Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.

CHAP. VI.

Of the Reliques of the diuine Image after the fall, whereby naturally men addict themselues vnto some Religion: and what was the Religion of the World before the Floud.

THis Sinne of our first Parents, whereby they were almost no sooner made then marr'd (being, as some suppose, formed and deformed in one day; so interpreting the Psalme, a 1.1 That he lodged not one night in honour, but became as the beasts that perish. * 1.2 ) This Sinne (I say) did not wholly depriue vs of the Image of God, whereunto we were created. A remainder and stumpe thereof continued, like to the stumpe of b 1.3 Da∣gon, whose head and hands were cut off by his fall; or like the stumpe of c 1.4 Nabochodo∣nosers Tree, whose rootes were less in the earth, bound with a band of Iron and Brasse among the grasse of the field. So was mans head and hands fallen off before the Arke, that his wisdome remaining was foolishness with God; not sufficient to one good thought, not able either to will or to doe that which might please God. And though the stumpe remained (the substance and the faculties of Bodie and Soule) yet was this stumpe left in the earth, fast bound with Iron and Brasse, his earthly mind captiued and chayned with worldly vanities and diuellish villanies. Or to vse Lumbards comparison, d 1.5 hee was like the man e 1.6 fallen among theeues, wounded and spoyled: wounded in his naturall parts, spoyled and robbed of the gifts of grace, which God by especiall grace added to his Nature, in that first beautifying of this his Image.

In the state of Creation Man was made * 1.7 able to commit no Sinne; in the state of Corruption he cannot but Sinne: vntill a third state of grace doe free him; not from the being, but from the raigning and imputation of Sinne, whereby he is prepared to a fourth state of glorie, wherein shall be no possibilitie of sinning, or necessitie of striuing against sinne. And howsoeuer in this corrupt state of Nature, in our Spiritu∣all actions, which meerely concerne the Kingdome of Heauen, we cannot but sinne, yet hath not God left himselfe without witnesse, euen in this darkenesse to conuince vs of sinne. Such are those notions, sowne by Natures hand in euery of our hearts; according to which euidence, Conscience as a Witnesse, Patron, or Iudge within vs, f 1.8 accuseth, excuseth, condemneth, or absolueth; that hereby God may be g 1.9 iustified, and all the world inexcusably sinnefull; and that hereby also a way might be left in Gods infinite mercie for mans recouerie. His intent was * 1.10 not to destroy vs vtterly (as iustly he might, and as it besell the rebellious Angels) but by this punishment to recall vs to subiection; not to breake vs in pieces in his wrath, but by wrath to re∣claime vs to mercie.

Thus Nature suggesteth, Reason conuinceth, and is conuinced, That there is a God: that that God hath created the World (as we before haue shewed) and that for Man: that Man, to whome all things serue, is to serue God, who hath subiected them to him. Doth not Nature teach the sonne to honour his Father, and the ser∣uant his Lord? h 1.11 If he then be our Father, where is his honour? if our Lord, where is his feare? Nature inferreth, Reason vrgeth this, and from that ground of Reason doth Scripture reason, the nature whereof in our nature is written. Euen by Reasons Principles wee learne, That so perfect a hand, as made all these inferiour things in such perfection, would not haue beene so imperfect in the perfectest of them all, so to haue left him in the Creation, as we now see him in Corruption. The i 1.12 Philoso∣phers saw, Man was a little World, for whome the greater was made, who himselfe was made for more then the World: and that hee, for whome so durable and sub∣stantiall a thing was made, must needes be made for another then this fraile and wretched life; that is, for the euerlasting life with him, that is the Euerlasting. And that is the foundation of all Religion. For what else is Religion, but the Schoole, wherein wee learne mans dutie towards God, and the way to be linked most strait∣ly to him? And what are all the exercises of Religion, but acknowledgements of the Godhead, of the Creation of the World, of the prouident order therein, and ordering thereof, of the Soules immortalitie, of Mans fall and imperfection, of our soueraigne and supreame good to be sought out of our selues? Of all which Nature and Reason are witnesses, not to the learned alone, whose testimonies in this kind may easily be produced, but euen to the societies of men; yea, where as neither Art, nor Industrie, nor ciuill Societie hath bound men as men together, yet the grounds of these things haue bound them as men, by the meere bond of humane Nature, to God, in some or other Religion.

God, Man, and Religion, are necessarily linked, as a Father, a Sonne, and Obe∣dience, as a Lender, a Debter, and a Bond. The wit no sooner conceiueth that there is a God, but the will inferreth that he ought to be worshipped. What Phi∣losophers, or what Politicians euer taught the Easterne and Westerne Islands, disco∣uered in this last Age of the World, this necessitie of Religion? And yet (as fol∣loweth in this Historie to be shewed) they which neuer wore clothes on their bo∣dies, neuer furnished their mindes with Arts, neuer knew any Law (besides Reason growne almost lawlesse) or Magistrate, but their Fathers: which, when they saw o∣ther men, coûld not tell whether they were k 1.13 heauenly wights, or earthly monsters, these yet wearied themselues in Superstitions; shewing it easier to put off our selues, then to put the Principles of Religion out of our selues. Yea, among all the Lessons which Nature hath taught, this is deepeliest indented: not Arts, not Policie, nay not Rayment, not Food, not Life it selfe esteemed so deere, and that naturally, to men, as their Religion. Hereof let this Historie ensuing be witnesse, which will shew the Reader, euery where, in manner, ouer the World, this naturall zeale of that which they esteeme Religion, beyond all things else esteemed most na∣turall.

Some, in the guiltie conscience of their owne irreligion (as Aesops Fox, that be∣ing by casualtie depriued of his tayle, sought to persuade all Foxes to cut off theirs as vnprofitable burthens) would tell vs that which they l 1.14 cannot tell to themselues, which they dare not tell, but as they dare, whisper, That Religion is but a conti∣nued Custome, or a wiser Policie, to hold men in awe. But where had Custome this beginning? And what is Custome, but an vniforme manner, and continuance of outward Rites? Whereas Religion it selfe is in the heart, and produceth those out∣ward ceremoniall effects thereof. In one Countrey men obserue one habite of at∣tyre, another in another: So likewise of diet: and yet is it naturall to be clothed, more naturall to eat, but naturall most of all, as is said, to obserue some kind of Re∣ligion.

The Grecians m 1.15 burned their dead parents, the Indians intombed them in their owne bowels: Darius could not by great summes procure the Grecians to the Indi∣an, or these to the Grecian custome: yet was that which moued both, and began ei∣ther custome, one and the same principle of pietie and religious dutie, howsoeuer di∣uersly expressed. Yea euen the most lasciuious, cruell, beastly, and diuellish obserua∣tions, were grounded vpon one principle, That God must be serued: which seruice they measured by their owne crooked rules, euery where disagreeing, and yet mee∣ting in one center, the necessitie of Religion.

As for Policie, although it is before answered; yet this may be added, That where∣as men with all threatnings, promises, punishments, rewards, can scarce establish their politicall ordinances; religion insinuateth and establisheth it selfe: yea taketh naturally such rooting, that all politicall lawes and tortures cannot plucke it vp. How many Martyrs * 1.16 hath Religion; yea Superstition yeelded? but who will lay downe his life to seale some Polititians authoritie? And so farre is it that Religion should be grounded on Policie, that Policie borroweth helpe of Religion. Thus did Numa fa∣ther his Romane lawes on Aegeria, and other Law-giuers on other supposed Dei∣ties, which had been a foolish argument, and vnreasonable manner of reasoning, to perswade one obscuritie by a greater, had not Nature before taught them religious awe to God, of which they made vse to this ciuill obedience of their lawes, supposed to spring from a Diuine fountaine. Yea the falshoods and varietie of religions are e∣uidences of this Truth; seeing men will rather worship a Beast, stocke, or the basest creature, then professe no religion at all. The n 1.17 Philosophers also that are accused of Atheisme, for the most part, did not deny religion simply, but that irreligious religion of the Greekes in idolatrous superstition, Socrates rather swearing by a dogge, or an oke, then acknowledging such Gods. It is manifest then, that the Image of God was by the Fall depraued, but not vtterly extinct; among other sparkes this also being ra∣ked vp in the ruines of our decayed Nature, some science of the God-head, some con∣science of Religion: although the true Religion can be but one, and that which God himselfe teacheth, as the onely true way to himselfe; all other religions being but strayings from him, whereby men wander in the darke, and in labyrinthes of errour: like men drowning, that get hold on euery twig, or the foolish fish that leapeth out of the frying-pan into the fire.

Thus God left a sparke of that light couered vnder the ashes of it selfe, which him∣selfe vouchsafed to kindle into a flame, neuer since, neuer after to be extinguished. And although that rule of Diuine Iustice had denounced o 1.18 morte morieris, to die, and againe to die a first and second death; yet vnasked, yea by cauilling excuses further prouoked, he by the promised seed erected him to the hope of a first and second re∣surrection; a life of Grace first, and after of Glorie. The Sonne of God is promised to be made the seed of the Woman: the substantiall p 1.19 Image of the inuisible God, to be made after the Image and similitude of a Man, to reforme and transforme him againe into the former Image and similitude of God: that he, which in the q 1.20 forme of God thought it not robberie (for it was nature) to bee equall with God, should bee made nothing to make vs something, should not spare himselfe that he might spare vs, should become partaker of our Nature, flesh of our flesh, and bone of our bone, that he might make vs r 1.21 partakers of the Diuine nature, flesh of his flesh, and bone of his bone. This was that seed of the Woman, that hath broken the Serpents head, which by death hath ouercome death, and him that had the power of death. the Diuell, who submitted himselfe to a death in it selfe bitter, before men shamefull, and of God accursed, that hee might bring vs to a life peaceable, glorious, and blessed, beyond what eye hath seene, or heart can conceiue.

This promise of this Seed slaine from the beginning of the world, was the seed of all true Religion, the soule of faith, the life of hope, the well-spring of charitie. True it is that all receiued not this promise alike: for a seed of the Serpent was fore-signifi∣ed also, which should bruise the heele of the Womans seed. And this in the first seed

and generation of man soone appeared: Cain and Abel were hereof liuely examples. It appeareth that God had taught Adam and Eue how they should worship him, and they faithfully instructed their children herein: These accordingly s 1.22 in processe of time brought and offered their sacrifices.

As concerning sacrifices, some hold opinion (according to their owne practise) that t 1.23 Nature might teach Adam this way of seruing God: as if Nature were as well able to find the way, as to know that he is out of the way, and were as wel seene in the particular manner, as in the generall necessitie of Religion. We cannot see the Sunne without the Sun, nor come to God but by God, to whom u 1.24 Obedience is better then sacrifice, and to harken, better then the fat of Rammes. Abel, saith the Scripture, x 1.25 offered by faith, without which faith it is impossible to please God: but faith hath necessarie relation y 1.26 to the word of God, who otherwise will be z 1.27 wearie of our solemnities, and asketh, who hath required them at our hands. These sacrifices also, besides that they were acknowledgements of their thankefulnes, and reall confessions of their sin and death, due to them therfore, did lead them by the hand to Christ that Lambe of God that should take away the sins of the world, figured by these slaine beasts, confirming their faith in the promise and hope of the accomplishment: of which Nature could not once haue dreamed, which hath rather, * 1.28 the impression of some confused notions, that we haue lost the way and ought to seek it, then either light to discerne it, or wisdome to guide vs in it.

Of sacrificing there were from the beginning two kinds, the one called * 1.29 Gifts or oblations of things without life: the other Victims (so our Rhemists haue taught vs to English the word Victimae) slaine sacrifices of birds and beasts: Againe, they were propitiatorie, consecratorie, Eucharisticall, and so forth, whose kinds and rites Mo∣ses hath in his bookes, especially in Leuiticus, so plainely declared, that I should but powre water into the sea, or light a candle to the Sun, to dilate much of them: these being the same in signification with the Leuiticall, and little (if little) differing in the manner of doing. Cain brought his offering, being an husbandman, of the fruit of the ground, Abel a shepheard, of the fattest of his sheepe: God respected ABEL and his offering, (the tree first, and then the fruit, the worker, and then the worke) which he signified either by voice, or by * 1.30 fire from heauen, according to Theodotions transla∣tion, * 1.31 as in the sacrifices of Aaron, Gideon, Manoah, Dauid, Salomon, Elias: or by some other meanes, both comfortable to Abel and enuied of Cain, who therefore slue him; thus in this member bruising the heele of that blessed seed, as a type of that which the head himselfe should after sustaine.

Here is the first Apostasie after that first Euangelicall promise, and the first diuision of Religion, Cain being the first builder of the a 1.32 Earthly Citie, not that which he cal∣led after the name of his sonne, b 1.33 Henoch, but of that spirituall citie of the wicked, the seed of the Serpent, which he founded in his brothers bloud: euen as that later Compendium thereof, which calleth herselfe Caput mundi, the head of the world (and indeed c 1.34 the World is vsually in Scripture applied to that seed of the Serpent, as it is opposed to the seed of the Woman) was by Romulus her first founder by like example of fratricide in the murther of Remus, dedicated (as it were) to the future mysterie of iniquitie, the seat of the Beast, and of the Whore, (by whose authoritie, Christ him∣selfe was slaine) drunken after with the bloud of his Saints: and still breathing bloud and slaughter, to euery Abel that will not communicate in her spirituall whoredomes; that will not with her offer the fruits of the ground (the sacrifice of Cain) which neither came from heauen, nor can guide to heauen, being earthly, sensuall, diuellish.

Cain was for this his fact conuented by that All-seeing Iustice, who both by open sentence and inward terrors accused & accursed him, continuing his life, euen for the same cause that other murtherers lose it, that he might liue an example (which then in that vnpeopled world by his death he could not haue been) to the future generati∣ons, branded * 1.35 also by the Lord with some sensible marke, to exempt him, and terrifie others, from that bloudie crueltie: this mercie being mixed with this iudgement, a

longer time of repentance. God before d 1.36 cursed the earth for Adam, he now e 1.37 cur∣sed Cain from the earth, to be a runnagate, and wanderer thereon. For how could hee that had so forsaken God, but be forsaken of the earth and of himselfe? the * 1.38 stable and mercifull earth, which before had opened her mouth to receiue his brothers bloud, shrinking, and (as it were) grudging to support such wicked feet, and by de∣nying him her strength, forcing him to his manifold shifts and shiftlesse remouings; wretched man alwayes bleeding his brothers bloud, not daring to looke vp to hea∣uen, fearing to looke downe to hell, the world without him threatning a miserable life, his bodie branded to contempt and shame till his death, his soule become a stage of Anguish, Feare, Horrour, and other Furies, the harbingers of hell: not able to suffer (which yet he cannot but suffer) the guilt of passed wickednesse gnawing him, the waight of present miserie pressing him, the dread of a death, and a death atten∣ding him: restlesse in himselfe, hated of the world, despairing of reliefe from God: a liuely map of the deadly and damnable state of sin and sinners, (without Christ) dead whiles they liue, mouing sepulchers, the Deuils captiues, hels heires, exiled from heauen, and vagabonds on the earth, euen on that which they call their owne land.

Cain, more vexed with the punishment, then at the fault of his sinne, departed from the presence of the Lord, which is meant either of his iudiciall conuenting him, or f 1.39 in regard of the visible societie of the Church, cradled yet in his fathers houshold, where God did especially shew his present prouidence, protection and grace, who otherwise filleth the heauen and earth, of whom and in whom they are: from hence, as Adam before out of Paradise, so Cain was, as it were, excommunicated, expelled, and out-lawed, and dwelt in the land of Nod, which g 1.40 some take to be appellatiuely spoken, as if his misery had giuen name of Mouing vnto the place where he dwelled, or roamed rather: h 1.41 Iosephus saith, he built Naida, applying it to a proper place, which was either Eastward from Eden, or Eastward towards Eden from Canaan, where A∣dam is supposed to haue dwelt, and after with his wife to haue been buried at He∣bron. Afterward, his posteritie being multiplied (his wife, Epiphan. out of Leptogenesis calleth Shaue, i 1.42 Comestor calleth her Chalmana, * 1.43 Philo, Themech) he built a city which he called by the name of his sonne k 1.44 Henoch: to crosse that curse of his wandring to and fro on the earth, or to arme him against others, which his guiltie conscience caused him to feare, or to be a receptacle & store-house of those spoiles, which Iosephus saith he robbed from others by violence, when as the earth was barren to him. Philo (if we may so entitle that Author) which hath written of the antiquities of the Bible, ascri∣beth to him other cities, Mauli, Leed, Tehe, Iesca, Celet, Iebbat, adding that he liued 730. yeares. These things may be probable, although that Author be otherwise fa∣bulous, considering that men did ordinarily liue many hundred yeares in those times, and were also exceeding fruitfull, especially after that Polygamy was embraced of that family. And if that in Abrahams posterity the seed of Iacob in lesse then 300. yeares was multiplied to so l 1.45 great a people, it is like that the Cainites were no m 1.46 lesse po∣pulous, liuing in more freedome. He first (saith Iosephus) found out weights and mea∣sures, and assigned proprieties in possessions of land, before common as the aire and light, & was author to lewd persons, of a lewd and vngodly life. Probable it is that the city was called Henoch, because the curse suffered not the father to stay in a place, but to leaue a hasty inheritance to his son to finish and rule it. Iabal and Iubal and Tubal∣cain, were inuenters of Arts: the first to dwell in tents and keepe cattell; the second of musicall instruments: the third of working in mettals, and making of armour, which some thinke to be Vulcan; by the neerenesse of name and occupation.

Thus let vs leaue this family multiplying in numbers, in sciences, in wickednes, sa∣uoring nothing diuine, or at least nothing but humane in their Diuinity: (therfore cal∣led the sons of men, Gen. 6.I.2.) let vs looke backe to Adam, who in this wicked fruit of his body might reade continuall lectures of repentance for the sin of his soule. A∣dam begat a child in his owne likenes, that is, not in that likenes of God wherein he was created, but like vnto himselfe both in humane nature, and naturall corruption,

his name he called Seth, of whose posterity the whole world was by Noah repeopled. Vnto Seth was borne Enosh: Then began men saith MOSES, to call vpon the name of the Lord. This some n 1.47 interpret of the beginning of idolatry, that men began to prophane the name of the Lord: some to call the name of the Lord, that is, after Rabbi Salomo, to apply the name of God to Images, Stars and men: But the more likely opinion is, that when Adam had obtained a more holy posterity, which was now multiplied in diuers families, o 1.48 Religiō which before had bin a priuate in-mate in Adams houshold, was now brought into publike exercise. whereof Prayer hath alwaies bin accounted a principal part, & God himselfe in both Testaments calleth his house a house of prayer; the calues of the lips, & the eiaculations of the heart being the body and soule of Di∣uine worship, whereof sacrifices were in a manner but the apparell, fashioned to that infancie of the Church. Of the names of the posterity of Adam, & his hundred yeares mourning for Abel of Sheth his remouing after Adams death to a mountaine neere Paradise, and such other things, more sauouring of fabulous vanity, in the false-named p 1.49 Methodius, Philo and others that follow them, I list not to write.

Notes

• a 1.1

  Psal.49.12.
• * 1.2

  Eroughton out of the Rabbines in his Concent. Perer. in G.••1.6.
• b 1.3

  1.Sam.S.4.
• c 1.4

  Dan.4.12.
• d 1.5

  Lib.2.sens. Dist.25.
• e 1.6

  Luc.10.30.
• * 1.7

  10 Statu, potuit non peccare. 20 Non potest non peccare. 30 Premitur sed non vincitur: nondum habet posse omnize non peccare. 40 Non potest peccare. Lumb. ibid.
• f 1.8

  Rom.2.15.
• g 1.9

  Rom.3 4.
• * 1.10

  We must vn∣derstand that God. though in the begin∣ning he suffred man to fal, &c. yet vouchsafed of his goodnes so farre to vp∣hold in him both light of vnderstanding and truth of conscience, as might serue to direct him in some sort for morall and ciuill life, for the preseruation and maintenance of societie a∣mongst men. D.Abbot. Defenc.3. part.pag. 68.
• h 1.11

  Mal.1.6.
• i 1.12

  Morn.de ver. Ch.R.
• k 1.13

  The Indians seeing the Spaniards mounted, thought the horse and man to be all one: they thought them also im∣mortall, and fallen from Heauen.
• l 1.14

  Tibi, non sibi: interdu••, non noctu. D. King. on ••onas.
• m 1.15

  He••••••
• * 1.16

  Not only the true Religion hath had Mar∣tirs: but Iewish, Turkish, Eth∣nike, Heretical superstitions and idolatries: Haue not our eyes seene Brownists, and Papists, euery where els iar, and yet meete in the halter, whiles one pretence of re∣ligion hath moued thē to commotion, & disturbance of the State? and euen while we write these things, what madde Mar∣tyrs haue we had for Aria∣nisme and o∣ther blasphe∣mies?
• n 1.17

  Diagoras, Euhemerus, Theodor. Cyren.
• o 1.18

  Gen.2.17.
• p 1.19

  Colos.1.15.
• q 1.20

  Phil.2.6.
• r 1.21

  2. Pet.1.4. Epbes.5.30.
• s 1.22

  Gen. 4. 3.
• t 1.23

  Perer in Gen. lib 7. Potuit id Abel naturali ratione cogni∣tum habere & tacito quodam naturae instinctu adduci, &c.
• u 1.24

  1.Sam.15. 22.
• x 1.25

  Hebr.11.4.
• y 1.26

  Rom.10.17.
• z 1.27

  Esay 1.14.
• * 1.28

  The mystery of our redemp∣tion by Christ is meerely su∣pernaturall:
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  Hieron. Tra∣dit. Heb. in Gen.
• * 1.31

  Inflammauit super.
• a 1.32

  Aug. de ciu. Dei, lib.15.c.5.
• b 1.33

  Gen. 4.17.
• c 1.34

  John. 17.6.9. 16. &c.
• * 1.35

  Some thinke this marke to be a shaking of all the bodie, as fearing continually, Perer.
• d 1.36

  Gen.3. 17.
• e 1.37

  Gen 4. 11.
• * 1.38

  Vt slādo Vesta vocatm. Ouid.
• f 1.39

  Caluin. in Gen. Martyr. in Gen. Chrysost.hom. 20.
• g 1.40

  Hieron. Heb. Trad.
• h 1.41

  Antiq. lib.1.cap.2.
• i 1.42

  F. Comest. hist. Schol.
• * 1.43

  Pseudo-Philo in antiq. Bibl.
• k 1.44

  Psendo-Bero∣sus nameth the citie Oenus by Libanus.
• l 1.45

  600000. men of warre.
• m 1.46

  Joseph. saith that Lamech had 77. chil∣dren.
• n 1.47

  Broughton. Concent. Martyr in Gen.
• o 1.48

  Luther. in Genes. Tremell. Vatablus, Cal∣uin. in Genes. Perer. in Genes. lib.7.
• p 1.49

  Methodij Re∣ue••at. Philo de Antiq.