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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

people withall In the death of Christ these died and had their consumption with his consummatum est the Iudicials remayning euer since dead the ceremonies deadly only they were as it were for their more honourable funerall after that their death detayned some time aboue ground and those ceremonies which before Christ were necessarie in the times of the Apostles till the Iewish Church might be instructed became indifferent but since meerely vnlawfull neither can it now but be sacrilegious to violate the sepulchres of the dead This Nation was diuided as is said alreadie into Tribes according to the number of Iacobs sonnes amongst whom Leui had no portion but the Lord was their portion they seruing at the Altar and liuing of the Altar but eight and fortie Cities with their suburbs assigned for their habitation amongst other Tribes that being so dispersed they might disperse also and preach the Law to the rest and were reckoned to that Tribe with which they dwelled and whereas others might not marrie for feare of alienation of their inheritances into another Tribe this of Leui either had or tooke libertie herein as Iudg. 19. and 2. Chron. 22. Ioiada married the Kings sister and thus Elizabeth wife of Zacharie the Priest might be Cousin to Marie the Mother of our Lord The number of twelue remayned yet entire in reckoning of these Tribes because Ioseph had a double portion and his sonnes Ephraim and Manasses made two Tribes Neither were they alone reckoned Israelites that naturally descended from some one of these twelue sonnes of Israel but such also of other Nations as embraced their Ceremonies and Religion being for distinction sake called Proselytes The Hebrew word which is interpreted a Proselyte signifieth extracted or drawne forth because they esteemed such drawne forth of Hell whom yet they made the children of Hell more then themselues in burthening their consciences not onely with those Ceremonies whereunto the Law and their Tradition tyed them but with diuers others also The name Proselite as Drusius affirmeth is either taken largely for any stranger or strictly for a conuert to their Religion A Proselyte was made with obseruation of three things Circumcision Baptisme or Washing and Oblation The first was a signe of the Couenant in which they were receiued the second as a badge of their cleannesse for all the Gentiles were vncleane the third for the atonement with GOD. This was while the Temple stood and now is not in force but whether Baptisme be still vsed I know not Hee ought to be circumcised in the presence of three And if by nature or accident he were before circumcised and wanted that fore-skin yet did they cut him there and made him bleede notwithstanding and when his wound was whole then before three witnesses was hee baptised in which ceremonie they couered the whole body with water This manner of baptising they vsed also in reconciling and receiuing penitents which had giuen scandall by notorious offences in token of repentance newnesse of life hauing first before this washing testified their humiliation by fasting and prayer Of this washing they were so scrupulous that Clemens Alexandrinus testifieth they were often washed in their beds A woman Proselite was admitted by Baptisme onely and the offering of two Turtles or two Pigeons Serarius sayth Baptisme and Circumcision are still required the like is written by P. Ricius and Munster who adde that when any desireth to become a Proselyte they propound to him the hardest things of the Law with the promises of future happinesse as of the Sabbath not eating fat c. with some penances that hee should not after say had I wist and they would seeme to bee willing by these meanes to driue them from their Religion as being corrupted by such new commers but Christ affirmeth otherwise §. III. Of the Hebrew Politie and ciuill Gouernement THe gouernement of this people was as Betramus thinketh before Iethro's aduice had brought in those Gouernours of thousands hundreds fifties and tens vnder seuentie Elders according to the number of persons which descended with Iacob into Egypt and that the seuentie assigned after to Moses for assistants in the gouernement were continued in their former office with further ratification and encrease of gifts and not newly instituted Yea this number hee sayth gouerned in Egypt howsoeuer Pharaohs tyrannie did afterward much eclipse their authoritie and were by Moses and Aaron assembled together Exod. 4.29 So that the thirteene Tribes consisted of seuerall Families according to the number of the chiefe heads thereof mentioned by Moses to which the thirteene Princes of the thirteene Tribes being annexed made vp the number His reasons let such as will learne of himselfe The gouernement in that time of Moses was mixt the Monarchy being in Moses but qualified with an Aristrocratie in these seuenty and the other Officers before mentioned a Democratie also appeared in the Assemblies so often mentioned In lighter matters the Chiliarchs Centurions Quinquagenarij and Decurions iudged in more weighty the seuenty Thus it continued in Ioshua's time till they had conquered and inhabited Cities And then each Citie had their Senate or Councell of the Chiliarchs and other Officers beforenamed proportionable to the greatnesse thereof Iosephus numbreth seuen Elders and two Leuites in euery City which seemeth more to agree with his time then this former Euen in Bethlehem the least of the thousands of Iuda Boaz assembled ten Elders about the matter of Ruth It seemeth that they had Leuites assisting in the iudgements and Tribunals as men learned in the Law and so we reade of the times of Dauid and Iehoshaphat But I had rather send my Reader for these things to the Scriptures and to the labors of Betramus and Sigonius from all which it is also apparant that the State was after Moses and Ioshua managed by Iudges of diuers Tribes not by Election nor inheritance succeeding in that Office but by appointment of God till they desired a king whereas before God was their king and by his Law partly partly by Oracle ruled the State being as some thinke an Aristocraty There were also in the times of these Iudges Princes of each Tribe and the heads of Families There was also a gouernement in each City by the Elders or Senate exercised in the Gates thereof as before is obserued They had accordingly their Councels or Assemblies either of the whole Nation or of a whole Tribe or of some one Citie The kingdome of Israel after it was diuided from the house of Dauid continued the like forme of gouernement as is most probable After the Captiuity it appeareth by the Histories of Hezra and Nehemiah that the chiefe sway was vnder the Lieutenant or Deputie of the Persian king according to commission from him Other Offices happily receiued some alteration in regard of their numbers and estate weaker and lesse then in those former times of prosperity so that what Iosephus

first-borne themselues and therefore in right of the former challenge of the first-borne were the Lords already And if it seeme as much wonder which Authors obserue not that of two and twentie thousand were but three hundred first-borne That their exploite of executing their kindred for Idolatrie before mentioned in which sinne the first borne as Priests were likeliest to haue followed Aaron a chiefe man of their Tribe might answere for me And that cruell Edict of Pharaoh and their miraculous fruitfulnesse may mae it lesse strange that both in these Leuites there were so few first-borne and in the other Israelites also with whom amongst 603550. men from twentie yeeres olde vpwards there were though reckoning but from a moneth olde as is said but two and twentie thousand two hundred seuentie three which is little more then one of seuen and twentie besides that inequalitie of the persons numbred Likewise as Phil. Ferdinand hath obserued out of Abraham ben Dauid if a woman first brought forth a female neither that nor the sonne if shee had any after were of these sanctified first-borne This excursion vpon this occasion wherein I haue found diuers Interpreters mute will I hope find pardon with the Reader who happily himselfe may finde some better resolution To returne to our Historie God had before appointed Aaron to be high Priest and his Sonnes to be Priests to whom the Leuites were assigned after as we haue said as assistants in inferiour offices of the Tabernacle Aaron from whom is reckoned the succession of the high Priests in the same office had appointed to him eight holy garments a Brest-plate an Ephod a Robe a broidered coate a Miter a Girdle a Plate of gold and linnen breeches Also his sonnes had appointed to them Coates and Bonets and Girdles and Breeches Which their attire is described at large Exodus 28. Iosephus writeth of the stones there mentioned That that on the Priests right shoulder shined forth very bright when GOD was pleased with their Sacrifices as did also those twelue in the brest-plate when in the time of Warre GOD would assist them Which ceased miraculously to shine two hundred yeeres before his time or as the Talmudists say from the building of the second Temple The consecration of the Priests and Rites thereof are mentioned Exodus 29. The conditions required in the high Priest as that hee should not haue the bodily defects of blindnesse lamenesse maymednesse c. nor should vncouer his head and many other such like are expressed Leuit. 21. His office was daily to light the Lights at the euening and to burne incense at Morning and Euening and once euerie Sabbath to set the Shew-bread before the Lord to Sacrifice and once a yeere to make reconciliation in the holy-place c. This office they executed till the captiuitie after which they ruled also in the Common-wealth and the familie of the Maccabees obtayned temporall and spirituall iurisdiction being both Priests and Kings But the state being vsurped by others they also appointed high Priests at their pleasures and thus were Annas and Caiphas high Priests although Caiphas alone administred the office which was abrogated to Annas the name only remayning and thus Iosephus saith that Annas was most happie who had himselfe beene high Priest and seene all his sonnes in that office whereas in the institution and before the Captiuitie this office continued ordinarily with their liues which after they enioyed longer or shorter at pleasure of the Conqueror Next vnto the high Priest were the Priests lineally descended from Eleazar and Ithamar the sonnes of Aaron as in number many so in their Priestly rayments Consecration Condition and Office much differing from the former as appeareth for their Garments Leuit. 28. their Consecration 29. their Conditions required in them Leuit. 10. and 21. and their Office in some things as Preaching Praying Sacrificing not much vnlike to the former but in degree sometime assisting him in these things sometime alone and in some things nothing participating as in Moses plainely may be seene These Priestly families being of the house of Eleazar sixteene and of Ithamar eight which Dauid by Lot distributed into foure and twentie orders according to the number of the heads of families those foure and twentie men chiefe of those orders being to the high Priest as Aarons sonnes were vnto him in their ministerie 1. Chron. 24. and tooke turnes by course in performing of the same as Luke sheweth in the example of Zacharie Iosephus testifieth the same and affirmeth That in each of these rankes were more then fiue thousand men in his time And in the Historie of his life saith that himselfe was of the first of these orders betwixt which was no small difference and the heads of these were also called Chiefe Priests in the old and new Testament It was by their Lawe forbidden on paine of death to any Priest or Leuite to intermeddle in anothers Function But at the three solemne Feasts any of the Priests which would were permitted to Minister and to participate with those whose course it then was Onely they might not offer the Vowes or Free-will or ordinarie Offerings The Leuites had the next place in the Legall Ministerie all that descended of Leui except the familie of Aaron being thus called And Num. 3. according to the descent of the three sons of Leui had their offices assigned them which so continued till the daies of Dauid He distributed them according to their families vnto their seuerall functions twentie foure thousand to the seruice of the Temple six thousand to be Iudges and Rulers foure thousand Porters and foure thousand which praysed the Lord vpon Instruments These were diuided vnder their Heads or Principals according to their families The Leuiticall Musicians with their Offices and Orders are reckoned 1. Chron. 25. and 2. Chron. 7. These in stead of the silken stole which they ware obtained in the daies of Agrippa to weare a linnen one like the Priests The Porters are in the 26. of 1. Chron. described according to their families orders and offices They kept in their courses the doores and treasures of the Temple to keepe the same cleane and to keepe that which was vncleane out of the same and these all are ministred in their offices 2. Chron. 35. The Gibeonites called after Nethanims were at hand vnto the Leuites in the meanest Offices about the Tabernacle and Temple Ios. 9.21 and 1. Chron. 9. assigned hereunto first by Ioshua after by Dauid and the Princes for the seruice of the Leuites to cut wood and draw water for the house of God Ezra 8. Besides these Ecclesiasticall persons in the ordinarie Ministerie of the Temple were other which may no lesse be counted holy either in regard of Vow as the Nazarites for a time Sampson is an especiall example hereof and Iames the Iust brother of our Lord or else they were Prophets by extraordinarie calling as Samuel

the Sacrifices of Aaron Gedeon Manoah Dauid Salomon Elias or by some other meanes both comfortable to Abel and enuied of Caine who therefore slew him thus in this member bruising the heele of that blessed seed as a type of that which the Head himselfe should after sustaine Here is the first Apostasie after that first Euangelicall promise and the first diuision of Religion Caine beeing the first builder of the Earthly Citie not that which hee called after the name of his Sonne Henoch but of that spirituall City of the Wicked the seed of the Serpent which he founded in his Brothers bloud euen as that later Compendium thereof which called her selfe Caput mundi the head of the World and indeed the World is vsually in Scripture applyed to that seed of the Serpent as it is opposite to the seed of the Woman was by Romulus her first Founder by like example of Fratricide in the murther of Remus dedicated as it were to the future mysterie of iniquitie the seat of the Beast and of the Whore by whose authoritie Christ himselfe was slaine drunken after with the blood of his Saints and still breathing blood and slaughter to euery Abel that will not communicate in her spirituall whooredomes that will not with her offer the fruits of the ground the Sacrifice of Caine which neither came from heauen nor can guide to Heauen being earthly sensuall deuillish Caine was for this his fact conuented by that All-seeing Iustice who both by open sentence and inward terrors accused and accursed him continuing his life euen for the same cause that other Murtherers loose it that he might liue an example which then in that vnpeopled world by his death he could not haue been to the future generation branded also by the Lord with some sensible marke to exempt him and terrifie others from that bloudy crueltie this mercy being mixed with this iudgement a longer time of repentance GOD before cursed the earth for Adam he now cursed CAINE from the earth to be a runnagate and wanderer thereon For how could he that had so forsaken God but be forsaken of the Earth and of himselfe the stable and mercifull earth which before had opened her mouth to receiue his Brothers bloud shrinking and as it were grudging to support such wicked feet and by denying him her strength forcing him to his manifold shifts and shiftlesse remoouing Wretched man alwayes bleeding his brothers bloud not daring to looke vp to Heauen fearing to looke downe to Hell the World without him threatning a miserable life his Body branded to contempt and shame till his death his soule become a stage of Anguish Feare Horrour and other Furies the Harbingers of Hell not able to suffer which yet he cannot but suffer the guilt of passed wickednesse gnawing him the waight of present misery pressing him the dread of a death and a death attending him restlesse in himselfe hated of the World despairing of reliefe from God a liuely Map of the deadly and damnable state of sinne and sinners without Christ dead whiles they liue moouing sepulchres the Deuils captiues hels heires exiled from heauen and vagabonds on the earth euen on that which they call their owne land Caine more vexed with the punishment then at the fault of his sinne departed from the presence of the Lord which is meant either of his iudiciall conuenting him or in regard of the visible societie of the Church cradled yet in his Fathers houshold where God did especially shew his present prouidence protection and grace who otherwise filleth the Heauen and Earth of whom in whom they are from hence as Adam before out of Paradise so Cain was as it were excommunicated expelled out-lawed and dwelt in the Land of Nod which some take to be appellatiuely spoken as if his miserie had giuen name of Moouing vnto the place where he dwelled or roamed rather Iosephus saith hee built Naida applying it to a proper place which was either Eastward from Eden or Eastward towards Eden from Canaan where Adam is supposed to haue dwelt and after with his Wife to haue beene buried at Hebron Afterward his posteritie beeing multiplied his Wife Epiphanius out of Leptogenesis calleth Shaue Comestor calleth her Chalmana Philo Themech he built a Citie which he called by the name of his sonne Henoch to crosse that curse of his wandering to and fro on the earth or to arme him against others which his guilty conscience caused him to feare or to be a receptacle and store-house of those spoyles which Iosephus saith hee robbed from others by violence when as the earth was barren to him Philo if we may so entitle that Author which hath written of the Antiquities of the Bible ascribeth vnto him other Cities Mauli Leed Tehe Iesca Celet Iebbat adding that hee liued 730. yeeres These things may bee probable although that Author be otherwise fabulous considering that men did ordinarily liue many hundred yeeres in those times and were also exceeding fruitfull especially after that Polygamy was embraced of that Family And if that in Abrahams posterity the seed of Iacob in lesse then three hundred yeares was multiplyed to so great a people it is like that the Cainites were no lesse populous liuing in more freedome Hee first saith Iosephus found out weights and measures and assigned proprieties in possessions of Land before common as the ayre and light and was Author to lewd persons of a lewd and vngodly life Probable it is that the Citie was called Henoch because the Curse suffered not the father to stay in a place but to leaue a hasty inheritance to his Son to finish and rule it Iabal and Iubal and Tubalcain were inuenters of Arts the first to dwell in Tents and keepe Cattell the second of Musicall instruments the third of working in Mettals and making of Armour which some thinke to be Vulcan by the neerenesse of name and occupation His Sister Naamah is accounted by some Rabbines the first inuenter of making Linnen and Woollen and of vocall Musique yea they make her the wife of Noah also Thus let vs leaue this Family multiplying in numbers in Sciences in wickednesse sauouring nothing diuine or at least nothing but humane in their Diuinitie therefore called the sonnes of men and let vs looke backe to Adam who in this wicked fruit of his body might read continual Lectures of repentance for the sinne of his soule Adam begat a child in his own likenesse that is not in that likenesse of God wherein he was created but like vnto himselfe both in humane nature natural corruption his name he called Seth of whose posteritie the whole world was by Noah re-peopled Vnto Seth was born Enosh Then began men saith MOSES to call vpon the name of the Lord This some interpret of the beginning of Idolatry that men began to profane the name of the Lord

Lord I haue sinned and done wickedly before thy face so and so haue I done and behold it repenteth mee of my wickednesse I am confounded for my workes I will doe so no more And thus ought all to say which offer sacrifices for sinne and they which are condemned to death for their crimes if they will that death doe away their offences But hee which hath sinned against his Neighbour ought to make restitution and aske pardon otherwise his sinne is not remitted And if his neighbour will not pardon him let him bring three other to entreat for him if hee then grant not he is to bee accounted cruell If the offended partie bee dead before let the offender bring ten men to his Graue and say before them I haue sinned against God and this man and let restitution bee made to his heyres 19. Prayer must bee vsed euery day Therefore they of the great Synogogue Ezra Zerubbabel and the rest ordained eighteene blessings and other prayers to be said with euery sacrifice They ordayned these Rites of Prayer the eyes cast downe to the ground the feet set together the hands on the heart in feare and trembling as a seruant speaketh to his Master a place where is no dung especially of an Asse and a Henne a window in the roome which looketh toward Ierusalem turning his bodie that way He which is blind let him direct his heart to his Father which is in heauen 23. The Sentence Heare Israel c. and another sentence is to bee written on the posts of the House He which hath his Phylacteries on his head and armes and his knots on his garment and his Schedule on his doore is so fenced that he cannot easily sinne 24. Euery Israelite is bound to write for himselfe a booke of the Law 29. Sanctifie the Sabbath that is Remember those things on the Sabbath which make to the honour and holinesse of that day And wee are perswaded that Sathan and the Diuels flie into darke mountains abhorring the holinesse of the day and after it is past returne to hurt the Children of men To apply spittle to the eyes is then prohibited because it is a medicine 40. Hee which is twentie yeeres olde and marryeth not breaketh the Precept of increasing and multiplying except it bee for contemplation and studie of the Law But if hee feele in himselfe Iezer Lust to preuaile he must marrie left he fall into transgression 52. If a man refuse to marrie the wife of his brother deceased without issue he must by the sentence of the Iudges pull off his shooe which must not be made of Linnen but of the Hide of a cleane Beast and the woman whiles she is yet fasting for then it is most truely spittle shall spit in his face saying So let it be done to him which will not build his brothers house 63. Hee which will eate the flesh of Beast or Birds must kill them after the due manner Nor may any be allowed to be a Butcher except hee know our Rites 98. When the Iudges dissent in any case the greater part is to bee followed When Sentence is past Execution must follow the same day and the Cryer must goe before proclaiming the Crime and Penaltie with the circumstances of Time Place and Witnesses If any can say any thing for his innocencie he may cause him to be carryed backe to the Iudges if he be led againe to death hee must haue two Wise-men by to heare his words that if they see cause he may be carryed backe to the Iudges If hee yet be found guiltie he must be led to the place of execution and there slaine by two Witnesses But before his death let them exhort him to say Let my death bee vnto mee for the remission of all my sinnes After this confession let them giue him a cup of Wine with a graine of Frankinsence to drinke that hee may be depriued of the vse of reason and made drunke and so slaine 112. Honour thy Father and Mother R. Simeon saith That the Scripture more esteemeth the honour of Parents then of GOD for we are bidden honour GOD with our substance but for thy Parents if thou hast nothing thou oughtest to labour in the Mill to succour them yea saith another thou must beg for them from doore to doore 132. At this time wee can sanctifie nothing because wee haue no Temple I might adde diuers other things of like moment which to auoyd prolixitie I omit and for the same cause I let passe many things which I might hither bring out of Munster in his notes vpon Matthew by him set forth in Hebrew and Latine where hee both relateth and refuteth diuers of the Iewish vanities especially their blasphemous cauils against CHRIST Such is that their foolerie by him recited in Matth. 15. Annotat. about their scrupulous niceties in their Festiuals They may not then take Fish Geese and Hennes they may When one maketh fire and setteth on the Pot hee must order the stickes so vnder it that it may not resemble a building No more then shall be spent that day may then bee made readie No Cheese may then be made nor hearbs cut Heat water to wash thy feet not so for thy whole bodie Touch not much lesse mayest thou eate an Egge layde on a festiuall day yea if it bee doubtfull whether it were then layd and if it be mixt with others all are prohibited But hee which killeth a Henne and findes Egges in the bellie may eate them According to the number of the three Patriarches Abraham Isaac and Iacob they expect a third Temple after those two alreadie perished interpreting the Scriptures of the first Hee heard mee from his holy Hill of the second ISAAC went to meditate in the field of the third The glory of this last house shall be greater then of the first c. Fit Iewish handling of the Scriptures But I haue beene so plentifull of their barrennesse that I feare to ouer-lade or ouer-loath the Reader Munster hath likewise written seuerall small Treatises of the Faith of the Christians and of the Faith of the Iewes and of the Iewish Cauils against our Religion and of diuers fabulous fictions which they haue deuised in disgrace thereof they that will may in them further see their blindnesse For what greater blindnesse then to thinke that their Messias was borne that day the Temple was destroyed and to remaine at Rome till that time when hee shall say to the Pope Let my people goe as Moses borne so long before at last said to Pharaoh That he should bee anoynted by Elias That he should destroy Rome That Elias shall re-vnite the soule to the bodie in the Resurrection which shall bee of all the Iust but not of all the wicked not in the same bodie but another created like to the former which resurrection shall bee effected by Messiahs prayer That the Temple at Ierusalem shall be

be washed and if hee should touch his eyes hee would be blinde his eares deafe his nose dropping his mouth stinking his hand scabbed with these vnwashed and therefore venemous hands and when hee washeth he must powre water three times on his right hand and as oft on the left before one hand may touch the other hee must not bee sparing in his water for store of water store of health after the hands the mouth and face must bee washed because they were created after the Image of God and how should the name of God be vttered out of a foule mouth hee must wash ouer a bason not ouer the ground he must drie his face very well for feare of wheales and wrinkles and that with a cleane Towel not with his shirt for this would make them blockish and forgetfull After all this followeth his Brachah or blessing Blessed bee thou O God our God King of the whole world who hast commanded vs to wash our hands Their hands they must alwayes wash on these occasions in the morning at their returne from the stoole from bathing when they haue cut their nayles haue scratched their naked bodie hauing pulled off their shooes with their hands haue touched a dead bodie haue gone amongst the dead haue companied with their wiues or haue killed a louse If hee respect not washing after these if he bee learned he shall forget his learning if vnlearned he shall lose his sense §. II. Of their Zizis and Tephillim and Holy Vestments THey haue a foure-cornered garment which some put on with the rest when they rise others then when they will pray The foure cornered parts thereof are made of linnen silke tyed together with two winding bands of such length that they may draw through their head betwixt them so that those two quadrangular pieces may hang downe one on his brest the other on his backe In euery of those foure corners hangeth a labell made of white woollen threds by a little knot downewards to the ground and the same is foure or eight or twelue fingers broad These labels they call Zizis Those which are deuout weare this garment euery day vnder a long outward coat in such sort that those labels may appeare out a little so that they may alwayes see them as monitories of the Commandements of God When they put them on they praise God that hath commanded them to weare these Zizis Hee say they that keepeth duely this Precept of Zizis doth as much as if hee kept the whole Law for there are in all fiue knots compared to the fiue bookes of Moses eight threds added to them make thirteene And the word Zizis maketh sixe hundred altogether amounting to sixe hunded and thirteene the number as you haue heard of Gods Commandements They ascribe the continencie of Ioseph in Potiphars house and of Boaz when Ruth slept by him to the Zizis May it please your patience a storie out of the Talmud One Rab. Iochanan saw a boxe full of Iewels which one of his Schollers Bar-Emorai purposed to steale but was forbidden by a voyce sounding out of the ayre Let it alone Bar-Emorai for it belongeth to R. Chaninas wife which in the other world shall put into the same violet wooll to make thred for Zizis that of them the iust men there may haue their fringed garments sewed Once hee which weareth this garment without intermission is fortified against the Deuill and all euill Spirits Besides this memorable Vestment they weare a certaine knot neare their nose out of Deut. 6.8 They shall bee frontlets betweene thine eyes They make it thus They take a little blacke foure-square calfe-skin which they fold eight times that it may haue foure double folds and distinct breadths They put into these distinct Scriptures the same being fourefold of parchment These Scriptures are taken out of Exod. 13. and Deut. 6. Then take they haires out of a Cow or Calues tayle and wash them cleane and binde them about those writings of Scripture so that any one may see that they are good by the ends of them appearing out of the skin This skinne they sew with cleane and fine strings taken out of Calues or Kines bodies or made of Bulls sinewes or if such strings cannot bee had with strings of Calue-skin-parchment Then doe they sew a long and blacke thong to that thick hide or skin and knit a knot about it This piece of worke they call Tephillim to put them in minde of often prayer and tye it so about their heads that the thicke knot wherein the Scriptures are may hang betwixt the eyes After this they take another foure-cornered skin which they fold as the former and write certaine verses out of Exodus in parchment and put it into a little hollowed skinne and sew it vpon the thicke-folded skin to which they adde a long thong and call it the Tephillim of the hand This they tye to the bare skin aboue the elbow of the left arme that so that which is written may bee ouer-against the heart which may hereby be the more enflamed to prayer That long string is so fastned that it commeth to the fore-part of the hand thus fulfilling that Commandement The words which I command thee this day shall bee on thine heart and thou shalt tye them for a signe in thy hand They tye on first this Tephillim of the hand and then that of the head and make their brachah or prayer saying Blessed bee thou O God our Lord who hast sanctified vs in thy Commandements and hast commanded vs to put on Tephillim looking while hee speaketh diligently on the knot on his fore-head In folding sewing knitting and tying them they verie subtilly frame the name of God Schaddai Other their manifold ceremonies about these Tephillim I willingly omit Their sanctitie is such that he which weareth them must be pure within and without and if hee lets them fall on the ground all that shall see them so lying must fast with him one whole day they must not bee hanged vp bare but in a bagge nor may they be left in a chamber where a man and his wife lye together except in a triple chest or bagge A man must not sleepe while he hath them on nor may hee breake winde and if he haue list to the stoole he must lay them foure ells from the place of his easement or lay them against his heart in a double bagge Their women seruants and sicke folkes are free from wearing them It is sufficient for women to say Amen to their prayers And all this Moses learned in Mount Sinai §. III. Of their Schoole or Synagogue Rites and their Mattins WEE haue beene tedious in furnishing our Iew to his Mattins at Sun-rising is their houre as you haue heard but their Rabbins haue inlarged and lengthened that time to about nine of the clocke Where many of the Iewes liue together they resort at a set houre to their Synagogue Thither they must

diuersly expressed Yea euen the most lasciuious cruell beastly and Deuillish obseruations were grounded vpon this one principle That GOD must bee serued which seruice they measured by their owne crooked Rules euery where disagreeing and yet meeting in one Center The necessitie of Religion As for Policie although it is before answered yet this may be added That whereas men with all threatnings promises punishments rewards can scarce establish their politicall Ordinances Religion insinuateth and establisheth it selfe yea taketh naturally such rooting that all politicall Lawes and tortures cannot plucke it vp How many Martyrs hath Religion yea superstition yeelded but who will lay downe his life to seale some Politicians authority And so farre is it that Religion should be grounded on Policie that Policie borroweth helpe of Religion Thus did Numa father his Romane Lawes on Aegeria and other Law-giuers on other supposed Deities which had been a foolish argument and vnreasonable manner of reasoning to perswade one obscurity by a greater had not Nature before taught them religious awe to God of which they made vse to this ciuill obedience of their lawes supposed to spring from a Diuine Fountaine Yea the falshoods and varietie of religions are euidences of this Truth seeing men will rather worship a Beast Stocke or the basest Creature then professe no Religion at all The Philosophers also that are accused of Atheisme for the most part did not deny Religion simply but that irreligious Religion of the Greekes in idolatrous superstition Socrates rather swearing by a Dog or an Oke then acknowledging such gods It is manifest then that the Image of GOD was by the Fall depraued but not vtterly extinct among other sparkes this also being raked vp in the ruines of our decayed Nature some science of the God-head some conscience of Religion although the true Religion can bee but one and that which GOD himselfe teacheth as the onely true way to himselfe all other Religions being but strayings from him whereby men wander in the darke and in labyrinths of error like men drowning that get hold on euery twig or the foolish fish that leapeth out of the frying-pan into the fire Thus GOD left a sparke of that light couered vnder the ashes of it selfe which himselfe vouchsafed to kindle into a flame neuer since neuer after to be extinguished And although that rule of Diuine Iustice had denounced morte morieris to die and againe to die a first and second death yet vnasked yea by cauilling excuses further prouoked hee by the promised seed erected him to the hope of a first and second resurrection a life of Grace first and after of Glory The Sonne of God is promised to be made the seede of the Woman the substantiall Image of the inuisible GOD to be made after the Image and similitude of a Man to reforme and transforme him againe into the former Image and similitude of GOD and whereas GOD had made man before after his owne Image and lost him he now promiseth to make himselfe after Mans Image to recouer him euen that he which in the forme of GOD thought it not robbery for it was Nature to bee equall with GOD should bee made nothing to make vs something should not spare himselfe that hee might spare vs should become partaker of our Nature flesh of our flesh and bone of our bone that hee might make vs partakers of the Diuine Nature flesh of his flesh and bone of his bone This was that Seede of the Woman that hath broken the Serpents head which by death hath ouercome death and him that had the power of Death the Deuill who submitted himselfe to a death in it selfe bitter before men shamefull and of GOD accursed that hee might bring vs to a life peaceable glorious and blessed beyond what eye hath seene or heart can conceiue This promise of this Seed slaine from the beginning of the World was the seed of all true Religion the soule of Faith the life of Hope the well-spring of Charitie True it is that all receiued not this promise alike for a seed of the Serpent was fore-signified also which should bruise the heele of the Womans seede And this in the first seed and generation of Man soon appeared Caine and Abel were hereof liuely examples It appeareth that GOD had taught Adam how hee would bee worshipped as it were ordering and ordaining him the first Priest of the World which function he fulfilled both in instructing his Wife and Children in prayer with and for them and in the rites of Sacrificing His children accordingly in processe of time brought and offered their Sacrifices As concerning Sacrifices some hold opinion according to their owne practice that Nature might teach Adam this way of seruing GOD as if Nature were as well able to finde the way as to know that she is out of the way and were as well seene in the particular maner as in the generall necessitie of Religion We cannot see the Sunne without the Sunne nor come to GOD but by GOD to whom Obedience is better then Sacrifice and to hearken better then the fat of Rams ABEL saith the Scripture offered by faith without which faith it is impossible to please GOD but faith hath necessary relation to the Word of GOD who otherwise will be weary of our solemnities and asketh Who hath required them at our hands These sacrifices also besides that they were acknowledgements of their thankefulnesse and reall confessions of their sinne and death due to them therefore did lead them by the hand to Christ that Lambe of GOD that should take away the sinnes of the World figured by these slaine beasts confirming their faith in the promise and their hope of the accomplishment of which Nature could not once haue dreamed which hath rather the impression of some confused notions that wee haue lost the way and ought to seeke it then either light to discerne it or wisedome to guide vs in it Of sacrificing there were from the Beginning two kinds one called Gifts or Oblations of things without life the other Victims so our Rhemists haue taught vs to English the word Victimae slaine Sacrifices of Birds and Beasts Againe they were propitiatory consecratorie Eucharisticall and so forth whose kinds and rites Moses hath in his Bookes especially in Leuiticus so plainely declared that I should but powre water into the Sea or light a candle to the Sunne to dilate much of them these beeing the same in signification with the Leuiticall and little if little differing in the manner of doing Caine brought his offering being an Husbandman of the fruit of the ground Abel a Shepheard of the fattest of his Sheepe God respected ABEL and his offering the tree first and then the fruit the worker and then the worke which he signified either by voice or by fire from Heauen according to Theodotians translation as in