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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

sent of him Rulers were not sent indeed but as it were sent Which is so shallow a shift that it is not worth the confuting Of like moment is the other which Innocent and the Glosse hath in the same place that it is a Counsell and not a Commandement for the Lords sake If we will supererogate we may but we are not bound Whereas it is euident to euery one that hath but halfe his eye open that Saint Peter hath the same meaning that St. Paul namely to yeeld obedience not only for feare of man and of punishment but also and especially for loue towards God and for conscience sake But I haue stood ouerlong vpon this point of the Romish Gospell touching the authority of the Bishop of that See and touching his shamelesse eluding of such places as make for the Princes Soueraignty It is well said by Optatus Cùm supra Imperatorem not sit nisi solus Deus c. Forasmuch as there is none aboue the Emperour but onely God who made the Emperour while Donatus ex●olleth himselfe aboue the Emperour he had now as it were exceeded the bounds to esteeme himselfe as God and not as man c. Let him of Rome thinke that of Optatus to be spoken to himselfe and so I leaue him for that matter What if I should now enter vpon an Antithesis betweene other points of the Romish Gospell and the true Gospell of our Sauiour Christ should there not be matter of shame and confusion ministred to our Aduersaries and to vs of glory and reioycing Their Doctrine of the Head of the Church militant you heare is carnall while they reioyce in a thing of naught and make flesh their arme also seditious while they will haue him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle out of his Dioces and to haue an Oare in euery Princes Boate. Now what is their Doctrine of the body it selfe the Church what of the food thereof the Word what of the badges and seales thereof the Sacraments what of the Keyes thereof the power of binding and loosing what of the exercise thereof prayer and fasting what of the life thereof Faith in the Sonne of God what of the Iustifier and Sauiour thereof Iesus Christ and that with that one bloody Sacrifice of his body and blood once for all c As Tertullian saith De praescript Ipsa Doctrina eorum cum Apostolica comparata ex diuer sitate contrarietate suapronuntiabit non Apostoli alicuius authoris esse neque Apostolici c. Their Doctrine it selfe being compared with the Apostles Doctrine by the diuersity and contrariety thereo● will pronounce that it came not from any Apostle nor Apostolike man So if wee lust to enter the comparison wee shall soone finde how much their Doctrine differeth from the Gospell and how agreeable ours is to it We teach that Christs true Church being his body and a Communion of Saints consisteth onely of such as belong to God They that it comprehendeth bad as well as good Reprobate as well as Elect They that the visible Church is discerned by multitudes and succession of Bishops c. We that it should be rather by purity of Doctrine and sincerity of ministring the Sacraments Whether truer and more consonant to the Gospell of Christ Doth not our Sauiour teach that when he commeth he shall scarsely find faith in the earth Where then be multitudes and the visibility thereof Doth not Saint Paul that after his departure there should enter grieuous Woolues What reckoning then of Succession Malè v●s pari●tum amor caepit c. Your loue that you beare to the walls of the Church is but a bad loue You doe euill to reuerence the Church by roofes and buildings c. Anné ambiguum est in ijs Antichristum esse sessurum Is there any doubt but Antichrist will sit there Montes mihi Spinae Lacus Carceres Voragines tutiores sunt i● illis enim Prophetae aut manentes aut demersi Dei Spiritu prophetabant Mountaines and Woods and Lakes and Prisons and deepe Caues are safer for me I may more safely haue recourse to them for direction and safety for in them the Prophets did either abide or being drencht there did prophecy Thus Hilary against Auxen●ius As for the Word the Food of the Church how many wayes blessed God! doe they adulterate it or make it vnprofitable and so make it no Gospell at all They equall their Traditions they call them the Apostles Traditions but while they cannot shew them in the writings of the Apostles Non accipio quod extra Scripturam de tuo infers as Tertullian saith with the written Word of God So doth the Councell of Trent yea the Decretall Epistles of the Popes Inter Canonicas Scripturas Decretales Epistolae connumerantur So hath my Gratian dist 19. in the Title and the Glosse also taketh it so I know not whether they be ashamed of it and haue corrected it in the later Editions This is one way Againe they keepe it in an vnknowne tongue as it were vnder locke and key or a booke that is sealed or if it be translated by Godly Learned men they storme as much as Alexander did when he heard that Aristotles bookes wherein he would be onely cunning were published nay as much as Herod was troubled and all Ierusalem with him vpon the newes that Christ was borne for that now their Kingdome was neere to an end They pretend that it is not well translated by our men and therefore they are so much against it but why doe not they translate it better Why in their forty seuen yeeres of leisure for so many it is since they left their Country haue they set forth the New Testament onely and that in such sort as all men may plainely see how much against their hearts it is that the people should haue any knowledge of the Word of God whereby they might discouer reproue the falshood of their Doctrine They that would not haue a Lyon or an Elephant to stirre they hudwinke them They of Mitelene when they would vse their subiects like slaues and oppresse them with tyrannie tooke order that they should not put their sonnes to schoole and that they might learne nothing witnesse Aelianus The like practice Nahash the Ammonite attempted with them of Iabesh-Gilead That if they would haue peace they must buy it with their right eyes If you will haue this applyed take the simplest of the people and make them applyers Their Kingdome is a Kingdome of darkenesse dumbe Images for their Teachers dumbe signes in the Masse for their Preachers dumbe or not-vnderstood Seruice for their deuotion c. And therefore without darkenesse and ignorance it cannot be vpholden Come we to the Doctrine of the Keyes of the Church Christ deliuered to Peter and in him to all the Apostles as Origen Cyprian Chrysostome Augustin and which not of the ancient Fathers doe teach the

the Law vnderstanding the sense of the Law that is vnderstanding it rightly that we must doe Otherwise if they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they preach another Gospell but that which we haue receiued from the Apostles who committed the same they taught to writing to be theground pillar of the Church as Irenaeus saith he is to be accursed though he be an Angell from heauen And that the Pharises were not simply to be followed for all the Chaire it is manifest hereby that Christ Math. 16. warneth his Disciples to beware of the leauen of the Pharises that is of the false doctrine of the Pharises The Pharises therefore had their leauen then all was not sweet bread that came from them the people then were bound to taste and discerne their Doctrine whether it were agreeable to the Scripture and if not to cast it away And indeed if an Angels Doctrine is not simply to be admitted without tryall Gal. 1. is the Pharises their Doctrine either former Pharises or later because of a Chaire succession without question to be embraced Suspecta est Lex quae se probari non vult saith Tertullian And Non Cathedra faci● Sacerdotem sed Sacerdos Cathedram saith Chrysostome Therefore if yee goe away for these Facing-cardes of multitudes or Chaire vnhappy are yee Hearken we rather to Chrysostome in the 2. to Timothie Hom. 2. If one peruert the Doctrine of the faith obey him not though he be an Angell but if he teach those things that be right then marke not his life but his words And to Cyril his rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke not what is now done but marke what is written Will yee also goe away O but many wise and learned and great ones fall from your cause daily Ergo. I answere first with Tertullian Some build their ruine saith he hereupon Quare illa vel ille fidelissimi prudentissimi vsitatissimi in Ecclesia in illam partem transierunt Why such a woman or such a man being most prudent and faithfull and famous in the Church went the other way tooke part with the other side Quis hoc dicens non ipse sibi respondit neque fideles neque prudentes neque vsitatos aestimandos quos Haereses potuerint demutare Who speaking so hath not made himselfe answere to wit that they are not to be reckoned either for faithfull or for wise or for famous whom Heresies could alter c What then saith he further If Bishop or Deacon or Widow or Virgin or Doctor yea or Martyr also shall swarue slipt from the rule therefore shall Heresies goe for truth Veritatem videbuntur obtinere Ex personis probamus fidem an ex fide personas Be we saith he to try faith by persons or are we not rather to try persons by faith Thus Tertullian and thus is my first answer Secondly I answere that if a score were made of such as haue fallen away from either side and we should haue a seuerall skinker of their men to fill vnto our men as the old Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many and many a one euen ten for one should want a skinker I grant at the first it was thus as the Pharises said of our Sauiour Iohn 7. Doth any of the Rulers or Pharises beleeue in him But this people which know not the Lawe are cursed And Not many wise not many noble not many mighty are called c. For the beginning of all things are rude and weake and the Sunne must haue a time to ouercome the night and to get aboue our Horizon And were the Children of Israel deliuered out of the bondage of Egypt or of Babylon either in a yeere or two But when it was once brought to light and had once audience granted did it euer want fauourers nay did it not get ground ouer Popery euen as Christianity did ouer Gentilisme till they thought there was no way to keepe it downe but onely by cruelty The Egyptians tooke this course in Egypt so did the Paynims in the Primitiue time of the Church and as these could not preuaile no more could the Romanists Let me tell you a Story Pyrrhus assayed to corrupt Fabricius with gold when that would not serue the turne then he caused to be presented before him a terrible huge Elephant thinking that such a beast would haue cooled his courage But Fabricius neuer startled at the matter but remained Fabri●ius still that is vndauntable and vnmoueable Neither did thy gold taynt me yesterday nor yet doth thy Beast scarre me to day Thus Fabricius There haue thousands of such Fabricij beene found amongst our men that haue counted rebuke for Christs sake greater riches then the treasures of Egypt yea and that chose rather to offer their bodies to be sacrificed in fire at a stake then with betraying the Truth to retaine their old honours and pleasures or to haue new heaped vpon them They also our Aduersaries I meane talke now of their sufferings of the losse of their goods of their imprisonments yea and of the Martyring of some of their Priests c. And this their Factors make a motiue to perswade some to goe away and to iustifie them that stande out and continue Recusants But Stephen ceaseth not to be a true Martyr for all that the Blasphemer in L●uiticus and Achan in Iosuah were stoned as well as he neither were Empedocles before Christs time or Peregrinus after Christs time euer the neere to be Martyrs for all that they passed thorow the fire and were offered as it were therein as well as Polycarpe many other godly men and women in the Primitiue time Sit fas liceatque perire Poetis Inuitum qui seruat idem facit occidenti If they wil needs entangle thēselues with those hampers that are made against practisers against the State who can helpe them who will almost pity them Do their States nay do their Popes allow Priests to be practisers against thē No nor Bishops nor Patriarches nor Cardinals neither Did not the Florentines hang by the necke the Archbishop of Piso for conspiring against the two Medices Did not Vrban the sixt drowne Cardinals by sackefuls for practising against him with the Antipope Did not Eugenius the fourth commit to Ward in the Castle of Sancto Angelo yea and there execute Iohn Coructan the Patriarch of Aquileïum for the like offence Did Leo the tenth after him spare Cardinall Petruccius that I speake nothing of Cardinall Adrian by whose speciall meanes he had beene made Pope when hee went about to poyson him No nor Pius the fourth he did not spare Cardinall Carafta his predecessors Nephew to whom he was most bound for the Papacy Did not Saint Peter long agone rule it both to them and vs Let none suffer as an euill doer or as a busie-body in other mens matters And Austin after him out of him Martyres veros non facit poena sed

causa It is not the punishmēt it is the cause that maketh a true Martyr For our parts we say vnto them as Optatus doth to their like Nulli dictum est Nega Deum Nulli dictum est Incende Testamentum Nulli dictum est Aut Thus pone aut Basilicas destrue ●stae enim res solent Martyria generare That is To none of them hath it beene said Deny God To none of them hath it beene said Burne the New Testament To none hath it beene said Offer incense or throw downe Churches for these things are wont to engender Martyrdomes Thus Optatus lib. 3. And I pray you is not our cause like to Optatus his and theirs to the Parmenians When haue our Magistrates vrged any of them that haue beene sent from Rome much lesse Recusants to deny God except they make him of Rome to be their God Nay both they and we doe exhort them with all instance to turne from that vanity and to trust in the liuing God Cursed be he that trusteth in man and maketh flesh his arme So When doe we vrge them to burne the Bible or any part of the Bible Nay this hath beene their fault and sticketh to them for infamy like the Leprosie of Gehezi To set fire vpon the translated Bibles wheresoeuer they could finde them and to burne them by hundreds on an heape yet the worst translation made by our men is founder and more agreeable to the Originall then the Translation of the Seuentie and yet the Apostles themselues suffered the same nay vsed the same as is euident to the Learned so farre were they from defacing it To be short When and where haue our men forced them yea or perswaded either to put Incense vpon the Altar or to throw downe Churches Nay it is their proper guise euen now in the time of the Gospell when shadowes and carnall worship should cease to perfume their Altar and their vestiments and many things that I know not nor care to learne and it hath beene their ordinary practice where they haue beene the stronger to destroy not onely Churches but also as many as haue beene assembled in them to heare Gods Word and to receiue the Sacrament euen bloudily and butcherly with a rage that reached vp to heauen Witnesse the Massacres that they made at Vassey at Merindol and Cabrias in Piemont in Calabria and where not So that we haue great cause to flee from them not onely to goe away and they no cause to flee from vs who neuer thirsted after their blood nor drew it but constrained and in our defence But to what purpose all this Since they whom it concerneth are not here and them that are here it doth not concerne yet as our Sauiour made full account that some of his Auditors would relate vnto Herod what opinion he held of him and therefore said vnto them Goe yee and tell that Fox So we are content that they take information by some of you that we maintaine and are instant that there is cruelty in their side and not in ours and a good cause with vs and not with them and therefore that there is cause why they should returne to vs and no cause in the world why we should turne to them And let so much be spoken of the Question It followeth Simon Peter therefore answered him Lord to whom shall we goe thou hast the words of euerlasting life And we haue beleeued and knowne for we doe beleeue know Heb. that thou art the Christ the Son of the liuing God In this answere Saint Peter doth two things First he denyeth flatly that hee or his fellow Apostles haue any such meaning Then he bringeth reasons of their constant adhering to him The denyall is set forth by way of Interrogation for more vehemency sake and containeth in it a reason drawne from the excellency of Christ before other teachers Lord to whom shall we goe meaning there was no Master worth the thinking of in comparison to him and therefore that they were farre from any such purpose The reasons drawne from the excellency of Christ are two The one from the excellency of his Doctrine Thou hast the words of euerlasting life the other from the excellency of his person Thou art the Christ the Son of the liuing God Our heart and conscience telleth vs so much therefore we are not men but deuils if we forsake thee To this effect is Saint Peters answer in the name of his fellowes Let vs take the words before vs in order as they lye and first speake of the Interrogation Simon Peter therefore answered him saying Lord to whom shall we goe The first thing that we are to learne out of these words is this namely That truth and a good cause hath alwayes some to maintaine it The Disciples fell away yea many of the Disciples fell away yea they fell away so that they came no more at our Sauiour as the Text hath it but yet hee was not left without witnesse he had the Apostles to beare record to him and to stand for him So the High Priests and the Elders yea and the whole multitude of the Iewes cryed out against him and would not otherwise be satisfied then with his death but Ioseph of Arimathea a Councellour a iust man and a good consented not to their plots and practices Luk. 23. So Obadiah was not carryed away with the streame of the time to kill Gods Prophets and those that worshipped the Lord with holy worship but hid them in Caues and prouided for them though it were with the jeopardy of his head So Ruben though he had sinned before a great sinne and had highly offended God thereby and his father too yet in this no question he pleased both that he dissented from his brethrens bloody designe to murder their bother Ioseph and both disswaded them and deliuered him The like example of constancy and magnanimity appeared in Caleb and Iosuah Numb 14. who opposed themselues not onely to their fellowes being tenne to two but also to the whole Congregation of the Children of Israel being an hundred thousand to one against all they stood boldly for the maintenance of Gods glory in the power of his might and the truth of his promise saying Rebell not against the Lord neither feare yee the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Thus they and this was counted to them for righteousnesse vnto all posterity for euer-more Yea that God that prospered the Midwiues of Egypt for not subscribing to the bloody decree of Pharaoh and his Councellors did also highly aduance these his seruants not onely bringing them into the Land of Promise the place of rest where they would be but also making one of them Generall Captaine ouer his people an● giuing him admirable victories and the other also a great man and a mighty and of such

Keyes of the Kingdome of heauen not of the earth not of any place vnder the earth They giue authority to their Pope to dispose of earthly Kingdomes at his pleasure and full Iurisdiction ouer Purgatory which they take to be vnder the earth Christ teacheth vs to pray vnto God for forgiuenesse of sinnes Forgiue vs our trespasses They fall downe before their ghostly Father and craue of him Absolution Against the iudgement of Cyprian Veniam peccatix quae i● D●minum commissa sunt solus potest ille largiri qui peccata nostra portauit c. He onely can grant pardon to our sinnes which wee haue committed against the Lord who onely bare our sinnes Against the iudgement of Hierome who plainely teacheth in Math. 16. That as the Priest in the old Law did not make any cleane or vncleane but onely shewed in what case they were So in the New the Bishop or Priest doth not bind such as are guilty nor loose such as be faultlesse but according to his duty he heareth the varieties of offences or offenders Peccatorum hee knoweth who is to be bound to wit of God and who to be loosed Thus Hieronym Briefely Christ said to the Thiefe vpon the Crosse and in him to all that are truely penitent This day shalt thou be with me in Paradise Thou shalt be translated from death to life and forthwith too without suffering any thing any where after this life They teach that though the sinne be forgiuen in the Sacrament of Penance yet that the punishment must be indured in Purgatory if there be not satisfaction made either here by giuing of Almes gadding in Pilgrimage c. or hence by the Priests Masses or by the Popes Pardons prouided that both be well paid for What is to make merchandize of the Word of God what to make merchandize of the soules of men if this be not Neither is their doctrine sounder touching the exercise of the Church Prayer and Inuocation Saint Paul saith that hee had rather speake in the Church fiue words with his vnderstanding that he might instruct others then a thousand with a strange tongue Yea Lyra himselfe though he liued in a most darke time yet saw thus much Si populus intelligat orationem Sacerdotis melius reducitur in Deum deuotius respondet Amen c. If the people doe vnderstand the prayer of the Priest he is better reduced vnto God and doth more deuoutely answer Amen What doe our Aduersaries Doe they that which is better and more deuout No they serue the people with Latin Seruice which they doe no more vnderstand then they doe the Turkish language and so whether they blesse them or curse them speake to them or speake to God they cannot tell Were it not all one for vnderstanding and edifying to be in Cyclops Caue where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in such a Church This for the manner of their prayer So for the obiect Saint Paul would haue vs to lift vp pure hands to God 1. Tim. 2. And our Sauiour whatsoeuer yee aske the Father in my Name hee will giue it to you And Augustine Quis andiuit aliquando fidelium stantem Sacerdotem ad Altare c. Who hath heard at any time a Christian Priest standing at the Altar c. and say in his prayer O Peter O Paul O Cyprian I offer vnto thee a Sacrifice whereas in the Oratories dedicated to their memories the offering is made to God who made them both men and Martyrs If no Sacrifice be to be offered then not the Sacrifice of prayer if an outward or visible Sacrifice be not to be offered to them much lesse then an inuisible and spirituall But now how is it with our Aduersaries As the Prophet vpbrayded the Iewes According to the number of thy Cities be thy gods O Israel So may wee say to them According to the number of thy Prouinces nay of thy Townes nay of thy Churches nay of thy Trades nay of thy persons be thy gods thy Saints thy Tutelares dij God the Father was shunned and abhorred as one that dwelled in the light that no man can haue accesse vnto nay as one that had Foenum in Cornu and with whom there was no dealing God the Sonne was forgotten as one that was gone into a farre Countrey or that was asleepe and needed to be awaked like Baal or that was wearyed with hearing suites himselfe and therefore for his ease had appointed certaine Deputies vnder him as Darius did or certaine Masters of Requests to report vnto him the seuerall suites of his subiects as many Christian Princes haue whereas for power He is God and can perfectly saue them that come to him themselues and for will He became man and weake and was tempted that Hee might be touched with a feeling of our infirmity And for credit with his Father you know what is written Math. 3. This is my beloued Son in whom I am well pleased Therefore as Saint Peter saith Lord to whom shall wee goe thou hast the words of euerlasting life This for the matter of Doctrine and instruction so for the matter of prayer and supplication we may and ought to be of Augustines resolution Tutius incundius loquor ad meum lesum quàm ad aliquem Sanctorum Spirituum Dei I find it more safe and sweet to speake vnto my God then to any of the Saints of God Now for the causes of our saluation and the meanes thereof doth the Scripture set downe any other meritorious cause then the Death and Passion of our Sauiour Christ or any other meane or instrument to take hold of the same then Faith God hath giuen vs eternall life in his Son Iohn 5. The blood of Iesus Christ cleanseth vs from all sinne Vnto men there is no name giuen by which they may be saued but onely the Name of Iesus Christ. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Gal. 3. And to be short As many as receiued him to them he gaue power to be the sons of God euen them that beeleue in his Name Iohn 1. Thus Christ is made to be the meritorious cause to be the authour and finisher of our Iustification and Saluation and Faith is made the instrumentall Therefore if they like not of the Doctrine we may say to them as Constantine did to Acetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were best to make a new Ladder to clime vpto heauen by since the Ladder of Iacob will not serue the turne Will you know how they shift off such a cloud of Testimonies and what is their doctrine When they are pressed with those places that doe plainely make Christ to be the Alpha and Omega the beginning and ending of our Saluation c. they grant he is so in this sense that he giueth grace to men to worke righteousnesse and to

should signifie the vertuous ones or the godly ones or that it is a Metonymie of the effect for the cause as the meeke for the faithful because meekenesse is the fruite of faith Indeed I take this promise of sauing not to belong to the speciall practices of that vertue onely but to the whole company of the faithfull euen to the whole Church of God called meeke not onely because they beare the Image and portraiture of our Sauiour Learne of me for I am meeke and lo●ly in heart Math. 11. He shall not contend nor cry or roare neither shall one heare his voyce in the street a bruised reed he shall not breake and the smoking flaxe he shall not quench c. Math. 12. But because the holy Ghost would signifie by this word the hard estate of the Church in this world that they should haue need of meekenesse and patience as much as of any other vertue As for example when many Nations were gathered against the people of God saying Sion shall be condemned and our eyes shall looke vpon Sion Michah 4. And Rabshakeh shall reuile Gods people and blaspheme God himselfe Who is your God that he should deliuer you out of my Masters hands And our Sauiour should not onely be called a deceiuer by his owne people but also be gibed at by Iulian What is the Carpenter now in doing Further when his seruants should be persecuted with taunts reuilings but also with bonds and imprisonments and with cruell death When I say they were to be led as sheepe to the slaughter had they not need to be as a Lambe dumbe before the Shearer and not to open their mouth c Thus meekenesse becommeth Gods Church especially and therefore no maruell if vnder the name of meekenesse be promised saluation And this truely the Chaldee Paraphrast and some of the Rabbins commenting vpon this Text did see that they were not to be appropriated to any particular ranke of men but to the visible Church called otherwise Gods first-borne Gods flocke Gods Spouse Gods secret-ones though Kimhi as a Iew would haue it to be vnderstood of Iewes by nature and of Israel according to the flesh You see at the length who are marked out by God to enioy the benefit of protection and Saluation namely the Church of God those that haue giuen their names vnto God that tremble at his threats and giue credit to his promise and are readier to suffer wrong then to doe it But how many of these will God protect and defend The Prophet telleth vs All. Nihil excipitur vbi distinguitur nihil as Bernard saith in another case God is not a God of the Iewes onely but also of the Gentiles neither is he a God of the Elder Churches I meane in the Primitiue time but also of vs vpon whom the ends of the world are come For had not the Lord himselfe beene on our side may we well say had not he himselfe beene on our side when man rose vp against vs it had not failed vs but our soules had beene put to silence they were so wrathfully disposed at vs. They thrust sore at vs that we might fall and the plowers plowed vpon our backes and made long furrowes and thought to haue swallowed vs vp quicke at the least-wise to haue blowne vs vp quicke or dead that the name of a Protestant might no more be had in remembrance Behold we haue the name of Herod in detestation because he cut the throats of so many Infants in one quarter Of Tarquin because he cropt the heads of so many Gouernours of one Towne Of Caligula because he wished all the people of Rome had but one head that he might cut it off at a ●low Of Cinna and Marius for giuing this watch-word to their Souldiers That they should slay as many as they vouchsafed not to speake to or to take by the hand Also V●sperae Siculae matutinae Parisienses Danish Wassals are recorded for barbarous effusion ●f much blood but now our men if monsters might bee called men might they haue done their worke their strange worke brought to passe their act their strange act they ●ad far passed all former butchery O mites Diomedis equi Busiridis arae Clementes c. as Claudian sayes For why the former either shed the blood of their enemies or of strangers or of their Commons did it either of feare or in reuenge or vpon a pang and an heat c. but our men deliberately aduisedly and with an high hand resolued to teare in pieces not the bodies of our Commons onely and Peeres but which my tongue abhorreth to vtter of the King and of the Queene and of the Royall seed all must haue gone one way and beene wrapped in one common bundle of destruction But the way of man is not in himselfe neither is it in man to direct his way much lesse to effect his worke They tooke counsell but it did not stand they made a Decree but the Lord did frustrate it Wee were within a step of death and the Axe hanged ouer our head by a twine thread but the Lord arose to Iudgement hee awoke as a man out of sleepe and tooke our cause into his hand and deliuered vs from the plot which they had plotted and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with an Engine from heauen Behold we account Isa●c happy that had an Angell sent to hold Abrahams hād that was lifted vp to slay him also Peter that had likewise an Angell to loose the chaines from his hands and to set him at liberty euen the night before he should haue beene arraigned Also the Prince of C●nde the late French Kings vncle happy that had his capitall Enemies stripped of their authority euen in the very nicke that they had meant to bring him forth to the blocke All these trusted in God he deliuered them euen at such time as the waters had like to haue ouerwhelmed them and vtterly to haue sunke them And surely our estate was not vnlike to theirs neither for danger nor for deliuerance And therefore as Moses saith in Exodus Chap. 12. of the celebrating of the Passeouer It is a night to be kept holy to the Lord because he br●ught them out of the Land of Egypt this is that night which all the Children of Israel must keepe thorowout their Gene●ations So may we say of this day This is the day that the Lord hath made let vs be glad and reioyce in it as it is in the Psalme And as it is in the Booke of Ester This is the moneth that is turned to vs from sorrow to ioy and from mourning to a ioyfull day O let vs neuer forget this mercy of the Lord neuer had any 〈◊〉 more shewed it but let vs write it in the tables of 〈…〉 with a penne of iron or with the point of a Diamo●● Let vs thinke of it when we lye downe and when we rise