Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bring_v	young_a	youth_n	83	3	7.6717	4	false

Text snippets containing the quad

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

suffer him to perish therefore leaue and very shortly shall strange things happen in the Empire Achmet contrary to all expectation the next morning after his Dreame sent for him into the roome of State where he lay on a stately Pallet with all his Vice-Roys and Bashaws groueling on the ground and the principall Mustie kneeling before him reading on a booke It should seeme that glad tidings came first to the Citie For he was taken out of the prison with great respect and obseruation he was admitted to his galley with high Ceremonies and yet solemne countenances hee was accompanied on the Sea with thousands of boats and ten thousand of weeping eyes hee landed at the Emperours owne Caska with great respect and modest stilnesse hee walking through the Garden of Cypres trees and at last came to an Iron gate where his owne company left him except two Bashawes who led him by the armes the gate opens and he must through a Guard of Cupogies they bend to the ground and yet looke cheerefully they brought him into the roome where the Mutes stood whose presence did more appale him then the rest but that hee saw the crueltie confirmed and their very sight was worse then an vnreuersable iudgement but when he perceiued no violent hands laid vpon him and that he must yet goe further he was the more astonished and the more vexed to endure such a procrastination At last he came where the Emperour lay sicke on his Pallet before whom his prostitution was as the ordinary slaues but contrary to all expectation he bad him rise and commanded certaine Persian Carpets to be spread and rich Cushions to be laid on which according to their manner hee sate crosse legged by him and when the Muftie had raised the Emperour vp a little with a faint voyce he discouered an vnlooke for louing heart and bequeathed to him the succession He had no sooner done but he began to faint and so read them all a lesson of mortalitie by opening a booke wherein they saw death writ in Capitall letters and himselfe sinking past recouery which made them recouer new Spirits and presently bring his brother out into the Sophia where the principall Muftie proclaimed Mustapha Emperour intimating to the Ianizaries the charge of Achmat to the discharging their duties and the pleasure of Mustapha to giue them a larges which equalling the bountie of other Princes ouerswayed nicer exceptions and so with great acclamations they ratified the Election and cried out Liue and raigne great Mustapha Thus is Mustapha Emperour and they had two yeeres triall of his disposition whereby they found him harmelesse if innocent in both senses Encomions of no great and stirring Spirit Scander and Mehemet Bashaw take the young Osman after this out of the Seralio and present him to the Ianizaries a comely sweet young youth of nine or ten yeere old demanding withall if such an heire of the Othoman Family were to bee reiected without cause or why they should bring an harmelesse Prince as they reputed Mustapha into the danger of vsurpation and differing no further from a Traytor but that it was not imputed to him as for Achmats Will Empires are not so translated and what could they tell but priuate men for their owne ends had wrought vpon his weaknesse making a diseased tongue speake that which a healthfull heart and perfect sense would not consent to For it was probable that a Father would disinherit his children for any brother in the world Besides there was no triall or cause either of insufficiencie or disabilitie and therefore they could not beleeue it Last of all for any thing they saw Mustapha himselfe was not stirring or strong enough to play the Steeres-man in such an high built Ship considering the Seas were tempestuous and many dangerous shores and rockes were to be passed by These speeches to the turbulent Ianizaries were like fewell to fire and the presence of the louely youth made them amazed at their inconstancie so that by way of penitencie and satisfaction they quickely altered the acclamation of Liue Mustapha into the cries of God saue young Osman and so without further disputing hee was aduanced into the Throne and brought into the Seralio when Mustapha least thought of the alteration But now there is no remedie hee must needs bee deposed and sent prisoner once againe into the seuen Towers Now doth Osman begin his Phaetons flourish and runneth the course of pleasures with his youth spending foure or fiue yeeres in wantonnesse and iollitie while his Bashawes spent the time in couetousnesse and ambitious ouer-ruling others yet not without carefull ouer-looking the Ianizaries and prouident preuenting their discontents turbulent disposition but all doth helpe for they ouer-accustomed to actiue imployment and liuing vpon the spoile of forraine Nations as much as the Emperours entertainment cried out to the warre and when answer was made that the Persians had contracted a new league and the Emperours of Germanies old couenants were not yet determined or ended They presently replyed the indignities which the Russians had offered vnto their neighbors the Tartarians were not to be endured for they need goe no further then the piracies of the blacke Sea and the iniuries of the Cossacks and Polonians Nay why should they not march to the expugnation of Loepolis and the foraging of the Countries of Moldauia and Bogdonia and so forward to teach Poland a better lesson then to displease the Othoman Family and mightinesse The Bashawes knew there was no replying nor now the fire was kindled no other quenching it then letting it consume to cinders whereupon they presently answered they were glad that the Souldiers were so memorable of the glory of the Empire and so readie to imploy themselues for the dignitie of the Nation and therefore they would not by any meanes hinder them or the cause But they should finde the Emperour as carefull to satisfie their demands as they were willing to augment his Greatnesse so that if they would giue way vnto time for the preparing of all things fit for the Armie and the sending for the Tartarians to accompany them in the iourney the Emperour should goe in person into the field and Poland soone finde what it was to exasperate such a Maiestie The King of Poland sent to the Emperour to the French King to the Pope for assistance as also to his Maiestie of England with intimation of the terrour and his well deliuered discourse made such impression on his Maiesties Princely heart that he had a present supply In a word his Armie was soone readie and his Cossacks prepared by the end of Iuly hee was encamped in the fields of Bogdonia and within eight dayes entrenched with twentie Peeces of Ordnance mounted but the Cossacks quartered by themselues and after their accustomed manner lying between two Riuers were the more emboldened to make their daily excursions vpon the Tartars For hauing a bridge in the reare of their Campe with

Angels in grace that we may be like vnto them in glory than prie too curiously into their Nature to our vnderstandings in manner supernaturall and endeauour more in heeding the way which leadeth to that Heauen of the Blessed than busie our wits too busily in describing or describing it Onely thus much wee may obserue thereof that it is beyond all reach of our obseruation in regard of substance not subiect to corruption alteration passion motion in quantitie many dwelling places most spacious and ample in quality a Paradise faire shining delightsome wherein no euill can be present or imminent no good thing absent a meere transcendent which eye hath not seene nor eare heard nor the heart of man can conceiue Where the Tabernacle of GOD shall be with men and he dwell with them and shall be all in all vnto them where the pure in heart shall see him and euen our bodily eyes shall behold that most glorious of creatures the Sunne of righteousnesse and Sonne of GOD Christ Iesus Embracing these things with Hope let vs returne to Moses his description of the sensible World who sheweth that that Heauen and Earth which now wee see were in the beginning or first degree of their being an Earth without forme and void a darkned depth and waters a matter of no matter and a forme without forme a rude and indigested Chaos or confusion of matters rather to be beleeued than comprehended of vs This is the second naturall beginning For after the expressing of the matter followeth that which Philosophers call a second natural Principle Priuation the want of that forme of which this matter was capable which is accidentally a naturall principle required in regard of generation not of constitution heere described by that part next vs Earth which was without forme as is said and void This was the internall constitution the externall was darknesse vpon the face of the deepe Which Deepe compriseth both the Earth before mentioned and the visible Heauens also called a Depth as to our capacitie infinite and pliant to the Almightie hand of the Creator called also Waters not because 〈◊〉 was perfect waters which was yet confused but because of a certaine resemblance 〈◊〉 only in the vniformity thereof but also of that want of stability whereby it could not abide together but as the Spirit of GOD moued vpon these waters to sustaine them and as the Hen sitteth on her egges to cherish and quicken as Hierome interpreteth the word so to maintaine and by his mightie power to bring the same into this naturall order Heere therefore is the third beginning or Principle in Nature That forme which the Spirit of God the third person in Trinitie not ayre or wind as some conceiue being things which yet were not themselues formed by that action framed it vnto and after more particularly effected This interpretation of the Spirit mouing vpon the Waters agreeth with that opinion which some attribute to the Stoikes That all things are procreated and gouerned by one Spirit Which Democritus called the soule of the world Hermes and Zoroaster and Apollo Delphicus call Fire the maker quickner and preseruer of all things and Virgill most elegantly and diuinely singeth seeming to paraphrase on Moses words Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque astra Spiritus intus alit totamque infusa per artus Me●s agitan molem magno se corpore miscet That is Heauen first and Earth and Watrie plaines Bright Moone of Starres those twinckling traines The Spirit inly cherisheth Loues moues great body nourisheth Through all infus'd this All containes The first creature which receiued naturall forme was the light of which GOD said Let there be light a lightsome and delightsome subiect of our Discourse especially hauing lately passed such a confused and darke Chaos But here I know not how that which then lightned the deformed matter of the vnformed World hath hidden it selfe some interpreting this of the Sunne which they will haue then created some of an immateriall qualitie after receiued into the Sunne and Starres some of a cloud formed of the waters circularly moued and successiuely lightning either Hemisphere of which afterwards the Sunne was compact from which they differ not much which thinke it the matter of the Sunne then more diffused and imperfect as the waters also were earthie and the Earth fluible till GOD by a second worke perfected and parted them And to let passe them which apply it to Angels or men others vnderstand it of the fiery Element the essentiall property of which is to enlighten Yet are we not here passed all difficulties whiles some perhaps not vniustly would perswade the world that Fire as it is ordinarily in schooles vnderstood of a sublunary element is with worse then Promethean theft stolne out of Heauen where it is visible imprisoned in this their Elementarie World whereas Anaxagoras Thales Anaximenes Empedocles Heraclitus Plato Parmenides Orpheus Hermes Zoroaster Philo and others the fathers of the Chaldean Aegyptian Iewish and Graecian Learning account the Heauens and heauenly bodies to be Ethereall fire to which our sense also will easily subscribe And Patricius affirmeth that Ocellus Lucanus one of Pythagoras his Schollers was first Author of that former opinion from whom Aristotle borrowed it if it bee not stealth rather whiles hee concealeth his name Diuers late Philosophers also seeme to haue conspired to burne vp that fiery Element or rather to aduance it aboue this sublunary Region into the Aethereal Throne Let the Philosophers determine this when they doe other doubts in meane while let vs if you please vnderstand this Light of the Fire whether Aethereall or Elementarie or both or neither as in diuers respects it may bee For neither was this Light then as it seemeth locally separated from that confused masse and by expansion which was the second dayes Worke eleuated into her naturall place and after that it possessed the Sunne Moone and Starres saith our sense which thence receiueth Light and there in the Aethereall Region seeth new Starres and superlunarie Comets compact of Aetherall substance as the most diligent Obseruers haue recorded both procreated and perishing so that that which before was neither Aethereall nor Elementarie whiles there was neither Aether nor Element perfected after became Aethereall-Elementarie as beeing happily the matter of the Sunne and Starres of old and of these later appearances and also filling the Aethereall World in the higher and lower Regions thereof both aboue and beneath the Moone with the Light here mentioned and that vigorous heat which as an affect or an effect thereof procreateth recreateth and conserueth the creatures of this inferiour World No maruell if the Philosophers are still dazeled and darkened in this light not yet agreeing whether it bee a substance or qualitie corporeall or incorporeall when the

also the first naming of the seuen Planets The Science of Astronomie they say was much furthered by Enoch who saith Eupolemon was by the Greekes called Atlas to whom they attributed the inuention thereof Plinie was of opinion that Letters were eternall Howsoeuer it is more then apparant that the Booke bearing Enochs name is very fabulous which because the Tales therein professe antiquity although they were later dreames I thought it not vnfit to borrow out of Scaliger somewhat of that which he hath inserted in his Notes vpon Eusebius the Greeke Copie being as the Phrase testifieth translated out of Hebrew which had beene the worke of some Iew the Antiquity appeareth in that Tertullian citeth it The words are these And it came to passe when the sonnes of men were multiplyed there were borne to them faire Daughters and the Watch-men so he calleth the Angels out of Dan. 4. lusted and went astray after them and they said one to another Let vs choose vs Wiues of the Daughters of men of the Earth And Semixas their Prince said vnto them I feare me you will not doe this thing and I alone shall be debter of a great sinne And they all answered him and said We will all sweare with an Oath and will Anathematise or Curse our selues not to alter this our minde till we haue fulfilled it and they all sware together These came downe in the dayes of Iared to the top of the Hill Hermon And they called the Hill Hermon because they sware and Anathematised on it These were the names of their Rulers Semixas Atarcuph Arachiel Chababiel Orammante Ramiel Sapsich Zakiel Balkiel Azalzel Pharmaros Samiel c. These tooke them Wiues and three Generation were borne vnto them the first were great Gyants the Gyants begat the Naphelim to whom were borne Eliud and they taught them and their Wiues Sorceries and Inchantments Ezael taught first to make Swords and Weapons for Warre and how to worke in Metals He taught to make Womens Ornaments and how to looke faire and iewelling And they beguiled the Saints and much sinne was committed on the Earth Other of them taught the vertues of Roots Astrologie Diuinations c. After these things the Gyants beganne to eate the flesh of men and men were diminished and the remnant cryed to Heauen because of their wickednesse that they might come in remembrance before him And the foure great Archangels Michael Gabriel Raphael and Vriel hearing it looked downe on the Earth from the holy places of Heauen and beholding much bloud-shed on the Earth and all vngodlinesse and transgression committed therein said one to another That the Spirits and Soules of men complaine saying That yee should present our Prayer to the Highest and our destruction And the foure Archangels entring said to the Lord Thou art GOD of GODS and Lord of Lords c. Thou seest what Ezael hath done hee hath taught Mysteries and reuealed to the World the things in Heauen c. Then the Highest said The Holy one The Great one spake and sent Vriel to the sonne of Lamech saying Goe to Noe tell him of the end approching and a floud shall destroy the Earth c. To Raphael hee said Goe Raphael and binde Ezael hand and foot and cast him into darkenesse and open the Wildernesse in the Desart of Dodoel and there cast him and lay vpon him sharpe stones to the Day of Iudgement c. And to Gabriel he said Goe Gabriel to the Gyants and destroy the sonnes of the Watch-men from the sonnes of men set them one against another in warre and destruction To Michael he said Goe Michael binde Semixa and the others with him that haue mixed themselues with the daughters of men vntill seuentie Generations to the hils of the Earth vntill the day of their iudgement till the iudgement of the World bee finished and then they shall bee brought into the confusion of fire and vnto tryall and vnto the Prison of the ending of the World and whosoeuer shall be condemned and destroyed from hence-forth shall be cast together with them till the finishing of their Generation c. And the Gyants which were begotten of the Spirits and flesh they shall call them euill Spirits on the Earth because their dwelling is on the Earth The Spirits that depart out of their bodies shall bee euill Spirits because they were engendred of the Watch-men and men But it were tedious to recite further The antiquity of it and because it is not so common and especially because some of the Ancients and of the Papists haue beene misse-led by these Dreames refused iustly by Ierome and Augustine interpreting the sonnes of GOD in Moses to be spoken of Angels as their Translation did read it haue moued me to insert those Tales Notable is the diligence of the Purgatorie Scauengers who in Viues notes vpon Aug. de Ciuit. Dei Lib. 15. cap. 23. haue in their Index Expurgatorius set the Seale of their Office vpon a testimonie alleaged out of Eusebius de Praep. Euang. Lib. 5. cap. 4. as if they had beene Viues his owne words to be left out in the Impression The words because they sauour of the former errour haue Theere placed Non ergo Deos neque bonos damonas Gentiles sed perniciosos solummodo venerantur Quam rem magis Plutarchus confirmat dicens fabulosas de dijs rationes res quasdam significare à daemonibus antiquissimis gestas temporibus ea quae de gigantibus ac de Titanibus decantantur daemonum fuisse operationes Vnde mihi suspicio saith Eusebius but Viues is fined for it nonnunquam incidit ne ista illa sint quae ante diluuium a gigantibus facta diuina Scriptura tetigit de quibus dicitur Cùm autem vidissent Angeli Dei filias hominum quia essent speciosae elegerunt sibi ex illis vxores ex quibus procreati sunt famosissimi gigantes à saeculo Suspicabitur enim fortasse quispiam illos illorum spiritus esse qui ab hominibus postea dij putati sunt pugnasque illorum tumultus bella esse quae fabulosè de dijs conscribebantur Lactantius saith that when the World was multiplyed GOD sent Angels to keepe men from fraudes of the Deuill to whom he forbade all earth contagion These were by the Deuill insnared with women therefore depriued of Heauen and their Progeny of a middle nature betwixt Men and Angels became vncleane Spirits so that hence grew two kindes of Daemones or Deuillish Spirits the one heauenly the other earthly which would now seeme to be keepers and are destroyers of men The Angels are sometimes called the sonnes of God but that name is communicated to men who by nature children of wrath by faith in the naturall and onely begotten Sonne of GOD haue this prerogatiue to bee the sonnes of GOD and fellow-heires with CHRIST But some of the children of the Kingdome shall bee cast out because they

Seth the sonne of Adam who affirme that two men being created in the beginning and the Angells dissenting the faeminine power preuailed in heauen for with them are males and females gods and goddesses Eue perceiuing that brought forth Seth and placed in him a Spirit of great power that the aduersaries powers might be destroyed Of Seth they say that Christ should come of his stock yea some of them conceiue him to be the very Christ The Heliognosti called also Deuictaci worshipped the Sunne which said they knew all the things of GOD and yeelded all necessaries to men Others there were which worshipped Frogges thereby thinking to appease Diuine Wrath which in Pharaohs time brought Frogges vpon the Land of Aegypt He reckoneth the Accaronites which worshipped a Flie of which else where is spoken as also the Thamuzites of Thamuz which hee saith was the sonne of a Heathen King whose Image the Iewish woman worshipped with teares and continuall sacrifices and that Pharao which ruled Aegypt in Moses time was of that name Astar also and Astarot he saith were Kings of Syria and Aegypt worshipped after their deaths But perhaps more truely we haue expressed these things in our former booke Beniamin Teudelensis speaketh of a sect in his time which he calleth Cyprians and Epicures who prophaned the euening before the Sabbath and obserued the euening of the first day I might adde to their sects the diuers Christs or Messiases which in diuers ages they had but that I haue referred to the tenth Chapter CHAP. IX Of the Samaritans IT remaineth to speake of the Samaritan Sects Samaria was the Citie royall of the ten Tribes after that Omri who as other his predecessors had raigned before at Ticzah had bought the Mountaine Shomron of one Shemer for two talents of siluer and built thereon this Citie which he called after the name Shemer Lord of the Mountaine In vaine therefore is it to seeke the name of the Samaritans from the signification of the word which is keeping seeing they are so called of the place and the place of this their ancient Lord It remayned the chiefe seate of the kingdome as long as the same endured and namely till the dayes of Hoshea their last King in whose time Salmanasar the Assyrian carried the Israelites thence Esarhaddon the son of Senacherib otherwise called Osnappar thus saith Hezra and therefore Epiphanius was deceiued in ascribing this act to Nabuchodonosor in the time of the captiuitie fortie yeeres before the returne sent to inhabite that Region Colonies from Babel and from Cuthan and from Aua and from Hannah and from Sepharuaim Babel is knowne Cutha and Aua are esteemed parts of the desart of Arabia the other of Syria and Mesopotamia It seemeth that most of them were of Cutha because all of them after passed into that name and were of the Iewes called Cuthaei as witnesseth Iosephus Elias Leuita giueth the same reason and addeth that a Iew might not say Amen to a Samaritans or Cuthans blessing The Cuthi saith he were the subtlest beggers of all men in the world and from them as he thinketh came those cosining Roging Gipsies or Egyptians which so many ages haue troubled so many countries of Europe These Heathens serued not the Lord and therefore the Lord sent Lyons among them which slew them wherefore they sent to the King of Assyria who sent thither one of the captiued Priests of Israel to teach them how to worship GOD Epiphanius calleth his name Esdras He dwelt at Bethel and as some conceiue taught rather that Idolatrous worship whereof Bethel had beene before the Beth-auen where Ieroboam had placed his golden Calfe then the true worship of the True Iehouah Howsoeuer euery Nation saith the Text made them gods and put them in the houses of the high places which the Samaritans had made The men of Babel made Succoth Benoth and the men of Cutha made Nergal and the men of Hamath Ashima and the Auims Nibhaz and Tartak and the Sepharuams burnt their children in the fire to Adrammelech and Anammelech their gods Thus they feared the Lord and serued their gods after the manner of the Nations and so continued A mungrell Religion begotten of a bastard or haereticall Iudaisme and wilde Paganisme What those gods were it is vncertaine and interpreters agree not Of Succoth Benoth is already spoken Wolphius interpreteth Nergal a wilde Hen Ashima a Goate Nibhaz a Dogge Tarkak an Asse Adramelech a Mule Anamelech a Horse Thus saith he the Hebrewes expound them and hee supposeth these creatures were among them canonized and sacred as the Persians are said to worship a Cock the Proembari of Africa a Dog other people other creatures Some are of opinion that Nergal was that continuall fire which these Cuthaeans after the Persian manner kept in their Pyraeths places inclosed for that purpose as in our Persian relations shal follow and Kimchi saith that Adramelech had the forme of a Peacock Anamelech of a Pheasant But neither are the trifling RR. too far to be trusted nor haue we any other good testimonie Thus their Religion continued till after the returne of the Iewes from captiuitie to whom they would haue beene officious helpers in building of the Temple which being refused they be came their enemies and hindred a building the long time But the Temple being built and Religion established among the Iewes and their state flourishing Sanballat gaue his Daughter Nicaso to Manasses the brother of Iaddus the high Priest in the time of Darius the last Persian Monarch This Nehemiah mentioneth but deigneth not to name him affirming that he chased him from him of which some descant whether it were by exile or excommunication or some other punishment R. Salomo interpreteth it of exile Pelican of excommunication Drusius hath a discourse out of a Iewish Author which relateth the forme of that first Anathema and iudiciall curse not vnmeete here to be mentioned denounced against the Samaritans for hindring the worke of the Temple Zorobabel and Ioshua saith hee gathered all the Congregation into the Temple of the Lord and brought three hundred Priests and three hundred Trumpets and three hundred Bookes of the Law and as many children and sounded And the Leuites singing and playing on instruments cursed with all kindes of Anathema's the Chutheans in the secret of the name Tetragrammaton and in writing written vpon Tables and with the Anathema of the house of the higher iudgement and the Anathema of the house of the lower iudgement that none of Israel should eate the bread of the Cuthean whereupon it is said He which eateth a Samaritans bread be as he that eateth Swines flesh and that a Cuthean should not bee a Proselyte in Israel nor should haue part in the Resurrection of the dead Thus they writ and sealed and sent vnto all Israel which were in Babylonia which heaped vpon them

And of great goodnesse 7. And Truth 8. Which keepest Mercy for thousands 9. Which takest away the Iniquitie 10. Transgressions 11. And sinnes 12. Which absoluest not 13. But rendrest the Iniquitie of the Fathers vpon the Children to the third and fourth Generation then follow those thirteene Articles in forme of an Hymne with the Exposition of R. Moses which also you may reade in the Treatise of Philip Ferdinand a Polonian Christned Iew. And hee which thus beleeueth sayth Ferdinand is a Iew and as a Brother to bee loued and though hee commit all the sinnes of the World howsoeuer hee shall bee punished for his sinne yet shall he haue part in the Kingdome of Heauen though he be reckoned among the Sinners of Israel But he which shall ouerturne one of these Precepts shall bee blotted out of the number of the Saints and be reckoned an Heretike Apostata Epicure worthy to bee hated of all This is the Iewish Faith in which with much vexation doubting and lamentation they liue and dye vpon which their Religion hath beene alway founded but it was first put in writing and brought into this Order by R. Mosche bar Maimon who dyed in the yeere after their reckoning 4964. Anno Dom. 1104. and straite charge was giuen That the Iewes thenceforth for euer confessing it in this Order should according to the same liue and dye This their Creed howsoeuer Charity may construe much of it to a better sense yet according to their vnderstanding doth it principally ayme at the subuersion of Christian Religion as appeareth in a more strait Examination after their sense of the 2 3 4 and 5 the 7 8 9 10 11 12. Articles All which make against the person or the Office of the Sonne of GOD as they vnderstand them denying his God-head and disanulling his Office affirming as a Iew shamed not to professe and vtter vnto M. Buxdorfius That it needed not that any should satisfie for them for euery Fox must yeeld his owne skinne and haires to the flayer And the Iewish Faith saith R. Ioseph Albu is founded vpon three foundations vpon the vnitie of the Diuine Essence vpon the Law of Moses and vpon the eternall reward of good workes and punishment of euill contemning the Passion of Christ by whose stripes we are healed and on whom GOD hath laid the iniquities of vs all It is written also in their Talmud that all the Israelites haue their portion in the World to come not all alike but he shall haue a greater part that hath done more good workes and the wicked and Impenitent shall be punished twelue moneths in Hell or Purgatorie after which time they also and some sooner if they haue beene lesse sinners shall haue their part but a lesse then the former but to them which deny GOD which become Christians their fore-skinne groweth againe and as vncircumcised eternally are punished in Hell And the Sonne of a deceased Iew is bound to say for the space of one yeere a Prayer called Kiddisch thereby to redeeme him from Purgatorie in which respect the Father dyeth with ioy A good woman may doe the like for her Husband But R. Bechai who excludeth all other Nations from their part in the Resurrection preferring the Iewes in a foure-fold Priuiledge viz. the Land of Canaan the Law the Prophets and the Resurrection reciteth out of the great Talmud That three sorts of men shall rise againe at the Day of Iudgement one of the best Israelites a second sort of the wicked and worst the third of a meane who haue done as much good as euill The good shall presently goe into life eternall the wicked shall be cast into Hell as in the twelfth of Daniel and shall be for euer in torments of bodie and soule The third and meaner sort of sinners shall bee tormented for twelue moneths space for their sinnes in Hell at the end of which time their bodies shall be consumed and the wind shall scatter their ashes vnder the soles of the feet of the Iust c. and as worthily doe they proue it out of the Prophet And in that day two parts shall be cut off and dye and the third shall be left therein and I will bring that third part thorow the fire and will fine them as siluer is fined and will try them as Gold is tryed And in another place The Lord killeth and maketh aliue bringeth downe to Hell and raiseth vp Iust as fitly applyed as 1. Cor. 3. and such like places by our Purgatory Spirits R. Dauid Kimchi vpon the first Psalme and Esay 26. commenteth That the wicked shall not rise but in the day of death their soule shall dye together with their bodie And Aben Ezra in his Exposition of Dan. 12. writeth out of R. Higgaon That many shall rise and many not rise but suffer euerlasting reproch and expoundeth it thus That the good Iewes which dye in Exile shall rise againe when the Messias shall come and shall liue as long as the Patriarkes before the Floud and then they shall make merrie with the great Fish Leuiathan and the great Bird Ziz and the great Oxe Behemoth of which we shall speake after When this is done they shall dye and at the last Day shall be raysed vp againe and shall possesse eternall Life where shall bee no eating nor drinking but glory c. Iacob desired to be buried in Canaan not in Egypt for three causes saith R. Salomon Iarchi because he foresaw That of the Dust of Egypt shall bee made Lice Secondly because the Israelites which dye out of Canaan shall not rise againe without much paine of their rolling thorow the deepe and hidden Vaults of the Earth Thirdly left the Egyptians should make an Idoll of him For the better vnderstanding hereof let vs heare what is said out of the Booke Tanchum an Exposition of the Pentateuch concerning this subiect The Patriarkes sayth he desired to be buried in Canaan because they which are there buried shall first rise in the time of the Messias And R. Hananiah sayth That they which dye out of Canaan must endure two deaths and the same appeareth Ier. 20. where it is said Pashur should go into Babel and should there dye and there be buried What quoth R. Simon shall then all the Iust perish which dye out of Canaan No but God will make them Mechillos that is deepe Clifts and Caues vnder the Earth by which they may passe into the Land of Promise whither when they are come GOD shall inspire into them the breath of life that they may rise againe as it is written I will open your Graues and cause you to come out of your Sepulchres c. The like is written in their Targum or Chaldaean Interpretation of the Canticles When the dead shall rise Mount Oliuet shall cleaue asunder and the Israelites which haue beene dead shall come out of the same and they which haue dyed in

their returne at their Meales and otherwise and of their Euening Prayer THus haue wee seene the Iewish Mattens which they chant sayth another in a strange wilde hallowing tune imitating sometimes Trumpets and one ecchoing to the other and winding vp by degrees from a soft and silent whispering to the highest and loudest notes that their voyces will beare with much varietie of gesture kneeling they vse none no more then doe the Graecians they burne Lampes but for shew of Deuotion or Eleuation of Spirit that yet in Iewes could I neuer discerne for they are reuerend in their Synagogues as Grammar boyes are at Schoole when their Master is absent In summe their holinesse is the verie outward worke it selfe being a brainlesse head and a soulelesse bodie Meane-while the good-wife at home against her husbands returne sweepeth the house that nothing may disturbe his holy cogitations and layeth him a booke on the Table either the Pentateuch of Moses or a booke of Manners to reade therein the space of an houre before he goeth out of the house about his businesse This studie is required of euerie deuout Iew eyther in his owne house or else in their Schoole or Synagogue And being thus come home they lay vp their Tephillim in a Chest first that of the head then that of the hand They account it healthfull also to eate somewhat in the morning before they goe to worke for whereas there are threescore and three diseases of the gall a bit of Bread or a draught of Wine can cure them all About eleuen of clocke his wife hath prepared his dinner pure meates purely dressed but if she haue Pullen or Cattell shee must first feed them For it is said I will giue grasse in thy field for thy Cattell and thou shalt eate and bee satisfied you see the Cattell are first mentioned And to keepe such Domesticall cattell is good in respect of the disasterous motions of the Planets which must some way sort to effect But if they bee studious of almes and good works then Saphyra Rabba the great Chancellor some Angell according to his office registreth the same and commendeth them vnto GOD saying Turne away that planetarie misfortune from such a one for hee hath done these and these good workes And then doth it befall some wicked man or else some of the Cattell Before they come to the Table they must make tryall againe in the priuie what they can doe for it is written Thou shalt carry out the old because of the new Especially let there bee cleane water wherein the houshold must first wash then the wife and lastly the good-man who presently without touching or speaking ought else might more purely giue thankes Hee sayth R. Iose in the Talmud that eateth with vnwashen hands is as hee that lyeth with an Harlot for it is written For the strange woman a man commeth to a morsell of bread They must wash before meat and after so strictly that they may not keepe on a Ring on their finger for feare of some vncleannesse remaining vnder it I had rather sayth R. Akiba dye for thirst then neglect this washing tradition of the Elders when hee had onely so much water brought him into prison as might serue him but to one vse of washing or drinking at his owne choyse On the Table cleanely spred must bee set a whole loafe well baked and the salt and then the housholder or the chiefest Rabbi at Table taketh the loafe into his hands and in the cleanest and best baked part thereof maketh a cut into it and then setting it downe and spreading his hands on it saith Blessed art thou Lord God King of the world who bringest Bread out of the earth and then breaketh off that piece of bread which hee had cut before and dipping it into the salt or broath eateth it without speaking a word for if hee speake he must say ouer his Grace againe After this hee taketh the loafe and cutteth for the rest Then hee taketh a cup of Wine if they haue any with both hands and with the right hand holdeth it vp a handfull higher then the Table and looking stedfastly on the cup saith Blessed c. who hast made the fruit of the Vine Ouer water they pronounce no blessing and if there bee not three at least at the Table each man must blesse for himselfe If three or more the rest say Amen Salt is religiously set on in remembrance of the Sacrifices If when they cut they should cut off the piece of bread it would offend GOD. Both hands they spread ouer the loafe in memorie of the ten Commandements which GOD hath published concerning Wheat of which bread is made The bread must bee had in speciall honour no vessell supported with it or set vpon it and a spirit called Nabal giueth attendance as deputed to obserue such as through negligence tread it vnder foote and to bring them into pouertie and another man dogged by this spirit which sought to bring him to pouertie eating victuals one day on the grasse in the field the spirit hoped to effect his purpose but this deuout Iew after he had eaten pared away the grasse and threw it with the crummes scattered into it into the Sea for the fishes and presently heard a voyce saying Woe is me foole who haue attended to punish this man and cannot haue occasion They dreame that Elias and euerie mans proper Angell attendeth at Table to heare what is said if they talke of the Law otherwise an ill Angell commeth and causeth brawles and diseases and in respect of these spirituall attendants they cast not their bones beside or behind them They are curious not to eate flesh and fish together but first flesh and then scoure their teeth from the flesh and eate a bit of bread and drinke a draught of drinke before they eate the fish They must not vse the same knife to meats made of milke which they vsed in eating flesh Milke must not stand on the table with flesh nor touch it Besides the 23. Psalme set before them in the meale time they testifie their deuotion by multitudes of new graces or thankesgiuings if any better wine or dainties bee set before them yea besides the particulers of their cates euen for euery good sent as of Oyle Roses Spices c. and are of opinion that to vse any thing without thankesgiuing is to vsurpe and steale it Let this bee spoken to the shame of many prophane Esaus with vs that will rather sell Gods blessings for their meat then seeke them to their meat although in them the payment of these by tale and not by weight is no better then a bead-superstition They make a religion of leauing some leauings of their bread on the table but to leaue a knife there were dangerous euer since that a Iew once in the rehearsing that part of their grace after meat which concerneth the re-edifying of Ierusalem in a deepe

of those which haue since succeeded them in habitation in sinne in iudgement And where might wee better stay or what part of the world can yeeld such varietie and multiplicitie of obiects to both the eyes of the minde Curiositie and Deuotion No where such manifold alterations and diuisions of state so diuersified a Map of Nature so multiplied rites of Religion in such differing sects of Heathens Hebrewes Mahumetans Christians No where Antiquitie shewing a grauer countenance no where the Monuments of such mercies the spectacles of such iudgements such consolations such desolations such ambition of Potentates and forraine sutors from the East the West the North the South such Miracles such Oracles such confluence of Pilgrims looking as farre opposite as Sampsons Foxes with as fierie diuisions whether in differing heresies of one or differing names of diuers Deuotions both Catholike and Hereticall Iewes Saracens and Christians concurring in visiting adorning adoring these places with Titles and Rites of Holinesse How often hath this country emtied our Westerne world with Armes and Armies to recouer it and the Easterne in like manner to retaine it How often hath it brought Armies of Angelicall spirits out of the highest Heauens to couer these Hilles with Chariots and Horses of fire round about the holy men of GOD How oft But what speake I of Men or Angels GOD himselfe loued the gates of Sion more then all the dwellings of the world and IESVS CHRIST the Angell of the Couenant true GOD and perfect MAM here was borne here liued practised died ascended and hence he sent his Apostles to bee Fathers of men that the sonnes of men might bee made the heires of GOD co-heires with himselfe After the Iewes for reiecting him were reiected out of both the heauenly and earthly Canaan this countrey was inhabited partly by Roman Colonies there planted for securitie of the countrey by the Roman Emperours partly by such Syrians as submitted themselues peaceably to the Roman Empire both that Ethnike before Constantine and after in farre more flourishing estate vnder the Christian Emperours till the daies of vn-christian Phocas This was the murtherer of Mauritius his Lord the vsurper of the Empire the exalter of the Roman See vnto the Ecclesiasticall Supremacie with as good right as himselfe had to the state a monster of mankinde vnder whom the Empire was neere an vtter ouerthrow as by the Hunnes Auares and other Nations in the West so especially by the Persians in the East whose Emperour Chosroes ouerthrew that Armie which had conspired against Mauricius and in the fourth yeere of Phocas ouer-ranne Mesopotamia and Syria in the next yeere after carried much prey and many captiues out of all Syria Palestina and Phoenicia in the seuenth yeere of his raigne possessed Armenia Galatia Paphlagonia and spoiled all as farre as Chalcedon Yet saith Cedrenus Phocas did more harme at home then the enemy in the field At the same time the Iewes made a commotion at Antioch and slew besides many other Citizens Anastasius the Patriarch in despight also putting his priuitiues in his mouth But the Iewes paid much bloud for this butcherie and Phocas also himselfe the chiefe Butcher was most mercilesly butchered presently after by Heraclius his successour They tell of a Reuelation to a certaine Holy man that GOD had made Phocas Emperour because hee could not finde a worse man by whom to punish that people which I mention that the world might see what a good Mid-wife Rome then in trauel had to helpe her babe Antichrist into the world But to returne to the Storie Heraclius could not withstand the Persian insolence but lost in his first yeere Apamea and Edessa and in the next Caesarea from whence they carried many thousands into captiuitie in the fourth Damascus was taken and in the fifth Ierusalem where by reason of the Iewish crueltie who bought all the Christians they could to slaughter them there were slaine ninetie thousand Zacharias the Patriarch together with the holy Crosse and exceeding store of captiues and spoile were carried into captiuitie The next yeere they ouercame Egypt Africa and Ethiopia Chosroes neglects all ouertures of peace made to him by Heraclius except they would deny their crucified God and worship the Sunne He also caused the Christians in his dominion to become Nestorians the cause perhaps why almost all the farre Easterne Christians to this day are or at least are called Nestorians Against him Heraclius continued a six yeeres expedition in which hee ouerranne his countries ouerthrew his Armies sacked his Cities Castles and Palaces and at last assisted his eldest sonne Siroes whom Chosroes sought to dis-herit against him who tooke him and hauing before exposed him to all contumelious insultations and almost starued him in a darke prison and slaine all his other children in his sight with abominable tyrannie shot his tyrannicall father to death So died Chosroes a successour of Sennacherib in the dominion of many the same countries subiection to the like blasphemous impietie and reward by like parricide Heraclius in the ninteenth yeere of his raigne visiteth Ierusalem restoring the captiued crosse and Patriarch by restitution of Siroes He banished thence all the Iewes prohibiting by Edict that none should come neere it by three miles §. II. Of the Saracens and Turkes in Palestina THe Saracens had done good seruice in rhese wars against the Persians which in the time of Heraclius began a new Religion and Empire vnder Mahomet the founder of both the second after whom Omar ouerthrew Theodorus the brother of Heraclius in battell and after him another Theodorus and Boanes his Generals forced the Emperour to abandon Syria carrying the holy crosse from Ierusalem to Constantinople In the 26. of Heraclius hee entred Ierusalem hypocritically and pseudoprophetically clothed in a homely garment of Camels haire and sought out the place of Salomons Temple there to erect another subduing soone after the whole Persian State and a great part of the Roman Anno Dom. 641. did Homar build his Temple at Ierusalem with incredible costs in matter and workmanship enriching the same with many and large possessions and reuenues in the Musaike worke of the inner and outward part thereof expressing in Arabike letters the Author time and charges of the building The forme whereof is thus described by William Archbishop of Tyrus The Church-yard was square about a bow-shot in length and bredth compassed with a high wall hauing on the West square two gates one on the North and another on the East on the South was the Palace On euery of these gates and on the corners were high steeples on which at certaine houres the Priests after the Saracenicall manner called them to prayers In this compasse none were suffered to dwell nor to enter but with bare and washed feet Porters being assigned to that purpose In the midst of this square was another somewhat higher whereto they ascended by staires in two places on the West

Ismael was Sultan in Tauris the Sultan in Bagadet Murat Can son of Iacob with an army of 30000. marched against him and in a plaine meeting with Ismael was there ouerthrown not seuentie persons escaping to Bagadet with Murat Can the place bearing witnes of the slaughter buried vnder many new hils of bones All these things were done An. 1499. And while I was in Tauris many came from Natolia Caramania and Turkie to serue him of whom they were graciously entertained An. 1507. our Author being then in Malacia saw with his eyes the Sultan Alumut conueyed prisoner by Amirbec who with foure thousand men going from Mosull neere to the sometime-Niniue to Amit where the Sultan kept with promise and profession of his succour being admitted the Citie tooke him and cast a chaine about his necke whose head Ismael smote off with his owne hands He was presented to him by Amirbec in the Country of Aladuli against whom Ismael was now warring where taking the Citie Cartibirt he cut off the head of Becarbec sonne of Aladuli Lord thereof with his owne hands From thence returning to Tauris hee had almost done as much to his two brethren whom hee had left Gouernours in his absence for transgressing their Commission but with much intreatie of his Lords spared their liues yet confined them to Ardouill not to depart from thence The next yeere hee pursued Murat Can who was come to Syras a Citie not inferiour to Cairo in Egypt with thirtie sixe thousand men but male-content and therefore many of them flying vnto Ismael Whereupon Murat Can sent two Embassadours with fiue hundred followers with offer of Vassallage vnto him Ismael cut them all in pieces saying That if Murat Can would be his Vassall hee should come in person not by Embassage Murat Can had closely sent Spies to obserue the sequell of his businesse and being hereof by them aduertised fled For many of his Nobles had alreadie put on the red Turbant of whom he feared to bee taken as Alumut had beene and therefore with three thousand of his most faithful he fled vnto Aleppo but the Soldan of Cairo not admitting him he went to Aladuli who entertained him honourably and gaue him his daughter to wife Ismael after great slaughter in Siras and Bagadet was forced to returne to Spaan with his Armie For Ieselbas the Tartar had taken all the Countrie of Corasan and the great Citie of Eri which is in compasse betwixt fortie and fiftie miles well peopled and full of Merchandize He had taken also Straua Amixandaran and Sari on the Caspian shoare and with intent to beguile Ismael desired leaue to passe thorow his Countrey to Mecca on Pilgrimage Ismael with deniall and other sharpe words repelled his suit and abode a yeere in Spaan to withstand his enterprises After he returned to Tauris where were great triumphs solemnized in his honour This Sophi is so loued and feared saith this Merchant that they hold him as a God especially his Souldiers of which some goe into the warres without Armour holding it sufficient that Ismael will succour them others because they content themselues to die for Ismael goe into battaile with naked breast crying Schiak Schiak that is God God And they forget the name of God alway naming Ismael they hold That hee shall not die but liue euer And where other Mosulmans say La ylla yllala Mahamet resullalla the Persians say La ylla yllala Ismael vellilalla reputing him a God and a Prophet I haue learned that Ismael is not contented to be called or worshipped as god Their custome is to weare red Bonnets with a certaine thing like a girdle large below and straighter vpwards made with twelue folds a finger thick signifying the twelue Sacraments of their sect or those twelue brethren nephewes of Ali. Ismael was of faire countenance of reasonable stature thicke and large in the shoulders shauen all but the mustachees left-handed stronger then any of his Nobles but giuen to Sodomie At his second comming to Tauris hee caused to take twelue of the fairest boyes in the City to serue his lust and after gaue to each of his Nobles one for the like purpose before tooke ten of the best mens sonnes for the same intent Thus farre haue wee had commerce with this namelesse Persian Merchant in Ramusius his shop who sometime attended on his Court and Campe Others adde hereutto that he sent Embassadours to all the Mahumetan Princes of the East to receiue that Red-hat Ensigne together with his Sect as did his sonne Tammas after him when Nizzamulucco onely accepted thereof But it is the common opinion that the greatest part of the Mahumetans in Soria and of Asia Minor are secretly of that Sect Ismael after this warred and wonne vpon the Zagatai Tartars and other adiacent Nations that hee left vnto his successours a verie great estate reaching from the Caspian Sea to the Persian and betweene the Lake Iocco and Tygris the Riuer Abbiam and the Kingdome of Cambaya more then twentie Degrees from East to West and eighteene from North to South Hee ordained a new Lyturgie and forme of Praier differing from the ancient Such was his authoritie that they would sweare By the Head of Ismael and blesse his name saying Ismael grant thee thy desire Vpon his Coyne on the one side was written La illahe illalahu Muhamedun resulalallahe And on the other Ismaill halife lullahe that is Ismael the Vicar of GOD. The Iewes at the first had this Ismael in such admiration that they foolishly reckoned Ismael to be their promised Messias gratulating themselues in this conceit thorowout the most part of Europe celebrating festiuall Solemnities with mutuall Presents in testimonie of their ioy which yet was soone dashed none hating the Iewes more then Ismael He lieth buried at Ardouil in a faire Meskit with a sumptuous Sepulchre made by himselfe in his life time where is a faire Stone Hospitall erected by him for strangers allowing to all trauellers three daies reliefe for horse and man freely Ardouil is in latitude thirtie eight degrees The life of Ismael had beene answerable to the bloudie presages in his ominous birth for he came forth of his mothers wombe with both his hands shut and full of bloud for which cause his father would not haue brought him vp but commanded him to be slaine but they which carried him away moued with compassion secretly nourished him three yeeres and after presented him to his father who then acknowledged and receiued him with loue and kindnesse for this his bloudie and warre-like spirit dwelt in a louely and amiable bodie adorned with all the Ensignes of beautie Hee died Anno 1524. HONGIVS his Map of PERSIA PERSICUM REGNUM §. IIII. Of SHAVGH TAMAS the Persian troubles after his death SCHIACH THECMES or Shaugh Tamas succeeded and reigned aboue fiftie yeeres Hee liued deuoutly and yet for their Law reconcileth both verie voluptuously