properties intimated by the very Etymon of the three Chaldee words signifying Tribute Ezra 4. Mindah belo halac namely that first they be Mindah that is in a measure and moderate according to Saint Pauls rule Make your Collection as God shall haue prospered you 1 Cor. 16. And as it is in the 11. of the Acts They decreed to send to the Brethren that dwelt in Iudea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is According to euery ones store Secondly they must be halac that is goe ouer the Land in generall without partiality according to Saint Pauls rule Againe 2 Cor. 8. Not that others should be eased and you pressed or wringed but that there be an equality Lastly they must be Belo that is inueterate or ancient so farre and so long as the common State requireth no more For salus Regis salus Reipub. salus Reipub. summa Lex that is The safety of the King is the safety of the Common-weale the safety of the Common-weale is a Law aboue all Lawes such Tributes I say Customes Subsidies Fifteenes call them how you will are as necessary many times to vphold a State as the outward ayre which we drawe-in is necessary for respiration and for the refreshing of the vitals as the blood in the veines is necessary for the conseruing of life It was said in old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is You may not define and stint the charges of warre And the like may be said of the charge of a King and Kingdome that they can hardly be rated or stinted Besides those that are ordinary albeit who can recite halfe the ordinary charges of either how much are they forced many times to bestow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vpon the secret purposes and aduantages of the State as Pericles brought in his account to the Athenians how much in exploratores as Consalvus brought in his account to his master of Spaine witnesse Arnold Ferron Now in these cases is it for Sophocles his sonnes to implead as it were their father for dilapidating or are wee not rather to request him with all instance as Saint Paul was requested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his sonnes whom he had begotten in the Gospell that he would receiue a blessing of vs and are we not to yeeld willingly to bestowe and to be bestowed againe as the same Apostle speaketh for his sake Lastly I grant that when the holy father of Rome I call him holy as the falling-sickenesse is called an holy sickenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made this argument namely The Church of Rome is mother to the Church of England and consequently I said he the father thereof therefore since children are not to suffer their parents to want you must supply me with two Prebends out of euery Cathedrall Church with two portions out of euery Religious house c. I say when he made this argument vnto them they denyed the argument and contradicted his agents And no maruell for as when Rabshakeh bragged that his Lord the King of Assyria had preuailed against such a God and such a God and the other God Hezechiah answered Truth for they were not Gods but the worke of mens hands so say I that the English had great reason to deny to ayde the father of Rome and the Church