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saint_n	day_n	john_n	sunday_n	1,303	5	10.6753	5	false

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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

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

them as the same Apostle admonisheth So shall the Lord make vnto our King a sure house and his son shall sit vpon his Throne after him his sonne after him Et nati natorum qui nascentur ab illis that is their sons after them to many and many generations Briefly so shall not we be powred out from vessell to vessell but shall be settled vpon our lees as it is in the Prophet The Lord shall speake peace to vs to our Land that we be not led into captiuity and that the enemy beneuer able to shoot an arrow amongst vs. Lastly so shall our enemies be found lyers and they shall looke till their eyes faile them for our subuersion but they shall not see it but on our Kings head shall his Crowne flourish and be more and more greene in his age In a word so shall his life and the life of the Queene and the life of the Prince and the liues of the whole Royall Issue be long and long bound vp in the bundle of life with the Lord their God and our God and the soules of their and our enemies be slung out as out of the midst of a sling which God the Father grant for Iesus Christ his sake to whom with the holy Spirit three persons and one immortall inuisible and onely wise God be all Praise Power Dominion and Maiesty ascribed for euer and euer Amen Amen A SERMON VPON THE FIFTH TO THE EPHESIANS THE FIFTEENTH SERMON EPHESIANS 5. verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not drunke with Wine wherein is excesse IN these words we haue First a speciall charge not to be drunke Secondly a speciall designation or Caueat with wine Thirdly a speciall reason wherein is excesse To be drunke is a foule sinne to be drunke with wine is a sinne soone committed to doe that which containeth and carrieth with it so much mischiefe and inconuenience as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth is very fearefull and dangerous Touching the first It may seeme a strange course to discourse against drunkennesse before sober men and at the Assize-time too when men vse to heare of righteousnesse and Iudgement and the greater things of the Law For as Christ saith They that are whole need not the Physician but they that are sicke And as St. Paul Our vncomely parts haue more honesty on for our comely parts need it not So they that are here in the Church they are well aduised and they that are misaduised come not hither therefore both wayes you shall labour in vaine and for nothing as the Prophet speaketh and speake in the aire as the Apostle hath it or cast your seed vpon the Sea as the Poet speaketh Thus some hastily and peraduenture ouer-hastily For what if most of them that heare me this day are soberly-minded yet as Saint Iohn saith to another purpose It is not made manifest what we shall be And as the same Saint Iohn saith He that is iust let him be more iust So it is no disgrace for any man to be called vpon with these words He that thinketh he standeth now at the second or third houre of the day let him take heed lest he fall before the eleuenth or twelfth And againe Hold what thou hast lest another take away thy Crowne There was a time when Saint Paul could deliuer this obseruation for a truth They that are drunke are drunke in the night And Saint Peter might be bold to Apologize for himselfe and his fellowes These are not drunke as ye suppose since it is but the third houre of the day that is about nine of the clocke But now the case is altered if you will finde some sober you must take them in their beds for they rise vp early to follow drunkennesse Nay as Saint Hierome telleth of one that sware by her Ioue that she was very betime and before any would imagine ●ewd or naught So there be some that with the Sun and before the Sunne will be at the cup and as though Satan could expell Satan so they thinke that one cup will driue away another O earth earth earth heare the Word of the Lord saith the Prophet Ieremy in one place In another To whom shall I speake admonish that they may heare If a man will prophesie to them of wine strong drink for it is not against it he shall euen be the Prophet of this people a Prophet for the nonce He that will goe to the Tauerne to them and carowse with them him they will welcome and heare Indeed as I finde in Aelian that a certaine politicke Captaine Leonides by name finding the security the beastly security of them of Byzantium whom he tooke vpon him to defend that they would not be reclaimed from their tippling no not when the enemy was ready to scale the walls deuised to haue the Vintners and Ale-wiues remoue their hogs-heads and barrels out of their houses and Tauernes to the walls that the people thither resorting to swill might at the least make a shew of resistance So if you will haue some to heare you you must either remoue the Pulpit to the Tauerne or the Tauerne the wine and strong drinke of the Tauerne to the Church for it they will follow that is their god The Prophet Moses reproueth the Iewes from offering vnto new gods which newly came vp whom their fathers feared not Surely Bacchus is a new Idoll whom few of our Ancestors serued Comus Addeph●gia that is Gluttony or full-●eeding those they are were acquainted with and for the same reproached by their neighbours that had not so good stomakes but as for drunkennesse they tooke little pleasure therein at the least-wise they did not glory in it The world is changed now Iamdudum Syrus in Tiberim defluxit Orontes We are full of the manners of the East and as the haire-siue suffereth the good liquor to run thorow it and retaineth onely the graines so our neighbours excelling in many kindes of vertues we learne none of those but their quaffing and drinking that we take vp nay we labour to out-strip them in The saying of the Prophet is verified in too many They passe the deeds of the wicked And therefore we can expect none other fauour but that which is added in the same place and prefixed aboue in the Chapter Shall I not visit for these things saith the Lord shall I not be auenged vpon such a Nation as this Well the matter falling out so foule and being brought to the extremity that it is time both for all to pray as it is in the Psalme It is time O Lord that thou put to thine hand yea the time is come And for Preachers to lift vp their voyces like Trumpets and to cry aloud and not to cease crying against this sinne of drunkennesse Alas this sinne of Drunkennesse is a crying sinne and as it is said Genes 6. That all

Hieronym against the Luciferians Quae est ista simplicitas nescire quod credas c What simplicity is this to beleeue you cannot tell what He beleeued simply what did he beleeue By which places you see that as the knowledge of Christ is required if we meane to be acknowledged of his Father so this knowledge must not be a generall conceit or notice onely that there is such a one and that some thing he hath done for so we shall shoote but at an vncertaine marke striue as they that beate the ayre as Saint Paul saith but we must know in particular what great things he hath done and from what aboundant loue hee did it and with what fierce enemies he encountred in doing it and for what kind of persons he did that which he did and lastly in what miserable estate we had beene if he had not done it And is this so easie a faith that it may be gotten with once opening of our eyes or conned by one stans pede in vno or haue we not need rather to search the Scriptures as Christ spake and to Take vp and read Take vp and read as Augustine was admonished and to attend to those things which the Preachers teach vs as Lydia did to Pauls Doctrine As I say we are to giue our diligence that we may be skilfull in the whole booke of God in the whole doctrine of our Saluation so especially it shall behoue vs to get by heart and haue in a readinesse such Sentences as doe summarily and briefly containe the mysterie of Christs Incarnation and the chiefe benefits of his Mediatorship And such a place of Scripture is this that I haue in hand yea such a word is this Immanuel so rich so effectuall so full of Doctrine and consolation if you doe not so much tell the syllables as prize the waight and doe not so much content your selues with the outward barke and rinde as with the inward substance and pith Consider therefore of it againe and againe and marke me opening and vnfolding of it This therefore I say that in this word is couched together both Christs Nature and his Office His Natures of two kindes both Diuine and humane and yet but one Person his Offices though diuers for functions yet all tending to this one end to set vs at peace with God and to vnite him vnto vs. he shall call his name Immanuel or God with vs. Now to proue vnto you Well-beloued that Christ is God very God as Saint Iohn speakes God blessed for euer as Saint Paul calleth him I hold it superfluous before Christians since not onely the whole Scripture being giuen by inspiration from God doth auow so much The Law the Prophets the Psalmes the Apostles the Euangelists c. but also the Father himselfe the Word himselfe and the holy Ghost himselfe those three in heauen and vpon earth the works that he did farre exceeding the power of any creature and especially the raising himselfe from death the third day together with the bodies of many Saints that had slept longer Thus as Aratus saith of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All streets are full of Iupiter and markets and the Sea and Ports c. So is it true of Christ and his Deity that he hath filled all places with the glory thereof so the same needs not to be proued or demonstrated no more needeth his humanity whereof besides his birth shape growing his hunger his thirst his faintnesse and wearinesse his feare and shrinking his stripes and buffetings his reuilings his cruell and bitter death and lastly his burying be abundant witnesses So be there also euidences enow of the vnity of his Person in two Natures euen in these two places of Scripture Iohn 1. The Word became flesh and dwelt among vs and we saw the glory of him c. He doth not say of them though he were both God and Man Word and Flesh. And Iohn 3. No man ascendeth into heauen but he that descended from heauen the Sonne of man which is in heauen he doth not say Sonnes as of many but Sonne though hee speake of such a manner of existence which is not incident to one nature Christ therefore is but one but his Natures are two Diuine Humane both true both perfect yet vnseparable and vnconfused For neither hath the Deity swallowed vp the humanity so thought that wicked Hereticke Eutyches neither hath the humanity made a new person from the Deity as thought that vile miscreant Nestorius But howsoeuer according to his Deity he be equall to his Father inuisible impassible incircumscriptible c. and according to his humanity he be like to vs euen of the same nature with vs corporall visible reall hauing flesh and bone and a reasonable soule as wee haue yet as is truly taught by Athanasius Hee is not two but one Christ for if there were two then the Prophet should not haue said in my Text She shall call his name but She shall call their names And the Apostle should not haue said to Timothy There is one Mediator betweene God and man but There are two Mediators the Sonne of Mary and the Sonne of God yea then he could not haue said truly as he doth that God was in Christ that God was manifested in the fl●sh or that the Princes crucified the Lord of glory which places doe most strongly euince the Deity not to haue beene separated from the humanity being once assumed but in death nor the humanity to make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe but both together concurring in the person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet was a perfect Person before he assumed our nature to make vp the Head of his Church euen the Sauiour of his body that is the Sauiour of all that beleeue Now hauing spoken so much which was contrary to my promise and contrary to my meaning of the vnspeakeable vnion of two Natures in one Immanuel let vs consider a little of the causes hereof to wit why God would descend into the world and become man and then adde something touching the vse of the Doctrine and so an end For as touching his Offices I haue spoken of them out of another Text vpon pregnant occasion and so I may doe againe vpon the like Touching the fi●st Augustine hath a good speech Tali auxilio natura nostra indigebat causa Our nature and our cause stood in need of such an helpe Vt repararet genus humanum nec sine Maiestate posset humilitas nec sine humilitate Maiestas that neither humility or base estate could repaire man-kind without a Maiesticall nor a Maiesticall estate without an humble or base one And why so Fulgentius will tell vs D●us verus viuus imo Deus veritas vita c. God being true and liuing nay truth and life it selfe if he had not beene true Man could not haue tasted of death and if he

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