Passeouer Pentecost or Whitsuntide the Feast of Tabernacles These were chiefe to which were added the Feast of Trumpets of Expiation and of the Great Congregation To these we may reckon the seuenth yeeres Sabbath and the yeere of Iubilee These Feasts GOD had prescribed to them commanding that in those three principall Feasts euery male as the Iewes interpreted it that were cleane and sound and from twenty yeeres of their age to fiftie should appeare there where the Tabernacle or Temple was with their offerings as one great Parish Deut. 16. hereby to retaine an vnitie in diuine worship and a greater solemnitie with increase of ioy and charitie being better confirmed in that Truth which they here saw to be the same which at home they had learned and also better strengthened against the errors of the Heathen and Idolatrous feasts of Diuels To these were after added vpon occasions by the Church of the Iewes their foure Feasts in memory of their calamities receiued from the Chaldeans their Feast of Lots of Dedication and others as shall follow in their order They began to celebrate their Feasts at Euen so Moses is commanded From Euen to Euen shall yee celebrate your Sabbath imitated in the Christian Euen-songs on holy Euens yet the Christian Sabbath is by some supposed to begin in the morning because Christ did rise at that time As for the causes of Feasts many they are and great That the time it selfe should in the reuolution thereof be a place of Argument to our dulnesse This is the day which the Lord hath made let vs reioyce and be glad in it And what else is a festiuall day but a witnesse of times light of truth life of memory mistresse of life A token of publike thankfulnesse for greatest benefits passed a spurre to the imitation of our Noble Ancestrie the Christian Worthies a visible word to the Ethnicke and ignorant which thus by what we doe may learne what we beleeue a visible heauen to the spirituall man that in festiuall ioyes doth as it were open the vayle and here fides is turned into a vides whiles in the best exercises of Grace he tasteth the first fruits of Glory and with his Te Deums and Halleluiahs begins that blessed Song of the Lamb whiles time it selfe puts on her festiuall attire and acting the passed admonish the present ages teacheth by example quickneth our Faith strengthneth hope inciteth charitie and in this glimpse and dawning is the day-starre to that Sunne of Eternitie when time shall be no longer but the Feast shall last for euerlasting These the true causes of festiuall Times CHAP. V. Of the Festiuall dayes instituted by God in the Law AS they were enioyned to offer a Lambe in the morning and another in the Euening euery day with other Prayers Prayses and Rites so had the SABBATH a double honour in that kinde and was wholly sequestred and sanctified to religious duties Which howsoeuer it was ceremoniall in regard of that seuenth day designed of the Rites therein prescribed of that rigid and strait obseruation exacted of the particular workes prohibited and of the deadly penaltie annexed yet are we to thinke that the Eternall Lord who hath all times in his hand had before this selected some time proper to his seruice which in the abrogation of Ceremonies Legall is in Morall and Christian duety to be obserued to the end of the World euen as from the beginning of the World he had sanctified the seuenth day to himselfe and in the Morall Law giuen not by Moses to the Iewes but by GOD himselfe as to all creotures is the remembrance of that sanctification vrged Friuolous are their reasons who would renue the Iewish Sabbath amongst Christians tying and tyring vs in a more then Iewish seruitude to obserue both the last and first dayes of the weeke as some haue preached and of the Aethiopian Churches is practised Neither can I subscribe to those who are so farre from paying two that they acknowledge not the debt of one vpon diuine right but onely in Ecclesiasticall courtesie and in regard of the Churches meere constitution and haue thereupon obtruded on many other dayes as Religious respects or more then on this which yet the Apostles entituled in name and practice The Lords day with the same spirit whereby they haue equalled traditions to the holy Scriptures Thus Cardinal Tolet alowes on the Lords day iourneying hunting working buying selling Fayres Fencing and other priuate and publike workes by him mentioned and saith a man is tyed to sanctifie the Sabbath but not to sanctifie it well a new kinde of distinction the one is in hearing Masse and ceasing from seruile workes the well-doing it in spirituall contemplations c. Another Cardinall is as fast as he is loose affirming That other holy daies also binde the Conscience euen in cases voide of contempt and scandall as being truely more holy then other daies and a part of diuine worship and not onely in respect of order and politie But to returne to our Iewish Sabbath Plutarch thought that the Sabbath was deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keepe Reuell-rout as was vsed in their Bacchanals of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted Bacchus or the sonne of Bacchus as Coelius Rhodiginus sheweth out of Amphithaeus and Mnaseas who is therefore of opinion That Plutarch thought the Iewes on their Sabbaths worshipped Bacchus because they did vse on that day to drinke somewhat more largely a Sabbatizing too much by too many Christians imitated which celebrate the same rather as a day of Bacchus then the Lords day Bacchus his Priests were called Sabbi of this their reuelling and misse-rule Such wide coniectures we finde in others whereas the Hebrewes call it Sabbath of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To rest because of their vacation to Diuine Offices and not for idlenesse or worse imployments And for this cause all the festiuall solemnities in the Scripture are stiled with this generall title and appellation as times of rest from their wonted bodily seruices Likewise their seuenth yeere was Sabbathicall because of the rest from the labors of Tyllage In those feasts also which consisted of many daies solemnitie the first and last were Sabbaths in regard of the strictnesse of those daies rest Luke hath an obscure place which hath much troubled Interpreters with the difficulty thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English reades it The second Sabbath after the first Isidore saith it was so called of the Pascha and Azyma comming together Chrysostome thinkes as Sigonius cytes him it was when the New-Moone fell on the Sabbath and made a double Festiuall Sigonius when they kept their Passeouer in the second Moneth Stella takes it for Manipulus frugum alledging Iosephus his Author Ambrose for the Sabbath next after the first day of the Easter Solemnitie Hospinian for the Octaues or last
feare loue beleeue and serue him and then GOD will teach the humble his way and They which will doe his will shall know of his doctrine This is our way to eternall life thus to know him and whom he hath sent Iesus Christ if namely we so learne Christ as the Truth is in Iesus if we become fooles that we may be wise and putting off the old man be renued in the spirit of our minds and put on the new man which after GOD is shapen in righteousnesse and true holinesse Otherwise we know nothing as we ought to know otherwise we know nothing more nor so much as the Deuils know The feare of the Lord is the beginning of this wisedome And for this cause hath he called himselfe and proclaimed those his Names IEHOVA Iehoua strong mercifull and gracious slow to anger and abundant in goodnesse and truth c. and the like in other places not that we may know to know a foolish curiositie but that hauing such light we may beleeue and walke in the light that we may be children of the light Iehoua if we may so name it the most essentiall and after the Iewish tradition ineffable name of GOD is not therefore onely reuealed vnto vs that we may know him in himselfe and of himselfe to bee Yesterday to day and the same for euer which is which was which is to come but also as the Creator of whom in whom and for whom are all things and as the Redeemer which is knowne by his Name Iehoua as himselfe interpreteth it by giuing a reall being and accomplishment to his promises In which one name as in others of like signification is expressed the Simplicitie Immutabilitie Infinitenesse Blessednesse Eternitie Life Perfection and other Attributes of GOD. When he calleth himselfe Strong therein is declared his almighty power whether we vnderstand it actually in producing and preseruing all things in Heauen and earth or absolutely whereby he is able to doe euen those things which in his wisedome he doth not whereby he is able to doe all things which either in themselues as implying contradiction or with him as imperfections are not impossible both those kinds not excluding but concluding the power of GOD which because he is Almightie cannot lie or denie himselfe What should I speake of his Wisedome whereby all things are open in his sight both himselfe and his creatures past present or to come and that not as past or future but in one eternall perfect certaine immediate act of knowledge which in regard of second causes are necessary or contingent or in effect but meerely possible and neuer actually subsisting Truth is in him as a roote from whence it is first in the being next in the vnderstanding thirdly in the writing or saying of the creature True he is in himselfe in his workes ordinary and extraordinary and in his Word reuealed by the Prophets and Apostles What should I adde of his goodnesse grace loue Mercie Iustice and other his Attributes and names not yet mentioned as Adonai which signifieth the dominion of GOD due to him by Creation by purchase by mutuall couenant Saddai which signifieth his All-sufficiencie and others Yea in one Chapter Petrus Galatinus rehearseth threescore and twelue names of GOD out of the Rabbines workes multiplyed and diuersified in tenne sorts which make in all seuen hundred and twenty names To dilate of these at large would aske so many large Commentaries and yet euen then should we still find this GOD incomprehensible of whom we may in respect of our capacitie rather say what he is not then what he is whose goodnesse is not to bee distinguished by qualitie or his greatnesse discerned by quantitie or his eternitie measured by time or his presence bounded by place of whom all things are to bee conceiued beyond whatsoeuer we can conceiue The Persons which communicate in this Diuine Nature are three This is their owne witnesse of themselues There are three which beare record in Heauen the Father the Word and the Spirit and these three are one This mystery was manifested in the baptisme of Christ and in our Baptisme in the name of the Father Sonne and Holy Ghost The Angels vnto this glorious Trinitie sing their Holy Holy Holy the Scripture it selfe applying that which there may be interpreted of the Father both to the Sonne Ioh. 12.41 and to the Spirit Act. 28.25 These with other places doe also signifie their personall distinction The Creation was not onely the Fathers worke but also of the other Persons as appeareth by that Nowne plurall ioyned to a Verbe singular in the first word of Moses and other like plurall appellations Es 44.24 and Es 54.5 2. Sam. 7.23 and many such places The Apostles apply the couenant worship and workes of GOD mentioned in the Old Testament To the Sonne and Holy Ghost in the New neither can the one be the Sonne or the other the Spirit of GOD naturally and in proper manner of speech but they must also subsist in the same Nature with the Father which being infinite spirituall immutable can be but one which must wholly or not at all be communicated In a word the equalitie the names the properties the works the worship peculiar to GOD are applyed to the Sonne and Holy Ghost equally with the Father Which they that list may learne in such as especially treat of this subiect where this mysterie of the Trinitie is auerred against all Heretikes Iewes and Infidels Yea by some also out of their owne authentike Authors whether they receiue Scriptures Rabbins Philosophers or any other I intend onely to anoint the doore-posts of this house with this Discourse that I may make a fitter entry thereinto leauing the fuller handling of this mysterie to such as purposely frame their whole Edifice with large Common-places hereof which yet alway must be more certainely receiued by Faith then conceiued by reason according to that of IVSTIN MARTYR Vnitas in Trinitate intelligitur Trinitas in Vnitate noscitur id vero quomodo fiat nec alios scrutari velim nec ipse mihi possum satisfacere Thinke of one a threefold light will dazell thee distinguish into three and an infinite Vnitie will swallow thee Vnus si dici debet Vnissimus saith Bernard Hauing thus with trembling hand written of that dreadfull Mysterie of the Trinitie of which we may say Cum dicitur Non dicitur It is not told with telling nor can be described by description The next to be considered are the Works of GOD which are either inward and immanent or outward and transient The inward are eternall and vnchangeable indeed no other but himselfe although accounted and called workes in regard of their effects in the World and of our conceiuing For all the proprieties of GOD are infinite as they are immanent in himselfe yet in
writ seuen bookes reconciling these Sect ries and the Lawyers together which reconciliation continued till the comming of the Tartars and Asia and Afrike was full of these Reformers of their Law In old time none but learned men might be admitted Professors hereof but within these last hundred yeeres euery ignorant Idiot professeth it saying That learning is not necessary but the holy Spirit doth reueale to them which haue cleane hearts the knowledge of the truth These contrary to the Alcoran sing loue-songs and dances with some phantasticall extasies affirming themselues to be rauished of diuine loue These are great gluttons they may not marry but are reputed Sodomites The same our Author writeth of some which teach that by good workes fasting and abstinence a man may attaine a Nature Angelicall hauing his minde so purified that he cannot sinne although he would But he must first passe through fifty degrees of Discipline And although he sinne before hee be past these fifty degrees yet GOD doth not impute it to him These obserue strange and inestimable Fasts at the first after they liue in all pleasures of the world Their rule was written in foure volumes by a learned and eloquent man Esschrauar and by Ibnul-farid another Author in exact and most learned Verse That the Spheres Elements Planets and Starres are one God and that no Faith nor Law can be erroneous because that all men in their mindes intend to worship that which is to bee worshipped And they beleeue that the knowledge of GOD is contained in one man who is called Elcorb elected and partaker of GOD and in knowledge as GOD. There are other forty men amongst them called Elauted that is Dunces because of their lesse knowledge When the Elcorb or Elcoth dyeth his Successour is chosen out of these and into that vacant place of the fortie they chuse one out of another number of seuentie They haue a third inferiour number of a hundred threescore and fiue their Title I remember not out of which they chuse when any of the threescore and tenne die Their Law or Rule enioyneth them to wander through the World in manner of Fooles or of great Sinners or of the vilest amongst men And vnder this cloke many are most wicked men going naked without hiding their shame and haue to deale with women in the open and common streets like beasts Of this base sort are many in Tunis and farre more in Egypt and most of all in Cairo I my selfe saith our Author in Cairo in the street called Bain Elcasraim saw one of them with mine eyes take a beautifull Dame comming out of the Bath and laid her downe in the middest of the street and carnally knew her and presently when hee had left the woman all the people ranne to touch her clothes because a holy man had touched them And they said that this Saint seemed to doe a sinne but that hee did it not Her husband knowing of it reckoned it a rare fauour and blessing of GOD and made solemne feasting and gaue almes for that cause But the Iudges which would haue punished him for the same were like to bee slaine of the rude multitude who haue them in great reputation of sanctitie and euery day giue them gifts and presents There are another sort that may be termed Caballists which fast strangely not doe they eate the flesh of any creature but haue certaine meates ordained and appointed for euery houre of the day and night and certain particular praiers according to the dayes and months numbring their said Prayers and vse to carry vpon them some square things painted with Characters and Numbers They affirme that the good Spirits appeare and acquaint them with the affayres of the world An excellent Doctor named Boni framed their rule and prayers and how to make their squares and it seemeth to me who haue seene the worke to be more Magicall then Cabalasticall One booke sheweth their prayers and fastings the second their square the third the vertue of the fourescore and ninteene names of GOD which I saw in the hand of a Venetian Iew at Rome There is another rule in these Sects called Suuach of certaine Hermites which liue in Woods and solitary places feeding on nothing but hearbs and wilde fruites and none can particularly know their life because of this solitarinesse Thus farre Leo. Beniamin Tudelensis telleth of a Nation neere to Mount Libanus which hee calleth Hhassissin which varied from the ordinary sort of Ismalites and followed a peculiar Prophet of their owne whose word they obeyed whether for life or for death They called him Hheich al Hhassissin his abode was at Karmos They were a terror to all about them sawing asunder euen the Kings if they tooke any They warred with the Frankes the Christians which then held Ierusalem and the King of Tripolis Their dominion extended eight dayes iourney Zachuth mentioneth one Baba which about the 630. yeere of the Hegira fained himselfe a Prophet sent of God vnder which colour hee gathered together a great Armie wherewith he filled all Asia with slaughter and spoile slaying Christians and Ismaelits without difference till Giatheddin King of Gunia ouerthrew and destroyed him and his Host Besides the former they haue other Heremites of another sort one is mentioned by Leo who had fiue hundred Horse a hundred thousand Sheepe two hundred Beeues and of offerings and almes betwixt foure and fiue thousand Duckets his fame great in Asia and Afrike his Disciples many and fiue hundred people dwelling with him at his charges to whom he enioyneth not penance nor any thing but giueth them certaine names of God and biddeth them with the same to pray vnto him so many times a day When they haue learned this they returne home he hath a hundred Tents for strangers his Cattell and Family hee hath foure wiues besides slaues and by them many children sumptuously apparrelled His fame is such that the King of Telensin is afraide of him and he payeth nothing to any such veneration haue they towards him reputing him a Saint Leo saith hee spake with him and that this Heremite shewed him Magick-bookes and he thought that this his great estimation did come by false working of the true science so the Heremite termed Magicke But these Heremites we cannot so well reckon a Sect as a Religious Order of which sort there are diuers in these Mahumetane Nations as in our ensuing discourse shall appeare To returne therefore to the consideration of the meanes vsed to preuent the varietie of Sects among them The Caliphs sought to remedie these inconueniences by their best policie Moaui about the yeere of our Lord 770. assembled a generall Councell of their learned men to consult about an Vniformity but they disagreeing among themselues hee chose six men of the most learned and shut them vp in a house together with their Scriptures commanding them that out of those Copies disagreeing as you haue heard they should
orient Suidas Hieron da S. Stephano Thom. Steuens Stephanus Byzant Srabot Strabus Georg. Stampellus Henry Stephanus Surius Ludolph Suchenensis Stuckius Suares I. Bap. Scortia Sinod Constantinop Suetonius Io. Chr. Caluetus Stella Did. Stella Io. Mar. Stella Tileman Stella Summa Saracen Sectae D. Sutcliffe Edwardus Syluius Sulaka T TAtianus Corn. Tacitus Io. Tasnier Fr. Thamata Franc. Tarapha Theodoretus Theophilus f. Theoph. Antiochenus Tertullianus Terentius Theophilactus Temporarius Thesoro Politico R. Aben Tybbon William Thorpe Thaiso Sinensis Lit. Theophrastus Relat. del Temistitan Theophanes F. A. Theuet Thucidides Tibullus Ro. Thorne Timberley Ro. Tomson W. Towerson Trelcatius Tremellius Mas Transiluano Tripartita hist Mer. Trismegistus Trithemius Nic. Trigautius Increase of Trade Defence of Trade Toletus Adrianus Turnebus Cosm Turrianus G. Tyrius G. Trapezunt Con. Trident. Turselius L. de May. Turquet Tyndarus Ioannes Tzetzes V LOp Vaz Cor. Valerius Fr. Vaez Ioa. Vadianus Ioach. 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Zachuth Zaga Zabo Zonaras Zeui Nau. c. Zoroaster f. Io. Zygomalas Theodos Zygomalas Theod. Zuingerus THE NAMES OF MANVSCRIPTS TRAVELLERS AND OTHER AVTHORS the most of which are published in our Bookes of VOYAGES which together with this Impression is made publike WIlliam Anthon. Samuel Argal Lit. Aleppenses Thomas Bernhere Ambros de Armariolo William Baffin Andrew Battell Brasill Treatise Iames Beuersham Hen. Brigs George Ball Banda Surrenders Hist. Barnwell George Barkly Nic. Bangam Capt. Tho. Best Sir Tho. Button Rich. Blithe Chr. Browne Samuel Castleton Thomas Candish Na. Courthop Io. Chambers Io. Catcher Thomas Crowther Iohn Crowther Peter Carder Thomas Clayborne Tho. Cowles William Clark Iohn de Castro B. Churchman H. Challenge Thomas Carmer William Colston Patrike Copland Discouerie of Chesipeak Richard Cocks Sir T. Dale Iames Dauies Beniamin Day Cassarian Dauid Doctor Dee Iohn Dauies Nicholas Dounton Capt. Dodsworth Thomas Dermer Edward 2. Litterae Tho. Edge Iohn Eliot John Ellis Capt. Elkington Expeditions Iournall Peter Willamson Flores Rob. Fotherby Christopher Fortescue Hum. Fotherbert Richard Finch William Finch Io. Iuan de Fuca Raleigh Gilbert Anthony Goddard William Goodlard Thomas Glouer Walsingham Grisley William Gourdon Greenland Voyages Gronland Treatise Iohn Guy Iames Hall Iohn Hatch William Hoare W. Harborne Roger Hawes Antony Hippon Thomas Hanham Edward Harleigh Sir Richard Hawkins Iosias Hubert Ro. Hayes William Heley William Hawkins Sir Ierome Horsey Io. Iordan Lewis Iacktan Robert Iuet George Iackson Richard Jobson Master Keble Iohn Knights Tho. Knolles Antony Kniuet Ia. Lane Henry Lello Iohn Leman Letters of diuers Easterne Kings Charles Leigh Iosias Logan Michael Locke Sir Iames Lancaster Nathaniel Martin Mexican history William Methold Sir Ed. Michelborne D. Duart de Meneses William Masham Iohn Mildnall G. Muschamp Sir Henry Middleton Dauid Middleton I. Milward Iohn Newbury Ric. Nash William Nicholls Ogoshasama R. Lit. Walter Payton Abacuck Pricket Ionas Pooley Patents diuers Martin Pringe Iohn Playse George Popham G. Pettys Pedrucka R. Ach. Lit. George Percy Newp Voy to Powhatan William Parker E. C. taking Port Ricco 2. Pilgrimage in Rime Lit. Presb. Iohan. As Albert. de Prato William Pursgloue Pachaturunuras Richardus Canonicus Master Rolph Sir Thomas Roe Iohn Rut Nathaniel Salmon Rob. Salmon Ioseph Salbank Iohn Selden Iohn Sanderson A. Spaldwin Captaine Saris William Strachie Thomas Sherwin Sir Ed. Scory Th. Spurway Rob. Swan Rob. Smith Francis Sparrie Edward Terry Thomas Turner William Turner L. Tribaldus Toletus Kellum Throgmorton Alexandro Vrsino Virginia Voy. Diuers Anonim Ind. Voyages Diuers Anonim Declaration of Virginia George Weymouth Ed. Maria Wingfield Iohn Wilson Th. Wilson Ralph Wilson William White Thomas Widhouse Iohn Ward Nic. Withington Mat. Willes And many other Relations and Reports of Gentlemen Merchants Mariners c. RELATIONS OF THE WORLD AND THE RELIGIONS OBSERVED IN ALL AGES AND PLACES DISCOVERED FROM THE CREATION VNTO THIS PRESENT Of the first beginnings of the World and Religion and of the Regions and Religions of BABYLONIA ASSYRIA SYRIA PHOENICIA and PALESTINA THE FIRST BOOKE CHAP. I. Of GOD one in Nature three in Persons the FATHER SONNE and HOLY GHOST THE Poets were wont to lay the Foundations and First Beginnings of their Poeticall Fabrikes with invocation of their gods and Muses although those workes were sutable to such worke-men who according to their names were Makers of those both Poems and gods I as farre short of their learning as beyond them in the scope of my desires would so farre imitate their manner in this matter which I intend that although I enuy not to some their foolish claime of that Poeticall not Propheticall inheritance to make my Maker and my matter as in a Historie not a Poeme must be made to my hands Yet in a Historie of Religion which hath or should haue GOD to be the Alpha and Omega the Efficient from whom the End to whom it proceedeth the Matter of whom the Forme by whom and whose direction it entreateth I could not but make a Religion to begin this discourse of Religion at him this being the way which all men take to come to him First therefore I beseech him that is the First and Last the Eternall Father in the name of his Beloued and Onely Sonne by the light of his Holy and All seeing Spirit to guide mee in this Perambulation of the World so to take view of the Times Places and Customes therein as may testifie my religious bond to him whose I am and whom I serue and the seruice I owe vnto his Church if at least this my Mite may be seruiceable to the least of the least therein that as he is in himselfe the Beginning and Ending so he would be in some measure of this Worke the Author and Finisher that in the beholding this Mappe of so infinitely diuersified Superstitions we may be more thankefull for and more zealous of that true and onely Religion which Christ by his Bloud hath procured by his Word reuealed by his Spirit sealed and will reward eternally in the Heauens And hereto let all
à religendo of choosing againe Hunc eligentes vel potius religentes amiseramus enim negligentes vnde religio dicta perhibetur This word Religens is cited by Nigidius Figulus in Aulus Gellius Religentem esse oportet Religiosum nefas Religiosus being taken in bad sense for Superstitiosus The same Father elsewhere in his booke de vera Religione acknowledgeth another originall of the word which Lactantius before him had obserued à religando of fastning as beeing the bond betweene vs and GOD. Ad Deum tendentes saith Augustine ei vni religantes animas nostras vnde religio dicta creditur Religet ergo nos Religio vni omnipotenti Deo Lactantius his words are Diximus nomen religionis a vinculo pietatis esse deductum quòd hominem sibi Deus religauerit pietatè constrinxerit quia seruire nos ei vt Domino obsequi vt patri necesse est Melius ergo quà m Cicero id nomen Lucretius interpretatus est quia ait se religionum nodo exoluere And according to this Etymologie is that which M. Camden saith Religion in old English was called Ean-fastnesse as the one and onely Assurance and fast Anchor-hold of our soules health This is the effect of sinne and irreligion that the name and practise of Religion is thus diuersified else had there beene as one GOD soone religion and one language wherein to giue it with iust reason a proper name For till men did relinquere relinquish their first innocencie and the Author of whom and in whom they held it they needed not religere to make a second choice or seeke reconciliation nor thus relegere with such paines and vexation of spirit to enquire and practise those things which might religare bind them surer and faster vnto God and in these respects for seuerall causes Religion might seeme to be deriued from all those fountaines Thus much of the word whereby the nature of Religion is in part declared but more fully by the description thereof Religio est saith Augustine quae superioris cuiusdam naturae quam diuinam vocant curam ceremoniamque affert Religion is here described generally whether false or truely professing the inward obseruation and ceremoniall outward worship of that which is esteemed a higher and diuine nature The true Religion is the true rule and right way of seruing GOD. Or to speake as the case now standeth with vs True Religion is the right way of reconciling and reuniting man to GOD that hee may be saued This true way hee alone can shew vs who is the Way and the Truth neither can we see this Sunne except he first see vs and giue vs both eyes to see and light also whereby to discerne him But to come to Adam the subiect of our present discourse His religion before his fall was not to reunite him to GOD from whom he had not been separated but to vnite him faster and daily to knit him neerer in the experience of that which nature had ingrafted in him For what else was his Religion but a pure streame of Originall Righteousnesse flowing from that Image of GOD whereunto he was created Whereby his mind was enlightened to know the onely very GOD and his heart was engrauen not with the Letter but the life and power of the Law louing and proouing that good and acceptable and perfect will of GOD. The whole man was conformable and endeauoured this holy practise the body being plyant and flexible to the rule of the Soule the Soule to the Spirit the Spirit to the Father of Spirits and God of all Flesh which no lesse accepted of this obedience and delighted as the Father in his Child in this new modell of himselfe How happy was that blessed familiarity with God societie of Angels subiection of Creatures enuied onely of the Deuills because this was so good and they so wicked Nature was his Schoolmaster or if you will rather GODS Vsher that taught him without learning all the rules of Diuine Learning of Politicall Oeconomicall and Morall wisedome The whole Law was perfectly written in the fleshie Tables of his heart besides the especiall command concerning the trees in the middest of the Garden the one being an vniuersall and euerlasting rule of righteousnesse the other by speciall authority appointed as the manifestation of GODS diuine prerogatiue in commanding and a triall of mans integritie in obeying For the first part hereof since it was so blurred in our hearts it was renued by the voyce and finger of God on mount Sinai giuen then immediately by GOD himselfe as GOD ouer all whereas the other parts of the Law containing the Ceremoniall and Politicall ordinances were immediately giuen by the Ministerie of Moses as to that particular Nation Neither know I any that make doubt of this whole Law naturally and originally communicated saue onely that some make question of the Sabbath Howbeit I must confesse that I see nothing in that Commandement of the Decalogue prescribed but is Naturall and Moral for both the Rest is so farre Morall as the outward acts of Diuine worship cannot be performed without suspending for a while our bodily labours although Rest as a figure bee Iewish and in it selfe is either a fruit of wearinesse or idlenesse And that the seuenth dayes obseruation is naturall I meane the obseruing of one day of seauen in euery weeke appeareth both by the first order established in Nature when GOD blessed and sanctified the seuenth day the streame of Interpreters especially the later running and ioyning in this interpretation the Elder beeing somewhat more then enough busied in Allegories by the reason in the Commandement drawne from Gods example and Sanctification in the Creation by the obseruation of a Sabbath before this promulgation of the Law Exod. 16. and by the diuision of the dayes into weekes both then and before by Noah Gen. 8.10.12 by the necessitie of a Sabbath as well before the Law in the dayes of the Patriarkes as in the times of Dauid or Salomon by the perfection of the number of seuen in the Scriptures by the generall consent of all that it is Morall to set apart some time to the Lord of times and an orderly set time to the God of order which men might generally agree on for their publike deuotions which the Patriarkes practised in their Sacrifices and Assemblies the Heathens blindly as other things in their Feasts Thus saith Philo This is a feast day not of one Citie or Region but of the whole world and may be properly called the generall birth-day of the world And Clemens Alexandrinus sheweth out of Plato Homer Hesiod Callimachus and Solon that the seuenth day was not sacred alone to the Hebrewes but to the Greekes also and how mysticall was the number of seuen not onely among the Iewes but also among the Heathens both Philosophers and Poets as Philo Macrobius and others haue related Hereunto
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
found him writing accents therein that GOD euery day maketh deuout prayers that GOD hath a place a-part wherein hee afflicteth himselfe with weeping for bringing so much euill on the Iewes that euery day hee putteth on their Tephilin and Zizis and so falleth downe and prayeth that as oft as hee remembreth their miseries hee lets fall two teares into the Ocean and knocks his brest with both his hands that the last three houres of the day hee recreateth himselfe in playing with the Fish Leuiathan which once in his anger he slew and powdred for the feast whereof you shall after heare that hee created the Element of fire on the Sabbath day that the RR. one day reasoning against R. Eliezar because GOD with a voyce from a heauen interposed his sentence for for Eliezer the other RR. anathematized GOD who thereat smiling said My children haue ouer-come me But I am weary to adde the rest of their restlesse impieties against the Almightie Neither haue the Creatures escaped them Thus the Talmud telleth That GOD once whipped Gabriel for a great fault with a whip of fire that as Adam before Eue was made had carnally vsed both Males and Females of other Creatures So the Rauen which Noe sent out of the Arke was iealous of Noah lest hee should lye with his Mate that Iobs storie was fayned that Dauid sinned not in his murther and adulterie and they which thinke hee did sinne are Heretikes that vnnaturall copulation with a mans wife is lawfull that he is vnworthy the name of a Rabbine which hateth not his enemie to death that GOD commanded them by any manner of meanes to spoyle the Christians of their goods and to vse them as beasts yea they may kill them and burne their Gospels which they entitle Iniquitie reuealed Iniquitie reuealed indeed is the declaration of these things as of their opinion of the soule if it sinne in one body it passeth into a second if there also into third if it continue sinning it is cast into Hell the soule of Abel passed into Seth and the same after into Moses the soules of the vnlearned shall neuer recouer their bodies Two RR. euery weeke on Friday created two Calues and then did eate them Nothing ought to be eaten by euen numbers but by vneuen wherewith GOD is pleased Perhaps they had read in Virgil Numero Deus impare gaudet but this is common to all Magicians And what doe I weary you and my selfe anticipating the following discourse wherein wee shall haue further occasion to relate the like absurdities which yet if any deny they say hee denyeth GOD. §. II. Of the ancient Iewish Authors and their Kabalists AFter the Times of Christ Philo and Iosephus are famous and after the Resurrection of Christ the Iewes were of three sorts some true beleeuers others absolute denyers the third would haue the Christian Religion and the Iewish Ceremonies to bee conioyned in equall obseruation against which third sort the first Councell Act. 15. was summoned The moderne Iewes insist principally on the litterall sense of Scripture the Elder sought out a spirituall and mysticall sense accounting this a great matter the literall but small like to a candle of small value with the light whereof the other as a pearle hidden in a darke roome is found The Talmudists followed the allegoricall sense the Cabalists the Anagogicall As concerning this Cabala in olde times they communicated not that skill to any but to such as were aged and learned and therefore nothing thereof or very little is found written of the Ancient except of Rabbi Simeon Ben Iohai But the Doctors of the later Iewes lest that learning should perish haue left somewhat thereof in writing but so obscurely that few know it and they which doe account it a great secret and hold it in great regard So saith Elias in the bookes of the Kabala are contained the secrets of the Law and the Prophets which man receiued from the mouth of man vnto our Master Moses on him be peace and therefore it is so called and is diuided into two parts Speculatiue and Practike But I am not worthy to explaine this businesse and by reason of my sinnes haue not learned this wisedome nor knowne this knowledge of those Saints The word Cabala signifieth a receiuing and in that respect may bee supplyed to all their Traditionall receipts but in vse which is the Law of speech it is appropriated to that facultie which as Ricius describeth it by the type of the Mosaicall law insinuateth the secrets of diuine and humane things and because it is not grounded on reason nor deliuered by writing but by the faith of the hearer receiued it is called Cabala Or if you had rather haue it in Reuchlines words it is a Symbolicall receiuing of diuine Reuelation deliuered to the wholesome contemplation of GOD and of the seperated formes and they which receiue it are called Cabalici their Disciples Cabalaei and they which any way imitate them Cabalistae The Talmudists therefore and the Cabalists are of two faculties both agreeing in this that they grow from Tradition whereunto they giue credite without rendring any reason herein differing that the Cabalist as a super-subtill transcendent mounteth with all his industrie and intention from this sensible World vnto that other intellectuall but the grosser Talmudist abideth in this and if at any time hee considereth of GOD or the blessed Spirits yet it is with relation to his workes and their functions not in any abstract contemplation bending his whole study to the explaination of the Law according to the intent of the Law-giuer considering what is to bee done what eschewed whereas the Cabalists most indeauour themselues to contemplation leauing the care of publike and priuate affaires to the Talmudists and reseruing onely to themselues those things which pertaine to the tranquillitie of the minde As therefore the minde is more excellent then the body so you must thinke the Cabalist superiour to the Talmudist For example In the beginning God created Heauen and Earth saith Moses Heauen here after the Talmudist is all that part of the World which is aboue the Moone and all beneath it Earth also by Heauen hee vnderstandeth forme and by Earth matter the composition whereof hee effected not by labour of the hand but by that nine-fold Oracle of his word for so often is it mentioned and God said likewise hee findeth the foure Elements in those words Darkenesse Spirit Waters drie Land But the Cabalist frameth to himselfe two Worlds the Visible and Inuisible Sensible and Mentall Materiall and Ideall Superiour and Inferiour and accordingly gathereth out of the former words God created Heauen and Earth That hee made the highest and lowest things meaning by the highest the immateriall by the lowest this materiall and this is gathered out of the first letter Beth which in numbring signifieth two and insinuateth there these two Worlds Yea they also
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
which the Turkes were vnacquainted they quickly transported their men and as quickly endamnified their enemies When the Grand Signeur was made acquainted with the forwardnesse of these Polonians and vnderstood they were alreadie encamped and expected his comming hee was too young to apprehend any feare and not old enough to lay the blame of his retardance where it was therefore they made the more haste when he vnderstood the occasion and so according to former preparation the establishment of diuers Gouernments the ordering the Prouinces the settling the great Citie the mustring his Gallies the guarding of his Castles and the watching of the Blacke Sea the Tartars vnited themselues to his Armie and both together made a bodie of 200000. which with all magnificent preparation hee presented in the same Fields and within sight of the Polonians where hee pitched his Imperiall Tent. The Tartars thought to haue made but one battell and day of triall of the businesse but when they came to passe ouer Riuers and assaile Trenches they knew not what to say and lesse to doe though the Ianizaries came as a second vnto them whereupon they retreated and were altogether appauled to be so disappointed Both they the Ianizaries were glad to retire with losse the yong Emperor vnacquainted with the war was yet acquainted with Oathes and Curses to chide both himselfe and Fortune At the last the Bashawes seeing no remedie and finding so great obstacles of their attempt proiected the preseruation of the Emperours person but it may bee to secure their liues and so entrenched themselues being as they said the first time that euer so great an Armie of Turkes was enclosed within walles The Polonians also endured both hunger cold slacknesse of payment and their entertainment came many times short The Noble Generall died in the Campe the Prince lay sicke of a Feuer their horse miscarried and other lamentable effects taught them extraordinary patience which made them attend good conditions of peace and secret workings of more nimble spirits A Priest of Moldauia was set on worke to go among the Polonians and by way of generall complaint against the outragious effects of warre to enlarge the happinesse of peace and inferre what a blessing it were to procure the same whereupon hee was brought to the young Prince of Poland and Commanders of the Armie with whom hee at last preuailed so well and so farre that they sent a solemne Embassie to the great Turke as hee lay entrenched in the fields to entreate a peace and desire the renouation of the antiqua pacta which had beene euer betweene the two Nations The Turke had learned his lesson so well that he seemed to make the matter strange and of great humiliation if hee should consent thereunto and rather a courtesie granted then a necessitie imposed and so deferred them awhile till at last as if he had beene ouer-wrought by the intercession and mediation of his Bashawes he was contented to capitulate the matter and after many meetings and a great deale of conference Articles were drawne and confirmed with a kinde of solemnitie and proclaimed by sound of trumpet in both the Campes and so brake vp the Campe with a kinde of murmuring and repining The Great Turke tooke easie iourneys toward Adrinopolis where he discharged the Tartars and sent most of his Ianizaries before hand to Constantinople Sigismond King of Poland raised his Armie and rewarding the Cossacks dismissed them home againe into their Countrey he went in person to Leopolis from whence by this time Osman was come to the Great Citie hee sent a solemne Embassadour to be there a Leiger as it had beene in former times By Christmasse Osman comes home and had the accustomed acclamations of the people with all the Ceremonies of his returne whereupon he goes in great pompe to the Sophia and had the vsefull Guard of his Court Ianizaries to attend him but within short space many fearefull accidents appalled them all First they were astonished at a blazing Comet Secondly they were afrighted at a great fire hapning amongst the Iewes which they presaged ominous to the gouernment Thirdly a sore Earth quake made their hearts quake for feare but this is vsuall in those parts by reason of the ascending vp the Hills and many Cauerns vnder ground The Sea also swelled extraordinarily And a great dearth hapned These might bee concurring Symtomes the disease was Osmans great spirit emulous of his Ancestors glory and ambitious to adde the rest of Europe to their Conquests but hereto his owne auarice and the decrepit or at least that vndisciplined age of that Empire were agreed correspondent and this first disastrous Polonian attempt filled him with repining indignation He is said to vndertake that warre against the will of his Souldiers and without the aduice of his Viziers and his gaines to be the losse of 100000. horses for want of fodder and 80000. men for want of fighting to which hee could neuer incite his Ianizaries though he hazarded thereto somewhat farre his owne person Hereupon he complained hee was no King subiect thus to his owne slaues which would neither fight in war nor obey in peace without exacting new bounties and priuiledges Delauir Bassa a man of great courage lately called from the Easterne parts was suddenly made Vizier and wrought vpon the Kings discontent giuing him counsell to prouide a new Souldiourie about Damasco and from the Coords in stead of these degenerate Ianizaries and of them to entertaine 40000. for his Guard and that the Begh-lerbegh of euery Prouince should traine vp some of the inhabitants in Martiall discipline with which men of new spirits and hopes hee might be able to doe something Osman extreamely pleased with this deuice consented and left all to his discretion Hereupon it was concluded that the King should pretend to goe in person against the Emirde Zaida and after interceding against that a pilgrimage to Mecca was pretended May seuen 1622. he began to passe his Tents to Asia side with great store of treasure to the defacing of his Palace and of Churches The Ianizaries had secret intelligence and vpon a word giuen met at the Hippodrome and thence ranne to the Seraglio in tumult taking order to stop the passage by water There they cried out for the King who appearing they first demanded his continuance in the Citie Secondly the chiefe Officers to be deliuered to them Delauir the great Vizier the Hoia or Confessor the Treasurer the Gouernour of the Women the Cadileskar or Chiefe Iustice and others as enemies to the State and authors of that iourney Hee granted the first but stucke at the second and they returned discontent The next day they renewed the mutinie slew the Vizier and the Gouernour of the Women and not finding the King they called for Mustapha before deposed a man esteemed holy or frantike and fitter for a Cell then a Scepter Him they found almost starued in a Vault
Hadrianople the seat Royall of the Turkes in Europe before Constantinople was won He built also besides a Palace another Temple with a most sumptuous Abbey and a publike Schoole adioyning endowing the same with great reuenues He also gaue great summes of money to be distributed yeerely at Mecca and Medina for the reliefe of poore Pilgrims Solyman erected in memoriall of Mahumet his eldest sonne a stately Tombe a sumptuous Church a Monasterie and Colledge with other things for the health of his soule He was buried himselfe in a Chappell which hee had in his life time built most stately with a Colledge and Hospitall his wife Roxolana and some of his murthered children lying intombed by him his Scimatar also hanging by him in token that hee dyed in warres which honour they grant not otherwise to their Princes The reuenues of the Country about Sigeth in Hungary lately wonne from the Christians were giuen to the maintenance of those houses which his deuotion had founded Neither is it lawfull for them to conuert any Lands to such sacred vses except they haue first with their owne sword wonne them from the enemies of their Religion the most acceptable seruice to their Prophet And therefore Selym the second sonne and successour of Solyman intended to build a Magnificent Temple and Munificent Colledge Monasterie and Almes-house at Hadrianople where hee intended his Sepulchre brake his league with the Venetians wan Cyprus from them that thence he might endow the same with maintenance But it were tedious to insist further in declaring their expences which deuotion in all Turky hath procured their Emperors and Bassaes esteeming nothing of more honor in the world or merit for heauen Let vs come to their Church-rites and Ceremonies §. III. Of their publike Prayers and Church-Rites THE Temples in Turkie are as hath beene said innumerable both publike and priuate of meaner bauildings on which is a Tower as with vs a Steeple whereupon on the Muetden or Thalisman ascendeth and it being open with Pillars or foure Windowes first he goeth to that on the East-side and calleth the people to prayer with a loud voyce stopping his eares with his hands crying There is no God but one and Mahumet his Messenger come to make prayer for remission of your sins and know that there is no stronger then the God of Mahumet his Messenger This hee saith in order on euery side of the Steeple If there be in the Citie any Moschees the Cathedrall beginneth and then all other Parishionall follow This they doe fiue times a day and on Friday their Sabbath sixe times First at Sun-rising with foure bendings to the earth and twice praying The second about noone with ten bowings and fiue prayings The third at afternoone before Sun-set with eight inclinations and foure prayings The fourth with fiue bendings and three prayings about Sun-set The fifth longer then the rest with fifteen bowings and eight prayings This bending or bowing they call Erket which is a double bowing with prostrating himselfe their prayer they call Czalamet which they make sitting after euery Erket with a salutation on the right hand and on the left and the impression or signe of peace which is done with bringing both hands ouer the face Euery Busurman is bound to resort to these their Liturgies at his Parishionall Meschit except hee haue some lawfull impediment and if not at all of them yet at least at one to be well washed for which purpose they haue innumerable Baths in Turkie fairely built nor may any enter into the Temple especially in the morning but first well washed in the Bath as is said before and if hee keepeth him not cleane the rest of the day that washing will serue but if he haue committed any carnall sinne or be any way soyled or haue eaten any vncleane thing then in some secret place he washeth his hands and armes to the elbow his hinder parts and priuities and this sufficeth without going to Bath except he be otherwise polluted For defect herein they haue inquisitions and appointed penalties respect or pardon being giuen to none that faile especially on Friday and in their Lent Such a one is carried about the Towne with a boord fastned to his necke all be-hanged with Foxe-tayles besides a penaltie according to his state in money and he that will not thus order himselfe shall not be allowed their buriall rites After they are thus washed they put off their shooes in imitation of Moses and then enter into the Meschitta where the floore is couered with Mats or Carpets nor is any other thing seene but white walls and great store of burning Lamps and in golden Arabike letters those words before mentioned There is a Pulpit on which the Choza or Focqui ascendeth and the first thing he doth is to stretch out his hands at large and then ioyning them together he kneeleth and kisseth the ground then he lifteth vp his head and stopping his eares with his hands standing a good space as it were distracted or rauished in his prayers after lifting vp his hands hee againe kisseth the ground so many times as the houre of prayer according to that former rule requireth and then lifting vp himselfe againe he stretcheth out his hands againe so standing about a quarter of an houre and againe kneeling with his mouth to the ground so continueth mouing it euery way about a Pater noster while and then lifting vp his head and setting his hands to his eares falls to his praying another quarter of an houre and then licenseth the people to depart There is no noyse heard as if there had beene nothing within Not so religious is their course and yet that religion admits it which Martin Braidenbach reporteth to be practised by them in a Moschee on Mount Sinai where Moses receiued the Law for the Saracens vse to get therein Prophets thinking the issue there gotten is holy and full of the Propheticall spirit Menauino thus describeth their Rites After their mysticall washing as before they goe with a sober pace to the Meschit not like one which runneth away and if he happen to breake winde by the way his former washing is vnsufficient and hee must returne to renue it Being assembled in the Meschit they all turne their faces Southwards and the Meizin or Muetden Clerke Sexton Priest Bell-ringer or Bell rather standeth vp and readeth that Psalme which before hee had cried to them in the steeple and euery one standeth vp holding his hands fastned to his waste and bow their heads to their feete with great reuerence and without stirring Then ariseth another Priest of another order called Imam and readeth a Psalme aloud the Meizin as his Clerke answering which being ended they fall on the ground and say Saban alla Saban alla Saban alla that is God haue mercie on vs most wretched sinners abiding prostrate till the Priest Imam singeth againe his Psalme and then they rise
Towne where they come And there this new numen and old impostor faining himselfe rauished in spirit pronounceth graue words and spirituall commandements at sundry times lifting vp his eyes to heauen and after turning to those his disciples willeth them to carry him from thence for some imminent iudgement there to be executed as is reuealed to him They then pray him to auert that danger by his prayer which he accordingly doth which the people deluded by their hypocrisies reward with a large beneuolence at which they after amongst themselues doe merrily scoffe They eate also of the herbe Matslatz and sleepe vpon the ground naked of clothes and shame and commit also abominable Sodomitrie And thus much of their misorderly orders of an irreligious Religion He that will read more at large of them let him read the Booke of the Policie of the Turkish Empire which out of Menauino discourseth more largely of these things and other the Turkish Rites Septemcastrensis telleth of certaine Saints of exceeding estimation for holinesse whose Sepulchres are much frequented of deuout Votaries as that of Sedichasi which signifieth a holy Conquerour in the confines oof Caramania Another is called Hatsehipettesch that is The Pilgrims helpe Another Ascik passa who helpeth in loue-matters and for children in barrennesse Another Van passa for concord and Scheych passa in trouble and affliction and Goi or Muschin or Bartschin passa inuoked for their cattle and Chidirelles for trauellers to whom he sometime appeareth as a traueller and any one that hath extraordinarily liued is reputed a Saint after his death They haue many whose names I remember not saith hee in like reuerence with them as are the Apostles with vs When they would seeke for things lost they go to one Saint when they are robbed they goe to another and for the knowledge of things secret they repaire to a third They haue their Martyrs and Miracles and Reliques Thus they tell of certaine religious men condemned wrongfully for suspition of treason to the fire which they entred without harme as those three companions of Daniel and their shooes were hanged vp for a Monument Their Nephes ogli that is soules or persons begotten of the holy Spirit such is their fancie without seed of man they hold in such reputation that they account themselues happy which can doe them any good yea that can touch them and if their haires be laid vpon any they say that their sicknesses are cured In this reputation of sanctitie they haue a certaine old woman which hauing a dog with her in her pilgrimage to Mecca readie to die for thirst made water in her hand and gaue it to the dog which charitable act was so highly accepted that a voyce was presently heard from heauen saying This day thou shalt be in Paradise And at the same time shee was caught vp bodie and soule into heauen and hereupon are they liberall to their dogs If this crosse an opinion which some Saracens hold that women come not to Paradise no maruell seeing falsehood is commonly contrarie both to the Truth and it selfe He that would read the miraculous tales which they tell of their Saints may haue recourse to that namelesse Author which of his Countrey is called and heere often cited by name Septemcastrensis who telleth of his Master and his Mistris their deuotion and vowes to Goi and Mirtschin for preseruation of their cattell sometimes miraculous so readie is the Deuill with his sauing destruction and destroying preseruation yea hee saith that the Deuill doth turne himselfe amongst them into an Angell of light with such effectuall illusions that there are seene or at least beleeued amongst them the dead raised to life diseases of all sorts cured secrets of the hearts disclosed treasures long before hidden in the ground reuealed and besides such ostentation and shew of dissembled holinesse that they may seeme not to come short of the Fathers and Apostles in that behalfe if bodily exercise were the triall of sanctitie Busbequius tells that they haue like conceit of one Chederles amongst them as some superstitious persons haue of St. George and the Turkes affirme to bee the same The Deruis haue a great Temple dedicated in his honor at Theke Thioi not farre from Amasia the chiefe Citie of Cappadocia The Countrey and both Legends agree for the killing of the Dragon deliuering the Virgin c. They say that hee trauelled many Countries and at last came to a Riuer the waters whereof yeelded immortalitie to the drinker and now cannot be seene Chederles heereby freed from death rides about euery where on his horse which thence also dranke in immortalitie and delighteth in battells taking part with the best cause and to make vp the tale they say hee was one of the companions of Alexander the Great they affirme that Alexander was Salomons chiefe Captaine and Iob his high Steward In that Moschee or Temple at Theke Thioi is a fountaine of water which they say sprang vp of the staling of Chederles horse Like Stories haue they of his horse-keeper and nephew whose Sepulchres they shew where deuout Pilgrims obtaine many blessings They shew for relikes the pieces of the shooes which Chederles his horse brake in that Dragon-fight vse the same in drinke against agues and head-aches These places are full of Dragons and Vipers Sultan Murat Chan or Amurath the second in a battell against the Christians vsed this prayer O righteous God giue vs strength and victorie O Muhamet O Mustapha the top of glory by abundance of miracles by the abundance of Gaiberenlers which are friends to the Musulmans and walke inuisible by the abundance of the Cheders grant vs victorie In the time of Vrchan or Orchanes the sonne of Ottoman they say these Gaib-erenlers appeared on white horses in a battell against the Christians and slew them These they say are friends to the Islams that is Catholike or right beleeuing Musulmans and are diuine protectors of the Imania or Mahumetan Law Such tales you may read in the Spanish relations of the West Indies as at the battell of Tauesco where a strange horse-man discomfited the Indians c. And our inuocation of God and Saint George is rather Turkish then truely Christian For God alone is our strength which teacheth our hands to fight and our fingers to battell and whom haue I in heauen but thee and I haue desired none in earth with thee As for George and Chederles I know them both alike in matter of Inuocation saue that it is worse to abuse to impietie a Christian name then a Turkish and King Edward the third seemed to inuoke Edward as much as George Ha Saint Edward Ha Saint George saith Thomas Walsingham But that of George is rather an Embleme of euery Christian as not onely the Heroique Muse of our Spencer in Poeticall fiction but the Diuiner of great Diuines in their iudiciall censure haue manifested It seemeth
long as they could hold their breath without harme but not without signes of working passions whether of diuine inspiration or reluctation of the naturall forces No lesse maruellous then the dampe of the ayre is the hardning qualitie of the waters which being hot doe harden themselues into a kinde of stone Warner mentioneth the like in Hungarie and Acosta in Peru Those Galli heere mentioned with Priests of Cybele so called of Gallus a Riuer in Phrygia the waters whereof temperately drunken did exceedingly temper the braine and take away madnesse but being sucked in largely caused madnesse These Priests drinking heereof vnto madnesse in that fury gelded themselues and as their beginning so was their proceeding also in madnesse in the execution of their rites shaking and wheeling their heads like mad-men Volateran out of Polyhistur reporteth that one Gallus the companion of Attys both gelded imposed this name on the Riuer before called Teria Of Cybele and Attys we haue spoken before I adde that after some this Attys was a Phrygian youth which when hee would not listen to Rhea in her amorous suites gelded himselfe so consecrating his Priesthood vnto Rhea or Cybele others affirme that shee preferred him to that Office first hauing vowed perpetuall chastitie and breaking his Vow was punished with madnesse in which hee dismembred himselfe and would also haue killed himselfe but that by the compassionate Goddesse hee was turned into a Pine-tree That the Fable this the History that these gelded Priests wore also long womannish attire played on Tymbrels and Cornets sacrificed to their Goddesse the ninth day of the Moone at which time they set the Image of the Goddesse on an Asse and went about the Villages and Streets begging with the sound of their sacred Tymbrell corne bread drinke and all necessaries in honour of their Goddesse as they did also in the Temples begging money in her name with some musicall Instruments and were therefore called Matragyrtae Thus did the Priests of Corona also begge for the maintenance of their Goddesse with promises of good fortune to their liberall contributors Lucian in his Asinus relateth the like knaueries of the Priests of Dea Syria Concerning his Image Albricus thus purtrayeth it A Virgin sitting in a Chariot adorned with varietie of gemmes and metals Shee is called Mother of the Gods and Giants these Giants had Serpentine feet one of which number was Titan who is also the Sunne who retayned his Deitie for not ioyning in conspiracie against the Gods with his brethren This Chariot was drawne with Lions Shee wore on her head a Crowne fashioned like a Tower Neere her is painted Attys a naked boy whom in iealousie shee gelded Macrobius applies this to the Sunne Boccace to the Earth Mother indeed of the Ethnike Deities which were earthly sensuall deuilish who addeth to that former description of Albricus a Scepter in her hand her garment embroydered with branches and herbs and the Galli her gelded attendants with Trumpets The interpretation whereof they which will may reade in him as also in Phornutus Fulgentius and others with many other particulars of her Legend Claudian calls her both Cybele and Cybelle which name Stephanus thinketh she receiued of a Hil of that name in Phrygia as doth Hesychius likewise so was shee called Dyndimena of the Hill Dindymus I could weary the Reader with long narrations out of Pausanias Arnobius Lilius Gyraldus and others touching these things but in part wee haue before shewed them in our narrations of Adonis in Phoenicia of the Syrian goddesse to which Phornutus referreth this and when we come to a larger handling of the Grecian Idolatries we shall finde more fit occasion It is now high time to leaue this properly called Asia and to visit LYCIA washed by the Sea two hundred miles wherein the mount Taurus ariseth hence stretching it selfe Eastward vnder diuers appellations vnto the Indian Sea They were gouerned by common Councell of three and twentie Cities till the Romans subdued them Here was Cragus a Hill with eight Promontories and a Citie of the same name from whence arose the Fables of Chymaera At the foot of the Hill stood Pinara wherein was worshipped Pandarus and a little thence the Temple of Latona and not farre off Patara the worke of Patarus beautified with a Hauen and many Temples and the Oracles of Apollo no lesse famous if Mela bee beleeued for wealth and credit then that at Delphos The Hill Telmessus was here famous for Southsayings and the Inhabitants are accounted the first Interpreters of Dreames Here was Chymaera a Hill said to burne in the night PAMPHYLIA beareth Eastwards from Lycia and now together with CILICIA of the Turkes is called CARAMANIA Herein was Perga neere whereunto on a high place stood the Temple of Diana Pergaea where were obserued yeerely Festiuals Sida had also in it the Temple of Pallas There remaine of this Chersonessus ARMENIA minor and Cilicia Armenia minor called also Prima is diuided from the Greater or Turcomania by Euphrates on the East it hath on the West Cappadocia on the South Cilicia and part of Syria on the North the Pontike Nations It was sometimes reckoned a part of Cappadocia till the Armenians by their inuasions and Colonies altered the name As for their rites I finde little difference but they either resemble the Cappadocians or their Armenian Ancestors CILICIA abutteth on the Eastern borders of Pamphylia and was diuided into Trachea and Campestris now hath in it few people many great Mesquitaes and well furnished the chiefe Citie is Hamsa sometime called Tarsus famous for the studies of learning herein saith Strabo surmounting both Athens and Alexandria but most most famous for yeelding him to the world then whom the whole world hath not happily yeelded any more excellent that was meerely a man that great Doctor of Nations who filled these Countries and all Regions from Ierusalem euen to Illyricum now full of barbarisme by preaching and still filleth the world by his writings with that truth which hee learned not of man nor at Tarsus the greatest Schoole of humanitie nor at Ierusalem the most frequented for Diuinitie but of the Spirit of Truth himselfe who both was at first from Heauen conuerted and after in the third Heauen confirmed in the same Strabo mentioneth the Temple and Oracle of Diana Sarpedonia in Cilicia where being inspired they gaue answeres The Temple of Iupiter also at Olbus the worke of Aiax From Anchiale a Cilician Citie Alexander passed to Solos where hee sacrificed with prayses to Aesculapius for recouery from a strong Feuer gotten before in the waters of Cidnus and celebrated Gymnicall and Musicall Games The Corycian and Triphonian Dennes or Caues were held in much veneration among the Cilicians where they sacrificed with certaine Rites They had their Diuination by Birds and Oracles Of the Corycian Denne or Caue so called of the Towne Corycos almost compassed with the
Nicolaus Damascenus calling it Baris with losse of the first syllable Iuuenal accuseth the Armenians of Sooth-saying and Fortune-telling by viewing the inwards of Pigeons Whelpes and Children His words are in Sat. 6. Spondet Amatorem tenerum vel diuitis orbi Testamentum ingens calidae pulmone columbae Tractato Armenius vel Commagenus Aruspex Pectora pulmonum rimabitur exta catelli Interdum pueri That is A tender Louer or rich Legacie Of child-lesse Rich man for your destinie Th' Armenian Wizard in hot Lungs doth spie Of Pigeons Or of Whelpes the inwards handling Or sometimes bloudie search of Children mangling The Mountaines of Armenia pay tribute vnto many Seas by Phasis and Lycus vnto the Pontike Sea Cyrus and Araxes vnto the Caspian Euphrates and Tygris vnto the Red or Persian Sea these two last are famous for their yeerely ouerflowings the former of them arising amidst three other Seas yet by the incroaching violence of the beetle-browed Hils enforced to a farre longer more intricate and tedious way before hee can repose his wearied waues the other for his swiftnesse bearing the name of Tygris which with the Medes signifieth an Arrow Solinus cap. 40. saith That it passeth through the Lake Arethusa neither mingling waters nor fishes quite of another colour from the Lake it diueth vnder Taurus and bringeth with it much drosse on the other side of the Mountaine and is againe hidden and againe restored and at last carrieth Euphrates into the Sea The Armenians besides their naturall Lords haue been subiect to the Persians after that to the Macedonians and againe to the Persian after to Antiochus Captaines then to the Romans and Parthians tossed betwixt the Grecians and Saracens subdued after successiuely to the Tartarians Persians and Turkes Of these present Armenians Master Cartwright reporteth That they are a people very industrious in all kinde of labour their women very skilfull and actiue in shooting and managing any sort of weapon like the ancient Amazons Their Families are great the father and all his posteritie dwelling together vnder one roofe hauing their substance in common and when the father dieth the eldest sonne doth gouerne the rest all submitting themselues vnder his Regiment after his death not his sonne but the next brother succeedeth and so after all the brethren are dead to the eldest sonne In diet and clothing they are all alike of their two Patriarches and their Christian profession wee are to speake in fitter place The Turcomanians later inhabitants are as other the Scythians or Tartarians from whence they are deriued theeuish wandring vp and downe in Tents without certaine habitations like as the Curds also their Southerly neighbours their cattell and their robberies being their greatest wealth Of their Religion except of such as after their manner bee Christians which wee must deferre till a fitter time wee can finde little to say more then is said alreadie in our Turkish Historie This wee may here deplore of the vnhappy sight of Armenia which though it repeopled the world yet is it least beholding to her viperous off-spring a Map of the worlds miseries through so many ages For being hemmed alway with mightie neighbours on both sides it selfe is made the bloudie Lists of their ambitious encounters alway losing whosoeuer wonne alway the Gauntlet of the Challenger the Crowne of the Conquerour This to let passe elder times the Romans and Parthians Greeke Emperours and Saracens Turkes and Tartarians Turkes and Mamulukes Turkes and Persians doe more then enough proue §. II. Of IBERIA PTOLOMBY placeth to the North of Armenia Colchis washed by the Pontike Sea Albania by the Caspian and betwixt these two Iberia now together with some part of Armenia called Georgia either for the honour of their Patron Saint George or haply because they descended of those Georgi which Plinie nameth among the Caspian Inhabitants Strabo recordeth foure kindes of people in this Iberia of the first sort are chosen two Kings the one precedent in age and nobilitie the others Leader in Warre and Law-giuer in Peace the second sort are the Priests the third Husbandmen and Souldiers the fourth the vulgar seruile people These haue all things common by Families but hee is Ruler with his eldest a thing obserued of the Armenian Christians as before is said euen at this day Constantinus Porphyrogenitus the Emperour writeth That the Iberians boast and glorie of their descent from the wife of Vriah which Dauid defiled and of the children gotten betweene them Thus would they seeme to bee of kin to Dauid and the Virgin Mary and for that cause they marry in their owne kindred They came say they from Ierusalem being warned by Vision to depart thence and seated themselues in these parts There departed from Ierusalem Dauid and his brother Spandiates who obtained say they such a fauour from GOD that no member of his could bee wounded in warre except his heart which hee therefore diligently armed whereby he became dreadfull to the Persians whom hee subdued and placed the Iberians in these their habitations In the time of Heraclius they ayded him against the Persians which after that became an easie prey to the Saracens Of the Roman conquests and exploits in Armenia Colchis Iberia Albania I lift not here to relate §. III. Of ALBANIA ALBANIA now Zuiria lyeth North and East betwixt Iberia and the Sea of which Strabo affirmeth that they need not the Sea who make no better vse of the Land for they bestow not the least labour in husbandrie and yet the earth voluntarily and liberally yeeldeth her store and where it is once sowen it may twice or thrice be reaped The men were so simple that they neither had vse of money nor did they number aboue an hundred ignorant of weights measures warre ciuilitie husbandrie there were in vse among them sixe and twentie languages They had Spiders which would procure death vpon men smiling and some also which did men to die weeping They worshipped the Sunne Iupiter and the Moone whose Temple was neere to Iberia The Priest which ruled it was next in honour to the King hee performeth the Holy Rites ruleth the Holy Region which is large and full of people of the sacred Seruants many being inspired doe Diuine or Prophecie Hee which is most rauished with the spirit wandreth alone through the Woods him the Priest taketh and bindeth with a sacred Chaine allowing him sumptuous nourishment the space of a yeere and after bringeth him to bee slaine with other sacrifices to the Goddesse The Rites are thus One which is skilfull of this businesse holding the sacred Speare wherewith they vse to slay the man stepping forth thrusteth it into his heart in his falling they obserue certaine tokens of diuination then doe they bring out the bodie into some place where they all goe ouer it The Albanians honoured olde-age in all men death in none accounting it vnlawfull to mention a dead man with whom they
is possessed with a Deuill and cannot be cured except she become one of their Societie The foolish Husband beleeues consents and makes a sumptuous Feast at her Deuillish Admission Others will coniure this Deuill with a Cudgell out of their Wiues others fayning themselues to bee possessed with a Deuill will deceiue the Witches as they haue deceiued their Wiues There are Exorcists or Diuiners called Muhazzimi which cast out Deuils or if they cannot they excuse themselues and say it is an ayrie Spirit They write Characters and frame Circles on an ash-heape or some other place then they make certaine signes on the hands or foreheads of the possessed party and perfume him after a strange manner Then they make their Inchantment and demand of the Spirit which way he entred what he is and his name and then command him to come forth Others there are that worke by a Cabalisticall rule called Zairagia and is very hard for he that doth this must be a perfect Astrologer and Cabalist My selfe it is Leo's report haue seene a whole day spent in describing one figure onely It is too tedious here to expresse the manner Howbeit Mahomets Law forbids all Diuination and therefore the Mahumetan Inquisitors imprison the Professors thereof There are also in Fez some Learned men which giue themselues the sirnames of Wisemen and Morall Philosophers which obserue Lawes not prescribed by Mahumet some account them Catholike others not but the vulgar hold them for Saints The Law forbiddeth Loue-songs which they say may be vsed They haue many Rules and Orders all which haue their Defenders and Doctors This Sect sprang vp fourescore yeeres after Mahumet the first Authour thereof was Elhesen Ibun Abilhasen who gaue Rules to his Disciples but left nothing in writing About an hundred yeeres after came Elharit Ibnu Esed from Bagadet who left Volumes of Writings vnto his Disciples but by the Lawyers was condemned Fourescore yeeres after vnder another famous Professor that Law reuiued who had many Disciples and preached openly But by the Patriarke and Lawyers they were all condemned to lose their heads the giddie Receptacles of such phantasticall Deuotions But hee obtayned leaue of their Chaliph or Patriarch that he might try his Assertions by Disputations with the Lawyers whom he put to silence and therefore the Sentence was reuoked and many Colledges built for his Followers An hundred yeeres after Malicsach the Turke destroyed all the maintayners thereof some flying into Cairo some into Arabia Not long after Elgazzuli a learned man compounded the Controuersie so reconciling these and the Lawyers that the one should be called Conseruers the other Reformers of the Law After the Tartars had sacked Bagdat in the yeere of the Hegeira 656. these Sectaries swarmed all ouer Asia and Africa They would admit none into their Societie but such as were learned and could defend their Opinions but now they admit all affirming Learning to be needlesse for the Holy teacheth them that haue a cleane heart Therefore they addict themselues to nothing but Pleasure Feasting and Singing Sometimes they will rend their garments saying They are then rauished with a fit of Diuine loue I thinke rather superfluitie of belly-cheare is the cause for one of them will eate as much as will serue three Or else it is through wicked lust for sometimes one of the Principals with all his Disciples is inuited to some Marriage-feast at the beginning whereof they will rehearse their deuout Orizons and Songs but after they are risen from Table the elder beginne a Dance and teare their garments and if through immoderate drinking any catch a fall one of the youths presently take him vp and wantonly kisse him Whereupon ariseth the Prouerbe The Heremits Banquet signifying that the Scholler becomes his Masters Minion for none of them may marry and they are called Heremites Among these Sects in Fez are some Rules esteemed Hereticall of both sorts of Doctors Some hold That a man by good Workes Fasting and Abstinence may attaine to the nature of an Angell the Vnderstanding and Heart being thereby so purified say they that a man cannot sinne though he would But to this height is ascended by fiftie steps of Discipline and though they fall into sinne before they come into the fiftieth Degree yet will not God impute it They vse strange and incredible Fastings in the beginning but after take all the pleasures of the World They haue a seuere forme of liuing set downe in foure Bookes by a by a certaine learned man called Essebrauer de Schrauard in Corasan Likewise another of their Authors called Ibnul Farid wrote all his Learning in witty Verses full of Allegories seeming to treat of Loue. Wherefore one Elfargano commented on the same and thence gathered the Rule and the Degrees aforesaid In three hundred yeeres none hath written more elegant Verses which therefore they vsed in all their Banquets They hold that the Heauens Elements Planets and Starres are one God and that no Religion is erronious because euery one takes that which he worships for God They thinke that all knowledge of God is contained in one Man called Elcorb elect by God and wise as he Forty among them are called Elauted which signifieth Blocks Of these is Elcoth or Elcorb elected when the former is dead threescore and ten Electors make the choice There are seuen hundred threescore and fiue others out of whom those threescore and ten Electors are chosen The Rule of their Order binds them to range vnknowne through the World either in manner of Fooles or of great Sinners or of the vilest man that is Thus some wicked persons of them goe vp and downe naked shamefully shewing their shame and like brute beasts will sometimes haue carnall dealings with women in the open streets reputed neuerthelesse by the common people for Saints as we haue shewed elsewhere There is another sort called Caballists which fast strangely eate not the flesh of any liuing creature but haue certaine meates and habits appointed for euery houre of the day and of the night and certaine set Prayers according to the dayes and monethes strictly obseruing the numbers of them and carry square Tables with Characters and Numbers engrauen in them They say that good Spirits appeare to them and talke with them instructing them in the knowledge of all things There was amongst them a famous Doctor called Boni which composed their Rule and Orders whose Booke I haue seene seeming more to sauour of Magicke then the Cabals Their notablest works are eight The first called Demonstration of Light contayneth Fastings and Prayers The second their square Tables The third fourescore and nineteene Vertues in the Name of God contayned c. They haue another Rule among these Sects called Sunab the Rule of Heremits the Professors whereof inhabite Woods and solitary Places without any other sustinance then those Desarts affoord None can describe their life because they are estranged from all humane Societie He that would see more of