Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	moral_a	sabbath_n	1,390	5	9.7943	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10231	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present Contayning a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... The fourth edition, much enlarged with additions, and illustrated with mappes through the whole worke; and three whole treatises annexed, one of Russia and other northeasterne regions by Sr. Ierome Horsey; the second of the Gulfe of Bengala by Master William Methold; the third of the Saracenicall empire, translated out of Arabike by T. Erpenius. By Samuel Purchas, parson of St. Martins by Ludgate, London.	Purchas, Samuel, 1577?-1626.; Makīn, Jirjis ibn al-ʻAmīd, 1205-1273. Taŕikh al-Muslimin. English.; Methold, William, 1590-1653.; Horsey, Jerome, Sir, d. 1626.	1626 (1626)	STC 20508.5; ESTC S111832	2,067,390	1,140

agreeth the iudgement of Aquinas Praeceptum de sanctificatione Sabbathi ponitur inter praecepta Decalogi in quantum est praeceptum morale non in quantum est ceremoniale The Precept of sanctifying the Sabbath is set amongst the Precepts of the Decalogue as it is a morall not as a ceremoniall Precept It hath pleased him saith M. Hooker as of the rest so of Times to exact some parts by way of perpetuall homage neuer to bee dispensed withall nor remitted The Morall law requiring therefore a seuenth part throughout the age of the whole world to bee that way employed although with vs the day bee changed in regard of a new reuolution begun by our Sauiour Christ yet the same proportion of time continueth which was before because in reference to the benefite of Creation and now much more of renouation thereunto added by him which was Prince of the world to come wee are bound to account the sanstification of one day in seauen a dutie which Gods immutable Law doth exact for euer Thus farre Hooker This indeed in the Sabbath was Iewish and Ceremoniall to obserue onely that last and seuenth day of the weeke and that as a figure and lastly with those appointed Ceremonies and that manner of obseruation Thus saith Aquinas Habere aliquod tempus deputatum ad vacandum diuinis cadit sub praecepto morali Sed in quantum c. To haue some set time for the seruice of God is morall but so farre this Precept is ceremoniall as in it is determined a speciall time in signe of the Creation of the World Likewise it is ceremoniall according to the Allegoricall signification in as much as it was a signe of the Rest of Christ in the graue which was the seuenth day And likewise according to the morall signification as it signifieth a ceasing from euery act of sinne and the Rest of the mind in God Likewise according to the Anagogicall signification as it prefigureth the Rest of the fruition of God which shall be in our Countrey To these obseruations of Thomas we may adde that strictnesse of the obseruation That they might not kindle a fire on the Sabbath and such like And howsoeuer some testimonies of the Fathers be alledged against this truth and to prooue that the Sabbath was born at Mount Sinai as of Tertullian Iustin Martyr Eusebius Cyprian Augustine which deny the Sabbatizing of the Patriarkes before that time and account it typicall Why may not we interpret them of that Sabbath of the Iewes which we haue thus distinguished from the Morall Sabbath by those former notes of difference Broughton in his Concent alleadgeth the Concent of Rabbins as of Ramban on Gen. 26. and Aben Ezra vpon Exod. 10. That the Fathers obserued the Sabbath before Moses And Moses himselfe no sooner commeth to a seuenth day but he sheweth that God rested blessed sanctified the sume It resteth therefore that a time of rest from bodily labour was sanctified vnto spirituall deuotions from the beginning of the world and that a seuenth dayes rest began not with the Mosaicall Ceremonies in the Wildernesse as some men will haue it but with Adam in Paradise That which is morall say some is eternall and must not giue place I answer That the Commandements are eternall but yet subordinate There is a first of all the Commandements and there is a second like to this like in qualitie not in equalitie and in euery Commandement the Soule of obedience which is the obedience of the soule taketh place of that body of obedience which is performed by the body Mercie is preferred before sacrifice and charitie before outward worship Paul staieth his preaching to heale Eutychus Christ patronizeth his Disciples plucking the eares of Corne and affirmeth That the Sabbath was made for Man and not Man for the Sabbath Although therefore both rest and workes of the Sabbath giue place to such duties which the present occasion presenteth as more weightie and necessary to that time yet doth it not follow that the Sabbath is not morall no more then the Commandement of Almes is not morall because as Barnard obserueth the prohibitiue Commandement of stealing is of greater force and more bindeth And in a word the Negatiue Precepts are of more force and more vniuersally bind then the affirmatiue A man must hate his Father and Mother for Christs sake and breake the Sabbaths rest for his Neighbour in cases of necessitie And therefore such scrupulous fancies as some obtrude vnder the name of the Sabbath esteeming it a greater sinne to violate this holy Rest then to commit Murther cannot be defended Pardon this long Discourse whereunto the longer Discourses of others haue brought me But now me thinkes I heare thee say And what is all this to Adams integrity Doubtlesse Adam had his particular calling to till the ground his generall calling also to serue GOD which as he was spiritually to performe in all things so being a body he was to haue time and place set apart for the bodily performance thereof And what example could hee better follow then of his Lord and Creator But some obiect This is to slacken him running rather then to incite and prouoke him to bind and not to loose him cannot be a spurre but a bridle to his deuotion But they should consider that we doe not tie Adam to the seuenth day onely but to the seuenth especially wherein to performe set publique and solemne worship Neither did Daniel that prayed thrice a day or Dauid in his seuen times or Saint Paul in his iniunction of praying continually conceiue that the Sabbath would hinder men and not rather further them in these workes Neither was Adams state so excellent as that he needed no helps which wofull experience in his fall hath taught God gaue him power to liue yea with euerlasting life and should not Adam therefore haue eaten yea and haue had conuenient times for food and sleep and other naturall necessities How much more in this perfect yet flexible and variable condition of his Soule did he need meanes of establishment although euen in his outward calling he did not forget nor was forgotten Which outward workes though they were not irkesome and tedious as sinne hath made them to vs yet did they detaine his body and somewhat distract his mind from that full and entire seruice which the Sabbath might exact of him Neither doe they shew any strong reason for their opinion which hold the sanctification of the Sabbath Genes 2. to be set downe by way of anticipation or as a preparatiue to the Iewish Sabbath ordained 2453. yeares after If any shall aske Why the same seuenth day is not still obserued of Christians I answer This was figuratiue and is abolished but a seuenth day still remaineth Lex naturalis est coniunctam habens ceremonialem designationem diei saith Iunius The Law is naturall hauing adioyned thereto the ceremoniall

Passeouer Pentecost or Whitsuntide the Feast of Tabernacles These were chiefe to which were added the Feast of Trumpets of Expiation and of the Great Congregation To these we may reckon the seuenth yeeres Sabbath and the yeere of Iubilee These Feasts GOD had prescribed to them commanding that in those three principall Feasts euery male as the Iewes interpreted it that were cleane and sound and from twenty yeeres of their age to fiftie should appeare there where the Tabernacle or Temple was with their offerings as one great Parish Deut. 16. hereby to retaine an vnitie in diuine worship and a greater solemnitie with increase of ioy and charitie being better confirmed in that Truth which they here saw to be the same which at home they had learned and also better strengthened against the errors of the Heathen and Idolatrous feasts of Diuels To these were after added vpon occasions by the Church of the Iewes their foure Feasts in memory of their calamities receiued from the Chaldeans their Feast of Lots of Dedication and others as shall follow in their order They began to celebrate their Feasts at Euen so Moses is commanded From Euen to Euen shall yee celebrate your Sabbath imitated in the Christian Euen-songs on holy Euens yet the Christian Sabbath is by some supposed to begin in the morning because Christ did rise at that time As for the causes of Feasts many they are and great That the time it selfe should in the reuolution thereof be a place of Argument to our dulnesse This is the day which the Lord hath made let vs reioyce and be glad in it And what else is a festiuall day but a witnesse of times light of truth life of memory mistresse of life A token of publike thankfulnesse for greatest benefits passed a spurre to the imitation of our Noble Ancestrie the Christian Worthies a visible word to the Ethnicke and ignorant which thus by what we doe may learne what we beleeue a visible heauen to the spirituall man that in festiuall ioyes doth as it were open the vayle and here fides is turned into a vides whiles in the best exercises of Grace he tasteth the first fruits of Glory and with his Te Deums and Halleluiahs begins that blessed Song of the Lamb whiles time it selfe puts on her festiuall attire and acting the passed admonish the present ages teacheth by example quickneth our Faith strengthneth hope inciteth charitie and in this glimpse and dawning is the day-starre to that Sunne of Eternitie when time shall be no longer but the Feast shall last for euerlasting These the true causes of festiuall Times CHAP. V. Of the Festiuall dayes instituted by God in the Law AS they were enioyned to offer a Lambe in the morning and another in the Euening euery day with other Prayers Prayses and Rites so had the SABBATH a double honour in that kinde and was wholly sequestred and sanctified to religious duties Which howsoeuer it was ceremoniall in regard of that seuenth day designed of the Rites therein prescribed of that rigid and strait obseruation exacted of the particular workes prohibited and of the deadly penaltie annexed yet are we to thinke that the Eternall Lord who hath all times in his hand had before this selected some time proper to his seruice which in the abrogation of Ceremonies Legall is in Morall and Christian duety to be obserued to the end of the World euen as from the beginning of the World he had sanctified the seuenth day to himselfe and in the Morall Law giuen not by Moses to the Iewes but by GOD himselfe as to all creotures is the remembrance of that sanctification vrged Friuolous are their reasons who would renue the Iewish Sabbath amongst Christians tying and tyring vs in a more then Iewish seruitude to obserue both the last and first dayes of the weeke as some haue preached and of the Aethiopian Churches is practised Neither can I subscribe to those who are so farre from paying two that they acknowledge not the debt of one vpon diuine right but onely in Ecclesiasticall courtesie and in regard of the Churches meere constitution and haue thereupon obtruded on many other dayes as Religious respects or more then on this which yet the Apostles entituled in name and practice The Lords day with the same spirit whereby they haue equalled traditions to the holy Scriptures Thus Cardinal Tolet alowes on the Lords day iourneying hunting working buying selling Fayres Fencing and other priuate and publike workes by him mentioned and saith a man is tyed to sanctifie the Sabbath but not to sanctifie it well a new kinde of distinction the one is in hearing Masse and ceasing from seruile workes the well-doing it in spirituall contemplations c. Another Cardinall is as fast as he is loose affirming That other holy daies also binde the Conscience euen in cases voide of contempt and scandall as being truely more holy then other daies and a part of diuine worship and not onely in respect of order and politie But to returne to our Iewish Sabbath Plutarch thought that the Sabbath was deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keepe Reuell-rout as was vsed in their Bacchanals of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted Bacchus or the sonne of Bacchus as Coelius Rhodiginus sheweth out of Amphithaeus and Mnaseas who is therefore of opinion That Plutarch thought the Iewes on their Sabbaths worshipped Bacchus because they did vse on that day to drinke somewhat more largely a Sabbatizing too much by too many Christians imitated which celebrate the same rather as a day of Bacchus then the Lords day Bacchus his Priests were called Sabbi of this their reuelling and misse-rule Such wide coniectures we finde in others whereas the Hebrewes call it Sabbath of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To rest because of their vacation to Diuine Offices and not for idlenesse or worse imployments And for this cause all the festiuall solemnities in the Scripture are stiled with this generall title and appellation as times of rest from their wonted bodily seruices Likewise their seuenth yeere was Sabbathicall because of the rest from the labors of Tyllage In those feasts also which consisted of many daies solemnitie the first and last were Sabbaths in regard of the strictnesse of those daies rest Luke hath an obscure place which hath much troubled Interpreters with the difficulty thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English reades it The second Sabbath after the first Isidore saith it was so called of the Pascha and Azyma comming together Chrysostome thinkes as Sigonius cytes him it was when the New-Moone fell on the Sabbath and made a double Festiuall Sigonius when they kept their Passeouer in the second Moneth Stella takes it for Manipulus frugum alledging Iosephus his Author Ambrose for the Sabbath next after the first day of the Easter Solemnitie Hospinian for the Octaues or last

besides those that by diseases or other manifold lets were not partakers thereof and in regard of this Feast being assembled thither through GODS iust iudgement their whole huge multitudes were couped or caged together in the wals of this Citie to destruction vnder Titus The bloud of the Lambe they were to receiue in a vessell and to sprinkle the same with a bunch of Hysope on the doore posts and to eate it in the night which was the beginning of the fifteenth day roast with fire with sowre hearbes and vnleauened bread both the head feete and purtenance girded shod with staues in their hands in haste standing burning whatsoeuer was left of the same After the eating the Sacramentall Lambe standing they had other prouision which they eate sitting or after their manner of lying at Table in remembrance of their libertie as appeareth by Iohns leaning on his brest and Iudas his sop at Christs supper In the Law it was commanded that they should eate the Passeouer standing which they onely practised in the first celebration in Aegypt For so the Iewes set forth the difference of the Paschall night from other nights in their twice washing which on other nights they do but once in their vnleauened in their Endiue or sowre hearbes And whereas on other nights they sit or lie now they lie onely in token of their securitie The washing was therfore necessarie lest they should defile the beds whereon they lay with their dusty feete In which respect the Gentiles also vsed to wash their feete the Iewes their whole bodie And the Pharise maruelled at Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was not thus baptized or washed before he sate downe Some contented themselues onely with washing of the feete the want of which Office Christ obiected to another of his Pharisaicall hostes But in the Paschall rite a double washing was requisite because of their double Supper which in the flourishing state of the Iewes was also vsed in other their chiefe solemnities of the Pentecost and Tabernacles In the former they eate their Sacrifices in the later certaine Prayses were sung and it was called the supper dimissorie But this second Paschall Supper differed from that in other solemnities wherein they vsed iunkets which in this were forbidden and instead therof they had Endine and wilde Lettice mingled with Vinegar and other things which now they make as thick as mustard The Housholder first dipt his vnleauened soppe therein and eate it and then tooke from vnder the carpet or cloth another which he brake into as many pieces as he had Communicants in his company euery piece being as big as an Oliue which was giuen to each of them in order When he eate that sop first he said Blessed be thou Lord our God King of the world which hast sanctified vs with thy Commandements and hast giuen vs the precept of vnleauened bread And when he had eaten he said as he distributed to the rest This is the bread of affliction which our fore-fathers ate in the land of Aegypt Euery one which is hungry come and eate euery one which hath neede come and obserue the Passeouer After the destruction of Ierusalem they added these words Now we are here seruants but hereafter wee shall be in the land of Israel now we are here seruants hereafter in the land of Israel free After this he tasted of the Cuppe and deliuered to the next and he to the third and so on through the company This was called the Cup of thankesgiuing or of singing the Hymne which he deliuered with these words Blessed art thou O Lord our GOD King of the world Creator of the fruite of the Vine Then did they sing a Hymne and depart for the Canon forbad them to eate or drinke any thing after the Hymne These were the Paschall rites in the time of CHRIST who also vsed that reiterated both washing saith Scaliger and Supper and also the Hymne They were in the Eeuen of the foureteenth day to purge their houses of leauen and that throughout the Land where the Lambe might not be eaten All the Israelites were inioyned this dutie And they which by occasion of iourneying or vncleanenesse could not now celebrate the Passeouer were to obserue it the next moneth Numb 9. The day after or second day of this Paschall Feast they were to bring to the Priest a Gomer of the first-fruits of their Corne and a Lambe with other duties for a burnt offering to the LORD before which time they might not eate of the new yeeres fruites which at that time in those Countries beganne to ripen and so to acknowledge GOD the giuer thereof Philo saith That each priuate man which otherwise brought in his Sacrifice to the Priest Sacrificed or slew this Sacrifice with his owne handes And else where hee affirmeth the same Eleazarus or as other say the Synedrium ordayned three hundred and fiftie yeeres before the birth of Christ that the Passe-ouer should not bee solemnized on the second fourth or sixt day of the Weeke And therefore when it fell on the sixt day which wee call Fridaie it was deferred to the seuenth at the time of Christs Passion he with his Disciples ate it the night before according to the Law of God This Eleazarus ordained that the feast of Lots should not be celebrated on the second fourth or seuenth or Pentecost on the third fift or seuenth Or that of the Tabernacles on the first fourth and sixt Or the Fast of Expiation on the first third or sixt Or their New-yeeres day on the first fourth and sixt which decree is extant in the booke of Gamaliel Pauls Master which they did superstitiously to auoide two Sabbaths in so strict a rest together and carrying boughes on the Sabbath if that Feast fell thereon and on other such reasonlesse reasons After this sixteenth day of the moneth or second day of the vnleauened bread in which first of all sickle was thrust into the Haruest to offer the first fruits thereof vnto GOD were numbred seuen intire Weekes and the next day which was the fiftieth accounting inclusiuely was celebrated the feast of PENTECOST receiuing his name of that reckoning of fiftie And Schefuoth that is of Weekes because of this reckoning of seuen weekes it is called also the Feast of the Haruest of the first fruites the rites thereof are prescribed Leuit. 23. The institution was in respect of the Law then giuen on Mount Sinai and a type of that Euangelicall Law which Christ hauing ascended vp on high did write not in Tables of stone but in fleshly Tables of the heart when at the same time hee gaue the holy Ghost to his Disciples as a remembrance also of the Author of their Haruest-fruits and of their possession of that land where they had seede-time and haruest which in the wildernesse they wanted As the seuenth day in the weeke so the seuenth moneth in the yeere was in a great

of Sects and to leaue those Hosidaean obseruants As long saith he as Supererogation onely was vsed there was no Sect in the people of GOD But when the precepts thereof were brought into Canons and committed to wrighting then arose many doubts disputations altercations growing and succeeding daily from whence sprang two Sects differing in opinion the one admitting onely the Law the other embracing the interpretations and expositions of their Rabbines The former in processe of time was diuided into two For at first the Karraim were only such as obserued the Law and the Prophets till the times of Sadok and Boethi or Baithi who first doubted of the punishment of sinnes and rewards of good works from whom sprang the heresie of the Sadduces The Karraim were not before this diuided in Sect from the Hasidim but onely in those voluntarie Functions and Supererogations wherein the Law by Iniunction ruled the former and these as is said supererogated But when Canons and Iniunctions began to bee written then of these Hasidim arose Dogmatists which called themselues Perushim Holy and Separated both from the other Hasidim and from the Vulgar making a necessitie of that obseruation which before was voluntarie This sort was againe diuided into those which retained the name Perushim or Pharises and the Essens both receiuing from their Authors the Rules and Precepts of their Sect After this the Pharises were diuided into many kindes The Iewes reckon seuen The Essens also were diuided first into Cloysterers or Collegians which liued in a common societie and Eremites or solitarie persons and those former into such as married and others which remained continent § III. Of the Pharises NOW let vs consider of these more particularly and first of the Pharises Drusius deriueth the name from the Syrian as most of the names of the new Testament are and not from the Hebrew for then it should not bee Pharises but Pharuses as after the Hebrew it should rather be Masias then Messias The Etymologie some fetch from Phares which signifieth Diuision as Epiphanius and Origen with others against which Drusius excepteth because in Phares the last Letter is Tsaddi here it is Schin Others deriue it from Parash signifying to explaine because they did all things openly to be seene of men it is not likely for Hypocrisie loues her works should be seene but not her Humor then should it be hypocrisie she would not be seene in her affection to be seene And this name in this sense would haue beene to their infamie and not to their reputation which they most aymed at A third deriuation of this name is from another signification of the same Verbe to expound But to expound the Law was more ptoper to the Scribes and some of the Pharises were not expositors Howbeit the most probable opinion is that they were so called of Separation because they were or would seeme to be separated from others first in cleannesse of life secondly in dignitie thirdly in regard of the exquisitenesse of those obseruations whereto they were separated fourthly in their habit wherein they were as our Monkes distinguished from the people yea they did abhorre the garments of the people Their opinions are gathered by Iosephus and others out of whom Drusius Serarius Scaliger and others They attributed saith Iosephus all things to Fate Abraham Zacuth interpreteth their opinion thus They beleeue that God knoweth and disposeth all things and the Stars helpe yet so as free-will is left in the hand of man And if a man by his free-will chuseth the good God will helpe him in his good way They say That there is no Hearb in Earth which hath not his proper Planet in Heauen The ascribe immortalitie to the Soule holding that iudgement passed on it vnder the Earth and that if it had done euill it was adiudged to perpetuall prisons if well it had easie returne vnto life by a transmigration or going into another body So Zacuth The good Soules take delight of their good workes the bad descend and ascend not They beleeued that there were both Deuils and good Angels They conceiued that he which kept the most of the commandements although he transgresse in some is iust before GOD against which opinion Burgensis thinketh that Iames alledged that saying in his Epistle He that fayleth in one is guiltie of all He citeth Rab. Moses for his Pharisaicall opinion That GOD iudgeth according to the pluralitie or paucitie to vse his owne words of merits or demerits Like stuffe haue I read in S. Francis Legend of the ballance wherein mens deeds are weighed and the Deuil lost his prey by the weight of a Chalice which one had giuen to the Saint which heauie metall caused the Scale wherein his good deedes were put before too light to weigh heauiest They the ancienter Pharises confesse the Resurrection of the flesh Here of are three opinions one That all good and bad shall rise againe another That the iust onely shall rise a third That the iust and part of the wicked shall rise They call their Traditions the Law giuen by Word and the vnwritten Law which they equall to the written deriuing both from Moses as more fully else-where shall bee said These Traditions they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both Epiphanius and Hieronymus witnesse the Teachers thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wise-men and when they lectured they were wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise-men teach Traditions Of these Traditions were concerning the Sabbath That they might iourney from their place two thousand cubites Hierome accounteth feete Origen Elnes That none might carry any burthen that day but they interpreted if one carried on one shoulder it was a burthen if on both it was none if his shooes had nailes they were a burthen otherwise not Concerning fasting the Pharise boasteth Luke 18.12 I fast twice in the weeke which they obserued sayth Theophilact on the second and fifth day Mundaies and Thursdaies Happily our Wednesdaies and Fridaies succeeded in this Penance that we might not seeme to be behinde them in dutie howsoeuer we disagree with them in their time And yet Mercerus saith The Iewes fasted the fourth day Wednesday because they held that vnluckie in which children are taken with the Squinancie Further the Pharises eate not vnwashed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 7.3 Except they wash with the fist as Beza translateth Scaliger expoundeth it not by washing one fist in the other but composing the fingers into such a frame that all their ends meete on the top of the thumbe which for want of another name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fist although it be not properly so In this forme they hold vp their hands in washing that the water may slide downe to the elbow and thence fall to the ground as the Iewes vse to this day They washed when they came from Market because sinners vncleane

agonie tooke his knife so left and thrust into his heart This their grace is long containing a commemoration of the benefits vouchsafed their fore-fathers and a prayer for regranting the same to send Elias and the Messias and that they may not be brought to begge or borrow of the Christians and for his blessing vpon all that house c. whereunto is answered with a loud voyce Amen and they say to themselues Feare the Lord yee his Saints for they that feare him haue no want the Lions lacke and suffer hunger but they which seeke the Lord shall want nothing that is good and while this is said there must not a crumme bee left in their mouthes The prayers must bee in that place where they haue eaten or else they shall lose the benefit of buriall and a certaine deuout Iew in the field remembring that he had forgotten his grace returned backe to the house and there performing his dutie had miraculously sent vnto him a doue of gold In Cities where are Synagogues about fiue in the afternoone their Clerke or some such officer goeth about and with knocking at their doores giues them notice of Euening prayer thither being come they sit downe and say this prayer of the first word called Aschre Blessed are they which dwell in thy house praising thee continually Selah Blessed are the people that are thus blessed are the people whose God is the Lord I will magnifie thee O God my King c. all that 145. Psalme throughout hee which saith this Psalme thrice a day shall haue his portion in eternall life Then the chiefe Chorister or Chanter singeth halfe their prayer called Kaddesch and then all say those eighteene prayses mentioned in Morning Prayer Then goeth their Chorister out of his Pulpit and kneeleth downe vpon the steps before the Arke and falleth downe with his face on his left hand all the people doing likewise saying O mercifull and gracious God I haue sinned in thy sight but thou art full of mercy be mercifull vnto me and receiue my prayer proceeding from an humble heart Reproue mee not O Lord in thy wrath nor correct mee in thine anger and so proceedeth through that whole sixt Psalme his countenance couered and inclined to the ground This is done in imitation of Ioshua Then the Praecentor or chiefe Chorister againe rising vp saith And we know not what to doe but that wee direct our eyes vnto thee And then they say vp the other halfe of their Kaddesch and so endeth their Euensong Now should they goe home and after supper returne to performe their Night-deuotions but because a full belly would rather be at rest and might easily forget his dutie after some pawse and stay they proceed before they goe to their other taske and in that time of pawsing betweene their vespers and nocturnes if there bee any strife betweene any and reconciliation cannot be made then hee which cannot reconcile his neighbour goeth to the common prayer-booke and shutting it knocketh thereon with his hand saying anikelao I conclude the businesse as if he should say I conclude praying till mine aduersarie be reconciled to me vntill which thing be effected they may not pray further and so sometimes their prayers are intermitted then and diuers dayes together if one partie will be stubborne These prayers are for substance much like the former as against the Christians and for their owne restitution by their Messias They depart out of the Synagogue with repetition of those sentences mentioned in the former Chapter At Supper they behaue themselues as at Dinner Going to bed they put off the left shooe before the right their shirt they put off when they are couered in their beds for feare of the walls beholding their nakednesse Hee that maketh water naked in his chamber shall be a poore man and the prayer Heare Israel must be his last words on his bed and sleeping on the same as in Psal. 4.5 Speake in your heart on your bed and bee silent Selah If hee cannot by and by sleepe he must repeat it till hee can and so his sleepe shall prooue good to him The bed must be pure for how else should they thinke on the name of GOD And it must be so placed that they must lye with their heads to the South their feet toward the North for by this meanes they shall bee fruitfull in Male children They haue also their Chamber Morals instructing of duties betwixt the Man and Wife vnmeet for sober and chaste eares T is time for our Pen to sleepe with them and end this Chapter CHAP. XVII Their weekely obseruation of Times viz. Their Mundayes and Thursdayes and Sabbath §. I. Of their Mundayes and Thursdayes HItherto haue wee heard of their prayers euery day obserued They haue also their times designed to the reading of the Law In the Talmud is reported that Ezra in the Babylonian Captiuitie was Author vnto the Iewes of ten Commandements First that on the Sabbath secondly on Munday and Thursday with singular solemnitie some part of the Law should bee read thirdly that Thursday should be Court or Law-day for deciding controuersies fourthly that it should bee a day of washing sweeping and cleansing in honour of the Sabbath fiftly that men should then eate Leekes the sixt that women should arise and bake their Bread so earely that at Sunne rising they might giue a poore man a piece of bread the seuenth that they should for modesties sake gird their Linnen to them the eighth that in the Bathes they should combe and part their haires verie carefully the ninth about selling their commodities to Marchants and buying womanly ornaments for the honour of their feasts and pleasing their husbands the last is of cleansing after vncleane issues Their learned men confirme this institution of Ezra by authoritie of Scripture They went three dayes in the desart and found no waters By waters they vnderstand the Law For so it is said Esay 55.1 Come yee to the waters that is to the Law and therefore they ought not to let three dayes passe without some solemne reading of the Law Munday and Thursday are chosen to bee the dayes because on Thursday Moses went the second time into the Mount and returned with the two Tables on the Munday on which day also the Temple was destroyed and the Law burnt This their deuotion is as ancient as that Pharisee Luke 18. I fast twice in the weeke that which the most deuout amongst them doe to this day obserue Yea it seemeth the deuouter sort fast foure dayes saith another on Munday Tuesday Wednesday and Thursday the first for Mariners and trauellers by Sea the next for such as passe thorow desart places the third for Children which are troubled with the Squinancie of this Elias Leuita testifieth that after the beginning of the World it first assayled children and after that men so that sometimes when they neezed their spirit fled

Red because either the ground or the sand or the water thereof is Red as Bellonius hath obserued for none of them are so The people thereabouts take care for no other houses then the boughes of Palme-trees to keepe them from the heat of the Sunne for raine they haue but seldome the cattell are lesse there then in Egypt In the ascent of Mount Sinai are steps cut out in the Rocke they beganne to ascend it at breake of day and it was afternoone before they could get to the Monasterie of Maronite Christians which is on the top thereof There is also a Meschit there for the Arabians and Turkes who resort thither on pilgrimage as well as the Christians There is a Church also on the top of Mount Horeb and another Monasterie at the foot of the Hill besides other Monasteries wherein liue religious people called Caloieri obseruing the Greeke Rites who shew all and more then all the places renowmed in Scriptures and Antiquities to Pilgrims They eate neither flesh nor white meates They allow food vnto strangers such as it is rice wheat beanes and such like which they set on the floore without a cloth in a woodden dish and the people compose themselues to eate the same after the Arabian manner which is to sit vpon their heeles touching the ground with their toes whereas the Turkes sit crosse-legged like Taylors There is extant an Epistle of Eugenius Bishop of M. Sinai written 1569. to Charles the Arch-duke wherein hee complaineth that the Great Turke had caused all the reuenues of the Churches and Monasteries to bee sold whereby they were forced to pledge there Holy Vessels and to borrow on Vsurie Arabia Foelix trendeth from hence Southwards hauing on all parts of the Sea against which it doth abutt the space of three thousand fiue hundreth and foure miles Virgil calls it Panchaea now Ayaman or Giamen This seemeth to bee the Countrie wherein Saba stood chiefe Citie of the Sabaeans whose Queene visited Salomon for so the Iewes reckon howsoeuer the Abassines challenge her to themselues Aben Ezra on Dan. 11. calls this Saba Aliman or Alieman and Salmanticensis Ieman which is all one for all is but the Article signifying the South as the Scriptures also call her Queene of the South For so it was situate not to Iudaea alone but to the Petraean and Desart Arabia The name Seba or Saba agreeth also with the name of Sheba Gen. 10.7 As for Sheba the Nephew of Abraham by Ketura it is like he was founder of the other Seba or Saba in Arabia Deserta the elder posteritie of Chush hauing before seated themselues in the more fertile Southerne countrie and because both peoples these in Arabia and those in Africa were comprehended vnder one generall name of Aethiopia hence might those of Africa take occasion to vsurpe the Antiquities of the other Yea it is more likely that these Abassens in Africa a thousand yeeres after that the Queene was buried were seated in Arabia and thence passed in later ages into Africa subduing those Countries to them For so hath Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Abassens so we now call those Aethiopians in the Empire of Presbyter Iohn are Nation of Arabia beyond the Sabaeans and the Nubian Geographer diuers times mentions Salomons wife in Arabia which I cannot interpret but of that Queene so that out of Arabia they carried this Tradition with them as it is likely into Africa where want of learning and plentie of superstition had so increased their Legend of this Queene as we shall after heare Beniamin Tudelensis writeth likewise that the Region of Seba is now called the Land of Aliman and that it extendeth sixteene dayes iourneys alongst the Hills in all which Region there were of those Arabians which had no certaine dwellings but wandred vp and downe in Tents robbing the neighbour Nations as is also reported of the Saracens neere Mecca which gouernment of Mecca both Beniamin and Salmanticensis adioyne to that of Aliman or the Kingdome of Saba for so saith he the Iewes in those parts still call the chiefe Citie of that Kingdome It hath store of Riuers Lakes Townes Cities Cattell fruits of many sorts The chiefe Cities are Medina Mecca Ziden Zebit Aden Beniamin addeth Theima or Theman a Citie walled fifteene miles square enclosing ground for tillage in the walls Tilmaas also Chibar and others There is store of siluer gold and varietie of gemmes There are also wilde beasts of diuers kindes As for the Phoenix because I and not I alone thinke it a fable as neither agreeing to reason nor likelihood and plainely disagreeing to the Historie of the Creation and of Noahs Arke in both which God made all Male and Female and cōmanded them to increase and multiply I thinke it not worthy recitall One wonder of Nature done in Abis a Citie of this Region will not I thinke bee distastfull cited by Photius out of Diodorus Siculus written in some part of his workes which is now wanting One Diophantus a Macedonian being married to an Arabian woman in that Citie Abis had by her a daughter called Herais which in ripe age was married to one Samiades who hauing liued a yeere with her did after trauell into farre Countries In the meane time his wife was troubled with an vncouth and strange disease A swelling arose about the bottome of her belly which on the seuenth day breaking there proceeded thence those parts whereby Nature distinguisheth men from the other sexe which secrets shee kept secret notwithstanding continuing her womans habit till the returne of her husband Who then demanding the companie and dutie of his wife was repelled by her father for which he sued him before the Iudges where Herais was forced to shew that which before her modestie had forbidden her to tell and afterwards naming himselfe Diophantus serued the King in his warres with the habite and heart of a man and leauing her feminine weaknesse as it seemed to her husband who in the impatience of his loue slue himselfe Our Author addeth also that by the helpe of the Physicians such perfection was added to this worke of Nature that nothing remained to testifie hee had beene a woman he annexeth also like examples in some others Ludouicus Vertomannus or Barthema as Ramusius nameth him tells at large his iourney through all this threefold Arabia he trauelled from Damasco to Mecca Anno 1503. with the Carauan of Pilgrimes and Marchants being often by the way set vpon by Armies of those Theeuish and Beggerly Arabians This iourney is of fortie dayes trauell trauelling two and twentie houres and resting two for their repast After many dayes they came to a Mountaine inhabited with Iewes ten or twelue miles in circuit which went naked and were of small stature about fiue or sixe spannes high black of colour circumcised speaking with a wominish voice And if they get a Moore in their power they flay

Host if it be the King takes Tobacco and then giues the pipe to him that he thinkes the worthiest person in the company They are dutifull to their Parents obey their commandements and nourish their persons in age They vse humanitie to the wiues children of their conquered enemies but the men of defence they kill Their chiefe hunting is in winter they carry alwaies tinder-boxes with them to strike fire when hunting is done or night takes them For they follow the game sometimes three dayes together Their Dogs are like Foxes which spend not neuer giue ouer and haue rackets tyed vnder their feet the better to run on the snow They seethe the flesh in a tub of wood by putting stones heated red hot therein The womens duty is to slay the Beast and bring it home The Ellan Deare Stag and Beare are their game They take also with their hands Beuers which are of a chest-nut colour short legged his fore-feet haue open clawes the hinder finnes like a Goose the tayle skaled almost of the forme of a Sole-fish it is the delicatest part of the Beast The head is short and round with two rankes of iawes at the sides and before foure great teeth two aboue and two beneath with which he cuts downe small trees Hee builds on the brinkes of a Lake cuts his wood therewith raiseth a Vault and because the waters sometimes rise he hath an vpper story to betake himselfe to in such case he builds it Pyramide-wise sometimes eight foot high and dawbs it with mud He keeps his taile stil in the water They take him with their hands in a frost one fraying him on the Ice whiles another seizeth on his necke When one dies they mourne for him long euery Cabin his day by course after that they burne all his goods and bury the body in a graue where when they haue placed him euery one maketh a present of the best thing he hath as skins to couer him bowes kniues or the like Quebec is a Streit of Canada where is a goodly Country furnished with Okes Cypresses wilde Vines Peares Nuts Cherries Goose-berries Diamonds in the Rockes of Slate and other profitable pleasures They saw in forty fiue degrees a Lake fifteene Leagues long and eight wide with a Salt or fall not aboue three fadome but very furious The Sauages related to them of passages to a salt Lake whereof they knew no end reaching so farre Southerly that the Sun set to the North thereof in Summer it was foure hundred leagues from the place where the French then were In the Additions to Noua Francia mention is made of a Lake about threescore leagues long with faire Ilands in it The Iroquois haue no Townes their dwellings and Forts are three or foure stories high as in New-Mexico Another lake is said to continue an hundred leagues in length and some conceiue hope of passage to the South-Sea thereby The Scuruie or Scorbuch much consumed the French in these parts a disease that vsually attendeth euill Diet and much salt meats which and want of exercise conuenient are the Harbengers of this sicknes in long sieges and Nauigations Cartiers company were in a little time wonderfully cured hereof by a Tree like to Sassafras But of the French in these parts and of their doings and sufferings see more in the fourth part of my Pilgrims the eight and ninth bookes out of Marke Le'Scarbot Sir W. Alexander c. CHAP. V. Of VIRGINIA §. I. The Preface Sir WALTER RALEIGHS Plantation and the Northerne Colony LEauing New-France let vs draw neerer the Sunne to New-Britaine whose Virgin soyle not yet polluted with Spaniards lust by our late Virgin-Mother was iustly called Virginia Whether shall I here begin with Elogies or Elegies Whether shall I warble sweet Carols in praise of thy louely Face thou fairest of Virgins which from our other Britaine World hath won thee Wooers and Suters not such as Leander whose loues the Poets haue blazed for swimming ouer the Straits betwixt Sestos and Abydus to his louely Hero but which for thy sake haue forsaken their Mother-Earth encountred the most tempestuous forces of the Aire and so often ploughed vp Neptunes Plaines furrowing the angry Ocean and that to make thee of a ruder Virgin not a wanton Minion but an honest Christian Wife Or shal I change my accent and plaine me for I know not of whom to whom to complaine of those disaduentures which these thy louely louers haue sustained in seeking thy loue What enuie I know not whether of Nature willing to reserue this Nymph for the treasurie of her owne loue testified by the many and continuall presents of a temperate Climate fruitfull Soile fresh and faire streames sweet and wholesome Aire except neere the shore as if her iealous policie had prohibited forreine Suters or of the Sauage Inhabitants vnworthy to embrace with their rustike armes so sweet a bosome and to appropriate with greatest disparagement so faire a Virgin to Sauage Loues or haply some conceiued indignity that some Parents should thither send their most vnruly Sonnes and that our Britannia should make her Virginian lap to be the voider for her lewder and more disordered Inhabitants whose ill parts haue made distastefull those kinder offices of other our Britaine Worthies which else had been long since with greatest gladnesse and the recompence of her selfe entertained or whether it be Virginian modesty and after the vse of Virgins she would say Nay at first holding that loue surest in continuance which is hardest in obtaining Whether any or all of these or what else hath hindered hindered we haue been and haue not yet obtained the full fruition of her Loue and possession of her gainfull Dowry which yet now more then euer before she seemeth to promise and doubtlesse wil quickly performe if niggardise at home doe not hinder And should men be niggardly in this aduenture where Nabal must needs verifie his name where keeping loseth aduenturing promiseth so faire a purchase Miserie of our times that miserable men should here want what they already haue refuse to haue there at no rate abundant supply to their too miserable feares of want Lift vp your eyes see that brightnesse of Virginia's beauty which the Mountaines lift vp themselues alwayes with wild smiles to behold sending downe siluer streames to salute her which powre themselues greedily into her louely lap and after many winding embracements loth to depart are at last swallowed of a more mighty Corriuall the Ocean He also sends Armies of fishes to her Coasts to winne her Loue euen of his best store and that in store and abundance the Mountaynes out-bid the Ocean in offering the secret store-houses of vndoubted Mines he againe offereth Pearles and thus while they seeke to out-face each other with their puffed bigge and swolne cheekes who shall get the Bride the one layes hold on the Continent and detaines the same maugre the Oceans fury and hee

their Rites 587 Their dispositions ibid. Adams his Voyage thither 588. seq Captaine Saris his Voyage 590 Their hatred of Chinois ibid. Their gouernment 590. Their desperatenesse and crueltie 591 Their executions crossing and crucifying 592. Their Sects 592 593. Taicosoma and Quabacondonoes crueltie and vanitie there 591. 593. Their Bonzij 594. Colosses ibid. Feasts 595 Confession 597. Idols and Temples 597. 598. Funerals 599 Earthquakes 599. Polos reports 600. Schismes 601. Iesuites there ibidem Ilands adioyning 601. 602. The Map of Iapan 588 Iarchas chiefe Brachmane 478 479 Iason the Story of him and his Fleece 347 Iaua greater and lesse 579. 609 Eight Kingdomes in Iaua Minor 609 Iaua Maior the cruell Rites ibidem The diuers Kingdomes therein 610. The old King and his wiues custome ibidem Their Religion Comoedies c. 611. seq Acts of Iauan slaues in Patane 495. 496. In Banda 578 607 Iberians of Thubal 37 Ineria the situation and description thereof 346 Ibis a Bird-god 642 Icaria 823 Ice fortification 974 Ice many leagues long 712. Ilands of Ice 907 Ichneumon an African Beast described 624 Icthyophagi 794 Idolatry 29. 45. 53. 57. 79. 123 124. 242. 415. 428. 460. 461 597. Reade the whole Story of Aegypt The Authors and originall thereof 45. 95. 96. 123 How monstrous 79. 213. The strange Idols of the Tartars 415 By Idolaters whom vnderstood 428. 429 Idols in China 461. In Iapan 597. 598. In Aegypt 635. Virginia 839 Idols in Golchonda 999. 1000 Idumaea how situate and whence so called 85 Iebussulem 94 Iehouah the name of God 2. 3. 4 Written Ioua and Iehueh ibid. Whither the word fit to bee pronounced 101 Ierusalem 93. 94. New Ierusalem 96. 97. The holy Citie 102 The glory and ruine thereof 137 Taken by Antiochus 73. By Titus and Adrian 94. By Ptolemey 108. Iewish dreame thereof 145. 146 Ieremy the Prophet worshipped 644 Ieselbas Tartars 424. 425 Iesuits impudence 76. Reports of Miracles 395. 396. Strict obedience 158. Babels bablers 586 Deuisers of lyes 395. Veteratores and yet Nouellers 412 Their being and acts in China 474. 475. seq In Siam 490 Their Reuenewes at Goa 545 546. When they first entred the Mogols Countrey 515. Their Iesuitisme there 527. 528. their pranckes in Asia 586 Iethroes counsell 96. 97 Iewish dreamer 30. Priuiledges 89. Apostasie 90 Iewes compared to Gideons fleece 90. Why and when so called 91. Their three Courts 98. Punnishments 99. 100. Computation of dayes houres watches moneths yeares 105 106. seq Their Tekupha 107. Feasts 107. Sabboath 106. 107. New Moone and Passeoner 107. 108. Pentecost Trumpets Reconciliation Tabernacles ibid. 109. 110 111. 112. Feast of Lots 114 Of Wood-carrying Dedication and other Feasts and Fasts 114 115. Oblations Gifts and Sacrifices of the Iewes 115. 116 Tithes and first-fruits 117. 118 Personall Offerings 119. 120 Their Priests and Leuits and First-borne 121. 122. Their Sects 123. 124. 125. Washings 127. Temple vide Temple The Iewes distinguished into Hebrewes Graecians and Babylonians 124. Into Karraim Rabbinists 125. 126. Hatred of the Samaritans 136. 137. Odious to all people 140. Destroyed by Titus 140. 141. By Adrian 141. 142. Forbidden to looke into Iudaea 142. Their Rebellion vnder Traian 143. Their Barcosba 142. Their Pseudo-Moses and Andrew 143. Their false Christs 143. 144. The dispersions of Iewes and destruction in Asia Africke Europe Germany 144. 145. in France Spaine Barbary 145. 146. In Zant Solinichi ibidem Their estate and dispersions in the time of Beniamin Tudelensis 146 147. 148. 149. Iewes lately found in China 150. In England 151. The manner of their life gouernment in England 152. Their Villanies there ibid. Chronologie 153. 154. The Iewish Talmud and Scripture 155. 159. Their conceits of the Traditionall Law ibidem When and by whom written 157. Preferring it before the Law written ibid. Paralelled with Papists 158. 159. By whom this Tradition passed ibidem Absurdities thereof 160. Of the Iewish Cabala and Cabalists 161. 162. The three Parts of the Cabalisticall Arte ibidem Testimonies of Iewes against themselues 163. Their Blasphemie of Christ 164. Of their Rabbines and the Rites of their Creation 164. seq Of their Rabbinicall Titles Dignitie diuers Rankes Degrees Academies 165. 166 sequitur Their yeeres sitted to diuers Sciences c. 167. The Iewes dealing in and with the Scriptures their Interpretations c. 168. 169. sequitur Letters and Prickes and Masoreth 170 The Moderne Iewish Creed 170. 171. Their Interpretation of the same 172. Their Affirmatiue and Negatiue Precepts 173. The Negatiue Precepts Expounded by the Rabbines 174. The Affirmatiue vnfolded 175. 176 Their Absurde Exposition of Scriptures 177. sequitur Their Dreames of Adam 178. Iewesses Conception Trauell and Tales of Lilith 179. The Iewish manner of Circumcision 179. 180. If Female Children 180. 181 Of the Iewish Purification Redemption and Education 181. 182. Dreames of Sucking Going Bare Vngirt c. ibidem Iewish Prayers at Morning 183. Their Rising Clothing Washing 134 Of their Zizis and Tephillim and holy Vestments 184 185. Of their Schoole or Synagogue 185. Of their Prayers and an hundred Benedictions 186. sequitur Redeeming of Sacrifices ibidem Of their Echad and other Prayers 187 188. Superstition in place and gesture and their Litanie ibidem Why they keepe Cattell 188. Their washing and preparing to meat behauiour at meat opinion of Spirits attending their meates and Graces 188. 189 Their Euen song Nocturnes ibidem Their Mundayes and Thursdayes 190. Their Law-Lectures 191. Their selling Offices womens Synagogue ibid. their preparations to the Sabbath 192 Their Sabbataery Superstitions opinions 192. 193. Fables of Sunne and Moone Sabbatary soules ibid. Of the Iewish Passeouer and the Preparation therevnto 194. 195. The Rites in obseruation thereof ibid. Their Pentecost and Tabernacles 196. 197 Their New-moones New yeeres day Iudgement day Saint-worship 196. 197. Their Confession Lent Cock-superstition and Penance 197. 198. Of their Cookerie and Butchery 200. 201. Of their manifold coozenage ibid. Of their Espousals and Marriage 201. 202. Marriage duties and Diuorce 203. 204. Of the Iewish Beggars 205. Diseases ibidem Iewish Penances ibid. Their Ceremonies about the sicke about the dead in the house at the Graue and after the Buriall with all their Funerall Rites 206. 207. Iewish Purgatory ibid. Their two Messiasses and the signes of the comming of their Messias 207. 208. 209 Acts of Messias Ben Ioseph ibid. Iewish tales of monstrous Birds Fishes and Men 210. Their Messias his Feast 211. the hopes and hinderances of the Iewes Conuersion 212. 213. seq Scandals to the Iewes ibid. A merry tale of a Iew of his fellowes deluded 580. 581. Their trauell to the Sabbaticall Riuer ibid. Iezid sonne of Muaui the 8. Chalifa 021. Iezid sonne of Abdulmelic the 16. Chalifa 1025 Was giuen to women playes and spectacles ibid. Ignatius Loyala the Iesuite-founder 158 Ilands adiacent to Asia 577. seq Ilands peculiar to one sexe 578 Ilands adiaceat