quoque id faâ—is reminisciur affore tempus Que mare quo coelum correptaque regio coeli Ardeat mundi moles operosa laboret And hee remembers that the day must come That shall Seas Earth and Aire to cinders doome And all the world shall burn and sorely be In travaile of its great Catastrophe And Lucan saies Communis mundo superest rogus and Seneca ad Martiam Faâ—um ignibus vastis torrebit incendeâ—que mortalia omnis materia uno igne conflagrabit all the world shall make but one pile in which all mortality shall burne and one fire consume all And the Sybills speak as much as they are cited by Lactantius and Augustine So wee see the generall conflagration of all by fire might easily be conveyed by Sems off-spring and traduction from Adam They believe the immortality of the soul and joy or torment after death they which doe no harme shall into the first they which kill lie or steale into the last So Champlaine saies of the people of New-France Jo. de Laët Ind. occid. pag. 48. and of Virginia pag. 93. So those of Caiana in Guiana pa. 642. and in Peru pa. 398. 399. So in Brasile 543. But Nic. Duran An. 1636 pag. 149. saies of the people of â—oioba De altera vita nulla apud eos mentis obstupesâ—unt quum de moâ—tuorum resurrectione dicentem audiunt they never talk of another life and stand amazed to heare any discourse of the resurrection of the dead and believe nothing of joy or torment after death and so saies P. Maffeius lib. 2. cap. 46. of the Brasilians and so Iarricus and of all matters of Religion and the knowledge of God all the Americans both South and North of Panama have onely a sleight touch and â—asâ— being all Idolaters as Iâ— de La. de orig. g. pa. 159. living rather like beasts than men as Acosta in sundry places and as Richerius in Calvins epistles pag. 264. as aforesaid The Americans have in some parts an exact forme of King Priest and Prophet as was in Canaan For this William Key is onely cited as at other times often as the Clavis or key to unlock the mysteries of the Americans and to regulate the inequalities of the Parallele What is used in some parts of America must not be said to be the use of America no more than the custome of Gavelkind in Kent may be said to be the custome of all England I doe believe some parts have Kings and some or most of them Priests but I doe not believe that their Kings were Priests no more than that the Braâ—enes or Priests in the East-Indies were their Kings Wee reade in Plutarch that Numa the second King of the Romans was also at the same time the first Pontifex Maximus and wrote twelve books of the office of Priests and after it became a fashion of the Roman Emperours by Imitation from Augustus to have the chiefe authority over all the service of the Gods and to be called Pontifices Maximi high Priests as the Royality in Lacedemonia had predominancy both in War and Sacrifices as Aristot Pol. 5 cap. 10. Rex Anius rex idem hominum Phaebique Sacerdos Virg. Aen. 3. Anius was both a King and Phaebus Priest {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plato in Pol. none was permitted among the Egyptians to raigne that was not Priest the Greeks also had their Kings who were also their Priests the office of the King was primum ut sacrorum sacrificiorum principaâ—um haberet Dion halicar. lib. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de â—â— Osyr and as we may reade more at large in Cic. de Divinat lib. 1. and the Caliphs of the Saracens were both Kings and Priests as Paul Aemil Histor. Gall lib. 4. 5. But in America their Priests are their wizzards or witches as Whiteaâ—re tells in Purchas cap. 6. of Amer. as in Virginia Florida Nova Francia and among the Souriquosians and Attigonantes in Mexico Peru Brasile as P. Maffeius Iarricus de Laët Purchas c. and their prophets are no other than witches consulting with the Devill for weather or war or things lost or stolen as Musorum Collymarum incolae colloquiis daemoniorum familiariâ—er utebantur those Inhabitants doe familiarly converse with evill Spirits Ind. ocâ—i pa. 381. and of this we may reade plentifully in Purchas his America Prâ—ests are in some things among them as with the Hebrewes Physicians and not habited as other men c. In Florida their Physicians as among other savage people are Magitians and Priests as Purch Amer. ca. 7. and Benzo lib. 1. ca. 26. Iidem sunt medici sacerdotes their Physicians and Priests are all one and their Priests being wizzards and having conference with the Devill are their best doctors And for Habite or apparrell of Priests as there is a naturall awe and reverence of a deity or supreame power that guides and governes all So those persons that professe and instruct in the knowledge feare and mysteries of that power and are thought to converse more familiarly with God or that divine power in thoughts studies and integrity of life they are had in extraordinary esteeme and veneration and from thence are by a like naturall policy reason and reverence distinguished in habite and apparrell from other sorts ranks and professions of men and is every where a received custome Their Temples are built foure square and jumptuous as were those of the Iewes Ez. 40. 47. There is no doubt but their temples were built of a figure and form easiest for apprehension and workmanship and strongest for duration and continuance and such is the square figure as the Cube denotes firmnesse and stability And for sumptuousnesse wee know that honour feare and reverence invite cost and there is usually more of the hand where there is lesse of the heart and a beliefe in opere operato is an easie religion But God is a spirit c. Theis Priests have their chambers in the Temple as the manner was in Israel 1. K. 6. 7. It may be conceived that at the laying of the foundation of a Temple the places for the lodgings of the Priests and daily ministers thereunto were also contrived and set out the whole fabrique of the Temple and lodgings chambers for Priests and officers were erected together for the services to be performed in the Temple required necessarily the cohabitation of all the ministers that officiated thereunto as in our Cathedralls the Bishops Deanes and Prebends and other functions and offices have their lodgings near the Church which being considered from the grounds of best reason and discretion needs no illustration They had places therein which none might enter but their Priests Heb. 9. 6 7. This is a necessary consequent of the last especially among Idolaters and barbarous people where the Devill hath taught the Priests how to
in Diodorus used by the Chaldeans in Herodotus by the Egyptians such as the very Irish wear though of a thicker substance because a colder Country and reason shewes it is the most proper and ready garment for any Nation in an hoâ— clymate and where the people have any modest sence and shame of their own nakednesse They constantly annointed their head as the Iewes did Luke 7. 46. This Pharagraph must be thus conceived and apprehended to be the Authors meaning that they constantly that is daily usually and very often as the Iewes daily usually and very often did Or that in such manner as the Iewes did sometimes So the Indians did daily usually and very often annoint their head In the old Testament wee read of two manner of Annointings the one Sacred or Holy the other Common or Prophane The Sacred or holy oyle or Annointing is that we read of Exod. 22. being a very sweet perfume the confection or composition whereof was directed by God himself and hee appointed that the Tabernacle and all the instruments and vessells thereof should be annointed therewith and Aaron the Priest and his Sonnes as v. 30. And what Hannah spake 1 Sam. 2. 10. He will give strength to his King exalt the horn of his annointed and what else the man of God said to old Ely v. 35. of the same Chap. insinuates either a declaration of the manner of Inauguration of Kings among the Gentiles whereof they had heard or they spake it prophetically by application of what they heard Moses had told from the mouth of God Deut. 17. touching the election and institution of a King among the Israelites which was after verified in the Kings of Juda c. who were annointed with the same holy oyle as we may reade at large of Saul David Solomon c. and as the prophet Elisha was annointed 1. K. 19. 16. all which was with oyle powred upon the head and therefore Luke 6. v. 46. Christ saies to Peter Mine head with â—yle thou didst not annoint but this woman hath annointed my feet with oyntment as if he had said I that am the truly annointed of the Lord King Priest and Prophet and should have had oyle powred upon mine head as was upon Aärons Davids and Elishahs such cost you were loth to bestow upon mine head and you see how freely and joyfully she hath bestowed it upon my feet The first place in Scripture where we read of Annointing with oyle is Gen. 28. 18. where it is said that Iacob when his Father sent him on wooing in his travail having slept all night upon a stone for a pillow and dreamed of the ladder to heaven and of the wonderfull promises of Gods blessings to him revealed in a vision he was so ravished therewith that he brake forth into these expressions of Admiration Surely the Lord is in this place How dreadfull is this place This is none other than the house of God this is the gate of Heaven and he builded an Altar there and called it Bethel and vowed a vow and took the Stone implying the same stone whereupon hee slept that rather than any other because in his rest upon that Stone he had that glorious apparition and powred oyle upon it which doubtlesse was no other than such as he carried with him in his travaile for his own refreshment and which though he used as partly for food as the widow of Zarephath 1. K. 17. 12. and as we eate it with fish Salades and Herbes so also to supple his joints and tired Limbs as 2 Chr. 28. v. 15. yet he thought it not too precious so to be bestowed whereby to make the Stone look smooth cheerfull and shining as also to preserve it from frost raine and the injury of weather as wee doe metalls wood stones of more than ordinary use or esteem that stand abroad and in open aire and although this was before the giving of the Law yet I take this to be an annointing dedicated to Gods worship The other which I call Common or Prophane annointing may be subdivided and severally branched and to begin with the best and highest I surpose some were of most sweet and odoriserous sent and perfume by the confection and ingredients as when they buried Asa it is said Chro. 2. 16. 14. that they dressed him unguentis meretriciis as Ierome renders iâ— with wanton Harlot-like and delicate oyles and ointments as the Harlot Prov. 7. v. 15. invites to her bed perfumed with Myrrh Aloes and Cynamon two of the incredients of the Holy oyle and such was the oyle in Ruth 3. 3. and such were the odours to which allusion is made 1. Cant 3. 12 4. 10. 14. Amos 6. v. 6. and which Iudith used when she dressed her self for the surprise of Holophernes and I hope I shall not erre to suppose and say that such oyle it was that Iesus feet were annointed with for she that bestowed it was Mary Magdalen mulier peccatrix a â—inner an old wanton that was provided happily or else knew soon how to provide costly and curious perfumed oyles and ointments to invite delight but now a Convert and as she first annointed his feet with what she was wont to annoint her self withall so her haire which she was wont to embroider dresse and curl with all curiosity wherewith to catch ensnare and entangle beholders eyes shee now makes a towell or napkin wherewith to wipe and dry up the teares that she first washed his feet withall after annointed his feet with that oyl which I take to be such as is mentioned Mark 14. 3. a box of oyle of Nard very precious which unguenta spicata Galen reckons inter Româ—norum delicias among the delicacies of the Romans as Apronius caput et os suum unguento per fricabat Cicero in ver. 5. There was another annointing with oyle to chear comfort and exhilarate and to look smooth faire and fresh as David Ps. 104 15. oyle to make him a cheerfull countenance and as he annointed himself after his griefe for the death of his first Sonne by Bathsheâ—a And as Pro. 27. 9. Oyntment and perfume rejoice the heart and Athaeneus lib. 1. saies that Democritus the Philosopher of Aâ—derites being demanded how a man might live long answered si exteriora oleo interiora melle irriget to annoint outwardly with oyle inwardly with hony as one saies unguenta non voluptatis tantummodo sed valetudinis causa usurpantur such annointing is mentioned Mat 6. 17. When thou fastest annoint thy head c. There was another use of Annointing which was to supple and refresh the sinewes joints and muscles as Psal. 109. Let it come like oyle into his bones and Mich. 6. 15. Homer both in his Ilyads and Odysses speakes often of a Custom among the Grecians of bathing or washing in the morning and after annointing with oyle And Athenaeus lib. 1. Deipnos gives a reason for bathing is
God of darknesse most so their stupidity and ignorance may justly give the Night precedence in their computation of time and although we will not forget our own usuall reckoning by nights as Sevenight Fortnight yet wee offer not to strive with the Gaules for the petigre though Seeing we will not see and are blind though we have had a long Sun-shine Wee reckon also by months as the Iewes did though in neither are wee the more Iewish In Cuba they reckon by the Sun and say so many Suns as Pet. Martyr Dec. lib. 4. cap. 8. I could perplex this question yet more but non est tanti It is not worth the labour Virginity is not a state praise-worthy among the Americans aâ—d was a bewailable condition among the Iewes Iudg. 11. 37. The prophecy and promise of our Saviours comming in the flesh was an encouragement to marriage among the Iewes which made the condition of Iephtes Daughter bewaileable because her hope was quite cut off her Father having dedicated her to God in a single life not sacrifised her by death as some would have it but unforced I thrust my self any further into that disquisition But when Christ came into the world he conferred the greatest honour that ever was upon Virginity by being himself born of a Virgin himself living and dying a Virgin and the great commendations wee otherwise have of Virginity are most plentifully set forth both in the old and new Testament So as the very Elect are called the Virgins that follow the Lambe Revel. 14. 4. and the Fathers call it the Angelicall State and condition And if Saint Paul bee Canonicall he doth satisfie us to the full And Acosta lib. 6. cap. 20. saies Virginitas quae apud omnes mortales in precio honore est apud hos Barbaros speaking of the Americans vilis indecora and a little after Virginitas quae ubique gentium maximo prope divino honore â—fficitur inter belluas dedecori infamiae est Virginity which is honored all the world over among those barbarous people and no better than beasts is a shame and disgrace and basely esteemed And it cannot be expected upon a near inspection into that Nation but that it may the sooner kindle lust and the more easily and speedily inflame to execution and principally from their heathenisme want of Civility and Religion having as the Psal. saies no fear of God before their eyes as the Malabars in East India who think if they die maides they shall never come into Pardise but I am sory to read the Parallele and that the allusion of the lamentation for Jephtes Daughter should be quoted to countenance the bawdinesse of these beastly and barbarous people so contrary to the Law of God by Moses Levit. 19. v. 29. The Natives marry with their own kindred and Family this was Gods Command to his people Numbers 36. 7. While it was Gods command it was to be obeyed and though Ipse dixit that God said it had bin enough yet God may be thought to have commanded it for increase of people among his own children the Iewes and that increase not to be seduced or endangered to Idolatry by entermarriage with Idolaters Chrys. upon Mathew frames another reason which is that because death was among the Iewes a punishment that went nearest the heart and then especially the losse of a husband to a wife must be most grievous and insupportable therefore there could be no such mitigatory or lenitive of sorrow to the widow as to marry the husbands brother or near kinsman whereby the first husband seemes in a manner still to live and the estate to continue in the same stock but that law after vanished and as Austin saies Commistio sororum fratrum quanto fuit antiquior compellente necessitate tanto postea facta est detestabiliâ—r religione prohibente and I hope those marriages were ceased and laid down long before the Captivity under Salmanasser Wee must consider the curse upon Cham gazing upon his Fathers nakednesse and Valer Maximus saies that apud antiquos non erat fas filium simul cum patre balneari in old time the Sonne was not suffered to be seen bathing with the Father and Aristotle in his Hist. Animalium tels of an Horse that having covered a Mare that was his own damm after he perceived it he brake his own neck down a precipice with horrour or shame of the fact be it true or false the story is a divine beam in the Philosopher but these Marriages among the Americans derive partly from their own brutishnesse partly from their heathenish policy for safety and assurance in the confidence of their own safety and kindred and being in many parts a Nomades a wandring fleeting and removing people up and down in hords from place to place and studious of numbers and faithfulnesse for strength and preservation from enemies and danger yet Pet. Mart. lib. 7. cap. 10. of the Islanders They have as many Wives as they please saving of their own kindred And Hierome in his second book against Iovinian saies Persae Medi Indi Ethiopes cum matribus aviis filiabus neptibus copulantur lie with their Mothers Grandmothers Daughters Neeces The Indian women are easily delivered of their children without Midwives as those in Exod. 1. 19. This place of Exodus Hierome translates obstretricandi habenâ— facultatem that is the Hebrew women are skilfull in Midwifry but because the office of a Midwife is of a another person distinct from the woman travailing who cannot minister to her self as a stander by therefore the translation seems to me improper not that mine ignorance in the Hebrew can judge it but because I find it otherwise rendred in sense by sundry other learned men Vatablus sayes the Hebrew women were vegetae Tremellius vividae Pagnine valde roboratae the Italian gagliarde the French vigonrenses the Spanish robustas our English lively which word carries enough of skill slight devise art ingeniosity but to come more close to the question The danger and difficulty of women in Child-birth is a curse entailed upon Eve and all women kind ever since for tasting and giving Adam the forbidden fruit In sorrow shalt thou bring forth Rachel had an hard travaile of Benjamin and dyed of him and Phinehas wife of Ichabod Moses does not of himself say that the Hebrew women were easily delivered as if it were a nationall and naturall promptnesse and facility but he sayes the Hebrew Midwives being charged of Pharaoh to destroy all the Male children when they saw them upon their stooles which insinuates they had the usuall travaile and help of other women the Midwives who feared God and for that reason spared the children excused themselves by saying the Hebrew women are lively and easily delivered before we come at them so as nothing is proved of the Hebrews facility of childbirth above other women And we may further without
therefore as Gryphons are feigned to keepe the mountaines of Gold So David hoped that the simplicity of men would be afrayd to deale with much more to offer violence to the monument of his treasure for feare of fiends or Spirits that might haunt and keepe it though he knew Solomons wisedome when he should have occasion to use it and he must of all men be most privy and knowing thereof could easily conjure those Ignes fatui and take and enjoy those treasures to himself Againe If David caused any treasure to be buried for Selomons private supplies and which he would have kept very close and secret then we may not imagine it to be buryed in the midst of his house but rather in some spare out-roome or place or part and whither it might be carried and conveyed and where buried with the least noise notice discovery or suspition and they that doe make a description of the City of Hierusalem as Adrichoimimus and others doe place the Sepulchre of David and the Kings of Iuda in the South-West angle and Corner of the City near unto the wall and far from the Kings palace as may bee gathered out of Nehem. 3. Niceph Eccl. Histor. lib. 8. Nor can I imagine that the treasure was buried by Solomon though Iosephus saies it in Davids Sepulchre for Solomon knew as much in Religion and could as well distinguish of godly and ungodly and superstitious acts as David though he cannot be excused from the great errours of his life by the seducement of Idolatrous wives and concubines whom his affections Idolized yet the best divines both ancient and modern make little doubt of his Salvation onely the Papists who me thinks should be the better perswaded of him for his complements and courting both of his Idols wives and of his wives Idols are of another mind and yet which is very strange though they know so many waies to be saved yet they cannot find the way to be sure of it Now after this short wry step out of the way I return and say that besides the great uses which Sodomon had of treasure for the glut of himself in all worldly pleasures and delights as he confesseth of himself in the Second Chapter of his retractations in the flower and strength of his age and yeares and when his stirring blood boyled towards action and that he heard his Glory and Wisdome cryed up for the None-such and wonder of the world which invited continuall concourse to his Court And lesse can I imagine that any treasure was left by Solomon in Davids Monument for if Solomon were really necessitated to lay great taxes upon his people which yet I doe not reade in scripture clearly expressed and charged upon him otherwise than by Ieroboams expostulation to Rehoboam the Sonne of Solomon in the beginning of his reign For I passe over the tributes laid upon the Hittites Amorites Perizzites Hivites and Iebusites which were not of Israel 2. Chr. 7. 8. and if Solomon had bin in such want hee might lawfully have relieved himself and justified his supplie out of the great magazine of the Monument which if amassed by David it was not to bar or banish his Son from the use of it if by Solomon himself sure he might be bold with his own Besides also the considerations of Engagements towards the warres and insurrections of sundry Princes against him some in envie to his glory others weary of the yoke of homage service awe taâ—es and tributes to him when his Sun was now grown low and in his west all which found him work enough for the vent of his treasure And because also the Scripture is silent and speakes nothing of Davids monument but often after him of the Sepulchres of the Kings of Iudah for these reasons I cannot subscribe to Iosephus that Hyrcanus or Herod took any treasure out of Davids monument no more than I doe believe Iosephus for Solomons magicall tricks of enchantments conjuration and casting out of Decills at the Nose by the smell of a root Besides also that I finde confessed by Iosephus lib. 12. Ant. ca. 13. that what he writes of the Iudgement and death of Antiochus Epiphanes others held and maintained the reasons of Polybius therein to be of greater truth and consequence than those of Iosephus against whom Iosephus confesseth that he would not argue and indeed he was like to get little by the argument with a man who lived and flourished before Iosephus about two hundred yeares and within twenty yeares of the action and is otherwise generally held a man of grave and faithfull relation and Beroaldus a late protestant writer and Chronologer whom Zanchius especially approves doth often check at Iosephus and findes faults with his frequent errours and sometimes Falsities and lib. 3. cap. 8. he saies Iosepho plus aequo nostri deferunt wee give too much credit to Iosephus and instances in a particular wherein he saies Iosephus was parum cautus immò egregiè mendâ—x impudens and Calvisius a late Learned Chronologer saies of Josephus that he doth sometimes vacillare and Capellus a later saies of him that he is sometimes fabulosae sublestae fidei a fabulous Author and worthy but of a meane beliefe and our Sandys in his travailes lib. 3. saies of Josephus a man not allwaies to be believed Againe if David or Solomon had buried up treasure in a monument or Sepulchre of which masse we must needs suppose Gold the chief Ingredient and that this lay entombed in a dead sleep untill Rehoboams time when Shishag King of Egypt came up against Jerusalem and carried away all the Golden shields what inforcement lay upon Rehoboam to recrute them with shields of brasse who might and that lawfully have repaired the losse in the same metall without the least sacrilege or violation to the Manes or memory of David or Solomon neither of which may be intended to disherit the right heires therof to sacrifise that to oblivion which they had gathered with so great care and undoubtedly meant should be kept and used for the sinewes and supportation of the State and Kingdome I read in the 1. Mach. 1. v. 24. that about A. M. 3782. when Antiochus entred Hierusalem besides the spoile of the Temple he took also the secret treasures that he found Thesauros absconditos ' reconditos occultos as they are severally rendred by severall learned men and in the next verse It is said And when he carried all away by the words secret treasures found out It shewes there was a narrow search which surely could not be in the middle of the Kings palace nor be meant of his grave or monument both which were known open and unconcealed but rather some more occult and obscure place and from this expression in the Macch. of a thing done about 170 yeares before Christ and about 230 yeares before Josephus flourished who was borne 40 or 50 yeares after Christ and may be thought to